LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 


PRINCETON.  N.  J. 


PRESENTED  BY 

Hr.   Hoel  Lav/rence.  McQueen 


Division 


BS.i85 


Section >^0- 

1653 

v.? 


EngrtiTsci  iy.  Wm.D,  Simtli.  after   Sir  J.Eeviiolcis 


TMIE    M©ILX  IFIAMHILT; 


^;b\e.N.T.  Enc^\\2.'r^.   X^^-^:.  (\^-^c^r-\7J^d  . 


THE 


NEW   TESTAMENT 

OF  OUR 
liORD  A]VD   SATIOIJK 

JESUS    CHRIST: 

ACCORDING  TO  THE  AUTHORIZED  VERSION  ; 

WITH 

EXPLANATORY    NOTES,   PRACTICAL    OBSERVATIONS, 

AND 

COPIOUS  MARGINAL  REFERENCES. 

BY 

THOMAS  SCOTT, 

RECTOR  OF  ASTON  SANDFORD,  BUCKS. 


STEREOTYFX!  EDITZOir, 

WITH  THE  AUTHOR'S  LAST  CORRECTIONS  AND  IMPROVEMENTS: 

NEWLY  ARRANGED  AND  CJREFULLY  REVISED. 


VOL.  IL 


HARTFORD: 

S.  ANDRUS  &  SON 

1853. 


PREFACE 

TO 

THE  EPISTL.es  IN  GENERAL., 

TO 

ST.  PAUL'S  EPISTLES, 

AND    TO 

THE    EPISTLE    TO   THE    ROMANS. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  ROMANS. 

We  now  enter  upon  the  epistolary  part  of  the  New  Testament,  concerning  which  it  may  be 
profitable  to  make  some  previous  remarks. — The  epistles  are  letters,  written  either  to  individ- 
uals, to  particular  churches,  or  to  several  churches;  or  they  are  catholic  epistles,  that  is,  cir- 
cular letters  to  the  churches  in  general.  It  is  supposed  that  ihey  were  all  written  by  one  or 
other  of  the  apostles;  and,  excepting  the  epistle  to  the  Hebrews,  and  the  epistles  ascribed  to 
John,  each  has  the  name  of  an  apostle  prefixed  to  it.  The  apostle  Paul's  name  is  affixed  to 
thirteen  epistles,  and  the  epistle  to  the  Hebrews  has  generally  been  ascribed  to  him:  that  of 
Peter,  to  two;  those  of  James  and  Jude,  to  one  each.  Now,  if  they  were  actually  written 
by  the  apostles,  what  shadow  of  reason  can  there  be  in  the  opinion,  which  numbers  maintain, 
that  they  are  not  to  be  considered  as  of  equal  authority  with  the  gospels?  The  gospels  in- 
deed record  the  words  and  actions  of  Christ;  but  the  human  testimony,  by  which  these  vvords 
and  actions  were  recorded,  might  even  be  thought  inferior  to  that  of  the  epistles;  lor  neither 
Mark  nor  Luke  were  apostles:  and  we  have  as  i'ull  proof  that  the  epistles  were  divinely  in- 
spired, as  that  the  gospels  were.  Various  reasons  may  be  assigned,  why  many  truths  should 
be  more  obscurely  delivered,  during  our  Lord's  ministry  than  afterwards,  of  which  he  ga'.e 
several  intimations:  (Notes,  Matt.  10:27,28,  v.  27.  Luke  12:49—53.  John  16:12,13.)  and 
where  are  we  to  look  for  the  full  and  explicit  declarations  of  "the  whole  counsel  of  God,"  but 
in  the  writings  of  those,  whom  the  Lord  Jesus  selected  as  the  depositaries  of  his  truths;  to 
whom  he  gave  "the  keys  of  the  kingdom  of  heaven;"  to  whom  he  promised  to  give  the  Holy 
Spirit,  "to  teach  them  all  things,  and  lead  them  into  all  truth;"  and  whom  "he  sent"  to  make 
known  his  gospel,  even  "as  the  Father  had  sent  him?"  {Notes,  Matt.  16:19.  John  14:25, 
26.  20:19—23,  vv.  21—23.)  If  the  doctrine  of  the  apostles  was  the  unadulterated  and  entire 
truth  of  God,  and  altogether  of  divine  authority,  as  they  preached  it;  why  should  it  not  be 
so  when  they  committed  it  to  writing?  and  if  it  was  not  the  unadulterated  entire  truth,  but 
either  redundant  or  defective;  then  Christianity  was  corrupted  or  mutilated,  even  from  the 
first.  It  must  also  be  observed,  that  it  is  impossible,  that  we  can  know  what  the  apostles 
preached,  except  from  what  they  themselves  wrote,  or  what  others  wrote  concerning  them: 
and  can  we  suppose  that  their  own  writings  are  of  less  authority,  than  the  writings  of  others 
on  the  same  subject?  If  there  be  any  ground  for  making  this  distinction,  between  the  gos- 
pels and  the  apostolical  writings,  how  is  the  church  "built  on  the  foundation  of  apostles  and 
prophets?"  {Notes,  Eph.  2:19—22.  Rev.  21:9— 21,  v.  14.)  'Hence  then  it  follows,  that 
'what  the  apostles  have  delivered  in  these  epistles,  as  necessary  to  be  believed  or  done  by 
'Christians,  must  be  as  necessary  to  be  believed  and  practised  in  order  to  salvation,  as  what 
'was  personally  taught  by  Christ  himself,  and  is  contained  in  the  gospels.'      Whitby. 

Most  of  the  epistles,  especially  those  of  St.  Paul,  were  written  to  those  churches,  the  planting 
of  which  is  recorded  in  the  Acts  of  the  Apostles:  and  the  history  so  entirely  coincides  with 
them,  even  in  the  most  minute  particulars,  and  evidently  without  the  least  design  or  aim  at 
coincidence;  that  the  more  carefully  they  are  examined,  and  compared  with  the  history,  the 
more  evident  will  it  appear,  that  both  are  indisputably  genuine.     This  has  been  clearly  shown 


ROMANS. 

by  the  learned  Dr.  Paley,  in  his  HorcB  PauUnce:  and  I  am  decidedly  of  opinion,  that  all  the 
genius,  sagacity,  and  care  of  any  number  of  the  most  able  men  who  ever  lived,  would  be  ab- 
solutely insufficient  to  forge  a  history,  and  a  number  of  epistles,  so  manifestly  frank,  artless, 
and  often  immethodical;  and  yet  to  make  the  one  so  completely  to  confirm  the  other.  If  ever 
books  had  such  internal  evidence  of  being  genuine,  that  no  reasonable  man,  after  a  diligent 
examination  of  them,  could  doubt  of  it,  these  are  the  books.  But  if  the  epistles  be  genuine, 
they  must  be  inspired,  and  also  prove  the  divine  original  of  Christianity, — Our  Lord,  not  only 
foretold  his  own  death  and  resurrection,  and  that  before  the  destruction  of  Jerusalem,  and  in 
that  generation,  the  gospel  should  be  very  extensively  preached;  but  he  promised  to  invest 
his  apostles  and  disciples  with  miraculous  powers,  and  especially  with  the  gift  of  tongues,  in 
order  to  accomplish  this  object. — 'Now  I  desire  to  know,  whether  any  thing  of  this  nature 
'was  ever  undertaken,  or  laid  as  the  foundation  of  their  credit,  by  any  other  authors  of  any 
'doctrine,  religion,  sect,  or  heresy,?  Whether  they  ever  made  their  own  violent  death,  and 
'resurrection,  the  foundation  of  their  veracity,?  Or  promised  the  like  powers  and  assistances, 
'when  they  were  risen,  to  those  who  should  promote,  or  should  embrace  their  doctrine?  Or 
'whether  that,  which  no  man  else  durst  undertake,  was  not  performed  by  the  holy  Jesus  so 
'effectually,  as  that  his  doctrine  presently  prevailed,  and  was  received  throughout  the  world, 
'in  spite  of  all  the  opposition  of  men  and  devils  made  against  it;  and  wrought  in  Chiistians 
'such  a  lasting  faith,  as  time,  and  vice,  though  most  concerned  to  do  it,  was  never  able  to  de- 
'face.?'  Whitby. — To  the  fulfilment  of  these  promises,  the  apostles  (especially  St,  Paul,)  in 
these  epistles  continually  refer,  as  to  facts  most  certainly  known  by  those,  to  Avhom  they 
wrote;  and  which  none  could  deny  or  question.  They  appeal  to  the  churches,  whether  thej* 
themselves  had  not  exercised  these  miraculous  gifts  among  them,  nay,  conferred  them  on 
others:  they  argue  with  them,  from  these  gifts,  as  to  the  truth  of  their  doctrine,  Avhen  here- 
tics perverted  it;  they  appeal  to  these  gifts,  as  deciding  between  them  and  their  opposers, 
they  lay  down  rules,  for  the  behavior  of  the  churches  in  respect  of  them;  and  they  sharply 
reprove  several  instances  of  misconduct  in  this  particular.  Can  it  then  be  doubted,  that  sup- 
posing the  epistles  genuine,  these  miraculous  gifts  were  publicly  exercised  and  conferred,  and 
that  all  knew  them  to  be  so.?  And  if  this  were  the  fact,  was  not  the  promise  of  Christ  ful- 
filled.? Is  not  Christianity  from  God.?  And  can  it  be  supposed,  that  the  writers,  who  exer- 
cised and  coriferred  these  powers,  in  so  conspicuous  a  manner,  were  left  to  themselves,  with- 
out the  inspiration  of  the  Holy  Spirit,  in  addressing  the  churches  on  the  most  important 
subjects,  and  transmitting  their  doctrine  to  posterity.? 

The  epistles  in  general  are  written  in  language  which  shows,  that  if  genuine,  they  must  have 
been  known  by  the  churches,  to  which  they  were  addressed,  during  the  life  of  the  writers: 
but  can  it  be  supposed,  that  such  facts  were  spoken  of  as  undeniable,  during  the  lives  of  the 
writers;  and  yet,  that  no  one  of  their  opposers,  either  heretics  or  persecutors,  (not  to  say 
their  friends,)  knowing  that  no  such  facts  had  taken  place,  should  stand  forth  publicly  to  deny 
or  confute  them.? — It  is  also  undeniable,  that  most  of  the  epistles  were  known,  at  a  very  early 
period,  to  other  churches,  as  the  writings  of  the  apostles  whose  names  they  bear.  In  a  short 
time  translations  were  made  of  them  into  other  languages,  copious  quotations  were  taken 
from  them,  and  homilies,  or  expositions,  were  made  on  them.  The  churches,  with  one  con- 
sent, acknowledged  them  as  the  word  of  God;  and  neither  heretics,  schismatics,  nor  opposers 
of  the  gospel,  denied  that  they  were  the  genuine  writings  of  the  apostles,  and  the  standard 
records  of  Christianity,  But  had  these  epistles,  bearing  the  name  of  this  or  the  other  apos- 
tle, been  brought  forward  after  their  death,  when  no  one,  either  in  the  church  specially  ad- 
dressed, or  in  other  churches,  had  ever  before  heard  of  them;  can  it  be  conceived,  but  that 
they  would  have  been  rejected  as  spurious.?  It  is  evident  the  claim  would  have  been  absurd, 
and  the  imposture  manifest.  Had  they  not  been  known  during  the  life  of  the  writers;  at 
what  time,  or  in  what  manner,  could  it  have  been  possible  to  palm  them  on  the  church,  and 
obtain  them  the  credit  of  apostolical  Writings,? 

The  epistle  to  the  Hebrews,  not  bearing  the  name  of  St,  Paul;  that  of  James,  which  it  seems 
at  that  time,  as  well  as  in  later  ages,  was  supposed  irreconcilable  with  the  doctrine  of  St. 
Paul;  the  second  epistle  of  Peter,  which  probably  was  written  just  before  his  martyrdom,  and 
was  not  generally  known  till  after  his  death;  and  the  second  and  third  epistles  of  John,  in 
which  he  only  styles  himself  "the  elder,"  were  not  for  some  time  received  by  the  churches, 
as  genuine;  but  this  shows  the  scrupulous  caution  of  the  primitive  Christians  in  this  respect; 
and  further  inquiry,  together  with  internal  evidence,  at  length  obtained  the  admission  of  them 
into  the  sacred  canon.  (Prefaces  to  the  epistles  to  the  Hebrews,  James,  the  second  of  Peter, 
and  the  three  epistles  of  John.)  Yet  very  many  writings,  which,  in  some  places,  and  for  a 
time,  were  admitted  as  apostolical  and  divine,  were  afterwards,  on  fuller  investigation,  reject- 
ed, and  most  of  t'nem  have  sunk  into  oblivion. 

The  epistolary  part  of  the  New  Testament,  while  it  more  fully  shows  the  accomplishment  of 
the  ancient  prophecies,  concerning  the  establishment  of  the  Messiah's  kingdom,  than  even 
the  historical  part  has  done;  contains  also  many  remarkable  prophecies,  several  of  which  have 
already  received  as  remarkable  an  accomplishment;  butsome  still  remain  to  be  fulfilled.  {Notes, 
Rom.U:lThes.2:\—\%  1  Tim.  4:1— 5.  2  Tim.  8:1— 5.  2Pe<.  2:3:)  Thisalso  con- 
stitutes an  irrefragable  proof,  that  they  were  written  by  inspiration  of  that  God,  who  sees  the 
end  from  the  beginning. 

Finally,  it  will  appear,  as  we  proceed,  that  the  writers  of  these  epistles  speak  of  themselves,  and 
of  each  other,  as  authoritatively  dehvering  the  truth  and  will  of  God  to  mankind.  Even  the 
exceptions,  (as  they  are  supposed  to  be,)  in  a  few  instances,  more  undeniably  established  the 
general  rule;  for  why  should  an  apostle  intimate,  that  he  only  gave  his  own  opinion,  and  nut 

4] 


CHAPTER  I. 

a  divine  and  authoritative  injunction,  zn  a  particular  case;  unless  conscious,  and  ;  ■'  ss  de- 
manding liis  readers  to  allow,  tliat  in  all  other  cases,  lie  "spake  as  moved  by  the  Hoi ,  uhost?" 
But  if  they  advanced  these  claims,  what  alternative  is  there,  between  admitting  tliL'm  to  the 
full  extent,  or  decidedly  rejecting  them?  That  is.  What  alternative  is  there,  between  receiv- 
ing the  apostolical  epistles  as  the  infallible  word  of  God,  and  the  standard  of  truth  and  duty; 
and  wholly  rejecting  them  as  bold  impostures?  Had  no  such  claims  been  advanced;  it  might 
have  been  allowed,  that  they  were  good  men,  right  upon  tlie  whole,  yet  erroneous  in  some 
things:  yet  on  this  supposition  where  shall  we  find  a  divine  standard  of  Christianity?  But 
as  the  case  is,  either  they  are  infallibly  right,  their  doctrine  divine,  their  writings  tlie  stand- 
ard by  which  all  other  doctrines  must  be  tried;  or  they  claim  for  themselves  and  each  other, 
what  they  had  no  right  to  claim.  I  would  be  very  cautious,  in  venturing  on  this  ground; 
but  I  am  fully  persuaded,  and  often  feel  most  deeply  grieved  by  the  assurance,  that  far  more 
injury  is  done  to  the  cause  of  truth,  by  a  half-hearted  allowance,  that  the  epistles  (or  other 
parts  of  scripture)  are  genuine,  authentic,  and  instructive,  but  possibly  in  some  things  erro- 
neous; than  by  all  the  open  attacks  of  infidels.  For  these  plausible  statements  leave  us  no 
standard  of  truth  and  duty;  no  way  of  discriminating  between  true  doctrine  and  heresy;  no 
divinely  appointed  exhiltition  of  the  Christian  religion,  with  which  all  other  exhibitions  must 
be  compared,  and  admitted  or  rejected  as  they  agree  or  do  not  agree  with  it. 

In  the  Acts  of  the  Apostles,  a  history,  or  specimen,  is  given  of  the  manner,  in  which  the  apostles 
and  their  fellow-laborers  fulfilled  the  former  part  of  their  risen  Lord's  commission  given  to 
them  just  before  his  ascension,  "Go  ye  therefore  and  teacW  (or  make  disciples  of)  "all  na- 
tions, baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
In  the  epistles  is  more  fully  shown  the  particulars,  and  the  way,  in  which  they  executed  the 
latter  part  of  it;  "Teaching  them  to  observe  all  things  whatsoever  I  have  commanded  you." 
(Notes,  Malt.  28:19,20.  Mark  16:14 — 16.)  The  former  therefore  is  more  exactly  suited  to 
the  case  of  missionaries,  and  persons  in  similar  circumstances:  the  latter  to  stationary  pastors 
and  their  flocks,  as  far  as  they  are  true  believers.  Both,  however,  are  essentially  requisite 
to  an  accurate  and  comprehensive  view  of  Christianity,  and  of  the  office  and  duties  of  its 
ministers. 

The  peculiar  doctrines  of  the  gospel  are  here  more  explicitly  stated  and  explained,  and  their 
practical  tendency  more  argumentatively  shown,  than  in  the  historical  books.  The  distin- 
guishing truths,  here  laid  down,  have  been  kept  in  view  through  the  whole  of  the  preceding 
exposition :  and  it  will  therefore  be  unnecessary  formally  to  answer  those,  who  have  endeavor- 
ed to  reconcile  this  part  of.  the  scripture,  with  systems  of  a  contrary  nature  and  tendency.  It 
may,  however,  be  proper  to  say,  that  the  author  has  considered  with  much  attention  both  Dr. 
Taylor's  key  to  the  epistle  to  the  Romans,  and  the  eminent  Mr.  Locke's  comment  on  several 
of  the  epistles:  but,  deeply  convinced,  that  both  of  these  publications  "darken  counsel  by 
words  without  knowledge;"  he  can  only  on  some  incidental  matters  deduce  instruction  from 
them.  In  general,  if  the  various  terms,  used  in  scripture  concerning  Israel  as  a  nation,  be  in 
the  same,  or  nearly  the  same,  sense  to  be  applied  to  Christians  under  the  New  Testament, 
where  is  the  type  and  the  antitype?  Where  is  "the  true  Israel,"  as  distinguished  from  "Is- 
rael after  the  flesh?"  And  where  are  we  to  learn  either  the  character,  privileges,  or  duties 
of  true  believers? 

Several  of  the  epistles  were  written  on  special  occasions,  but  others  were  not.  These  special 
occasions,  however,  were  of  such  a  nature,  as  gave  the  most  i'avorahle  opportunity  lor  ex- 
plaining doctrines,  enforcing  precepts,  and  giving  admonitions  and  counsels,  of  the  greatest 
importance  to  the  church  oi"  Christ  in  every  age.  Nor  has  any  thing  ever  yet  been  devised, 
more  suited  to  render  "the  word  of  God  of  no  effect,"  than  the  notion,  that  we  have  little  or 
nothing  to  do  with  this  and  the  other  part  of  scripture,  and  can  conclude  nothing  general  from 
it,  because  it  was  "written  on  a  particular  occasion." 

We  begin  with  the  epistles  of  the  apostle  Paul,  who  wrote,  as  well  as  labored,  more  abundant- 
ly than  all  his  brethren.  Fourteen  of  his  epistles  are  reserved  for  our  instruction.  In  all  his 
writings  we  perceive  evident  proofs  of  a  sound  judgment,  a  talent  for  close  reasoning,  a  lively 
imagination,  and  fervent  affections:  sometimes,  yet  not  so  often  by  far  as  many  have  supposed, 
he  induces  a  measure  of  obscurity  by  long  parentheses.  All  his  abilities  and  endowments, 
however,  were  directed  and  superintended  by  the  Spirit  of  inspiration. 

The  epistle  to  the  Romans  is  placed  first,  though  some  others  were  written  before  it:  but  it  was 
addressed  to  the  Christians,  who  resided  in  the  capital  city  of  that  great  empire,  which  then 
lorded  it  over  the  whole  known  world;  and  the  epistle  itself  is  one  of  the  longest,  and  most 
comprehensive,  of  all  that  were  written  by  the  apostle.  It  is  not  knoAvn  when,  or  by  whom, 
the  gospel  was  first  preached  at  Rome;  but  it  is  conjectured,  that  it  was  carried  thither  by 
some  of  those  .Tews,  who  were  converted  at  the  day  of  Pentecost.  (Jets  2:10.)  Paul,  how- 
ever, had  not  vet  visited  that  city;  but,  as  'the  apostle  of  the  Gentiles,'  he  deemed  it  proper 
to  use  this  method  of  establishing  the  believers  in  the  faith;  and  of  giving  them  such  a  conn 
prehensive  view  of  the  Christian  religion,  as  might  put  them  upon  their  guard  against  false 
teachers,  of  various  descriptions.— This  epistle  is  the  only  part  of  the  scrijiture,  in  which  di- 
vine truth  is  delivered  in  a  systematical  method:  and  it  is  a  proper  model  for  any  one,  who 
intends  to  compile  a  body  of  divinity.  After  the  introduction,  the  apostle  opens  his  subject, 
(as  it  is -reasonable  to  begm  systematical  treatises,)  by  showing  man's  relations  and  obliga- 
tions to  God  his  Creator,  and  his  apostasy  from  his  worship  and  service:  he  proceeds  to  prove 
the  universal  sinfulness  of  both  Gentiles  and  Jews,  and  the  impossibility  of  any  man's  jiisti- 
fving  himself  before  God,  by  his  own  obedience.  Having  brought  the  whole  world  in  guilty, 
deserving  of  wrath,  and  shut  up  under  sin  and  condemnation;  he  proceeds  to  state  the  meth- 


ROMANS. 

od  of  salvation  by  the  mercy  of  God,  through  the  redernption  of  ^"J  Son  ^«."^j^;^'?  .y^^^^f 
iustifiration  bv  faith  in  his  blood,  and  the  imputation  of  his  righteousness,  as  "the  righteous- 
ness of  God  whi^iun^^^^  Tiiis  he  proves,  illustrates,  and  ex- 
Sifiesve^yfX:  he  next  proceeds  to  show  that  this  way  of  justification  is  closely  con- 
Sed  wilhTancti^fication,  and^evangelical  obedience:  he  then  states  ^he  believer's  experience 
and  conflicts;  and  displays  his  character,  hopes,  and  privileges:  and  at  length  he  If  ads  our 
reflections  back  to  the  source  of  these  blessings,  in  the  eternal  ^l^^^^^'^"'  ^"J^JX'r'fion  T> 
and  mercv  of  God  Having  thus  stated  and  proved  doctrines,  and  answered  objections  to 
them's  dfscussed  severd^estions  respecting^he  caUing  of  the  ^-ti^s  and  the  rejec^^^^^^ 
of  the  Jews,  he  applies  the  whole  discourse  by  a  variety  of  practical  exhortations,  precept., 
and  instructions,  enforced  by  evangelical  motives  And,  having  ^o^^l^fd  upon  some  Pa^ 
lars,  suited  to  the  circumstances  of  those  times,  he  concludes  with  affectionate  salutations, 
cautions  and  prayers,  and  with  ascribing  glory  to  God  our  Saviour. 


A.  D.  61 


CHAP.  I. 


The  apo«tI«r  shows  his  apostolical  authority,  and  the  great  suhject  of  his 
ministry,  1 — 5.  He  sahites  the  Christians  at  Rome,  6,  7;  thank- 
ing God  on  lh«-ir  acrocint,  and  praying  for  them;  «p»?cially  that  he 
iDight  come  and  preach  among  them,  8 — 15.  The  gospel  is  the  pow- 
er of  God  to  salvation,  and  shows  the  only  way  of  juslificalion,  It!,  17. 
All  men  of  every  nation  are  exposed  to  the  wrath  of  God,  for  acting 
in  opposition  to  the  light  afforded  them,  1 8 — 23.  A  just  but  awful  de- 
scription of  the  Gentile  world,  as  given  up,  hy  the  just  displeasure  of 
God,  to  the  grossest  idolatries,  the  most  deerading  licentiousness,  and 
the  most  atrocious  iniquities,  24 — 32. 

"TJAUL,   ''a  servant  of  Jesus   Christ, 
r^    *=  called  to  be  an  apostle,  "^  separated 
unto  ^  the  gospel  of  God, 

2  (Which  *'he  had  promised  afore  by  his 
prophets  in  s^the  holy  scriptures,) 

3  Concerning  ^  his  Son  Jesus  Christ  our 
Lord,  'which  was  made  of  the  seed  of 
David,  ''according  to  the  flesh; 

4  And  *  declared  to  be  '  the  Son  of  God 
with  power,  ™  according  to  the  Spirit  of  ho- 
liness, by  the  resurrection  from  the  dead: 

Note. — According  to  the  custom  of  those 
times,  the  apostle  began  this  epistle,  by  prefix- 
ing his  name  and  distinguishing  title.  (Notes, 
Acts  15:22—29,  v.  23.  23:25— 30,  v.  26.)  The 
Christians  at  Rome  would  receive  this  letter 
from  Paul,  who  was  also  called  Saul,  and  had 
been  a  persecutor  of  the  church;  but  who  now 
regarded  it  as  his  honor  and  happiness,  to  be 
"the  servant  of  Jesus  Christ,  and  his  called 
apostle;"  having  been  "separated,"  and  ap- 
pointed, by  the  choice  and  effectual  calling  of 
God,  to  preach  his  gospel  to  the  world,  and  to 
spend  his  subsequent  life  in  promoting  it. 
{Marg.  Ref.  a— e.— Note,  Gal.  1:15—24.) 
This  doctrine  was  no  new  discovery  or  inven- 
tion, but  the  fulfilment  of  the  promises  made  in 
the  sacred  scriptures  by  the  prophets;  and  it 
respected  the  Son  of  God,  even  Jesus  the  Sa- 
viour, the  promised  Messiah,  the  Prophet, 
Priest,  and  King  of  the  church,  whom  all  be- 
lievers acknowledged  and  obeyed  as  their  Lord. 


a  Acts  13:9.    21.40.    22:7,13.  2C: 

1,14. 
k  9.       15:16.       16:18.     John  12: 

26.    13:14—16.   15:15.20.     Acts 

27:23.     2  Cor.  4:5.     Gal.  1:10. 

Phil.  1:1.       2:11.     3:6,7.     Til. 

1:1.       Jam.    1:1.       2  Pet.  1:1. 

Judel.     Rev.  1:1.     22:6,9. 
c  5.      11:13.       Acts  9:15.     22:14, 

15.21.  26:16—18.  1  Cor.  1:1.  9: 

1,|'6— IS.  15.8— l0.2Cor.  1:1. 

11:5.    12:11.     Gal.  1:1,11—17. 

Eph.  1:1.  3:5—7.  4:11.  Col.  1: 

1,25.     iTi'ii     1:1,12.    2:7.   2 


Tim.  1:11.     Tit.  1:1.  Hel).  5:4- 

d  Lev.  20:24—26.       Num.  16:9, 

10.   Deut.   10:8.     1  Chr.  23:13. 

Is.  49:1.  Jer.  1:5.  Acts  13:2— 4. 

1  Tim.  1:15,16.     Heb.  7:26. 

e  9,16.  15:16,29.  16:25.  Mark 
16:15,16.  Luke  2:10.11.  Acts 
20:24.   Eph.  1:13.   1  Thes.  2:2. 

2  Thes.  2:13,14.      1  Tim.  Ml. 
f  See  on     Luke  24:26,27.      Acts 

10:43.     26:6. 
g  3:2.    Ps.  119:140.     Dan.  10:21 
2  Tim.  3:15,16.  2  Pel.  1:20,21. 
Rev.  22:6. 


A.   D.  61. 

He  was  descended  from  David,  according  to 
the  flesh,  or  in  his  human  nature:  but  he  had 
also  been  declared,  or  determined,  to  be  the 
Son  of  God  by  that  divine  power,  which  raised 
him  from  the  dead.  {Marg.  Ref.  d — k.) — The 
expression,  "according  to  the  Spirit  of  holi- 
ness," has  been  generally  interpreted  to  signify, 
"according  to  his  divine  nature;"  but  it  is  not 
used  in  that  sense  in  any  other  place,  nor  doe.s 
it  obviously  convey  that  idea.  Others  therefore 
explain  it  of  the  conception  of  Jesus  by  the 
Holy  Spirit,  on  which  account  he  was  called 
"the  Son  of  God:"  but  this  does  nothing  more 
than  state,  what  he  was  "according  to  the 
flesh,"  or  in  his  human  nature;  whereas  the 
apostle  clearly  intended  to  show  his  divine  na- 
ture, as  the  "only-begotteu  Son  of  the  Father;" 
and  the  antithesis  as  well  as  the  context,  evi- 
dently requires  this.  Our  Lord  indeed  wrought 
all  his  miracles  by  the  Spirit  of  God,  which  was 
"given  to  him  without  measure:"  but  the  apos- 
tle plainly  speaks  of  "the  Spirit  of  Holiness," 
in  immediate  connexion  with  the  demonstra- 
tion, that  Jesus  was  the  Son  of  God,  which 
arose  from  his  resurrection  from  the  dead.  Now, 
the  pouring  out  of  the  Holy  Spirit  on  the  wit- 
nesses of  his  resurrection,  and  all  the  stupen- 
dous effects  which  followed,  both  in  respect  of 
them,  and  of  those  on  whom  they  laid  their 
hand,  were  a  divine  attestation  to  their  testi- 
mony: and  thus  Jesus,  who  was  crucified  for 
affirming  that  he  was  "the  Son  of  God,"  was 
"declared,"  or  "determined  to  be  the  Son  of 
God,  with  power  by  his  resurrection,"  according 
to  the  demonstrationof  that  event,  arising  from 
the  divers  powers,  signs,  and  miracles,  which 
the  Spirit  of  God  enabled  the  apostles  and  prim- 
itive Christians  to  perform.  (Marg.  Ref.\,m. 
— Note,  Heb.  2:1 — 4,  v.  4.)  It  may  also  be  ob- 
served, that  the  Holy  Spirit  had  foretold,  by 
the  prophets,  that  the  Messiah  would  be  the 
Son  of  God,  as  well  as  the  Son  of  David;  and 
also  that  he  would  be  put  to  death,  and  rise 


9.  8:2,3,29—32.  Ps.  2:7.  Matt. 
3:17.  26:63.  27:43.  Luke  1:35. 
John  1:34.49.  3:16—18,35,36. 
5:25.  10:30,36.  20:20,31.  Acts 
3:13.  8:37.  9:20.  1  Cor.  1:9.  Gal. 
4:4.  Col.  1:13—15.     1  Thes.  1: 

10.  1  John  1:3.  3:8,23.  4:9,10, 
15.  5:1,5,10— 13,20.  Rev.  2:18. 
2  Sam.  7:12—16.  Ps.  89:,16,37. 
Is.  9:6,7.  Jer.  23:5,6.  33: 15— 
17,26.  Am.  9:11.  Matt.  1:1,20— 
23.  9:27.  12:23.  15:22.  22:42 
—45.      Luke  1:31—33,69.     2: 


4—6.      John  7:42.     Acts  2:30. 

13:22,23.     2  Tim.  2:8. 
k  8:3.     9:5.     Gen.  3:15.  John  1: 

14.      Gal.  4:4.      1  Tim.  3:16.    I 

John  4:2,3.     2  John  7. 
*  Gr.  d<Urmined. 
1   3.  John  2: 1 0— 21 .  Acts  2:24,32. 

3:15.4:10—12.    5:30—32.     13: 

33—35.      17:31.       2  Cor.  13:4. 

Eph.  1:19—23.     Heb.  5:  .5,6. 
mLuke     18:31—33.       24:26,27. 

Ileh.  9:14.      1  Pet.  1:11.  2  Pel. 

1:21.     Rev.  19:10. 


61 


A.   D.   61. 


CHAPTER  1. 


A.  D.  61. 


again,  and  enter  into  his  glory.  When,  there- 
fore, the  Lord  Jesus,  having  been  put  to  death 
as  a  deceiver  and  blasphemer,  arose  from  the 
dead,  "ascended  on  high,  ...  and  gave  gifts  to 
men;"  especially  by  pouring  out  the  Holy  Spirit 
on  his  apostles  and  disciples,  according  to  the 
predictions  of  holy  men  from  the  beginning, 
"who  spake  as  they  were  moved  by  the  Holy 
Ghost;"  he,  in  both  respects,  was  "declared  to 
be  the  Son  of  God  with  power,  by  his  resurrec- 
tion from  the  dead,  according  to  the  Spirit  of 
hoHness."  {Notes,  Acts i:i'i-36.  Eph. 4:7-13.) 
Called  to  be  an  apostle.  (1)  K^r]Tog  anogo- 
log.  6,7.  8:28.  See  on  Matt.  W:16.—Separat- 
ed.'\  AcfibtQia^Evog.  Gal.  1 :1b.  See  on  Matt. 
25:32.  Ex  a  priv.  et  wpt^w,  4. — He  had  prom- 
ised afore.  (2)  nQoenijyyeilajo.  Here  only. 
Ex  nqo  et  STiayyillo^ui,  promitto:  quod 
ex  em,  et  ayyelXofjai,  nuntio, — Declared. 
(4)  "Determined."  Marg.  '  OQiaifsPTog.  Luke 
22:22.  See  on  Acts  2:23. — Of  holiness.]  'Ayi- 
wavvijc, '2  Cor.  7:1.  1  Thes.  3:15.  Not  else- 
where N.  T.—Ps.  97:12.  145:5.  Sept.  Ab 
(ij'toc,  sanctus,  7. 

5  By  whom  ^  we  have  received  grace 
and  °  apostleship,  *  for  p  obedience  to  the 
faith  ^  among  qll  nations  ""  for  his  name; 

6  Among  whom  '  are  ye  also  *  the  called 
of  Jesus  Christ: 

7  To  " all  that  be  in  Rome,  "beloved  of 
God,  5' called  fo  fee  saints:  'Grace  to  you 
and  *  peace,  from  ^  God  our  Father,  '  and 
the  Lord  Jesus  Christ.   [Practical  obstrvatiom.] 

Note. — From  this  glorious  Saviour,  Paul  de- 
clared that  he  had  received  mercy  and  grace,  as 
well  as  an  appointment  to  the  apostolical  office; 
that  he  might  be  employed  as  his  minister  in 
bringing  sinners  of  all  nations  to  "the  obedi- 
ence of  faith,"  by  accepting  of  the  Redeemer's 
mercy,  and  becoming  the  willing  and  devoted 
subjects  of  his  kingdom,  for  the  honor  of  his 
name  in  their  salvation,  worship,  and  service. 
(Marg.  Ref  n—r.— Notes,  12:3—5.  15:14— 
21.  1  Cor.  15:3— 11,  ru.  8— 10.  1  Tim.  1:12— 
14.  2  Tm.  1 :11, 12.)  Among  this  happy  and 
favored  company  were  the  persons  to  whom  he 
sent  this  epistle;  for  they  too  had  been  "call- 
ed" by  the  gospel,  to  become  disciples  of  Jesus, 
to  bear  his  name,  and  to  trust  and  serve  him. 
As  Paul  was  'the  apostle  of  the  Gentiles,'  he 
considered  himself  peculiarly  interested  in  their 
welfare,  though  they  had  not  been  converted 
by  his  ministry;  he  had  therefore  written  this 


D  12:3.  15:1.5,16.  John  1:16.  1 
Cor.  15:10.  2  Cor.  3:5,6.  Gal. 
1:15,16.  Ei»h.  3:2— 9.  1  Tim. 
1:11,12. 

o  Act*  1:25.  1  Cor.  9:2.  Gal.  2: 
R.9. 

♦  Or,  to  the  ohcdience  of  faith. 

p  15:18,19.  16:26.  Acts  6:7.  2 
Cor.  10:4—6.     Hch.  5:9. 

q  3:29,30.  11:12,13.  15:9—13,16. 
Gen.  17:18.  I's.  22:27. 67:2. 72: 
17.  Matt.  23:19.  Mark  16:15, 
16.  Luke  24:4fi,47.  Act!9:15. 
22:21.       26:17,18. 

r  Mai.  1:11,14.  Acts  1.5:14.  Eph. 
1:6,12.       1  Pel.  2:9,10. 

s    Eph.  1:11.     Col.  1:6,21. 

t  8  2S— 30.  9:24.  1  Cor.  1:9. 
Gal.  1:(;.  1  Thcs.  2:12.  2 
Thes.  2:14  2  Tim.  1:9.  Heb. 
3:1.  1  Pet.  2:9,21.  5:10.  2 
Pet.  1:10.     Rev.  17:l4. 

1)  Acts  l5:-23.  1  Cor.  1:2.  2  Cor. 
1:1.   Phil.  1:1.     Col    1:2.  Jam. 


1:1.   1  Pet.  1:1,2.  Jude  1.  Rev. 

2:1.8,12,18,29.     3:1,7,14,22. 
X  9:25.     Deut.  33:12.       Ps.  60:5. 

Cant.5:l. Col.  3:12.  lTim.6:2. 
y  6.      Col.  3: 15.     1  Thet.  4:7.     I 

Pet.  1:15.     2  Pet.  1:3. 
t  1  Cor.  1:3.    2  Cor.  1:2.   Gal.  1: 

3.  Eph.  1:2.  Phil.  1:2.  Col.  1: 
2.  1  Thes.  1:1.  2  Thes.  1:2. 
1  Tim.  1:2.  2  Tim.  1:2.  Tit.  1: 

4.  Philem.  3.  1  Pel.  1:2.  2 
Pet.  1 .2.  2  John  3.  Jude  2. 
Rev.  1:4,5. 

a  5:1.  14:17.  1.5:13,33.  Ps.  122: 
6.  Is.  55:12.  57:19,21.  Zcch.  6: 
13.  Liike2:l4.  10:5,6.  19:38, 
42.  John  14:27.  16:33.  Ada  lO: 
36.  Eph.  2:14.  1  Thes.  5:23.  2 
Thes.  3: 16.     Heh.   13:20. 

h  Mall.  5:16.  6:8,9.  John  20: 
17.  Gal.  1:4.  Phil.  4:20.  1  Thes. 
1:3.     2  Thes.  1:1.    1  John  3:1. 

c  Acts  7:59.60.  1  Cor.  16:2.?.  2 
Cor.  12:8—10.     13:14.     Gal.  6: 


epistle  to  them :  and  he  addressed  it,  not  to  the 
citizens  of  Rome  in  general,  nor  to  the  church 
of  Rome,  or  at  Rome,  but  to  all  those,  who 
had  been  "called  to  be  saints,"  or  holy,  sepa- 
rate, and  sanctified  persons,  partakers  of  divine 
grace,  and  devoted  to  the  service  of  God;  and 
who  were  thus  evidenced  to  be  beloved  by  him, 
partakers  of  his  mercy  and  plenteous  redemp- 
tion, renewed  in  a  measure  to  his  holy  image  in 
which  iie  delights,  and  constituted  heirs  of  his 
everlasting  kingdom.  {Marg.  Itef.s-y.}  These 
the  apostle  saluted  by  wishing  them  "grace  and 
peace:"  grace  to  pardon  and  justify  them,  and 
to  sanctify  their  souls,  and  peace  to  comfort 
their  hearts  and  consciences.  Of  these  bless- 
ings, the  sum  of  all  happiness,  he  ardently  de- 
sired that  every  professed  Christian  at  Rome 
might  participate:  and  that  they  all  might  con- 
tinually have  an  accession  made  to  that  mea- 
sure, which  they  had  already  obtained;  as 
springing  from  the  free  mercy  of  God,  the  re- 
conciled Father  of  all  believers,  and  coming  to 
them,  through  the  Person,  merits,  and  media- 
tion of  the  Lord  Jesus  Christ. 

This  is  the  customary  apostolical  salutation; 
and  it  is  most  undeniably  a  prayer,  or  act  of 
Avorship,  in  which  Christ  is  addressed  in  unioh 
with  God  the  Father.  (Marg.  Ref.  z — c. — 
Notes,  14:13—18,  v.  17.  John,  14:27,28.  1 
Cor.  1:3.  Eph.  1:1,2.  Phil.  2:5—8.) 

Grace  and  apostleship.  (5)  Xuqiv  xai  anoa~ 
lolrjv.   12:3.   15:15.    1  Cor.  15:10.    Gal.  1:15. 
Eph.  3:8.   1  Tim.  1:14.  Anogohj,    Acts  1:25. 
—  The  obedience  to  the  faith.]  'YnaxoTjv  ntge-  ■ 
b)c.    16:26.    Notes,    2  Cor.  10:1—6,  vv.   5,6.  " 
He6.  11:8— 10,  r.  8.    'Yttuxotj,    5:19.     15:18 
16:19.  2  Cor.  7:15.  10:5,6.  Philem.^l.   Heb 
5:8.  1  Pet.  l:-i.~Called  tohe saiiits.  (7)  KXt/- 
Totg  dyioig.  1  Cor.  1:1,2.  Eph.  1:1,4.  See  on  1. 

8  First,  •*  I  thank  my  God  "  through 
Jesus  Christ  for  you  all,  *"  that  your  faith  is 
spoken  of  throughout  ^  the  whole  world. 

9  For  ••  God  is  my  witness,  •  whom  I 
serve  f  with  my  spirit  in  ''  the  gospel  of  his 
Son,  '  that  without  ceasing  '"  I  make  men- 
tion of  you  always  in  my  prayers; 

10  Making  "  request,  if  by  any  means 
now  at  length  I  might  have  °  a  prosperous 
journey,  ^by  the  will  of  God,  to  come  unto 
you. 

1 1  For  •!  I  long  to  see  you,  '"  that  I  may 
impart  unto  you  some  spiritual  gift,  '  to  the 
end  ye  may  be  established; 


18.     Eph.  6:23,24.    Phil.  4:13, 

23.     1  Thes.  3:11—13.  5:28.    2 

Thes.  2:16,17.    3:16,18.  2  Tim. 

4:22.    Philem.   25.  Rev.  22:21. 
d  6:17.     1  Cor.  1:4.      Eph.  1:16. 

Phil.    1:3—5.       Col.    1:3,4.     1 

Thes.  1:2,3.  3:9.  2 Thes.  1:3.  2 

Tim.  1:3—5.     Philem.  4,5.     2 

John  4.  3  John  3,4. 
e  Eph.  3:21.     5:20.     Phil.  1:11. 

Ileh.  13:15.  1  Pet.  2  5.  4in. 
f  16:19.   1  Thcs.  1:8,9. 
g  Matt.  24:14.     Luke  2:1.     Acts 

11:28. 
h  9:1.    Job  16:19.    2  Cor.  1:23. 

11:10,11,31.  Gal.  1:20.   Phil.  1: 

8.     1  Thcs.   2:5—10.    1    Tim. 

2:7. 
i  Acta  27:23.    Phil.  2:22.    Col.  1: 

28,29.  2  Tim.  1:3. 
t  Or,  in  my  spirit.  John  4:23,24. 

Acts    19:21.     1   Cor.    14:14,15. 

Phil.  3:3. 
k  iMark  1:1.    AcU  3:26     1   John 


5:9—12. 
1  1  Sara.  12:23.  Luke  18:1.    Acts 

12:.5.  Eph.  6:18.  1  Thes.  5:17 

2  Tim.  1:3. 
m  Eph.  1:16—19.  3:14,tc.  Phil. 

1:4,9—11.      Col.    1:9—13.       1 

Thes.  1:2.   Philemon  4. 
n  15:22—24,30—32.     P!iil.    4:6. 

1  Thes.  2:18.  3:10,1 1.  Philem. 
22.  Heb.  13:19. 

o  Acts  19:21.  27:  28: 

p  Acts  18:21.  21:14.   1  Cor.4:lft 

Jam.  4:15. 
(1  Gen.  31:30.  2  Sam.  13:39.  23 

15.    2  Cor.  9:14.     Phil.  1:8.  2: 

26.  4:1. 
r  15:29.    AcU  8:15—19.    19:6.  I 

Cor.     12:1  —  11.    2    Cor.    11:4. 

Gal.  3:2—5.  Eph.  4:8—12. 
9  16:25.  2  Chr.  20:?0.  AcU  16:5. 

2  Cor.  1:21.  1  Thes.  3:2.13.  2 
Thes.  2:17.  3:3.  Heh.  13:9.  1 
Pet.  5:10,12.  2  Pet.  1:12.  3:17, 


[t 


A.  D    Gl. 


ROMANS. 


A.  D.  61 


1 2  That  Is,  ^  that  1  may  be  comforted 
together  *  with  you,  "  by  the  mutual  faith 
both  of  you  and  me. 

Note. — The  apostle  next  assured  "the  saints 
at  Rome,"  that,  though  personally  a  stranger 
to  them,  he  heartily  "thanked  his  God,  through 
Jesus  Christ,"  for  the  mercy  which  he  had 
shown  to  them  all;  as  their  faith  in  Christ,  and 
its  happy  effect  upon  their  conduct,  were  spok- 
en of  in  every  part  of  the  world.  (Marg.  Ref. 
d—^.— Notes,  Phil.  1:3—6.  1  Thes.  1:1—8.) 
Wherever  he  went,  he  heard  the  commenda- 
tion of  the  believers  at  Rome;  and  their  good 
conduct  was  the  more  noticed  by  reason  of  the 
renown  of  that  city,  and  the  temptations  with 
which  they  were  surrounded.  He  could  there- 
fore confirm  what  he  was  about  to  say,  by 
solemnly  calling  to  witness  that  God,  whom  he 
worshipped  and  served;  not  only  with  constant 
and  persevering  diligence,  but  with  inward  fer- 
vency, zeal,  and  devotion;  according  to  the 
display  of  his  glory  made  in  the  gospel,  and 
by  promoting  that  doctrine  which  respects  his 
Son,  as  the  great  Author  and  Subject  of  it. 
This  glorious  God  was  witness,  that  he  prayed 
for  them  all,  on  every  occasion,  without  inter- 
mission, or  neglect;  and  he  especially  besought 
the  Lord,  that  he  would  enable  him  to  go 
among  them,  if  after  so  long  a  time,  and  so 
many  disappointments,  he  might  at  length  be 
favored  with  a  prosperous  journey  to  come  un- 
to them,  by  the  will  and  appointment  of  God. 
{Marg.  Ecf.  i — m. — Notes  and  P.  O.  Jam.  4: 
13 — 17.) — The  apostle's  language  is,  for  sub- 
stance, a  most  solemn  oath,  or  appeal  to  the 
heart-searching  God  for  the  truth  of  what  he 
said.  (Marg.  Ref.  h.—Note,  Matt.  5:33— 
37.)  For  he  ardently  desired  to  see  and  con- 
verse with  them,  that  he  might  impart  to  them 
some  of  those  spiritual  gifts,  which  were  gen- 
erally conferred  by  imposition  of  the  apostles' 
hands,  in  order  to  their  establishment  in  the 
faith.  (Note,  Acts  8:14—17.)  And  this  he  de-J 
sired,  in  order  that  he  might  share  the  comfort' 
bestowed  on  them,  and  rejoice  in  ministering! 
to  their  joy;  as  well  as  in  conferring  with  them, 
concercing  the  nature,  object,  and  effects  of  \ 
that  faith,  which  was  held  both  by  them  and 
him.  {Marg.  Ref.  q—u.)— St.  Paul  doubtless: 
meant  to  remind  the  Romans  of  his  apostolical 
character  and  authority,  as  sanctioning  his  doc- 
trine, by  which  he  intended  to  guard  them  es- 
l)ecially  against  the  judaizing  teachers:  yet  he| 
aimed  to  do  this,  in  the  most  unassuming  and  i 
affectionate  manner  possible;  that  he  might] 
give  no  disgust  to  any  person,  or  furnish  false 
teachers  with  any  handle  against  him, — Some 
tliiiik  that  the  Cliristians  at  Rome  had  received 
supernatural  gifts;  (12:6.)  Yet  it  does  not  ap- 
])ear  that  any  apostle  had  been  there:  Paul, 
liowever,  expected  that  these  gifts  would  be 
more  abundantly  imparted,  when  he  should  go 
among  them;  and  that  they  would  be  thus  forli- 
fied  against  such  as  attempted  to  pervert  them. 


t   1.5:24,n2.   Acts  11:23.  2  Cor.  2; 

1—3.  7:4—7,13.     1  Thes.  2:17 

—20.  3:7—10.    2  Tim.  1:4.    2 

.lohn  4.  3  .lohn  3,4. 
'  Or.  t>i  you. 
tj  Epli.4:5.  Til.  1:4.    2  Pet.  1:1. 

Jude  3. 
X  11:2.5.  1  Cor.  10:1.  12:1.  2  Cor. 

1:S.   1  Thes.  4:13. 
T  lT.2;t— 2R.  Acts  13:21.    2  Cor. 

81 


1:15,16. 
z  15:22.     .icts  16:6,7.    1  Thes.  2: 

IP,.  2  Thes.  2:7. 
a  Is.  27:6.  J.>hu  4:36.  12:24.  15- 

16.  Col.  1:6. 
t  Or,  in  i/oii. 
b  15:18— 20.    Acts  14:27.    15:12. 

21:19.    1  Cor.  0:2.  2  Cor.  2:14. 

10:13—16.     i  Tlies.  1:9,10.    2: 


as  well  as  against  the  fear  of  persecution. — It 
has  been  seen  how  his  prayers  for  "a  prosper- 
ous journey"  to  Rome  were  answered  by  his 
being  sent  thither  as  a  prisoner!  {Notes,  15: 
22—33,     Acts  18:18—23.  25:— 28:) 

I  serve.  (9)  Autqfvo).  Matt.  4:10.  Acts  24: 
14.  See  on  Luke  2:37. —  Without  ceasing.] 
AdialEimMq.  1  Thes.  1:3.  2:13.  5:17.  Jdiu- 
Xeimoc,  9:2.  Ex  «  priv.  5in,  et  leiTioi,  linquo. 
—Mention.']  Mveiuv.  Eph.  1:16.  Phil.  1:3,  1 
Thes.  1:1.  3:6.  2  Tm.  1 :3.  Philem.  4.  A 
uraoftai,  memoro. — /  might  have  a  prosperous 
journey,  (10)  Evodwd-T/aoiiiui.  1  Cor.  16:2.  3 
John  2.  Ex  Ev  bene,  et  6do;,  iter. —  Gen.  24: 
12,48,  Sept.—Ilong.  (11)  Eni^offuK  1  Cor. 
5:2,  9:14,  Phil.  1:8.  2:26,  1  Thes. 3:6.  2 
Tim.  1:4.  1  Pet.  2:2,  Enino^ipo;,  Phil.  4:1. 
Ex  em,  et  nox^fo),  cupio. —  Gift.]  Xaqiuiut. 
5:15,16.  6:23.  11:29,  12:6,  1  Cor.  1:7,  7:7, 
12:4,  2  Cor.  1:11,  1  Tim.  4:14.  2  Tim.  1:6. 
1  Pet.  4:10,  A  /agtc,  gratia. — May  be  com- 
forted together.  (12)  Svfxnaquxhji^jjvai.  Here 
only.  Ex  aw,  nuQa,  et  xahsb),  voco. 

1 3  Now  "  I  would  not  have  you  ignor- 
ant, brethren,  ^  that  oftentimes  I  purpos- 
ed to  come  unto  you,  (^but  was  let  hither- 
to,) ^  that  I  might  have  some  fruit  *  among 
you  also,  ^  even  as  among  other  Gentiles. 

14  I  am  •=  debtor  both  to  the  •'  Greeks 
and  to  the  Barbarians,  *  both  to  the  wise 
and  '"to  the  unwise. 

15  So,  s  as  much  as  in  me  is,  ''I  am 
ready  to  preach  the  gospel  to  you  that  are 

at  Rome  also.         [Pradkal  Ohservationi.'\ 

Note. — The  apostle  next  showed,  that  he 
I  had  repeatedly  purposed  to  come  to  Rome; 
ibut  that  he  had  been  hindered  hitherto,  by  his 
multiplied  engagements,  and  by  the  opposition 
made  to  his  ministry:  because  he  was  exceed- 
lingly  desirous  to  have  some  fruit  among  the 
i Romans,  as  well  as  among  the  other  Gentiles: 
'for,  as  he  had  been  converted  in  a  most  extra- 
I  ordinary  manner,  and  entrusted  with  a  dispen- 
sation of  the  gospel;  he  thought  himself  bound 
to  do  every  thing  which  he  possibly  could,  to 
■promote  the  salvation  of  men  in  general,  es- 
■pecially  among  the  Gentiles.  {Marg.  Ref.  x 
— b.)  This  was  a  debt;  which  he  owed  both 
to  the  civilized  Greeks  or  Romans,  and  to  the 
rude  barbarians;  and  indeed  to  the  learned  and 
unlearned  of  every  nation,  from  the  Avise  phi- 
losopher to  the  untutored  laborer.  {Marg.  Ref. 
c — f.)  With  this  view  of  his  obligation,  he 
was  ready,  according  to  his  ability  and  oppor- 
tunity, to  preach  the  gospel  at  Rome  also: 
though  in  that  haughty  and  magnificent  capi- 
tal, he  might  encounter  more  contempt  and  oji- 
position,  than  in  other  j)laces;  and  though  his 
address  might  be  less  suitable  to  the  fastidious 
taste  of  its  refined  inhal'iitants.  {Marg.  Ref. 
g,  h.) 
I  purposed.  (13)  TZ^of  flfwj/r.  3:25.  Eph.  1 :9. 


13,14.  2  Tim.  4:17. 
c  8:12.   13:8.  Gr.  .4cls  3:15.    13: 

2—4.  22:21.    26:17,18.     1  Cor. 

9  16— 23.  2  Tim.  2:l0. 
d  Acts  28:4.     1  Cor.  14:11.    Col 

3:11. 
e  22.   11:25.  12:16.  16:19.  Matt. 

11:25.     Luke  10:21.     1  Cor.  1: 

19—22.  2:13.  3: IE,  19.    2  Cor. 


10:12.     11:13.     Kph.  5:1.5— 17 

.T:ira.  3:17,18. 
f  rrov.    1:22.     ft:5.     Is.  35:8.     1 

Cor.  14:16.23.24.  Til.  3:3. 
e  12:18.  1  Kinas8;18.    Mark  14 
"   8.  2  Cor.  r:12. 
h  Is.  6:8.  Malt.  9:S«.    .Tohn  4:34. 

Ads  21:13.   1  Coi.9:17.  2Cor. 

10:1.5,16. 


A.  D.  61. 


CHAPTER  i. 


A.  D.  61 


IlQod-saig,  8:28.  Jlcts  11:23.  Ex  ti^o,  ct  ti- 
xhj/ui,  pono. —  IVas  let.]  Exmlv&rjv.  Matt.  19: 
14.  Jlcts  \\M.  16:6.  27:43.  See  on  ^c/s  28: 
SI.— A  debtor.  (14)  Ocfsileirig.  8:12.  15:27. 
Matt.  6:12.  Luke  13:4.  Ga/.  5:3.  kho(feiU>, 
debeo. —  To  the  barbarians.']  BnQGaQoig.  See 
on  Acts  28:2. —  Unwise.]  AvoTjioig.  See  on 
Luke  ^4 -.'lb. — As  much  as  in  me  is.  (15)  To 
y.aT  fue.  12:18. — lam  ready.]  n^oif^vjuov. 
See  on  Matt.  26:41. 

16  For  •  I  am  not  ashamed  of  ^  the  gos- 
pel of  Christ:  '  for  it  is  the  power  of  God 
unto  salvation,  '"  to  every  one  thathelieveth; 
"to  the  Jew  first,  and  also  to  the  Greek. 

Note. — However  the  noble,  the  learned,,  or 
the  proud,  n)ight  despise  the  doctrines  of  the 
gospel;  and  especially  that  of  salvation  by  faith 
in  the  righteousness,  atonement  and  interces- 
sion of  a  Jew,  who  had  been  crucified  as  a  de- 
ceiver by  his  own  countrymen;  the  apostle  was 
in  no  Avise  "ashamed  of"  it,  but  \v;is  ready  to 
glory  in  his  belief  of  it  before  ail  ni'n  :  he  knew 
indeed,  that  the  power  of  God  offended,  and 
was  displayed  by,  that  doctrine,  f  )r  the  salva- 
tion of  every  believer,  not  only  from  merited 
condemnation,  but  also  from  the  power  of  his 
corrupt  passions  and  habits,  from  the  bondage j 
of  Satan,  from  the  love  of  the  world  and  the, 
fear  of  men,  and  from  all  sin  and  misery:  so^ 
that,  while  Jewish  rabbles,  and  pagan  philoso-', 
phers,  had  tried  in  vain  to  reform  men's  lives; 
the  despised  gospel  of  Christ,  wherever  it  had- 
been  preached,  had  been  rendered  extensively: 
successful  for  that  purpose.  {Marg.  Ref.  i — 1.) 
This  had  first  been  evidenced  among  the  Jews, 
in  the  conversion  and  holy  lives  of  multitudes, 
who  had  before  borne  very  bad  characters: 
and  afterwards  it  had  produced  similar  effects; 
among  the  Gentiles,  vast  numbers  of  whom 
had  been  turned  from  their  Immoralities  and 
idolatries,  to  the  holy  worship  and  service  ofj 
the  true  God.  (Marg.  Ref.  n. — Notes,  John 
12:27—33,  v.  32.  1  Cor.  1:20—24.  ^  Cor,\ 
4:7.  10:1—6,  vv.  4,5.) — "It  is  the  power  ofj 
God  unto  salvation."  'To  whom.''  To  all  that 
'believe.  Now  it  is  plain,  that  it  is  not  merely! 
4he  power  of  God  manifested  in  outward  mira- 
'cles,  that  is  there  spoken  of;  for  miracles  were| 
'wrought  upon  and  in  the  presence  both  ofi 
'them  that  believed  not,  and  them  that  did  be-' 
'lieve.  The  power  of  God,  there  spoken  of,  I 
'is  a  power  felt  only  by  them  that  believe:  so' 
'that  whatever  the  enemies  of  the  free  grace  of  i 
'God  may  ..  suggest;  it  cannot  be  meant  ofj 
'those  extraordinary  manifestations  of  power, 
'in  healing  men's  bodies,  &c.  but  of  that  in-! 
'ward  teaching  and  drawing  of  the  Father,  ofj 
'which  the  pro])hets  foretold,  that  it  would  be 
'bestowed  in  a  large  manner  in  gospel-times.' j 
Dr.  Maclaurin.  {Notes,  JoAn  6:41 — 46,  vv. 
44,45,60—65,  v.  65.)  | 

i   IV.  40:n.lO.     71:l5.1t:.     119:413. 

Mark  8:13.  I.iike  9;2ii.     1  Cor. 

2:2.  2 Tim.  1:8,12,16.  1  Pet. 4: 

16. 
k  15:19,29.  I.uke  2:10,11.  1  Cor. 

9:12,18.  2  Cor.  2:12.    4:4.  Gr. 

9:13.   Gal.  1:7.   1  Tim.  I:U. 
1  10:17.    Ps.  Il0;2.    Is.   53:1.     I 

Oor.  1:18— 24.  2:  (.  14:24,25.  2 

Cor.  2:14— 16.  10:4,5.    Co).  1: 

Sfi.   IThes.  1:5,6.    2:13.    Heb. 

4:12. 
lu  3:22,20.   9:33.    10:4,11.     Mark 

ld;li"..     .lulm  3:lo,|ii,i)u.    6:35, 

Vol.  M. 


I  am  not  ashamed.]  Ovx  enaiaxwofini.  6: 
21.  2  Tim.  1  :8,12,16.   See  on  Mark  8:38. 

1 7  For  therein  is  "  the  righteousness  of 
God  revealed  ^  from  faith  to  faith:  as  it  is 
written,  ''  The  just  shall  hve  by  faith. 

Note. — In  the  gospel,  God  had  revealed,  not 
only  the  righteousness  of  his  perfect  character 
and  government,  and  the  righteousness  requir- 
ed by  his  holy  law,  but  that  also  which  he  had 
appointed,  provided,  and  introduced,  for  the 
justification  of  sinners  before  him.  This  might 
be  called  "the  righteousness  of  God,"  for  other 
reasons;  but  especially,  because  it  consisted  of 
the  perfect  obedience  unto  death  of  that  glori- 
ous person,  who  is  "God  manifested  in  the 
flesh."  'This  phrase,  in  St.  Paul's  style,  doth 
'always  signify  the  righteousness  of  faith  in 
'Christ  Jesus'  dying,  or  shedding  his  blood  for 
'us.  ...  This  righteousness  consists  not  in  our 
'sanctification,  but  in  our  justification,  or  ab- 
'solution  from  our  sins  past,  through  faith  in 
'the  blood  of  Christ,  shed  for  the  remission  of 
'sins.'  Whitby. — 'Therein  is  the  righteous- 
'ness,  which  is  of  the  free  grace  of  God, 
'through  Jesus  Christ,  revealed  to  be  wholly 
'of  faith.'  Locke.  {Marg.  Ref.  o.)— The 
texts  referred  to,  if  duly  considered,  will  pre- 
'pare  the  reader  to  expect  something  still  more 
^appropriate,  in  this  most  remarkable  expres- 
jsion;  and  a  far  higher  privilege  to  believers, 
than  these  concessions,  which  are  of  no  small 
importance,  point  out  to  us.  (Notes,  3:21-^ 
26.  2  Cor.  5:18—21,  v.  21.  Phil.  3:8—11,  v. 
9.  2  Pet.  1 :1,2.)  This  "righteousness  of  God 
!is  revealed  from  faith  to  faith;"  it  is  altogether 
I  of  faith,  from  first  to  last,  and  without  any  re- 
spect to  other  distinctions,  and  the  faith  which 
I  receives  it,  is  capable  of  continual  augmenta- 
j  tion :  or  rather  it  is  revealed  from  the  faithful- 
ness of  God  in  his  word,  to  the  faitfi  of  the 
'believer:  as  by  faith  alone  is  the  sure  testimo- 
|ny  and  faithful  promise  of  God  received  and 
■appropriated:  according  to  the  doctrine  of  the 
[prophet,  that  the  truly  just  or  righteous  man 
I  "shall  live,"  or-  be  accepted  and  saved,  "by 
faith,"  and  not  by  works :  or  "the  just  by  faith 
shall  live;"  no  other  justice,  or  righteousness, 
except  that  by  faith,  can  bring  the  possessor  to 
eternal  life.  {Marg.  Ref.  p,  q.— Notes,  Hab. 
,2:4.    Gal.  3:10—14,  v.  11.  Heb.  10:35—39.) 

From  faith  to  faith.]  Ex  niqeMg  eig  Tugir. — 
\ntcic,fidelitas;  3:3.  Matt.  23:23.  Acts  17:31. 
\Gal.  5:22.  \  Tim.  5:12.   Tit.  2:10, 

18  IT  For  'the  wrath  of  God  is  revealed 
from  heaven  against  all  'ungodliness  and 
I*  unrighteousness  of  men,  "  who  hold  the 
truth  in  unrighteousness. 

19  Because  ''that  which  may  be  known, 
of  God  is  manifest  *  in  them:  for  God  hatli-; 
Ishowed  tY'unto  them. 


40,47.  7:38,39.   11:25,26.    Gal. 

3:22.     1  Pet.  2:6.     J  John  5. 10 

—13. 
n  2:9,10.  3:29,30.   4:9—12.  9:24. 

10:12.    15:8,9.    I.iike  2:30—32. 

24:47.  Acts  11:18.  13:46,47.  18: 

."i.e.  20-2).    2R:20.    28:17—28. 

Gal.  2:15,16.    3:28.     E|.h.  2:11 

—17.  Col.  3:11. 
o  3:21.  10:3,4.  Is.  45:24,25.    46i 

13.  51:8.  54:17.  61:10.  Jer.  23: 

6.     Dan.  9:24.    1  Cor.    1:30.    2 

Cor.  5:21.  Gal.  5:5.     Pl.il.  3:8, 


.lohn  1:16.     2 
2  Thbs.  1:3.  Tit.  1: 


9.  2  Pet.  1:1. 

p  3:3.     P9..8-l:7. 
Cor.  3:18. 
1,2. 

q  Hab.  2:4.  Gal.  3:11.  Ileb.  lO: 
38.    11:6,7. 

r  17.  2:5,6.  4:15.  Num.  32:14. 
Dent.  29:20—28.  2  Kin^s  22: 
13.  .Ter.  4:8.  Lam.  2:22.  Ez.  7: 
19.  Zeph.  1:1  8.  .John  3:36.  Acts 
17:30,31.  Gal.  3:10.  Epli.  5:6. 
Ciil.    3:6.  Rev.  6:16,17.    19:15. 

»    5:6.    I  Tim.  1:9.     Til.  2;  12.    2 


Pet.  2:5.6.    3:7.     Jude4,15,)8^ 

I  29.  2.8,9.     6:13.     Dent.  <J5;J6. 
Is.  3:10,11.    55:7.     Ez..  18:4^  1 
Cor.  6:9.  2Thfs.  2:12.    fcPet.  . 
2:13—15.      1  .lohn  1:9^ 

II  19,28,32.      2:3,15—23..     Lukc- 
12:46,47.  .Tohn  3:19— 21, .  A-ola 
24:24,25.  2Thes.  2:1,0.  1 'Tim. 
4:1,2. 

X  20.     Ps.  19.1— e..     Is., 40:26. 

,Tfr.  10:10—13.    Art*  14;.16it7.- 

17:23—30. 
*  Or.  to  tht-m. 


[9 


A.    D.  61. 


ROMANS. 


A.  D.  61. 


20  For  y  the  invisible  things  of  him, 
'•  from  the  creation  of  the  world,  are  clear- 
ly seen,  being  understood  by  the  things  that 
are  made,  *  even  his  eternal  power  and 
^  Godhead;  *  so  that  *  they  are  ^  without 
excuse: 

Note. — 'In  vain  does  the   evangelical  doc- 
*  trine  exhort  men  to  seek  righteousness  and 
'salvation    in    Christ   alone,   apprehended   by 
'faith;  unless  all  men  be  previously  convicted 
'as  guilty  of  unrighteousness;  which  the  apos- 
'tle  now  begins  to  prove,  concluding  at  the 
'twentieth  verse  of  the  third  chapter.'  Beza. — 
The  apostle  here  opens  his  main  subject;  and 
begins  to  show,   that  all  men  deeply  need  the 
salvation  of  the  gospel,  because  none  can  ob- 
tain the  favor  of  God,  or  escape  his  wrath,  by 
their  own  works.     The  ignorant  and  deluded 
indeed  might  imagine  that  their  supposed  vir- 
tues would  atone  for  their  vices;  but  in  fact 
"the  wrath  of  God  has  been   revealed  from 
heaven,"  against   every  kind   and    degree  of 
"ungodliness   and   unrighteousness  of  men:" 
not  only  against  vice  and  immorality,  in  the' 
conduct  of  men  towards  each  other;  but  every  i 
failure  of  that  reverence,  love,  gratitude,  and 
honor,   which  are  due  unto  God:    even  of  "ail 
those  who  hold  the  truth  in  unrighteousness.". 
This  revelation  had  been  especially  made  by| 
the  holy  law  of  God,  and  the  Old  Testament 
dispensation;    and  had  now  been  more  gener- 
ally published  and  fuJly  explained  by  the  gos-^ 
pel,     (Marg.  Ref.  r — t.)     And   though  some' 
extenuation  might  be  admitted,  in  respect  of  i 
those  who  had  not  been  favored  with  "the  ora-, 
cles  of  God;"  yet  all  men   were  found  guilty,' 
and   exposed   to   this   "revealed    wrath,"   fori 
"holding  the  truth  in  unrighteousness,"  or  act-! 
ing  in  opposition  to  their  knowledge,  and  the  j 
conviction  of  their  own  consciences.     All  were' 
acquainted  with  many  leading  truths,  concern-! 
ing  moral  duties;    but  their  depravity  impris-: 
oned  those  truths,  and  so  restrained  them  from! 
duly  influencing  their  conduct.     All  might  have  I 
known  far  more  than  they  did,  had  they  not 
hated  the  light  through  love  of  sin.     Indeed 
to  this  day,  no  man,  of  any  sect  or  nation, 
perfectly  lives  up  to  his  own  principles:  all,  at 
some  times  and  in  some  things,  do  what  they 
■know  to  be  Avrong,  and  omit  what  they  know 
to  be  their  duty.     So  that  the  plea  of  ignor- 
ance cannot  be  admitted,  in  its  full  latitude, 
in  favor  of  any  but  idiots;  for  all  rebel  against 
that  light,   not  only  which  they  might  have 
obtained,   but   which    they    actually    possess. 
(Marg.  Ref.  u.) — This  general  principle  the 
apostle  proceeded   to  illustrate,  by  the  state  of 
the  Gentile  world.     The  pagans  had  not  the 
light  of  revelation:    but  the  works  of  creation 
preached  to  them;    (Marg.  Ref.  x,  j.— Notes, 
Ps.    19:1—6.)     and    that    "which   might   be 
known   of    God,"    was   made    manifest   even 
among  them;    for  God  had  showed  it  to  them 
from  age  to  age^  ever  since  the  world  was  crea- 
ted.    The  wonderful  formation  of  their  own 
bodies  and  souls,  as  well  as  the  various  objects 
all  around   them.,  proclaimed   these  truths:  so 
:hat,   being  endued  with  rational  powers,  they 

.Tohii  l:18.Col.  I:15,!6.   1  Tim.  1  31.119  90,91.139:13—16    148- 

1:17.     K:16.      fleh.  11:27.  |  8—12.      MsM.  .S:1.5. 

19.     DbiiI.   4:19.     .Irtb  31 .26— 1  »  16:26.     Gen.  21:33.     Deul33- 
iK.   I'».    :3j4.  C3:6— 9.   l04:3—  | 

•J] 


could  not  have  failed  of  knowing  the  true  God, 
as  their  Creator,  Benefactor,  and  Governor, 
and  in  respect  of  many  of  his  attributes,  had 
it  not  been  for  the  apostasy  and  cai  nal  enmity 
of  their  hearts.  Indeed  God  himself  "dwell- 
eth  in  light  inaccessible,"  and  his  essential  glo- 
ry must  be  mvisible  to  mortal  eye:  yet  "his 
invisible  power  and  Godhead"  are  so  clearly 
reflected  from  the  works  which  he  has  made, 
and  visible  in  them,  that  his  eternal  and  unde- 
rived  existence,  his  omnipotence,  and  other 
perfections,  must  be  known  from  the  beauty, 
excellency,  variety,  and  immensity  of  his  crea- 
tures, by  all  intelligent  beings;  except  as  their 
minds  are  debased  and  alienated  from  him  by 
sin.  (Marg.  Ref.  z — b.)  Thus,  even  idola- 
ters and  Gentiles  are  left  without  excuse;  and 
their  ungodliness  and  unrighteousness  are 
proved  to  be  the  effect  of  their  dei)raved  dispo- 
sitions, rather  than  of  their  want  of  informa- 
tion, or  the  means  of  obtaining  it.  They  all 
might  have  known  more  of  God  than  they  did, 
had  they  been  properly  disposed :  and  many  of 
those  who  had  discovered  the  vanity  of  the 
popular  idolatries,  and  acquired  some  just  no- 
tions of  God  and  his  worship,  continued  to  act 
in  opposition  to  their  knowledge,  from  Avorldly 
motives.  Thus  "they  imprisoned  the  truth  in 
unrighteousness:"  it  is  in  vain  to  attempt  an 
'excuse  for  them;  and  the  divine  verdict, 
I  brought  in  against  them,  accords  with  the 
plainest  dictates  of  justice  and  equity, — Re- 
vealed. (18)  'The  words  of  St,  Paiil  to  the 
'Athenians  give  light  to  these  here  to  the 
'Romans.  Acts  17:22—31,'  Locke.— Ungodli- 
ness denotes  the  idolatry,  irreligion,  profane- 
ness,  and  ingratitude  to  God,  of  mankind  in 
general;  and  unrighteousness,  their  injustice, 
oppression,  cruelty,  and  base  conduct  towards 
each  other:  the  former  may  refer  to  the  first 
table  of  the  law;  the  latter  to  the  second:  yet, 
by  both  they  rebelled  against  God  and  deserv- 
ed his  wrath. — Being  understood,  &c,  (20) 
'Or,  "if  they  be  minded  they  are  seen,"  The 
'invisible  things  of  God  lie  within  the  reach 
'and  discovery  of  men's  reason  and  under- 
'standing;  but  yet  they  must  exercise  their 
'faculties  and  employ  their  minds  about  them.' 
Locke.     {Notes,  iS— 3^.     Pror,  17:16.) 

The  wrath  of  God.  (18)  Ofjyy  Qen.  John  3: 
S6,  Eph.  5:6,  Col.  3:6,  Rev.  6:17.  16:19. 
(Note,  Ps.  90:11.)— Who  hold.]  Kutbxovtojv. 
7:6,  Luke  4 :4i.  8:15,  Johnb:4.  1  Cor,  11:2, 
15:2.  2  Thes.  2:6,  Heb.  10  ■.'23.— That  which 
may  be  known  of  God.  (19)  To  yjwgov  tii 
eeu.  JoAn  18:15,16.  Acts  1:19.  lb:lS.—The 
invisible  things.  (20)  Tu  aoguiu.  Co/,  1:15, 
16.  iTm,  1:17,  He6,  11:27,  Ab  «  priv,  et 
oQUM,  cerno. — From  the  creation  of  the  world.] 
Jno  xiiaeaig  xoa^ii.  JVfarfc  10:6.  13:19.  'i  Pet. 
3:4,  A  xrt^w,  creo. — Are  clearly  seen.]  Ka- 
&0QUTai.  Here  only  N,  T. — Num.  14:2.  Job 
10:4,  Sept.  Ex  xutu,  et  donui,  cerno.— Being 
understood.]  Nonufvu.  Matt.  24:15,  Mark!: 
18,  John  12:40,'  £pA,  3:4,20,  1  Tim.\:l. 
Heb.  11:3,  A  voog,  mens. — By  the  things  that 
are  made.]  Tm:  nnn/uuai.  Eph.  2:10,  Not 
elsewhere  N,  T,"  Ezro  9:13,  Neh.  6:14.— P«. 
92:4.  Sept.  h.noiEbi,  facio. — Eternal.]  ^iSioc. 


27.  Ps.90:2.  I«.  9:G.    26:4.  40:  I  *  Or,  that  thty  may  he,  if  r. 
2G.       1  Tim.  1:17.     Htb.  9:14.     e  2:1,13.     .I.ihn  15:22.  mary. 
b  Act«  17:29.     Col.  2-9.  d  Se«  on  Arts  22:1.  Ur. 


A.  D.  61. 


CHAPTER  I. 


A.  D.  61. 


Jude  6.  Not  elsewhere.  Ab  aft,  semper. — 
Godhead.]  Oeioctjg.  Here  only. — Oeoirjg,  Col. 
2:9. —  Without  excuse.]  JvanoloyrjTug,  2:1. 
Not  elsewhere.  Ex  «  priv.  et  anoloyeofiai, 
Luke  12:11.  Acts  19:33. 

21  Because  that,  *when  ihey  knew  God, 
*"  they  glorified  him  not  as  God,  neither 
were  thankful;  "but  became  vain  in  their 
imaginations,  and  ^  their  foolish  heart  was 

darkened.  [P,acticalObacrvatioru.] 

22  '  Professing  themselves  to  be  wise, 
they  became  fools; 

23  And    ^  changed    the    glory    of    the 
uncorruptible  God  into  '  an  image  made  like 
to  corruptible  man,  and  to  birds,  and  four 
footed  beasts,  and  creeping  things. 

Note. — 'Men  of  their  own  accord  rushed  into 
'idolatry,  to  understand  and  condemn  which 
'they  might  have  had  light  enough  within,  if 
'they  had  not  voluntarily  extinguished  it,  part- 
'ly  by  negligence,  and  partly  by  wickedness; 
'on  which  account  the  apostle  says,  that  "they 
'detained  the  truth  in  unrighteousness."'  Beza 
Idolatry  was  first  introduced,  and  became  gen- 
eral and  perpetual  in  the  world,  through  man's 
depraved  aversion  to  the  holy  character,  wor- 
ship, and  service  of  the  true  God.  The  pos- 
terity of  Noah  had  some  knowledge  of  Jeho- 
vah; but  they  revolted  from  his  service,  and 
refused  "to  glorify  him  as  God,"  by  their  ado- 
ration, love,  and  obedience;  neither  were  they 
thankful  for  the  bounties  of  Providence,  but 
abused  them  by  intemperance,  and  forgot  the 
Giv^r.  {Marg.  Ref.  e,  f.)  Thus  impiety  and 
iniquity  made  way  for  idolatry,  which  was  be- 
come almost  universal  when  God  called  Abra- 
ham. From  that  time,  the  same  causes  pro- 
duced the  same  effects,  in  every  part  of  the 
world.  Indeed,  some  of  the  philosophers,  of 
Greece  and  Rome,  had  acquired  some  indis- 
tinct knowledge  of  the  being  and  perfections 
of  the  One  Supreme  God;  and  they  speculated 
on  subjects  of  this  kind  with  a  measure  of 
acuteness  and  plausibility:  yet  they  "glorified 
him  not  as  God,"  either  by  their  avowed  ado- 
ration, or  in  the  conduct  of  their  lives;  nor 
were  they  thankful  for  his  goodness  to  them. 
On  the  contrary,  they  sanctioned,  by  a  hypo- 
critical conformity,  the  stupid  idolatries  of 
their  countrymen:  and,  proud  of  their  superior 
discernment,  they  amused  themselves  with 
vain  fancies,  and  reasonings,  concefning  mat- 
ters too  high  and  abstruse  for  them.  Thus 
they  were  bewildered  in  inextricable  mazes, 
and  most  of  them  took  refuge  in  skepticism  or 
atheism,  in  some  of  its  varied  forms.  Their 
minds,  being  destitute  of  practical  wisdom 
and  understanding,  became  more  and  more 
darkened  with  error  and  delusion:  and,  while 
they  professed  themselves  to  be  sages,  wise 
men,  and  philosophers,  they  were  infatuated, 
or  turned    into    mere   fools,    or  idiots,  in  the 


e  19,28.    John  3:19. 

f   IS;9.   P5.  50:23.  86:9  lion.  2:8. 

Hah.  1:15.16.    I.uke  17:10—16. 

2  Tim.  3:2.      Rev.  14:7.     15:4. 
g  Oei!.  6:5.    8:21.  2  Kin58l7:I5. 

Ps.  81:12.  Ec.  7:29.  Is.  44:9— 
.  20   Jei.  2.5.10:3—8,14,15.  16: 

19.  Eph.   4:17,18.    1  Pft.  1:18. 
b  11:10.     Deut.  28:29.    Is.  60:2. 

AcU  26:13.     1  Pet  2:9. 


i    11:25.    Prov.  25:14.  2G;12.    I». 

47:10.  Jer.  8:8,9.   10:14.  Matt. 

6:23.  1  Cor.  1:19—21.  3:18,19. 
k  25.      P».  106:20.     Jer.  2:11. 
I    Deiil.  4:15—18.    5:8.    Pf.  115: 

5—8.     135:15—18.      I«.  40:18. 

44:13.    Ei.  8:10.    .\cU  17:29.  1 

Cor.  I2i2.   I  Pel.  4:3.     Kev.  9: 

20. 


great  concerns  of  God  and  religion.  {Marg. 
Ref.  g—i.—Notes,  Gen.  6:5,  8:20— 22,  v.  21.) 
So  that  most  of  them  relapsed  into  gross  idol- 
atry; and  men  in  general  concurred  in  exchang- 
ing the  glorious  Object  of  all  worship  for  inan- 
imate idols.  They  at  first  commonly  "chang- 
ed the  glory  of  the  incorruptible  God,  into  the 
image"  of  a  mortal  man,  which  they  foolishly 
supposed  to  be  a  proper  resemblance  of  him: 
at  length  they  made  images  of  their  deities, 
like  birds,  beasts,  fishes,  serpents,  and  insects; 
and  thus  actually  fell  down  to  worship  the 
meanest  and  most  noxious  of  the  creatures. 
It  is  well  known  that  many  of  the  ancients, 
especially  the  learned  Egyptians,  worshipped 
dogs,  snakes,  reptiles,  nay,  even  vegetables! 
Thus  mankind,  having  retained  from  original 
tradition,  or  having  acquired  by  the  exercise  of 
reason,  some  general  notions  of  a  Deity;  in- 
vented numerous  species  of  idolatry,  and  uni- 
versally forsook  the  worship  of  the  true  God, 
in  all  places  where  revelation  was  not  actually 
vouchsafed. — Indeed  the  fact  is  undeniably  the' 
same  even  to  this  day;  and  if  any  nations 
seem  to  be  sunk  into  so  entire  a  stupidity,  as 
to  have  no  notions  of  a  God  remaining  among 
them,  this  still  more  clearly  proves,  not  man's 
want  of  rational  powers,  but  his  carnal  enmity 
to  God  and  religion,  through  which  he  becomes 
more  and  more  the  besotted  and  blinded  slave 
of  Satan,  (Marg.  Ref.  k,  I— Notts,  Ex.  20: 
3.  32:1—6,  Ps.  106:19—23,  Is.  44:9—20. 
Jer.  10:1—15,  Acts  17:22-31,)  Cicero's 
books,  'On  the  nature  of  the  gods,'  contain 
many  very  striking  illustrations  of  the  apostle's 
meaning. 

Were  thankful.  (21)  Evxotqii^r}auv.  8.  7: 
25.  14:6.  16:4,  L«A-e  17:16,  Jo/m  6:11,23, 
Acts  27:35,  1  Cor.  11 -.'24.— Became  vain.] 
EfiaTaiwi)^ijaar.  Here  only  N,  T,  1  Sam.  13: 
13.26:21,  Jer,  51:17,  Sept.  A /hutuio;,  va- 
nus,  I  Cor.  3;20,  Jam.  1:26. — Imaginations.] 
Toig  dtukoYiafxoic.  14:1.  See  on  JV/a?7f  7:21, — 
Foolish.]  Jaw  frog.  31,  10:19,  Matt.  15:16, 
Mark  7:18,     Ex  «  priv,   et  avnrjjui,  intelligo. 

—  Was  darkened.]  Eaxoriad^y.  11 :10,  Eph.  4: 
18.  See  on  Matt.  24  •.'29. —Professing.  (22) 
fIxtaxovTFg.  Acts  24:9.  25:19,    Not  elsewhere, 

—  They  became  fools.]  Efioj()uv&rjO(iv.  1  Cor. 
1:20.  See  on  Matt,  5:13,  A  iuc>iQo:,faluus. 
Matt.  5 -.ii.— Uncorruptible.  (23)  Jqifuoju.  \ 
Cor.  9:25.  15:52,  1  Tim.  1:17.  1  Pet.  1:4,23. 
3:4.  Ex  u  priv,  et  q'i^uQTog,  corruplus,  1  Cor. 
15:53,54.  1  Pet.  1:18.  A  q^^etQui,  corrumpo, 
— Into  an  image  made  like.]     Ev   d^uofjifuiri 

eixofo: Eixbiv,  8:29,    Matt.  22:20,     1  Cor. 

11:7,  i5:49,  2  Cor,  3:18.  4:4.  Co/.  1:15.  3: 
10.  Heb.  le.l.  Rev.  13:14,15.   14:9,11. 

24  Wherefore  ™  God  also  gave  them 
up  to  uncleanness,  "through  the  lusts  of 
their  own  hearts,  °to  dishonor  their  own 
bodies    p  between  themselves; 

25  Who  'J  changed  ■■  the  truth  of  God 
'  into  a  lie,  and  worshipped  and  served  '  the 


m  Pi.    81:11,12.       Hos.    4:17,18. 

M.ill.  15:14.     Acts  7:42.    14:16. 

17:29,30.       Eph.  4:18,19.       2 

Thcj.  2:10,11. 
n  6:12.       Eph.  2:3.      I  Thcs.  4: 

5.      Jam.  1:14.15.      4:1—4.      I 

Pet.  1:14.  2:11.    4:2,3.     2  Pel. 

2:18.  1  John  2:1.5,16.   Jude  18. 
o  I  Cur.     6:13,12.      1  Thc«.  4:4. 


2  Tim.  2:20—22. 
p  27.  Lev.  18:22. 
q  23. 

r   18.     1  Thej.  1:9.      John  5:20. 
I    Is.  44:20.     Jer.  10:14,|5.     13: 

25.    16:19.    Am.  2:4.  Jon.  2:?. 

Hab.  2:18. 
I   23.  Mall.  fi:24.    10:37.    2  Tiin. 

3:4.     1  John  2:15,16. 


[n 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


creature  *  more  than  the  Creator,  "  who  is 
blessed  for  ever.     Amen. 

26  For  this  cause  God  -  gave  them  up 
unto  ^  vile  affections:  for  even  their  women 
did  change  the  natural  use  into  that  which 
is  against  nature: 

27  And  likewise  also  the  men,  leaving 
the  natural  use  of  the  woman,  burned  in 
their  lust  one  toward  another;  men  with 
men  working  that  which  is  unseemly,  and 
receiving  in  themselves  ^  that  recompense 
of  their  error  which  was  meet. 

Note. — The  fallen  race  of  men,  having  thus 
dishonored  God  by  wilful  apostasy  and  idolatry; 
he  left  theni,  under  the  influence  of  Satan,  to 
debase  themselves  by  the  most  unnatural  and 
abominable  lewdness.  This  did  not  so  much 
result  from  the  prevalence  of  animal  inclina- 
tions, (for  the  very  brutes  are  kept  from  exces- 
sive and  unnatural  practices,)  as  from  "the  lusts 
of  their  own  hearts,"  which  madly  sought  sat- 
isfaction in  sensuality,  when  they  had  lost  the 
favor  of  God  and  happiness  in  him.  Thus  they 
disgraced  their  bodies,  by  using  them  to  perpe- 
trate with  each  other  the  most  detestable  pol- 
lutions: even  those  bodies,  which  the  Creator 
had  formed  with  most  exquisite  contrivance  and 
good-will;' as  might  best  render  them  accom-- 
modated  to  the  purposes  of  their  own  comfort 
and  usefulness  to  one  another,  and  to  be  the  in- 
struments of  the  soul  in  his  worship  and  ser- 
vice. (Marg.  Ref.  m — p.)  This  was  permitted 
judicially;  because  they  had  exchanged  "the 
truth  of  God,"  which  had  been  made  known  to 
them,  respecting  his  nature,  perfections,  and 
worship,  for  the  basest  falsehoods  and  delusions 
of  the  devil,  and  the  sophistical  conclusions  of 
their  own  vain  reasonings:  and,  inconsequence, 
they  had  rendered  divine  honor  to  creatures,  in 
preference  to  the  infinite  Creator,  who  is  in 
himself  "most  blessed  for  evermore;"  whom  all 
rational  creatures  ought  to  adore  and  bless;  and 
whose  praises  are  celebrated  by  all  the  inhabit- 
ants of  heaven;  while  saints  on  earth  repeat  a 
cordial  Amen  to  them.  {Marg.  and  Marg.  Ref. 
q — u.) — The  idolaters  first  joined  creatures 
with  God  in  their  worship,  or  adored  them  as 
mediators;  then  they  used  images  to  represent 
tlie  invisible  Object  of  their  adoration;  and  at 
i^Migth  the  meanest  of  the  creatures  engrossed 
the  whole  of  it.  The  Lord  therefore,  being 
])rovoked  to  jealousy  by  this  base  apostasy  and 
ingratitude,  gave  them  up  to  the  vilest  passions 
and  inclinations;  so  that  they  were  left  to  prac- 
tise such  unnatural  lusts,  as  are  not  fit  to  be 
mentioned,  except  as  a  stigma  on  human  na- 
ture, and  to  enhance  the  grace  of  our  redemp- 
tion. And  this  was  a  judgment  "meet"  for 
,  uch  a  crime:  as  they  had  so  dishonored  Godj 
through  their  pride  and  carnal  enmity,  it  was 


*  Or,  riiiher. 

u  (V..5.  I's.  72  19.   1!5:1,2.  2  Cor. 
11:31.     Epli  y:2l.       1  Tim.  1: 

n,i7. 

I  See  ov  24. 

y  Gen.    19:.j.       Lev.    13:22—28. 

Dfut.  23:17,1S.       Jiids;.  19:22. 

1  Cor.  6  9.       Eph.  •t:lU.     5:12. 

I  Tim.  1:10,     Jiide  7. 
T  23,24. 
.16,21.    Jot)  21:14  15.     Prov.  1: 

7,22.29.   5:12,13.     17:16.    .fer. 

4:22.     9:6.     lioi.  4:6.    AcU  17: 

121 


23,32.  Rom.  8:7,8.  1  Cor.  15: 
34.  2  Cor.  4:4—6.  10  5.  2' 
Thea.  1:8.  2:10—12.  2  Pel.  3: 
5. 

t  Or,  ncJrnmuledge. 

b  Jer.  6;30.  2  Uor.  13:5—7.  2 
Tim.  3.3.     Tit.  1:16. 

+  Or,  a  mind  void  nf  judgment. 

c  K|)li.  5:4.      rhi'eiii.  8. 

d  3:10—19.  J.,h  1.5:16.  Jer. 
17:9.  Alait.  15:19.  jlUik  7- 
21,2?.  1  Cor.  6.9,10.  G:.!.  .5; 
19—21.       Epii.   6:3—6.      I'd. 


proper  for  them  to  be  left  to  dishonor  them- 
selves, and  to  expose  their  own  shame;  that  the 
consequences  of  their  apostasy,  and  th^  blind- 
ness of  their  boasted  reason,  as  well  as  the  fil- 
thiness  of  their  hearts,  might  be  known  to  the 
whole  intelligent  creation.  (Marg.  Ref.  x — z.) 
— Those  unnatural  crimes  and  vile  affections, 
which  are  most  scandalous  at  present,  and  care- 
fully concealed,  or  most  severely  punished,  were 
openly  avowed  among  the  Greeks  and  Romans, 
even  in  their  politest  ages:  and  their  most  ele- 
gant and  celebrated  poets  have  defiled  their 
compositions  by  the  mention  of  such  detestable 
amours,  without  anj'^  expressions  of  abhorrence, 
or  even  of  disapprobation;  nay,  often  in  a  way, 
which  sanctions  them,  and  almost  wins  the  un- 
wary reader  to  palliate,  or  even  approve  them ! 
Uncleanness.  (24)  yly.a^aqotnv.  6:19.  Matt. 
23:27.  2  Cor.  12:21.  Gal.  5:19.  Eph.  4:19. 
5:3.  Col.  3:5.  1  Thes.  2:3.  4:7.  Ex  «,  priv. 
et  xn&utQO),  purgo. —  To  dishonor.']  Th  anfia- 
l^taiynv.  2:23.  Jlctsb.Al.  See  on  Lute  20:11. 
— Changed.  (25)  MfTijlhiSntv.  26.  Here  only. 
Ex  /iieTu,  et  uXuuao),  23. —  Worshipped.']  Eof- 
Gaad^rjoav.  Here  only. — ^eGaafiu-  See  on  ^c/s 
n  :23.—More  tha7i.]  "Rather  than."  Marg. 
TJitQit.  Prcelerito  Creatore.  'Thus  Hilary  ren- 
'ders  the  clause  with  purity  and  elegance.' 
Beza. — Blessed  for  evei'more.]  EvlnjijToc  eig 
ing  ttiMvag.  9:5.  {Marg.  Ref.  u.) — Vile  affec- 
tions. (26)  riad^ii  uTifiiac. — riaifog,  Col.  3:5. 
1  Thes.  A:b.  Not  elsewhere,  .^rt/zm,  9:21.  1 
Cor.  11:14.  15:43.  2  Cor.  11:21.  2  Tim.  2: 
20. —  The  natural  use. '\  Ttjr  qivatyyt'  /Qijaiv, 
'2T.—  'Pvatxog,  27.  2  Pet.  2:12.  Not  elsewhere, 
>I'vaixo)g,  Jude  10.— A  q^vaig,  2:14,27.  11:21, 
24.  Eph.  2:3,  et  al. — Xoi]aig.  Here  only.  A 
XQaouai,utor. — Burned.  (27)  Ei;Fyuvit-ijauf. 
Here  only. — Lust.]  Trj  oQfiFt.  Here  only.  Ab 
oQeyot,  1  Tim.  3:1.  6:10. —  That  which  is  un- 
seemly.] Tiji>  ixo/)jfioavvj]v.  Rev.  16:15. — yia- 
Xiiubir,  1  Cor.  12:23.  Ex  «  priv.  et  ayi]fia, 
species,  1  Cor.  7:31. — Recompense.]  ylyjtino- 
^luv.  2  Cor.  6:13.  Ex  am,  pro,  et  fuad^og, 
merces. — Error.]  nhxvr^g.  ^ee  on  Matt.  27:64. 

28  And  even  ^  as  they  did  not  like  to  f 
retain  God  in  their  knowledge,  God  gave 
them  over  "^  to  |  a  reprobate  mind,  to  do 
those  things  which  are  "  not  convenieiit; 

29  Being  ^  filled  with  all  unrighteousness, 
fornication,  wickedness,  covetousness,  mal- 
iciousness; full  of  envy,  murder,  debate, 
deceit,  rftalignity;  *  whisperers, 

30  <■  Backbiters,  s^  haters  of  God,  de- 
spiteful, proud, ''  boasters, '  inventors  of  evil 
things,  ^  disobedient  to  parents, 

31  '  Without  understanding,  '"covenant- 
breakers,  II  without  natural  affection,  im- 
placable, unmerciful; 


3:5—9.   1  Tim.  1:9,10.    2  Tim. 

3:2—5.       Tit.  3:3.     Rev.  21:8. 

22:15. 
e  Ps.  41:7.     Prov.  16:28.    26:20. 

2  Cor.  12:20. 
f  Prov.  25:23. 
5  8:7,8.     Num.  10:35.     Deul.  7: 

10.      2  Ohr.  19:2.      Ps.  81:15. 

Prov.  8:36.     John  7:7.      15:23, 

24      Til.  3:3. 
Ii  2:17.23.     3:27.     1  Kings  20:11. 

2  (.'lir.  2.5:19.      W.  10:3.      49:6. 

52:1.    J  1:1.     97:7.     Acl.i  5:36. 


2  Cor.  10:15.  2  The.s.  2:4. 
Jam.  3:5.  4:16.  2  Pet.  2: 18. 
Jiide  16. 

Ps.99:8.  106:39.  Ec.  7:29. 
Deiil.  21:18— 21.  27:16.  Prov. 
30:17.  Ez.  22:7.  Malt.  10:21. 
Luke  21: 16.      2  Tim.  3: 


15:4 
2. 
I   20,21 
2 


3:11.  Prov.  18:2.  K 
Jer.  4:22.    Mall.  1.5:18. 

m2  Kiiiiji  18:14,  ic.  Is.  33:8. 
2  Tim.  3:3. 

II  Oi,  u>  soeiiible. 


A.  D.  61, 


CHAPTER  I. 


A.  D.  61. 


32  Who  "  knowing  the  judgment  of 
God,  that  diey  which  commit  such  things 
are  "  worthy  of  death,  not  only  do  the 
same,  hut  *  have  pleasure  in  them  that  do 
them. 

Note. — Men,  in  all  ages  and  nations,  had 
shown  a  disposition  and  decided  purpose  to  dis- 
card from  their  minds  the  knowledge  of  the 
true  God.  Having  no  delight  in  him,  they  did 
not  endeavor  "to  retain  him  in  their  knowl- 
edge."— Not  approving  the  knowledge  of  Je- 
hovah, men  in  every  age  and  nation  had  been 
and  were  prompt  to  run  into  idolatry.  This 
was  an  evident  fact  all  over  the  Gentile  world. 
— The  glorious  perfections,  spiritual  worship, 
and  holy  service  of  God,  by  no  means  suit-j 
ed  the  proud,  sensual,  carnal  heart  of  fallen| 
men:  so  that,  as  with  one  consent,  they  pre-| 
ferred  the  basest  idols  to  him,  because  more 
congenial  to  their  dispositions,  and  consistent 
with  their  favorite  pursuits.  (Marg.  Ref.  a.) 
In  righteous  judgment  God  gave  them  up  to  "a' 
reprobate  mind,"  (rejectuig  God,  and  rejected 
by  him,)  that  they  should  foolishly  and  per-' 
versely  prefer  the  most  shameful  and  pernicious 
practices,  to  those  which  are  decent,  honorable, 
and  becoming  rational  creatures.  Thus  they 
were  left  to  commit  those  crimes,  which  were 
utterly  inconsistent  with  reason,  nature,  and 
their  own  and  each  other's  welfare.  (Marg. 
Ref.  b,  c.)  Nay,  they  proceeded  to  such  lengths 
in  wickedness,  that  their  whole  hearts  and  lives 
were  filled  with  every  kind  of  fraud,  oppression,  j 
extortion,  and  iniquity:  they  practised  all  for- 
nication, incest,  and  adultery  without  remorse: 
they  delighted  in  mischief  for  its  own  sake:  they  i 
rapaciously  amassed  wealth  by  every  means  in 
their  power,  however  mean,  iniquitous,  and 
oppressive:  they  revenged  every  injury  with 
desperate,  implacable,  and  pertinacious  malice: 
they  envied  all,  who  were  more  honored  or 
prospered  than  themselves:  they  were  prompt 
to  commit  murder,  or  engage  in  any  kind  of 
bitter  contests,  and  to  every  species  of  deceit 
and  malignity,  or  habitual  mischievousness,  as 
delighting  in  the  misery  of  others.  Secret  cal- 
umnies and  slanders  were  employed  to  ruin  the 
characters  of  their  neighbors  or  rivals:  they 
were  "haters  of  God,"  and  of  his  authority, 
law,  justice,  service,  and  providence,  and  de- 
spiteful to  i.is  worshippers,  and  to  each  other. 
They  were  proud  of  their  genius,  sagacity, 
learning,  possessions,  and  exploits;  they  idolized 
then\selves,  in  boasting  of  their  virtues  or  per- 
formances, and  in  wholly  seeking  their  own 
glory  in  the  most  ostentatious  manner.  They 
invented  new  species  of  cruelty,  treachery,  lux- 
ury, impiety,  idolatry,  sensual  gratification,  and 
magnificence.  They  cast  off"  all  regard  to  pa- 
rental authority,  and  despised,  injured,  or  even 
murdered  their  aged  parents,  as  the  emperor 
Nero  did  his  mother  Agrippina.  They  acteO 
in  many  things,  as  if  they  had  been  destitute 
of  common  sense,  by  the  indulgence  of  their 
headstrong  passions:  they  violated  without 
scruple  the  most  solemn  treaties,  covenants, 
and  oaths:  they  sinned  away  natural  affection, 
and  even  exposed  their  new-born  infants,  leav- 
ing them  to  perish  without  remorse  or  censure. 


O  18.21.     2:1—5,21—23.  I 

•  6:21.      Deut.  17:6.      21:22.      2 


Sam.  12:5—7.       1  Kings  2:26. 
Heb.  l0:-9.     Rev.  16:6. 


that  they  might  not  have  the  trouble  or  ex- 
pense of  bringing  them  up;  and  in  many  |ilaces 
they  put  to  death  their  parents,  when  they  be- 
came helpless  and  burdensome.  They  were 
implacable  in  their  resentments,  and  unmerciful 
in  their  dispositions:  so  that,  besides  the  cruel 
carnage  of  their  ambitious  wars,  the  indiscrim- 
inate slaughter  which  often  attended  the  tak- 
ing of  cities,  and  the  frequent  murder  of  their 
vanquished  enemies;  their  public  diversions 
consisted  in  beholding  gladiators  fighting  to- 
gether, till  hundreds  were  sometimes  massacred 
before  their  eyes;  or  in  seeing  slaves  and  crim- 
inals fighting  with  wild  beasts,  and  often  de- 
voured by  them.  Nor  did  the  principal  peir 
sons,  whether  men,  or  women,  of  the  highest 
rank,  and  most  cultivated  manners  in  other  re- 
spects, absent  themselves  from  these  horrid  spec- 
tacles! (Marg.  Ref.  d — m.)  Nay,  even  those 
among  them,  who  were  most  fully  convinced 
that  these  things  were  criminal,  and  deserving 
of  condemnation  and  death  according  to  "the 
i  judgment  of  God,"  not  only  continued  to  prac- 
jtise  them,  but  also  delighted  in,  honored,  ca- 
jressed,  flattered,  preferred,  or  even  deified,  such 
'persons,  as  were  most  notoriously  addicted  to 
them.  (Marg.  Ref.  n,  o.—Note,  2  Tim.  3:1— 
5.) — The  history  of  the  Greeks  and  Romans, 
especially  of  the  latter,  about  the  time  when 
;the  apostle  wrote,  abundantly  illustrates  this 
horrid  descrij)tion  of  their  general  character, 
from  which  even  their  philosophers  and  moral- 
ists were  by  no  means  excepted.  And  not  only 
their  indignant,  but  their  easy  good  tempered 
satirists,  and  their  other  poets  and  orators,  drew 
such  pictures  of  the  public  morals,  as  abun- 
dantly show  that  the  apostle  has  not  used  any 
hyperbole,  in  this  animated  and  awful  descrip- 
tion.— It  might  easily  be  shown,  that  the  mor- 
als of  idolatrous  nations,  if  judged  according  to 
the  immutable  standard  of  the  divine  law,  are 
at  this  day  not  at  all  better  than  the  descrijition 
here  given  of  the  Gentile  world. — Have  pleas- 
ure, &c.  (32)  'This,  say  the  Greek  commenta- 
'tors,  is  much  worse  than  the  bare  doing  of 
,'them:  for  a  man  may  do  them  by  the  power 
I 'of  temptation;  and  by  consideration  become 
i 'sensible  of  his  folly,  and  repent  of  it:  but  when 
'he  is  arrived  at  that  height  of  wickedness,  that 
'he  not  only  approves,  but  delights  in  seeing 
'the  like  things  done  by  others,  he  demonstrates 
'such  a  strong  affection  to  them  as  is  incura- 
'ble.'  Whitby.— T\\i^  apostle,  however,  is  show- 
ing what  need  the  Gentiles,  and  all  men,  had 
of  the  grace  of  the  gospel;  and  not  that  they 
were  incurable  by  it:  and  in  fact  multitudes 
who  once  had  answered  this  description,  after- 
wards embraced  Christianity,  and  became  "a 
peculiar  people  zealous  of  good  works." 

They  did  not  like.  (28)  Oi.-x  Fdoxiuuaur.  2: 
18.  12:2.  14:22.  See  on  LuA'e  12:56. — Repro- 
bate.] JSoxifiof.  1  Cor.  9.27.  2  Cor.  13:5—7, 
2  Tim.  3:8,  Tit.  1:16.-  l*rov.  25:4.  Is.  1:22, 
Sept.  Ex  «,  priv,  et  doxi/iog,  probalus,  16:10. 
— Convenient.]  KuifTjxovTu.  Acts  22:22. — 
Wickedness.  (29)  florrjQin.  See  on  jliarA- 7 : 
22. —  Covetousness.]  Ilhorf^nt.  See  on  Mark 
7:22. — Maliciousness.]  Kitxin.  Acts  8:'2'2.  1 
Cor.  5:8.  Eph.  4:31.  Col.  3:8'.  Tit.  3:3.  Jam. 
1:21.     1  Pet.  2:1,16.— Envy.]    U't^ovo.   Mall. 


Or,  consent  -with  thtm.     V%.  50:  1 
18.       Hos.  7-3.       Mark   14:  lO,  | 


[13 


\.  D.  61. 


ROMANS. 


\.  D.  61, 


27:18.  GaZ.  5:21.  P/tj7.  1:15.  1  Tm.  6:4. 
JHt.  3:3.  Ja7n.  4:5.  1  Pet.  <i A. —Murder.] 
0oi'«.  Mall.\b:\^.  Acts^.l.  Gal.  b:21.  Heb. 
11:31.— Debate.]  Eotdn;.  13:13.  1  Cor.  1:11. 
3:3,  et  al. — Malignity.]  Kity.or,i^fiu;.  Here 
only  Ex  x«znc,  ma/u«,  et  »y^o;,  mo5.  Wicked 
habit. —  Whisperers.]  V'li^uQigu;.  Here  only. 
V'l&uoiauog.  2  Cor.  l<2:'20.— Backbiters.  (30) 
Kniuhtla;.  Here  only.  KuitxXaliu,  2  Cor.  12: 
20.  Ex  X(xTu,  et  A«Afw,  loquor. — Haters  of 
God.]  QFogvyei;.  Here  only.  Ex  Ofoc,  et 
qvyf-oi.  ndio  prosequor. — Despiteful.]  'YGqio- 
ritg.  1  Tim.  1:13.  Ab  vSqi;-  See  on  j3c/j  27: 
10. —  Prowc?.]  'Y7iFoi](fuvn;.  See  on  Mark  1 : 
22.  LwA-e  1 :51. — Boasters.]  ,-f'lu'Coi'ag.  2  Tim. 
3:2.  Not  elsevvliere.  ji).a'CovFiu,  Jam.  4:16. — 
Inventors  of  evil  things.]  Etfevoerug  x(xxu>y. 
Here  only.  Ex  ftti,  et  fvoiaxoi,  invenio. — 
Without  understanding.  (31)  ylawFing.  See 
on  21. — Covenant-breakers.]  jiavvd-fisg.  Here 
only.  Ex  u  priv.  et  awTid^iifii,  paciscor. — 
Without  natural  affection.]  ^Igooyug.  2  Tim. 
3:3.  Not  elsewhere.  Ex  «  priv.  etgo^jji,  'quod 
'de  insito  a  natura  mutuo  impensissimi  amoris 
'affectu  usurpatur,  quo  parentes  sobolem  am- 
'plecti  et  fovere  solent,  et  liberi  vicidsim  paren- 
*tes  prosequuntur.'  Schleusner. —  Unmerciful.] 
ytt'e).FT]ftovuc.  Here  only  N.  T.  Prov.  5:9.  11: 
17.  17:11.  Sept.— The  judgment.  (32)  To  dt- 
xaioHia.  2:26.  5:16,18.  8:4.  Luke\:&.  Heb. 
9:1,10.— Gen,  26:5.  £x.  15:25,26.  De«^  30: 
16.  Sept.  A  diyaioo),justum  declaro  aliquem. — 
Have  pleasure.]  Ji^vvFvdoxaot.  See  on  Acts  8:1 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
"A  servant  of  Jesus  Christ"  is  the  highest 
style  of  man ;  and  that  of  a  minister  or  an  apos- 
tle, only  specifies  the  jjarticular  service  in  which 
he  is  employed;  but  the  Christian  slave  is  "a 
servant  of  Christ,"  as  truly  as  the  apostle. — 
All  those  who  are  thus  distinguished  have  been 
"called"  out  of  a  state  of  darkness  and  aliena- 
tion from  God,  and  "separated"  from  their  sin- 
ful connexions,  by  divine  grace;  and  thus  taught 
to  believe,  love,  adorn,  and  promote  the  gospel 
of  God.  This  gospel,  though  often  treated  as 
a  new  doctrine,  and  is  new  to  those  who  have 
never  before  heard  or  read  it,  has  comprised  the 
whole  hope  of  sinful  man  from  the  fall  of  Adam; 
and  was  promised  by  the  jirophets  many  ages 
before  it  was  published  by  the  apostles  oi"  Jesus 
Christ.  He  is  the  great  Subject  of  the  gospel, 
being  "the  Son  of  David,"  and  "the  Son  of 
God,"  according  to  the  testimony  of  the  Spirit 
of  holiness  by  the  prophets,  and  the  demonstra- 
tion of  his  resurrection  from  the  dead  by  the 
power  of  God,  attested  by  the  same  Spirit. 
"From  his  fulness  have  all"  his  servants  "re- 
ceived;" he  gives  grace  to  the  sinner,  and  qual- 
ifies the  believer,  or  the  minister,  for  the  work 
allotted  to  him:  but  in  vain  do  any  claim  au- 
thority in  the  church,  as  successors  to  the  apos- 
tles, when  their  lives  evince  that  they  have  not 
received  regenerating  grace;  and  when  instead 
of  bringing  others  to  "the  obedience  of  faith," 
they  themselves  are  evidently  disobedient  and 
unbelieving.— The  end  of  the  gospel-ministry 
is  to  bring  sinners,  of  all  natioris,  to  obey  the 
commands  of  God,  by  believing  in  his  Son,  and 
submitting  to  his  authority;  that  his  nnme'may 
be  glorified  in  their  salvation  and  tlia'i.  they 
may  become  a  peculiar  i)e()ple  to  show  forth  liia 
14] 


praises.  Happy  they,  who  are  thus  "the  called 
of  Jesus  Christ  to  be  his  saints,"  beloved  of 
God  and  devoted  to  him !  They  should  often 
recollect  their  character  and  privileges,  that 
they  may  be  excited  to  act  consistently;  and 
they  should  cordially  desire  and  pray  for  an  in- 
crease of  "grace  and  peace"  to  all  their  breth- 
ren in  every  place.  Without  grace  there  can 
be  no  substantial  peace:  in  proportion  as  grace 
is  communicated,  peace  may  be  expected;  and 
when  grace  shall  ripen  into  perfect  holiness, 
peace  will  become  complete  fruition.  These 
then  are  the  great  blessings,  which  we  should 
seek  for  ourselves,  our  children,  our  friends, 
and  all  around  us,  in  preference  to  all  earthly 
possessions  or  prosperity:  and  they  must  be 
sought  from  the  mercy  of  God  our  Father,  by 
faith  in  the  Lord  Jesus  Christ,  and  by  reliance 
on  his  merits  and  mediation. 
V.  8—15. 
Zealous  Christians  are  always  ready  to  thank 
God,  in  behalf  of  all  others  who  partake  of  the 
same  invaluable  blessings,  in  which  they  tliem- 
selves  rejoice:  and  we  should  cultivate  this 
pious  and  benevolent  disposition,  that  we  may 
present  our  grateful  tribute  to  the  Lord,  not 
only  for  our  friends,  or  such  as  have  been  con- 
verted by  our  means;  but  for  strangers  also, 
and  for  all  concerning  whom  we  hear  a  good 
report.  Indeed  if  we  "serve  God  with  our 
spirit  in  the  gospel  of  his  Son,"  we  shall  be 
sure  to  approve  our  hearts  before  him,  as  deep- 
ly concerned  for  the  peace  and  prosperity  of  hu 
church:  and  we  should  also  without  ceasing, 
in  our  daily  prayers,  make  mention  of  our  fel- 
low Christians,  and  the  success  of  the  gospel 
all  over  the  world.  Yet  alas!  most  of  us  must 
own  with  shame,  that  we  are  not  so  earnest  or 
particular  in  this  respect,  even  in  our  narrow 
circles,  as  Paul  was,  in  respect  of  his  most  ex- 
tensive connexions,  and  with  all  his  urgent  and 
multiplied  engagements.  But  we  siiould  en- 
deavor to  imitate  him,  even  as  he  imitated 
Christ:  and  we  ought  to  long  for  opportunities 
of  usefulness,  as  worldly  men  do  for  a  prosper- 
ous trade,  or  occasions  of  distinguishing  them- 
selves and  acquiring  celebrity:  and  count  that 
the  most  successful  journey,  or  undertaking,  in 
which  most  good  has  been  done  or  attempted; 
though  it  have  exposed  us  to  hardship,  loss,  or 
peril.  We  should  earnestly  request  the  Lord, 
that  by  his  will,  such  opportunities  may  fre- 
quently return;  though  we  know  not  in  what 
manner  our  prayers  may  be  answered  :  we 
should  readily  impart  to  others,  what  God  has 
entrusted  to  us;  whether  to  supply  their  tem- 
poral wants,  or  to  promote  their  spiritual  com- 
fort and  establishment:  we  ought  to  rejoice  in 
making  others  joyful;  and  should  peculiarly 
take  pleasure,  in  communing  with  those,  who 
believe,  hope  for,  and  experience  the  same 
things  as  we  do.  But  purposes,  resulting  even 
from  this  happy  and  excellent  state  of  mind, 
may  often  be  retarded  and  disappointed;  nor 
ought  we  to  be  discouraged  or  desist  on  this 
account.  We  should  still  desire  and  expect  the 
opportunit}"-  of  "bringing  forth  fruit,"  though 
we  have  been  "hindered  hitherto:"  and,  while 
we  ought  to  be  thankful  for  the  least  usefulness, 
we  should  not  say  of  any  measure.  Let  this 
suffice  us,  as  long  as  we  have  lit  all  li  and 
strength  for  labor,  and  so  inucii  yet  ren  ains  to 
';be  done   before  "all  nations"  are  brought  ■'to 


A.  D.  CI. 


CHAPTER   I. 


A.   D.  61. 


the  obo(]ienco  of  faith."  Being  redeemed  by 
the  blood,  and  converted  by  the  grace,  of  the 
Lord  Jesus,  we  are  altogether  his:  and  for  his 
sake,  we  are  debtors  to  all  men,  to  do  them  all 
the  good  we  can;  to  whatever  nation  they  be- 
long, or  of  whatever  complexion,  rank,  capaci- 
ty, or  education  they  are.  Nor  ought  we  to 
deem  such  services  any  great  thing;  but  merely 
our  bounden  duty,  our  debt  of  devoted  obedi- 
ence to  God,  of  gratitude  to  Christ,  and  of  love 
to  our  neighbors  and  our  brethren. 
V.  16—21. 
We  ought  not  for  a  moment  to  allow  of  that 
absurd  and  hateful  shame,  which  the  enmity 
and  contempt  of  the  wicked  against  tlie  gospel 
often  excite  in  our  minds.  On  the  contrary, 
we  should  glory  in  the  doctrine  of  the  cross; 
and  be  ready  to  profess  or  preach  it,  in  any 
place,  or  before  any  description  of  men,  accord- 
ing to  our  ability  and  our  call  in  Providence; 
as  knowing,  that  it  is  "the  power  of  God  unto 
salvation  to  every  one  that  believeth,"  and  that 
no  sinner  can  be  saved  in  any  other  way.  It 
is  indeed  evident  to  this  day,  that  learned  spec- 
ulations, and  supposed  rational  schemes,  or  the 
elegances  of  admired  orators,  are  not  attended 
in  general  with  that  power,  which  converts  sin- 
ners from  impiety  and  immorality,  to  the  love 
and  service  of  God :  but  this  effect  is  produced 
in  some  good  measure,  wherever  the  despised 
gospel  is  preached,  even  though  it  be  in  a 
homely  manner,  and  by  persons  of  inferior  abil- 
ities, erudition,  and  elocution.  For  by  the  gos- 
pel is  "the  righteousness  of  God  revealed;"  his 
way  of  justification  and  sanctification  is  opened; 
and  sinners  are  taught  to  trust  in  him,  and  to 
come  before  him,  by  faith  in  his  mercy,  through 
the  righteousness,  atonement,  and  intercession 
of  his  beloved  Son.  He  will  therefore  honor 
this  doctrine,  because  it  honors  his  perfections, 
law,  and  government,  and  because  it  is  his  own 
appointment:  and  they  who  devise  other 
schemes  may  put  forth  their  own  power  to 
make  them  successful,  if  they  can;  but  God 
will  not  own  or  countenance  them. — The  gos- 
pel is  "worthy  of  universal  acceptation:"  "for 
the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of 
men;"  and  all  have  been,  in  some  degree  at 
least,  ungodly  and  unrighteous.  No  man  can 
plead,  that  he  has  fulfilled  all  his  obligations  to 
God  and  to  his  neighbor;  nor  can  any  one  truly 
say,  that  he  has  not  "held  the  truth  in  unright 
eousness,"  or  that  he  has  acted  up  completely 
to  the  light  afforded  him. — Whatever  may  be 
pleaded  to  the  contrary,  it  is  a  certain  fact,  that 
atheism,  infidelity,  impiety,  and  idolatry  spring 
from  human  depravity,  not  from  unavoidable 
ignorance  or  mistake.  The  heathen  nations 
might  have  known  enough  of  God  from  his 
works,  and  the  benefits  conferred  on  them,  to 
have  excited  their  admiring  love  and  gratitude, 
and  to  have  influenced  them  to  adore  and  obey 
their  Creator  and  Benefactor;  had  they  not 
shutout  the  light,  or  sinned  in  opposition  to  it: 
so  that  even  they  "were  without  excuse"  in 
their  apostasy  and  idolatry,  however  succeeding 
rebels  against  God  may  have  vindicated  and 
justified  them.  But,  instead  of  glorifying  him 
in  humble  gratitude,  according  to  their  measure 
of  information,  their  pride  and  enmity  induced 
them  to  indulge  vain  conjectures  and  reason- 
ings; till  their  professed  and  boasted  wisdom 


led  them  into  the  most  palpable  and  degrading 
folly  and  stupidity.  Thus  idolatry,  the  stigma 
of  man's  understanding,  was  introduced  and 
propagated,  through  the  wickedness  of  his 
heart;  and  rational  creatures  exchanged  the 
worship  of  the  glorious  Creator  for  that  of 
brutes,  reptiles,  or  inanimate  images:  and  they 
continued  to  wander  from  God,  till  all  traces 
of  true  religion  must  have  been  wholly  lost,  had 
not  divine  revelation,  and  especially  that  of  the 
gospel,  prevented  it. 

V.  22—32. 
Whatever  speculators  may  assume,  of  the 
sufficiency  of  man's  reason  to  discover  divine 
truth  and  moral  obligation,  or  to  regulate  men's 
practice;  stubborn  facts  confute  the  flattering 
hypothesis:  and  as  far  as  God  has  in  awful 
displeasure  left  men  to  themselves,  they  have 
dishonored  him  by  the  most  absurd  idolatries 
and  superstitions,  and  degraded  themselves  by 
"vile  affections,"  and  abominable  lusts;  nor  is 
it  generally  expedient  to  mention  the  enormi- 
ties, to  which  they,  who,  "liking  not  to  retain 
God  in  their  knowledge,"  preferred  their  own 
inventions  to  his  holy  worship,  have  been  given 
up;  when,  being  left  to  "a  reprobate  mind," 
their  deluded  judgments,  their  perverse  wills, 
and  their  depraved  passions,  have  reciprocally 
helped  to  corrupt,  and  have  been  corrupted  by, 
each  other.  A  most  horrid  view  of  the  moral 
character  of  the  Greeks  and  Romans,  even 
amidst  all  their  prosperity,  politeness,  and  eru- 
dition, is  here  set  before  us  by  the  apostle:  and 
the  student,  who  judges  of  characters  and  ac' 
tions  by  the  law  of  God,  wiW  perceive,  that  our 
own  historians,  orators,  and  poets,  amidst  all 
their  flattery  and  false  coloring,  adduce  such 
facts,  and  nriake  such  representations,  as  fully 
prove  the  apostle's  picture  to  be  a  real  and 
striking  likeness,  and  no  caricature.  Nay,  the 
most  illustrious  and  celebrated  persons  among 
them  may  be  produced,  as  most  exactly  an- 
swering to  this  horrid  description ! — It  must  in- 
deed be  thankfully  acknowledged,  that  Chris- 
tianity has  had  considerable  effect  on  mankind 
in  general,  in  giving  them  more  just  notions  of 
excellence,  and  in  humanizing  their  manners, 
especially  in  respect  of  war:  so  that  b.Tttles 
sometimes  in  later  ages  are  scarcely  more  fierce 
and  bloody,  than  the  diversions  of  the  savage 
Romans  were.  Our  laws  and  customs  also  re- 
strain, and  drive  into  dark  recesses,  those  abom- 
inations, which  stalked  abroad  with  horrid  ef- 
frontery among  the  Pagans.  There  are  also 
great  numbers  of  real  Christians  among  us. 
Yet,  after  all,  what  multitudes,  even  in  this 
land,  seem  to  be  the  original  of  the  picture  be- 
fore us!  They  are  full  of  all  unrighteousness, 
and  commit  ail  uncleanness  with  greediness;  or 
they  gratify  their  enormous  avarice  by  frauds, 
oppressions,  extortion,  and  cruelty;  or  they  are 
full  of  envy,  deceit,  contention,  ambition,  os- 
tentation, malice,  or  malignity.  Some  rush 
upon  murder  from  a  diabolical  pride  and  re- 
venge, which  they  call  honor;  others  vent  their 
malice  by  whispering  calumnies  and  slanders, 
to  ruin  their  neighbor's  reputation.  IM  ultitudes 
are  so  ingenious  in  contriving  new  species  of 
fraud,  perjury,  impiety,  or  dishon'^sty ;  that  leg- 
islators cannot  keep  i)ace  with  thcni,  in  devis- 
ing new  statutes  to  counteract  their  villany. 
While  disobedience  to  parents  is,  alas!  shame 
fully  connnon;  children  are  often  as  shamefully 

ri5 


A.   D.  Gl, 


ROMANS. 


A.  D.  61 


turned  over  to  hirelings,  anil  neglected  by  their 
parents,  as  if  they  were  "without  natural  af- 
fection:" and  it  is  too  obvious,  that  numbers 
are  implacable  and  unmerciful  to  those,  whom 
they  can  exult  over  or  oppress  with  impunity. 
Thus  men  show  themselves  to  be  "haters  of 
God,"  and  his  holy  service:  not  only  by  doing- 
such  things  as  he  has  forbidden,  and  adjudged 
deserving  of  his  wrath;  but  by  applauding,  and 
taking  pleasure  in  the  company  of  those,  who 
blaspheme  his  name  and  trample  on  his  author- 
ity, as  though  they  were  the  most  worthy, 
generous,  and  excellent  of  the  human  race: 
while  the  pious  servants  of  God  are  proportion- 
ably  despised  and  shunned.  These  are  they, 
who  would  discard  revelation,  and  who  count 
♦*the  preaching  of  the  cross  foolishness."  But 
their  conduct  demonstrates  their  need  of  it,  and 
that  it  is  a  remedy  which  they  must  avail  them- 
selves of,  or  perish. — Finally,  we  may  here  ob- 
serve, that  religion  moderates  and  regulates 
natural  affections,  but  excess  of  depravity  ex- 
tinguishes them:  that  it  is  a  proof  of  more  de- 
termined impiety,  for  men  to  take  pleasure  in 
the  company  of  the  enemies  of  God,  than  to 
commit  many  crimes,  whilst  the  heart  and  con- 
science protest  against  them:  and  that  it  is  a 
peculiar  cause  for  gratitude,  if  we  have  been 
restrained  from  these  enormities,  to  which  by 
nature  we  are  as  prepense  as  any  others  of  our 
apostate  race. 

CHAP.  II. 

Thosi>  who  judge  nlhers,  and  yet  transgress  themselves,  are  inexcusa- 
ble, and  cannot  escape  the  judgment  of  God,  1 — 6.  The  measiire 
of  his  deidings  with  Jews  and  Gentiles  as  it  will  appear  at  the  day 
of  judgment,  7 — 16.  The  apostle  solemnly  expostulates  with  the 
.Tews,  who  trusted  in  the  law,  and  yet  broke  it;  and  shows  that  ex- 
ternal forms  will  not  profit,  without  a  renewed  heart  and  internal 
piety,  whicli  God  would  accept   even  in  the  uncircumcised,  17 — 29. 

THEREFORE  "^  thou  art  irtexcusable, 
^  0  man,  •=  whosoever  thou  art  that 
judgest:  for  wherein  thou  judgest  another, 
thou  condemnest  thyself;  ^  for  thou  that 
judgest  doest  the  same  things. 

2  But  we  are  sure  that  ^  the  judgment  of 
God  is  according  to  truth,  against  them 
which  commit  such  things. 

3  And  ''thinkest  thou  this,  ^  0  man,  that 
judgest  them  vvliich  do  such  things,  and 
doest  the  same,  ^  that  thou  shall  escape  the 
judgment  of  God.'' 

Note. — The  apostle  is  commonly  supposed 
to  have  here  passed  from  the  state  of  the  Gen- 
tiles, to  animadvert  on  that  of  the  Jews: 
though  some  think  that  the  heathen  philoso- 
phers and  moralists  were  also  included.  He, 
however,  seems  to  have  expressed  himself  in  a 
general  manner,  that  he  might  include  all  those, 
tot  every  nation,  sentiment,  or  description, 
•♦who  hold  the  truth  in  unrighteousness,"  or 
'Object  to  "the  righteousness  of  God  by  faith," 
•{Notes,  1 :17— 20.)  and  who  are  ready  to  judge 
and  condemn  others,  though  guilty  themselves. 


a  1:18— JO. 

h  3.  9:20.  1  Cor.  7:16.  .Tam.  2:20. 

e  26,27.  2  S.m.  12:5—7.    Ps.  50: 

16—20.   Mall.  7:1-5.  23:29— 

31.  Luke  6:37.   19:22.    John  8: 

7—9.  Jam.  4:11. 
i)  3,21—23. 
t  5.  3:4.5.  9:14.  Gen.lR:25.  .Tob 

34:17—19,23.   Ps. '1:4,7,8.  11:5 


16] 


—7.  36:5,6.  96:13.    98:9.   145: 

17.  Is.  45:19,21.  Jer.  l2:l.Ez. 

18:25,29.  Dan.  4:37.  Zeph.  3:5. 

Acts    17:31.     2  Thes.    1:5—10. 

Rev.  15:3,4.   16:5.    19:2 
f  2  Sam,  10:3.  Job  35:2.   Ps.  50- 

21.  Matt.  26:53. 
g  1.     D.in.    10:19.     Luke    12:14. 

22:58,60. 


Of  these,  the  Jews  were  the  most  notorious: 
for  they  disdained  and  abhorred  the  Gentiles  as 
profane,  abominable,  and  utterly  excluded  from 
the  favor  of  God;  and  they  thought  them- 
selves a  holy  people,  entitled  to  all  their  privi- 
leges by  an  unalienable  right.  Yet,  while  they 
would  join  with  the  apostle  in  showing  the 
inexcusable  wickedness  of  the  Gentiles,  they 
were  equally  or  more  "inexcusable:"  for  they 
proudly  arrogated,  and  severely  exercised  the 
office  of  a  judge,  though  the  sentence,  which 
they  denounced  on  others,  actually  condemned 
themselves;  as  they  might  be  proved  guilty  of 
the  very  same  crimes,  or  such  as  Avere  of  simi- 
lar malignity.  {Marg.  lief,  a — d.)  They 
copied  the  vices  of  the  very  heathen,  whom 
they  condemned;  like  them  they  acted  in  oppo- 
sition to  the  light  afforded  them;  and  they 
were  unthankful,  rebellious,  and  uniighteous, 
even  as  the  Gentiles  w^ere.  But  they,  and  all 
other  persons  in  the  world,  whosoever  they 
were  that  acted  in  this  manner,  must  be  re- 
minded, that  assuredly,  "the  judgment  of 
God,"  according  to  the  truth  of  his  word,  and 
the  real  character  and  conduct  of  men,  would 
be  executed  on  them:  and  instead  of  meeting 
with  favor  on  account  of  their  external  advan- 
tages, or  their  condemnation  of  sin  in  others, 
their  punishment  would  be  enhanced  by  these 
very  circumstances.  For  could  any  man  sup- 
po.se,  that  when  he  had  committed  the  same 
crimes,  which  he  judged  deserving  of  punish- 
ment in  others,  he  should  himself  escape  the 
judgment  of  God.'  This  intimated  to  the  un- 
believing Jews,  that  personal  and  national 
judgments  awaited  them,  unless  they  fled  for 
refuge  to  the  grace  of  the  gospel.  {Marg. 
Ecf.  e—h.— Notes,  Matt.  3:7—10.  Luke  12: 
47,48.  Heb.  2:1—4.  12:22— 25.)— 'These  Gen- 
'tiles  were  by  the  Jews  reputed  as  unclean, 
'great  sinners,  and  so  incapable  of  salvation. ... 
'To  these  Jews  the  apostle  in  this  chapter  di- 
'rects  his  discourse,  proving  here,  that  they 
'who  lived  under  the  law  wanted  this  justifica- 
'tion  as  much. as  others,  being  also  great  sin- 
'ners;  and  in  the  following  chapters,  that  neith- 
'er  they  nor  the  Gentiles  could  obtain  this  jus- 
'tification  by  the  law.'  Whitby. — The  outward 
wickedness  of  the  Jews  was  enormous  at  this 
time,  as  Josephus  ha.?  shown:  in  this  sense 
they  copied  the  worst  crimes  (gross  idolatry 
excepted,)  of  the  despised  Gentiles;  and  their 
superior  advantages  rendered  their  conduct  still 
more  atrocious.  {Notes,  Matt.  7:1 — 5.  Jam. 
4:11,12.) 

Inexcusable.  (1)  ^^ynrtoloytjioc.  See  on  1 :20. 
—  We  are  sure.  (2)  Oidufnr.  "We  know." — 
Judgment.]  K^i^a.  3,  3:8.  5:16.  13:2.  1  Cor. 
11:29,34.  See  on  Matt.  'iS -.14. —  Thinkest 
thoul  (3)  Aoyitrj;  26.  8:18.  1  Cor.  4:1.— 
"Dost  thou  calculate.'" 

4  Or  '  despisest  thou  "^  the  riches  of  his 
goodness,  '  and  forbearance,  and  long-suf- 
fering; not  knowing  that  '"  the  goodness  of 
God  leadeth  thee  to  repentance.'' 


h  1:32.  Ps.  56:7.  Prov.  11:21.  16: 
5.  Ez.  17:15J8.  Matt.  23:33.  1 
Thes.  5:3.     Heb.  2:3.   12.25. 

i  6:1,15.  Ps.  10:11.  Kc.  0:11. 
Jer.  7:10.  E/..  12:22,23.  Ala.i. 
24:48.49.  2  Pet.  S3. 

k  9:2.i.  10:12.  11:33.  Ps.  86:5. 
104:24.  Kph.  1:7,18.  2:4.7.  3: 
8,16.  Phil.  4:19.  Col.  1:27.  2:2. 


1  Tim.  6:17.  Tit.  3:1—6. 
1  3:25.  9:22.   Ex.  34:6.  Num.  34: 

IS.  Ps.  78:38.  86:15.  Ts.C3:7— . 

10.  1  Tim.  1:16.   I  Pet.  3:20. 
m  Job  33:27—30.      Ps.     130:3,4. 

15.30:18.     Jer.    3:12,13,22.2a 

E/..  16:63.   IIos.  3:.5.    Luke  l5 

17—19.    19:5— 8.  2  Pel.  3:9,15 

Rev.  3:20. 


A.  D.  61. 


CHAPTER  II. 


A.  D.  61. 


5  But  "  after  thy  hardness  and  impeni- 
tent heart,  "  treasiirest  up  unto  thyself  wrath 
against  i'  the  day  of  wrath  and  ''  revelation 
of  the  righteous  judgment  of  God; 

6  Who  '■  will  I'ender  to  every  man  ac- 
cording to  his   deeds;     [rratic-,/  obsc-vaHons.] 

Note. — The  Gentiles  were  without  excuse, 
because  they  were  unthankful  to  their  Creator 
and  Benefactor.  (iVo<e,  1 :21-^23.)  Did  the 
Israelites  then  des])ise  the  exuberant  riches  of 
his  kindness  to  them,  whom  he  had  so  peculiarly 
favored?  He  had  distinguished  them,  both  by 
temporal  and  spiritual  benefits,  in  every  age: 
though  they  had  always  jjroved  rebellious,  he  had 
still  exercised  immense  g^oodness,  forbearance, 
and  long-sutTering  towards  them;  and  he  had  at 
length  sent  his  Son  among  them.  Even  after 
they  had  crucified  him,  he  had  in  infinite  mercy 
ordered  the  first  proposals  of  his  gospel  to  be 
made  to  them;  and  he  still  besought  them,  by 
his  apostles  and  ministers,  to  accept  of  this  sal- 
vation !  And  did  they  despise  all  this,  as  a  small 
favor?  Did  it  embolden  them  to  continue  in 
sin?  Or  did  the  Lord's  abundant  mercy  and 
patience  towards  them  lead  them  to  conclude, 
that  he  would  always  favor  them,  however  un- 
gratefullv  they  rebelled  against  him?  (Marg. 
Ref.  i— I— Note,  Luke  24:44—49,  v.  47.)  If 
they  thus  despised  his  rich  goodness,  they 
strangely  mistook  its  design  and  tendency;  as 
it  ought  to  lead  and  induce  them  to  repent- 
ance.— The  more  kindness  God  exercises,  the 
greater  aggravation  is  there  in  the  sinner's  dis- 
obedience, and  the  more  deeply  should  he  be 
humbled  for  his  base  ingratitude.  The  j)a- 
tience  of  God  gives  the  sinner  time  and  oppor- 
tunity for  repentance,  and  the  discoveries  of  his 
mercy  furnish  him  with  motives  and  encourage- 
ments; and  were  it  not  for  man's  total  deprav- 
ity, the  proposals  of  the  gospel  must  ])revail 
with  every  one  to  repent  of  his  departure  from 
God,  and  to  return  to  his  worshi])  and  service. 
{Mar<r.  Ref.  m.— Notes  and  P.  O.  Luke  15:11 
— 24.'"2Pe<.  3:9,14— 16.)— If  the  Jews  pre- 
sumed upon  the  sj)ecial  kindness  of  God  to 
them;  and  continued  to  reject  the  gospel,  and 
to  disobey  his  commandments,  according  to  the 
"hardness  of  their  impenitent  hearts,"  their 
condemnation  would  be  i)roportionably  severe; 
and  the  longer  God  had  patience  with  them, 
the  heavier  vengeance  would  be  executed  on 
them.  All  others  indeed,  Avho  thus  employed 
the  day  of  mercy  in  committing  sin,  and  hard- 
ening their  hearts  in  impenitence,  because  of 
the  goodness  of  God,  would  find,  that  they 
had  accumulated  wrath  as  a  treasure  "for 
themselves,"  which  would  be  secured  for  them, 
till  the  day  of  wrath  and  final  recompense. 
(Marg.  Ref.  n — p.)  Then  the  Lord  Avill  mani- 


II   11:2.5.  m-irg.    Ex.  tJ:1.5.  ]^;17. 

Dent.  2:30.  .losli.  1 1:20.  1  Sam 

6:6.  2l'lir.30-8.  3C:13.   Ps.  95. 

8.  Piov.  20:1.  Is.  4P.:4.    Ez.  3: 

7.     Dan.  5:20.     Zcch.  7:1 1,12. 

Hch.  3:13.15.  4:7. 
o  9:22.    Deii(.  32:34,35.    Am.  S: 

10.  Jam.  5.3. 
p  Job 21:30.    Piov.  11:4.    2  Ptl. 

2:9.  3:7.   Kev.  ti:17. 
q  2,3.   1:1. ^. 
r  14:12.     Job  34:11.      Ps.  62:12. 

Prov.  24:12.     Is.  3:10,11.    Jer. 

17:10.  32:19.    Ez.  18:30.  Matt. 

16:27.  25:34,  4:c.     1  Cor.  4:5. 

2  Cor.  5:10.    Gal.  6:7,fl.    Rev. 

t:23.  20:12.  22:12. 

.   Vol.  ^I. 


s  8:21,25.     Job  17:9.     Ps.' 27:14. 

37:3,34.     Lam.  3:25,26.    Malt. 

24:12,13.     Luke  8:15.    John  6: 

GG— 69.    1  Cor.   15:58.     Gal.  6: 

9.  2Tiiii.  4:7,8.    Ileb.  6:12,15. 

10:35,36.    Jam.  5:7,8.     Rev.  2: 

10,11. 
t  £:18.  9:23.    John  5:44.    2  Cor. 

4:16—18.  Col.  1:27.  1  Pet.  1:7, 

8.  4:13,14. 
u  1  Cor.  15:53,54.  2  Tim.  1:10. 
X  6:23.  I  John  2:25. 
y  Prov.  13:10.   1  Cor.  11:16.  Tit. 

7.  1:18.  6:17.  10:16.    15.18.    Job 
24:13.    Ij.  50:10.    2  Thes.  1:8. 


fest  the  perfect  justice  of  his  decisions  before 
the  whole  world,  to  the  full  satisfaction  of  all 
his  friends,  and  the  confusion  of  all  his  ene- 
mies: seeing  he  will  then  render  to  every  indi- 
vidual "according  to  his  works;"  whether  he 
was  an  obstinate  unbeliever,  or  a  humble  ])eni- 
tent  believer  in  the  divine  Redeemer.  (Marg. 
Ref.  q,  r.— Notes,  Malt.  16:24—28.  25:31  — 
46!  2Coj-.  5:9—12,  v.  10.) 

Goodnrss.  {4)  A>/yffror//TOC.  3:12.  11:22.  2 
Cor.  6:6.  Gal.  5:22.  Eph.  2:7.  Cof.  3:12.  Ta 
A'o'/cor,  Luke  6:35.  Eph.  4:32.  1  Pel.  2:3.— 
Ps.34:8.  Sept.—ForOearaiice.]  --/ro/;/;.  3:26. 
Not  elsewhere.  Ah  hvf'/m,  sustineo. — Long- 
suffering.^  MuxooO-v^HKi.  9:22.  2  Cor.  6:6. 
Gal.  5:22.  Eph.\:-l.  Col.  3:12,  el  al.  niuy.on- 
{f^vu^ur  See  on  Malt.  18:26. — Hardness.  (5) 
^y.ltjQOTijT((.  Here  only  N.  T. — Deut.  9:27. 
Sept,  A  ay.XijQog,  durus. — hnpenilenl.^  .4/ii-- 
jixpoyiop.  Here  only:  Ex  u,  priv.  et  iifiat'oi-or 
See  on  Matt.  3:2. —  The  righteous  judgment.^ 
^ixaioxotatitg.  Here  only. 

7  To  them  who,  '  by  patient  continu- 
ance in  well  doing,  seek  for  '  glory,  and 
honor,"  and  immortality,  ^eternal  life; 

8  But  unto  them  that  are  ^  contentious, 
^  and  do  not  obey  the  truth,  but  ^  obey  un- 
righteousness, "^  indignation  and  wrath; 

9  •=  Tribulation  and  anguish,  upon  ev- 
ery *'  soul  of  man  that  doeth  evil,  *^  of  the 
Jew  first,  and  also  of  the  *  Gentile:    . 

10  But '"glory,  honor,  ^  and  peace,  ''to 
every  man  that  worketh  good,  to  the  Jew 
first,  and  also  to  the  f  Gentile: 

I      1 1   For  '  there   is  no  resj)ect  of  persons 
I  with  God. 

I  Note. — The  apostle  here  gradually  proceeds 
to  a  more  explicit  mention  of  the  Jews,  whom 
I  he  especially  intended  to  "conclude  under  sin." 
(Gal.  3:22.)  According  to  the  whole  tenor  of 
|scrii)ture,  as  well  as  the  dictates  of  common 
sense,  no  sinner  can  do  well,  till  he  rej)ents, 
I  submits  to  God,  and  seeks  mercy  from  him. 
I  The  Jew  who  did  this,  must  have  respect  to 
jthe  types  and  ])romises  of  a  Saviour,  with 
which  the  law  of  Moses  was  replete,  as  well  as 
jto  the  precejitive  part  of  it;  and  he  alone,  who 
jdid  this,  would  peribrm  any  spiritual  obedience. 
UNote,  Ex.  19:5.)  If  then  there  Avas  a  man, 
jany  where,  who  embraced  by  faith  the  revela- 
ition  of  "glory,  honor,  and  immortality," 
[through  the  promi.sed  Messiah,  made  in  the 
word  of  God,  and  was  earnestly  desirous  of 
obtaining  this  blessing;  if  he  sought  the  in- 
heritance, by  repenting,  "ceasing  to  do  evil, 
learning  todoAvell,"  attending  on  the  ordinan 
ces  of  God,  obeying  his  commandments,  and 


Heb.  5:9.   11:8.     1  Pet.  3:1.  4: 

17. 
a  John  3:18—21.     2  Thes.    2:l0 

—12.  Heb.  3:12,13. 
b  9:22.     Ps.    90:11.       Nah.    1:6. 

Heb.  10:27.  Kev.  14:10.    16:19. 
c  Prov.  1:27,28.  2  Thes.  1:6. 
d  Ez.  18:4.  Mall.  16:2«. 
e  10.    1:16.     Am.  3:2.    Mall.  II: 

20—24.  Luke  12:47,48.  1  Pet. 

4:17. 
*  Gr.  Ureek. 
r  7.  9:21,23.  1  Sam.  2:30.  Ps.  112: 

6—9.  Prov. 3:16,17.  4:7—9.  8: 

18.  Luke  9:48.  12:37.  John  12: 

26.  I  Pel.  1:7.  5:4. 


g  5:1.  8:ti.  I4:I7.     1.5:13.     Xuni 

6:26.  Job  22:21.    Ps.  29:11.37: 

37.  Is.  26:12.  32:17.   48:18.22. 

55:12.  57:19.    Jer.  33:6.  Matt. 

10:13.  Luke  1:79.  2:14.  19:42. 

Jolin  14:27.  16:33.     Gal.  5:22. 

Phil.  4:7. 
h  Ps.  15:2.     Prov.  11:18.    Is.  32: 

17.  Ads  10:35.  Gal.  5:6.  Jam. 

2:22.  3:13. 
\  Gr.  (Jreck. 
i  Dent.  10:17     16:19.    2  Chr.  19: 

7.     Job  34:19      Prov.  24:23,2-1. 

Matt.  22:16.  Luke  20:21.    Act»  . 

10:34.  Gal.  2:6.  Eph. 6:9.  Col. 

8:25.  1  PeL  1:17. 


[IX' 


A.  D.  61. 


ROMANS. 


A.  D.  Gl, 


fhus  waiting  patiently  for  the  completion  of 
nis  promises;  and  if  lie  proved  his  sincerity,  by 
paiience  under  trials,  and  perseverance  in  well 
d  ling,  amidst  temptations  and  difficulties; — 
liiis  man  would  surely  be  made  partaker  of 
eternal  life,  according-  to  the  constitution  of 
the  most  gracious  covenant  of  God  in  Jesus 
Christ;  whatever  measure  of  explicit  knowl- 
edge he  might  be  favored  with,  or  under  what- 
ever dispensation  he  might  live.  {Marg.  Ref. 
St-x.)  But,  as  all  transgressors  of  the  law 
are  under  condemnation;  so  those  Jews,  or 
others,  who  disputed  against  the  Lord's  meth- 
od of  saving  sinners,  and  his  sovereignty  in 
dispensing  unmerited  favors;  whose  "eye  was 
evil,  because  the  Lord  was  good;"  who  were 
angry  at  the  kindness  shown  to  returning  prod- 
igals"; (Note,  Luke  15:25—32,  v.  32.)  and, 
who  refused  to  obey  the  truth,  by  embracing 
tlie  gospel  and  submitting  to  the  promised  Sa- 
viour; choosing  rather  to  "obey  unrighteous- 
ness," and  continue  the  slaves  of  sin  and  Sa- 
tan: all  these  j)ersons  would  surely  sink  under 
the  indignation  and  wrath  of  their  offended 
Judge.  For  "tribulation  and  anguish"  of 
spirit  must  be  the  inevitable  portion  of  "every 
soul  of  man,  who  worketh  evil;"  and  the  Jew 
will  have  the  first  and  most  severe  lot  in  this 
condemnation;  though  the  unbelieving  and 
disobedient  Gentile  will  not  be  exempted. 
{Marg.  Ref.  y — e.)  On  the  other  hand,  that 
"glory,  honor,  and  peace,"  which  God  confers 
on  the  objects  of  his  peculiar  love,  will  certain- 
ly be  given  to  "every  man  that  worketh  good," 
as  one  who  "idjeyeth  the  truth."  (8)  The 
Jew  indeed  had  the  first  proposal  of  this  mer- 
cy; but  no  Gentile  was  excluded  from  the  full 
participation  of  it,  "for  God  is  no  respecter  of 
persons."  (Marg.  Ref.  f — i. — Notes,  Jlcts 
10:1— 8,34,35.)— It  is  evident  that  the  apostle 
did  not  mean,  that  either  Jew  or  Gentile  could 
be  saved  by  his  own  works,  without  faith  in 
Christ;  but  that,  "by  obeying  the  truth,"  and 
by  that  "patient  continuance  in  well  doing" 
which  springs  from  faith,  the  Gentile  would 
)btain  eternal  life;  and  without  this,  the  Jew 
must  fall  under  wrath  and  condemnation.  To 
suppose  he  meant,  that  any  man,  who  heard 
the  gospel  without  believing  it;  or  who  had 
any  part  of  revelation  sent  to  him,  yet  rejected 
it,  could  be  saved;  would  absurdly  make  the 
apostle  advance  principles  subversive  of  his 
own  grand  argument  throughout  the  whole 
epistle,  and  of  his  doctrine  in  all  his  epistles. 
He  had  many  reasons,  for  first  proposing  his 
doctrine  in  this  covert  and  practical  manner. 
He  thus  avoided  giving  immediate  disgust  to 
■the  Jewish  reader,  previous  to  the  more  ex- 
iplicit  declaration  of  the  gospel,  for  which  he 
".was  here  only  making  way:  he  intimated,  that 
"those,  who  really  best  understood  and  obeyed 
the  law,  would  most  readily  embrace  the  gos- 
pel; and  that  the  Jews  did  not  refuse  to  "obey 
ithe  truth"  from  love  to  the  holiness  of  the  law. 


;k. 14,15.  1:18—21,32.  Ez.  16;49, 
SO.  Malt.  11:22,21.  Luke  10:12 

15.     12:47,48.      John   19:11. 

Acts  17:30.31. 
\  16.  3:19,20.  4:15.7:7—11.8:3. 
Deut.  27:26.  2  Cor.  3:7—9. 
Gal.  2:16—19.  3:10,22.  Jam. 
2:10,11.  Rev.  20:12— 15. 
m25.  Deut.  4:1.  5:1.  6:3.  30:12 
—14.  Ez.  20:11.  33:30—33. 
MVi.    7:21—27.      Luke    8:21. 

118' 


Jam.  1:22-25.       1  John  2:29. 

3:7. 
n  3:20,23.  10:5.  Luke  10:25—29. 

Gal.  3:11,12. 
o  3:30.   4:2-5.  Ps.  143:2.  Luke 

18:14.    Acts  13:39.     Gal.  2:16 

5:4.     Jam.  2:21— 25. 
p  12.  3:1,2.    Deut.  4:7.  Ps.  147- 

19,20.  Acts  14:16.  17:30.  Eph 

2:12.  ^  ' 

q  27.1:19,20.  ICor.  11:14.  Phil. 


but  from  "obedience  to  unrighteousness." 
Patient  continuance  in  well  doing.  (7) 
'Ynojunnji'  i-oy:;  ir^adu.  "The  perseverance  of 
a  good  work."  '■Ynof^iopi],  5:3,4.  8:25.  15: 
4,5.  See  on  Luke  8:15.  Ab  vnouevw,  maneo, 
sustineo. — Immortality.']  yfqiha^oaiui',  1  Cor. 
15:42,50,53,54.  Eph.GiM.  2  Tim.  1:10.  Tit. 
2:7.  Jffi^uoTo;.  See  on  1:23. —  Unto  them  ivho 
are  contentious.  (8)  Tote  tS  fQixfsKt:.  2  Cor. 
12:20.  Gal.  5:20.  Phil.  1:16.  2:3.  Jam.  3:14, 
16.  EQte,  13:13.— Tribulation.  (9)  Ohij>ig. 
5:3.  8:35.  12:12.  Matt.  13:21.  24:9.  John 
16:21,33.  Rev.  7:14,  et  al.  A^liOoi,  premo. 
— Jlnguish.]  ^itroxb)om.  Rom.  8:35.  2  Cor. 
6:4.  11 -.IQ.— Deut'.  28:53,55,57.  Sept.  Ex 
qei'og,  angustus,  et  x^"(i'h  regio.  A  strait 
place,  and  painful  confinement  without  relief; 
as  in  a  dungeon,  or  the  stocks. —  That  doeth.^ 
Ta  y.uieQyu:ouFrfi.  1:27.  4:15.  5:3.  7:8,13,15, 
17,18,20.  15:i8.  Phil.  2:12,  et  al.  Ex  xujaet 
efjya'Cojiiai,  10.  See  on  John  6:27. — Respect  nf 
persons. {11)  nQoai-mohnpiu.  Seeon  ^ciCslO:34. 

12  For  as  many  ^  as  have  sinned  without 
law,  shall  also  perish  without  law;  and  as 
many  '  as  have  sinned  in  the  law,  shall  be 
judged  by  the  law; 

13  (For  '"  not  the  hearers  of  the  law  are 
just  before  God,  "  but  the  doers  of  the  law 
shall  be  °  justified. 

14  For  when  the  Gentiles,  p  which  have 
not  the  law,  *i  do  by  nature  the  things  con- 
tained in  the  law,  these,  having  not  the  law, 
'■  are  a  law  unto  themselves : 

15  Which  show  the  work  of  the  law 
'  written  in  their  hearts,  *  their  *  conscience 
also  bearing  witness,  and  their  thoughts 
f  the  mean  while  "  accusing  or  else  excusing 
one  another;) 

16  In  the  day  when  "  God  shall  judge 
the    secrets    of    men,    ^  by   Jesus    Christ, 

'^  according  to  my  gospel.     [Practical  observations.] 

Note. — No  Gentiles  could  be  found,  who 
had  perfectly  acted  according  to  the  light  of 
their  own  dispensation;  so  that  none  of  those 
could  be  justified  by  their  own  obedience:  yet, 
as  they  had  "sinned  without  law,"  or  without 
the  advantages  of  a  written  authenticated  rule 
for  their  conduct;  they  would  "perish  without 
law;"  and  be  consigned  to  a  milder  punishment 
than  the  wicked  Jews  would  be;  who  having 
sinned  "in,"  or  under,  "the  law,"  would  be 
judged  by  the  law,  and  fall  under  the  awful 
curses  denounced  in  it  against  the  disobedient. 
(See  on  Note,  4 — 6.)  The  Jews  indeed  were 
apt  to  imagine,  that  the  reading  and  hearing  of 
the  law,  together  with  some  attention  to  the 
legal  ceremonies,  would  justify  them  before 
God,  and  atone  for  all  their  violations  of  the 
moral  precepts:  just  as  many  professed  Chris- 
tians expect  to  be  justified  by  some  general  at- 


4:8. 
r    12.     1:32. 
s    1:18,19. 
*  Or,    the   coyiscicnce   u<itnessing 

with  them. 
t   9:1.  John  8:9.  AcU  23:1.  24:10. 

2  Cor.  1:12.   5:11.    1  Tim.  4:2. 

Tit.  1:15. 
t  Or,  between  themselves. 
u  Gen.    3:8—11.  20:5.  42:21,22. 

1  Kings  2:44.     Job  27:6.     Ec. 


7:22.     1  John  3:19—21. 
X  5.  3:6.   14:10—12.    Gen.  18:25. 

P5.  9:7,8.     50:6.    96:13.     98:9. 

Ec.  3:17.  11:9.12:14.  Matt.  IC: 

27.  25:31,  &c.  ICor.  4:5.  2  Cor. 

5:10.    Heb.  9:27.    1  Pet.  4:5.  2 

Pet.  2:9.     Rev.  20:11— 15. 
y  John   5:22—29.      Acts    10:42. 

17:31.     2  Tim.  4:1,8. 
z  16:25.    1  Tim.  1:11.   2  Tim.  2i 


A.   D.  GI. 


CHAPTER  II. 


A.  D.  61. 


tendance  on  outward  ordinances,  and  a  decency 
ol'  moral  conduct,  though  they  are  habitually 
eiiilty  of  many  known  sins  and  omit  many  evi- 
dent duties.  But  the  apostle  declared,  that  the 
"hearers  of  the  law  could  not  be  justified"  by 
it:  if  they  would  seek  acce])tance  in  this  way, 
they  must  be  "doers"  of  the  law:  and  if  any 
thus  perfectly  ]ierformed  its  righteous  demands, 
lie  might  then  indeed  claim  the  reward  of  right- 
eousness, but  not  otherwise.  {Marg.  Ref. 
k—o.— Note,  LwA-e  10:25— 29.)  For  even  the 
Gentiles,  who  h?,d  not  the  written  law,  when 
from  natural  principles  they  performed  any  of 
those  duties  which  the  law  required,  were,  in 
this  respect,  "a  law  unto  themselves:"  and  by 
obeying  thus  far  their  own  rule,  came  nearer 
to  righteousness,  than  the  Jews  who  broke 
their  rule.  The  fragments  of  that  law,  which 
had  originally  been  written  in  the  heart,  exert- 
ing their  influence  by  a  natural  sense  of  right 
and  wrong,  appeared  in  their  works.  Their 
consciences  also  testified  to  the  propriety  of 
this  part  of  their  conduct,  and  produced  an  in- 
ward satisfaction:  while,  at  the  same  time, 
their  secret  thoughts,  or  their  reasonings  one 
with  another,  served  to  accuse,  or  excuse  them- 
selves, or  each  other,  according  to  the  confor- 
mity of  their  conduct  to  their  own  sentiments 
of  right,  and  wrong,  or  the  contrary.  If  then 
the  very  Gentiles  could  not  but  condemn  them- 
selves, when  they  acted  against  their  own  con- 
sciences; bow  absurd  and  presumptuous  must 
it  be  for  a  Jew,  to  expect  justification  before 
God,  by  a  law  which  he  was  continually  trans- 
gressing! (Marg.  Ref.  p — u.) — A  man  accus- 
ed of  a  murder  which  he  did  not  commit,  finds 
bis  conscience  acquit  him  in  that  respect; 
though  it  may  accuse  and  condemn  him  of  rob- 
bery: and  his  not  being  guilty  of  the  murder 
is  no  reason  why  he  should  be  justified,  as  to 
the  robbery.  Reuben's  conscience  excused 
him,  as  to  the  cruelty  exercised  towards  Jo- 
seph; but  it  accused  and  condemned  him  for 
incest.  (Notes,  Gen.  35:22.  42:21,22.  49: 
3,4.)  To  "perish  without  law"  is  widely  dif- 
ferent from  "justification  unto  life;"  of  which 
the  apostle  gives  not  so  much  as  any  intima- 
tion. (Note,  Matt.  11:20—24.)  The  apos- 
tle's argument  by  no  means  implied,  that  the 
Gentiles  performed  any  spiritual  obedience;  or 
that  any  of  them  could  be  justified,  on  account 
of  their  partial  and  scanty  compliance  with  the 
dictates  of  their  own  natural,  and  in  very  ma- 
ny things  erroneous,  conscience.  As  rational 
creatures,  in  a  fallen  state,  yet  not  desperate, 
they  sometimes  acted  more  morally,  than  at 
other  times;  and  accordingly  their  consciences 
approved  or  disapproved  of  their  conduct:  and 
the  same  is  the  case,  at  this  day,  with  infidels, 
and  mere  nominal  Christians.  This  is  an  earn- 
est and  evidence  of  a  future  judgment,  when 
God  will  judge  the  secret  actions,  thoughts, 
motives  and  affections  of  all  men,  by  his  Son 
Jesus  Christ;  which  was  one  principal  doctrine 
of  the  gospel,  that  Paul  preached  both  to  Jews 
arul  Gentiles.  (Marg.  Ref.  x — z.  Notes,  Ec. 
12:11—14.  1  Cor.  4:3—5.  2  Cor.  5:9—12, 
V.  10.) — As  the  apostle  plamly  says,   that  "as 


a  2",29.  9:4—7.      I's.  iyS:4.    Is. 

4^:1,2.  Malt.  3;9.S.n.l2.  Jolin 

S:r,3.    'J  Cor.  11:22.  Gal.    2;  15. 

ICpli.  2:11.    Phil.  3:3—7.  Rev. 

2:9.     3:1  9. 
(  23.9:4,32'.  Jo'.  7:4—10.  Zejili. 


3:11.    Luke  10:28.    .John  5: 15. 

7:19.     9: '2  8,29. 
c  Is.    4555.       4C:2.      Mic.  3:11. 

.(ohn  8.41. 
d  Deiit.  4:S.     Neh.  9:13,14.     Ps. 

147:19,20.     Luke  12:47.    John 


many  as  have  sinned  without  law,  shall  perish 
without  law;"  it  is  surjirising,  that  any  expos- 
itors should  have  thought  the  case  of  Job  and 
his  friends,  and  Cornelius,  to  be  referred  to. 
Probably  Job  lived  and  died  before  the  law; 
and  he  had  traditional  revelation,  as  the  patri- 
archs had:  and  Cornelius,  though  not  obser- 
vant of  the  ceremonial  law,  had  the  scriptures 
of  the  Old  Testament,  and  by  the  grace  of 
God  had  studied  them  to  good  purpose.  (Notes, 
Jlcts  10:1 — 8.)  It  was  indisputably  the  apos- 
tle's object,  to  convince  his  readers,  that  nei- 
ther revelation,  nor  the  light  of  reason  and 
conscience,  could  save  those  who  failed  of 
obeying  them;  that  all  had  in  many  tiling;^ 
failed,  however,  in  particular  instances,  some 
had  been  obedient;  and  that  all  must  perish, 
though  with  different  degrees  of  aggravation, 
unless  saved  by  the  gospel. — 'Hell  hath  no 
'power  over  sinners  of  Israel,  because  Abraham 
'and  Isaac  descend  thither  to  fetch  them  thence. 
'  ...  No  circumcised  person  goes  to  hell;  God 
'having  promised  to  deliver  them  from  it,  for 
'the  merit  of  circumcision.  ...  All  Israelites  have 
'their  portion  in  the  world  to  come;  and  that 
'notwithstanding  their  sins;  yea,  though  they 
'were  condemned  here  for  their  wickedness.' 
Extracts  from  Jewish  writers  in  Whitby. — It 
would  not  be  easy  to  produce  any  passage  from 
modern  Avriters,  in  which  proud  self-righteous- 
ness and  rank  antinomianism  are  so  completely 
combined:  but  a  considerable  portion  of  the 
same  leaven,  may  often  be  discerned  both 
among  papists  and  protestanls. 

Without  law.  (12)  ylt'Ofiwc.  Here  (mly. 
Jvouoc,  Luke  22:37.  1  Cor.  9:21.  1  Tim. 
1:9.  Ex.  «,  priv.  et  ro/iioc,  lex. —  The  hearers. 
(13)  'Oi  uxQouTui.  Jam.  1:22,23,25.  Not 
elsewhere.  See  on  Acts  25:23. —  The  doers.] 
'Oi  noujTui.  Jam.  1:22,23,25.  4:11.  In  an- 
other sense  see  on  Acts  17:28.  The  coinci- 
dence in  the  use  of  these  two  emphatical  words, 
between  Paul  and  James,  is  worthy  of  peculiar 
notice.— J3j/  nature.  (14)  fpvaei.  1:26.  11:21, 
24.  1  Cor.  11:14.  Gal.  2:15.  4:8.  Eph.  2:3. 
Jam.  3:7.  2  Pet.  1:4.  A  flwio,  nascor. — 
The  work  of  the  law  written,  &c.  (15)  To 
fQyov  TO  voiiii  yoiiTTTor. — I'Qamov.  Here  only: 
it  does  not  agree  with  vo^h,  but  e^yov  not  the 
law,  but  the  work  required  by  the  law,  was, 
in  some  things,  written  in  their  hearts. —  Their 
conscience.]  .^vtmv  t»/c  avt/Ftdrjoeoic.  See  on 
Acts  23:1. — Bearing  witness.]  "Their  con- 
science witnessing  with  them."  Marg.  Jt'i'«- 
^litQTvoiiorjQ.  8:16.  9:1.  Rev.  m-.i-i.—  The 
mean  while.]  "Between  themselves."  Marg. 
MeiuSv. —  Thoughts.]  Aoviauotv.  2  Cor.  10: 
5.  Not  elsewhere.  A  ioyi'Co/tiu,  computo, 
ratiocinor,  3,26. — Excusing.]  ^■ijioloyHutvMv. 
See  on  ^c?s22:l. 

17  H  Behold,  ''thou  art' called  a  Jew, 
and  ''  restest  in  the  law,  and  '^  makest  thy 
boast  of  God, 

18  And  '^  knowest  his  will,  and  *  ap- 
provest  the  things  that  are  more  excellent, 
"^  being  instructed  out  of  the  law; 

19  And  *"art  confident  that  thou  thyself 


13:17.  1  0<>r.  R:1.2.  .lam.  4:17. 
Or.  tiicrf  (Ac  things  th  :l  diifh-. 
Phil.  1:10.  murg.  1  Thes.  S:2l. 
Hel..  5:14. 

15:4.  Ps.  19:5.  119:9^—100, 
101,105,130.       Prov.  6:23.       2 


Tim.  3:15-17. 
f  I'K.v.  2U:12.  Is.  .5:21.  SC:  10. 
Matt.  f;:23.  15:11.  2S;ll!— 2.'. 
Mark  1U:1S.  .Inhn  7:4t>— 49.  :!: 
34.10,41.  1  Cor.  3:18.  4:10.  ii 
1,2.     Rev.  3:17,18. 

119 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


art  a  guide  of  the  blind,  ^  a  light  of  them 
which  are  in  darkness, 

20  An  instructer  of  the  foolish,  ^  a  teach- 
er of  babes,  which  hast  '  the  form  of  know- 
ledge and  of  the  truth  in  the  law. 

21  Thou  ^  therefore  which  teachest  an- 
other, teachest  thou  not  thyself  ?  thou  that 
preachest  a  man  should  not  steal,  '  dost  thou 
steal  ? 

22  Thou  that  say  est  a  man  should  not 
commit  adultery,  ""  dost  thou  commit  adul- 
tery? thou  that  abhor  rest  idols,  ''dost  thou 
commit  sacrilege.'' 

23  Thou  °  that  makest  thy  boast  of  the 
law,  through  breaking  the  law  dishonorest 
thou  God.^ 

24  For  P  the  name  of  God  is  blasphemed 
among  the  Gentiles  through  you,  i  as  it  is 
written. 

Note. — In  order  to  understand  this  chapter, 
it  should  constantly  be  kept  in  mind,  that  the 
apostle  is  combating  the  prejudices  and  pre- 
sumption of  the  Jews,  to  whom  he  expected 
the  epistle  would  be  shown,  and  whose  influ- 
ence he  knew  would  be  employed,  to  unsettle 
the  minds  of  the  believers  at  Rome.  The 
Gentiles  are  therefore  introduced,  by  way  of 
illustrating  the  argument,  and  not  in  order  to 
show  in  what  way  they  may  be  justified.  I 
(Note,  12 — 16.) — The  apostle  here  immedi- 
ately addressed  himself  to  any  Jew,  who  was 
willing  to  take  up  the  argument.  He  supposed 
him  to  rest  his  hope  of  acceptance  on  the  law, 
and  this  with  great  quietness  and  satisfaction; 
and  to  "boast  of  God,"  as  standing  in  a  cov- 
enant-relation to  him.  He  thought  himself 
well  acquainted  with  the  will  of  God;  and,  as 
an  expert  casuist,  he  could  "distinguish  things 
which  diflfered,"  and  give  the  preference  to 
such  as  were  more  excellent,  having  from  his 
youth  been  instructed  out  of  the  law.  (Marg, 
Ref.  a — e.)  In  this  confidence  he  thought 
himself  qualified  to  guide  and  enlighten  the 
bliHd  and  benighted  pagans;  and  to  instruct 
such  as  became  proselytes,  whom  he  deemed 
foolish,  and  mere  babes,  compared  with  him- 
self; as  he  had  got  a  complete  knowledge  of 
the  whole  law,  having  the  form  of  it  in  his 
memory  and  mind.  This,  however,  was  a 
mere  semblance,  and  outside  appearance  of  the 
spiritual  knowledge,  and  true  meaning  of  the 
law,  which,  rightly  understood,  would  lead  him 
to  trust  in  the  promised  and  typified  Redeem- 
er, and  not  in  the  law  itself.  In  this  form  he 
rested,  without  even  attempting  to  obey  all 
the  precepts  of  the  law,  according  to  his  own 
exposition;  as  if  his  work  had  been  to  instruct 
others,  and  not  himself!  or  as  if  he  meant  to 
insult  the  great  Lawgiver,  by  studying  his 
commandments  in  order  to  break  them !  (Mars;. 
i?e/.  f—i.—iVo<es,  3:19,20.  7:7— 12.  Gal.  2: 
17—21.)  Did  such  a  man  explain  and  enforce 
the  law  against  theft,  and  then  practise  dishon- 


esty.' Did  lie  commit  adultery,  after  quoting 
and  explaining  the  seventh  commandment? 
Did  he  sacrilegiously  embezzle  the  sacred  treas- 
ures, or  defraud  the  Lord  of  his  dues,  through 
an  idolatrous  love  of  money,  after  having  ex- 
pressed his  abhorrence  of  idolatry.'  {Marg. 
Ref.  k — o.)  It  was  notorious,  that  many  of 
the  chief  priests,  scribes,  and  elders,  who  ap- 
peared most  zealous  for  the  law,  were  guilty  of 
these  and  similar  crimes:  and  the  rest,  who  re- 
jected the  gospel,  and  "made  their  boast  in 
the  law,"  would  be  found  to  dishonor  God,  by 
evidently  breaking  it.  For,  in  fact,  the  name 
of  God  was  blasphemed  among  the  Gentiles, 
and  they  were  set  against  true  religion,  by  the 
wickedness  of  the  Jews;  as  it  had  been  written 
in  their  scriptures,  and  indeed  had  been  a 
charge  brought  frequently  by  the  prophets 
against  their  fathers.  {Marg.  Ref.  p,  q.) 
The  terms  here  used  concerning  the  Gentiles, 
aptly  expose  the  arrogant  self-wisdom  of  the 
Jews. — 'This  passage  may  be  illustrated  from 
'the  Jewish  writings:  for  they  say,  that  he 
'who  teacheth  others,  what  he  doeth  not  him- 
'self,  is  like  a  blind  man  who  hath  a  candle  in 
'his  hand  to  give  light  to  others,  whilst  he  hini- 
'self  doth  walk  in  darkness.'  Jewish  writings 
quoted  by  Whitby. — Blasphemed,  &c.  (24) 
Of  this,  Josephus  doth  frequently  accuse  them, 
saying,  '  'What  wickedness  do  you  conceal  or 
'  'hide,  which  is  not  known  to  your  eneiiiies? 
'  'You  triumph  in  your  wickedness,  strive  daily 
'  'who  shall  be  most  vile,  making  a  show  of 
'  'your  wickedness,  as  if  it  were  virtue.'  And 
'thinkest  thou  this,  0  man,  that  thou  shalt  es- 
, 'cape  the  judgment  of  God,  who  punisheth  the 
I 'Gentiles,  when  thou  art  as  guilty  as  they  of 
j  'acting  against  thy  conscience,  and  doing  that 
j'for  which  thy  own  mouth  condemns  thee;  ... 
'and  which  doth  also  cause  them  to  "blaspheme 
'that  holy  name  by  which  thou  art  called.'"  ' 
Whitby.     {Note,  1—3.) 

Thou  art  called.  {M)  Enovo/nutr/.  Here  on- 
ly.— Restest.]  Ennranavt].  Luke  10:6.  Not 
elsewhere  l^^T.-r^  King's.  2:15.  7:2,17.  Mic. 
3:11'.  Sept.  Ex  em  et  uvutxuvm.  See  on  Matt. 
11  •.'i%, 19. —Makest  thy  boast.]  Knvxaaui.  23. 
5:2,11.  1  Cor.  1:29,31.  4:7.  Gal.  6h4.  Phil. 
3:3,  et  al.  Ab  uv/eo>, glorior. — Approvest  the 
things  that  are  more  excellent.  (18)  Joxiua- 
L.£ic  T«  dtttffifQovia.  Phil.  1 :10. — ^oxiuu'Co), 
i:28.  12:2.  14:22.  See  on  Luke  12:56.'  Jiu- 
cpeQot'ju,    Matt.    6:26.    10:31.    12:12.    1   Cor. 

15:41. 'Ut  ...  dijudicare   possitis,  quse    sint 

'probanda,  et  conveniant  religioni  Christiana;, 
necne.'  Schleusner,  on  Phil.  1:10. — Being  in- 
structed.] Kaji^/nuevo:.  See  on  Luke  1 :4. — 
A  guide.  {19)  'bdijyot^.  See  on  Matt,  lb :1 4. 
— An  instructer.  (20)  nttidavTiji.  Heb.  12:9. 
Not  elsewhere  N.  T. — Hos.  5:2.  Sept.  A  rxuig, 
puer. —  The  form.]  Tijv  fjooifoiair.  2  Tim.  3: 
5.  Not  elsewhere.  A  /joQ(pij,  forma,  Phil. 
1:^,1  .—  Thou  that  abhnrrest.  (22)  'O  Bdthia- 
Go/ufvo;.  J?er.  21 :8.  Not  elsewhere.  HSi-lvyiui, 
Matt.14.\b.  Luke  16:15.— Dost  thou  commit 
sacrilege?]  'leQoavXeig;  Here  only.  'li-Qorrti- 
Aoc.    See   on   Acts     19:37.- Breaking.    (23) 


g  Is    4'1:il.9.l0.  Matt,  t:  U'.    .iU. 

I.uke  1:70.  A.U2(i:ll!.  n.il.  2: 

I. 5. 
b  Mntt.  n  25.    1  Cor.  3  1.     T;eh. 

5:1.'J.      I  Pel.  2:2. 
i    6:17.  2  Tim.  1:13.  3^5.     Til.  1: 


k   Ps.  50:16—21.    Matt.  23:3,  tc. 

Luke  4:23.  11:46. 12:47.  19:22. 

I  Cor.  9:27.    Gal.  6:13.  Til.  9. 

1—7. 
1    Is.  56:11.  Fz.  22:12,13,27.  Am. 

8:4—6.  Mic.  3:11.  Matt  21:13. 


23:14. 
mJer.  5:7.  7:9.10.  9:2.  E/..  22: 
II.  Matt.  12:39. 16:4.  .lam.  4:4. 
'n  Mai.  1:S,14.  3:S.  Mark  11:17. 
o  17.  3:2.  9:4.  .Trr.  8:^.9.  Mall. 
I      19:17-20.       Luke    10:26-29. 


18:11.       .Iohn5:45.       9:28,29. 

.Tarn.  1:22, &c.  4:16,17. 
p  Is.  52:5,       Lain.  2:15.16.      Kz. 

36:20—23.  jAlalt.  18:7.    1  Tim. 

5:14.  6:1.  Tit.  2:5,8. 
q  2  Sam.  12:14. 


201 


A.   D.  61. 


CHAPTER    II. 


A.  D.  61. 


nuouGuap-j^g.  4:15.  5:14.  Gal.  3:19.  1  Tim. 
2:14.  Heb.  2:2.  fJuouGuTijc,  25,27.  Jam.  2: 
9.11.  Ex  TTUQd,  et  Bitiroi,  gradior. — Dishonor- 
est  thou?]  JTifiu^eig;  See  on  1  :24. 

25  For  '■  circumcision  verily  profiteth,  if 
thou  keep  the  law:  'but  if  thou  be  a  breaker 
of  the  law,  thy  circumcision  is  made  uncir- 
cumcision. 

26  Therefore,  *  if  the  uncircumcision 
keep  the  righteousness  of  the  law,  shall  not 
his  uncircumcision  be  counted  for  circum- 
cision? 

27  And  shall  not  uncircumcision  which 
is  by  nature,  "  if  it  fulfil  the  law,  *  judge 
thee,  who  ''  by  the  letter  and  circumcision 
dost  transgress  the  law.^ 

28  For  ^  he  is  not  a  Jew  which  is  one 
outwardly;  ^  neither  is  that  circumcision 
which  is  outward  in  the  flesh: 

29  But  he  is  a  Jew  **  which  is  one  in- 
wardly, 'and  circumcision  is  that  of  the 
heart,  ^  in  the  Spirit,  and  not  in  the  letter; 
•^  whose  praise  is  not  of  men,  but  of  God. 

Note. — Tlie  .Jews,  though  chargeable  with 
the  grossest  violations  of  the  moral  law,  confid- 
ed in  circumcision,  as  if  it  had  secured  their 
covenant-relation  to  God.  But  the  apostle 
showed  them,  that  while  circumcision,  and  the 
means  of  grace  connected  with  it,  would  be 
very  advantageous  to  the  conscientious  Jew, 
Avho  copied  the  example  of  Abraham;  (Note, 
3:1,2.)  especially  in  bringing  him  acquainted 
with  the  oracles  of  God,  and  preparing  him  to 
receive  the  gospel;  it  could  not  profit  the  pre- 
sumptuous transgressor,  who  rested  in  it,  and 
neglected  that  "righteousness  by  faith"  of 
which  it  was  the  seal.  (Note,  4:9 — 12.)  If  a 
man  cleaved  to  the  law,  he  must  perfectly  obey 
it,  in  order  to  justification;  circumcision  made 
"liim  a  debtor  to  fulfil  the  whole  law;"  and  his 
transgressions  cast  him  out  of  the  covenant  of 
God,  as  if  he  had  never  been  circumcised. 
(Marg;.  Ref.  r,  s.—Note,  Gal.  5:1—6.)  On 
the  other  hand,  if  an  uncircumcised  Gentile 
should  regulate  his  conduct  according  to  the 
righteousness  prescribed  by  the  law;  ought  be 
not  to  be  deemed  a  true  worshipper  of  God, 
notwithstanding  his  uncircumcision?  Such 
Gentiles,  as  were  taught  by  divine  grace  thus 
to  love  and  serve  God,  Avould,  like  Cornelius, 
embrace  the  gospel  when  proposed  to  them: 
and  thus  in  uncircumcision,  the  external  natu- 
rrd  slate  of  man,  they,  being  made  partakers 
of  an  inward  spiritual  change,  would  judge 
and  condemn  the  Jew,  who,  having  the  letter 
of  the  law  and  the  outward  circumcision,  liad 
no  inward  disposition  to  obedience.  (Marg. 
Ref.  t—x.— Notes,  Acts  10:1—8.  Gal.  6:11  — 
16'.  Phil.  3:1— l,v.  3.)  For,  in  fact,  that 
man  was  not  to  be  counted  a  Jew,  or  one  of 
the  chosen  people  of  God,  who  was  only  so  in 
his  outward  profession   or  descent;    nor   was 


r   28,29.     3:1,2.    4:11.12.     Dc-nt. 

SO.K.      .Ter.  4:4.     Gal.  5:3—6. 

R:15.     Eph.  2:11,12. 
t    23.     .ler.  9:25,26.     Acts  7:51. 
t  Ts.  S6:f.,7.  Matt.  8:11,12.  15:28 

AcL«    10:2—4,34.     11:3,  &;c.     1 

Cor.  7:18,19.    Phil.  3:3.     Col. 

2:11. 


u   R:4.  13:10.  Mall.  3:15.    5:17— 

20.     Acts  13:22.     Gal.  5:14. 
X  Ez.    ]R:4fi— 52.       Malt.   12:41, 

42.     Heb.  11:7. 
y  20,29.    7:fi— 8.       2  Cor.  3:6. 
I  9:6— 8.     Ps.  73:1.    19.1:9—15. 

48:1,2.  Hos.  1:6—9.  Malt.  3:9. 

John  1:47.  8:37—39.  Gal.  6:15, 


that  the  true  circumcision,  the  valid  seal  of  the 
covenant,  "which  was  outward  in  the  flesh." 
But  he  was  the  real  Jew,  or  child  of  Abraham, 
who  had  the  inward  disposition  of  his  believing 
and  obedient  progenitor;  and  that  was  "the 
true  circumcision,"  which  was  wrought  in  the 
heart  by  regeneration,  according  to  the  spirit- 
ual meaning,  and  not  the  mere  letter,  ut'  the 
law;  producing  an  inward  ctmformity  of  the 
judgment  and  affections  to  its  holy  precepts. 
(Mars:.  Ref.  z—d.—Notes,  Gen.  17:9—12. 
Leu.  26:41,42.  Deut.  30:1— 10,  v.  10.  Jer. 
9:25,26.)  This  indeed  men  could  not  see,  or 
would  not  approve  and  commend,  hut  rather 
despise  and  hate;  but  God  would  approve, 
commend,  and  value  it.  So  that,  though  the 
outward  seal  had  been  for  the  time  necessary; 
yet  the  inward  grace,  or  the  thing  signified, 
was  always  far  more  excellent:  and  the  former 
was  now  superseded  by  the  Christian  dispensa- 
tion, and  could  be  of  no  use  to  those  who  tena- 
ciously adhered  to  it.  (Marg.  Ref.  e. — Notes, 
Acts  7:51—53.  Gal.  4:8—11,21—31.  Heb. 
10:26,27.     1  Pet.  3:1—4,  v.  4.) 

Uncircumcision.  (25)  ^^y.go6ugia.  26,27.  3: 
30.  See  on  Acts  11:3. —  The  righteousness. 
(26)  Tu  8iy.(tn,ifiaTa.  See  on  1 :32.  Luke  1  :6. 
— Be  counted.]  yinyia&ijoejai.  3.  3:28.  See 
on  4:3. —  Outwardly.  (28)  Ef  toi  fpicveooi. 
Matt.  6 :A,6,1S.— hiwardly.  (29)  Ev  toj  xqvtitw. 
16.  Matt.  6:4,6,18.  1  Cor.  4:5.  1  Pet.  3:4.— 
In  the  spirit,  and  not  in  the  letter.]  Ev  mcv- 
j.tuTi,  ov  yQuuiiuii,  '■11.  7:6.  John  3:6.  2  Cor. 
S:Q.— Praise.]  Emnvoc.  13:3.  1  Cor.  4:5.  2 
Cor.  8:18.  Phil.  4:8.  1  Pet.  1:7.  2:14,  et  al. 
EnuivEoj,  Luke  16:8. 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 
The  censures  which  men  pass  on  their  neigh- 
bors, who  perhaps  justly  deserve  them,  may 
render  themselves  more  inexcusable,  while 
"they  do  the  same  things,  and  yet  trust  in 
themselves  that  they  are  righteous,  and  despise 
others." — The  branches  of  man's  disobedience 
are  numerous,  yet  they  all  spring  from  the 
same  root:  nor  can  any  one  judge  another  to 
be  deserving  of  divine  wrath,  without  at  the 
same  time  condemning  himself:  for,  though  lie 
may  not  have  committed  exactly  the  same 
crimes;  yet  he  has  been  guilty  of  the  same 
apostasy  from  God,  and  rebellion  against  him; 
and  is  equally  chargeable  with  sinning  against 
his  better  judgment  in  various  ways.  Fre- 
quently, superior  advantages  render  a  man's 
apparently  lighter  offences  more  aggravated,  in 
the  sight  of  God,  than  the  more  scandalous 
sins  of  his  worse  educated  neighbor,  against 
which  he  veliemently  declaims.  We  are  in- 
deed very  incompetent  judges  of  the  compara- 
tive heinousness  of  men's  conduct:  but  it  is 
certain  that  "the  judgment  of  God  is"  and  will 
be  "according  to  truth,"  against  all  who  break 
his  law,  and  reject  his  grace.  To  him  we  ought 
to  leave  others,  and  to  be  chiefly  concerned  to 
judge  ourselves,  and  to  seek  mercy  according 
to  his  blessed  gospel,  that  his  truth  in  fulfilling 


liev.  2:9. 
a  Jer.  9:26.    Rom.  4:10—12.     1 

Pet.  3:21. 
b  1  Sam.  16:7.   1  Chr.  29:17.   Ps. 

45:13.  Jer.  4:14.  Matt.  23:25— 

2S.  Luke  11:39,40.  I7:2l.  John 

4:23,24.     1  Pet.  3:4. 


c  L»e(il.  10:16.     30:6.       Jer.  4:4. 

Vo\.  2:11,12. 
d  27.     7:6.     14:17.  Juhu3:S— 5. 

Phil.  3:3. 
c  John  5:44.     12:43.     1  Cor.  4:5. 

2  Cor.  10:18.     1  Tbes.  2:4.     1 

Pet.  3:4. 


[21 


A.   D.  61, 


ROMANS. 


A.  D.  61 


his  promises  may  secure  our  salvation. — If  our 
fellow-sinners  cannot  stand  before  us  in  judg- 
ment; how  shall  Ave,  who  are  guilty  of  the 
f^ame  things,  escape  the  righteous  condemna- 
tion of  a  heart-searching  God?  In  deciding 
against  them  we  pass  sentence  on  ourselves; 
and  "if  our  heart  condemn  us,  God  is  great- 
er than  our  heart  and  knoweth  all  things." 
(iYo/e.s,  J«m.  'i:8— 13.  1  John  S:1S— '24,  vv. 
18 — 20.) — The  excuses,  which  numbers  make 
f  )r  their  misconduct,  may  very  commonly  be 
turned  against  them:  nor  would  men  in  general 
be  so  daringly  wicked,  were  it  not  for  their  ex- 
perience of  the  Lord's  forbearance,  and  their 
general  notions  of  his  mercy!  {Note,  Ec.  8:11 
— 13.)  But  those  who  thus  "despise  the  rich- 
es of  his  goodness  and  forbearance,"  and  grow 
more  bold  in  rebellion  by  that  kindness  which 
should  "lead  them  to  repentance,"  will  find  at 
last  that  they  have  been  "sinning  against  their 
own  souls;"  and  that  their  "hard  and  impeni- 
tent hearts"  have  led  them  "to  treasure  up 
wrath  against  the  day  of  wrath  and  revelation 
of  the  righteous  judgment  of  God." — Indeed 
this  is  the  daily  employment  of  every  unbeliev- 
er; and  he  adds  to  his  store,  with  a  rapidity  of 
increase,  proportioned  to  his  crimes  and  abused 
advantages!  He  himself  will  certairdy  reap 
the  harvest  which  he  now  sows,  and  the  longer! 
he  is  spared  in  the  long-suffering  of  God,  the' 
more  terrible  will  be  the  day  of  righteous  retri-' 
bution,if  he  continue  to  the  end  in  this  de- 
structive course.  (Notes,  Luke  7 :40 — 43.  Gal. 
6:6—10,  vv.  7,8.  2  Pet.  2:4—9.) 
V.  7— 16. 
The  questions  concerning  justification,  per- 
sonal election,  and  efficacious  grace,  should  be 
kept  distinct  from  those,  which  relate  to  the 
character  and  conduct  of  the  righteous  and  the 
wicked.  If  a  man  cannot  be  satisfied  with  an 
earthly  portion,  but  aspires  after  "glory,  honor, 
and  immortality;"  and  if  he  seeks  this  inherit- 
ance, by  faith  in  the  promises  of  God,  and 
"patient  continuance  in  welldoing;"  he  doubt- 
less is  in  the  way  to  eternal  life.  But  if  men 
contend  against  the  precepts  and  sanction  of 
God's  holy  law,  and  his  decrees  and  dispensa- 
tions, his  truths  and  ordinances,  or  blame  any 
thing  rather  than  their  own  sins;  if  they  "do 
not  ohey  the  truth,  but  obey  unrighteousness," 
and  live  in  allowed  violations  of  the  divine  law: 
no  doubt  they  are  in  the  broad  road  to  destruc- 
tion; and,  proceeding  in  that  path,  "indigna- 
tion and  wrath"  will  overtake  them,  to  what- 
ever church  or  sect  they  may  belong,  or  what- 
ever creed  they  may  subscribe.  Indeed, 
"tribulation  and  anguish"  must  come  upon  all 
impenitent  evil-doers:  but  "glory,  honor,  and 
peace"  will  be  awarded  to  all,  "who  are  taught 
by  the  grace  of  God,  to  live  soberly  and  right- 
eously, and  godly  in  this  present  world;" 
"for  there  is  no  respect  of  persons  Avith  God." 
(Notes,  Tit.  2:11—14.)  Whatever  may  now 
be  objected  to  this,  from  some  doctrines 'ill  un- 
derstood, or  from  appearances  in  providence 
which  are  misinterpreted;  it  will  be  made  man- 
ifest to  all  the  world,  in  the  day  when  "God 
shall  judge  the  secrets  of  men  by  Jesus  Christ;" 
as  he  has  assured  us  he  will,  in  his  holy  o-q's- 
pel.  Then  those  who,  not  having  the  written 
word,  have  sinned  against  the  dic^tates  of  theirj 
own  consciences,  will  be  proved  guilty,  and' 
condemned  by  that  rule:  tliose  who  have  sin-! 
2.31 


ned  against  the  law  of  God,  which  was  made 
known  to  them,  will  be  judged  and  punished 
according  to  that  law:  and  the  professors  of 
the  gospel  will  be  shown  to  have  been  either 
true  believers  or  hypocrites,  according  to  the 
effects  produced  by  the  truth  on  their  minds, 
and  hearts,  and  conduct.  (Notes  and  P.  O. 
jyiatt.<2b:31—4(i.)  For  if  the  very  Gentiles 
were  "a  law  unto  themselves"  and  each  other, 
when  they  acted  contrary  to  "the  work  of  the 
law  written  in  their  hearts;"  how  absurd  must 
it  be  for  any  man,  to  expect  acceptance  with 
God  by  a  written  law,  Avhich  he  hears  and  dis- 
obeys; or  by  the  gospel,  when  he  does  not 
practically  believe  it!  No  man  can  indeed  be 
justified  by  his  own  obedience,  because  all  men 
deviate  from  their  rule:  yet  the  nearer  they 
act  in  conformity  to  their  principles  and  con- 
victions, the  lighter  will  be  their  condemnation; 
and  the  greater  the  distance  there  is  between 
their  known  rule,  and  their  alloioed  practice, 
the  more  aggravated  must  b  their  gudt;  when 
the  secrets  of  men  shall  be  brought  to  light, 
and  all  these  infinitely  important  concerns  shall 
be  determined  by  the  omniscient,  most  right- 
eous, and  yet  most  merciful  Judge. 
V.  17—29. 
The  Jew,  who  "rested  in  the  law,  and  made 
his  boast  of  God,"  and  was  proud  of  his  supe- 
rior knowledge  and  attainments,  will  at  the 
last  day  be  more  deeply  condemned,  than  the 
blind  Gentile  whom  he  so  greatly  disdained: 
and  numbers,  'who  call  themselves  Christians,' 
land  have  learned  many  right  notions  of  the 
gospel  as  a  system,  and  so  deem  themselves 
I  the  children  of  God,  though  they  "obey  not 
the  truth,"  will  perish  more  dreadfully  than 
their  more  ignorant  neighbors,  who  have  sin- 
Ined  against  less  light  and  inferior  advantages. 
Indeed  the  sermons  which  many  preach,  and 
the  books  which  they  publish,  will  testify 
against  them;  and  it  behoves  ministers  espe- 
cially, to  be  most  awfully  jealous  over  them- 
selves in  this  respect:  for  it  is  far  more  conge- 
nial to  the  self-flattery  of  our  hearts  and  our 
worldly  lusts  to  instruct  others,  than  to  bear 
the  yoke  ourselves.  Many  teach  their  hearers 
the  truth  and  will  of  God,  who  never  teach 
themselves;  they  lay  down  good  rules,  but 
never  practise  them:  and  the  discoveries  of  the 
great  day  will  show,  that  some,  who  ap])eared 
to  be  "the  guides  of  the  blind,  and  the  light 
of  such  as  sat  in  darkness,"  were  indeed  dis- 
honest men,  adulterers,  or  sacrilegious  merce- 
naries. Numbers  despise  their  ignorant  neigh- 
bors for  resting  in  a  dead  "form  of  godliness," 
and  yet  they  themselves  trust  in  "a  ibrm  of 
knowledge,"  which  is  equally  lifeless  and  inef- 
ficacious: and  many  glory  in  the  gospel,  whose 
unholy  lives  dishonor  God,  and  cause  his  name 
and  truth  to  be  blasphemed  among  his  enemies. 
In  short,  no  forms,  ordinances,  or  notions  can 
profit  us,  without  regeneration  by  the  Holy 
Spirit;  which  will  always  eventually  lead  us 
to  seek  an  interest  in  "the  righteousness  of 
God  by  faith."  The  distinction  between  truth 
and  error,  and  betAveen  divine  institutions  and 
human  inventions,  is  indeed  immutable  and 
most  important:  yet  a  man  maybe  alive  to 
God,  who  maintains  some  errors,  cleaves  to 
some  superstitions,  and  forms  impro])er  conclu- 
sions in  respect  of  some  divine  ajipointmejils: 
while  another,  avIio  is  ver}'  clear  in  his  notions, 


A..  D.  61. 


CHAPTER  III. 


A.  D.  61. 


and  exact  in  externals,  may  be  "dead  in  sin," 
"unciicumcised  in  lieart;"  and,  through  the 
letter  and  the  outward  lorm,  he  may  deceive 
himself,  and  be  a  scandal  to  the  gospel.  For 
he  is  no  more  a  Christian  now,  than  he  was  a 
Jew  of  old,  who  is  one  outwardly;  "neither  is 
that  baptism,  which  is  outward  in  the  flesh:" 
but  lie  is  the  real  Christian,  who  is  inwardly  a 
true  believer,  with  an  obedient  faith;  and  the 
true  baptism  is  that  of  the  heart,  by  "the 
washing  of  regeneration  and  the  renewal  of 
the  Holy  Ghost,"  producing  a  spiritual  mind, 
and  a  cordial  subjection  to  the  truth,  in  its  holy 
import  and  tendency.  A  Christian  of  this  char- 
acter will  seldom  be  much  approved  by  zealots 
of  any  party,  any  more  than  by  the  world  at 
large:  but  he  will  be  accepted  of  God,  and  at 
length  welcomed  with  the  praise  of  God, 
"Well  done,  good  and  faithful  servant,  enter 
thou  into  the  joy  of  thy  Lord." 

CHAP.  III. 

The  advnnlages  which  the  Jews  possessed,  1,2.  The  unhelief  (jf  some 
does  not  render  the  (nith  of  God  of  no  effect,  3,  4;  who  is  just  in  pun- 
ishing sin,  though  he  takes  occasion  from  it  to  display  his  own  glory 
5 — 8.  Passages  from  the  Old  Testament  adduced  to  prove  that  thf 
Jews,  as  well  as  others,  are  "  all  under  sin,"  tt — 19;  so  that  no  flesh  is 
justified  hy  the  deeds  of  the  law,  20.  The  "righteousness  of  God 
without  the  law,"  is  "unto  all  and  upon  all  that  believe,"  without  any 
difference,  21,  22.  As  all  have  sinned,  whether  Jews  or  Gentiles; 
all  must  be  justified  by  the  free  grace  of  God,  through  faith  in  Christ, 
and  the  redemption  of  his  blood,  that  God  may  be  glorified,  and  boast- 
ing excluded,  23—30.     This  establishes  the  law,  51. 

WHAT  ""  advantage  then  hath  the 
Jew.''  or  what  profit  is  there  of  cir- 
cumcision.'' 

2  ''Much  every  way:  chiefly^  'because 
that  unto  them  were  ^  committed  ^the  ora- 
cles of  God. 

Note. — If  disobedient  Jews  could  not  be  ac- 
cepted, and  if  obedient  Gentiles  might  be  sav- 
ed; it  would  be  asked,  "What  advantage  has 
the  Jew"  above  the  Gentile.''  or  in  what  respect 
does  circumcision  profit  him.?  (Jtfarg.  Bef.  a. — 
Note,  2:25—29.)  The  whole  Old  Testament 
implied,  that  God  had  peculiarly  favored  the 
posterity  of  Abraham;  and  the  law,  together 
with  the  "seal  of  circumcision,"  had  been  sup- 
posed to  convey  some  special  privileges:  and 
did  the  apostle  mean  to  level  all  these  distinc- 
tions, and  to  prove  that  the  Jews  had  no  ad- 
vantage from  their  relation  to  Abraham,  and 
their  national  covenant.''  To  this  he  replied, 
that  they,  as  a  collective  body,  had  doubtless 
much  benefit  from  them  in  every  way.  (Note, 
9:4,5.)  The  law  and  circumcision  could  not  in- 
deed save  them  in  their  sins,  or  by  their  own 
efficacy;  yet  they  gave  them  most  important 
advantages  for  obtaining  salvation.  The  stat- 
ed ministry  of  the  priests,  the  occasional  mes- 
sages of  the  prophets,  the  ordinances  of  the 
temple,  the  worship  at  the  synagogues,  their 
education  in  an  acquaintance  with  the  true 
God,  and  at  a  distance  from  gross  idolatry,  the 
many  good  examples  w^hich  were  set  before 
them,  and  the  dispensations  of  Providence  re- 
specting them,  were  means  of  grace,  which 
probably  were  made  effectual  to  the  conversion 
and  salvation  of  more  persons  in  that  one  na- 
tion, from  age  to  age,  than   were  converted  in 


«  2:25—29.  Gen.  26:32.  Ec.  6: 
8,11.  Is.  l:;i  — 15.  ]\Ial. 3:1-1. 
1  Cor.  15:32.      Ileh.  13:9. 

h  3.      11:1,2,15—2.3,28,29. 

C  2:18.   9:4.     Deut.    4:7,8.   Nell. 


9:13,14.  rs.  78:4-7.  147:19,20. 
Is.  (.:20.  liz.  20:11,12.  I.uke 
16:29—31.  John  5:39.  2  Tim. 
3:15—17.  2  Pet.  1:19—21. 
Uev.  19:10. 


all  the  rest  of  the  world.     But  especially  "the 
oracles  of  God,"  the  sacred  writings  of  Moses 
and  the  prophets,  were  "committed  to  them;" 
and  the  written  word  of  God  had  been  continu- 
ed among  them   through   their  several  genera- 
tions, to  direct  them   how  to  seek  acceptance 
with  God,  and  to  walk   before   him.     In  them 
the  Messiah  was  promised,  and  the  various  par- 
ticulars of  his  character,  miracles,  redemption, 
and    kingdom,    were    typified    and    predicted: 
among  the  Jews  he  made  his  api>earance  in  the 
appointed  time;  in  him  the  scriptures  were  ful- 
filled before  their  eyes,  and  numbers  of  them 
had  believed  in   him,   and   found  salvation  by 
him.    (Marg.  Bef.   h—e.)— Oracles,   &c.    (2) 
Some  thinkthe  scriptures  are  thus  called,  with 
reference  to   the   oracular  answers,   which  the 
high    priest    delivered,    when      he    consulted 
the    Lord   by   the   breast-plate   of   judgment; 
(Note,   Ex.  ^28:30.)  implying  that  they  were 
as  immediately  and   entirely  the  word  of  God, 
as  the  oracles  thus  delivered  had  been. — 'This 
'is  so  remarkable  and  important  a  testimony  to 
'the  divine  inspiration  of  the  Old  Testament  in 
'general,  that  it  can  leave  no  doubt  concerning 
'the  full  persuasion  of  St.  Paul  on  this  head.' 
Doddridge. — Committed,  &c.]  Or,  "they  were 
entrusted  with  the  oracles  of  God." — 'The  ora- 
'cles  of  God  were  deposited  with  the  Jews,  not 
'to  keep  to  themselves,  but  to  publish  them  to 
'all  the  world  besides;  but  because  they  did  not 
'this  work  sufficiently,  it  is  Christ's  api)oint- 
'ment  to  the  apostles,  that  they  should  disperse 
'themselves  unto  all  nations,  and  so  bring  them 
'to  the  knowledge  of  his  will.'   Hammond. — It 
behoves  Christians  in  every  age  to  remember, 
that  the  scriptures  are  thus  committed  or  en- 
trusted to  them  also,  in  order  that  they  may 
communicate  the  blessing  to  all  around  them, 
and  to  all  who  shall  come  after  them,  and  to  all 
men,  throughout  the  earth,  by  every  proper 
means,  to  the  utmost  of  their  ability;  and  to 
preserve  them  uncorrupted  and  entire,  for  this 
purpose.     In  this  latter  respect,  the  Jews  have 
fulfilled   their  trust,  to   a  degree  of  t^xactness, 
which  could    never  have   been   previously  ex- 
pected: {Note,  Prov.  22:12.)  and,  while  their 
frivolous  and  minute  exactness,  in  many  things, 
is  apt  to  excite  contempt;  their /amiess,  in  pre- 
serving the  sacred  text  from  intentional  altera- 
tion,  is  evident   in   almost  all  passages,   even 
where  their  own  rejection  of  the  Messiah  ap- 
pears most  criminal.     It  is  the  present  plan  of 
their  Rabbins,  to  fright  the  people  from  reading 
such  portions  of  the  scripture. 

JVhat  advantage  ...  hath  the  Jew?  (1)  Ti 
10  nsQtaaor  t»  ludutii;  Malt.  5:47.  John  10: 
10. — 'Quie  igitur  est  prtestantia  Judsei.?' 
Schleusner.— Profit.]  Jhfi-leui.^  Jude  16.  Not 
elsewhere.  ShftleM,  2:25. —  Were  committed. 
(2)  EnigFu^i/ottr.  Luke  16:11.  John  2:24.  1 
Cor.  9:17.  Gal.  2:7.  1  I'hes.  2:4.  2  Thes.  1: 
10.  1  Tm.  1:11.  Tit.  1:3.— The  oracles  of 
God.]    Tu  loyiu  T»  Sea.  See  on  Jicls  7  :38. 

3  For  what  '"if  some  did  not  believe: 
^  shall  their  unbelief  make  the  faith  of  God 
without  effect.'' 


i  1  Cor.  9:17.    2Cor.  5:19.  Gal. 

2:7.     1  Tim.  6:20. 
e  Acts  7:38.     Heb.  5:12.      1  Pet. 

4:11. 
f  9:6.  10:16.   11:1—7.  Heb.  4:2. 


11:29.  Num.  23:19.  I  Sam.  15: 
29.  Is.  51::mO.  ,55:11.  6,5:15, 
IC.  Jer.  33:24— 26.  Matt.  24: 
3,5.     2  Tim.  2:13.  Heb.  6:13- 


18. 


[23 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


4  ''God  forbid:  yea,  'let  God  be  true, 
*"  but  every  man  a  liar;  as  it  is  written, 
'  That  thou  mightest  be  justified  in  thy  say- 
ings, and  mightest  overcome  when  thou  art 
judged. 

jVo^f.— What  if  some,  if  even  the  greater 
part  of  tiie  nation  of  Israel,  from  worldly  and 
ambitious  motives,  had  obstinately  and  wicked- 
ly rejected  this  divine  Saviour?  Did  their  un- 
belief render  the  faithfulness  of  God  ineffectual.' 
He  had  fulfilled  his  promises  to  their  fathers; 
and  if  they  would  not  receive  and  submit  to  the 
"Seed  of  Abraham,"  and  the  Son  of  David, 
could  they  plead  that  God  had  failed  of  his 
word,  because  he  would  not  continue  his  spe- 
cial favor  to  them,  notwithstanding  their  disobe- 
dience and  atrocious  wickedness.'  (Notes,  17:8 
—15.  LttAre  1:46— 55,67— 75.)  "God  forbid," 
that  such  a  thought  should  be  allowed  in  any 
one's  mind!  Let  the  thought  be  abhorred;  let 
every  man  rather  humbly  acknowledge  the  ve- 
racity and  faithfulness  of  God;  though  it  should 
require  him  to  suppose  that  all  men  were  liars, 
hypocrites,  or  deceivers,  as  every  one  in  some 
degree  must  be  allowed  to  be.  (Marg.  Ref  f 
—k.—Note,  Ps.  62:8—10.)  Let  the  blame  of 
the  rejection  of  the  Messiah  rest  on  them,  and 
their  hypocrisy,  and  not  be  supposed  to  reflect 
upon  the  faithfulness  of  God:  even  as  David, 
when  he  had  committed  grievous  offences,  ac- 
knowledged that  God  was,  hy  his  crimes,  "jus- 
tified" in  his  declarations  concerning  the  despe- 
rate wickedness  of  the  human  heart:  and  that 
the  humiliating  event  was  permitted,  to  display 
more  clearly  the  truth,  justice,  and  mercy  of 
God;  and  that  he  might  be  fully  vindicated 
from  all  those  presumptuous  charges,  by  which 
men  venture  to  arraign  the  testimonies  of  his 
word,  the  threatenings  of  his  law,  or  the  dis- 
pensations of  his  providence.  (Marg,  Ref.  1. — 
Note,  Ps.  51 :4.)  The  quotation  is  exactly  from 
the  LXX. 

The  faith  of  God.  (3)  Ttir  nigiv  ra  G.-ii. 
See  on"  1:17.  2  Tim.  2:13.— Make  ...of  none 
effect.]  Karixnytjaei.  31.  4:14.  6:6.  7:2,6. 
Lu/re  13:7.  1  Cor.  1 :28.  2:6.  6:13.  13:8,10,11. 
Heb.  2:14,  et  al. — God  forbid.]  My  ytvono. 
6.  6:2.  See  on  Luke  20:16. 

5  But  '"  if  our  unrighteousness  commend 
the  righteousness  of  God,  "what  shall  we 
say.''  "  Is  God  unrighteous  who  taketh  ven- 
geance?  (P  I  speak  as  a  man.) 

6  1  God  forbid:  '"  for  then  how  shall  God 
judge  the  world .'' 

7  For  **  if  the  truth  of  God  hath  more 
abounded  through  my  lie  unto  his  glory; 
t  why  yet  am  I  also  judged  as  a  sinner? 

8  And  not  rather.,  (as  "  we  be  slander- 
ously reported,  and  as  some  affirm  that  we 
say,)  ^  Let  us  do  evil,  that  good  may  come? 
whose  damhation  is  just. 

[Practical    Obsei-uad'ons.] 


h  6,31.  6:2,!5.  7:7,13.9:14.  11:1, 
11.  Liike  20:16.  1  Cor.  6:15. 
Gal.  2:17.     3:21.     6:14. 

I  Deul.  32:4.  .Iol)40:8.  Ps.  100: 
5.  119:160.  138:2.  Mio.  7:20. 
John  3:33.  2  Cor.  1:18.  Tit.  1: 
2.  Heh.  6:18  1  John  5:10,20. 
Rev.  3:7. 


;24] 


k  I's.  62:0.      116:11. 

I    Job  36  3.  Ps.  .51:4.  Malt.  1 1  •  1 3. 

m  7,25,26.     5:8,20,21. 

n  4:1.     6:1.     7:7.     9:13,14. 

o  2:5.  3:19  9:18—20.  12-19 
D«ut.  32:39— 43.  Ps.  58:10  u' 
94:1,2.  Nah.  1:2,6—8.  2Thes 
1:6—9.    Rev.  IS.3,4.    16:5—7] 


Note, — To  the  foregoing  conclusion  of  the 
apostle,  the  Jews  or  other  cavillers  might  re- 
ply, that  if  "their  unrighteousness"  gave  occa- 
sion to  the  more  illustrious  manifestation  of  the 
divine  justice,  or  rather  to  the  showing  more 
evidently  the  necessity  and  excellency  of  "the 
righteousness  of  God"  for  man's  justification; 
would  he  not  be  unrighteous,  if  he  took  ven- 
geance on  them,  for  those  actions  which  even- 
tually occasioned  the  more  conspicuous  display 
of  his  glory.'  (Marg.  Ref.  m — o. — Note,  5:20, 
21.)  This  objection  the  apostle  adduced  "as  a 
man,"  an  unbeliever,  who  purposed  to  justify 
himself,  and  find  fault  with  the  sentence  of  God 
against  hinp.  {J\Iarg.  Ref.  p.— Note,  9:19-21.) 
— In  fact,  the  wickedness  and  obstinate  unbe- 
lief of  the  Jews  fully  proved  the  need,  which 
all  men  have  of  "the  righteousness  of  God  by 
faith;"  and  also  his  justice,  in  punishing  them 
for  their  sins,  and  in  the  sentence  of  the  law 
against  all  transgressors:  and  thus  in  every 
sense  it  "commended  his  righteousness."  Yet 
the  thought,  that  it  would  be  unjust  in  him  to 
take  vengeance  on  them,  ought  to  be  rejected 
with  abhorrence:  for,  if  he  could  not  justly 
punish  those  crimes  which  made  way  for  the 
display  of  his  glory,  liow  could  he  judge  the 
world.?  {Marg.  Ref.  r.—Note,  Gen.  18:23- 
26.)  In  that  case  he  never  could  inflict  ven- 
geance on  any  criminal:  for  he  will  take  occa- 
sion, from  the  rebellion  of  all  fallen  creatures, 
however  distinguished,  to  display  his  own  glo- 
rious perfections  to  the  greater  advantage; 
though  the  intention  of  transgressors,  and  the 
natural  tendency  of  their  conduct,  are  diamet- 
rically contrary  to  both.  So  that  this  proves 
still  more  fully  the  malignity  of  sin,  as  com- 
mitted against  a  Being  of  such  infinite  wisdom, 
power,  and  perfection,  that  he  effects  good  to 
his  creation,  and  glory  to  himself,  by  occasion 
of  those  very  actions,  which  naturally  tend  to 
the  destruction  of  his  creatures,  and  the  dis- 
honor of  his  name.  {Notes,  Gen.  50:20.  Is.  10: 
5—14.  55:8,9.  Eph.  3:9-12.)— This  objection 
might  for  substance  be  stated  in  another  way: 
'Su[)pose  the  truth  of  God,  in  his  predictions, 
'promises,  or  denunciations,  should  be  more 
'abundantly  manifested  to  his  glory,  by  any 
'man's  telling  a  wilful  lie:  why  should  the  liar 
'be  punished  for  giving  occasion  to  the  display 
'of  God's  glory.''  Yei  every  one  must  see,  that 
the  lie  thus  told  was  directly  contrary  to  the 
truth  of  God,  and  merely  the  occasion  of  dis- 
playing  it:  and  the  event  could  not  deduct  from 
the  malignity  of  the  lie.  {Marg.  Ref.  s,  t. — 
Notes,  Gen.  12:11—16.  27:6—29.)  If  it  were 
in  any  case  admitted,  that  a  violation  of  the 
law  of  God  ceased  to  be  criminal,  because  his 
glory  was  eventually  promoted  by  it;  then  the 
slanderous  report,  circulated  concerning  the 
Christians  by  those  who,  misunderstanding  the 
doctrine  of  salvation  by  grace,  affir.med  that 
they  said,  "Let  us  do  evil,  that  good  may 
come,"  would  indeed  be  established  as  a  general 
principle;  and  as  the  rule  of  main's  conduct,  in- 
stead of  the  holy  and  perfect  law  of  God.  But, 
in  fact,  the  condemnation   of  those   who  thus 


18:20. 
p  6:19.     1  Cor.  9:8.      Gal.  3:15. 
(|  Sec  on  4. 
r  Gen.  18:25.    Job  8:3.    34:17— 

19.      Ps.  9,8.      11:5—7.     50:6. 

96.13.     93:9.     Ads  17:31. 
s    Gen.  37:8,9,20.  +t:l4.  .50:18— 


20.    E.\.  3:19.  14:5,30.  1  Kins;! 

13:17,18,26—32.       2    Kings  8: 

10—15.      Matt.  26:34,69—75. 
t   9:19,20.  Is.  10:6,7.    Acts  2:23, 

13:27—29. 
u  Mntt.  5:11.      1  PpI.  S:16.17. 
V  5;20.     6:1,15.     7:7.     Jule4, 


A.  D.  61, 


CHAPTER  III. 


A.  D.  61. 


pervertc^d  the  jo^ospei,  or  who  committed  sin 
that  g'ood  might  come  from  it,  was  most  right- 
eous. The  blame  of  their  sins  belonged  only 
to  themselves;  tiie  honor  of  the  good  done  by 
occasion  of  them,  to  God  alone.  {Marg.  Rcf. 
ii,  X.) — Different  opinions  indeed  are  advanced 
concerning  the  persons,  of  whom  the  apostle 
SMid,  "whose  damnation  is  just."  Some  inter- 
pret it  of  the  Jews  and  others  who  reject  the 
gospel :  hut  this  proposition,  though  true,  seems 
not  to  rise  out  of  the  context,  or  belong  to  the 
argument.  Others  apply  the  awful  sentence  to 
the  calumniators,  who  charged  the  Christians 
with  saying,  "Let  us  do  evil  that  good  may 
come:"  but  the  clause,  "as  we  be  slanderously 
reported,  &c."  is,  I  think  properly,  included  in 
a  parenthesis,  that  it  may  not  interrupt  the 
main  subject.  The  apostle  evidently  intended 
to  sliow  that  God  may  justly,  and  will  certain- 
ly, punish  those  sins,  which  yet  eventually 
prove  the  occasion  of  more  conspicuously  mani- 
festing his  glory.  Now,  if  this  were  not  the 
case,  it  might  be  said,  "Let  us  do  evil  that  good 
may  come:"  but  on  the  contrary,  whatever; 
blasphemers  may  assert,  this  proposition  is  so] 
contrary  to  the  real  nature  and  genius  of  the| 
gospel,  that  every  intelligent  minister  or  Chris- 
tian will  be  forward  to  allow  the  condemnation 
of  those,  who  thus  encourage  themselves  in 
sin,  under  a  vain  imagination  that  good  will 
follow,  to  be  undeniably  righteous.  {Note,  6:1,' 
2.)  The  floodgates  of  hcentiousness  are  opened 
by  such  a  view  of  the  gospel. — Yet  even  appa- 
rently religious  persons  often  tolerate,  nay, 
zealously  promote,  practices  which  cannot  be 
denied  to  be  deviations  from  truth  and  integri- 
ty, and  vindicate  them,  because  good  is  thus 
done.  In  this  way,  however,  the  standard  of 
integrity  is  (dreadful  to  say!)  fixed  lower,  in 
some  particulars,  among  numbers  who  are  zeal- 
ous for  the  gospel,  than  among  respectable] 
worldly  people;  wlio  are,  by  noticing  these' 
things,  exceedingly  prejudiced  against  evangel-, 
ical  truth. — Nay,  the  same  false  principle  is 
brought  forward,  in  another  and  more  fashion-r' 
able  form,  when  utility,  and  not  "the  law  of; 
God,"  is  made  the  standard  of  morality,  and  a 
main  principle  of  reasonings  on  moral  obliga- 
tion. It  is,  on  these  accounts,  most  obvious  to 
suppose,  that  the  apostle  meant,  though  in  a 
cursory  manner,  to  bear  a  most  decisive  testi- 
mony against  a  maxim,  which,  carried  to  its 
consequences,  is  destructive  of  all  practical  re-] 
jigion;  and  against  those  Avho,  professing  Chris-, 
tianity,  countenanced  and  acted  according  to  it. ! 
Commend.  (5)  :Suvtci](n.  5:8.  16:1.  2  Cor.\ 
4:2.6:4.  7:11.  (Note,  b:7— 10,  v.  8.)— The 
righteousness  of  God."]  Qs-u  dixuioawrjv.  See 
on  1:17. —  Who  taketh  ve7igcance.^  EniqieQuv 
Tiyi'  ooyijv.  "Bringeth  the  wrath."  2:5.  See  on 
1:18. — Lie.  (T)  H'evaj.iaji.  Here  only. — Wev- 
cv;,  4.  Jo/m  8:44,55.  1  Tim.  1:10.  Tit.  1: 
12. —  We  he  slanderously  reported.  (8)  Blaa- 
(fijUHfied^a.  2:24.  14:16.     See  on  Matt.  27:39 J 


— Is  just, '\   EvSixov  fzi.    Heb.  2:2.    Not  else- 
Avhere.    Ex  fv,  et  Sixij.  See  on  ^cts  25:15. 

9  IF  y  What  then?  ^  are  we  better  than 
they?  No,  in  no  wise;  for  we  have  before 
*  proved  both  Jews  and  Gentiles,  "that  they 
are  all  under  sin; 


Th 


ere   is  "  none 


10  "^  As  it  is  written, 
righteous,  no,  not  one: 

1 1  There  is  ^  none  that  understandeth, 
'^ there  is  none  that  seeketh  after  God. 

12  They  srare  all  gone  out  of  the  way, 
they  are  together  ''  become  unprofitable; 
'  there  is  none  that  doeth  good,  no,  not 
one. 

13  Their  "^  throat  is  an  open  sepulchre; 
'  with  their  tongues  they  have  used  deceit; 
'"  the  poison  of  asps  is  under  their  lips: 

14  Whose  "  mouth  is  full  of  cursing  and 
bitterness: 

1 5  Their  "  feet  are  swift  to  shed  blood . 

16  Destruction  and  misery  are  in  their 
ways; 

1 7  And  P  the  way  of  peace  have  they  not 
known : 

I      18  There    is    *•  no  fear  of  God  before 
j their  eyes. 

I  Note. — The  apostle  here  resumes  his  subject 
from  the  second  verse.  The  advantages  of 
the  Jews  were  many:  (Note,  1,2.)  but  were 
they  "better"  than  the  Gentiles,  or  more  able 
:  to  justify  themselves  before  God  by  their  own 
J  works,  or  without  "the  righteousness  of  faith.''" 
No,  in  "no  wise;"  for  "we  have  before  lodged 
the  indictment  against  both  Jews  and  Gentiles, 
I  that  they  are  all  under  sin."  (Marg.  and 
\Marg.  Ref.  y—a.~Notes,  1:18—32.  2:)  They 
had  all,  in  manifold  instances,  violated  the 
I  known  rule  of  their  conduct,  and  were  under 
condemnation  as  transgressors,  unless  delivered 
by  the  mercy  and  grace  of  God  according  to 
the  gospel.  To  this  indictment,  on  which  the 
I  Gentiles  had  been  convicted,  the  Jews  pleaded, 
'Not  guilty:'  and  therefore,  besides  the  evi- 
dence already  brought  against  them  from  no- 
]torious  facts,  and  the  nature  of  the  case,  the 
apostle  produced  several  passages  of  the  scrip- 
tures against  them.  In  these,  it  was  not  inti- 
mated that  circumcision,  the  written  law,  the 
ceremonial  observances,  or  the  national  cove- 
nant,  would  excuse  their  crimes,  or  entitle  them 
'to  the  favor  of  God;  as  the  unbelieving  Jews 
vainly  imagined.  And  if  these  charges  were 
true  of  the  greater  part  of  the  nation  in  form- 
^er  times;  could  it  be  supposed,  that  the  Jews, 
when  the  apostle  wrote,  were  better  hy  nature, 
or  merely  as  circumcised,  or  as  having  the  law, 
than  their  fore-fathers  had  been.''  It  was  ex- 
pressly written  of  them,  that  in    themselves, 


y  5.      6:1.5.     11:7.     1  Cor.  ]0:19. 

14:15.      I'hil.  1:18. 
/.  22.23.       Is.  65:5.      Luke  7:39. 

18:9—14.      1  Cor.  4:7. 
*  Gr.  cArii§-5<J.  1:28,  &c.  2:1,  &c. 
a  Gal.  3:10.22. 
b  4.      11:8.       ]. 5:3,4.      If.  8:20. 

1  PeL  1:16. 
c  Ps.  14:1—3.     53:1—3. 
d  23.      .Inb  l4:4.      15:14.     25:4. 

JM,irk  10:18.     Eph.  2:1— 3.      1 

Vol.  M. 


John  1:8—10. 
e  1:22,28.      Ps.  14:2—4.     53:2,4 

94:8.      Prov.  1 :7,22,29,30.     Is. 

27:11.       .Ter.  4:22.      Hos.  4:6. 

Matt.    13:13,14,19. 

1  John  5:20. 
f  8:7.      Job  21:15,16. 

31:1.     55:6.     65:1. 
K  Ex.  32:3.       Ps.    14:3.       Ec.  7: 

29.    Is.  53:6.    59:8.   Jer.  2:13. 

Eph.  2:3.     1  Pet.  2:25. 

4 


Tit.    3:3. 


Is.  9:13. 
Hos.  7:10. 


jh  Gen.  1:31.      6:6,7.       Matt.  25: 

30.     Philem.  11. 
!i    Ps.  53:1.      Ec.  7:20.     Is.  6.1:6. 
I      Eph.   2:8—10.      Phil.  2:12,13. 

Tit.  2:13,14.     Jam.  1:16,17. 
Ik  Ps.  5:9.     Jer.  5:16.     Matt.  23: 
I      27,28. 
,1    4.   Ps.  5:9.    12:3,4.  36:.3.  52:2. 

57:4.      Is.  59:3.      Jer.  9:3—5. 

Ez.  13:7.  Matt.  12:34,35.  Jam, 
I      3:5-8. 


in  Deut.  32:33.      Job  20:14—16. 

Ps.  140:3. 
n  Ps.  10:7.      59:12.      109:17,18. 

Jam.  3:10. 
o  Prov.  1:16.    6:18.  Is.  59:7,8. 
p  5:1.     Is.   57:21.  59:8.  IMatt.  7: 

14.     Luke  1:79. 
q  Gen.  20:11.      Ps.  36:1.     Prov. 

8:13.     16:6.     23:17.    Luke  23: 

40.    Rev.  19:5. 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


aiiil  by  their  works,  there  was  not  one  of  them 
ng'hteou?-::  that  tliere  were  none  of  them,  who 
iincierstood  the  character,  truth,  and  will  of 
God,  or  their  own  interest  and  duty;  or  who 
earnestly  sought  to  know  him,  and  find  hap- 
piness in  his  favor:  they  had  all  forsaken  the 
way  of  holy  obedic-nce,  they  were  all  become 
unprofitable,  in  respect  of  the  great  end  of  their 
creation,  and  their  peculiar  advantages;  so  that 
none  of  them  employed  themselves  in  glorify- 
ing God,  and  doing  good  to  man.  (Marg.  Ref. 
l,_i._iVo/es,  Ps.  14:1—3.)  Their  throats, 
by  their  insatiable  luxury,  or  ralher  by  their 
filthy  communications,  resembled  the  sepulchre 
when  opened  to  receive  the  dead,  or  when 
emitting  its  nauseous  and  infectious  vapors. 
(Marg.  lief.  k.—Note:  Ps.  5:9.)  Deceit  and 
dissimulation  seemed  the  chief  use  of  their 
tongues;  their  slanders,  seductions,  and  flatter- 
ies were  under  their  lips,  as  the  fatal  "poison 
of  asps:"  instead  of  pious  and  kind  words, 
their  mouths  were  filled  with  imprecations,  per- 
juries, and  bitter  revilings.  (Marg.  Ref.  1 — n. 
—Notes,  Ps.  10:2—11.  140:3.)  They  were 
eager  to  shed  blood,  in  revenge,  ambition,  or 
avarice:  (Notes,  Prov.  1:10 — 14.  Js.  59:3 — 
8.)  they  knew  not  the  Avays,  in  which  godly 
men  walk  at  peace  with  God  and  their  neigh- 
bors; and  therefore  they  went  on  in  those 
paths,  which  lead  to  misery  and  ruin,  both  to 
themselves  and  each  other.  (Marg.  Ref.  p.) 
In  short  they  had  cast  the  fear  of  God  behind 
their  backs,  and  habitually  disregarded  his  au- 
thority, threatenings,  precepts,  and  judgments. 
(Marg.  Ref.  q.—Note,  Ps.  36:1.)— A  few  ex- 
ceptions, by  the  mercy  and  grace  of  God, 
there  doubtless  were  to  these  general  rules; 
and  the  apostle  intended  very  soon  to  show 
how  these  persons  were  made  to  differ:  but 
these  quotations  were  full  to  the  point,  to  show 
the  Jews,  that  they  were  as  tjnal)le  to  justify 
themselves  before  God  as  the  Gentiles  were. 
For  if,  in  the  days  of  David  and  Isaiah,  this 
had  been  the  general  cliaracter  of  the  people; 
the  acceptance,  and  holiness,  of  any  among 
them,  must  arise  from  some  other  cause,  than 
their  national  covenant  and  external  privileges. 
— Most  of  these  texts  are  quoted  nearly  from 
the  Septuagint,  without  material  alteration. 
They  are  indeed  all,  except  the  first  clause, 
found  together  in  many  editions  of  the  Septua- 
gint  in  the  f  )urteenth  Psalm,  and  exactly  as 
quoted  by  the  apostle.  (Note,  Ps.  14:2,3.)'  But 
it  is  more  likely,  that  some  transcriber  inserted 
the  passage  from  this  epistle,  than  that  the  ar- 
rangement was  made  by  the  Gre-ek  translators 
themselves. 

Jlre  we  better  than  theyl  (9)  TTnoFxafiFd^a. 
Here  only.  ^Num  vere  proislamus  gentUibus? 
'NuUo  modo.'  Schleusner.  Seeonl.— IFe 
have  before  proved.']  nonrirntuF^tu.  Here  only. 
Ex  TTon,  et  niTiunfHu,  acciisn.  'Jlnte  pronun- 
'tiavimus  de  Judeis  ef  i!;enlibus,  quod  sub  pec- 
cato  sint  ornnes.'  Syriac,  in  Schleusner.— 
JiTiufut,  Acts  25:7. —  Thalsecketh  after.  (11) 

O  f-y'lijToi}'.   Hei.  11:6.  12:17.   ]   Pet.   1:10. 

Ps.  14:2.  Sept.  See  on  Jlcts  15:17. They  are 

become  unprofitable.  (12)  tt/ortotft-i/nuv  Here 
only  N.  T.— Ps.  14:3.    SepL   -^xofing,' Matt. 


2.  2:12—1!!.  John  10:35.  15:  | 
25.  1  Cor.  9:20,21.  Gal.  3:23. 
4:5,21.     518. 

4.   1:20.    21.    1  Sam.  29.  ToK 
5)fi.  9:2,3.      I's.  107:42.     K/.. 


.Inli, 


1G.63.  IMatt.  22:12,13 

9.     i  Cor.  1:29. 
t    9.23.     2:1.     Gal.  3.10  22. 
*  Or,  sxOijcft  to  Hicjurl^.iicnt  of 


25:30.  Luke  17:10.— That  doeth  good.'] 
IToio)v  /j)?/goT7yT(i(.  Ps.  14:3.  Sept. — S-ee  on 
^:4.— Throat.  (13)  'OluQvyi.  Here  only  N, 
T. — Ps.  5:9.  Sept. —  They  have  used  deceit.'] 
Edohwav.  Here  only  N.  T.— Ps.  5:10.  105: 
25.  Sept.  A  dolo:,  fraus,  1:29. —  The  poison 
of  asps.]  log  uamdiov.  Jog,  Jam.  3:8.  .'ajiig. 
Here  only. — Ps.  140:3.  Sept. — Bitterness. 
(lA)  niy.niug.  See  on  ^cfs  8:23.— Ps.  10:7, 
Sept. — Destruction.  (16)  ^wTfjuiiKt.  Here 
only  N.  T.— Ps.  14:3.  Is.  59:7.  'Sept.  Ex 
avr,  et  iqiGoi,  tero. — Misery.]  TuXuirioi^iu. 
Jam.  5:1.  Not  elsewliere  N.  T.  Is.  59:7.  60: 
18.  Sept.—  TuXainoioog,  7:24.    Rev.  3:17. 

1 9  Now  we  know  tliat  ''  what  things  so- 
ever the  law  saith,  it  saith  to  thcni  who  are 
under  the  law;  Mhat  every  mouth  maybe 
stopped,  *and  all  the  world  may  become 
*  guilty  before  God. 

20  Therefore  "  by  the  deeds  of  the  law, 
there  shall  ^  no  flesh  be  justified  >'  in  his 
sight:  ^  for  by  the  law  is  the  knowledi  e  of 

sin.  [Practical  Obscn'dtioi.s.] 

Note. — It  was  well  known,  that  the  things 
which  were  written  in  the  law  (or  in  the  Old 
Testament,)  were  immediately  addressed  to 
those  "who  were  under  the  law,"  and  had  the 
benefit  of  divine  revelation;  or  to  the  nation 
of  Israel,  and  not  to  the  Gentiles.  (Marg. 
Ref.  T.—Note,  2:12—16.)  This  was  intended 
to  silence  the  objections  of  the  Jews,  who 
broke  the  law  in  which  they  rested;  and  indeed 
in  this  manner  "every  mouth  must  be  stop- 
])ed,"  and  "all  the  world  must  become,"  or  be 
proved,  "guilty  before  God:"  as  it  was  not 
supposed  that  the  Gentiles  were  more  free 
from  guilt,  than  his  peculiar  people  Israel.  So 
that,  in  fact,  every  sinner's  plea  must  be  silenc- 
ed; either  in  thia  life  as  a  humble  penitent  be- 
fore God's  mercy-seat,  or  as  a  condemned 
criminal  before  his  judgment-seat.  (Marg, 
Ref.  s,  t.)  From  these  premises  it  evidently 
followed,  that  no  one  of  the  whole  fallen  race 
could  be  justified  before  God,  by  his  own  obe- 
dience to  the  law:  for  by  the  law  sin  is  discov- 
ered, exposed,  and  condemned.  The  straight- 
ness  of  that  perfect  rule  detects  and  makes 
known  the  crookedness  of  men's  dispositions 
and  actions;  and  it  must  therefore  convict  the 
transgressor  as  guilty,  instead  of  pronouncing 
him  not  guilty,  or  a  righteous  person.  (Marg. 
Ref.  u — z.) — Every  attentive  reader  must  ob- 
serve, that  the  apostle  uses  the  word  "law"  in 
various  meanings;  which  is  rather  to  be  con- 
sidered as  the  defect  of  human  language,  than 
the  result  of  ambiguity  in  his  style.  But  the 
context  generally  shows  how  the  word  is  to  be 
understood:  and  common  sense,  united  with  a 
teachal^le  spirit,  will  usually  determine  this  far* 
better  than  critical  learning;  which  is  too  often 
employed  to  perplex  what  is  plain,  rather  than 
to  clear  up  what  is  obscure.  The  nature  of 
the  argument  requires  us  to  suppose,  that  the 
apostle  means  the  sacred  scriptures  in  generitl, 
when  he  says,  "Whatsoever  the  law  saith  :"  fur 
the  quotations  are  not  from  the  law  of  Moses, 
and  it  is  evident  the  whole  Old  Testament  was 

2. 


God.  I  X  Jol)  25-4.      Ps.  1,'}0:3.      145 

u  28.  2:13.  4:13.   9:32.  Acts  13:  |      Jam.  2:20—26. 
39.  Gal.  2:16,19.  3:10—13.  5:  I  y  Job  15:15.     25:6. 
4.      Tit.  3:5— 7.     Jam.  2:9.10.     z  7:7— 0.     Gal.  2:1  J. 


26] 


A.   D.   61. 


CHAPTER  III. 


A.  D.  61 


f'lus  spoken  of,  (Note,  John  10:32—39,  v. 
31.)  When  he  spoke  of  the  Jews,  as  "under 
the  l;i\v,"  he  evidentlv  meant  the  whole  legal 
ilis|)ensation,  by  which  they  were  disting-uished 
from  the  Gentiles.  But  when  he  says,  "by  the 
law  is  the  knowledge  of  sin,"  lie  must  be  un- 
der.-;food  of  the  moral  law  especially,  the  ex- 
tent, spirituality,  and  excellency  of  which 
shows  what  things  are  sinful,  and  how  evil  sin 
i..;:  whereas  the  ceremonial  law  rather  gave  the 
knowledge  of  salvation,  by  prefiguring  the 
shedding  of  that  atoning  blood,  and  the  com- 
munication of  that  sanctifying  grace,  by  which 
sin  is  taken  away.  (Notes,  7:7 — 12.  John  1  : 
17.  2  Cor.  3:7—11.  Gal.  2:17—21,  v.  19.)— 
Indeed  this  subject  seems  capable  of  an  easy 
solution.  If  there  be  any  law,  Avhich  a  man 
has  perfectly  kept,  he  may  doubtless  be  justifi- 
ed hy  it:  and  surely  no  man  can  be  justified  by 
a  law,  which  condemns  him  for  breaking  it! 
But,  there  is  no  law  of  God,  which  any  man 
has  kept;  therefore  no  law  by  the  deeds  of 
\vhicli  a  man  can  be  justified.  The  Gentile 
broke  the  law  of  his  reason  and  conscience; 
the  Jew  broke  the  moral  law;  and  even  the 
attempt  to  justify  himself  by  observing  the  cer- 
emonial law,  contradicted  the  very  nature  and 
intent  of  it.  And  as  to  that  'new  law,'  which 
requires  sincere  obedience  as  the  condition  of 
justification;  those,  who  dream  of  it  should 
show  us  when  it  was  promulgated,  where  it 
may  be  found,  what  it  requires,  whom  it  can 
condemn,  or  whom  it  can  justify.  When  this 
is  done,  it  may  be  worth  while  to  prove,  that  it 
"makes  void"  both  the  law  and  the  gospel; 
that  it  introduces  a  neiv,  vague,  and  unintel- 
ligible rule  of  duty,  which  every  man  may  in- 
terpret according  to  his  own  inclinations;  that 
it  introduces  boasting,  and  unites  together 
Pharisaical  pride  and  antinomian  licentiousness. 
(Note,  29 — 31.)  Yet  this  vague  unscriptural 
notion,  which  is  replete  with  such  complicated 
absurdities,  so  well  suits  men's  natural  indo- 
lence of  thought,  in  matters  of  religion;  serves 
so  conveniently  to  reconcile  a  quiet  conscience 
Avith  a  worldly  life;  and  so  coincides  with  their 
enmity  against  both  the  holiness  of  the  law, 
and  the  humiliating  doctrines  of  the  gospel; 
that  perhaps  it  deceives  more  souls,  than  all 
other  false  systems  of  religion  ])ut  together,  in 
tliis  superficial  dissipated  age. — 'Bylaw,  which 
'is  the  publishing  of  the  rule  with  a  penalty, 
'we  are  not  delivered  from  the  power  of  sin, 
'nor  can  it  help  men  to  righteousness;  but  by 
'law  we  come  experimentally  to  know  sin,  in 
'the  power  and  force  of  it,  since  Ave  find  it  pre- 
'vail  upon  us,  notwithstanding  the  punishment 
'■)f  death  is  annexed  to  it.'  Locke. — 'The 
'knowledge  of  sin,  being  chiefly  by  the  moral 
'law,  (7:7.)  shoAvs,  that  the  apostle  excludes 
'that,,  as  well  as  the  ceremonial  law,  from  justi- 
'fication:  and  evident  it  is,  that  the  antithesis 
'runs  all  along,  not  between  moral  and  cere- 
'monial  works;  but  between  works  in  general. 


'and  faith.  (20,22,27.  4:2,6.  9:32.  10:5,6.)' 
Whitby. — "No  Jiesh,"  means  none  born  of 
fallen  Adam's  race.  (1—4,9.  JoAn  3:6.  Notes, 
oi_<2(3.   Ps.  143:2.) 

May  be  stopped.  (19)  'I^ouy)].  2  Cor.  11:10. 
Heb.  'll -.33.— (Notes,  Ez.  16:60—63,  v.  63. 
36:31.  Zech.  12:9 — lA.)— May  become  guilty 
before  God.']  "Become  subject  to  the  judg- 
ment of  God."  Marg.  J  frrjKft  v^odiy.O::,  •/..  i. 
I.  Here  oul^'.  See  on  tvSixog,  8. — Be  justified. 
(20)  Jty.uion'hjaeTai.  4.  2:13.  4:2.  5:1.  8:30, 
33.  Luke  7:29,35.  10:29,  et  al.—Ps.  143:2. 
Sept. 

21  IF  But  now  "  the  righteousness  of  God 
without  the  law  is  manilested,  ''being  wit- 
nessed by  the  law    "^  and  the  prophets  ; 

22  Even  the  righteousness  of  God, 
'^  lohich  is  by  faith  of  Jesus  Christ,  '^  unto 
all  ^and  upon  all  them  that  believe:  ^  for 
there  is  no  difference; 

23  For  ''all  have  sinned,  and  'come 
short  ''  of  the  glory  of  God: 

24  Being  'justified  freely  by  his  grace, 
"'  through  the  redemption  that  is  in  Christ 
Jesus ; 

25  Whom  God  hath  *  set  forth  "to  be  b. 
propitiation  °  through  faith  in  his  blood,  p  to 
declare  his  righteousness  for  f  the  remission 
of  sins  that  are  past,  through  the  forbearance 
of  God; 

26  To  declare,  /  say,  at  this  time  his 
righteousness;  i  that  he  might  be  just,  '"  and 
the  Justifier  of  him  which  believeth  in 
Jesus. 

Note. — The  apostle,  having  "shut  up  all  men 
under  sin,"  (Note,  Gal.  3:19— 22,  v.  22.)  pro- 
ceeds more  explicitly  to  exhibit  "the  righteous- 
ness of  God  by  faith,"  (Note,  1 :17.)  Avhich  had 
been  manifestly  declared  by  the  preaching  of 
the  gospel.  This  is  the  righteousness,  which 
God  had  appointed,  provided,  and  introduced, 
in  the  Person  of  his  Son.  It  Avas  "Avithout  the 
laAV;"  having  no  dependence  on  any  man's  per- 
sonal obedience  to  the  laAV,  being  entirely  a  dis- 
tinct thing:  no  past  obedience  being  in  the 
least  taken  notice  of  as  having  any  influence  in 
the  sinner's  justification;  and  his  subsequent 
obedience  being  intended  for  other  purposes.  It 
.had  nothing  to  do  Avith  the  ceremonial  laAV,  ex- 
■cept  as  it  Avas  the  substance  of  some  of  itsshad- 
OAVs:  for  the  Jew,  who  accepted  of  this  right- 
eousness, Avould  place  no  dependence  on  these 
externals;  and  the  Gentile  convert  was  not  re- 
quired to  be  circumcised,  or  to  keep' that  laAV, 
Yet  it  had  been  "Avitnessed  by  the  law  and  the 
prophets:"  the  ceremonies tyjiified  it;  the  very 
strictness  of  the  moral  law  and  its  aAvful  curses, 
being  compared  Avith  the  promises  of  mercy  to 
sacrifice  Avas  offered,  this  righteousness  intro- 


a  117.     S;in.2l.     10:3,1.      Gen. 

l.i;G.      Is. -1,5:24.     .7 er.  23  5,0. 

r'AlO.      Dan.  9:24.      1  Cor.  1: 

31.      2  Cor.  5:21.      2  Pet.  1:1. 
D  llful.  18:15—19.    Luke  21:44. 

.!oliri    1:4.5.    3:1 1,15.     5:48,47. 

AiU  26:22.  HeK  10:1—14. 
c    1:2.       Ach   3:21—25.      10:43. 

2":23.    I  I'H.  1:10,11. 
d    4  3—13.20—22.       5:1.       3:1. 

Pl.n   3:9. 
t  4:0,11,22.       Gal.    2:16.      3:6. 


.tani.  2:23. 
f  Is.    G1:10.        Milt.     22:11,12. 

Luke  15:22.   Gnl.  3:7—9. 
g  2:1.   10:12.    Acts  15:9.    1  Cor. 

4:7.  Gal.  3:23.  Col.  3:11. 
h  9—19.   1:28—32.  2:I,SiC.  Gal. 

3:22.   1  John  1:8-10. 
i  Hftl).  4:1. 
k  5:2.    1  Thes.  2:12.    2  Thes.  2: 

14.   1  Pet.  4:13.  5:1,10. 
1  .5:16—19.     I   Cor.    6:11.    Eph. 

2:7—10.  Tit.  3:5—7 


ni  5:9.     Is.    53:11.     Mall.  20:28 

Eph.  1:6,7.    Col.  1:14.     1  Tim. 

2:6.  Til.  2:14.    Heb.  9:12— 11. 

1  Pet.  1:18,19.   Hrv.  .5:9.  7:14. 
*  Or,  forcordah^cd.     Ads   2:23. 

3:18.  4:28.   15:18.     1   I'et.  1:18 

—20.  Rev.  13:8. 
n  Ex.   25:17—22.      Lev.    16:15. 

Heh.9:5.   G)-.  lJohn2:2.  4:10. 
0  5:?,9,11.  Is.  53:11.    John  6:47, 

53—58.    Col.  1:20—23.    Heb. 


10:19.20. 
p  26.     Ps    22:31.     40:10.     £0:6. 

97:6.    119:142.   1  John  1:10. 
f  Or,   pussivg    oner.   23,24.     4:1 

—8.   Ileb.  9:1.5— 22,25,26.    10: 

4.    11:7.13,17,.19,40.    Kev.  5:9. 

13:3.   20:15. 
q  Dent.  32:4.     P.9.  85  10,11.     Is. 

42:21.     45:21.     Zeph.    3:5,15. 

Zech.  9:9.  Rev.  15:3. 
r  30.    4:5.     S:C)3.     Gal.  3:8—14. 


[27 


A.  D.  61, 


ROMANS. 


A.  D.  61 


sinners,  implied  it;  the  promises  and  predic- 
tions of  the  Messiah  bore  witness  to  it;  the 
laith  and  hope  of  ancient  behevers  recognized 
it;  and  tlie  whole  Old  Testament,  rightly  un- 
derstood, taught  men  to  expect  and  depend  on 
it.  {Marg.  Ref.  a— c.)  This  "righteousness 
of  God  by  faith  in  Jesus"  is  accounted,  or  im- 
puted, to  all  believers  without  exception:  yea, 
it  is  "put  on  them"  as  a  robe:  for  the  words 
"unto  all  and  upon  all,"  seem  incapable  of  any 
other  consistent  construction.  {Marg.  Ref.  d 
—i\— Notes,  4:4— 8.  la.  45:^3— 25.  Jer.  9,3:5, 
6.  Dan.  9:24.  1  Cor.  1:26—31.  2  Cor.  5:18— 
21,  V.  21.  Gal.  3:26—29.  Phil.  3:8—11,  vv.  8, 
9.  2  Pet.  1 :1,2.)  Nor  is  there,  in  this  respect, 
any  difference  between  one  man  and  another, 
however  otherwise  distinguished;  as  "all  have 
sinned,  and  come  short"  of  rendering  to  God 
the  glory  due  unto  him,  all  have  lost  his  glori- 
ous image,  and  all  have  forfeited  that  glorious 
felicity,  which  was  annexed  to  perfect  obedi- 
ence as  its  reward.  (Marg.  Ref.  g — k. — 
Notes,  5:1,2.  Ps.  73:23—28,  v.  24.  1  Pet.  5: 
10,11.)  Therefore,  whatever  the  nature  or 
degree  of  men's  crimes  may  have  been,  or 
whatever  their  nation,  rank,  or  capacities, 
"there  is  no  difference,"  as  to  the  way  in  which 
they  must  be  justified  before  God.  Every  be- 
liever is  not  only  pardoned,  but  honorably  ac-j 
quitted,  as  one  against  wliom  no  charge  can  be; 
supported;  and  "accounted  righteous,"  or  en- 
titled to  the  reward  of  righteousness.  (Notes,  4: 
6—8.  8:32—54.)  This  is  by  the  free  gift  ofl 
God,  which  he  bestows  on  the  believer,  wholly} 
from  his  own  infinite  grace  and  mercy;  not 
only  without  his  deserving  it,  but  directly  con- 
trary to  hisdeserts,  which  the  apparent  tautolo-, 
gy,  "freely,  by  his  grace,"  seems  to  denote.  This, 
grace  is  honorably  exercised,  "through  there-' 
demption  thatis  in  Jesus  Christ,"  or  through  the 
ransom  and  meritorious  obedience  unto  death, 
of  the  incarnate  Son  of  God,  as  our  Surety:  fori 
God  the  Father  had  before  set  him  forth  to  be 
a  propitiatory  sacrifice;  he  had  appointed  him 
to  be  Mediator,  as  "God  manifested  in  the' 
flesh,"  for  that  purpose;  he  had  openly  "laidj 
on  him  the  iniquities  of  us  all,"  and  exacted! 
the  punishment  from  him;  and  he  had  exhibit- 
ed this  transaction  to  the  world  by  the  gospel,! 
that  through  him  sinners  of  every  nation  might 
approach  God,  on  a  propitiatory,  or  mercy-seat, 
and  find  acceptance  by  iaith  in  the  Saviour's 
atoning  blood.  {Marg.  Ref.  1 — o.)  This 
method  Avas  taken,  in  order  "to  declare"  and 
manifest  the  perfect  righteousness  of  God;  even 
in  the  very  act  of  pardoning  the  innumerable 
sins  of  believers,  remitting  the  punishment  due 
to  them,  and  accounting  those  righteous  who 
in  themselves  were  not  so.  Indeed,  whatever 
the  Jews  might  suppose,  this  was  as  necessary 
in  respect  of  their  believing  progenitors,  as  any 
other  sinners.  For,  in  remitting  the  punish- 
ment, justly  merited  by  the  sins  committed  in 
times  past  "through  his  forbearance,"  God  was 
not  propitiated  in  any  degree  by  the  repentance 
or  subsequent  good  works  of  his  servants, 
which  could  not  satisfy  his  justice;  nor  did  he 
ultimately  regard  the  legal  sacrifices,  which 
"could  not  take  away  sin:"  hut  he  had  dealt 
with  them  as  looking  forward  to  the  engage- 
ments of  the  divine  Surety  of  the  new  cove- 
nant, and  the  atonement  which  he  was  at  length 
to  make.     In  the  fulness  of  time,  therefore,  this 

28] 


sacrifice  was  offered,  this  righteousness  intro 
duced,  and  this  method  of  justification  publish- 
ed to  mankind;  that  God  might  be  clearly 
known  to  be  a  just  and  righteous  Governor, 
and  yet  "the  Justifier"  of  every  one  "who  be- 
lieved in  Jesus;"  which  he  could  not  otherwise 
have  been.  {Marg.  Ref.  p — r. — Notes,  Prov. 
17:15.  24:24,25.)  For  justice  in  a  governor 
requires,  that  every  man  be  dealt  with  accord- 
ing to  his  real  character  and  actions;  except 
some  expedient  can  be  adopted,  for  maintaining 
the  authority  of  the  law,  and  the  credit  of  the 
administration;  and  to  indemnify  individuals, 
while  mercy  is  exercised  to  those  who  deserve 
punishment.  So  that  ancient  believers  had 
been  admitted  to  the  reward  of  righteousness, 
as  well  as  exempted  from  the  punishment  de- 
served by  their  sins,  for  the  sake  of  that  prom- 
ised Redeemer,  who  had  engaged  to  pay  their 
ransom,  and  bring  in  an  infinitely  valuable  and 
everlasting  righteousness  tor  their  justification: 
nor  would  it  otherwise  have  consisted  Avith  the 
infinite  justice  of  God,  to  have  dealt  with  them 
in  a  manner,  so  very  different  from  tli':>ir  real 
deservings,  nay,  contrary  to  them.  {Notes, 
Heb.  11:1—16,39,40.)  This  is  evidently  the 
apostle's  argument;  and  the  concluding  verses 
might  be  thus  translated:  "Whom  God  hath 
before  appointed  to  be  a  propitiation,  through 
faith  in  his  blood,  for  a  demonstration  of  his 
justice,  on  account  of  the  passing  by  of  sins, 
that  had  been  committed  in  former  times, 
through  the  forbearance  of  God :  /  say,  for  a 
demonstration  of  his  justice,  in  this  present 
time,  in  order  that  he  might  be  just,  and  the 
Justifier  of  him  that  believeth  in  Jesus." — 'Dr. 
'Hammond  saith  the  word  ihxuioc  is  here  to  be 
'rendered  clement  and  merciful,  and  that  it  is 
'commoidy  taken  in  that  notion,  and  seldom  in 
'that  oi'  vindictive  justice :  but  in  opposition  to 
'this  I  assert,  that  the  word  dtxaiog  is  used 
'about  eighty  times  in  the  New  Testament,  and 
'not  once  in  that  sense  of  clemency  and  mercy. 
'...He  himself  produces  but  one  place,  {Matt. 
'1 :19.)  where,  says  Dr.  Lightfoot,  men  torment 
'the  word  dt)c<an;  to  make  it  signif^y  clement 
'and  merciful,  when  it  bears  clearly  the  ordina- 
'ry  sense.  Josej)!!  being  a  just  man,  would  not 
'cohabit  with  an  adulteress:  and  yet  not  being 
'willing  to  make  her  a  public  example,  and  no 
'necessity  ...  lying  upon  him  so  to  do,  he  was 
'minded  to  put  her  away  privily.  ...  That  he 
'might  appear  to  be  just,  in  requiring  this  sat- 
'isfaction  for  our  sins.'  Whitby. — Too  strong 
a  protest  cannot  be  entered,  against  this  prac- 
tice of  giving  a  new  meaning  to  words,  in 
scripture,  in  order  to  get  rid  of  a  conclusion, 
against  which  the  writer  happens  to  be  preju- 
diced :  it  is  absolutely  adding  to,  or  taking  from, 
or  changing  the  word  of  God;  {Note,  Ucv.  22: 
18 — 21.)  and  it  perplexes  the  minds  of  ordina- 
ry readers  to  such  a  degree,  that  the  plainest 
passages  seem  to  them  obscure,  and  of  doubt- 
ful meaning. 

The  righteousness  of  God.  (21)  /iiMamavrrj 
©fa.  22.  See  on  1:17. —  Without.]  X^Qig. 
See  on  John  15:5. — Difference.  (22)  yfmqohj. 
10:12.  1  Cor.  14:7.  Not  elsewhere. — Come 
short.  (23)  'VcfoHrrdt.  Malt.  19:20.  1  Cor. 
1:7.  8:8.  12:24,  '  2  Cor.  11:5,8.  Phil.  4:12. 
Heb.  4:1. —  The  redemption.  (24)  Ti/;  nnoXv- 
iQoiafMz.  8:23.  Eph.  1:7,14.  4:30.  Col.  1:14. 
Heb.    9:15,    et    al.—Hath    set    forth.    (25) 


A.   D.  61. 


CHAPTER  III. 


A.  D.  61. 


"Foreordained."  Marg.  rfooed-aTO.  See  on 
1:13. — Jl  propiliafion.]  ' Ilacijotnv.  Heb.  9:5. 
Not  elsewhere  N.  T,  Ex.  25:17.  Lev.  16:13 
—15.  Sejjt.  'IlufTiin:.  1  John  2:2.  4:10. 
(Notes,  Ex.  25:10—21.  1  John  2:1,2.  4:9— 
l<2.)—To  declare.]  Ei;  FrSei^iv.  26.  2  Cor. 
8:24.  Phil.  1:28.  Ah  frSfi-y.fvui,  2:15.  9:17. 
—  The  remission.]  Ti]v  naoFuir.  Here  only.  A 
7raQnjia,prailermilto,  remitto.  "Passing  over." 
Marg. —  That  are  past.]  Tmv  nQoyeyopoTutr. 
Here  only. —  The  forbearance.]  Tijaro/ti.  See 
on  2:4 — Believeth  in  Jesus.  (26)  Ex  tij;  jitg- 
f  (»c  Tijaa.  "Who  is  of  the  faith  of  Jesus." 
Mark  11:22. 

27  'Where  is  boasting  then.'^  It  is  ex- 
cluded. By  what  law.''  *of  works.-'  Nay; 
°  but  by  the  law  of  faith. 

28  Therefore  ^  we  conclude  that  a  man  is 
justified  by  faith,  without  the  deeds  of  the  law. 

Note. — The  Jews  were  disposed  to  boast,  as 
if  they  had  been  superior,  in  nature  and  excel- 
lency, to  the  Gentiles;  instead  of  considering 
themselves  more  highly  and  undeservedly  fa- 
vored by  God.  (Note,  2:17—24.)  But  what 
reason  had  they  for  glorjnng,  seeing  even  their 
pious  ancestors  had  been  justified  by  grace, 
through  faith,  for  the  sake  of  the  promised  Re- 
deemer and  his  propitiation.''  And. the  apostle 
decides,  that  all  boasting  by  any  of  the  human 
race  is  excluded,  and  can  have  no  admission,  in 
consistency  with  truth  and  justice.  It  was  in- 
deed the  avowed  purpose  of  God,  that  boasting 
should  be  shut  out,  as  the  rival  of  his  glory: 
but  "by  what  law,"  or  rule  of  judgment,  could 
this  be  effected.?  Was  it  to  be  done  by  "the 
law  of  works,"  or  the  method  of  justifying  men 
on  the  condition  of  their  own  obedience.''  This 
could  never  answer  the  end,  if  it  were  practi- 
cable for  any  to  be  thus  justified-,  nay,  this 
would  introduce  and  sanction  the  boasting  of 
one  over  another,  in  the  things  of  God.  Boast- 
ing must  therefore  be  excluded,  "by  the  law  of 
faith:"  not  by  a  remedial  law,  as  some  call  it, 
(which  in  fact  is  "a  law  of  works,"  and  intro- 
duces boasting;)  but  by  justifying  believers, 
entirely  by  the  grace  of  God  through  the  right- 
eousness and  redemption  of  Christ,  without  any 
respect  to  their  works,  by  faith  alone  of  his 
own  gift  and  operation;  (Marg.  Ref.  s — u. — 
Notes,  1  Cor.  1:26—31.  Eph.  2:4—10.)  not 
considered,  in  this  matter,  as  an  act  of  obedi- 
ence, or  a  good  work,  or  as  the  principle  of  sub- 
sequent obedience;  (Notes,  Gal.  5:1 — 6.)  but 
as  forming  the  relation  between  Christ  and  the 
sinner;  which  renders  it  proper,  that  the  be- 
liever should  be  pardoned  and  justified  for  the 
sake  of  the  Saviour;  and  that  the  unbeliever, 
who  is  not  thus  united  or  related  to  him,  should 
remain  under  condemnation.  This  is  "the  law 
of  faith,"  or  the  rule  of  the  divine  conduct  to- 
wards believers  and  unbelievers;  and  as  God 
has  determined,  that  "no  flesh  shall  glory  in 
his  presence;"  so  on  this  ground  also,  the  apos- 
tle concluded,  that  "a  man  is  justified  by  faith, 
and   not  by  the  deeds  of  the  law."     (Marg. 

a  19.  2;17,23.  4:2.     Ez.  Ifi;!;2,rt3.     x  20—22,26.  -l;.!  5:1.   .Iolici3:l4 


3G:31,32.  Zeph.  3:11.  Luke  13: 
9—1 1.    1  Cor.   1:29—31.    4:7.  I 
Ei>h.  2:?— 10.  I 

t  9:I1,.02.   10:5.   11:6.     Gat  2:16. 

■  7:21,23,25.     8:2.    Mark    16:16.  I 
John  3:36.  Gal.  3:22.   i  John  5: 
11.12.  I 


—18.  5:2 1.  6:40.  Acls  13:3 
1  Cor.  6:11.  Gal.2:l«.  3:0,11 
—  14,24.  I'hil.  3:9.  Til.  3:7. 
y  1:16.  9:24—26.  Gen.  17:7,R. 
13.19:23—25.54:5.  .Icr.  16:19. 
31:33.  Ho3.  1:10.  Zech.  2:11. 
8:20—23.  Mai.  1:11.    Mali. 22: 


Ref.  u,  X.— Notes,  Mark  16:14—16.  John  1 
10—13.  3:27—36,  vv.  35,36.  1  John  5:11,12.) 
— By  ivhat  laxol  (27)  'Or,  "by  what  doc- 
'trine:"  as  the  Hebrew  word  Toruh  is  some- 
'times  used  for  the  doctrine  which  anyone  pre- 
'scribes.'  Beza.  Toruh  is  indeed  used  with 
great  latitude;  even  much  greater  than  the 
word  r.oiio;,  lavj,  is  in  the  New  Testament. 
(Notes,  19,20.    Ps.  19:7—11.  119:1.) 

Boasting.  (27)  'H  xiKu/tjatg. — 'Id.  quod  Ti 
'7TQ0fxf>f'f^"'i  (^)'  Schleusner.  15:17.  1  Cor. 
15:31.'  2  Cor.  1:12.  7:4,14.  8:24.  9:4.  11:10, 
17,  1  Thes.  2:19.  Jam.  4:16.  See  on  2:17.— 
It  is  excluded.]  E^exleiad^rj.  Gal.  4:11.  Not 
elsewhere. — Law.]  No/utt.  7:23,25.  8:2. —  We 
conclude.  (28)  ^ioyiQo/ne&u.  6:11.  8:18.  Heb. 
11:19.  See  on  2:3. 

29  Is  he  ythe  God  of  the  Jews  only.?  Is 
he  not  also  of  the  Gentiles.''  Yes,  of  the 
Gentiles  also: 

30  Seeing  it  is  ^  one  God,  which  shall 
justify  the  circumcision  by  faith,  and  uncir- 
cumcision  through  faith. 

31  Do  "  we  then  make  void  the  law 
through  faith.''  ''God  forbid:  yea,  "^we  es- 
tablish the  law. 

Note. — Could  any  man  suppose,  that  the 
great  Creator  of  all  was  the  God  of  the  Jews 
only .''  Was  he  not  also  the  God  of  the  Gentiles .' 
Being  the  Proprietor,  Governor,  and  Benefac- 
tor of  the  whole  earth;  when  all  men  had  alike 
apostatized  from  him,  it  was  meet,  that  in  re- 
vealing a  way  for  their  recovery  and  reconcili- 
ation, he  should  suit  it  to  the  general  case  of 
all  the  nations;  though  special  reasons  might 
require  a  temporary  restriction  of  it:  for  his 
object  would  be  to  receive  worship  from  his 
creatures,  in  different  parts  of  the  world,  and 
to  become  their  Father  and  Portion.  (Marg. 
Ref.  y.)  In  fact,  he  was  "the  God  of  the 
Gentiles,"  as  well  as  of  the  Jews;  nor  were, 
even  external  privileges  to  be  restricted  to  the 
Jews  any  longer:  seeing  the  same  one,  living, 
and  true  God,  who  had  formerly  justified,  and 
did  at  that  time  justify  those  of  the  circumcis- 
ion who  believed,  by  faith,  and  not  by  their 
legal  services,  and  left  unbelievers  under  con- 
demnation; was  ready,  with  equal  regard,  to 
justify  uncircumcised  Gentiles,  through  faith  in 
Christ,  when  they  were  broue^ht  thus  to  re- 
ceive him.  (Marg.  Ref.  ?,. — Note,  Gal.  2:11 
^16.)  And  if  any  should  object,  that  this 
doctrine  of  "faith  made  void  the  law,"  as  if  it 
had  been  given  in  vain;  the  apostle  absolutely 
denied  the  charge,  and  would  by  no  means 
have  a  thought  of  this  kind  to  be  allowed  of 
On  the  contrary,  he  strongly  maintains,  that 
this  fully  "establishes  the  law"  in  all  its  honor 
and  authority;  neither  abrogating  it,  nor  dis- 
gracing it,  nor  altering  it  to  a  nearer  level  with 
man's  present  state  and  abilities.  (Note,  Ps. 
119:126.)— The  doctrine  of  faith  indeed  hon- 
ors and  fulfils  the  ceremonial  law;  and  showed 
the  proper  intent  of  it,  and  of  the  legal  dispen- 


32.   Gal    3:14,25—29.     Eph.  3: 

fi.  Col.  3:11. 
r.  23.   4:11,12.   10:12.13.    Gal.  2: 

n— 16.    5:6.    G:15.     Phil.  3:3. 

Col.  2:10,11. 
a  4:14.    Ps.  119:126.    Jer.  8:8,9. 

Malt.  5:17.   15:6.  Gal.  2:21.  3: 


.    17—19. 

I)  Sie  on  4. 

c  7:7—14.22,25.  8:4.    10:4.     13:8 

—10.  Vi.  40:8.  Is.  42:21.  Jer. 

31:33.31.    M;itt.  3:15.  6  20.      1 

Cor.  9:21.  Gal.  2: 19.  5:18—23. 

Heb.  10:16.  Jam.  2:S— 12. 


[29 


A.   D.  61. 


ROMANS. 


A.  D.  61. 


sation:  but  then,  this  was  only  hi  order  to  the 
final  abrogation  of  them.  But  tlie  moral  law 
ivas  fully  established  in  honor  and  authority, 
lioth  in  respect  of  its  precepts  and  sanction,  by 
the  perfect  obedience  and  propitiatory  suffer- 
ings of  the  incarnate  Son  of  God:  so  that  its 
immutable  obligation,  excellency,  and  equity, 
could  not  have  been  so  fully  shown,  either  by 
the  perfect  obedience  of  the  whole  human  spe- 
cies, or  by  the  destruction  of  every  transgres- 
sor. Nor  is  any  man  justified  by  faith  in 
Christ,  who  does  not  condemn  himself,  as  just- 
ly deserving  the  wrath  of  God,  for  breaking 
liis  holy  law.  Moreover,  it  is  given  into  the 
hands  of  every  believer,  as  his  rule  of  grateful 
obedience,  by  Avhich  he  is  to  regulate  his  tem- 
])er  and  conduct,  and  examine  all  his  actions; 
that  in  every  thing,  in  which  he  deviates  from 
this  perfect  st-andard,  he  may  repent,  and  seek 
forgiveness  through  the  blood  of  Christ.  Yea, 
it  is  written  in  his  heart,  bv  the  regeneration 
of  t])e  Holy  Spirit;  {Notes",  Jer.  31:31—34. 
Heb.  8:7 — 13.)  and  the  believer's  love  to  it, 
and  delight  in  obeying  it,  are  the  evidences  of 
his  justification.  (Notes,  Jam.  2:14 — 26.)  So 
that  the  doctrine  of  faith  in  every  way  magni- 
fies and  establishes  the  just,  holy,  good,  and 
spiritual  law  of  God,  in  all  its  honor  and  au- 
thority; while  all  other  schemes  of  justification 
disgrace  it,  or  weaken  its  authority  and  obliga- 
tion, as  if  its  precepts  were  unreasonably  strict, 
and  its  penalty  unrighteously  severe;  so  that 
God  would  not  be  just,  if  he  dealt  with  rhen; 
according  to  it.  We  therefore  knoiv  what  the 
apostle's  doctrine  was:  because  we  knovj  whati 
doctrine  is  objected  to,  as  "making  void  the! 
law;"  what  doctrine  is  perverted  by  hypocrites 
and  antinomians,  as  loosening  man's  obliga- 
tion to  holy  practice;  and  what  doctrine,  when 
duly  understood  and  truly  believed,  "establish- 
es the  law"  in  the  completest  manner,  and  gives 
the  most  efficacious  motives  to  all  holy  obedience. 

Do  v)e  make  void.  (31)  KuiaQyufiEP.  See 
on  3.— We  establish.]  '/gw/tfy.  10:3.11:20. 
14:4.  2  Cor.  13:1.    Jude  24. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 

We  ought  always  to  distinguish  between  our 
advantages,  and  our  deservings;  and  between 
the  means  of  becoming  accepted  and  holy,  and 
that  grace  which  teaches  to  profit  by  those 
means. — It  is  a  favor  of  inestimable  value  to 
have  "the  oracles  of  God"  transmitted  to  us: 
yet  numbers,  who  are  thus^  distinguished,  con- 
tinue in  unbelief  to  their  deeper  condemnation. 
{Notes,  Luke  12:47,48.  John  3:19—21.)  — 
As  the  promises  of  God  are  made  to  believers 
alone;  the  unbelief  of  some  or  many  professed 
Christians,  cannot  make  "the  faithfulness  of 
God  of  none  effect:"  for  he  will  fulfil  his  prom- 
ises to  his  people,  and  execute  his  threatened 
vengeance  on  hypocrites  and  apostates.  But, 
while  pride  and  enmity,  "charge  God  foolish- 
ly," humble  faith  says,  "God  forbid!  let  God 
be  true  and  every  man  a  liar:"  and  the  believ- 
er will  give  him 'credit  for  his  truth  and  justice, 
even  where  his  dispensations  are  enveloped  in 
clouds  and  darkness.  Indeed,  the  humble 
Christian  readily  decides  against  every  man's 
pretensions  or  Ofiinions,  when  they  reflect  on 
the  veracity,  or  militate  against  the  word,  of 
God:  knowing  that  every  man  is  fallible,  de- 
ceitful, and  unholy;  but  that  the  Lord  can 
30] 


neither  mistake,  nor  deceive,  nor  be  deceived; 
and  that  he  will  be  justified  from  every  charge, 
and  will  overcome  in  every  contest,  or  contro- 
versy, which  his  rebellious  creatures  may  pre- 
sume to  enter  into  with  him.  The  nature  and 
desert  of  sin,  and  the  motives  and  purposes  of 
the  sinner,  remain  precisely  the  same;  when 
the  only  wise  God  has  taken  occasion  from 
them  to  manifest  more  conspicuously  his  own 
glory:  and  his  justice  also  will  be  glorified  in 
punishing  the  transgressors. — It  has  often  been 
"slanderously  reported"  of  Christians,  that 
they  say,  "Let  us  do  evil,  that  good  may 
come,"  and  "Let  us  sin  on,  that  grace  may  be 
glorified:"  but,  if  we  be  true  believers,  we 
know  that  duty  belongs  to  us,  and  events  to 
God;  and  that  we  must  not  commit  any  sin,  or 
speak  one  falseliood,  on  the  hope,  or  even  the 
assurance,  that  God  would  gloriiy  himself  by 
means  of  it.  But,  if  any  habitually  speak  and 
act  in  another  manner,  without  all  doubt  "their 
damnation  will  be  just;"  and  those  who  love 
the  truth  of  the  gospel,  should  be  extremely 
careful  to  avoid  all  appearances,  which  may 
give  plausibility  to  such  disgraceful  slanders 
against  our  holy  religion. 

V.  9—20. 

Let  us  remember,  that  many  and  great  as 
our  advantages  are,  Ave  are  no  better  in  the 
sight  of  God  than  benighted  heathens,  if  not 
worse;  except  grace  have  made  us  to  diffei; 
and  then  to  grace  the  whole  praise  is  due:  tor 
it  is  proved,  beyond  contradiction,  that  we  are 
all,  in  ourselves,  "under  sin."  {Notes,  Eph. 
2 :1 ,2.  Tit.  3 :4 — 7.) — The  scriptures  adduced 
in  these  verses,  too  exactly  describe  the  bulk  of 
nominal  Christians:  their  want  of  coniormity 
to  the  law  of  God,  and  of  understanding  in  the 
great  concerns  of  religion,  and  their  indisposi- 
tion to  seek  with  earnestness  and  decision  after 
his  favor  and  image:  their  unprofitableness, 
and  working  of  mischief,  instead  of  doinff . 
good;  their  filthy,  profane,  dissembling,  slan- 
derous, boasting,  and  flattering  words;  their 
oaths,  perjuries,  curses,  and  bitter  revilings: 
their  revenge,  murders,  duels,  fightings,  and 
delight  in  Avar;  their  mischievous  and  destruc- 
tiA'e  courses,  and  their  ignorance  of  the  Avay 
of  peace  and  holiness,  too  evidently  prove,  that 
"there  is  no  fear  of  God  before  their  eyes." 
So  that  he,  Avho  examines  the  state  of  society, 
even  in  this  Christian  country;  nay,  he  who 
inquires  seriously  into  the  disposition  of  his 
own  heart,  and  the  tenor  of  his  past  and  pres- 
ent life,  comparing  them  with  the  holy  laAV  of 
God;  Avill  easily  perceive,  that  his  mouth,  and 
"every  mouth  must  be  stopped,  and  all  the 
Avorld  must  be  brought  in  guilty  before  God." 
HoAV  plain  then  is  it  to  common  sense,  that  "by 
the  Avorks  of  the  Uiav  shall  no  flesh  be  justified 
before  God !" 

V.   21—31. 

Blessed  be  the  Lord,  that  he  has  not  left  our 
fallen  race  "shut  up  under  sin,"  Avithout  hope 
or  help.  For  "now  the  righteousness  of  God 
without  the  laAV  is  manifested:"  and  those 
alone  are  truly  Avise,  Avho  plead  guilty  at  his 
mercy-seat;  and  seek  "that  righteousness  of 
God  by  faith  in  Jesus  Christ,  which  is  unto  all 
and  upon  all  that  believe,"  Avithout  any  differ- 
ence. Proud  men  Avill  be  offended  at  this,  and 
strive  to  establish  some  distinction,  between 
themselves  and  more  scandalous  or  vulgar  sin- 


A.  D.  Gl. 


CHAPTER  TV. 


A.   D.  61. 


ners:  but  they  labor  in  vain;  for  "nil  have  s]n- 
ned  and  come  short  of  the  glory  of  God;"  and 
the  meanest  and  most  guilty  of  tlie  human 
species,  who  comes  in  God's  ap])ointed  and 
manifested  way,  shall  be  "justified  freely  by 
his  grace  through  the  redemption"  of  his  Son: 
wliile  all,  who  persist  in  the  attempt  of  justifv- 
ino-  themselves,  will  assuredly  perish  under  the 
wrath  of  God.  (Note,  10_:i— 4.)  This  is  a 
])lan  equally  suited  to  glority  the  justice,  holi- 
ness, and  mercy  of  our  God;  and  to  give  en- 
couragement to  the  broken-hearted  self-con- 
demned criminal.  Thus  all  they,  who  of  old 
"obtained  a  good  report,"  found  righteousness 
and  salvation:  thus  the  believer's  ielicity  is  se- 
cured, "boasting  is  excluded,"  despair  obvia- 
ted, and  the  Lord  shown  to  be  the  God  of  all 
nations,  with  equal  regard;  making  no  other 
distinction  in  liis  final  decision,  than  that  which 
subsists  between  believers  and  unbelievers. 
And,  whatever  Pharisees,  Sadducees,  or  infi- 
dels may  object;  whatever  Antinomians,  or 
Enthusiasts  may  plead,  or  profess;  the  doc- 
trine of  faith  establishes  the  law  in  its  real 
honor,  and  lays  the  true  foundation  for  all  holy 
obedience;  and  this  doctrine  alone  "establishes 
the  law." 

CHAP.  IV. 

Jiislificnli.in  by  faith  proved,  from  (he  example  of  Ahraham;  and  ihe 
words  o(  David,  1 — 8.  Abraham  was  justified  before  circumcision, 
(whicli  was  "(he  5eal  of  the  riE,h(coiisness  of  faith,")  tlial  he  might 
be  the  father  of  all  believers,  whether  circumcised  or  not,  9 — 12. 
Tiie  promise  was  not  ei\en  to  liini  ihioiigh  the  law,  else  it  had  been 
\  oid;  but,  beinc;  "of  faith  hy  grace,"  it  is  sure  to  all  his  spiritual  seed, 
in  every  age  and  nation,  13 — 17.  The  nature  and  strength  of  that 
faith,  by  which  he  was  justified,  12 — 22.  This  was  recorded,  not 
for  his  sake  only,  but  tu  show  that  all  who  believe  in  Christ,  as  cru- 
cifi'jd  and  risen,  are  justified  in  like  manner,  23 — 25. 

HAT  ''shall  we  then  say  that  ^  Abra 
ham  our  father  *^  as  pertaining  to  the 
flesh  hath  found  ? 

2  For  if  Abraham  ^  were  justified  by 
works,  '^  he  hath  loliereof  to  glory,  *"but  not 
before  God. 

3  For  ^'what  saith  the  scripture.''  ^  Abra- 
ham believed  God,  and  it  was  '  counted  un 
to  him  for  righteousness. 

Note. — The  apostle  had  generally  stated, 
that  the  mercy  shown  to  believers  of  old  was 
vouchsafed  with  reference  to  the  righteousness 
and  redemption  of  Christ;  (Note,  3:21—26, 
vv.  25,  26.)  but  he  here  proceeds  to  show  this 
more  esi)ecially,  in  respect  of  Abraham,  the 
most  renowned  progenitor  of  Israel. — 'From 
'this  single  example  of  Abraham,  as  deservedly 
'selected  from  among  all  the  fathers,  the  apos- 
'tle  intended  to  draw  a  conclusion,  which  would 
'necessarily  take  in  all  believers.  And  tiiat  he 
'might  do  this  fairly,  he  intimates,  at  the  very 
'entrance  of  the  question,  that  he  did  not  pro- 
'pose  Abraham  merely  as  one  of  the  number 
'of  believers,  but  as  the  father  of  the  church; 
'that  he  might  properly  reason  from  the  father 
'to  his  children,  the  foundation  of  which  he 
'lays  in  the  thirteenth  verse.  ...  In  whatever 
'way  Abraham,  the  father  of  believers  was 
'justified,  in  the  same  must  all  his  children  (that 
'is,  all  believers,)  be  justified:  but  Abraham 
'was  not  justified,  and  made  the  father  of  the 


a  6:1.     7.7.      8  31.  .  16.     Ileb.  12:9. 

b  h.  51:2.    Matt.  3.9.    Luke  3:8.     d  See  o>i  3:20— 2n.— Phil.  3:9. 

10:24,25.29—31.    .lohn  8:33.37     c  3  27.     15:17.     Kx.  r!:9.  .ler.  9; 

— 4l,.53,5G.  Acts  13:26.    2Cor.  !  2.0,2  1-     1  ("or.  9:  IP.    2  Cor.  5; 

11:2?  I  '2.      11:12,30.     12:1—9.    Gal, 


'faithful,  by  any  of  his  own  works,  either  pre- 
'ceding   or    following    his   faith   in   Christ,   as 
'|)romised    to    him;     but   merely   by    faith    in 
'Christ,  or  the  merit  of  Christ   by  faith  impu- 
'ted   to   him  for  righteousness.     Therefore   all 
'his  children  become  his  children,  and  are  justi- 
'fied,  not  by  their  works,  either   preceding   or 
'following  their  faith;  but  by  faith  alone  in  the 
'same  Christ,   who  was   at  length  to  come;  ... 
'and  thuf.  they  are  at  present  justified,  and  shall 
'be  to  the  end  of  the  world.'  Beza. — The  ori- 
ginal seems  to  connect  the  words,  "according 
to  the  flesh,"  with  the  verb  "found."    "What 
shall  we  say,  that  Abraham,  our   father,   hath 
found  according  to  the  flesh.''"  and  some  would 
explain    it    exclusively    of    his    circumcision. 
'By  virtue  of  his  obedience  to  God's  command, 
'in  circumcising  his   foreskin.     (1   Cg7\  10:1.8. 
'...  2  Cor.  5:16.  ...  11  :]8.  ...  Phil.  3:3,4.)— In 
'this  the  Jews  had  the  greatest  confidence  of 
'being  acceptable  to  God,  •••  declaring  that  no 
'circumcised  Jews  go  to  hell.'     Whitby. — The 
apostle  had  doubtless  respect  to  these  arrogant 
prejudices  of  his  countrymen,  in  this  argument: 
but  if  circumcision   exclusively   had   been   in- 
tended; he   would  scarcely  have  allowed,  that 
Abraham  might  have  had  whereof  to  glory,  if 
he  had  been  justified  by  his  obedience  in  that 
single  instance,  and  not  by  his  faith.     It  may, 
therefore,  be  concluded,   tliat  all  those   formal 
and  proud    works,   however  distinguished,  by 
which  men  "born  of  the   flesh,"   but   not  ''of 
the  Spirit,"  in  every  age,  seek  justification  be- 
fore God,   were  intended,  by  the  words   "ac- 
cording to  the  flesh."     (Mors;.   Ref.  a — f. — 
Notes,  John  3:6.    2  Cor.  11:16—23.    Phil.  3: 
1—7.     1  Pef.  2:23— 25.)     Did  Abraham  find 
righteousness,    or  justification,    in    this   way.-* 
Surely  not:    why  then  should  any  man,  Avho 
allows  this,  seek  to  be  justified  by  such  works.'' 
— As  all  really  good  works  are  "the  fruits  of 
the  Spirit,"  and  none  else  are  called   "good 
works"  in  scripture,  at  least  in  the  New  Tes- 
tament: and  as  it  is  especially  the  office  of  the 
Holy  Spirit,   to  convince  men  of  sin,  and   to 
glorify  Christ:  it  may  be  indisputably  inferred, 
that  "the  fruits  of  the  Spirit"   are   never  ex- 
pressly and   allowedly  depended  on   fir  justifi- 
cation.    (Notes,  John  \Q:^—\\.     Gal.   5:1  — 
6,22—26.  Eph.  2:4— 10.)— Yet,  even  the  prop- 
osition, 'Good  works  are  the  fruits  of  faith,  and 
'follow  after  faith,'  in  Christ;  though  a  general 
truth,  may  admit  of  some  exception,   in  such 
cases  as  that  of  Cornelius.     (Note,  Acts  10:1, 
2.)__<This   interrogation,   being   not   formally 
'answered,  must  be  taken  as  an  answer  to  it- 
'self:  "What  do  we  say.?  that  Abraham  found 
'according  to  the  flesh.?""     No,  certainly  he  did 
'not.'  Hammond. — No  Jew  would  deny,   that 
Abraham  was  at  least  one  of  the  most  eminent 
servants  of  God,   mentioned   in   scri])ture:  if 
therefore  any  of  them   had  been  justified   by 
works,  it  might  be   supposed  that  he  belonged 
to  that  company.     And  if  this  had  indeed  been 
the  case,   he  would  have  had   some  ground  of 
glorying   above  others,   Avhich   was     contrary 
to  the  doctrine  before  taught:   (Note,  3:27,28.) 
but,  in  fact,  however  distinguished  he  had  been 
in  various  respects,  he  had  really  nothing  to 


6:13,14.     Eph.  2:9. 
f  Gen.  12:12,13,18,20.20.9—13. 

.Insh.  21:2.     1  Cor.  1:29.     4:7. 

Gal.  3:22. 
g  9:17.     10:11.     11:2.     Is.  8:20. 


Mark  12:10 

.    J 

jm. 

4:5. 

2  i  et 

1-20,21. 

Ii  Gen.  15:6. 

Gal 

5:fi— a. 

Jam 

2:23. 

i   5,9,11,22— 

25. 

rs 

106:31. 

31 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


boast  of  in  the  presence  of  God,  being  a  sin 
ner  saved  by  grace,  througii  faith,  even  as 
other  men.  For,  not  to  argue  from  the  years 
which  had  preceded  his  calHng,  the  original 
source  of  his  being  made  to  differ  from  his  for- 
mer neighbors,  or  the  failures  in  his  subsequent 
obedience,  and  even  in  his  faith;  (Notes,  Gen. 
12:11—16.  20:1—6,9—13.  Josh.  24:2.)  it 
was  evident  from  express  scripture,  that  "he 
believed  God,  and  it  was  counted  to  him  for 
righteousness."  {Marg.  Ref.  g — i. — Note, 
Gen.  15:5,6.)  The  promise  of  God,  his  per- 
fections as  engaged  to  perform  it,  and  the 
promised  Seed  through  whom  the  blessings 
were  bestowed,  Avere  the  objects  of  his  faitli 
this  formed  his  relation  to  the  Messiah,  and  in 
terested  him  in  the  righteousness  which  the 
Messiah  had  engaged  to  perform;  and  there- 
fore his  faith  was  imputed  to  him  for  righteous- 
ness, as  he  thus  received,  and  was  made  par- 
taker of  that  "righteousness  of  God,  which  is, 
by  faith  of  Jesus  Christ,  unto  all  and  upon  all 
that  believe:"  (iVo/e,  3:21— 26,  v.  22.)  so  that 
he  was  accepted,  and  dealt  with,  as  if  he  had 
personally  satisfied  divine  justice,  and  perfectly 
answered  all  the  demands  of  God's  holy  law. 
But,  if  Abraham,  though  highly  distinguished 
among  men,  bad  no  ground  of  glorying  be- 
fore God;  much  less  had  his  posterity  any 
ground  of  glorying  in  him  as  their  father, 
while  they  refused  to  walk  in  his  steps. — Thus 
the  apostle,  by  this  single  example,  struck  at 
J  the  very  root  of  their  national  vain  confidence, 
in  Abraham  as  their  father,  in  circumcision, 
and  in  the  law  of  Moses.  (Notes,  Gal.  3:6 — 
14.  Heh.  11:11—19.  Jam.  2:21—24.) — Abra- 
ham believed,  &c.  (3)  The  quotation  is  from 
the  LXX,  Gen.  15:6. 

As  pertaining  to  the  flesh.  (1)  Kara  auqxa. 
1 :3.  1  ;1,4,5,13.  9:3.  ^c<s  2:30.  1  Cor.  10:18.  2 
Cor.  5:16.  10:2.  11:18.  Ga?.  4:23,29.  Phil. 
3:3.— Hath  found.]  'EvQi]y.evni.  10:20.  Matt. 
7:7,8.  John  1 :46.— Whereof  <o  glory.  (2) 
Kuv/7iua.  1  Cor.  5:6.  9:15,16.  2  Cor.  1:14. 
5:12.9:3.  Gal.  6:4.  PAi7.  1 :26.  2:16.  Heb. 
3:6.  Kuv/ijaiQ-  See  on  3:27. — It  was  count- 
ed. (3)  Ekoyia&i^.  4—6,8—11,22—24.  2:26. 
3:28.  6:11.  8:18,36.  Gal.  3:5.  2  Tim.  4:16. 
Heb.  11:19.  Jam.  2:23.— Gen.  15:6.  Sept. 

4  Now  ^  to  him  that  worketh  is  the  re- 
ward not  reckoned  of  grace,  but  of  debt. 

5  But  '  to  him  that  worketh  not,  but 
'"  beheveth  on  him  that  justifieth  »  the  un- 
godly, °  his  faith  is  counted  for  righteousness. 

Note. — From  the  example  of  Abraham,  the 
apostle  observed,  that  "to  him"  (if  there  were 
any  such  among  men,)  who  "worked"  the  full 
measure  required  bv  the  law,  the  reward  must 
be  adjudged,  as  a  debt  due  to  him  by  the  terms 
ot  that  covenant:  (Marg.  Ref.  k.—JSfote,  Luke 
10:25—29.)  whereas  it  was  obvious,  that  it  was 
adjudged  to  Abraham  of  grace,  as  unmerited, 
seemg  "his  faith  was  imputed  to  him  for  right- 
eousness:" and  this  was  the  universal  case  of 
believers.  For  "to  him  who  worketh  not,  but," 
conscious  that  he  can  advance  no  claim  of  th'is 
kind  to  the  desired  reward,  comes  as  a  sinner 
and  "believeth  on  him  who  justifieth  the   un- 

k  9:32.   n:H.35.    Mitt.  20:1— IH.  I       9—14.     Phil    39 
1   24.2.5.    3:22.    5  1.2.    10  3,9,10.     m  21.    2:26—30.  8:30—31    I,,h„ 
Acta  13:J8,S9.  Gal.  2:16,17.   3:         5:21.     Gal.  3:8. 

32  \ 


godly,  his  faith  is  counted  for  righteousness.-' 
jMarg.  Ref.  1 — n.)  This  imputation  of  faith 
is  not  because  of  its  own  excellency,  or  wor- 
thiness as  a  good  work;  but  as  it  refers  the 
Sovereign  Judge  for  payment  to  the  accepted 
righteousness  and  atonement  of  his  Son:  even 
as  the  receipt  of  a  scrap  of  paper,  intrinsically 
not  worth  a  farthing,  in  the  form  of  a  draft 
upon  a  creditable  banker,  is  entered  in  the  mer- 
chant's book,  for  a  considerable  sum  of  money, 
as  if  it  had  been  paid  in  cash.  The  man, 
"who  worketh  not,"  will  indeed  diligently  use 
appointed  means  of  grace,  earnestly  and  perse- 
veringly  repent,  forsake  sin  with  decision,  and 
conscientiously  perform  his  several  duties,  and 
even  become  "zealous  of  good  works:"  yet  he 
"worketh  not"  at  all,  with  an  aim  or  expect:i- 
tion  of  obtaining  righteousness  in  this  way, 
which  he  knows  to  be  absolutely  impossible. 
He  comes  to  God,  as  "the  Justifier  of  the  un- 
godly," that  he  may  obtain  "the  gift  of  right- 
eousness by  faith,"  of  free  grace,  through  the 
merits  of  the  divine  Surety.  He  is  not  indeed 
absolutely  "ungodly"  at  the  time  of  his  justifi- 
cation; for  his  humiliation,  submission,  and 
faith,  are  effects  of  regeneration;  which  is  the 
source  of  all  "godliness"  in  a  fallen  creature. 
Yet  he  is  justified,  as  "ungodly"  in  himself,  in 
strict  justice,  and  according  to  the  law:  he 
comes  for  the  blessing  as  "ungodly:"  God 
makes  no  account  of  any  thing  in  justifying 
him,  except  his  faith  as  forming  his  relation  to 
Christ;  and  the  man  has  no  respect  to  any  thing 
else  himself,  in  expecting  that  blessing.  Nay, 
the  justified  believer,  whatever  his  holiness  or 
diligence  may  be,  never  works  for  this  pur- 
pose; and  he  still  comes  before  God  as  "un- 
godly," in  this  respect,  still  depending  on  "the 
righteousness  of  God  by  faith  in  Christ,"  as 
his  only  hope;  though  his  good  works  are  evi- 
dences of  the  sincerity  of  his  faith.  (Note, 
Phil.  3:8 — 11.) — Abraliam  several  years  be- 
fore, "by  faith,  obeyed"  the  call  and  command 
of  God;  and  therefore  could  not  be,  strictly 
speaking,  altogether  "ungodly,"  when  it  was 
said,  "He  believed  God,  and  it  was  counted  to 
him  for  righteousness:"  so  that  the  example  of 
Abraham  is  a  full  and  clear  refutation  of  the 
construction,  which  some  put  on  this  text,  that 
men  are,  altogether  and  in  every  sense,  ungod- 
ly and  unregenerate,  at  the  time  when  God 
justifies  them;  a  most  obnoxious  sentiment 
and  of  most  dangerous  tendency.  (Note,  Heh. 
1 1 :8— 10.)— '  "He  that  worketh,"  that  is,  who 
'hath  deserved  any  thing  by  his  work,  to  whom 
'is  opposed  "he  that  worketh  not;"  that  is, 
'who  brings  no  work,  for  Avhich  he  claims  a 
'reward ;  but  depends  on  the  gratuitous  promise 
'of  God.  But  this  indeed  is  spoken,  by  con- 
'cession,  in  a  similitude  taken  from  the  com- 
'merce  and  contracts  of  men:  for  otherwise, 
'  "who  hath  first  given.?  and  it  shall  be  render- 
'ed  to  him  agam."  '  Beza.  (Notes,  11:1 — 6, 
vv.  5,6,33-36.) 

The  reward.  (4)  '0  lua&oc.  Matt.  5:12,46. 
6:1,2,5,16.  10:41,42.  20:8.  Luke  10:7.  John 
4:36,  et  al. —  Of  grace.]  Kimx  -/(djir.  16. 
"According  to  grace." — Of  debt.]  h  <■  ,,  jo 
ocfeihjfui.  Matt.  6:1^.  Not  elsewhere.  ':rFt- 
keiTj;-    See  on  1:14. — The  ungodly.    (5)    'fov 


n   1:17,18.      S:U— S      .losh.   21:2. 
Zech.  3  3,4       1    Cor.  6:9—11. 


1  Tim.  M::— IS. 
o  5ee  on  3. 


A.  D.  61. 


CHAPTER  IV. 


A.  D.  61 


nfTcfji].  5:6.  1  Tim.  1:9.  1  Pet.  4:18.  2  Pet. 
•l:h.  3:7.   Jude  4,lb,  JaeGent.  See  on  1:18. 

6  Even  as  David  also  describeth  Pthe 
blessedness  of  the  man  unto  whom  ''  God 
imputeth  righteousness  '"without  works, 

7  Saying,  ^  Blessed  are  they  whose  ini- 
quities are  forgiven,  and  whose  sins  are 
covered. 

8  Blessed  is  the  man  '  to  whom  the  Lord 
will  not  impute  sin.         [p,-ucticai  ohscn'aiio„s.] 

Note. — In  like  manner,  David,  speaking  of 
those  among  men  who  were  peculiarly  happy, 
did  not  mention  or  intimate  any  thing  concern- 
ing those  Avho  had  never  sinned,  or  such  as  had 
done  works  to  cover  their  sins  and  to  justify 
themselves:  but  he  "described  the  blessedness 
of  the  man,  to  whom  God  imputeth  righteous- 
ness without  works,"  when  he  said,  "Blessed 
are  they  whose  iniquities  are  forgiven,"  and 
"whose  sins  are  covered."  {Marg.  Ref.  p — s. 
— Note,  Ps.  32:1,2.)  Not  that  forgiveness  of 
sins  is  equivalent  to  justification;  for  this  im- 
plies also  treating  a  man  as  righteous,  and  en- 
titled to  the  reward  of  eternal  life:  as  it  is  evi- 
ident,  in  all  human  transactions,  that  the  pardon 
of  a  criminal  is  very  distinct  from  giving  him 
the  title  to  an  estate.  But  God  always  imputes 
righteousness,  where  he  does  not  impute  sin: 
for  none  are  pardoned,  except  in  virtue  of  their 
relation  to  Christ  by  faith,  and  if  his  atoning 
blood  cover  their  sins,  his  righteousness  also 
justifies  their  persons.     (Note,  2  Cor.  5:18 — 

21,  V.  21.)  As  their  Surety,  he  suffered  for 
their  sins,  which  were  imputed  to  him;  and 
they  are  rewarded  and  made  lieirs  of  eternal 
life,  because  his  righteousness  is  imputed  to 
them.  'From  hence  the  expression  of  blotting 
'out  iniquity,  so  frequently  used  in  scripture, 
'may  be  understood;  that  is,  the  striking  it  out 
'of  the  account.'  Locke. — It  should  be  re- 
membered, that  the  inspired  apostle,  under  a 
clearer  dis])ensation,  expounds  the  words  of  the 
prophet;  not  the  prophet  the  words  of  the 
apostle.  We  must  therefore  understand  Da- 
vid, according  to  St.  Paul's  interpretation;  and 
not  the  reverse.  If  St.  Paul  meant  forgiveness 
exclusively;  why  should  he  add  the  clause, 
"imputeth  righteousness  without  works.'" 
(Note,  9— 1'2.)— Blessed,  &c.  (7,8)  Exactly 
from  the  LXX,  Ps.  32:1,2. 

The  blessedness.  (6)  Tor  fiay.aQiajuov.  9. 
Ga/.  4:15.   Not  elsewhere.   Maxugiog,  7 ,8.  14: 

22.  J\Iatt.5:3—ll.  Jlcts  <20:35.— Are  covered. 
(7)  En^HuXvffd-Tiaar.     Here  only  N.  T. 

9  Cometh  "  this  blessedness  then  upon 
the  circumcision  cnhj.,  or  upon  the  uncir- 
cumcision  also.-"  ^  for  we  say  that  faith 
was  reckoned  to  Abraham  for  righteousness. 

10  How  was  it  then  reckoned.''  when  he 
was  in  circumcision,  or  in  uncircumcision.'' 
J'  Not  in  circumcision,  but  in  uncircumcision. 


p  9.      Deut.  33 :2.:t.      Ps    1:1—3. 

112:1.     146:5,6.   Matt.  .5:3— 12. 

Gal.  3:8,9,14.     4:15.   Eph.  1:3. 
q  11,24.   1:17.  3:22.  5:18.19.  Is. 

45:24,25.  54:17.  Jer.  23:6.  33- 

16.     Dan.    9:24.      1  Cor.  1:30. 

2  Cor.  5:21.    Phil.  3:9.  2  Pel. 

1:1. 
r  3:20,21,27.     Eph.  2:3— 10.     2 

T  m.  1:9. 

Vol.  M. 


s    Ps.  .32:1,2.  51:8,9.  85:2.   130:3, 

4.    Is.  40:1,2.  Jer.  33:8,9.  Mic. 

7:18-20.     M.att.  9:2.    Liike  7: 

47:50. 
t    Is.   53:10—12.     2  Cor.  5:19— 

21.      Philem.  18,19.      1  Pet.  2: 

24.     3:18. 
II  3:29,30.  9:23,24.  10:12,13.   15: 

8—19.      Is.  49:6.      Lukf  2:82. 

Gal.  3:14,26— 23.  Eph.  2:11— 

5 


1 1  And  he  received  ^  the  sign  of  circum- 
cision, '-^  a  seal  of  the  ''  righteousness  of  the 
faith  which  he  had  yet  being  uncircumcised; 
that  he  might  be  '^  the  father  of  all  them  that 
believe,  though  they  be  not  circumcised, 
^  that  righteousness  might  be  imputed  unto 
them  also; 

12  And  the  father  of  circumcision  ^  to 
them  who  are  not  of  the  circumcision  only, 
but  who  also  \^alk  *"in  the  steps  of  that  faith 
of  our  father  Abraham,  which  he  had  being 
yet  uncircumcised. 

Note. — The  Jews  not  only  supposed  that 
righteousness  was  by  works,  but  that  the  privi- 
leges of  God's  people  were  inseparably  connec- 
ted with  circumcision:  tlie  apostle  therefore 
next  inquired,  whether  "the  blessedness,"  of 
which  he  was  speaking,  was  vouchsafed  to  cir- 
cumcised persons  exclusively,  or  to  the  uncir- 
cumcised also.-*  This  might  be  readily  decided 
by  the  case  of  Abraham.  At  what  time  "was 
faith  imputed  lo  him  for  righteousness?"  The 
answer  was  undeniable;  for  it  appeared,  from 
the  scripture  before  cited,  that  he  was  justified 
at  least  fourteen  years  before  he  was  circum.cis- 
ed;  the  former  liaving  been  some  time  before 
Ishmael's  birth,  the  other  when  Ishmael  was 
thirteen  years  of  age.  (Notes,  Gen.  15:5,6. 
16:1 — 3.  17:23 — 27.)  It  was  therefore  mani- 
fest, that  circumcision  was  not  necessary  in 
order  to  justification:  and  indeed  Abraham  re- 
ceived from  God  circumcision,  to  be  an  out- 
ward sign  of  the  grace  given  him,  and  "a  seal 
of  the  righteousness  of  faith"  imputed  to  him, 
when  he  was  in  uncircumcision.  (Marg.  Ref. 
y_b.— iVofes,  Gen.  17 :9— 13.)  This  language 
fully  proves  that  circumcision  sealed  spiritual 
blessings  to  Mraham  personally,  as  the  out- 
ward seal  of  the  covenant  of  grace,  and  the 
emblem  of  sanctification,  however  it  might 
otherwise  be  applied  or  misunderstood.  'This 
'seems  an  incontestable  proof,  that  circumcis- 
'ion  was  the  seal  of  the  covenant  of  grace,  and 
'not  merely  of  temporal  promises;  and  conse- 
'quently  obviates  the  most  considerable  objec- 
'tion,  that  hath  ever  been  urged  against  infant- 
'baptism.'  Doddridge.  (Notes,  Heb.  6:\3— 
20.) — This  seal  was  also  a  pledge  to  Abraliam, 
of  the  performance  of  the  promise  respecting 
his  seed,  esj)ecially  his  spiritual  seed  of  true 
believers.  (Note,  1 — 3.)  It  is  manifest,  that 
he  was  justified  bef)re  he  was  circumcised  :  and 
this  was  expressly  ordered,  for  this  end,  "that 
he  might  be  the  father  of  all"  those  believers, 
who  should  have  the  circumcision  of  the  heart, 
but  not  the  circumcision  of  the  flesh,  that  they 
might  inherit  all  his  blessings;  especially  "that 
righteousness  should  be  imiiuted  to  them"  also: 
(Notes,  Gal.  3:6—14,26—29.)  and  he  Avas  af- 
terwards circumcised,  "that  he  might  be  the 
father  of  the  circumcision  also;"  not  merely 
the  natural  progenitor  of  the  nation  of  Israel, 
but  the  spiritual  father  of  all  believers  among 


13.     3:8.     Col.  3:11. 
3t  See  on  3. 
y  Gen.  15:6.  17:10.  1  Cor.  7:18, 

19.      Gal.  5:6.     6:1.5. 
z  Gen.  17:11.    Ex.  12:13.    31:13, 

17.     Ez.  20:12,20. 
a  2:28,29.       Deut.  30:6.     2  Cor. 

1:22.     Eph.  1:13.     4:30.    Rev. 

9:4. 
b  13.     3:22.    9:30.  10:6.  GaL    5: 


5.       Phil.  .';:9.     Ileb.   11:7.     2 

Pet.  1:1. 
c  12,16-18.      9:6.       Malt.  8:11. 

I.uke  19:9.     Gal.  3:7,29.  ti:16. 
d  See  on  6. 
c  9:6,7.       Matt.  3:9.       Lute  16: 

23—31.     Jolin   8:39,40.     Gal. 

4:22—31. 
f  Joli  3.;:11.    Prov.2:20.     CanL 

1:8.  2  Cor.  12:18.  1  Pet.  2:21. 

[33 


A.  D.  61, 


ROMANS. 


A.  D.  61 


them,  who  walked  after  the  example  of  his 
obedient  faith,  which  he  had  before  circumcis- 
ion, but  most  of  them  subsequent  to  it;  that  it 
might  be  to  ihem  "the  seal  of  the  righteous- 
ness of  faith;"  though  not  to  those,  vvlio  had 
only  the  outward  sign,  without  the  inward 
grace    signified    by  it.       (jMarg.   Ref.   c — f. — 

Note  2:25 29.) 

Aleaf.  {\\)'l^(f^ouyi8n.  1  Cor.  9:2.  2  Tim. 
2:19.  liev.  b:\,'i,b,^.  6:1,  et.  al.  JSq^QuyiCo), 
15:28.  .Ma/L  27:66.  JoAn  3:33.  6:27.  Rev. 
10:4.  20:3.  11:\0.—  Walk.  (12)  2:101/801. 
See  on  ^cts  21  :'24.—  The  steps.]  Totg  ixveat.. 
2  Cor.  12:18.  1  Pet.  2:21.  Not  elsewhere 
N.  T.  Deut.  11:24.  Ps.  18:36.    Sept. 

13  For  s  the  promise  that  he  should  be 
the  heir  of  the  world,  was  not  to  Abraham, 
or  to  his  seed, ''  through  the  law,  '  but  through 
the  righteousness  of  faith. 

J^ote. — "The  world"  cannot  here  mean  the 
land  of  Canaan,  which  is  never  so  called :  but 
"in  Abraham  and  his  Seed  all  the  nations  of 
the  earth  are  blessed."  (Notes,  Gen.  12:1—3, 
V.  3.  Gal.  3:15 — 18.)  Abraham  was  the  root 
and  specimen,  of  all  that  multitude  all  over  the 
earth,  on  whom  tlie  most  valuable  blessings 
would  be  conferred,  and  who  may  be  said  to  be 
"heirs  of  the  world."  He  was,  as  it  were,  the 
repository,  in  whom  all  these  blessings  were 
first  laid  up  for  their  advantage;  and  also  the 
progenitor  of  Christ,  "the  King  of  kings  and 
Lord  of  lords,"  and  "Heirof  all  things."  {Marg. 
Ref.— Notes,  1  Cor.  3:18—23.  Heb.  1:5—7. 
Rev.  5:8—10.  11:15—18.  19:11—16.)  This 
distinction  was  not  given  to  Abraham  through 
ihe  law,  for  that  was  not  promulgated  till  long 
after;  nor  to  his  posterity  as  under  the  law,  for 
multitudes  of  theni  would  be  excluded  for  their 
sins,  especially  for  unbelief:  but  it  was  given 
t,o  him,  through  "the  righteousness  of  faith," 
and  they  were  the  true  seed,  who  partook  of 
that  same  distinction. 

The  righteousness  of  faith.']  JtxaiocTvvTjg 
mcFMC.  11.  9:30.  10:6.  Gal.  5:5.  Phil.  3:9. 
Heh.  \\:\1.— Notes,  9:30—32.  10:5—11.  Gal. 
5:1—6.  Heh.  11:7. 

1 4  For  '^  if  they  vvhirh  are  of  the  law  he 
heirs,  faith  is  '  made  void,  and  the  promise 
made  of  none  effect. 

15  Because  "^  the  law  worketh  wrath:  for 
"  where  no  law  is,  there  is  no  transgression. 

16  Therefore  it  is  °  of  faith,  that  it  might 
'be  by  grace;  to  the  end  p  the  promise  might 
be  sure  to  all  the  seed:  not  to  that  only 
which  is  of  the  law,  1  but  to  that  also  which 
is  of  the  faith  of  Abraham,  who  is  '  the  fa- 
ther of  us  all; 

17  (As  it  is  written,  "  I  have  made  thee 
a  .father  of  many  nations,)  *  before  him 
whom  he  believed,  even  God,  *  who  quick- 
eneth  the  dead,  "  and  calleth  those  things 
which  be  not  as  though  they  were: 

g  Gen.  12:3.  17:4,5,16-  22:17,18. 

28:14.  49:10.   Ps.  2:8.  72:11. 
h  Gal.  3:16—13,29. 
i  See  on  11. 
k  16.  Gal.  2:21.    3:18—24.   5:4. 

Phil.  3:9.  Heb.  7:19,28. 
1  3-31.  Num.  30:12,15.    Ps.  119: 

34] 


126.  Is.  55:11.  Jer.  19-7 
m  3:19,20.  5:20,21.  7:7— II.  John 

15:22.  1  Cor.  15:56.    2  Cor   3- 

7—9.     Gal.   3:10,19.     1    John 

3:4. 
n  2:12,13.  5:13. 
o  6:24—26.    5:1.    Gal.  3:7—12, 


Note. — The  apostle  further  aro-ned  that  if 
all  they,  and  they  only,  who  were  under  the 
law,  were  heirs;  "faith,"  which  the  scripture 
assigned  as  the  immediate  cause  of  Abraliam's 
justification,  would  be  made  ineffectual.  'It  is 
'made  void  to  them,  who  are  not  of  the  law, 
'because  then  they  cannot  by  it  be  made  heirs: 
'and  it  is  also  made  void  to  them  that  are  of  the 
'law;  because  they  were  heirs  before,  and  may 
'still  be  so  without  it.  (15)'  Whitby.  Indeed, 
whether  the  law  of  reason,  or  tradition,  (under 
which  Abraham  was,)  or  the  law  of  Moses,  be 
considered;  instead  of  giving  any  man  an  in- 
terest in  the  promises  of  God,  it  must  necessa- 
rily expose  him  to  condemnation.  For  "the  law 
worketh  wrath,"  by  showing  that  every  trans- 
gressor is  exposed  to  the  righteous  indignation 
of  God:  and  the  clearer,  the  more  copious,  and 
the  more  express  the  law  is,  the  more  numer- 
ous, evident,  and  aggravated  must  his  trans- 
gressions appear.  If  a  man  could  possibly  be 
without  any  law,  he  would  not  be  arraigned 
and  condemned  as  a  criminal:  for,  as  "sin  is 
the  transgression  of  law,"  no  transgression 
could  in  that  case  be  charged  upon  him,  who  is 
under  no  law.  (Marg.  Ref.  k — n. — Notes,  3: 
19,20.  5:20,21,  v.  20.)  But,  as  this  cannot  be 
the  case  of  any,  all  men  are  liable  to  condem- 
nation: (Note,  5:12 — 14.)  for  every  man's  rule 
"worketh  wrath"  against  him  for  acting  con- 
trary to  it;  till  he  flees  for  refuge  to  Christ, 
who  saves  all  believers  from  the  condemnation 
of  the  law,  though  not  from  their  obligation  to 
obey  it.  (Notes,  3 -.d— 26.  Ga/.  3:10— 14,19— 
22.)  As  therefore  God  intended  to  give  multi- 
tudes of  transgressors  a  title  to  the  promised 
blessings:  so  he  appointed  it  to  be  "by  faith, 
that  it  might  be  of  grace,"  in  order  to  ensure 
it  to  all  the  seed  of  Abraham,  even  to  all  who 
should  ever  be  made  partakers  of  "like  precious 
faith  with"  him;  not  only  to  those  who  lived 
under  the  law  of  Moses,  but  to  all  others 
throughout  the  earth,  and  in  every  age  of  the 
world.  This  accorded  to  the  promise,  that  "God 
had  made  Abraham  the  father  of  many  nations," 
Several  nations  indeed  naturally  descended  from 
him;  (Note,  Gen.  12:1 — 3.)  yet  this  i)romise 
had  a  far  nobler  and  more  sublime  accomplish- 
ment, in  the  immense  multitudes  from  all  na- 
tions, who  have  been,  are,  and'  hereafter  shall 
be,  made  partakers  in  the  blessings  first  con- 
ferred on  him,  in  behalf  of  himself,  and  of  all 
that  should  be  accounted  his  children  by  a  liv- 
ing faith.  (Marg.  hef.  o — r.)  This  was  the 
case,  before  that  God  in  whom  Abraham  be- 
lieved as  to  the  relation  of  the  whole  church  to 
him:  for  God  not  only  quickens  the  dead  in  sin, 
and  so  raises  up  children  to  Abraham  from  the 
nations  which  were  dead  in  their  idolatry  and 
iniquity;  but  "he  calleth  those  things  which  be 
not,  as  though  they  were;"  and  so  had  all  the 
unnumbered  millions  of  future  believers,  as  it' 
were,  present  before  him,  in  respect  of  his  fore- 
knowledge and  predetermination,  when  he  made 
the  promise  to  Abraham;  and  considered  him 
as  the  father,  and  them  as  the  family,  to  whom 
the  inheritance  of  the  blessings   was  ensured 


22.  Eph.  2:5,8.  Tit.  .3:7. 
p  Heb.  6:13—19.  fi  Pet.  1:10. 
q  See  on  1 1 . 
r  9:8.  Is.  51:2. 
s  Gen.  17:5,16,20.  25:  28:3.  Heb. 

11:12. 
*  Or,  like  unto  him.  3:29. 


t  2.  8:11.  Matt.  3:9.  John  5:21, 
25.  G:63.  1  Cor.  15:45.  Eph. 
2:1—5.   1  Tim.  6:13. 

u  8:29,30.  Is.  43:6.  44:7.  49:12. 
55:12.  Arts  15:18.  1  Cor.  I: 
28.  Heb.  11:7.  1  Pet.  2:10.  2 
Pet.  3:8. 


A.   D.  61, 


CHAPTER  IV 


A.  D.  61. 


throufjh  faith.  (Mai'g.  lief,  s— ii. — Notes,  8: 
i28— 31.  Mat/.  3:1— 10.  Ads  15:13—18,  v.  ]8. 
Ca/.  3:26— 09.  Heh.  6:13— ^0.)— I  have  made, 
&c,.  (17)   Exactly  from  the  LXX,  Gen.  17:5. 

Is  made  void.  (14)  Ktyt^fi'iriu.  1  Cor.  1: 
17.  9:15.  2  Cor.  9:3.  Phil.  2:7.  A  xfjoc, 
vacuus,  1  Coj*.  15:10. — Made  of  none  effect.] 
KuTijoyijua.  See  on  3:3. —  Worketh.  (15)  7v«- 
TFQya'Cf-Tia.  See  on  2:9. — A^o  /ate  ts.]  Ofx  fc,i 
vo(iog,  13.  2:12.  'A'o/'Ol:  is  used  by  St.  Paul 
'of  every  rule  of  life,  of  every  revelation,  espe- 
'cially  of  tlie  Mosaic  law.  The  various  senses 
'then,  of  this  word,  are  calculated  to  produce 
'perplexity.  ...  Our  English  version,  by  having 
'almost  constantly  said  "the  law,"  whatever 
'be  the  meaning  of  m^in;  in  the  original,  has 
'made  this  most  difficult  epistle  still  more  ob- 
'scure.'  Bp.  Middleton. — When  without  the 
article,  it  is  commonly  used  for  law  in  general, 
or  rule  of  conduct  whatever  it  be:  when  with 
the  article,  of  the  Mosaic  law.  Yet  this  rule 
has  several  exceptions,  which  the  context  alone 
can  fully  decide. — Transgression.]  fluQuOa- 
aig.  See  on  2:23. —  Who  quickeneth.  (17) 
Tii  loioTToisi'To;.  8:11.  1  Cor.  15:45.  See  on 
John  5:21. 

18  Who  ■''against  hope  believed  in  hope, 
that  he  might  become  the  father  of  many 
nations;  according  to  that  which  was  spok- 
en, 5"  So  shall  thy  seed  be. 

19  And,  ^  being  not  weak  in  faith,  ''he 
considered  not  his  own  body  now  dead, 
when  he  was  about  an  hundred  years  old, 
neither  yet  the  deadness  of  Sarah's  womb: 

20  He  ''  staggered  not  at  the  promise  of 
God  through  unbelief;  '^  but  was  strong  in 
faith,  giving  glory  to  God; 

21  And  being  "^  fully  persuaded,  that  what 
he  had  promised  ®  he  was  able  also  to  per- 
form. 

22  And  therefore  *'it  was  imputed  to  him 
for  righteousness. 

Note. — The  nature  and  energy  of  Abraham's 
faith  are  next  stated.  He  believed  the  testi- 
mony of  God,  and  expected  the  performance  of 
his  promise,  when  the  case  seemed  hopeless,  or 
"beyond  hope;"  and  when  there  was  nothing 
to  oppose  to  the  most  formidable  objections,  and 
apparent  impossibilities,  but  the  sure  testimony 
and  faithful  promise  of  God.  He  confidently 
hoped  to  become  the  lather  of  many  nations, 
naturally  in  his  posterity,  and  spiritually 
through  Christ,  who  Avas  to  descend  from  him; 
because  God  had  said,  that  his  seed  should  be 
innumerable  as  the  stars  of  heaven.  {Marg. 
lief.  X,  y. — Note,  Gen.  15:5,6.)  Yet  many 
years  had  elapsed,  since  the  same  promise,  for 
substance,  was  given;  and  he  still  continued 
without  any  child  by  Sarah,  to  whose  offspring 
the  promise  was  restricted.  {Note,  Gen.  15:2, 
3.)  She  had  been  barren  all  her  younger  years, 
and  was  then  become  incapable  of  bearing  chil- 


X   19.    5:5.   R:2-t.    Uuih  1:11  —  13. 

Prov.  13:12.     Ez.  37:11.   Mnrk 

5:35,36.     Luke  1:18.     Acts  27: 

20.25. 
V  Oen.  1S:S,B. 
i  2>.2I.  14:21.  Matl.  6:30.  8:28. 

I4:,ni.  Mark  9:23,24.  .John  20: 

27,28. 
I  Gen.  17:17.    18:11—14.     lleh. 

11:11—19. 


b  Num.    11:13—23.    2    Kings  7: 

2,19.     2  Chr.  20:15—20.      Is. 

7:9.    Jer.  32:16— 27.     Luke  1: 

13,45. 
c  Is.  35:4.      Dan.    l0:19.     11:32. 

II.i!;.  2:4.  Zerh.  8:9,13.   1  Cur. 

16:13.     2  Cor.  12:10.    Epii.  6: 

10.  2  Tim.  2:1. 
d  8:,38.  2Tim.  1:12.  Heh.  11:13. 
e  14:4.     Gen.  Ii;:l4.     Ps.  115:3. 


dren,  according  to  the  common  course  of  na- 
ture; and  Abraham  was  now  grown  old  and 
unlikely  to  have  any.  (Notes,  Gen.M:b — 8, 
17.  1S':9— 12.)  But"  though  tried  by  such  long 
delays,  and  discouraged  by  such  immense  diffi- 
culties, he  did  not  weakly  "stagger  at  the  prom- 
ise through  unbelief;"  he  did  not  hesitate  most 
confidently  to  expect,  that  God  would  be  as 
good  as  his  word:  and  being  marvellously 
strengthened  in  faith,  he  gave  glory  to  God, 
and  honored  all  his  perfections,  by  a  lull  assur- 
ance that  he  was  able  to  perform  what  he 
had  promised:  and  therefore  "his  faith  was  im- 
puted to  him  for  righteousness."  That  is,  hi,': 
faith  was  thus  approved  to  be  genuine,  meet  to 
form  the  relation  between  him  and  the  pre- 
dicted Redeemer;  and  thus  it  marked  him  out 
as  a  proper  person,  to  be  justified  by  the  ever- 
lasting righteousness  which  the  INIessiah  would 
introduce.  {Marg.  Ref  z — f. — Notes,  Gen.  17: 
17.  Heh.  ll:ll'^12.)— It  is  evident  from  the 
whole  context,  that  Abraham's  faith  did  not 
justify  him,  by  its  own  merit  or  value,  but  as 
interesting  him  in  Christ:  for,  though  the  sin- 
cerity of  his  faith  was  manifested  on  this  occa- 
sion, he  had  actually  been  justified  long  before; 
and  his  example  would  not  in  any  way  aptly 
illustrate  the  Christian's  justification  by  the 
righteousness  of  Christ,  and  not  by  that  of  his 
own  faith,  if  we  do  not  thu.s  understand  it. — A 
very  common  perversion  of  this  passage  must 
not  pass  ijnnoticed.  Many  speak  of  "hoping 
against  hope;"  not  that  God  will  fulfil  his  prom- 
ises to  believers,  notwithstanding  all  difficulties 
and  improbabilities;  but  that  themselves  are 
believers  and  shall  be  saved,  contrary  to  the 
evidence  of  their  tempers  and  lives:  and  this  is 
often  the  grossest  presumption  and  fanaticism 
imaginable,  though  sometimes  in  a  measure 
countenanced  by  those  who  are  not  aware  of  its 
tendency. — So  shall,  &c.  (18)  From  the  LXX, 
but  it  accords  to  the  Hebrew.   {Gen.  15:5.) 

Against  hope.  (18)  Uuq'  ei.nidu.  ''Beyond 
hope."  14:5.  Luke  3:13.  13:2,4.  1  Cor.  3:11. 
Gal.  1:8.  Heb.  11:11.— Dead.  (19)  iTfpexQb}- 
^evov.  Col.  3:5.  Heb.  11:1-1.— The  deadness.] 
Trjv  vey.Qoiaiv.  2  Cor.  4:10.  Not  elsewhere.-He 
staggered  not.  (20)  Ov  diexQid^i;.  14:28.  See  on 
Matt.  'il:21.— Was  strong.]  Eridin'^fiMi^/j. 
Acts  9:22.  Eph.  6:10.  Phil.  4:13.  1  Tim.  1: 
12.  ^  Tim.  4:17.  Heb.  11:34.— Being  fully 
persuaded.  (21)  n'Ai]Qoq>oQijdeig.  14:5.  See 
on  Luke  1:1.  Notes,  1  Thes.  1:5—8.  Heb. 
6:11,12. 

23  Now  ^it  was  not  written  for  his  sake 
alone,  that  it  was  imputed  to  him; 

24  But  for  us  also,  to  whom  it  sliall  be 
imputed,  ''  if  we  believe  on  him  that  raised 
up  Jesus  our  Lord  from  the  dead; 

25  Who  '  was  delivered  for  our  offences, 
^  and  was  raised  again  for  our  justification. 

Note. — The  history  of  Abraham,  and  of  his 
justification,    "was   not   written    for  his   sake 


Jer.    32:17.27.       Matt.    19:26. 

I.iike  1:37.  2  Cor.  9:8. 
f  See  on  3.6. 
e,  15:4.  1   Cor.  9:10.    10:6,11.    2 

Tim.  3:lfi,I7. 
Ii  10:9,10.   Epfi.  l:lf;— 20.    Heh. 

13:20,21.   1  Pet.  1:21. 
i  3  25.  5:6—8.    8:3,32.    Is.  53:5, 

6,10—12.  Dan.  9:24,26.   Zoch, 


13:7.  Mall.  20:28.  1  Cor.  15: 
3,4.  2  Cor.  5:21.  G?\.  1:4.  0: 
13.  Efih.  5:2.  Tit.  2:14.  Heh. 
9:28.  I  Pet.  1:18.19.  2:-:4.S:JiJ. 
1  .John  2:2.  4:9,10.  Rev.  1:5. 
5:9.  7:14. 
k  8:33.34.  1  Cor.  15:17.  Ileb. 
4:14—16.  10:12—14.  1  Pet.  1: 
21. 


[35 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


alone,"  or  merely  to  honor  his  memory;  as  he 
had  been  dead  long  before  Moses  recorded  it: 
but  it  was  intended  for  the  instruction  of  man- 
kind in  all  future  generations;  and  of  those  es- 
pecially to  whom  the  gospel  should  be  preach- 
ed. If  indeed  they  believed  in  that  God,  Avho 
had  raised  Jesus  from  the  dead,  and  who  was 
able  to  fulfil  his  largest  promises,  their  faith 
would  be  "imputed  to  them  for  righteousness," 
even  as  that  of  Abraham  had  been:  for  this 
faith,  if  genuine,  would  form  a  relation  between 
them  and  the  Lord  Jesus,  and  give  them  an  in- 
terest in  his  righteousness,  atonement,  and  in- 
tercession. For,  as  Jesus  had  been  delivered 
up  to  death,  by  man  as  a  criminal,  but  by  the 
Father  as  a  sacrifice  for  the  offences  of  his  peo- 
ple; so  "he  had  been  raised  again  for  their  jus- 
tification." {Marg.  Ref.— Notes,  8:.<?2— 34.  1 
Cor.  15:12—19.  Heb.  l.S:20,21.)  He  was 
thus  perfectly  justified  from  the  charges  brought 
against  him,  and  the  acceptance  of  his  righte- 
ousness and  redemption  was  demonstrated :  and 
in  this  all  his  people  were  interested;  this  justi- 
fication of  the  Surety  was  eventually  effectual 
for  the  justification  of  all  those  who  were  rep- 
resented by  him,  to  which  privilege  every  one 
is  actually  admitted  when  he  truly  believes  the 
testimony,  and  embraces  and  relies  on  the  prom- 
ises of  God,  according  to  the  gospel.  {Notes, 
John  5:24—27,  v.  2T.  1  Pet.  1 :17— 21.  1  John 
5:9—12.) 

If  we  believe.  (24)  Toi;  mgevacrir.  "Who 
do  believe." — Delivered.  (25)  naoedod^tj.  8: 
32.  Acts  3:13.  Eph.  5:25.  1  Pet.  1:23.— 
For  our  justification.]  yfia  iijv  Sikuidktiv. 
"In  order  to  our  justification."  5:18.  Not 
elsewhere. 

PRACTICAL  OBSERVATIONS. 

V.  1—8. 
No  mere  man,  since  the  fall  of  Adam,  could 
ever  "find"  any  thing  but  death  by  his  own 
works;  and  the  history  contained  in  the  scrip- 
tures, with  the  confessions  of  the  best  of  men, 
proves  that  all  who  have  been  saved,  escaped 
condemnation  and  obtained  heaven  by  "faith 
being  imputed  to  them  for  righteousness." — In 
all  controversies  we  should  inquire,  "What  say 
the  oracles  of  God.?"  These  uniformly  teach, 
that  the  reward  is  not  assigned  to  a  man  for 
working,  as  "a  debt;"  but  through  believing, 
as  "of  grace."  None  can  sincerely  pray  for 
this  blessing,  till  he  c^ase  from  working  in  or- 
der to  justify  himself:  and  indeed  no  man  per- 
forms good  Avorks  from  pure  principles,  till  he 
learns  to  beHeve  "in  him  who  justifieth  the  un- 
godly." Yet  at  the  same  time  no  true  believer 
will  neglect  "working,"  in  order  to  glorify  God, 
to  do  good  to  men,  and  to  make  his  own  calling 
and  election  sure;  because  he  delights  in  the 
commandments  of  God,  and  "hungers  and 
thirsts  ai'ter  righteousness." — Man's  felicity 
consists  in  the  favor  of  God,  which  can  belong 
to  none  of  our  fallen  race,  except  the  pardoned 
siimer;  and  the  forgiveness  of  sin,  and  the  im- 
putation of  "righteousness  without  works," 
are  vouchsafe<l  entirely  through  the  obedience 


%  ').I3.   1:17.  3:22,2fi— 2'>,3 >.    4; 

5  24,2.5.  9:3).  10:10.  fhil)  2:4. 

John  3:1(:— 18.   5:24.    Acts  13: 

38,39.  (jal.  2:16.   3:11—14,25. 

a  4— €.  Phil.  3.9.  .lam.  2:23— 

26'. 
'.  10.  10:15.    Job  22:21.    Ps.  35: 

8-10.  I?.  27-5.  32:17.    £4:13. 

361 


5.5:12.  .57:19—21.  I»k,.  VJ-M 
.Tohn  14:27.  lf,:33.  Acts  W-.m. 
2  Cor.  5:18— 20.  Eph.  2-14- 
17.  Col.  1:20,21.  3:15.  Ht4) 
13:20.  .Jam.  2:23. 
6:23.  .Ti.hn  20:31.  Eph.  2-7. 
.John  10:7.9.   14:6.    Acli  14:27. 


unto  death  of  our  gracious  Redeemer,  Those 
who  obtain  this  "blessedness"  are  most  happy, 
though  poor,  despised,  and  afHicted;  all  who 
come  short  of  it  are  most  miserable,  however 
wealthy,  honored,  and  prospered.  This  dis- 
tinction extends  to  all  nations,  sects,  or  forms 
of  worship;  some  are  justified,  and  some  are 
not,  in  all  countries,  where  the  great  truths  of 
the  gospel  are  known :  and  this  method  of  "jus- 
tifying the  ungodly"  is  equally  suited  to  pre- 
clude the  most  eminent  saints  from  glorying, 
and  the  most  atrocious  sinners  from  despairing. 
V.  9—25. 
The  seal  of  the  Holy  Spirit,  insanctification, 
is  the  inward  evidence  "of  the  righteousness 
of  faith:"  when  the  old  nature  is  crucified,  and 
the  heart  is  circumcised  to  love  God,  it  is  evi- 
dent that  we  are  "the  children  of  Abraham," 
and  walk  in  his  steps:  and  sacraments  will  in 
this  case  be  really  seals  and  pledges  of  the  same 
blessing. — Blessed  be  God,  that  we  are  not 
left  under  the  covenant  of  works.  For  the  more 
holy  and  perfect  the  law,  the  greater  wrath 
would  in  that  case  come  upon  us:  but,  as  all 
is  "of  grace,"  it  is  "through  faith;"  and  the 
promised  blessing  is  ensured  to  all  the  chosen 
seed,  wherever  dispersed,  or  however  distin- 
guished. May  we  then  copy  the  example  of 
Abraham;  and,  in  the  midst  of  perils  and  diffi- 
culties, "in  hope  believe  beyond  hope;"  assur- 
ed that  God  is  both  able  and  willing  to  perform 
his  promises  to  all  who  trust  in  him;  and  wait- 
ing the  accomplishment  of  them  in  patient  obe- 
dience. Thus  our  faith  will  be  "imputed  to 
us  for  righteousness,"  through  him  "who  died 
for  our  offences,  and  rose  again  for  our  justifi- 
cation:" and  "because  he  lives,  we  shall  live 
also,  and  live  forever."  (Notes,  5:1 — 10.  8: 
32—39.  JoAn  14:18— 20.   Col.  3:1— 4.) 

CHAP.    V. 

They  who  are  justified  by  faith,  Iiave  peace  with  God,  rejoice  in  hope, 
and  rejoice  and  glory  in  tribulations,  I — 5.  The  alninuant  love  of 
God  to  them  wlien  sinners  and  enemies,  in  *^  reconciling  them  to 
himse.'f  by  the  death  of  his  Son,"  assures  them  of  final  salvation,  and 
excites  them  to  rejoice  and  elory  in  him,  6 — 11.  As  sin  and  death 
come  upon  all  men  by  Adam;  so  the  gruce  of  God,  which  justifielh 
unto  lite,  with  all  concurrent  blessings,  conies  more  abundantly  on 
all  believers  by  Jesus  Christ,  12 — 19.  The  law  proved  an  occasion 
to  the  abounding  of  sin  unto  death;  but  this  made  way  for  the  still 
greater  abounding  of  grace,  as  "reigning  through  righteousness  unto 
eternal  life  by  Jesus  Christ,"  20,21. 

THEREFORE    ^  being    justified   by 
faith    ^  we    have    peace    with    God 
•=  through  our  Lord  Jesus  Christ; 

2  By  '^vvhom  also  we  have  access  by 
faith  into  this  grace  '^^  wherein  we  stand, 
*'and  rejoice  in  hope  of  ^  the  glory  of  God. 

Note. — The  apostle,  having  stated  and  con- 
firmed his  doctrine,  concerning  justification, 
here  proceeds  more  fully  to  show  "the  blessed- 
ness" of  those  who  are  justified.  (Note,  4:6 — 
8.)  When  the  sinner  believes  in  Jesus,  his 
"faith  is  imputed  to  him  for  righteousness:" 
thus  he  is  justified  before  God,  accounted  .1 
righteous  person,  and  entitled  to  the  reward  of 
righteousness.     {Marg.  Ref.  a. — Note,  4:23 — 


Kph.  2:18.    3:12.    Heb:  10:19, 

20.   1  Pet.  3:18. 
e  9,10.    8:1,30—39.     H:4.    John 

5:24.   1  Cor.  15:1,2.   Eph.  6:13. 

1  Pet.  1:4,5. 
r  5.  R21,2.';.   12:12.    1.5:13.    Job 

19.25—27.  Ps.  16:9—11.  17:15. 


Prov.  11:32.  2  1  hcs.  2:16,17. 
Heb.  3:fi.  6:18,19.  1  Pet.  1:3— 
9.  1  John  3:1—3. 
2:7.  3:25.  8:17,18.  Ex.  33:18 
—20.  Ps.  73:24.  Matt.  25:2). 
.Iohn.'i:21.  2  Cor.  3  If!.  4:17. 
Hev.  3:21.  21:3,11,23.  22:1,5. 


A.  D.  61. 


CHAPTER  V. 


A.  D.  61. 


23.)  In  consequence  of  this,  "he  has  peace 
with  God  ;"  the  controversy,  or  hostility, 
which  sin  had  excited,  is  terminated  hy  a  bless- 
ed pacification,  through  the  threat  Mediator; 
and  a  covenant  of  amity  is  ratified  between  that 
holy  God  who  had  so  just  cause  to  treat  his  re- 
bellious creature  as  an  enemy,  and  that  rebel 
who  belore  was  so  unreasonably  alienated  from 
his  beneficent  Creator.  {Mars;.  lief,  b,  c. — 
Notes,!— Id.  1  Cor.  5:18—21.  Co/.  1:18— 
23.)  The  sinner  submits,  pleads  guilty,  seeks 
mercy,  and  learns  to  love  and  serve  God:  and 
his  offended  sovereign  receives  him  to  full  fa- 
vor, and  thenceforth  behaves  to  liim  as  his 
Friend  and  Father.  The  behever,  being  thus 
reconciled,  considers  the  cause  and  people  of 
God  as  his  own,  and  separates  from  his  ene- 
mies, that  he  may  be  united  to  his  friends:  he 
makes  the  glory  of  his  God  the  ultimate  end  of 
his  habitual  conduct:  and  God  protects,  coun- 
tenances, ])rovides  for,  and  communes  with 
him,  as  his  friend:  and  recjuites  the  injuries  orj 
favors  done  to  him,  as  if  done  to  himself' 
(Notes,  Gen.  12:1—3.  /s.  41  :8,9.  John  15:12 
— 16.  Jam.  2:21—24.)  All  this  centres  in  the! 
Person,  mediation,  and  grace,  of  our  Lord  Je-| 
sus  Christ,  who  has  made  and  preserves  this 
blessed  peace.  Thus  every  true  believer  has' 
actually  found  admission  into  a  state  of  full| 
favor  with  God,  even  as  if  he  had  never  sinned: 
in  this  he  "stands"  accepted  before  God,  and 
is  secured  by  his  promise  and  grace  from  being 
cast  down  from  it;  and  he  learns  to  rejoice  and 
glory,  in  the  prevailing,  abiding,  and  realizing 
hope,  of  being  glorified  with  God,  and  glorify-; 
insr  him;  of  completely  bearing  his  glorious! 
image,  and  of  enjoying  his  unspeakable  love  to 
all  eternity.  (Marg.  Ref.  d— g.— 3 :23.  Notes,  I 
2:7—11.  8:14—17,28—31.  Ps.  73:23—28.  2 
Cor.  3:17,18.  4:13—18.  Rev.  21:22—27.)— 
The  expressions  here  used  may  also  allude  toj 
the  free  access  of  sinners  from  different  nations,' 
into  the  full  enjoyment  of  the  privileges  of  j 
God's  people,  without  any  respect  to  the  legal; 
ceremonies  and  restrictions,  in  approaching  his 
mercy-seat. 

Being  justified.  (1)  Jiy.itiKiO-evTsc.  "Hav- 
ing been  justified."  9.  2:13.  3:4,20,24,26,28, 
80.  4:2,5.' 6:7.  8:30,33.  Malt.  11:19.  12:27. 
1  Cor.  4:4.  Gal.  2:16,17.  3:8,11,14.  5:4.  Tit. 
3:7.  Jam.  2:21,'24,'25.— By  faith.]  Ex  mgeoic. 
1:17.  3:30.  9:30.  10:6.  Gal.  2:16.  3:8,11. 
Jam.  2:24. — .iccess.  (2)  Tiji'  TTQoaayuiyt]!'. 
Eph.  2:18.  3:12.  Not  elsewhere.  A  nqoauyM. 
adduco.  Introduction,  as  any  one  is  introduc- 
ed into  the  presence  of  a  prince,  by  some  per- 
son of  superior  distinction,  or  one  appointed 
for  that  purpose.  {Eph.  2:18.  1  Pet.  3:18. 
Gr.) — We  stand.']  ' Eznixafifv.  See  on  3:31. 
—  Rejoice.]  Kuv/uitii-x'J-tt.  3,11.  See  on  2:17. 
{Notes,  Ps.  44: 8.' Is.  45:23—25,  Jer.  9:23,24. 
1  Cor.  1:26—31.  Ga/.  6:1 1—14.)  "Boasting," 
or  gloryins;,  in  ourselves  is  excluded;  that,  by 
the  free  grace  of  God,  we  may  glory  and  exult 
in  the  hope  of  heavenly  felicity,  even  during 
our  heaviest  trials,  and  in  Christ  Jesus,  and  in 
God  as  our  God  and  Portion. 


glory  in 
knowing   that  tribulation 


h  ;':3.5— 37. 

1 1  23—30 
i'lii!.  1:29 
12.  1  Pet. 
i  2  Cor.  4; 
Jam.  1:3. 


Matt.  5-.)0— 12. 
23.  Acts  5; -11.  2  Cor. 
.  12.9,10.  Ept).  3:13. 
,  2:17,18.  Jaji.  1:2, 
3;  14.  4:16,17. 
;17.     Heb.   12:10.11. 


k  15:4.    2  Cor.  1:4— fi.    4:8—12. 

6:9,10.  Jam.  1:12.   1  Pet.  1:6,7. 

5:10. 
1  Josh.  10:24,25.     1    Sam.  17:34 

—37.  Pi.  27:2,3.  42:4,5.  71:14, 

18—24.  2  Cor.  4:  P— 10.  2  Tim. 


3  And   not  only  so.,   ''  but   we 
tribulations  also,   ' 
worketh  patience; 

4  And  '"^  patience,  experience;  '  and  ex- 
perience, hope: 

5  And  "'hope  maketh  not  ashamed;  "be- 
cause the  love  of  God  is  "shed  abroad  in 
our  hearts  by  the  Holy  Ghost,  which  is 
given  unto  us. 

Note. — The  primitive  Christians  rejoiced,  or 
exulted,  "in  hope  of  the  glory  of  God,"  not 
only  notwithstanding  present  afflictions,  but 
they  even  "gloried"  in  the  tribulations  them- 
selves, as  the  sure  pledges  of  the  divine  favor, 
and  as  means  of  spiritual  improvement.  {Marg. 
Ref.  h.— Notes,  2  Cor.  4:13—18.  12:7—10":) 
For  they  were  assured,  from  the  word  of  God 
and  from  the  evidence  of  facts,  that  their  trials 
and  persecutions  produced  submission  to  the 
divine  will,  and  acquiescence  in  it,  meekness 
amidst  injuries  and  provocations,  "patient  con- 
tinuance in  well-doing,"  and  quietly  waiting 
for  the  Lord  in  all  difficulties,  perils,  and  suf- 
ferings. {Marg.  Ref.  i — 1. — Notes,  Jam.  1 :2 
—4.  1  Pet.  4:12—16.)  Their  trials  indeed 
might  at  first  excite  impatience;  but  by  watch- 
ing and  praying,  they  would  overcome  it:  and 
thus  they  were  wrought  into  a  patience  of  spir- 
it through  trials;  as  the  rough  block  is  wrought 
into  a  beautiful  statue,  by  the  chisel  and  labor 
of  the  statuary.  At  the  same  time  this  pa- 
tience produced  an  enlarged  experience;  an  ex- 
perimental acquaintance  with  their  own  weak- 
ness and  sinfulness,  in  order  to  their  humilia- 
tion; of  the  reality  and  power  of  grace  in  their 
hearts,  after  repeated  trials  in  the  furnace; 
{Note,  1  Pet.  1:6,7.)  of  the  faithfulness  of 
God  to  his  promises;  and  of  his  readiness  to 
answer  their  prayers.  So  that,  these  painfu! 
dispensations  conduced  still  further  to  establish 
"the  hope  of  glory;"  and  to  assure  them,' that 
this  hope  would  never  make  them  ashamed,  by 
vanishing  in  disappointment;  like  tVie  baseless 
confidence  of  a  worldly  man,  of  a  Pharisee,  an 
unbelieving  Jew,  an  enthusiast,  an  antinoniian, 
or  a  hypocrite.  For  the  hope  of  the  tried  and 
experienced  believer  is  not  only  warranted  by 
the  word  of  God,  but  "sealed"  upon  his  heart 
by  the  gift  of  the  Holy  Spirit;  through  whose 
sacred  influences  the  excellency  and  loving-kind- 
ness of  God,  especially  in  the  work  of  redemp- 
tion, are  so  discovered  to  him,  and  poured  out 
through  all  the  faculties  of  his  soul,  as  to  pro- 
duce a  similarity  of  disposition,  a  reciprocal  love 
of  the  divine  perfections,  a  longing  desire  of  the 
favor  of  God,  a  delight  in  comnuining  with 
him  and  serving  him,  a  lively  gratitude  for  his 
benefits,  and  zeal  for  his  glory:  these,  being 
both  full  proofs  of  regeneration,  the  invvavtl 
"seal  of  the  righteousness  of  faith;"  and  earn- 
ests of  heavenly  felicity,  ensure  the  Christian's 
hope  from  theshame  ofdisappointment.  {Marg 
Ref.  m,  u.— Notes,  Is.  45:15—17.  1  Pel.  4:12 
— 16.)  Many,  both  writers  and  preachers,  in- 
terpret this  clause  ("the  love  of  God  is  shed 


4:1fi— le. 
m  Job  27:8.     Ps.  22:4.5.    Is.  23: 

1.5—18.  4.5:16,17.  49:23.    Jer. 

17:5— n.   Phil.  1:20.  2  Thes.  2: 

16.  2  Tim.  1:12.  fleh.  6:18,19. 
n  8.14—17,28.     Malt.   22:36,37. 


1  Cor.  S:3.     Heb.  8:liJ— 12. 
John  4:19. 
o  Is.  44:3—5.    E?..  36 
Cor.  1:22.  3:18.  4:1 
5:22.     Eph.  1:13,14 
4:30.  Tit.  3:5,6. 


;25— 27.  2 
.  Gal.  4(1. 
3:;  6— 19. 


37 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


abroad  in  our  hearts,")  almost  exclusively  of 
the  perception  and  sense  of  the  love  of  God  to 
us,  which  is  vouchsafed  by  the  Holy  Spirit. 
Yet  our  love  to  God,  as  "the  fruit  of  the  Spir- 
it," writing  his  law  in  our  hearts,  is  in  fact  the 
only  indisputable  proof  that  our  hope  will  never 
make  us  asfiamed.  The  seal  and  consolations 
of  the  Sj>irit  are  distincfuished,  from  all  enthu- 
siasticul  delusions  and  false  affections,  by  their 
permanentlv  sanctifying  effects:  (Notes, 'i  Cor. 
1:21,22.  Eph.  1:13,14.  4:30—32.)  no  supposed 
isense  of  God's  love  to  us,  excejit  as  attended 
with  the  consciousness  of  loving  him,  can  war- 
rant a  scriptural  assurance;  and  the  Spirit  of 
adoption  is  doubtless  a  Spirit  of  love  to  God, 
as  Avell  as  confidence  in  him.  (Notes,  8:14 — 
17,28—31.  1  John  4:19.)  It  must  therefore 
be  evident,  that  the  work  of  tiie  Holy  Spirit, 
in  changing  our  natural  enmity  against  God 
into  supreme  love  of  him,  must  be  intended, 
either  as  the  primary  meaning  of  the  clause,  or 
as  the  inseparable  effect  of  a  genuine  sense  and 
perce])tion  of  tiie  love  of  God  to  us. — It  cannot 
be  supposed,  that  the  apostle  mentioned  this  tri- 
umphant confidence  as  the  habitual  attainment 
of  all  justified  persons:  hut  rather  as  an  inval- 
uable privilege,  consequent  on  justification; 
which  must  be  sought  with  diligence,  and  earn- 
estness, and  actually  enjoyed  nearly  in  propor- 
tion as  it  is  thus  sought. — The  sufferings  of 
believers,  especially  from  persecution,  form  a 
grand  objection,  to  what  is  spoken  in  scripture 
concerning  their  happiness,  in  the  opinion  of 
men  in  general.  To  select,  therefore,  these 
very  trials,  as  a  special  ground  of  the  Chris- 
tian's glorying  and  rejoicing,  was  peculiarly j 
suited  to  meet  that  objection,  and  to  produce 
a  great  effect  on  the  reader's  mind  and  heart. 
(Notes,  Matt.  5:10—12.  Luke  6:11— '23.  .icts 
5:41,42.  2  Cor.  4:13—18.  12:7—10.  Pfiil.  1: 
27—30.) 

Workelh.  (3)  KuTFoya':iFT(ti.  See  on  2:9. 
4:1^. — Patience.]  'Y.ioftotijt'.  See  on  2:7. — 
Experience.  (4)  j^oxiuijv.  2  Cor.  2:9.  8:2.  9: 
13.  13:3.  Phil.  2:22.  'Examen,  an  aliquidve- 
re  ita  sit,  ut  esse  debet.'  Schletisner.  The 
proof  of  any  thing,  or  ])erson,  by  experiment. 
^0X1/11101',  Jam.  1:3.  1  Pet.  1*1.  ^nxiftn'^o), 
probo,  Luke  14:19.  Phil.  1:10.  1  Pet.  1:7.— 
Is  shed  abroad.  (5)  ExyF/uTui.  Acts  1:18. 
10:45. 

6  For  1'  when  we  wei"e  yet  i  without 
strer]gtb,  *  in  due  time  ''  Christ  died  for  the 

*  ungodly. 

Note. — It  might  perhaps  be  objected  to  the 

words  "hope  maketh  not  ashamed,"  that  after 
all,  it  was  not  impossible,  nor  even  higldy  im- 
probable, the  believer's  hope  should  terminate 
in  disappointment  and  shame,  through  the 
prevalence  of  sinful  propensities,  and  the  power 
of  temptation;  and  that  Satan  might,  at  length, 
induce  him  to  apostati/e.  Some  constitutional 
or  habitual  iniquity,  which  in  more  favorable 
circumstances  had  been  kept  under  with  great 
difficulty,  might  at  length  obtain  the  ascen- 
dency through  unwatchfulness,  and  so  destroy 
him;  or  he  might  fall  away,  in  the  hour  of 
deatli,  or  at  some  other   critical   season.     The 

J)  V.7..    IG.J— ;^       Kph.    2.1—3. 

Col.  2:13.     Til.  3:S— 5. 
q  Lam.  !:«.     D:in.  11:15. 

*  Or,  iw  ording  lo  the  time.    Gal. 

38], 


4  4.     Hel).  9:26.      1  I'.t.  1:20. 
r  >  :e  on  4:25.-1  Tlies.  5:9,10. 
s   5  e  0.1  4:5. — 11:26.  P*.  1:1.  Til. 


apostle  therefore  digresses  in  order  to  obviate 
this  objection:  and  at  the  same  time  shows, 
what  abundant  reason  believers  have  to  love 
their  God  and  Saviour;  and  to  adore  with  ad- 
miring complacency  the  glory  of  his  grace. 
When  they,  who  are  now  "at  peace  with  God," 
lay  in  the  ruins  of  the  fall,  under  deserved 
wrath,  and  the  power  of  sin  and  Satan,  "with- 
out strength"  to  resist  their  offended  Sovereign, 
or  to  deliver  themselves;  when  they  had  neither 
natural  power  for  so  arduous  a  work,  if  they 
had  been  inclined  to  it;  nor  moral  ability  or  incli- 
nation to  attempt  it:  w^hen  thus  impotent,  and 
helpless,  and  dead  in  sin,  they  could  have  no 
refuge  but  in  the  mere  compassion  of  God. 
They  were  also  "ungodly,"  and  without  any 
proper  disposition  of  heart  towards  him,  nay, 
every  way  contrary  to  his  nature,  will,  and 
worship;  they  were  too  proud  even  to  ask  for 
mercy,  or  to  allow  their  need  of  it,  and  too 
averse  to  true  religion,  to  be  at  all  willing  to 
become  spiritual  worshippers;  yet  even  then 
"Christ  died  for  them,"  in  their  stead,  a  sacri- 
fice for  their  sins,  and  to  make  way  for  their 
salvation!  Some  of  those  indeed,  for  whom 
Christ  died,  had  previously  gone  to  heaven; 
others  were  godly  persons  then  living  on  earth; 
and  others  had  not  come  into  existence:  yet 
they  were  all  considered  as  "without  strength," 
and  as  "ungodly,"  in  respect  of  Christ's  dying 
for  them.  They  all  stood,  as  it  were,  present 
before  God,  according  to  his  omniscience,  lijre- 
knowledge,  and  pre-determination,  in  their  nat- 
jUral  state  of  impenitent  ungodliness;  as  Adam, 
after  his  transgression:  (Notes,  Gen.  3:10 — 
18.)  and  Christ,  as  their  divine  and  righteous 
Surety,  took  their  sins  upon  liimself,  and  en 
gaged  to  atone  for  them,  before  they  knew  their 
own  lost  condition,  and  without  any  solicitation 
from  them.  In  this  sense,  he  is  "the  Lamb 
slain  from  the  foundation  of  the  world."  (Mars^. 
Ref.— Notes,  1  Pet.  1  :17— 21.  Rev.  13:8—10.) 
The  believers  who  lived  before  his  coming, 
were  not  only  pardoned  and  saved,  through  his 
engagement  in  their  behalf;  but  their  repent- 
ance, faith,  and  grace,  as  the  effects  of  regener- 
ation, sprang  from  the  same  source.  (Note,  3: 
21—26.)  At  length,  "in  due  time,"  the  sea- 
son appointed  by  the  only  wise  God,  above 
four  thousand  years  subsequent  to  the  fall  of 
Adam,  he  appeared  on  earth,  and  "died  for  the 
ungodly;"  and  by  bis  Spirit  sinneis  were,  and 
are,  quickened  from  the  death  of  sin,  and  so 
brought  to  repent,  believe,  love,  and  obey:  l)ut 
all  blessings  come  to  them,  through  his  atone- 
ment and  intercession.  (Note's,  Eph.  2:4 — 10. 
Tit.  3:4—7.) 

Without  strength.]  Jaf^evoir.  Mark  14:38. 
Acts  4:9.  5:15,16.  1  Thes.  5:14,  et  al.—In 
due  time.]  K«(tt  yaiQor.  'Tempore,  a  Deo 
'definito,  mortuus  est.'  Schleusner. —  The  un- 
godly.] AaeGtuf.  See  on  4:5. 

7  For  ^  scarcely  for  a  righteous  man  will 
one  die;  yet  peradventure  for  "  a  good  man 
"  some  would  even  dare  to  die. 

8  But  God  ''  commendeth  his  love  to- 
wards us,  '-  in  that  while  we  were  yet  sin- 
ners, Christ  died  for  us. 


t    .fohn  15:13.     1  John  3:16. 

11  2  Sam.  18:27.   Ts.  112:5.    Acts 

11:24. 
X  16:4.    2  Sam.  18:3.  23:11—17. 


y  20.21.     3:5.      E|ih.  1:6—8.  2: 

7.     1  Tim.  1:16. 
z  Is.  53:6.      1  Pel.  3:18.     1  John 

4:9,10. 


A.   D.   61. 


CHAPTER  V. 


A.  D.  61 


9  Much  more  then,  "  being  now  justified 
by  his  blood,  ''  we  shall  be  saved  from 
wrath  through  him. 

10  For  if  '^  when  we  were  enemies,  we 
were  '^  reconciled  to  God  by  the  death  of 
his  Son;  much  more,  being  reconciled, 
•^  we  shall  be  saved  by  his  life. 

Note. — To  illustrate  the  immensity  of  this 
love  of  God,  the  apostle  shows,  that  if  "a  rig^lit- 
eous  man,"  one  of  strict  integrity,  who  had 
conmiitted  no  ciime  against  the  welfare  of  tlie 
community,  were  about  to  he  put  to  death 
through  the  iniquity  and  oppression  of  unjust 
judges,  or  in  any  other  way  were  in  danger  of 
losing  liis  hfe;  there  would  scarcely  be  found  a 
person,  who  would  consent  to  die  in  his  stead: 
though  perhaps  for  "a  good  man,"  one  of  ex- 
tensive philanthropy,  whose  life  had  been  and 
was  likely  to  be  a  public  blessing,  some  one 
might  even  venture  to  lay  down  his  life.  This 
has  in  a  few  cases  been  done  on  the  field  of 
battle;  and  perhaps  it  might  be  possible  to  find 
a  man,  who  would,  in  such  a  cause,  suffer  for 
his  friend,  or  benefactor,  even  upon  a  scaffold. 
Yet  this  most  rare  instance,  the  very  summit  of 
human  affection,  falls  immensely  beneath  the 
love  of  God  to  us.  {Marg.  Ref.  t — x.)  He, 
who  should  give  up  his  life  in  these  circum- 
stances, would  do  it  for  a  person  of  superior 
excellency,  or  one  who  had  greatly  befriended 
him;  and  his  death  would  ensure  honor  and 
applause  to  his  memory.  But  the  infinitely 
glorious  God  had  "commended,"  or  set  off  to 
the  utmost  advantage,  "his  love  to  us,"  in  that 
his  incarnate  and  co-equal  Son  gave  himself, 
to  endure  the  most  agonizing  and  ignominious 
death,  for  those  who  were  infinitely  beneath 
him;  for  his  creatures  who  had  rebelled  against 
him,  and  persisted  in  that  ungrateful  rebellion; 
yea,  for  impenitent  sinners,  many  of  whom  had 
peri)etrated  the  most  atrocious  and  multiplied 
crimes  to  provoke  his  vengeance,  and  all  of 
them  rebels  and  ungrateful,  whose  state  of  heart 
rendered  them  the  meet  objects  of  his  abhor- 
rence! Yet,  he  had  freely  loved  them,  and 
purposed  their  salvation;  and  when  his  justice 
and  holiness,  and  the  honor  of  his  law,  ob- 
structed that  gracious  design,  he  so  loved  them, 
that  he  gave  his  own  Son  to  die  a  sacrifice  for 
their  sins!  (Marg.  Ref.  y,z.— P.  O.  Gen.  ^-2 
13— -24.  Notes,  John  3:16.  15:12—16.  I  John 
4:9 — 12.)  Now  if  this  were  so;  and  they,  by 
divine  grace,  had  been  brought  to  repent,  and 
to  believe  in  Christ;  and  had  thus  been  justified 
through  the  shedding  of  his  blood,  by  faith  in 
that  great  atonement:  "much  more"  would 
they  be  kept  from  falling  again  under  the  wrath 
of  God  and  perishing  in  sin,  through  him  who 
died  for  them,  and  rose  again.  For  could  it  be 
imagined  that  he,  who  so  loved  them,  when 
enemies,  as  to  die  for  them,  would  not  save 
and  uphold  them  by  his  almighty  power,  now 
they  were  made  friends.''  If,  wb..^n  they  were 
not  only  destitute  of  godliness,  arfd  impenitent 
transgressors;  but  enemies  to  the  holy  charac- 
ter, law,  sovereignty,  grace,  providence,  and 
cairse  of  God,  they  had  been  brought  into  a 


a  See  on  1.      3:24—26 1   John 

1:7. 
b  10.  l:1fi.  B:l,dO.  John  5:24.   1 

Thes.  1:10. 
c  l.T.  2Cor.  5;lC,2i.  Col.  1:20, 


d  11.  m'ire-.  8:f;2.  Lev.  6:30.  2 
Chr.  29:24.  F.r.  45.20.  Dan.  9: 
24.       Kph.  2:16.     Heh.  2:17. 

e  John  6:40,57.  10:28,29.    11:25, 


state  of  reconciliation,  and  cordial  peace  with 
Him,  by  the  death  of  his  Son  upon  the  cross; 
(Note,  1,2.)  "much  more"  would  they,  being 
thus  reconciled,  be  preserved  from  falling  under 
the  power  of  sin  and  Satan,  or  finally  aposta- 
tizing, "by  his  life,"  his  intercession,  authority, 
and  omnipotent  grace.  (Marg.  Ref.  a — e. — 
Notes,  S:S'i—S9.  John  \0 ■.'26—31.  14:18—20. 
Col.  3:1 — 4.  (He,  who  had  done  the  greater 
work  for  ihem  when  enemies,  would  surely  do 
that  which  was  immensely  less  difficult  for 
them  as  his  friends  and  children;  and  the  living 
Lord  would  complete  the  purpose  of  his  dying 
love,  by  saving  all  believers  to  the  uttermost, 
till  his  finished  ransom  on  the  cross  should  ter- 
minate in  their  finished  salvation,  as  "presented 
faultless  before  the  presence  of  his  glory  with 
exceeding  joy." — Tliere  could  be  no  danger  of 
a  reconciled  believer  falling  under  the  wrath  of 
God,  except  on  the  supposition  of  his  commit- 
ting sin,  and  dying  without  repentance;  but 
had  Christ  suffered,  and  humbled  himself  even 
to  death  upon  the  cross,  that  he  might  bring 
him  into  this  slate  of  reconciliation  ?  and  would 
he,  after  all,  so  leave  him  to  himself,  and  in  the 
hands  of  the  wicked  one,  as  thus  finally  to 
perish,  when  his  living  power  could  prevent  it, 
without  any  suffering  or  self-denial  whatever? 
— Some  expositors  insert,  'If  we  be  not  waiit- 
'ing  to  ourselves.'  But  first.  Is  not  this  unde- 
niably adding  to  the  scripture.''  (Note,  Rev. 
22:18 — 21,  vv.  18,19.)  And,  secondly.  Does 
not  this  inevitably  lead  us  to  trust  in  our  own 
hearts,  instead  of  trusting  in  God,  to  "hold  us 
up  that  we  may  be  safe.?"  (Notes,  Prov.  28: 
26.  Jer.  l7:9,io.  2  Cor.  7:1.  P/w/.  2:12,13.  2 
Pet.  1  :5— 10. 

Commendeth.  (8)  :Svvigi]ai.  See  on  3:5, — 
From  wrath.  (9)  Jno  rye  oQyi]c.  "From  the 
wrath."  1:18.2:5.3:5.4:15.9:22.  JoAn3:36. 
1  Thes.  I '.10. —  We  VJere  reconciled.  (10)  Ka- 
Tyi.Xuyi]ii8v. — Being  reconciled.]  Kaiullayev- 
Tfc.  1  Cor.  7:11.  2  Cor.  5:18—20.  Not  else- 
where.  Jnoy.dutU.uuaw,  Col.  1:20,21. 

1 1  And  not  only  so.,  ^but  we  also  joy  in 
God  through  our  Lord  Jesus  Christ,  s  by 
whom  we  have  now  received  the  *  atone- 
ment. [Practical   Ohscrvatioiis.} 

Note. — Having  such  a  pledge  of  future  and 
complete  salvation,  in  the  love  of  God  through 
Christ,  and  in  past  mercies  experienced;  the 
apostle  declared  that  he,  and  other  established 
believers,  not  only  rejoiced  and  exulted  in  the 
hope  of  heaven,  and  in  their  tribulations  for 
Christ's  sake;  but  they  "gloried  in  God  also," 
as  their  unchangeable  Friend  and  all-sufficient 
Portion:  but  this  was  not  by  the  works  of  the 
law,  as  the  Jew  made  his  boast  in  God;  but 
"through  our  Lord  Jesus  Christ."  For,  ac- 
cording to  the  law,  they  were  all  sinners  and 
enemies,  but  by  Christ  they  had  now  "received 
reconciliation.'"'  (Marg.  and  Marg.  Ref.  f,  g.) 
This  is  the  proper  translation  of  the  sentence, 
which  refers  to  the  whole  of  the  pacification, 
between  God  and  the  believing  sinner  through 
the  mediation  of  Christ;  and  not  merely  to  the 
atonement,  wnich  is  the  ground  of  it. — In  ex- 

2.     Pliil.   a:  1,3. 
1  Cor. 


2t;.  14:19.  2Cor.   4:10,11.  Col.  I  •16.47.    OmI. 

3:3,4.     Ileh.  7:25.     l!ev.  ME.  |  4:4.      1  Tel.  1  ". 

f2:l7.      1  Sam    2:1.      Pa.  32:11.  I  g  -lohn  1: 1  ?.     i  :5  )— 58. 

33:1.43:4.    104:34.    149:2.  Is.  |  10:16.     Col      :'^ 

61:10.     Hab.  3:1';,13.    Luke  1:  |  *  Oi ,  ceco.CiVi .(  on.     10 


33 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


actness  of  language,  God  receives  the  atone- 
ment; and  believers,  in  consequence,  "receive 
the  reconciliation."  As  the  apostle  and  his 
brethren  were  confident  that  the  great  Peace- 
maker, who  hadefftjcted  this  reconciliation,  "by 
the  blood  of  his  cross,"  and  the  power  of  his 
grace,  would  certainly  preserve  it;  they  gloried 
in  God  through  him,  as  their  God,  and  ever- 
lasting Portion. — To  explain  all  this  of  the 
Gentiles  exclusively,  as  some  do,  as  if  the 
Jews  did  not  want  a  reconciliation,  makes  the 
apostle  speak  of  himself  as  a  Gentile:  and  in- 
deed it  is  so  unscripturaland  so  irrational;  that 
one  cannot  but  be  astonished  to  find  men  of 
great  learning  and  talents  contend  for  it. 

JVe  ...joy.]  Kav/waevoi.  See  on  2. —  The 
atonement.']  Tip'  xujulhtyrjv.  2  Cor.  5:19. 
Not   elsewhere.  A  xurulluaaM,  10. 

12  IT  Wherefore,  "^  as  by  one  man  sin 
entered  into  the  world,  >and  death  by  sin; 
and  so  death  passed  upon  all  men,  *  for  that 
^  all  have  sinned ; 

13  For  'until  the  law  sin  was  in  the 
world;  '"but  sin  is  not  imputed  when  there 
is  no  law. 

14  Nevertheless  "  death  reigned  from 
Adam  to  Moses,  °  even  over  them  that  had 
not  sinned  after  the  similitude  of  Adam's 
transgression,  p  who  is  the  figure  of  him  that 
was  to  come. 

Note. — In  order  more  fully  to  illustrate  the 
important  subject,  the  apostle  calls  the  reader's 
attention  to  the  state  of  the  whole  liunian  race, 
from  the  fall  of  Adam.  He  was  the  federal  head, 
surety,  and  representative  of  all  his  posterity; 
nor  did  sin  enter,  save  to  the  personal  condem- 
nation of  Eve,  till  he  also  ate  the  forbidden 
fruit.  (Note,  Gen.  3:6.)  By  that  "one  man  sin 
entered  into  the  world,"  to  ])ollute  and  ruin  the 
whole  human  species;  and  so  "death,"  spir- 
itual and  temporal,  followed  and  "passed  upon 
all  men,  for  that"  (or,  "in  whom")  "all  had 
sinned."  In  Adam,  as  being  in  his  loins  when 
he  thus  aj)ostati7,ed,  we  all  sinned  and  fell  un- 
der condemnation;  his  blood  was  attainted  for 
rebellion;  and  thence  that  evil  nature  originat- 
ed, from  which  all  our  personal  transgressions 
proceed.  (Mars;.  Ttef.  h — k. — Notes,  Gen.  2: 
16,17.  3:17 — 19.)  In  proof  of  this  our  union 
with  Adam,  and  our  concern  in  his  first  trans- 
gression, which  the  proud  heart  of  man  is  prone 
to  deny,  or  object  to,  even  with  blasphemr)us 
enmity,  it  should  be  observed,  that  for  two 
thousand  five  hundred  years  before  the  giving 
of  the  law,  sin  prevailed  in  the  world,  and  was 
punished  with  death:  but  sin  cannot  be  imput- 
ed, where  no  law  is,  of  which  it  is  a  transgres- 
sion. (.Alarg.  Ref.  1,  m.—Nole,  4:14—17.) 
None  of  the  immense  multitudes,  who  died  be- 
tween the  fall  of  Adam,  and  the  promulgation 
of  the  law,  could  personally  violate  the  proliibi- 
tion,  to  which  the  penalty  of  death  had  been 
originally  annexed;  yet  they  were  included  in 
the  sentence  denounced  agamst  Adam,  and, 
after  much  toil  and  suffering,  "returned  to  the 


dii>t  vv-lience  they  were  taken."  And,  though 
adults  might  bethought  to  die  for  their  per- 
sonal violation  of  the  law  of  tradition,  or  of  their 
own  reason  and  conscience;  yet,  during  this 
long  interval,  an  innumerable  multitude  had 
been  subjected  to  death,  who  had  never  broken 
any  law,  "after  the  similitude  of  Adam's  trans- 
gression;" that  is,  wilfully  and  deliberately. 
For  the  number  of  infants,  who  had  been  cut 
off,  with  great  pain  and  agony,  previously  to 
their  commission  of  actual  sin,  had  been  im- 
m.ensely  great.  They  were  involved  in  the  de- 
struction of  the  whole  world  by  the  deluge,  and 
in  that  of  Sodom  and  Gomorrah;  and  accord- 
ing to  the  ordinary  course  of  things,  "death 
reigned  over  them,"  before  they  were  capable 
of  actual  and  wilful  transgression.  Nor  could 
this  fact  be  accounted  for,  consistently  with  the 
divine  })erfections;  otherwise  than  by  allowing 
that  they,  as  one  with  Adam,  had  fallen  in  him 
under  condemnation,  through  his  violation  of 
that  covenant,  in  which  he  acted  as  surety  for 
all  liis  offspring,  (Marg.  Ref.  n — p.)  There 
may  indeed  be  a  comfortable  hope,  that  as  in- 
fants die  in  Adam,  without  their  own  personal 
transgressions,  so  they  will  be  saved  in  Christ, 
without  their  own  personal  faith  in  him,  as  never 
living  to  be  capable  of  it:  yet  that  change  must 
be  wrought  in  them  by  the  regenerating  Spirit, 
which  would  have  produced  faith,  had  they 
lived  longer.  Indeed  the  sufferings  and  death 
of  infants,  in  every  age,  forms  an  irrefragable 
proof  of  'original  sin:'  but  it  was  more  pecul- 
iarly so,  from  Adam  to  Moses;  as  that  law  was 
not  then  in  being,  which  in  some  instances,  en- 
tailed the  guilt  of  the  parents  on  their  children, 
to  the  third  and  fourth  generation.  (Note,  Ex. 
20:5.)  Yet  these  laws  were  deduced  from  the 
same  principle  of  the  oneness  between  the  root 
and  the  branches;  though  only  applied  in  some 
special  cases,  while  that  of  Adam  reached  in 
general  to  all  his  posterity.  For  lie  was  "a 
; figure,"  or  type,  "of  him,  who  was  to  come," 
as  the  Surety  of  a  new  covenant,  in  behalf  of 
I  all  related  to  him.  (Note,  I  Cor.  15:45—49.) 
jIn  many  respects  Adam  might  be  considered  as 
'the  contrast  of  Christ;  but  he  resembled  him, 
[and  was  his  ty])e,  in  the  divine  ])rescience,  by 
i  acting  as  the  surety  of  all  related  and  united  to 
him:  for  thus  Christ  acted  as  the  Surety  of  all 
his  [)eople,  who  are  one  with  him,  and  deemed 
ibis  spiritual  progeny:  (Notes,  Ps.  22:30,31.  Is, 
!53:11,12.)  and  they  are  interested  in  his  obe- 
dience, sufferings,  victories,  and  exaltation. — 
;'Adam  is  compared  with  Christ,  both  in  what 
j'is  similar,  and  Avhat  is  contrary.  They  are 
I 'alike  in  this;  that  each  of  them  shares  what  he 
I 'has  with  his:  they  are  clearly  unlike  in  this, 
j'that  Adam  by  nature  ccmimunicates  sin  unto 
I 'death  to  his  posterity;  but  Christ  by  grace 
'communicates  his  righteousness  to  his  people,, 
['unto  life.'  Beza. — Many  learned  men  explain 
I  what  is  said  of  "death,"  as  meaning  only  mor- 
tality: but,  do  we  not  all  derive  a  depraved,  as 
jwell  as  a  mortal  nature  from  Adam.'  And  does 
I  not  Christ  save  his  people  from  guilt  and  de- 
[pravity  and  eternal  punishment,  and  not  from 
mortality.'    And    would    inmiortality,    without 


h  ]!1.     Gon.  S:G. 

i    F:23.    (ien.  2:17.  3:10.22— 2-1. 

K/.  1?;4.    1  (■or.15;2l.    Jam. 

1.15.      Rev.  20:14,15. 
*  O' .  in  u-hom. 

401 


k  3:23. 

—  10 
1    Gen.  4:7 

21.  13:  IS 

• 


Jam.  3:2.       1  John  1:8 

-11.     6:.5,G,11,12.    C: 
18:20,21.    1U:4,  i.c. 


3-2.3fi.     3":  7. 10. 
m  4:1.5.    1  Cor.  lo::6.     1  JolmS: 


n  17.21.    Gen.  48.    5:.? 


22.     l9.a!S.      Kx.  ];(;. 
o  f':2.">,22.      Kx.  I:i2.      12:29,30. 

Jon.  4:11. 
[)   1  Cor.  15:2l,i2,45. 


A.  D.  61. 


CHAPTER  V. 


A.  D.  61. 


justification  and  sanctification,  be  a  blessing? 
(Notes,  Jo/m  5:28,29,  2  Tim.  1 :10.)  If  we  are 
oepraved,  or  "dead  in  sin,"  and  mortal,  as  Ad- 
am's descendants;  we  must  not  only  die,  but  be 
miserable  and  unholy  for  ever,  without  the  sal- 
vation of  Christ.  (iVo/fs,  6:21— 23.  Gt'n.  2:16, 
17.) — Death  reigned.  (14)  "Sin  reigned  unto 
death."  (iVo<e,  20,21,  v.  21.)  What  a  grand, 
sublime,  tremendous  idea!  Sin  and  death  per- 
sonified, as  two  united  conquerors  and  tyrants 
reigning  over  all  mankind;  and,  without  mer- 
cy, consigning,  by  various  tortures,  their  bodies 
to  the  grave,  and  their  souls  to  hell! 

Sin  ...  death.  (12)  ' H  dfutQTia  ...  7/;c  dfino- 
Tia;  ...  6  d-avmoQ.  The  article  seems  definite- 
ly to  point  out  "the  sin,"  and  "the  death," 
which  by  Adam's  transgression  entered  into  the 
world. — For  that.]  Eqi'  oL  "In  whom." 
Marg. — As  of  those,  who  die  during  infancy, 
it  cannot  be  said.  They  "have  sinned,"  the 
margin  seems  to  give  the  true  meaning;  in 
Adam,  as  one  with  him,  "all  sinned." — When 
there  is  no  law.  (13)  /)/;;  orjog  rous.  See  on 
4-Ab.— Reigned.  (14)  ESuatlevaty.  17,21.  6: 
12.  L«/rel:33,  19:14,27.  1  Cor.  4:8.  Bev.b: 
10.  20:4,6,  et.  al— The  figure.]  Tvtto:.  6:17. 
See  on  John  20:25.  ^■fynTVTxo^,  Heb.  9:24.  1 
Pet.  3:21. 

15  But  inot  as  the  ofFence  so  also  is  the 
free  gift.  For  if  through  the  offence  of  one 
'many  be  dead;  much  more  the  grace  of 
God,  'and  the  gift  by  grace,  which  is  by 
one  man,  Jesus  Christ,  ^  hath  abounded  un- 
to many. 

16  And  not  as  it  was  by  one  that  sinned, 
so  is  the  gift:  "  for  the  judgment  was  by  one 
to  condemnation,  "but  the  free  gift  is  of 
many  offences  unto  justification. 

17  For  if  >'  by  *  one  man's  offence  death 
reigned  by  one;  much  more  they  which  re- 
ceive ^  abundance  of  grace,  and  of  the  ^  gift 
of  righteousness,  ^  shall  reign  in  life  by  one, 
Jesus  Christ: 

18  Therefore,  as,  by  fthe  offence  of 
one,  judgment  came  "^upon  all  men  to  con- 
demnation; even  so  by  |the  righteousness 
of  one,  the  free  gift  came  upon  ''all  men 
unto  justification  of  life. 

1 9  For  "^  as  by  one  man's  disobedience 
many  were  made  sinners;  '"so  by  the  obedi- 
ence of  one  shall  many  be  made  righteous. 

Note. — The  principal  thing,  which  renders 
the  expositions,  generally  given  of  these  verses, 
perplexed  and  unsatisfactory,  arises  from  an 
evident  misconception  of  the  apostle's  reason- 
ing, in  supposing  that  Adam  and  Christ  repre- 
sented exactly  the  same  company:  whereas 
Adam  was  the  surety  of  the  whole  human  spe- 
cies as  his  posterity;  Christ  only  of  that  chosen 
remnant,  which  has  been,  or  shall  be,  one  with 


q   IR,17,2U.  ls.55:!;,9.  .lohn  3:16. 

4:10. 
r  12,1P.   Dan.  12.2.  Mall.  20:23. 

26:28. 
t  6:23.  2  Cor.  9:15.  Heb.  2:9.   1 

.Tnhn4:9,l0.     5:11,12.       v 
t    20.    Is.  53:11.    55:7.    Rev.  7:9, 

10,14—17. 
u  Gen.  3:6—19.  Gal.  3:10.  Jam. 


Vol.  ^I. 


2:10. 
X  Is.  r:18.     43:25.    44:22.    Luke 

7:47—50.  Acls  13:33,39.  1  Oor. 

6:9—11.     1  Tim.  1:13—16. 
y  12.   Gen.  3:6,19.    1  Cor.  15:21, 

22,49. 
*  Or,  by  one  offence. 
I  20.    John  10:10.    1  Tim.  1:14. 

6 


him  by  faith,  who  alone  "'are  counted  to  him 
for  a  generation."     (Note,  Ps.  22:30,31.)    In- 
deed all  men,  in  consequence  of  the  undertak- 
ing of  Christ,  are  under  a  dispensation  of  mercy, 
and  are   "endured  with  much  long-suffering;" 
they  are  not  left  desperate,  they  have  many  tem- 
poral mercies,  and  they  shall   all  arise  to  judg- 
ment.    There  is  likewise  such  an  infinite  sulB- 
ciency  in  the  atonement  of  Christ,  and  it  is  pro- 
posed to  sinners  in  so  general  a  manner,  as  a 
common  salvation  for  all  who  will  accept  of  it, 
that  a  foundation  is  laid  for  the  most  unreserv- 
ed invitations,  exhortations,  and  expoKtulatJons; 
and  no  one  will  be  rejected,  who  sincerely  seeks 
this  salvation.     Yet  these  important  truths  per- 
fectly harmonize  with  the  foreknowledge  and 
predetermined  purpose  of  God,  in  resjiect  of  the 
persons,  who  actually  will  embrace  and  obtain 
the  proffered  blessings.     If  we  omit  the  consid- 
eration of  the  number,  who  perish  in  "the  first 
Adam,"  or  are  saved  in  "the  second  Adam;" 
if  we  wholly  leave  this  to  the  wise,  righteous, 
and  merciful  Creator  and  Judge  of  all  men,  as 
one  of  those  "secret  things  which  belong  to 
him,"  and  not  tons;  and  if  we  exclusively  con- 
sider the  benefits  which  believers  derive  from 
Christ,  as  compared  with  the  loss  sustained  in 
Adam,  by  the  human  race:  we  shall  then  see 
the  passage  open,  most  perspicuously  and  glo- 
riously, to  our  view.     For  the  thoughts  of  the 
supposed  immense  majority  of  those,  who  shall 
eventually  perish,  is  apt  to  encumber  the  mind 
in  these  contemplations:  I  say,  supposed;  for 
possibly  we  shall  find  our  conjectures  errone- 
ous, when  the  doom  of  men,  through  all  ages 
and  nations,  shall  be  finally  determined.  Let  us 
then  advert  to  the  apostle's  words. ^"The  of- 
fence" of  Adam,  and  its  consequences,  do  not 
in  all  things  coincide  with  the  "free  gift,"  or 
the  grace,  of  redemption.     Through  that  one 
man's  single  offence,  "the  many,"  or  the  mul- 
titude, of  mankind  are  dead;  under  condemna- 
tion, dead  in  sin,  and  exposed  to  death  tempo- 
ral  and   eternal.      But  the   infinite  grace  and 
mercy  of  God,  and  the  free  gift  of  righteous- 
ness and  salvation,  through  that  "one  man  Je- 
sus Christ,"  "the  second  Adam,"  who  is  also 
"the  Lord  from  heaven,"  much  more  abound 
to  "the  many,"  even  to  all  the  multitude  of  be- 
lievers; by  bringing  them  into  a  far  safer,  hap- 
pier, and  more  exalted  state,   than  that  from 
which  they  fell  in  Adam.    (Marg.  Ref.  q— t.) 
For  this  gift,  not  merely  answers  to  the  loss 
sustained    by  Adam's  sin,  but  far  exceeds  it  in 
this  respect:    "the  judgment   of  God"  came 
through  Adam's  single  offence,  "upon  all  men 
to  condemnation;  but  the  free  gift"  not  only 
delivers  believers  from  that  "condemnation," 
but  from  the  punishment  due  to  their  own  nu- 
merous, or  rather  innumerable  transgressions: 
nor  does  it  place  them  anew  in  a  state  of  proba- 
tion, at  all  resembling  that  of  Adam  before  he 
sinned;  but  it  fixes  them  in  a  slate  of  justifica- 
tion, even  as  Adam  would  have  been,  if  he  had 
stood  his  time  of  trial.     For  if,  by  "one  offence 
of  one  man,"  death  acquired  a  complete  domin- 


;i  Is.  61:10.     Phil.  3:9. 

h  8:39.    M;iU.  25:34.    1  Cor.  4:8. 

2  Tim.  2:12.   Jam.  2:5.    1  Pet. 

2:9.  Uev.   1:6.3:21.5:9,10.  20: 

4,6.    22:5. 
t  Or,  one  offence. 
c  12  15,19.     3:19,20. 
J  Or,  one  righteousness.    3:21,22. 


2  Pet.  1:1. 
d  John  1:7.   3:26.  12  32.  Acts  13: 

39.      1  Cor.  15:22.     1  Tim.  2:4 

—6.    1  John    2:20. 
c  12—14. 
f  Is.  53:10— 12.      Dan.  9:24.     2 

Cor.  5:21.    Eph.  1:6.     Rev.  7: 

9—17. 


41 


A.  D.  61, 


ROiMANS. 


A.  D.  61. 


ion  over  the  whole  human  race,  without  a  per- 
sonal trial,  in  that  respect,  whether  they  would 
be  oheilient  or  not;  much  more  will  they,  who 
by  faith  "receive  the  abundance  of  grace,"  and 
o"f  the  gift  of  "righteousness,"  be  assuredly  pre- 
served in  that  state  of  acceptance,  and  so 
"reign  in  life"  by  the  perfect  obedience  of  their 
one  Surety  Jesus  Christ;  without  the  infinite 
peril,  or  inevitably  fatal  consequences,  of  being 
put  upon  a  personal  trial  of  their  perfect  obe- 
dience, like  that  in  which  Adam  had  failed, 
and  in  which  Christ  had  persevered.  {Marg. 
JS^pf^  u— X.)  Man  is  indeed,  in  some  respects, 
in  a  probationary  state  on  earth:  but  no  man 
is  put  upon  the  trial,  whether  he  can  obtain  ex- 
emption from  the  general  condemnation  of 
Adam  and  his  seed,  by  his  own  personal  obe- 
dience. A  trial  is  made  of  him,  tending  to  dis- 
cover the  wickedness  of  his  heart  by  manifold 
experiments;  the  trial  is  made  by  the  gospel, 
whether  the  sinner  will  repent  and  believe;  pro- 
fessed Christians  are  tried,  whether  they  are 
sincere  or  not;  and  believers  are  proved  in  re- 
spect of  the  strength  of  their  faith  and  grace: 
yet  they  are  not  put  upon  any  probation,  with 
reference  to  their  justification  and  eternal  life; 
but  "are  accounted  righteous,"  and  appointed 
heirs  by  faith  alone,  througli  the  righteousness 
of  their  One  divine  Surety;  which  consisted 
not,  like  Adam's  offence,  in  one  action,  but  in  a 
continued  and  perfect  conformity  to  the  whole 
divine  law,  through  life,  and  unto  his  death 
upon  the  cross. — Yet,  notwithstanding  these 
differences,  the  similarity  is  striking  and  in- 
structive: for,  "as  by  the  one  offence  of  one 
man,  sin  entered,"  and  prevailed  to  the  condem- 
nation of  all  men;  so,  by  "the  righteousness  of 
One,"  even  Christ,  grace  entered  and  prevailed 
to  the  complete  justification  of  all  men,  through- 
out the  earth,  and  during  all  ages,  who  are  re- 
lated to  Christ  by  grace  and  faith,  or  by  regen- 
eration, and  partaking  of  the  life-giving  Spirit 
of  Christ;  as  all  men  were  related  to  Adam  by 
natural  generation.  For,  as  "by  the  disobedi- 
ence" of  one  single  person,  being  a  public  char- 
acter, or  representative  of  his  posterity,  "many 
were  made"  or  constituted  "sinners,"  and  dealt 
with  accordingly,  previously  to  the  considera- 
tion of  their  personal  transgressions:  so,  "by 
the  obedience  of  One,"  who  also  was  a  public 
character,  and  the  rei)resentative  of  his  people, 
"'many,"  even  the  whole  multitude  of  believers, 
"are  constituted  righteous"  before  God,  and 
dealt  with  as  such;  even  previously  to  the  con- 
sideration of  their  personal  holiness  and  obedi- 
ence; which  spring  from  their  spiritual  union 
with  Christ,  as  depravity  does  from  man's  natu- 
ral union  with  Adam.  {Marg.  Ref.y — f.)  Thus, 
in  many  things,  the  type  and  the  Antitype  coin- 
cide ;  though  disobedience  and  condemnation 
are  opposite  to  obedience  and  justification.  But 
the  believer,  being  justified  "by  faith,  has  his 
title  to  life  in  Christ,  who  preserves  it  for  him: 
so  that  he  is  not  left  to  peradventures,  or  to  the 
hazards  arising  from  the  mutability  of  crea- 
tures, as  Adam  was:  but  he  is  safe  by  his  union 
with  Him,  who  is  "God  manifest  in' the  flesh;" 
and  his  future  felicity  will  be  proportionably 
more  exalted,  in  consequence  of  his  endeared 


g  3:in,20.     4:15.    6:14.    7:5— R. 

John   1522.        2  Cor.  3:7—9. 

Gal.  3:19— 25. 
h  6:1.    2  Cln.  33:3—13.    Ts.  25: 


421 


n.  I3.  1:18.  43  24,25. . I er.  3  S 
—14.  Ex.  I6:52.(;0— fi3.  3G  25 
—32.  Mic  7:1^  19.  Matt.  9:1.:;. 
Luko  7.17.    23.39—43.    1  Coi. 


relation  to  the  Godhead,  in  Christ  his  Brother 
and  Friend. — Much  more,  &c.  (17)  Can  any 
thing  be  "much  more"  certain,  than  that  all 
men  as  one  with  Adam  die."*  Yes,  it  is  much 
more  certain  that  all,  who,  by  faith  "receive 
the  abundance  of  grace  and  the  gift  of  righte- 
ousness, shall  reign  in  life  with  Christ."  Enoch 
and  Elijah  did  not  die,  but  were  translated;  and 
multitudes  innumerable  shall  be  living  when 
Christ  shall  come:  (Note,  I  Cor.  15:50—54.) 
but  not  one  true  believer  shall  come  short  of 
"reigning  in  life  with  him!" — As  it  is  evident, 
that  all  men,  in  the  strict  sense  of  the  word,  do 
not  "receive  abundance  of  grace  and  of  the  gift 
of  righteousness,"  or  obtain  "justification  of 
life;"  and  that  "all  men,"  in  tliis  universal 
sense,  shall  not  "reign  in  life,"  for  some  shall 
"go  away  into  everlasting  punishment:"  so  the 
term  must  be  explained,  in  the  first  clau-?e,  of 
all  men  in  Adam,  and  in  the  second  of  all  men 
in  Christ,  if  any  consistent  meaning  is  to  be 
affixed  to  the  words  (IS):  excej)t  universal 
"salvation,  with  eternal  glory,"  be  contended 
for;  as  "justification  unto  life,"  and  "reigning 
with  Christ  in  life"  are  jiredicated  emphatically 
of  the  whole  company  here  desciibed.  It  may, 
indeed,  be  admitted,  that  the  "free  gift"  is  suf- 
ficient for  "all  men,"  and  ought  to  be  proposed 
to  "all  men;"  and  if  "all  men"  (IS)  be  thus 
understood,  as  some  think  it  may  be,  it  differs 
from  the  "many"  in  some  of  the  other  verses: 
yet  the  apostle's  argument  seems,  through  the 
whole,  to  be  concerning  the  same  companies, 
those  in  Adam  and  those  in  Christ, 

The  offence.  (15)  To  TxttowmvifK/..  16,17, 
18,20,  See  on  4:25.— T/(e  free  gift.]  To  %a- 
^tCT,««.  16,  6:23.  Seeon  l':ll.— Of  one.]  Ts 
Frog.  17,19.  "The  one  offence  of  the  one 
man." — Many.]  '  Oi  -nolXor  ...  mg  nollng.  19. 
— "The  many"  in  Adam;  "the  many"  in 
Christ.  Note,  Dan.  1^:^,3.  — The  gift.  (16) 
To  8b}Qrifin.  Jam.  1:17.  Not  elsewhere.  /1o)- 
Qfu,  15,17.  See  on  John  4:10. —  Condemna- 
tion.] KcartxQiua,  18.  8:1,  Not  elsewhere. — 
Justification.]  /ftxaiuifnt.  18.  See  on  1 :32. — 
Justification  of  life.  (18)  /Iixuimgiv  'loiyg. 
See  on  4:25. — Disobedience.  (19)  Tiig  ttuqu- 
xor/c.  2  Cor.  10:6.  Hei.  2:2.  JIuQay.HO),  Matt. 
18:17. —  JVere  made.]  Kuiec,ai^i]auv. — Shall 
...  be  made.]  Kitracitifi^novKti,  Matt.  24:45, 
47.  25:21,23.  Acts  \l -.lb.  Tit.  lib.  Heb.l-.l. 
5:1,  7:28.  8:3.  Jam.  3:6.  4:4.  2  Pet.  1:8. 
Ex  y.uKf.,  et  iqr/iiu,  statuo,  constituo. —  The 
obedience.]  Tijg  vnaxorjc.  1:5.  6:16.  15:18. 
16:19,26.  2  Cor.  7:15.  10:5.  Philem.  21.  Heb. 
5:8.   1  Pet.  1:2,14.  'Ytiuxhw,  6:12. 

20  Moreover,  s  tlie  law  entered  that  the 
ofTence  might  abound:  ^  but  where  .sin 
abounded,  grace  did  much  more  abound; 

21  That  'as  sin  hath  reigned  unto  death; 
even  so  might  ^  grace  reign  '  through  riglit- 
eousness  '"unto  eternal  life,  by  Jesus  Christ 
our  Lord. 

Note. — The  whole  plan,  respecting  justifica- 
tion, was  fixed  and  carried  into  effect,  long  be- 
fore the  law  was  given  by  Moses.  (Notes,  4: 
Heb.  11:1 — 19.) — This  "law,    including    the 


6:9-11.     Kph.  1:6— 8.  2:1— 5. 

1  Tim.  1:13—16.    Tit.   3:3—7. 
i    14.     6:12.14,16. 
k  Johiil;ld,l7.    Tit. 211.    Ilel). 


4:16.    1  Pet.  5:10. 

1    17.     4:13.     8:10. 

2  Prt    11. 

m6:23.     John  10:2£. 

1  John  2- 

23.     6.11—13. 

A.   D.  61, 


CHAPTER  V. 


A.  D.  61 


whole  Mosaic  dispensation,  "entered"  in  ac- 
cession to  the  preceding-  revelations  among  a 
few  jiersons,  compared  with  the  whole  poster- 
ity of  Adam:  and  I'or  a  short  time,  compared 
with  the  duration  of  the  world:  i.  e.  among 
the  sons  of  Jacob  alone;  and  above  two  thou- 
sand five  hundred  years  after  the  creation  of 
the  world.  But,  so  far  from  being  intended  for 
the  justification  of  those  who  received  it,  "it 
entered  that  the  oflence  might  abound."  The 
moral  law,  by  its  perfection,  showed  that  very 
many  thoughts,  affections,  tempers,  words,  and 
actions  were  sinful,  which  otherwise  would  not 
liave  been  known  to  be  so.  {Note,  3:19,20.) 
It  evinced  the  malignity  and  desert  of  every 
sin;  and  it  irritated  man's  natural  corruption, 
both  to  hanker  after  forbidden  objects,  and  to 
rise  in  opposition  and  enmity  against  its  spirit- 
ual precepts,  and  its  righteous  sanction.  (Note, 
7:7 — 14.)  Thus  it  occasioned  transgressions 
to  be  multiplied,  for  it  had  no  efficacy  to  cure 
human  depravity:  (Note,  8:3,4.)  and  at  the 
same  time  it  aggravated  the  enormity  of  sin, 
seeing  it  was  committed  against  so  express  a 
ileclaration  of  the  divine  will.  Even  the  cere- 
monial law,  as  considered  apart  from  Christ, 
multiplied  duties,  and  consequently  transgres- 
sions; as  none  perfectly  kept  it,  and  numbers 
constantly  violated  it.  (Marg.  Rcf.  g.)  So 
that  the  law  in  every  sense  "entered,"  in  order 
to  show  and  condemn  man's  abounding  wick- 
edness, as  an  experiment  tried  with  a  part  of 
the  human  race;  that  the  free  grace  of  redemp- 
tion might  be  more  gloriously  displayed,  by  its 
superabounding,  where  sin  had  most  abound- 
ed; and  (like  the  waters  of  the  deluge,)  flow- 
ing far  above  the  summits  of  the  highest  moun- 
tains of  man's  guilt  and  depravity.  (Marg. 
lief,  h.— Notes,  Gal.  2:17—21.  3:19—22.)— 
Therefore,  as  "sin,"  like  some  terrific  victor 
and  tyrant,  had  "reigned"  with  uncontrolled 
sway,  unto  the  death  and  ruin  of  all  men,  un- 
der Adam's  covenant:  (Note,  12 — 14.)  even 
so  "grace,"  or  the  infinitely  free  and  rich  mer- 
cy of  God,  might  ascend  a  more  exalted  throne, 
and  there  reign  with  benign  authority,  through 
the  righteousness  of  the  Surety  of  the  new 
covenant,  unto  the  eternal  life  of  all  who  be- 
lieved; in  virtue  of  the  power  and  grace  of 
the  Lord  Jesus  Christ.  (Marg.  Ref.  i — m.) — 
Grace  reigns  also  in  the  believer's  heart:  but 
this  is  more  explicitlj'^  treated  on  in  the  ensuing 
chapter;  and  grace  as  reigning  upon  the  throne 
of  God,  to  justify  every  believing  sinner,  how- 
ever his  past  transgressions  have  been  multi- 
])lied  and  aggravated,  and  to  complete  the  sal- 
vation of  every  justified  believer,  is  here  spe- 
finllv  intended.  As  "grace  reigns  unto  eternal 
litV"  to  those  alone  Avho  are  in  Christ  by  faith; 
3o  tht'se  exclusively  must  be  intended,  in  the 
whole  contrast  between  the  first  and  the  sec- 
ond Adam. 

Entered.  (20)  naQFiorjX&ev.  Gal.  2:4. 
'Irrepo,  ...  insuper  introeo.^  Schleusner.  Not 
elsewhere.  Ex  nuQd,  fig,  et  fQxouai. — Much 
more  abound.']  ^  Y^i-neneQiaatvaer.  2  Cor.  7: 
4.  Not  elsewhere.  '  YneQnFQiauw;,  Mark  1 : 
37.  Ex  vnFQ  et  TTFQtaaoig,  abundanlcr. — Hath 
reigned.   (21)   KSuatlFvaFv.     See  on  14. 

PRACTICAL    OBSERVATIONS. 
V.  1—11, 

A  most  blessed  change  takes  place  in  the  sin- 


ner's state,  however  guilty  and  depraved  he  has 
been,  when  he  becomes  a  true  believer:  "be- 
ing justified  by  faith  he  hath  peace  with  God," 
through  "our  Lord  Jesus  Christ;"  and  this 
will  in  due  time  be  communicated  to  his  con- 
science, and  dwell  in  his  heart:  he  has  free 
access  to  the  mercy-seat;  he  is  established  in 
the  grace  and  favor  of  God;  and  he  may  now 
rejoice  and  triumphantly  exult  in  the  hope  of 
everlasting  glory;  though  he  perhaps  just  be- 
fore trembled,  from  well  grounded  aj)prehen- 
sions  of  deserved  vengeance.  How  immense 
then  are  our  obligations  to  him,  who  has  made 
"all  things  ready"  by  his  agonizing  death  on 
the  cross;  and  has  made  our  hearts  willing  by 
his  regenerating  grace!  May  we  act  as  the 
covenanted  friends  of  our  reconciled  God;  may 
we  "adorn  the  doctrine  of  God  our  Saviour  in 
all  things;"  may  we  study  to  recommend  it  to 
our  fellow  sinners,  and  to  make  grateful  returns 
for  his  love,  by  our  kindness  to  our  poor  felloAV 
Christians,  who  are  the  brethren  and  receiv- 
ers of  this  our  rich  and  bountiful  Benefactor' 
(Notes,  Matt.  12:46—50.  25:34—40.)  Then 
we  need  not  be  dismayed  by  temptations  and 
afflictions,  or  despond  and  murmur  under  them; 
nay,  we  may  "glory"  and  rejoice  in  them:  tor, 
though  nature  feels  that  "tribulation  worketh" 
impatience,  yet  grace  finds  that  at  length  it 
produces  "patience,  experience,"  and  hope, 
even  "hope  which  maketh  not  ashamed;  be- 
cau.se  the  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost."  This  seal  of  God 
cannot  be  broken,  and  Satan  evidently  and  pe- 
culiarly fails  in  his  attempts  to  counterfeit  it: 
for  all  false  affections,  and  enthusiastic  confi- 
dences, are  liable  to  be  consumed  in  the  fur- 
nace of  long-continued  afflictions;  and  they 
never  can  communicate  that  reciprocal,  steady, 
pre-eminent,  and  abiding  love  of  God  in  Christ, 
which  no  fire  can  burn,  no  waters  can  quench, 
and  which  in  ten  thousands  of  instances  has 
proved  stronger  than  the  fear  of  death  in  its 
most  tremendous  forms;  and  has  enabled  a  fee- 
ble believer  to  disregard  the  cruelty  of  a  savage 
executioner,  in  comparison  of  the  anguish  of 
[wilfully  denying  or  disobeying  liis  beloved 
Lord.  Surely  be  is  worthy  of  all  this  deyot- 
ledness  from  every  one  of  us!  If  we  consider 
how  "helpless,  and  ungodly,"  rebellious,  and 
full  of  enmity  against  God,  we  were,  when  his 
compassionate  eye  was  first  fixed  upon  us;  if 
we  reflect  on  the  salvation  purposed  for  us,  the 
price  paid  for  it,  the  dignity  of  our  Redeemer, 
the  change  wrought  in  us,  before  we  were  will- 
ing cordially  to  accept  of  the  free  gift,  and  the 
privileges  most  graciously  bestowed  upon  us; 
we  cannot  but  allow,  that  the  love  of  God  our 
Saviour  "passeth  knowledge,"  and  is  infinitely 
beyond  example  or  illustration.  (Notes,  Eph. 
3:14 — 19.  l,/oAn3:l — 3.)  It  is  inconceiva- 
ble, that  even  God  himself  could  more  have 
"commended  his  love  to  us,"  or  have  given  us 
more  powerful  motives  and  encouragements  to 
bumble  submission  and  grateful  obedience.  In 
proportion  as  we  feel  the  force  of  tliese  motives, 
we  may  be  assured  that  we  are  "justified  by 
the  blood  of  Jesus,"  and  "reconciled  to  God 
by  his  death:"  and  that  we  shall  be  saved  from 
wrath  by  him,  "who  was  dead,  and  is  alive  fi)r 
evermore,  and  hath  the  keys  of  death  and  hell." 
(Notes,  John  11:20—27.  Rev.  1:12—20.) 
Though  conscious  of  our  own  sinlulness,  we 

[43 


A.  D.  61. 


ROMANS. 


A.  D.  61, 


may  thus  "glory  in  God  through  Jesus  Christ," 
as  our  ahiiighty,  unchangeable,  and  everlast- 
ing Father,  Friend,  and  Portion;  and  as  hav- 
ing "received  the  reconciliation."  {Notes, 
Ps.  48:14.  Heb.  11:13—16.)  At  the  same 
time  we  shall  learn  not  to  disdain  or  despair  of 
any  other  sinners:  for  we  shall  be  conscious, 
that  they  are  not  worse  in  themselves,  or  fur- 
ther from  God,  than  we  once  were;  and  that 
they  are  equally  capable  of  being  reconciled  in 
the  same  way,  whatever  their  character  and 
crimes  may  heretofore  have  been. 

y_  12 21. 

Let  us  from  this  portion  of  the  sacred  scrip- 
tures learn  habitually  to  look  upon  ourselves,  and 
the  whole  human  race,  as  lying  in  the  ruins  of 
the  fall;  sinners  by  nature  and  practice,  exposed 
to  condemnation,  and  no  more  able  to  save  our 
own  souls  from  hell,  than  to  rescue  our  bodies 
from  the  grave.  Instead  of  perplexing  our- 
selves about  the  awfully  deep  and  incompre- 
hensible, but  most  righteous  dispensation  of 
God,  in  permitting  the  entrance  of  sin  and 
death;  let  us  learn  to  adore  his  grace  for  pro- 
viding so  adequate  a  remedy  for  that  awful  ca- 
tastrophe, which  we  are  sure  was  consistent 
with  all  his  glorious  perfections.  {Note,  Gen. 
2:16,17.) — As  our  children  have  evidently, 
through  us,  received  a  sinful,  suffering,  and 
dying  nature  from  the  first  Adam;  we  should 
be  stirred  up,  even  by  their  pains  and  sorrows 
in  lielpless  infancy,  to  seek  for  them  the  bles- 
sings of  the  second  Adam's  righteousness  and 
salvation.  {Note,  1  Cor.  15:45—49.)  Though 
"the  grace  of  God,"  and  the  gift  by  grace, 
have  "much  more  abounded"  to  the  many 
"through  Christ,"  than  justice  and  wrath  did 
through  Adam:  yet  multitudes  choose  to  re- 
main under  the  horrid  dominion  of  sin  and 
death,  rather  than  seek  the  blessings  of  "the 
reign  of  grace!"  But  there  is  the  fullest  en- 
couragement to  every  sinner,  who  comes  to 
Christ  for  his  free  and  holy  salvation;  and  he 
"will  in  no  wise  cast  out"  one  humble  suppli- 
cant. Let  all  then  flee,  without  delay,  to  "this 
righteousness,  by  faith  in  Christ,"  wliilst  grace 
fills  the  throne  of  God,  and  before  the  Judge 
ascends  his  dread  tribunal:  let  the  entrance  of 
the  law  into  the  conscience,  that  sin  may  be 
known  to  abound,  impel  the  sinner  to  the 
greater  diligence  in  applying  for  salvation:  let 
none  be  discouraged  by  the  view  of  their  enor- 
mous crimes,  seeing  there  is  in  Christ  "much 
more  abounding  grace:"  let  the  unestablished 
inqiiirer  give  diligence  to  make  sure  his  inter- 
est in  the  Redeemer;  and  let  the  thankful  and 
confirmed  believer  frequently  meditate  on  his 
obligations,  privileges,  securities,  and  pros- 
pects. Let  him  contrast  his  state  in  Adam, 
with  his  fehcity  in  Christ:  that,  while  he  gives 
all  the  glory  to  divine  grace,  through  that 
"obedience  by  which  he  is  made  righteous;" 
he  may  look  at  all  enemies  and  remaining  ob- 
stacles, and  at  "the  king  of  terrors,"  with  a 
victorious  hope;  assured  that  "grace  shall  still 
reign  through  righteousness,  unto  eternal  life, 
by  Jesus  Christ  our  Lord." 

CHAP.  VL 

Believers  cannot  "s'm  nn  that  erace  mav  al  oiind,"  as  some  would  o'iecl- 
heing  "dead  to  sin,"  according  to  the  meaning  of  hiptisni,  uliich  re- 

a  See  0,1  3:5.  I       2;18,19.    Jude  4. 

b  IS.  2;4,5.  3:5—8,31.     5:20,21.     c  See.  on  3:4. 

Gal.  5:13.     1  Pet.  2:16.  2  Pet.  |  d  Gen.  39:9.       Ps.  119-104.        l 
44] 


presents  tliciv  rcnformilv  to  Clnist  in  liis  death,  I  uiial,  resurrectinn, 
and  living  nnto  God,  1  —  JO.  They  should  reckon  thentse]\es  to  be 
"dead  to  sin  and  alive  to  God,"  11;  and,  as  not  l>eing  ''under-  the  law, 
but  under  grace,"  Ihcy  must  not  suffer  "sin  to  reign  in  their  bodifs, 
but  yield  them  to  God,  as  instruments  of  rightoonsness,"  12 — 15.  Be- 
ing "made  free  fronj  sin,  and  become  servants  to  righteousness,"  they 
should  serve  righteousness  wholly.  IC — 20.  The  service  of  sin  is  um- 
fiuilful,  shameful,  and  destructive;  but  the  servants  of  God  have 
their''fruit  unto  holiness,  and  the  end  eternal  life,"  21,22.  This  is  the 
free  gij't  of  God  in  Christ;  but  dejtii  is  the  wages  of  sin,  23. 

HAT   shall  we  say    then.^  ^  shall 
we  continue  in  sin,  that  grace  may 

abound.'' 

2  "^  God  forbid:   ^  How  shall  we  that  are 

"^  dead  to  sin   ^live  any  longer  therein.'' 

Note.— {Note,  5:20,21.)  The  apostle  was 
aware  that  his  doctrine  might  seem  open  to  the 
objection,  which  is  now  continually  made  tc 
that  of"salvation  by  grace."  {Note,  3:29—31.) 
It  might  be  said,  that  if  we  be  justified  of  en- 
tire mercy,  by  the  imputation  of  Christ's  right- 
eousness, and  the  efficacy  of  his  sacrifice, 
through  faith  alone,  without  works  of  any  kind, 
or  in  any  degree,  either  before  or  after  believ- 
ing; are  not  men  set  i'ree  from  all  moral  obliga- 
tion, and  the  flood-gates  of  licentiousness  th  rown 
open.'  And,  if  God  take  occasion  from  man's 
excess  in  wickedne.s3,  the  more  conspicuously 
to  display  his  abounding  grace:  may  we  not 
safely,  and  even  on  principle,  commit  more  and 
greater  enormities,  and  continue  to  work  ini- 
quity without  remorse  or  amendment,  on  pur- 
pose that  the  riches  of  divine  grace  may  be  the 
more  glorified  in  our  salvation.'  This  is  spe- 
cious: and  self-deceived  hypocrites,  through 
Satan's  suggestions,  comment  in  this  manner  on 
the  gospel;  and  so  give  some  color  to  the  cavils 
of  avowed  opposers.  But  the  apostle  has  taught 
us  how  to  answer  all  objections,  and  guard 
against  abuses  on  this  ground.  He  does  not  set 
us  an  example  of  keeping  out  of  sight,  explain- 
ing away,  or  cautiously  proposing  the  free 
grace  of  the  gospel:  but,  while  he  states  his 
doctrine  in  the  most  explicit  and  decisive  lan- 
guage imaginable,  he  shows  also  the  insepara- 
ble connexion  between  justification  and  sancti- 
fication.  Let  "the  thought  be  abhorred," 
says  he,  "of  continuing  in  sin  that  grace  may 
abound."  The  unbeliever  has  no  part  in  that 
grace:  and,  as  the  believer  is  "dead  to  sin,  how 
shall  he  live  any  longer"  in  the  practice  of  it.' 
That  view  of  the  glory  of  God,  of  the  holiness 
and  excellency  of  the  law,  and  of  his  own  guilt 
and  danger,  which,  as  the  effi?ct  of  regenera- 
tion, convinced  him  that  he  needed  the  salva- 
tion of  Christ,  anil  made  it  precious  to  his  heart, 
led  him  also  to  repent,  and  to  abhor  all  sin. 
This  change,  begun  in  convictions,  always 
humbling  and  often  alarming,  was  more  com- 
pletely effected  by  further  discoveries  of  tlie 
mercy,  and  experience  of  the  comforts,  of  re- 
demption: so  that  love  and  gratitude  to  the  di- 
vine Saviour,  and  other  evangelical  principles, 
concur  with  hatred  of  sin,  to  mortify  his  af- 
fections to  its  pleasures  and  interests,  and  to 
cause  him  to  separate  from  iniquity,  as  a  dead 
man  ceases  from  the  actions  of  lile.  {Marg. 
Ref.  c— i'.— Notes,  John  \G:8— 11,14,15.  2  Cor. 
5:13—15.  Ga/.  2:17— 21.  5:13— 26.  J«m.  2:S 
— 26.)  Not  only  ought  this  to  be  the  believer's 
character,  but  in  a  measure  it  actually  is  so: 

Tel.TTI. 


.lohn  3:9. 

5:11.      7.4.      Gal.  2:19. 

Col.  3:3.    1  Pet.  2.24. 


f  2  Cor.  5:14—17 
1:1—3. 


A.  D.  61, 


CHAPTER  VT. 


A.  D.  Gl, 


and  thus  it  Tirms  the  proper  evidence,  being  the 
insei)aral)le  concomitant,  of  liis  justification. 
This  effectually  secures  him  from  abusing  the 
doctrines  of  grace:  he  may  be  seduced  into  sin, 
but  he  "cannot  live  any  longer"  in  the  habit- 
ual practice  of  known  transgression:  (Note,  1 
John  3:4 — 10.)  he  cannot  take  occasion  from 
grace  as  superabounding,  to  continue  in  sin  that 
it  may  still  more  abound;  but,  on  the  contrary, 
in  proportion  to  his  admiring  views  of  the  riches 
of  divine  mercy  in  his  salvation,  he  will  be 
"steadfast,  unmoveable,  and  always  abounding 
n  the  work  of  the  Lord;"  and  he  will  be  remiss 
in  duty,  at  those  times  alone,  when  such  hopes 
and  affections  grow  languid  and  low. — 'The 
'benefits  of  justification  and  sanctification  are 
'connected  by  a  perpetual  bond;  each  of  them 
'flows  from  Christ,  by  the  grace  of  God.  Sanc- 
'tification  is  the  destruction  of  sin,  that  is,  of 
'original  depravity;  in  the  place  of  which  the 
'purity  of  a  renewed  nature  succeeds.  This  is 
'the  quality,  which  the  Spirit  creates  in  the 
'members  of  Christ  our  Head. — "Dying  unto 
'sin,"  and  "living  unto  God,"  or  Christ,  or 
'righteousness,  answer  to  each  other.'  Beza. — 
It  is  surprising,  that  many  learned  expositors 
should,  without  hesitation  or  proof,  interpret 
the  phrase,  as  if  it  only  meant  the  out- 
ward profession  made  in  baptism:  and,  as  if 
all  baptized  persons  were  indeed  "dead  unto 
sin."  'Note  here,  that  if  the  faith,  to  which  St. 
'Paul  in  this  epistle  doth  ascribe  justification, 
'did  not  only  oblige  to,  but  even  comprehend 
'evangelical  and  constant  obedience,  there  could 
'be  no  color  for  this  objection:  that  therefore 
'must  be  a  mistake.'    Whitby. 

Shall  we  continue.  (1)  ETTifievy/nep.  11:22. 
See  on  ^cts  13:43. — ^re  dead  to  sin.  (2) 
jtned-uvo/nev  tt]  duaQim.  10.  Gal.  2:19.  Col. 
2:20.3:3.  iVofes,  Gal  6:11— 14.  iPet.'i: 
18—25,  V.  24. 

3  &  Know  ye  not,  that  so  many  of  us, 
''  as  *  were  baptized  into  Jesus  Christ, '  were 
baptized  into  his  death  .-^ 

4  Therefore  ^  we  are  buried  with  him  by 
baptism  into  death;  '  that  like  as  Christ  was 
raised  up  from  the  dead  "'  by  the  glory  of 
the  Father,  "  even  so  we  also  should  walk 
in  newness  of  life. 

\Practical  Ohservations,'\ 

Note. — The  apostle,  by  his  introductory  ques- 
tion, most  emphatically  shows,  that  all  who  had 
been  baptized  into  the  name  and  religion  of 
Jesus,  had  received  the  sign,  and  made  the  pro- 
fession, of  communion  with  him,  and  conformity 
to  him  in  his  death;  that,  in  virtue-of  his  dying 
for  their  sins,  they  should  die  to  all  sin,  and 
have  done  with  their  fi)rmer  unholy  indulgen- 
ces, pursuits,  habits,  and  connexions.  {Marg. 
and  Marfr.  Ref.g,h.— Notes,  2:25—29.  1  Cor. 
12:12—14.  Gal.  3:26—29.  Col.  2:11,12.  1 
Pe<.  3:21,22.  ^  Pet.  1:8,9.)  This  profession 
was  equivalent  to  "being  buried  with  Christ," 
as  dead  with  him.     For,  as  his  burial  was  a 


16.    7:1.     1  Cor.  3:16.  5:6.  6:2, 

3,9,15,16.19.    9:13,24.     2  Cor. 

1".5.      Jam.  4:4. 

Mjtt.    2R  19.      1     Cor     12:13. 

fi:i!.  S27.      1  Pet.  3:21. 

Or,  are. 

■15,'?.    1   Cor.  15:29.      Gal.  2: 

2:,21. 


l<  3.    Col.  2:12  13.     3:1—3. 

1    9.    8:11.      1  Cor.  6 :14.     2  Cor. 

13:4.     Eph.    1:19,20.     25,6. 
iti.Iohn  2.11,19,20.      11:10.    Col. 

1:11. 
n  19.    7:6.  12:1.2.     I.^IS.M.     2 

Cor.  5:17.  G.il.  6:15.16.    TCpli. 

4:1722—24.    5:3.      Pliil.  3:17, 


manifestation  that  he  was  really  dead,  and  an 
introduction  to  his  immediate  resurrection,  bv 
the  glorious  power  of  the  Fathei,  and  for  the 
display  of  his  glory:  so  the  baptism  of  a  con- 
verted Jew,  or  Gentile,  was  a  professed  mani- 
festation of  his  death  to  sin,  and  to  all  his  carnal 
expectations,  affections,  and  pursuits,  from 
which  he  meant  to  be  entirely  secluded,  as  one 
buried  is  from  the  affairs  of  life;  and  it  was  a 
professed  introduction  to  his  walking  "in  new- 
ness of  life,"  not  only  as  to  his  outward  actions, 
but  with  respect  to  his  inward  principles. 
{Marg.Ref.  k— n.— iVo<e,  7  :5,6.)  The  spir- 
itual meaning  of  the  external  sign  is  the  same, 
when  baptism  is  administered  to  the  infant-off- 
spring of  believers:  even  as  the  meaning  of 
circumcision  was  the  same,  when  it  was  per- 
formed on  Abraham  the  aged  believer,  on  Ish- 
mael  who  perhaps  never  believed,  and  on  Isaac 
an  infant  of  eight  days  old,  long  before  he  be- 
lieved. (iVo^es,  4:9— 12.  Gen.  17:7—12.  Matt. 
28:19,20.)  It  was  the  outward  sign  of  regene- 
ration, or  'a  death  unto  sin,  and  a  new  birth 
'unto  righteousness;'  and  it  sealed  justification 
by  faith  to  all  those  who  ever  possessed  the 
thing  signified,  but  to  none  else.  Thus  Simon 
Magus,  though  baptized  adult,  derived  no  more 
benefit  from  the  outward  sign,  than  those  mul- 
titudes do,  who,  having  been  baptized  in  infancy, 
when  grown  up  despise  the  inward  and  spiritual 
grace  of  it.  (iVo<es,.^c/s8:9— 13,36— 40.)  Great 
stress  has  been  laid  upon  the  expression,  "bu- 
ried with  him  by  baptism  into  death,"  as  prov- 
ing that  baptism  ought  to  be  performed  by 
immersion,  to  which  the  apostle  is  supposed  to 
allude.  (iVoie,  CoZ.  2:11,12.)  But  we  are  said 
also  to  be  "crucified  with  Christ,"  and  circwm- 
cised  with  him,  without  any  allusion  to  the 
outward  manner  in  which  crucifixion  and  cir- 
cumcision were  performed:  and,  as  baptism  is 
far  more  frequently  mentioned,  with  reference 
to  the  "pouring  out"  of  the  Holy  Ghost; 
{Notes,  Acts  1:4—8.  2:14—21.  Tit.  3:4—7.) 
and  as  the  apostle  is  evidently  treating  on  the 
inward  meaning,  not  the  outward  form,  of  that 
ordinance;  no  conclusive  argument  is  deducible 
from  the  expression,  showing  that  immersion  is 
necessary  to  baptism;  or  even,  apart  from  other 
proof,  that  baptism  was  generally  thus  admin- 
istered. 

We  are  buried.  (4)  ^wsTacpijftcv.  Col.  2: 
12.  Not  elsewhere.  Ex  aw  et  -d^umio,  sepe- 
lio. — Newness.'\  KatrojTjji.  7:6.  Not  else- 
where.    Kun'og,  novus. 

5  For  °  if  we  have  been  p  planted  to- 
gether in  the  likeness  of  his  deatii,  we  shall 
be  also  in  the  likeness  of /it's  resurrection: 

6  Knowing  this,  ^  that  our  old  man  is 
crucified  with  him,  '^  that  the  body  of  sin 
might  be  destroyed,  ^  that  henceforth  we 
should  not  serve  sin. 

7  For  *  he  that  is  dead  is  f  freed  from 
sin. 

Note. — 'By  an  elegant  metaphor,  the  apostle 


IS.  Col.   1:9—12.  2:11,12.  4:1 

1  Pel.  4:1,2.   2  Pet.  1:4—9. 
o  B— 12.      Eph.  2:5,6.     PW.  3; 

10,11. 
|)   I's.  92:13.    I9.  5:2.     Jer.  2:21 

Natl.  15:13.     John  12:24 


15: 


1—8. 


q  Gal.  2:20.     5:24.      Eph.  4:22. 


Col.  3:9,10. 
r    7:24.     8:3,i3.  Col.  2:11,12. 
s    12,22.    7  25.     E:4.     2  Kini;s  5: 

17.     Is.  20:13.  John  !;:S4— 36. 
t   2,8.  7:2,4.  Col.  3:1—3.  1  Pet. 


4:1. 


t    Ov.jusHJiid.     C:l. 


[45 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


'compares  Christ,  Avho  died  and  was  buried, 
'and  rose  again  from  tiie  dead,  to  a  plant, 
'vvfiich,  being  covered  in  the  earth,  germinates 
'in  due  time.  And  then,  because  he  had  said, 
'that  Ave  are  "dead  to  sin,  and  buried  with 
'Christ,"  tliat  we  might  rise  again  unto  righte- 
'ousness;  in  order  to  intimate  that  all  these 
'things  take  place,  by  the  grace  which  we  de- 
'riveTrom  Christ,  he  says  that  we  have  grown 
'together  with  him  into  one  plant;  as  those 
'things  which  are  "planted  together"  with  a 
'tree,  grow  together,  and  live  by  one  common 
'sap.'  Beza.  'We  grow  together  with  Christ, 
'as  moss,  ivy,  misseltoe,  or  such  like,  grow  up 
'by  a  tree,  and  are  nourished  by  the  juice  there- 
'of.'  Leigh.  Sinful  men  then  become  "one 
with  Christ,"  by  partaking  of  the  Holy  Spirit, 
which  animates  his  whole  mystical  body,  as 
the  soul  does  our  natural  bodies;  and  by  the 
teaching  and  influence  of  the  Holy  Spirit,  they 
believe  unto  justification:  and  then  faith  ren- 
ders them  in  that  way  "one  with  Christ;"  but 
the  same  Spirit  also  inclines  and  enables  them 
to  mortify  all  their  sinful  passions,  and  thus 
renews  their  souls  unto  holiness.  If  then,  a 
man  be  "planted  together"  with  Christ  "in 
the  likeness  of  his  death,"  lie  most  certainly 
will  be  conformed  to  him  "in  the  likeness  of 
his  resurrection;"  and,  by  motives  and  grace 
derived  from  him,  habitually  live  a  holy  life, 
according  to  a  new  rule,  and  for  new  ends  and 
purposes.  {Marg.  Ref.  o,  p. — Note,  7:5,6.) 
For  he  will  know,  that  Christ  was  crucified  to 
atone  for  sin,  in  order  that  he  miglit  mortify 
and  destroy  it.  So  that  the  corrupt  nature, 
the  "old  man,"  is,  in  all  true  believers,  crucifi- 
ed with  Christ,  by  the  grace  derived  from  his 
cross.  It  is  deprived  of  dominion,  and  pro- 
scribed as  an  enemy  and  condemned  criminal: 
its  destruction  is  absolutely  determined:  it  is 
weakened,  confined,  and  in  a  disgraced,  snffer- 
ing,  and  dying  state;  though  it  yet  lives  and 
struggles  for  life,  and  even  for  liberty  and  vic- 
tory. Nor  is  there  any  intention,  either  in 
the  believer  or  liis  gracious  Lord,  to  release  the 
crucified  rebel:  die  he  must,  though  in  a  lin- 
gering manner;  the  whole  body  of  sin,  every 
kind  and  degree  of  non-conformity  to  the  holy 
law  of  God,  must  be  "abolished"  and  destroy- 
ed; that  the  believer  may  no  more  be  the  slave 
of  sin,  and  that  at  length  he  may  be  finally  de- 
livered from  its  harassing  emotions.  (Marg. 
Kef.  q — s.)  For  he  that  is  dead  to  the  love 
and  practice  of  sin  is  freed  for  ever  from  its 
yoke:  he  has  passed  into  the  service  of  another 
master;  sin  has  no  further  claim  upon  him, 
and  shall  never  recover  its  lost  authority. 
(Mavg.  Ref.  t.—iVoies,  8:3,4,12,13.  Ga/.  5:22 
—26.  Col.  2:11,12.)  Thus  the  seventh  verse 
is  commonly  explained;  but  it  is  most  exactly 
translated  :  "He  that  is  dead,  has  been  justified 
from  sin;"  {Marg.—Note,  8:1,2.)  and  the 
literal  meaning  seems  still  more  aptly  to  coin- 
cide with  the  apostle's  argument:  he,  and  he 
only,  who  "is  dead  to  sin,"  has  been  justified 
from  the  guilt  of  it,  "having  received  the  free 
gift  unto  justification  of  life."  {Note,  5:15 — 
19,  u.  18.)  His  death  to  sin  is  the  requisite 
attestation  of  his  being  accounted  righteous- 
BO  that  the  doctrine,  properly   understood,   is 


u  3—5.     2TIii>   M1.I2. 
X  John  1-1  i;i.      2  Cor.  4  n- 
n  1.    Co;.  3;y,l.    1  Tlies 


46] 


y  Ps.  1G:9— 11. 
1       Ueb.  7:16,25. 


Arts  2:24—28. 
10:12,13.   Kev. 


incapable  of  that  perversion  which  is  generally 
objected  to  it. — Indeed,  Christ  when  "he  died 
unto  sin  once,"  (10)  was  justified  as  our  Sure- 
ty and  Exemplar,  in  consequence  of  his  death: 
so  that  the  believer's  conformity  to  his  Lord, 
of  which  the  apostle  discourses,  is  illustrated 
by  the  literal  translation. —  Our  old  man.  (6) 
Our  depraved  nature  is  called  "a  man,"  be- 
cause it  comprises  a  complete  system  of  unholy 
dispositions  and  affections,  and  imparts  its 
baleful  influence  to  the  whole  soul  and  body: 
and  the  "old  man;"  because  derived  from  the 
first  Adam,  and  so  in  every  one  jirior  to  grace, 
or  the  image  of  the  second  Adam.  (Notes,  1 
Cor.  15:45—49.  Eph.  4:20—24.  Col.  3:7— 
11.) 

Planted  together.  (5)  ^vftrpvToi.  Here  only 
N.  T. — Zech.  11:2.  Sept. — A  ovpcpvo),  Luke 
8:7. —  Our  old  man.  (6)  'O  Trul((iog  rjitoiv  ur- 
»QM7To;.  Eph.  4:22.  Col.  3:9.— /7«A«toc, 
Luke  5:36,37,39.  1  Cor.  5:7.  2  Cor.  3:14.  1 
John  2:7. — Is  crucified  with  him.]  J^vrrc^av- 
Quiitil.  Matt,  il -.44.  Mark  \5:3'2.  John  19: 
32.  Gal.  2:W.—  The  body  of  sin.]  To  au)uu 
iTiQ  dfKxQTiu;.  Col.  2:11.  Notes,  7:22 — 25. 
Col.  i:ll, 12.— Destroyed.]  KaTuQy,:f)-i].  4:14. 
7:2,6.  See  on  3:3,31.— Is  freed  from  sin.  (7) 
^edixaiojTut,  ano  Ti]g  dfiuQiiag.    Jlcts  13:39, 

8  Now  "  if  we  be  dead  with  Christ,  "  we 
believe  that  we  shall  also  live  with  him: 

9  Knowing  that  ^  Christ,  being  raised 
from  the  dead,  dieth  no  more;  ^  death  hath 
no  more  dominion  over  him. 

10  For  in  that  he  died,  ^  he  died  unto 
sin  once:  but  in  that  he  liveth,  ^  he  liveth 
unto  God. 

Note. — The  promise  of  God  to  give  life, 
even  eternal  life,  to  all  who  believe,  is  the  sole 
ground  of  our  hope  of  obtaining  the  inestima- 
ble blessing:  but  as  all  who  hear  the  gospel  do 
not  obtain  it,  nor  all  who  profess  and  seem  to 
believe  it;  how  shall  we  know,  that  we,  rather 
than  our  fellow-sinners,  are  partakers  of  the 
j>romise,  except  by  being  conscious  of  having 
experienced  a  'death  unto  sin,  and  a  new  birth 
'unto  righteousness.^'  If  a  professed  Christian 
is  a  stranger  to  this  change,  his  confidence  of 
"reigning  with  Christ  in  glory"  is  presumptu- 
ous. But  when  a  man  becomes  dead  to  his 
once  most  beloved  sinful  pleasures,  and  pur- 
suits; his  prospect  is  clear,  and  his  interest  in 
the  righteousness  of  the  Surety  is  demonstrat- 
ed. {Marg.  Ref  u,  x. — 'Notes,  5:6—10. 
John  14:18—20.  Gal.  2:17—21.)  "Christ 
rose  from  the  dead,  no  more"  to  be  subjected 
to  death;  seeing  the  end  for  which  he  died  was 
fully  answered.  He  could  never  have  been  lia- 
ble to  death,  had  it  not  been  on  account  of  our 
sins,  imputed  to  him  as  our  Surety,  to  expiate 
which  "he  died  unto  sin  once:"  (Note,  Heb. 
9 :24 — 26.)  but,  having  accomplished  that  grand 
and  gracious  design,  he  rose  again,  and  now  in 
our  nature,  as  on^  with  the  Father,  he  lives  a 
heavenly  life,  in  unspeakable  exaltation  and  fe- 
licity, to  the  glory  of  the  divine  perfections  and 
government,  by  carrying  on  and  perfecting  his 
mediatorial  work,  "as  Head  over  all  things  to 
his   church."      (Marg.   Ref   y — b.)     In   like 


5:14.     Heh.  2:14,15. 
2  Cor.  5:21.      Ileb.  9:2 


—28.     1  Pet.  3:18. 
b  II.     14:7—9.     I.iike  20.38.   2 
Cor.  5:15.     1  Ptt.  t:6. 


A.   D.   6]. 


CHAPTER  VI. 


A.  D.  61. 


manner,  therefore,  in  conformity  to  liis  death 
and  resurrection,  "we  die  unto  sin,"  are  deliver- 
ed from  its  dominion,  and  rise  to  a  new  hfe,  to 
fall  no  more  under  that  bondage;  but  hence- 
lorth  for  ever  to  live  unto  God,  and  to  find  hap- 
])iness  in  his  lioly  service,  and  in  gloriiying-  his 
name. — As  the  blessed  Jesus  was  in  himself 
wliolly  free  from  sin;  it  seems  impossible  to  find 
any  satisfactory  meaning  in  the  words,  "He 
'died  unto  sin  once;"  unless  Ave  allow,  that  he 
died  as  an  atoning  sacrifice  for  the  sins  of  men 
which  were  imputed  to  him,  and  that  he  "bare 
them  in  his  own  bodv  on  the  tree."  {Notes, 
Col.  2:20—23.  3:1—4.  Heb.  9:27,28.  1  Pet. 
2:18—25,  V.  24.  4:1,2.) 

IVe  shall  live  with  him.  (8)  I'v'Ciiaofiev.  2 
6'or.  7:3.  Not  elsewhere.  Ex  uvr,  et  tccM, 
vivo. — Halh  no  more  dominion.  (9)  Ovy.  en 
y.voifvfi.  14.  7:1.  14:9.  See  on  Luke  22:25. — 
Once.  (10)  EqitnuS..  1  Cor.  15:6.  Heb.l:27. 
9:12.  10:10. 

1 1  Likewise  "^  reckon  ye  also  yourselves 
to  ''be  dead  indeed  unto  sin,  "  but  alive  unto 
God    ^tlirougb  Jesus  Clirist  our  Lord. 

Note. — The  preceding  verses  declare  the 
character  and  experience  of  real  Christians, 
according  to  their  measure  of  grace:  but  the 
apostle  here  proceeds  to  exhort  professed  Chris- 
tians to  evince  their  sincerity  by  a  suitable  con- 
duct; and  believers  to  live  up  to  their  privile- 
ges, and  in  consistency  with  their  profession. 
For  this  end,  let  them  "account  themselves  to 
be  dead  indeed  unto  sin,"  and  be  influenced  by 
this  to  a  resolute  rejection  of  all  its  allurements 
and  temptations:  and  let  them  consider  them- 
selves, as  "alive  unto  God"  through  the  re- 
demption of  his  Son;  that  they  may  experi- 
ence more  powerfully  the  motives  of  the  gospel, 
to  devote  all  their  lives,  talents,  and  capacities 
to  his  service,  and  to  seek  all  their  happiness  in 
glorifying  him.     (Marg.  Ref.) 

Recko7i.]  Aoyi'Cea&F.  See  on  3:28. — Dead 
unto  sin.]  Ney-gac  irj  dftaQtia.  Eph.  2:1,5. 
Col.  2:13.  The  context  clearly  shows,  that 
being  "dead  to  sin,"  or  '■from  sin,"  is  meant; 
and  not  "dead  in  sins:"  and  sanctification  by 
union  with  Christ,  not  pardon  through  his 
atonement,  is  the  benefit  insisted  on.  This 
appears  by  the  clause  "Our  old  man  is  crucified 
with  him"  (6) :  that  is,  not  our  persons  but 
our  depraved  nature  and  propensities. — {Note, 
1,2.) 

12,  Let  ^ not  sin  therefore  reign  in  your 
''  mortal  body,  that  ye  should  obey  it '  in 
the  lusts  thereof: 

1 3  Neither  ^  yield  ye  your  members  as 
*  instruments  of  unrighteousness  unto  sin: 
but '  yield  yourselves  unto  God,  as  those 
that  are  '" alive  from  the  dead;  and  "your 
members  as  instruments  of  righteousness  un- 
to God. 

Note. — 'The  vicious  affections,  like  noxious 
'weeds,  sprout  up  and  increase  of  themselves 


C  P:18. 

d  Ae  on  2. 

e  13.       1  Cor.  6:20.      Gal.  2:19, 

20.     Col.  3:5—5. 
f  23.     5:1.    16:27.     .Tnhn  20:31. 

Kph.  2  7.   Phil.  1:11.4:7.  Col. 

3:17.     1  Pel.  2:5.     4:11. 
J  16.  5:21.  7:23,24.  Num.  33:55.  i 


Deut.  7:2.  .Tosh.  23:12,13.  JuJ^. 
2:3.      Ps    19:13.      119:133. 
f::ll.     ICor.  15:53,54.  2   Cor. 
4:11.     5:4. 

IG.  2R.  R:13.  13:I4.  Gal.  5:16, 
24.  E|ih.  2:3.  4:22.  2  Tim.  2: 
22.  Tit.  2:12.  3:3.  .lani.  1:14. 
15.     4:1—3.    1  Pel.  1.14.  2:11. 


'hut  too  naturally;  while  the  graces  of  the 
'Christian  temper,  exotics  in  the  soil  of  the 
'human  heart,  like  the  more  tender  productions 
'of  the  vegetable  world,  (though  the  breath  of 
'heaven  must  quicken  them,)  require  on  our 
'part  also,  in  order  to  tlieir  being  preserved  in 
'health  and  vigor,  constant  superintendence 
'and  assiduous  care.'  1Vilberforce''s  View  of 
Practical  Christianity. — But  none  therefore 
suffer  sin  lo  reign  in  their  bodies,  (which  are 
indeed  become  mortal,  and  which  no  attention 
or  care  or  gratification  can  preserve  from  the 
grave,)  that  they  should  obey  and  comply  with 
its  corrupt  lustings,  to  the  injury  of  their  im- 
mortal souls.  If  a  professed  Christian  does 
this  habitually,  he  can  have  no  evidence  of  his 
conversion;  as  ])rovision  is  made  in  the  gospel 
for  deliverance  from  the  dominion  of  sin,  as 
well  as  from  condemnation:  and  if  a  real  Chris- 
tian does  this  in  any  particular  instances,  it 
must  weaken  his  evidence  and  confidence;  and 
it  is  the  effect  of  partial  unbelief,  unwatchful- 
ness,  and  forgetfulness  of  his  obligations  and 
privileges.  (Marg.  Ref.  g — i. — Notes,  8:12, 
13.  1  Cor.  9:24—27.)'  Let  then  none  yield, 
or  consig.'i  over,  the  members,  senses,  or  or- 
gans of  their  bodie.^,  to  be  emj'loyed  as  the 
instruments,  or  weapons,  of  tlie  carnal  propen- 
sities of  the  soul,  in  doing  the  work  or  carry- 
ling  on  the  warfare  of  unrigliteousness,  by  the 
Icommission  of  sin;  by  being  inlets  to  sinful 
thoughts  or  affections  into  the  lieart;  by  com- 
municating the  inward  evil  to  pollute  others 
with  corrupt  words;  {Note,  Jam.  3:3 — 12.)  or 
by  gratifying  any  sensual,  malevolent,  cove- 
tous, or  ambitious  inclination.  But  rather  let 
them  "yield"  and  give  up  themselves  wholly 
unto  God,  as  alive  from  the  condemnation  and 
death  of  sin,  by  his  abundant  grace;  that  all 
their  powers  of  body  and  soul  may  be  conse- 
crated to  his  service,  as  instruments  of  his 
work,  in  all  righteousness,  to  his  glory;  or  as 
weapons  with  which  to  fight  his  battles,  against 
sin,  the  world,  and  Satan.  {Marg.  Ref.  k — n, 
—iVo<es,  2  Cor.  5:13— 15.  2  Cor.  10:1— 6.) 
Thus  our  eyes  should  be  employed  in  contem- 
plating the  works,  and  reading  the  word,  of 
God;  our  ears,  in  hearing  his  voice,  and  in  at- 
tending to  the  cries  of  the  distressed;  our 
tongues  in  speaking  the  praises  of  God,  in- 
structing the  ignorant,  preaching  his  word,  and 
in  profitable  conversation:  and  even  onr  natu- 
ral inclinations  should  be  so  regulated  by  his 
law,  and  subordinated  to  superior  considera- 
tions, that  "whether  we  eat,  or  drink,  or  what- 
ever we  do,  we  may  do  it  to  the  glory  of  God." 
{Notes,  16—19.  12:1.  1  Cor.  6:18—20.  10: 
29—33.  Phil.  1:19,10.  Co/.  3:16,17.  i  Pet. 
2:11.) — Is  it  not  most  evident,  that  sin  is  here 
represented  as  having  its  seat  in  the  soul, 
which  employs  the  members  of  the  body,  as 
instruments  of  accomplishing  its  evil  purposes.'' 
And  if  so,  what  becomes  of  that  system  of  in- 
terpretation, which  supposes  animal  nature  to 
be  the  flesh,  and  the  rational  soul  the  spirit? 
{Notes,'! -.IS— 15.  8:1—13.   Gal.  5:16—26.) 


4:2.3.     1  John  2:16—17.   Jude 

16. 
k  16,19.      7:5.23.      1  Cor.  6:15. 

Col.  3:5.     Jam.  3:5,6.     4:1. 
*  Gr.  arms,  or  weapons.     2  Cor. 

10:4. 
I    12:1.    2  Chi.  30:8.    Dan.  3:28. 


1  Cor.  6:20.    2  Cor.  8:5.    Pliil. 

1:20. 
m  11.     Luke  15:24,52.      .John  5- 

24.    2  Cor.  5:15.    Eph.  2:5.5: 

14.       Col.  2:13        1  Pet.  2:24. 
n  Ps.  37:30.     Piov.  12:11-;.   Jnin. 

.S;S,6. 


[47 


A.   D.  61, 


ROMANS. 


A.  D.  Gl 


lieis;n.  (12)  Buailbvsio).  See  on  5:14. — 
Mortal.']  &fiiTio.  8:11.  1  Cor.  15:53.  2  Cor. 
4:11.  5:4.— Jo6  30:23.  /s.  51:12.  Sept.  A 
0-i'rjay.Lo,  morior. —  Yield  ye.  (13)  /7«4)(c;«»'f- 
Tf.  16.  J[uoi:^iiut,  19.  12:1.  14:10.  16:2.  J>f««. 
26:53.  Eph.  5:27.  Co/.  1:22,28.  2  Tim.  2:15. 
4:17,  e<  «/.— J/emiers.]  7>/fAr;.  19.  7:5,23. 
12:4,5.  Matt.  5:29,30.  1  Cor.  6:15.  12:12, 
14.  Eph.  4:25.  5:30.  Col.  3:5,  Jam.  3:5,6. 
4:1.— /ns^rwwien^s.]  "Arms,  or  weapons." 
Marg.  'Onla.  13:12.  JoAn  18:3.  2  Cor.  6:7. 
10:4/O.T;.t^o//«f,  1  Pet.  4:1.  IJuronha,  Eph. 
6:13. 

1 4  For  °  sin  shall  not  have  dominion 
over  you :  p  for  ye  are  not  under  the  law, 
but  1  under  grace. 

15  '■  What  then.''  ^  shall  we  sin,  because 
we  are  not  under  the  law,  but  under  grace.'' 

God   forbid.  [PracUcnl  Observations.] 

Note. — Hope  of  victory  gives  fresh  ardor  to 
the  courageous:  assurance  of  it  would  make  a 
coward  valiant.  The  slave  emancipated  from 
his  yoke,  or  the  captive  escaped  from  his  dun- 
geon, will  resist  all  attempts  to  reduce  him  to 
his  former  abject  state,  with  a  vigor  propor- 
tioned to  the  prospect  of  preserving  his  beloved 
liberty.  Thus  the  apostle  assures  believers, 
that  sin  shall  not  resume  its  hated  dominion 
over  them,  in  order  to  animate  their  opposition 
to  its  influence,  in  every  instance.  He  shows, 
that  the  ground,  for  this  assurance  of  final  lib- 
erty and  victory,  lies  in  the  nature  and  securi- 
ties of  the  new  covenant.  (Mars;.  Ref.  o — q. — 
Notes,  2  Sam.  23:5.  Is.  56:1—3.  Je'r.  31  :31— 
34.  32:39—41.  Heb.  8:1— 13.)  He  could  not 
intend,  merely  to  distinguish  between  the  Mo- 
saic dispensation  and  that  of  the  gospel;  for  all 
were  not  slaves  to  sin  who  were  under  the 
former,  nor  are  all  free  from  sin  who  live  under 
the  latter.  But  the  moral  law,  as  the  founda- 
tion of  the  covenant  of  works,  in  whatever  way 
or  degree  it  is  known,  is  evidently  opposed  to 
the  covenant  of  grace.  All,  who  remain  under 
the  covenant  of  works,  must  be  held  under  "the 
dominion  of  sin,"  and  their  efforts  to  emanci- 
pate themselves  be  unsuccessful;  because  no 
grace  is  by  it  promised  or  communicated  to  a 
sinner.  (Note,  Ex.  19:5.)  But  the  believer 
passes  from  under  this  covenant,  to  be  under 
that  of  mercy  and  grace;  and  as  motives  and 
encouragements  are  by  it  supplied,  so  effectual 
help  is  ensured  to  him,  to  preserve  him  from 
ever  again  becoming  the  willing  slave  of  any 
sin;  though  he  may  be  grievously  harassed, 
baffled,  or  even  polluted,  by  ihose  temptations 
and  corruptions,  to  which  he  once  was  wholly 
subjected.  (Notes,  7:15—25.)  As  an  objection 
to  this,  it  is  here  inquired  by  some  supposed 
opponent,  May  Christians  then  safely  commit 
sm,  because  "they  are  not  under  the  law  but 
under  grace.?"  To  this  the  apostle  answers  with 
his  usual  energetic  expression  of  abhorrence. 


o  12.5:20.21.     Ps.  130:7,8.    Mic. 

7:19.      Matt.  \:Zl.    .loliii  3.36. 

Tit.  2:1-1.      Heh.  8:10. 
p  3:19,2:).     7:4—11.     Gal.  3:23. 

4:4,5,21.     5:18. 
q  15.  4:16.  5.21.  11:6.  John  1:17. 

2  Cor.  3:6—9. 
r  Seeon  3:d 
i  1.2.     1   Cor.  9:20,21.    2  Cor.  7: 

1.  Gal.  2:17,18.   Eph.  2:8— 10. 

Tit.  2:11—14.     Jude  4. 


48] 


t  See  oil  3. 

u  13.     Josh.  21:15.      Matt.  6:24. 

John  8:34.     2  Pet.  2:19. 
X  12,17,19—23. 
y  Stc  0,1 1:8 — 1  Chr.  29:12—16. 

E/ra     7:27.       Malt.    11:25,26. 

Acts  11:18.     28:15. 
z  1  Cor.  6:9—11.     Eph.  2:5—10. 

1  Tim.    1:13—16.    Tit.  3:3— 7. 

1  Pet.  2:9,10.     4:2—5. 
a  1:3.  2:8.  15:18.  16:26.  Ps.  18: 


A  carnal  man,  taking  it  for  granted  that  he  is 
not  "under  the  law,  but  under  grace;"  hecause 
of  some  change  of  notions  or  flow  of  affections, 
may  thus  pervert  the  doctrine  of  perseverance, 
as  well  as  that  of  justification:  but  the  true  be- 
liever cannot;  his  heart  rises  against  the  hated 
suggestion,  and  he  must  reject  it  with  decided 
detestation:  or  if  betrayed  to  yield  to  it  in  any 
instance;  he  must  abhor  himself,  and  deeply 
repent  of  such  horrid  ingratitude  and  perverse- 
ness.  (Notes,  1,2.  Gal.  5:16—18.  1  John  3:4 
-10.) 

Under  the  lato.  (14)  'Yno  touov.  15.  See  on 
4:15, 

16  ^  Know  ye  not,  that  "to  whom  ye 
yield  yourselves  servants  to  obey,  his  ser- 
vants ye  are  to  whom  ye  obey;  "whether 
of  sin  unto  death,  or  of  obedience  unto  righ- 
teousness .'' 

17  But  J'  God  be  thanked,  ''that  ye  were 
the  servants  of  sin:  ^  but  ye  have  obeyed 
from  the  heart  '^that  form  of  doctrine  * 
which  was  delivered  you. 

18  Being  then  "^  made  free  from  sin,  ye 
became  the  ^  servants  of  righteousness. 

19  I  *^  speak  after  the  manner  of  men, 
'"because  of  the  infirmity  of  your  flesh:  for 
5  as  ye  have  yielded  your  members  servants 
to  uncleanness,  and  to  iniquity  ''unto  iniquity; 
even  '  so  now  yield  your  members  servants 
to  righteousness  ''unto  holiness. 

Note. — It  could  not  but  be  known,  and  ac- 
knowledged, that  all  Christians  were  "the  ser- 
vants of  God."  (Notes,  Is.  54:15—17.  John 
12:23 — 26.)  The  apostle  therefore  demanded, 
whether  it  might  not  be  proved,  what  master 
any  man  served,  by  observing  the  constant 
tenor  of  his  conduct.  A  person  may  do  an  oc- 
casional service  for  one,  to  whom  he  is  not  ser- 
vant: but  no  doubt  he  is  the  servant  of  that 
man,  to  whom  he  habitually  yields  and  addicts 
himself;  and  in  whose  work  he  spends  his  time 
and  strength,  and  skill,  and  abilities,  day  after 
day,  and  year  after  year.  The  case  is  the  same 
in  spiritual  matters:  a  man  may  profess  Chris- 
tianity, and  in  some  things  appear  to  serve  God; 
and  yet  habitually  addict  himself  to  sinful  |)ur- 
suifs  and  pleasures.  (Marg.  Ref.  v. — Note, 
Matt.  6:24.)  But  every  one  must  be  adjudged 
to  be  the  servant  of  that  master,  to  execute 
whose  commands  he  willingly  "yields  himself;" 
(Note,  2  Chr.  30:12.)  whetherit  be  the  sinful 
propensities  of  his  own  heart,  in  such  actions  as 
lead  to  death;  or  the  new  and  spiritual  oheili- 
ence  implanted  by  regeneration,  in  habitually 
performing  the  righteousness  required  in  the 
law,  and  daily  seeking,  and  striving,  and  pray- 
ing, to  b'»  TTore  and  more  exactly  conformed 
to  it.  (Marg.  Ref.  x.)  The  apostle,  how- 
ever, not  only  congratulated  the  Romans,  but 


44.    marg.  2  Cor.  10:5.6.  Ileh. 
5:9.     11:8.     1  Pel.  1:22.     3:1. 

4:17. 
h  2  Tim.  1:13. 

*  Gr.    whereto  ye  zL'cre  dcfhercd. 
c   14.        Ps.  116:16.        119:32.45. 

Luke  1:74,75.       John  8:32,36. 

1  Cor.  7:21,22.       Gal.  5:1.       1 

PtI.  2:16. 
d  I9,:0,22.     Is.  26:13.     51:17. 


e  3:5.     1  Cor.  9.S.   15:32.      Gal. 

3:15. 
f   8:26.      1.5:1.     Uth.  4:15. 
g  13.17.      1  Cor.  6:11.     Kph.  2: 

2,3.     Col.  3:5—7.      1  Pet.  4.2 

—4. 
h  16.   1  Cor.  5:6.    15:33.    2  Tiin. 

2:16,17.     Ilch.  12:15. 
i    1.3. 
k  22. 


A.  D.  61, 


CHAPTER  VI. 


A.  D.  61. 


likewise  thanked  God,  on  account  of  the 
change  which  had  taken  place  in  them.  They 
had  been  the  willing  devoted  slaves  of  sin, 
which  they  nnilbrmly  obeyed,  by  gratifying 
their  various  worldly  and  sensual  inclinations, 
without  regard  to  the  authority  or  glory  of 
God.  But  they  had  now  cordially  obeyed  the 
call  of  the  gospel;  they  had  "been  delivered," 
or  "cast  into  the  very  fashion  of  it;"  as  melted 
metal  receives  and  retains  the  exact  impres- 
sion of  the  mould,  into  which  it  is  poured. 
Being  thus  renewed  into  the  nature  of  the  hum- 
ble, holy,  and  loving  gospel  of  Christ;  they 
were  set  at  liberty  from  the  slavery  of  sin, 
and  "became  the  servants  of  righteousness," 
obeying  the  dictates  of  that  new  nature,  which 
is,  as  it  were,  God's  representative  in  the  heart, 
even  as  sin  is  that  of  Satan.  These  things  the 
apostle  stated  to  the  Christians  at  Rome,  by 
similitudes  taken  from  the  affairs  of  men,  "be- 
cause of  the  infirmity  of  their  flesh:"  which 
rendered  them  less  capable  of  understanding 
abstract  reasonings  on  subjects  of  this  kind;  and 
that  he  might  guard  them  against  these  delu- 
sions, to  which  their  weakness  and  remaining 
sinfulness  would  otherwise  expose  them.  As 
therefore,  before  their  conversion,  they  had 
"yielded  their  bodies,"  as  the  instruments  of 
their  souls,  to  be  "the  slaves"  of  uncleanness 
and  injustice;  thus  continually  accumulating 
guilt,  adding  strength  to  evil  propensities,  and 
furthering  the  cause  of  wickedness  and  ungod- 
liness in  the  world;  even  so  ought  they  now  to 
devote  themselves  wholly  to  be  "the  servants 
of  righteousness,"  or  to  execute  constantly  the 
commands  of  God,  the  dictates  of  his  Spirit, 
and  the  motions  of  the  new  nature:  that,  by 
progressive  sanctification,  they  might  press  for 
ward  to  perfect  holiness;  and  do  what  they 
could  to  render  others  also  holy  and  happy. 
(Marg.  Ref.  z—i.— Notes,  Tit.  3:4—7.  1  Pet. 
2:13—17.) 

Ye  were  the  servants,  &c.  (17)  Hte  duXoi 
Ttjc  dftaonag. — That  is  "Though  ye  were  the 
servants  of  sin."  16,20.  John  S:S4,3b.~That 
form  of  doctrine.]  Tunov  didtf/r^z — Tvnog- 
See  on  5:14.  yfii)up/,  16:17.  Matt.  16:12. 
Acts  2:42.  Tit.  1 :9,'et  al.— Which  was  deliv- 
ered you.]  "Whereto  ye  were  delivered." 
Marg,  Eig  6i'  ttoofiIoO^ijtf.  4:25. — Being... 
made  free.  (18)  Eiev^fgoiOFrTsc.  22.  8:2,21. 
John  8:32,36.  RXfv^^fqiu,  libertas,  8:21.— Fe 
became  the  servants.]  Ef^iikoid^Tjre.  22.  1  Cor. 
7:15.9:19.  Gal.  4:3.  Tit.  2:3.  --/aAoc,  17,20. 
— After  the  manner  of  men.  (19)  ytvd-Quini- 
rnr.  1  Cor.  2:4,13.  4:3.  10:13.  Jam.  3:7.  1 
Pet.  2:13.— Kixt'  uvd-oo,7iov,  Gal.  3:15.— Ho- 
liness.] 'Jyianitor.  22.  1  Cor.  1:30.  1  Thes. 
4:3,4,7.  2  Thes.  2:13.  1  Pet.  1 :2.— £z.  45:4. 
Jim.  2:11.  Sept. 

20  For  when  ye  were  '  the  servants  of 
sin,  ye  were  free  *  from  righteousness. 

Note. — The  willing  slaves  of  sin,  though  by 
no  means  free  from  obligations  to  be  righteous, 
are   yet  unrestrained   by  these  obligations  in 


'  See  on  17. 

*  Gr,  to  ris:hteousness. 

m7'.5.       Trov.  1:31.       5:i:>— 13. 

.9:17,18.     Is.3:10.     .Ter.  17:10. 

44:20—24.     Gal.   6:7,8. 
»  E/.ra  9:6.  .Tob  40:4.  42;6.  Jer. 

3:3.  8:12.    81:19.    Ez.  16:61— 

63.  36:31,32.  4.'i:ll.  Dan.  9:7,8. 

12-2.    I.uke  15:17— 21.  2Cor. 


Vol.  ^I. 


7:11.      1  John  2:2R. 
<>  2.3.  1:32.    Ps   73:17.    Prov.  14: 

12.     16:25.     Phil.  3: 1 9.     Heh. 

P:i?.     Jam    5:20.     1  Pet.  4:17. 

Rev.  20.14. 
p  See  on  14,18.-8:2.    2  Cor.  3: 

17.      Gal.  5:13. 
q  7:25.    Gen.  50:17.  Joh  1:8.  Ps. 

86:2.  143:12.    Is.  54:17.    Dan. 

7 


following  their  own  carnal  inclinations.  They 
perform  no  service  to  righteousness;  they  are 
not  influenced  by  a  single  regard  to  the  glory 
or  authority  of  God,  in  any  of  their  actions; 
but  they  uniformly  gratify  some  of  their  own 
unholy  passions,  and  seek  happiness  in  so  do- 
ing; or  in  one  way  or  other,  are  actuated  by 
selfish  motives:  so  that  nothing  which  they  do 
is  "good  before  God." 

Free  from  righteousness."]  "To  righteous- 
ness." Marg.  ElfuiJeQot  ??/  (^ly.atonvrrj. — 
EX^v!)-F()og,7:3.  John  8:33, s'ti.  Gal.  3:28.  1 
Pet.  2:16. — 'Liber,  non  servus,...a  servitute 
'imtnunis.'  Schleu^^ner,  "The  dominion  of 
sin"  consists  in  willingly  being  slaves  to  it;  not 
in  being  harassed  by  its  hated  power,  and  oc- 
casional prevalence;  as  an  expelled  usurper 
struggling  to  resume  his  throne:  and  being 
"made  free  from  sin,"  means  deliverance  from 
the  "dominion  of  sin;"  not  an  exemption  from 
its  distressing  and  hated  strugglings  for  victory 
and  dominion;  as  many  erroneously  suppose, 
to  their  deep  disconsolation.  {Note,  Luke  1 1 : 
14—26,  vv.  21,22.) 

21  "^What  fruit  had  ye  then  in  those 
things,  "  whereof  ye  are  now  ashamed.''  "for 
the  end  of  those  things  is  death. 

22  But  Pnow  being  made  free  from  sin, 
and  1  become  servants  to  God,  ""ye  have 
your  fruit  unto  holiness,  '  and  the  end  ever- 
lasting life. 

23  For  Hhe  wages  of  sin  is  death:  "but 
the  gift  of  God  is  eternal  life,  through  Jesus 
Christ  our  Lord. 

Note. — The  apostle  here  calls  on  the  Chris- 
tians at  Rome,  and  on  his  readers,  to  declare, 
what  advantages  they  had  acquired  in  the  ser- 
vice of  sin.  What  was  the  "fruit"  produced 
by  those  evil  actions,  of  which,  as  penitents, 
they  were  at  len.gth  ashamed.''  (Marg.  Ref. 
m,  n.~Notes,  Jer.  31 :  18— 20.  Ez.  16:60—63. 
36:31,32.)  They  could  not  but  know,  that 
vanity,  vexation,  disappointment,  disgrace,  dis- 
ease, remorse,  fear,  and  sorrow,  alwaj^s  attend- 
ed or  followed  sinful  indulgences;  besides  the 
fatal  effects  caused  by  them  to  others:  and 
therefore,  if  this  life  alone  were  considered,  they 
could  have  no  rational  inducement  to  return 
to  them.  But,  besides  all  present  bad  conse- 
quences, "the  end  of  these  things  is  death;" 
and  it  would  be  a  mere  delusion  to  suppose, 
that  any  creed  or  profession  could  preserve  the 
habitual  transgressor  from  this  condemnation.. 
(Marg.  Ref.  o.— Notes,  5:12— 21.)  As"death'^" 
is  here  opposed  to  "everlasting  life;"  and  ss- 
temporal  death  is  the  end  of  the  most  godly 
life,  as  well  as  the  most  ungodly;  it  is  clearly/ 
absurd  to  restrict  his  meaning  to  the  deatli  of 
the  body:  doubtless  the  aj)Ostle  meant  the  fu- 
ture state  of  final  misery,  in  a  total  separation: 
from  the  presence  and  favor  of  God,  and  under 
his  awful  wrath  and  vengeance.  (8:13.  Notes, 
Gm.  2:16,17.     i?eu.  20:11— 15.)     From,  tin's. 


3:26.  6:20.  Gal.  1:10.     Col.  4: 

12.     Tit.  1:1.        Jam.  1:1.       1 

Pel.  2:16.      Rev.  7:3. 
r  Ps.  92:14.    John  15:2.16.    Gal. 

5:22.      Eph.  5:9.     Phil.     1:11. 

4:17.     Col.  1:10. 
s    21.  Num.  23:10.   Ps.  37:37.38. 

Malt.  13:40,43.     19:29.     25:46. 

John  4:36. 


t  5:l2.  Gen.  3:19.     Is.   .3:11.  K^.; 

lf:4.20.      1  for.  6:9,10.  Gal.  3: 

10.   6:7,8.  Jam.  1:15.  Rev.  21: 

8 
u  2:7.     5:17,21.     John;3;14— 17, 

36.  4:14.    5:24,39,40.    6:27,32, 

38,40,50—58,68.    1028.     17:2. 

Tit.  1:2.    I  Pet.  1.3.4.    IJdhn 

2:25.     &11,12. 


[49 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


condemnation  the  believer  is  set  at  liberty, 
when  "made  free  from  sin;"  as  the  removal  of 
the  malefactor's  fetters,  and  the  opening  of  his 
dungeon,  are  evidences  that  his  offences  are 
pardoned,  and  tlie  consequence  of  his  reconcili- 
ation. Then,  he  "becomes  a  servant  of  God :" 
thenceforth  he  has  "his  fruit  unto  holiness;" 
i.  e.  the  nature  and  effects  of  his  conduct  are 
holy:  this  tends  to  the  increasing  "sanctifica- 
tion"  of  his  own,  and  also  to  promote  the  gen- 
eral cause  of  truth  and  holiness,  against  that 
of  delusion,  sin,  and  misery;  and  it  terminates 
in  perfect  holiness.  So  that,  instead  of  death, 
at  the  end  of  his  course,  he  is  put  in  possession 
of  everlasting  life;  of  which  he  had  many  fore- 
tastes, in  holy  consolations,  when  serving  God 
in  newness  oi'life.  {Marg.  Ref.  p — s. — Note, 
John  4:10 — 15.)  But,  this  happy  event  of  his 
conduct,  is  not  to  be  considered  as  a  merited 
reward.  Indeed  death,  temporal,  spiritual,  and 
eternal,  is  the  stipend,  or  stipulated  and  deserv- 
ed "wages  of  sin,"  even  of  every  violation  of 
God's  law:  this  every  man  has  earned,  or  de- 
served, and  every  unbeliever  will  receive.  But 
"eternal  life  is  the  gift  of  God"  to  those  who 
condemn  themselves,  and  renounce  all  depend- 
ence on  their  defective  and  defiled  services,  to 
rely  entirely  on  divine  grace,  through  the  right- 
eousness and  atonement  of  Jesus  Christ:  and 
that  holiness,  which  is  the  meetness  for  heav- 
enly happiness,  is  as  much  "the  gift  of  God 
through  Christ,"  as  that  imputed  righteousness 
which  is  the  believer's  title  to  it.  (Mar^.  Ref. 
t,u.—iYo<es,  5:20,21.  iJo^n  5:1 1,12.)— Thus 
the  apostle  closes  his  argument  concerning  jus- 
tification, and  sanctification  as  the  seal  and  ev- 
idence of  it. 

The  end.  (21)  To  rein;.  22.  10:4.  1  Pet. 
1:9.  3:8.  4:7,17.  See  on  Malt.  U-.e.—  The 
vmges.  (23)  Tu  oipon'iu.  See  on  Luke  3:14. 
—  The  gift.]  To  ...  /aoiofiu.  5:15,16.  See  on 
1:11.  'Donum  ex  gratia  concessum:  ...  omne, 
'quod  quis  sine  ullo  merito  swo,  sola  alterius 
'gratia,  accipit.'  Schleusner. 

PRACTICAL  OBSERVATIONS. 
V.  1—4. 

Self-righteous  pride,  and  antinoniian  licen- 
tiousness, are  two  fatal  rocks,  on  which  im- 
mense multitudes  arc  continually  wrecked,  and 
between  which  none  but  the  Holy  Spirit  can 
pilot  us :  and  the  objections  of  open  enemies, 
to  the  doctrines  of  grace,  derive  their  greatest 
plausibility  from  the  unholy  lives  of  many  pro- 
fessed friends. — The  mercy  of  God  is  indeed 
glorified  in  proportion  to  the  abounding  of  sin, 
which  is  freely  pardoned  to  the  penitent;  but 
his  justice  will  be  glorified  in  the  deepest  con- 
demnatiim  of  those,  who  "continue  in  sin,  that 
grace  may  abound."  Every  true  believer  ab- 
hors the  thought  of  thus  perverting  the  gos- 
pel, and  despising  the  riches  of  divine  grace; 
{Note,  2:4—6.)  and  could  he  even  be  deluded 
into  an  opinion,  that  he  might  go  on  in  sin 
with  impunity,  he  would  be  kept  back  by  a 
strong  aversion  from  it:  for  how  can  he,  in 
whose  heart  those  princij)les  are  mortified, 
which  gave  rise  to  his  former  sinful  courses, 
continue  in  those  practices,  in  which  he  now 
has  no  pleasure,  but  which  he  loathes  and 
dreads.''  Indeed  our  baptism  may  instruct  us, 
in  the  necessity  of  thus  dying  to  sin,  and  being 
"buried,"  as  it  were,  from  all  ungodly  and  un- 
50]- 


holy  pursuits,  and  of  rising  to  "walk  with  God 
in  newness  of  life:"  and  unholy  professors  of 
Christianity  (alas,  how  numerous  are  they!) 
belie  and  virtually  renounce  their  baptism. 
They  have  had  the  outAvard  sign  alone  of  'death 
'unto  sin,  and  anew  birth  unto  righteousness;' 
they  have  never  passed  from  the  family  of  Sa- 
tan into  that  of  God;  nor  have  they  ever  re- 
nounced the  world,  the  flesh,  and  the  devil,  to 
believe  in  Christ,  and  keep  his  commandments. 
V.  5—15. 

If  indeed  we  have  been  so  made  "one  with 
Christ,"   as  to  stand  accepted  in  his  righteous- 
ness;   we  shall   certainly    have   conformity  to 
him    in   his  death   and   resurrection:    and   his 
grace  will  enable  us  to  "crucify  the  old  man, 
with  his  affections  and  lusts,"  and  excite  us  to 
determine  on  the   destruction   of  "the   whole 
^ body  of  sin;"  that  we  may  no  more  serve  that 
1  hated  enemy,  which  crucified  our  beloved  Lord; 
jnor  ever  rest  satisfied,  till  it  has  no  jilace  in  our 
souls.     Thus,  by  looking  to  our  crucified,  ris- 
len,  and  glorified  Redeemer,  and  believing  that 
I  we  shall  live  together  with  hin\;  we  should  be 
i  animated  to  "reckon  ourselves  dead  indeed  iin- 
Ito  sin,  but  alive  unto  God  through  him." — As 
iour  "mortal  bodies"  will  at  last  be  raised  im- 
1  mortal  and  incorruptible,  by  the  almighty  pow- 
!er  of  the  Saviour;    {Notes,  1  Cor.  15:50 — 58. 
Phil.  3:20,21.)  so  we  should  never  allow  "sin 
jto  reign"  in  them,  or  obey  it  in  the  lusts  there- 
of; but,  praying  earnestly  for  help  from  above, 
I  we  should  refuse  to  yield  any  of  our  senses,  or 
members,   to  be  the  instruments  of  unright- 
eousness; and  seek  to  have  them  all  devoted  to 
God,   and   employed   in   his   service;    as  those 
who    have  already  entered  on  that  divine  and 
happy  life,  which  we  hope  to  lead  to  all  eterni- 
ty.— To  tins  we  may  be  encouraged,  by  the 
nature  of  the  new  covenant.     If  we  be  indeed 
Christians,  we  are  "not  under  the  law,"  which 
gives  no  power,  and  proposes  no  mercy;   but 
j "under"  the  "grace"  of  the  gospel:    and  this 
I  ensures  to  the  regenerate    and   believing  the 
preservation  and   perfection  of  that  "liberty, 
with    which     Christ   hath    made    him    free." 
(Notes,  Gal.  5:1—6.  13—15.) 
V.  16—23. 

The  real  Christian  finds,  by  experience,  that 
his  heart,  as  well  as  his  state,  is  made  new:  he 
has  most  cordially  changed  his  master  and  his 
work :  he  remembers  that  once  he  was  the 
wretched  slave  of  sin;  but  he  thanks  God,  that 
he  has  both  heard,  understood,  believed,  and 
obeyed  the  gospel.  Thus  he  found  his  mind 
cast  into  the  fi)rm  of  it:  and  as  the  same  metal 
becomes  a  neio  vessel,  when  melted  and  cast 
into  the  mould;  so  he  became  "a  new  creature," 
when  being  thus  "made  free  from  sin  he  be- 
came the  servant  of  righteousness."  Notwith- 
standing, therefore,  "the  infirmities  of  his  flesh," 
he  aims,  and  prays  to  be  enabled,  to  spend  all 
his  powers  and  capacities  of  body  and  soul  in 
the  service  of  righteousness,  unto  increasing 
holiness;  even  as  he  once  yielded  them  to  serve 
his  sinful  passions,  unto  abounding  iniquity. — 
Those  who  now  are  the  servants  of  God,  once 
were  the  slaves  of  sin;  and  in  like  manner  they 
who  now  are  the  slaves  of  sin,  may  become 
"the  servants  of  God,"  through  the  gospel.  We 
ought  therefore  diligently  to  use  every  means 
with  those  who  are  yet  unchanged,  m  depen- 
dence on  the  divine  blessing  to  render  them  ef- 


A.   D    61 


CHAPTER  VII. 


A.  D.  61 


fectual:  and  when  the  change  takes  ))lace,  we 
should  heartily  thank  God  for  it. — We  may 
boldly  inquire  of  sinners,  What  fruit  Uiey  gath- 
er from  their  vices?  What  real  good  they  ever 
derived  from  ungodliness  and  iniquity!  We 
may  show  them  that  all  men  must  be  ashamed 
of  these  things;  either  in  deep  repentance  here, 
or  in  everlasting  contempt  and  misery  hereaf- 
ter: {Note,  Dan.  12:2,3.)  for  "the  end  of  them 
is  death;"  and  every  wise  man  will  consider  in 
what  future  consequences  his  present  conduct 
is  hkely  to  terminate.  Hapi)y  then  is  he,  and 
he  alone,  who  is  covered  with  shame  for  his 
past  offences,  who  is  set  at  liberty  from  sin, 
and  thus  hates  and  dreads  it,  and  who  "has  his 
fruit  unto  holiness  and  the  end  everlasting  life." 
— It  is  of  the  Lord's  mercy  that  we  have  not 
all  received,  as  well  as  deserved,  "the  wages 
of  sin:"  but  "thanks  he  to  God"  for  the  inesti- 
mable gift  of  his  own  S.)n,  to  be  our  Salvation, 
and  of  eternal  life  tlirough  him!  May  we  all 
forego  our  boasts-  and  renounce  our  vain-confi- 
dences; may  \vc  >■  une  as  condemned  criminals, 
not  to  buy,  m  liu  or  earn  the  favor  of  God, 
"which  is  life  eternal;"  but  to  supplicate  him, 
for  Christ's  sake,  to  bestow  it  on  us  as  a  free 
gift;  that  he  may  have  all  the  glory,  both  now 
and  for  evermore ! 

CHAP.  VII. 

The  believer's  stale.  "  as  dead  lo  liie  law,"  and  united  to  Christ,  that  he 
may  serve  God  'in  newness  of  Spirit,"  is  ilhistrated  by  the  law  con- 
cerning marriage,  I — ti.  Through  the  depravity  of  human  nature, 
the  moral  law,  though  ''spiritual,  holy,  just,  and  good,"  can  only  oc- 
casion fin  anil  death,  7 — 13.  The  p.iinful  conflict  of  tiiose,  who  "de- 
light in  the  law  of  God,"  hut  are  not  able  to  keep  it,  14 — 24;  and 
their  prospect  of  deliverance  by  Christ,  25. 

"  ~l^  NOW  ye  not,  ''brethren,  (for  I  speak 
H\.    to  '^  them  that  know  the   law,)   how 
that  ^  the  law  hath  dominion  over  a  man  as 
long  as  he  liveth.'' 

2  For  ®  the  woman,  which  hath  an  hus- 
band, is  bound  by  the  law  to  her  husband, 
so  long  as  he  liveth;  but  if  the  husband  be 
dead,  she  is  loosed  from  the  law  of  her  hus- 
band. 

3  So  then,  ''if  while  /ler  husband  liveth 
she  be  married  to  another  man,  she  shall  be 
called  an  adulteress:  but  if  her  husband  be 
dead,  she  is  free  from  that  law:  so  that  she 
is  no  adulteress,  ^  though  she  be  married  to 
another  man. 

4  Wherefore  my  brethren,  *•  ye  also  are 
become  dead  to  the  law  by  '  the  body  of 
Christ;  ^  that  ye  should  be  married  to 
another,  even  to  him  who  is  raised  from  the 
dead;  '  that  we  should  bring  forth  fruit  unto 
God. 

Note. — The  apostle  had  before  said,  "Sin 
shall  not  have  dominion  over  you;  for  ye  are 
not  under  the  law,  but  under  grace:"  {Note, 
6:14,15.)  and  he  here  proceeds  to  confirm  and 
illustrate  that  proposition.  In  interpreting 
these  verses,  the  meaning  of  the  word  "law" 
must   be    first   carefully  settled.     It   must   be 


a  See  on  6:3. 
b  9:3.      10:1. 

e  2:17,18.      Ezra  7:25.    Prov.  6: 
23.      1  Cor.  9:8,9.     Gal.  4:21. 
d  6.     6:14. 
e  Geo.  2:23,24.  Num.  30:7,8.     1 


Cor.  7:4  30. 
f  Ex.  20:11.    I.cv.  20:10.    Num. 

5:13,    kc.      Dcut.    22:22—2!. 

Matt.   5:32.        .Mark   10:6—12. 

John  8:,'i— 5. 
g  liulh  1:13.      1  Sanr.  25:39—42. 


shown,  whether  the  ceremonial  law  in  particu- 
lar, or  the  Mo.saic  dispensation  in  general;  or 
the  moral  law,  as  requiring  perfect  obedience 
in  order  to  "justification  of  life,"  be  intended, 
{Note,  3:19,20.)  Most  expositors  exj)lain  it 
either  of  the  ceremonial  laAV,  or  the  Mosaic 
dispensation;  but  they  do  not  assign  any  satis- 
factory reason,  why  sin  must  have  dominion 
over  a  man,  as  long  as  he  continued  under  the 
ceremonial  law,  or  the  Mosaic  dispensation;  or 
why  deliverance  from  the  law,  in  this  sense, 
by  profess-ing  the  gospel,  should  ensure  his  lib- 
erty from  that  sliivery:  indeed  no  such  reason 
can  be  assigned.  No  doubt,  great  numbers, 
under  the  Mosaic  dispensation,  were  both  jus- 
tified and  sanctified,  by  the  mercy  and  grace  of 
the  new  covenant;  and  their  relalio:i  to  the  law 
did  not  prevent  them  from  being  made  "free 
from  sin."  {Note,  Ex.  19:5.)  On  the  other 
hand,  immense  numbers  remain  slaves  to  sin 
under  the  Christian  dispensation;  and  their  ex- 
ternal privileges  and  profession  do  not  deliver 
them.  {Notes,  2  Cor.  3:7—11.  Ga/,  4:21  — 
31.)  But  so  long  as  a  man  continues  "under 
the  law,"  as  a  covenant,  and  seeks  justification 
by  his  own  obedience;  he  inevitably  continues 
the  slave  of  sin,  in  one  form  or  other:  because 
nothing  but  "the  Spirit  of  life  in  Christ  Jesus" 
can  make  any  sinner  "free  from  the  law  of  sin 
and  death;"  {Note,  8:3,4.)  and,  on  the  other 
hand,  every  one  who  is  delivered  from  the  law, 
as  a  covenant,  by  living  faith  in  Christ,  is,  by 
the  "Spirit  of  life"  given  to  him,  delivered 
from  the  bondage  of  sin,  which  shall  never 
more  have  dominion  over  him. — The  apostle's 
argument,  through  all  the  subsequent  parts  of 
this  chapter,  relates  exclusively  to  the  moral 
law,  and  refers  especially  to  the  tenth  com- 
mandment; as  those  who  explain  these  verses 
of  the  ceremonial  law,  or  the  Mosaic  dispensa- 
tion, are  constrained  to  admit:  {Notes,  7 — 12.) 
and  though  he  speaks  in  the  first  three  verses 
of  the  law,  in  a  more  general  sense;  it  should 
be  noticed,  that  he  is  only  illustrating  his  main 
subject  by  an  apt  similitude. — 'When  the  apos- 
'tle  particularly  meant  the  ceremonial,  in  dis- 
'tinction  from  the  moral  law,  he  frequently^ 
'spoke  of  it  in  diminutive  terms.  {Eph,  2:15. 
'Col.  2:20.  Heb.  8:13.  9:10.)  ...  But  none  of 
'these  lessening  or  distinctive  characters  of  the 
'law  are  found  in  this  epistle, ...  to  restrain  it  to 
'the  ceremonial  law,  in  what  is  said  about  jus- 
'tification  by  its  works.'  Guise. — These  re- 
marks may  prepare  the  way,  for  that  interpre- 
tation of'  this  passage,  and  of  the  chapter, 
which,  after  mature  deliberation,  I  have  given. 
— Many  Jewish  converts  to  Christianity  resid- 
ed at  Rome,  and  the  apostle,  it  is  probable, 
more  immediately  intended  these,  when  he  said, 
"I  speak  to  them  that  know  the  law."  But 
several  of  the  Gentiie  converts  had  doubtless 
got  acquainted  with  the  books  of  Moses.  {Marg. 
Ref.  c.)  Now,  it  was  well  known  by  them, 
tliat  the  law  retained  its  authority  over  a  man, 
to  enforce  obedience,  or  inflict  punishment, 
"as  long  as  he  lived."  In  ordinary  cases,  death 
alone  dissolved  the  relation  between  the  Jew  ^ 
and  the  law:  yet,  in  particular  instances,  the 


1  Tim.  5JI— 14. 
h  6.  6:I4.     Gal.    2:li),20.    3:13. 

5:18.     Col.  2:14,20. 
i    Malt.  2t:2t;.    .lohnf,:51.  1  Cor. 

10:16.  rich.  10:10.   1  f'el.  2:24. 
k  Ps.  45:10—15.    Is.  i4.5.  tj2:5. 


Hos.  2:19.20.  .Tohn3:29.  2 
Cor.  11:2.  Eph.  5:25—27. 
Utv.  lf':7,8.  2l:J.I0. 
I  (;;22.  Ps.  4.H:ir  .John  1.5:0. 
Gal.  5:22.23.  Phil.  1:11.  4:17, 
Col.  1:C,10. 


[51 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


law  became  dead,  and  lost  its  authority  to  com- 
mand or  condemn  a  man,  through  his  change 
of  circumstances:  and  when  the  Jew  became 
a  Christian,  and  understood  his  Christian  lib- 
erty, liis  relation  to  the  Mosaic  dispenyation 
was  finally  terminated.  From  this  case  of  a 
Jew,  in  respect  of  the  law  of  Moses,  as  the 
condition  of  the  national  covenant,  (Notes,  Ex. 
19:5.  24:3,4.  Gal.  3:15—18.  Hcb.  8:7—13. 
9:18 — 23.)  they  might  learn  how  the  matter 
stood  in  respect  of  the  moral  law,  as  the  con- 
dition of  the  covenant  of  works.  The  law 
respecting  marriage  in  particular  would  aptly 
illustrate  the  subject.  The  married  woman 
was  bound  to  her  husband  in  the  strictest 
bonds;  and,  while  the  moral  law  forbad  adulte- 
ry, the  judicial  law  condemned  the  adulteress  to 
death:  but  this  law  became  dead  to  her,  and 
she  to  it,  by  the  death  of  her  husband.  If  be- 
fore this,  she  had  been  married  to  another  man, 
the  law  would  have  condemned  her  to  an  ig- 
nominious capital  punishment;  but  after  her 
husband's  death,  she  incurred  no  penalty  by 
marrying  another  man.  {Marg.  Ref.  e — g.)  — 
The  apostle  does  not,  in  this  place,  state  the 
precepts  concerning  marriage,  under  the  Chris- 
tian dispensation;  he  merely  shows,  in  one 
particular,  how  the  case  stood  under  the  law: 
he  says  nothing  concerning  divorces  or  polyga- 
my; neither  does  he  intimate,  that  the  man 
would  be  an  adulterer,  who  took  another  wife, 
while  his  former  was  living,  and  not  legally 
divorced:  yet  our  Lord  has  taught  this.  (Notes, 
Matt.  19:3 — 9.)  It  would  therefore  be  foreign 
to  the  apostle's  design  to  interpret  his  words, 
as  meaning  that  a  woman,  who  had  been  equi- 
tably divorced  for  consanguinity,  which  ren- 
dered her  former  marriage  a  nullity,  or  for  any 
other  cause,  would  be  guilty  of  adultery,  if  she 
married  again  during  her  former  husband's  life: 
for  neither  the  law  of  Moses,  nor  the  precepts 
of  Christ,  inculcate  any  such  thing. — Now  the 
case  of  the  heliever,  in  respect  of  the  subject 
under  consideration,  bore  some  analogy  to  that 
which  had  been  stated.  Not  only  were  the 
Jewish  converts  "dead  to"  the  Mosaic  law,  by 
its  virtual  abrogation;  but  all  true  Christians 
were  become  dead  to  the  moral  law,  as  a  cove- 
nant of  works,  "by  the  body  of  Christ,"  by 
his  incarnation,  obedience,  and  sacrifice  on  the 
cross  for  their  transgressions.  (Marg.  Kef.  h,  i, 
—Note,  Eph.  2:14—18.)  He  having  thus  an- 
swered its  demands  as  their  Surety,  it  had  no 
further  power  to  condemn;  but  believers  were 
looked  upon  as  if  they  had  fully  endured  its 
sentence,  and  fulfilled  its  righteousness,  by 
their  Surety  and  Representative.  Thus  the 
relation  between  them  and  the  law,  as  the  con- 
dition of  a  covenant,  between  God  and  them, 
was  dissolved,  even  as  marriage  is  dissolved  by 
the  natural  or  legal  death  of  either  party;  and 
this  was  in  order  to  their  being  "married  to 
Christ  as  risen  from  the  dead,"  that,  being 
united  to  him,  according  to  the  covenant  of 
grace,  and  made  partakers  of  all  his  "unsearch- 
able riches,"  flu\v  might,  by  "the  supply  of  his 
Spirit,"  hunfr  r,ith  such  fruit  in  their  lives,  as 
bore  the  holy  si;unp  of  God  upon  it,  was  meet 
for  his  graciou.-;  acceptance,  and  honorable  to 


m  8:8,9.  John  3:6  Gal  5:16, 
17,24.     Eph.  2:3,11.    Tit.  3:3. 

♦  Or.  passions.     1:26.     'J-r. 

n  3:20.  4:15.  5:20.  1  Cor.  15  56. 
2  Cor.  3:6— li.  Gal.  3: 10.  Jam. 


I    2:9.10.      1  .Iohn3:4. 

0  8—13.      Matt.  15:19.      (fal.  5: 

19—21.      lam.  1:IS. 
p  23.  6:13,19.  CV,1.  3:5.  Jam.  4:1, 


his  name. — It  should  be  remembered,  that  ma- 
ny (probably  most)  of  the  Christians  at  Rome 
had  been  Gentiles,  who  never  were  under  the 
Mosaic  law;  and  even  the  Jewish  converts 
were  not,  as  yet,  required  to  renounce  it.  This 
consideration  fully  proves  that  no  mere  change 
of  external  state  is  exclusively  meant,  as  many 
learned  commentators  have  supposed.  (Note, 
Gal.  2:17—21.) 

Hath  dominion.  (1)  Kvoifvfi.  See  on  6:9. — 
^s  long  as  he  liveth.li  E(f  oaor  /onvoi'  'Oj. 
Either  uvd^QWTrs,  or  vofio;,  may  be  the  ante- 
cedent to  the  relative  here  uniierstood.  The 
former  is  the  more  obvious  construction;  but 
the  latter  derives  support  from  the  context 
(6). —  Which  hath  an  husband.  (2)  'YTrmr- 
dong.  Here  only  N.  T. — Num.  5:20,29.  Prov.  . 
6:24.  Sept.  'F.to  lof  mvdQu  sau. — She  is  loos- 
ed.'] KccTrjoY'jTui.  6.  See  on  3:3. — She  shall  he 
called.]  (3)  XQi/uaTiaei.  See  on  Acts  11:26. 
—  Ye  are  become  dead.  (4)  EduvitiwtfijTe.  8: 
13.  J\fa<L  10:21.  26:59.  27:1.  2  Cor.  6:9,  f< 
al. — Should  bring  forth  fruit.]  KuQno(fOQjj- 
ao)iuef.  5  Matt.  13:^3.  Mark  4:<20,<28.  Luke 
8:15.  Col.  1:6,10.  KnQno(po()oc,  Acts  14:17. 
Ex  xaQTiog,  6:21,22,  et  qpf^w, /ero. 

5  For  when  we  were  ■"  in  the  flesh,  the 
*  motions  of  sins  "  which  were  by  the  law, 
°  did  work  in  our  p  members  to  i  bring 
forth  fruit  unto  death. 

6  But  ^  now  we  are  deUvered  from  the 
law,  f  that  being  dead  wherein  we  were 
held;  that  we  should  'serve  in  newness  of 
spirit,  and  not  in  the  oldness  of  the  letter. 

[Practical  Observations.] 

Note. — "In  the  flesh,"  evidently  means  an 
unregenerate  state;  (Marg.  Ref.  m. — Notes, 
18—21.  8:5—9.  JoAn  3:6.)  which  is  the  neces- 
sary consequence  of  being  under  the  covenant 
of  works,  and  destitute  of  the  grace  of  the  gos- 
pel. While,  therefore,  both  Jews  and  Gentiles 
were  in  this  state,  "the  motions  of  sins,"  or 
those  desires  and  affections  which  the  law 
forbad,  powerfully  exerted  themselves,  and 
wrought  by  the  members  of  the  body,  or  in  all 
the  constituent  parts  of  the  old  man,  to  produce 
such  thoughts,  desires,  words,  and  works,  as 
subjected  them  to  "death"  by  the  sentence  of 
the  law;  instead  of  entitling  them  to  "life"  as 
having  fulfilled  its  righteousness.  (Marg.  Ref. 
n — q.)  But  when,  by  faith  in  Christ,  any  of 
them  were  delivered  from  that  covenant,  and 
their  former  relation  to  the  law  was  dissolved; 
becoming  "dead  to  it,"  or  it  becoming  "dead  to 
them,"  as  the  wife  by  the  death  of  her  husband, 
they  were  brought  into  a  new  relation  to  Christ, 
and  God  dealt  with  them  by  another  covenant. 
Being  therefore  now  regenerate,  and  having 
sure  promises  of  sanctifying  grace  as  well  as 
of  pardoning  mercy;  they  were  encouraged  . 
and  enabled  to  worship  and  obey  God  "in  new- 
ness of  spirit,"  from  ingenuous  principles  ac- 
cording to  the  spiritual  meaning  of  the  precept, 
in  cordial  love  and  gratitude,  under  the  influ- 
ence of  the  Holy  Spirit;  and  not  merely  with 
external  observances,  moral  or  ceremonial,  ac- 
cording to  the  letter  of  the  precept,  and  the 


q  6:21. 

r  4.  6:14,15.      G.i).  3:13,23— 25. 

■1:4,5. 
t  Or,  Utvg  denrt  ("  that.   1,4. 


1:9.  2:27—29.  6:4,1 1,1 9,2i 
12:2.  V.7..  11:19.  36:26.  2  Cor. 
3:6.  5:17.  Gal.  2:19,20.  6:15 
Phil.  3:3.     Col.  3:10. 


52] 


A.   D.  61, 


CHAPTER  VII. 


A.  D.  61. 


corrupt  glosses  of  the  Scribes  and  elders  upon 
it,  of  which  service  alone  the  old  nature  is  ca- 
pable. {Mars;,  and  Marg.  Ref.  r,  s. — Notes, 
Matt.  5:20—48.  2  Cor.  3:4— G.)—' Some  of 
'  "the  works  of  the  flesh  do  not  require  the 
'members  of  our  body,"  ...  but  only  the  facui- 
'ties  of  our  minds,  for  their  performance,' 
Locke.  {Note,  Gal.  5:19—21.) 

Inthejiesh.  (5)  fi'/'  t;/ fT,<ox(.  8:3,8,9.  2  Cor. 
10:3.  Ga/.  5:14.  6:12.  .EjsA.  2:11.  Phil.  S:S, 
4. —  The  moiions]  "The  passions."  Marg. 
Tu  nui^riuuiu.  8:18.  2  Cor.  1:5.  Gal.  5:24,  et 
at.  A  Ttito/m,  palior. — hi  our  meinbers.]  Er 
Toi:  juflFuw.  Or,  "bv  our  members."  See  on 
6:13.— Jajji.  4:1. —  We  were  held.  (6)  Ktaet- 
%nut>}(t.  See  on  1 :18. — In  newness  of  spirit.] 
El'  xitii'OTT/ii  Tjt'fvfimoc.  See  on  6:4, —  The 
oldness  of  the  letter.]  fJ(eX(xioji]ii  yQn^ufKtToc. 
2  Cor.  3:6.  See  on  2:27.  lluluioujc.  Here 
only.     TIuhtiQC'     See  on  6 :6, 

7  *  What  shall  we  say  then  ?  "  Is  the  law 
sin,''  God  forbid.  Nay,  "I  had  not  known 
sin  but  by  the  law:  for  I  had  not  known 
*  lust,  except  the  law  had  said,  >'  Thou  shall 
not  covet, 

8  But  ^  sin,  taking  occasion  by  the  com- 
mandment, "  wrought  in  me  all  manner  of 
concupiscence.  ^  For  without  the  law  sin 
was  dead. 

Note. — It  mig-ht  be  objected  to  the  above 
statement,  that  if  those  who  were  "under  the 
law"  inevitably  remained  the  slaves  of  sin,  and 
if  none  could  serve  God  "in  newness  of  spirit," 
till  they  were  "dead  to  the  law,"  and  it  to  them; 
surely  "the  law"  and  "sin"  were  in  reality  the 
same:  and  would  not  this  cast  a  vile  aspersion 
on  the  holy  law  of  God,'  (Notes,  1—4,  5:20, 
21,)  To  this  objection,  the  apostle  answered, 
with  abhorrence  of  so  blasphemous  a  thought, 
by  observing,  that  the  law  and  sin  were  dia- 
metrically opposite  to  each  other;  and  that  the 
former  was  suited  to  discover  and  detect  the 
latter:  {Marg.  Ref.  x,— iVo^e,  3:19,20.)  so 
that,  in  his  own  case,  he  himself  should  not 
have  known  the  sinfulness  of  his  thoughts,  mo- 
tives, inclinations,  and  actions,  but  by  the  law. 
That  exact  balance  detected  the  deficiency  of 
his  obedience,  and  that  perfect  standard  show- 
ed the  obliquity  of  his  heart  and  life;  {Note, 
Dan.  5:25 — 28,)  as  well  as  proved  his  sins  to 
be  more  aggravated  and  numerous,  than  he  had 
ever  before  imagined :  yet,  at  the  same  time,  it 
contained  no  provision  of  mercy  or  grace  for 
his  relief.  Thus  the  most  salutary  laws  of  the 
community  shut  up  the  criminal  in  a  dungeon, 
load  him  with  fetters,  and  condemn  him  to 
death  for  the  contrariety  of  his  conduct  to 
them:  but  the  clemency  of  the  prince  alone 
can  give  him  n  pardon  and  release, — In  particu- 
lar, the  apostle  observes  that,  by  his  natural 
conscience  without  the  law,  he  should  not  have 
known  that  "lust,"  or  coveting,  was  sinful*  he 
should  not  have  supposed,  that,  while  free  from 
adultery,  theft,  or  murder,  the  desire  of  a  for- 
bidden indulgence,  or  an  object  withheld  by 
Providence,  was  criminal,  even  so  criminal  as 


t  3:5.     4:1.     6:15. 

u  8,11,13.     1   Cor.    15:56.         •> 

X  5.  3:20.  Ps.  19:7—12.    119:96. 

*  Of,  concupiscence.     8.    1  Thes. 


4-5. 
y  13  9.       Gen.  3:6.      Kx.  20:17. 
Deut.  5  21.  .Tosh.  7:21.  2  Sam. 
11:2.   1  Kings  21:1—4.  Mic.  2: 


to  expose  him  to  the  curse  of  the  law.  {Marg. 
Ref.  y.— Notes,  Ex.  20:17,  Matt.  5:27,28.) 
Nay,  he  should  not  have  felt  so  many  lustings, 
or  covetings,  if  the  very  strictness  of  the  com- 
mandment, "Thou  shalt  not  covet,"  had  not 
given  occasion  to  them.  So  that  "sin,"  (his 
depraved  nature  spoken  of  as  an  agent,)  trai- 
torously watching  the  opportunity  of  destroy- 
ing him,  "took  occasion  by  the  commandment" 
to  excite  in  his  heart  "all  manner  of  concupi- 
scence." The  imagination  began  to  rove,  and 
the  heart  to  hanker  after  forbidden  objects; 
and  so  he  was  led  to  conceive  of  some  greater 
satisfaction  in  them,  than  in  those  which  were 
not  forbidden,  {Marg.  Ref.  z,  a,) — That  man 
has  no  deep  knowledge  of  human  nature,  or 
the  perverse  wickedness  of  his  own  heart,  who 
does  not  observe,  or  is  not  conscious,  of  this 
irrational  propensity,  to  fancy  that  there  i>s 
something  exquisitely  pleasurable,  in  what  is 
out  of  our  reach,  or  prohibited.  Indeed  it 
seems  natural  to  expect,  that  it  would  be  so 
with  the  posterity  of  those,  who  could  be  ."^ntis- 
fied  with  no  fruit  in  the  garden  of  God,  except 
that  which  he  had  forbidden:  amidst  the  pro- 
fusion of  Eden  perhaps  that  tree  had  been  dis- 
regarded, if  it  had  not  been  prohibited.  {Notes, 
and  P.  O.  Gen.  3:1 — 6.)  We  readily  observe 
this  propensity  in  others,  especially  in  our  chil- 
dren; though  perhaps  self-love  may  make  us 
blind  to  it  in  ourselves. — "For  without  the  law 
sin  was  dead :"  not  only  the  same  affections  and 
actions  could  not  have  hurt  us,  if  the  law  had 
not  eiven  sin  its  condemning  power;  but  the 
sinful  principle  lay  comparatively  in  a  dead  or 
dormant  state;  as  a  frozen  serpent  is  inactive 
and  innoxious,  till  the  warmth  enlivens  it  and 
it  recovers  vigor;  and  then,  if  provoked,  its 
nature  becomes  apparent.  {Marg.  Ref.  b. — 
Note,  8:5 — 9,)  Thus  the  spiritual  precepts 
and  awful  sanctions  of  the  law,  excite  the  de- 
pravity of  the  heart  by  their  contrariety  to  it; 
as  the  alkali  produces  an  effervescence  by  its 
contrariety  to  the  acid;  and  so  the  heart  rises 
in  blasphemous  enmity  to  the  law,  and  rushes 
more  impetuously  into  transgression, — In  what 
sense  can  this  he  applied  to  the  ceremonial  law, 
the  ordinances  of  which  a  carnal  mind  might 
readily  comply  with,  provided  their  relation  to 
the  gospel  were  not  perceived?  Does  the  tenth 
commandment  belong  to  the  ceremonial  law.' 
Where  is  the  marked  transition,  from  the  cere- 
monial to  the  moral  law,  to  be  found  in  this 
discussion  1  Is  not  the  apostle  evidently  through- 
out illustrating  one  proposition;  namely,  that 
'those  who  are  under  the  law  are  slaves  to  sin.'' 
The  inconsistency  of  expositors,  who  set  out 
with  confining  the  meaning  to  the  ceremonial 
law,  or  the  Mosaic  dispensation;  and  then 
glide,  either  imperceptibly  to  themselves,  or  at 
least  without  hinting  it  to  their  readers,  to  the 
most  spiritual  precept  of  the  moral  law,  mu;it 
be  obvious  to  every  attentive  student:  and  the 
perplexity  which  arises  from  this  source  is  in- 
expressible.— 'It  is  sur[)rising  to  me,  that  the 
'learned  Mr.  Locke,  and  some  others  after 
'him,  should  make  the  sense  of  the  passage  to 
'be,  "without  the  law,"  '  (meaning  the  law 
given  by  Moses,)  '  '"'sin  is  dead,"  not  able  to 


2.       Mall.  5:28.      Luke  10:15.  |  a  .Tan.  1:14.15. 

Kph.  5:3.  Col.  3:5.    1  John  2:  |  h  4  15.     John  13:22.21.      1  C 
15,16.  I       15:56. 

z  11,13,17.  4:15.     5:20.  | 


f53 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


'hurt  me;  or,  without  the  law  of  Moses,  which 
'annexes  death  to  transgression,  sin  is  as  good 
'as  dead,  is  not  able  to  have  its  will  against 
'me,  and  hring  death  upon  me.  P'or  this  is 
'contrary  to  the  apostle's  ])eremptory  asser- 
'tions,  that  "by  one  man  sin  entered  into  the 
'wor'd  and  death  by  sin;"  "that  sin  was  in  the 
'world  until,"  or  all  along  before,  "the  law;" 
'and  that  "death  reigned  from  Adam  to  Moses." 
'(5:1'2— 14.)  How  then  could  it  be  said,  that 
'sin  was  not  able  to  hurt  the  a])Ostle,  or  to  bring 
'death  on  him,  or  upon  any  other  Jew,  without 
'the  law  of  Moses:  since  "it  had  reigned  unto 
'death"  so  many  hundred  years  before  that  law 
'was  given;  and  we  are  told,  that  the  very 
'heathens,  who  had  only  the  law  of  nature, 
'knew  the  judgment  of  God,  that  the  transgres- 
'sionsof  that  law  were  worthy  of  death?  {Rom. 
'1:32.)'  Guise.  (iVo/es,  2:12— 16.  5:12—14.) 
Lust.  (7)  "Concupiscence."  Marg.  Ti/y 
e-niifvuuir.  8.  1:24.  6:12.  13:14.  The'change 
of  the  words  in  the  translation,  where  the 
same  word  is  used  in  the  original,  often  i)er- 
plexes  the  reader.  Enid^vf/iu,  so  far  Irom 
meaning  exclusively  "lust,"  in  the  common  ac- 
ceptation of  that  term,  signifies  a  strong  de- 
sire of  any  kind;  and  is  used  in  a  good  sense; 
(See  on  Luke  22:15.)  or  in  a  general  but  evil 
sense.  {Gal.  5:16.  Eph.  2:3.  1  Pet.  4:2,3.— 
Thou  shalt  not  covet.]  Ovy.  (Tii^^vfiya.'-i;.  13: 
9.  Mall.  5:28.  Luke  22:15.  Acts  20:33.  Gal. 
5:17.  Jam.  4:2.— £x.  ^0:17 .—Sept.— Occa- 
sion. (8)  JfpoQuijv  n.  2  Cor.  5:12.  11:12. 
Gal.  5:13.  1  Tim.  5:14,  Ex  ano,  et  oo/^it}'  See 
on  Jlcls  14:5. —  Wrought.]  KuiftQyuaitio-  13, 
15,17,18,20.  See  on  2:9.  {Note,  Jam.  1: 
13—15.) 

9  For  '^  I  was  alive  ''  without  the  law 
once:  ''but  when  the  commandment  came, 
^sin  revived,  ^and  I  died. 

10  And  ''  the  commandment,  which  xoas 
ordained  to  Hfe,  I  found  to  be  unto  death. 

1 1  For  '  sin,  taking  occasion  by  the 
commandment,  "^  deceived  me,  and  by  it 
slew  me. 

12  Wherefore  'the  law  is  holy;  and 
""the  commandment  holy,  and  just,  and 
good. 

Note. — It  seems  evident,  that  the  apostle  in 
these  verses,  and  in  the  subsequent  part  of  the 
chapter,  spoke  literally  of  himself,  and  his  own 
experience.  If  he  personated  another  man, 
why  did  he  not  give  some  intimation  of  his  de- 
sign.'' In  another  place  he  I'airly  brought  for- 
ward the  Jew;  (iVo/e,  2:17— 29.)  and  ambigu- 
ity is  no  characteristic  of  his  writings.  Indeed, 
I  apprehend,  that  the  more  humble  and  spiritu- 
al any  Christian  is,  the  more  clearly  will  he 
perceive,  that  the  apostle  describes  the  experi- 
ence ol'  the  true  believer,  from  his  first  convic- 
tions, to  his  greatest  progress  in  grace  during  this 
present  imperfect  state.  His  avowed  object  is 
to  show  that  the  law  can  do  nothing  for  a  sin- 
ner, either  to^  justif;y  or  sancti(;y  him;  and  that 
the  believer  feels  this  daily,  as  long  as  he  lives. 
"I  Avas,"  says  he,  "alive  without  the  law  once:" 

c  Malt.  10:2").     Luke  10-25—29.  \       3;10.  Jiim 

15:29.  ie:9— 12,21.  Phil.3:5,i;.  |  f  21—23.  R: 
d  Mali.  5-21, &c.   l5:4— 6.    Maik  I  5  4,fi.  mmg. 

7:8—13.  '    19. 

P  3:19.20.   10:5.   P«.  40:12.    Gal.  |  li   10:5.     Lev.    18  5. 

54] 


:I0,11. 


3:20. 


he  was  once  a  Pharisee,  ignorant  of  the  spirit- 
uality of  the  law,  and  only  attentive  to  the  out- 
ward letter  ;  to  the  corrupt  glosses  of  the 
scribes,  which  were  suited  to  limit  and  explain 
away  even  the  literal  sense  of  the  command; 
{Notes,  Matt.  5:19—22,33—37,43—48.  15:1— 
14.)  and  to  ceremonies  and  traditions:  and, 
having  some  general  decency  of  character,  with- 
out any  acquaintance  with  his  inward  depravi- 
ty, he  concluded  that  his  heart  and  life  were 
good,  and  that  he  was  in  a  state  ef  acceptance 
with  God.  {Marg.  Ref.  c,  d.)  But  when 
"the  commandment  came"  to  his  conscience, 
by  the  convictions  of  the  Holy  Spirit,  and  he 
j)erceived  its  righteous  and  extensive  recjuire- 
ments,  and  its  severe  denunciations:  he  found 
the  sinful  propensities  of  his  heart,  which  be- 
fore seemed  dormant,  rise  against  it;  and  every 
endeavor,  to  fulfil  its  precejUs,  showed  him  more 
plainly  iiis  inability  to  do  it.  'The  prohibition 
'of  what  we  desire  makes  us  think  the  enjoy- 
'ment  of  it  more  sweet  and  valuable;  or  at 
'least  provokes  "the  carnal  mind,  which  is  not 
'subject  to  the  law  of  God,"  to  a  more  fervent 
'lusting  after  it.  ...  Sin  is  in  scrijjture  represeiit- 
'ed  as  an  enemy  that  seeks  our  ruin  and  de- 
'slruction,  and  takes  all  occasions  to  effect  it, 
'23.  ,,,  1  Pet.  2:11.'  Whilbxj.  {Notes,  7,8. 
5:20,21.)  Thus  his  former  hopes  died  away; 
he  found  himself  a  helpless  sinner  under  merited 
condemnation,  and  became  as  a  dead  man,  ex- 
cept as  the  gospel  revived  him  from  desponden- 
cy, (iVo<e,  2  Cor.  5:13— 15.)  Thus  the  law, 
of  wfiich  the  prrfhiise  was,  "The  man  that 
doeth  tfiese  things,  shall  live  in  them,"  which 
was  originally  ordained  to  life  for  holj^  crea- 
tures, and  from  which,  he,  though  a  sinner,  had 
expected  heaven,  was  "(bund  to  be  unto  death :" 
even  as  the  law  of  any  country,  which  secures 
the  lives  of  honest  men,  is  "found  to  be  unto 
death"  by  the  murderer  or  robber.  {Marg. 
Ref.  f — h.) — The  ceremonial  law  was  not  "or- 
dained unto  life,"  except  as  it  pointed  out 
Christ,  the  Substance  of  its  shadows;  and  it 
was  found  unto  death  by  none,  but  those  who 
made  it  an  appendix  to  the  covenant  of  works, 
and  rejected  Christ  for  tlie  sake  of  it:  and  this 
perfectly  coincides  with  the  interpretation  above 
given. — Sin,  the  corruption  of  fallen  nature, 
Ijeing  averse  to  the  holy  strictness  of  tlie  moral 
law,  by  its  extreme  deceitfulncss,  seduced 
Paul  into  various  transgressions,  and  thus  slew 
all  his  self-righteous  hopes,  and  actually  brought 
him  under  deeper  condemnation.  Not  that  the 
law  caused  this,  or  even  gave  any  just  occa- 
sion for  it:  but  "sin  took  occasion"  from  it; 
as  a  wicked  man  takes  occasion  from  a  pious 
discourse,  or  a  friendly  admonition,  to  scoff, 
blaspheme,  or  rage  the  more.  {Marg.  Ref.  k. 
—Notes,  Prov.  9:7—9.  23:9.  Matt.  7:6.  Acts 
18:1 — 6.)  The  whole  law  must  therefore  be 
allowed  to  be  perfectly  holy,  the  transcript  of 
the  divine  character;  and  each  commandment, 
(especially  that  which  prohibits  "coveting,") 
most  "holy,"  and  at  the  utmost  distance  from 
moral  evil;  most  "just,"  as  requiring  noiliing 
more  than  what  is  righteously  due  to  God  and 
our  neighbors;  and  most  "good,"  as  tending  to 
the  true  welfare  of  ourselves,  our  families,  the 


Luke  10:27—29.  2  Cor.  3:7. 
i    a.  13. 
k  I«i.    4-1:20.     .Irr.    17:9.     49:16. 

Oil.  3.     K|.li.  4:22.    Ileli.  3:13. 

Jam.  1:22,2(3. 


1  14.  ;'.:31.  12:2.  Dent.  4  C.  10: 
12,13.  Nfh.  9:13.  Ps.  19:-'— 
12.  ll9;,39,l(i,l27,l2i;,lS7,l40, 
172.   1  Tim.  1:8. 

m  7. 


A.  D.  61, 


CHAPTER  VII. 


A.  D.  61. 


community,  and  all  mankind:  so  that  the  uni- 
versal ohseivance  of  it  would  almost  annihilate 
the  evils  of  the  Avorld,  and  convert  earth  into 
heaven.  (Marg.  lief.  I,  m. — Notes,  Ex.  20:1, 
17.  Ps.  19:7— 11.  Ga/.  3:19— 22.  1  Tim.  1: 
8 — 11.) — The  apostle  never  passes  such  eulo- 
giunl^  on  the  ceremonial  law,  or  the  Mosaic 
dispensation:  they  had  a  temporary  fitness  and 
goodness;  but  they  "made  nothing  perfect," 
and  consisted  of  "carnal  oi'dinances,"  which 
continued  in  force  "till  the  time  of  reformation" 
and  no  longer.   (Notes,  Heb.  9:8 — 10.) 

I  was  alive.  (9)  Eron'.  1  Thes.  3:8.— With- 
out the  law.]  XoiQtg  roiuii.  See  on  3:21. —  The 
commandment.]  Tt/g  evTolyc.  8 — 13.  Matt.  5: 
19.  15:3,6.  Luke  lb:29.  The  tenth  command- 
ment seems  to  be  especially  intended. — Reviv- 
ed.] JiFlijaFr.  14:9.  Luke  15:24,32.  Rev. 
20:5. — Occasion.  (11)  ylqoo/mjr.  See  on  8. 
'Sin  took  occasion  by  the  law:  for  both  the 
'pravity  of  our  nature  was  more  inflamed  by 
'the  prohibition;  and  we  wished  it  removed  as 
'a  rub,  or  a  block,  out  of  the  way.'  Leigh. 
(Note,S:b—9.) 

13  Was  "then  that  which  is  good,  made 
death  unto  me.''  God  forbid.  But  "sin, 
that  it  might  appear  sin,  working  death  in 
me  by  that  which  is  good;  that  sin  by  the 
commandment    might    become    exceeding 

SmiUl.  [Practical  Observations.] 

Note. — The  question  here  recurred,  Was  a 
"good"  law  made  death  to  those  who  Avere 
under  it.''  Was  this  its  natural  tendency  and 
efficacy.''  {Notes,  5 — 8.)  This  conclusion  the 
apostle  rejects  with  detestation.  Wholesome 
food,  or  a  valuable  medicine,  through  a  diseas- 
ed state  of  the  body,  or  when  taken  improperly, 
may  "occasion"  death,  contrary  to  its  general 
and  proper  tendency:  but  poison  kills,  as  a 
cause,  by  its  native  efficacy.  The  law  may 
occasion  death  through  man's  depravity;  but 
sin  is  the  poison  that  causes  death.  It  was  not 
therefore  the  law,  "but  sin,"  which  was  made 
deatn  to  the  apostle.  "Sin*took  occasion," 
from  the  goodness  of  the  law,  to  manifest  its 
own  deformity,  odiousness,  and  dire  malignity, 
by  "working  death  in  him  by  that  which  was 
good,"  as  an  intemperate  man  murders  himself, 
not  by  a  sword  or  by  poison,  but  by  the  whole- 
some gifts  of  a  bountiful  Providence.  Thus, 
through  the  commandment  "sin  became  exceed- 
ing sinful;"  that  is,  the  odious  and  ruinous  na- 
ture of  sin,  as  well  as  the  sinfulness  of  the 
liuman  heart,  Avere  most  clearly  shown ;  in  order 
that  the  abounding  grace  of  God  might  ap- 
pear tlie  more  glorious.  {Marg.  Ref. — Note, 
5:20,21.) 

Exceeding  sinful.]  Xa^'  vneQ6ol.Tjv  dfictQ- 
Tt-iAoc.  'YneQBolr},  1  Cor.  12:31.  2  Cor.  1:8, 
4:17.12:7,  Ga/,  1:13,  kh  vneqaaUw,  Eph. 
1:19,  2:7.  3:19,  'Kux)-"  vneqdolrjv,  pro  i3rrf^- 
(litkoiToi;,  valde,  maxime.'  Schleusner. — '.''- 
fiitoTLolo;,  3:7.  5:8,19,  See  on  Luke  15:1,  'Ut 
'appareret,  peccatum  esse  maxime  detestabile, 
'et  pcEua  dignun^.'     Schleusner. 

1 4  For  we  know  that  p  the  law  is  spir- 
itual; 1  but  I  am  ''carnal,  '  sold  under  sin. 


n  8:3.  G«l.  3:21. 
o  8— U.  5:20.  .Tam.  1:13—15. 
n  I.ev.  19:18.  Deut.  6:5.    Ps.  51: 
6.     Matt  5:22,28.     22:37—10. 


Heh.  4:12. 
q  18,22,23.    Job  42:6 


Ps.  lift 
Prov.  30  2.5.  Is.  6:5    64:% 
Lulic5:8.  7:6,7.   18:11—14. 


Note. — The  apostle  here  proceeds  to  confirm 
his  position, — "We  know,"  says  he,  and  allow, 
"that  the  laAV  is  spiritual,"  It  is  not  like  hu- 
man laAA's,  Avhich  reach  only  to  the  outward 
actions,  and  take  no  cognizance  of  the  motives, 
aflections,  and  thoughts;  for  God  chiefly  re- 
spects these:  {Marg.  Ref.  Notes,  Ex.  20:1. 
Deut.  G:5.  Ps.  51:5,6.)  the  laAV  requires  an 
entire  conformity  to  the  spiritual  excellency  of 
the  divine  perfections,  and  such  a  state  of  the 
heart,  as  approves  itself  to  him,  Avho  "is  a  Spir- 
it:"' and  it  allows  of  nothing  but  Avhat  is  done 
from  the  most  pure  and  sublime  motives,  and 
in  perfect  love,  zeal,  gratitude,  and  delight. 
Compared  Avith  this  most  holy  rule  of  conduct, 
the  apostle  found  that  he  was  "carnal,  sold 
under  sin:"  his  nature  Avas  perfectly  op|)Osite 
to  this  spiritual  laAV;  and  even,  after  all  his  at- 
tainments in  grace,  he  found  himself  so  very 
far  short  of  this  perfection,  and  in  every  respect 
so  unable  to  attain  to  it,  though  he  ardently 
aspired  after  it;  that  he  seemed  comparatively 
to  be  "carnal,"  and  like  a  man  who  is  sold 
against  his  Avill  to  a  hated  master,  from  Avhom 
he  can  by  no  means  set  himself  at  liberty. 
{Marg.  Ref.  q — s,) — Numbers  cannot  con- 
ceive, that  St.  Paul  could  mean  this  of  himself 
as  a  confirmed  believer;  and,  finding  it  to  be  in- 
separably connected  with  what  follows,  they 
would  explain  the  Avhole  of  an  aAvakened  Jew, 
or  some  other  convinced  sinner,  who  is  seeking 
justification  by  the  "works  of  the  law;"  or  at 
most  of  an  unconfirmed  believer.  But  such 
things  are  spoken,  as  are  true  of  none  but  real 
Christians;  and  the  whole  is  actually  verified 
in  their  experience.  A  believer  cannot  Avill- 
ingly  sell  himself  to  Avork  wickedness,  as  Ahah 
did;  {Note,  1  Kings  21:25,26.)  nor  will  he  imi- 
tate those  slaves,  who  love  their  master  and  his 
service,  and  refuse  liberty  when  offered  to  them: 
{Note,  Ex.  21 :3,6.)  yet,  when  he  compares  his 
actual  attainments  Avith  the  spirituality  of  th? 
law,  and  with  his  OAvn  desire  and  aim  to  obey 
it;  he  sees  that  he  is  yet  to  a  great  degree 
"carnal"  in  the  state  of  his  mincl,  and  under 
the  power  of  evil  propensities,  from  Avhich  (like 
a  man  sold  for  a  slave,)  he  cannot  emancipate 
himself.  He  is  "carnal"  in  exact  proportion  to 
the  degree,  in  Avhich  he  falls  short  of  perfect 
conformity  to  the  laAv  of  God :  and  he  indig- 
nantly and  reluctantly  thus  far  serves  an  ab- 
horred master;  yet  cannot  shake  off' the  galling 
chain,  till  his  powerful  and  gracious  Friend 
comes  to  rescue  him  from  it.  It  is  true,  this 
inability  lies  in  the  remaining  evil  of  his  heart 
alone:  yet,  it  is  a  real,  but  most  humiliating 
hindrance  to  his  serving  God,  as  angels  and  the 
spirits  of  just  men  made  perfect  do;  or  as  the 
Saviour  did,  who  could  say,  "the  prince  of 
this  Avorld  cometh,  and  hath  nothing  in  me." 
{Notes,  .lohn  8:27—29,  14:29—31,  v.  31.)  To 
this  pjrfect  holiness  the  zealous  believer  cannot 
but  aspire;  nothing  short  of  it  will  ever  satisf^y 
his  "hungering  and  thirsting  after  righteous- 
ness;" and  this  proves  that  in  another  sense, 
he  is  "made  free  from  sin,"  that  is,  set  at  liber- 
ty from  its  hated  dominion,  and  become  the 
"servant  of  righteousness."  {Note,  6:16 — 19.) 
— As  the  apostle  Avas  far  more  enlightened  and 
humble  than  Christians,  in  general  are,  doubt- 

~Kph.  3:«.  j       2172—6.    22:3.     1  Kines  21:20. 

r  iVIalt.  16:23.    1  Cor.  3:1— 3.  2  Kings  17:17.    Is  5I):-|.    52:3. 

s  24.  Gen.  37:27,36.    40:15.  Ex.  ]       Am.  2:6.  Mali.  18:25. 

r55 


A.   D.  61. 


ROMANS. 


A.  D.  61. 


less  ttiis  clog  was  more  uneasy  tf)  him,  than  it 
is  to  them;  though  most  of  us  find  our  Hves  at 
times  greatly  embittered  by  it.  So  that  this 
energetic  language,  which  many  imagine  to  de- 
scribe an  unestablished  believer's  experience,  or 
even  that  of  an  unconverted  person,  seems  to 
have  resulted  from  the  extraordinary  degree  of 
St.  Paul's  sanctification,  and  the  depth  of  his 
self-abasement  and  hatred  of  sin:  and  the  reason 
of  our  not  readily  understanding  him  seems  to 
be,  because  we  are  so  far  beneath  him  in  holi- 
ness, humility,  acquaintance  with  the  spiritual- 
ity of  God's  law,  and  the  evil  of  our  own 
hearts,  and  in  our  degree  of  abhorrence  of  moral 
evil.  {P.  O.  Matt.  8:5—13.  Note,  Eph.  3:8.) 
In  the  former  part  of  the  chapter,  the  apostle 
had  spoken  in  the  past  tense,  "I  was  alive,! 
&c."  (9):  but  here  he  uses  the  present,  toj 
which  he  uniformly  adheres  in  what  follows,  I 
He  had  described  his  state,  as  a  blind  proud 
Pharisee;  and  the  manner  in  which  he  became 
"dead  to  the  law,"  as  to  dependence  on  it  for 
justification:  {Note,  Gal.  2:17 — 21.)  and  here 
he  shows,  that  even,  as  a  confirmed  Christian, 
all  his  hope  and  all  his  holiness  must  come  from 
Christ,  according  to  the  new  covenant.  Thus 
in  another  place  he  says,  "What  things  were 
gain  to  me,  these  I  counted  loss  for  Christ;  yea, 
doubtless,  and  I  count  all  things  but  loss,  for 
the  excellency  of  the  knowledge  of  Christ  Je- 
sus, &c."  (Notes,  Phil.  3:1—11,  vv.  7—9.) 
— Some  indeed  suppose  the  transition  from  the 
experience  of  the  apostle,  under  his  first  con- 
victions, to  his  subsequent  conflict  with  in- 
dwelling sin,  to  be  made  at  the  next  verse:  but 
the  change  of  tense  in  this  place  does  not  admit 
of  that  construction. — In  the  very  same  chap- 
ter, in  which  our  Lord  pronounces  Peter  "bless- 
ed," as  a  believer,  he  says,  "Thou  savorestnot 
the  things  that  be  of  God,  but  those  that  be  of 
men:"  (Notes,  Matt.  16:17—23.)  that  is,  thou 
art  ^'carnal'"  not  totally,  but  in  a  considerable 
degree.  Thus  likewise  the  apostle  addresses 
the  Christians  at  Corinth  as  carnal,  even  when 
he  speaks  to  them  "as  babes  in  Christ."  {Note, 
1  Cor.  3:1 — 3.)  Humbly  to  confess,  and  deeply 
to  lament,  that  we  are  thus  "carnal  and  sold 
under  sin,"  is  very  far  indeed  from  the  disposi- 
tion and  conduct  of  a  willing  slave  to  his  lusts: 
and  the  readiness,  with  which  numbers  of  the 
most  eminent  believers  adopt  the  apostle's  lan- 
guage, shows  that  it  is  very  suitable  to  their 
strong  feelings  of  abhorrence  of  sin,  and  of 
self-abasement.  "I  abhor  myself,  and  repent 
in  (lust  and  ashes."  {Notes,  Job.  1  :1.  42:1  — 
9.  P.  O.  1—6.)  "Woe  is  me!  for  lam  un- 
done: for  I  am  a  man  of  unclean  lips."  {Note, 
Is.  6:5.  P.  0.  1—3.)  "Mv  souicleaveth  unto 
the  dust."  {Note,  Ps.  119:25.)  "Surely  I 
am  more  brutish  than  any  man!"  {Nnte,  Prov. 
80:2,3.)— Indeed  all  the'compiaints  of  the  prev- 
alence of  sin,  and  all  the  longings  and  pantings 
after  holiness,  and  all  the  earnest  cries  for  jyar- 
don,  teaching,  quickening  grace,  which  pervade 
the  book  of  Psalms,  especially  the  hundred  and 
nineteenth  Psalm,  are  entirely  coincident  with 
this  complaint  of  the  apostle,'and  arise  precise- 
ly from  the  same  source;  a  "delight  in  the  law 
of  God;"  and  a  painful  consciousness  of  great 


I   14:'22.  Luke  1I:4!1.  1 

*  Gr.  knoiv.     Ps.  1:6.    N;ih.    1:7. 

2  Tim.  2:1  a. 
B  16.19,20.  1  Kings  8:46.  Ps.  19: 


.56] 


12.  65::^.     il9:I_f;,32,|0.  Ec. 
7  20.    Gal.    .';:I7.     I'l.il.  3;12- 
14.  Jam.  3:2.   1  John  l:7,S. 
X  12:9.     I's.  3G:4.    97:10.    101:3. 


remaining  want  of  conformity  to  it.     {Notes, 
Ps.  119:5,  Matt.  5:6.) 

Spiritual.  (14)  JhfviKXTusoc.  1:11.  15:27. 
1  Cor.  2:13,15.  3:1,  9:il,  10:3,4.  12:1.  14: 
1,37.  15:44,46.  Gal.  6:1.  Eph.  1:3.  5:1-9. 
6:12.  Col.  1:9.  3:16.  1  Pet.  <2:b.~ Carnal.] 
i^uQy.iy.oz-  15:27.  1  Cor.  3:1,3,4.  9:11.  <i  Cor. 
1:12.  10:4.  Heb.  7:16.  1  Pet.  I-.U.— Sold  un- 
der sin.l  fhnoitj.tfi'og  vno  irjv  dauomti'-  Matt. 
18:25,  et  al.—l  Sam.  23:7.  1  Kings  21  :25.  Is. 
50:1,  5<2:3.  Sept.  Tijp  duu(}Ti(a'^l ,S,9,11, 13, 
17,20,23. — In  all  these  texts  with  the  article, 
"the  sin,  which  dwelleth  in  us,"  and  which  the 
apostle  speaks  of  as  a  person,  or  agent,  is  evi- 
dently intended. 

15  For  Mhat  which  I  do  I  *  allow  not; 
for  "  what  I  would,  that  do  I  not;  but  ^  what 
I  hate,  that  do  I, 

16  If  then  I  do  that  which  I  would  not, 
''I  consent  unto  the  law  that  it  is  ciood. 

1 7  Now  then  ^  it  is  no  more  1  that  do  it, 
but  "  sin  that  dwelleth  in  me. 

Note. — The  apostle  here  begins  more  par- 
ticularly to  enlarge  on  the  conflict,  which  he 
daily  maintained  with  the  remainder  of  his  ori- 
ginal depravity.  He  was  frequently  tempted 
by  "the  sin  that  dwelt  in  him"  into  such  tem- 
pers, words,  or  actions,  as  he  did  not  approve 
or  allow,  in  his  renewed  judgment  and  affec- 
tions. He  earnestly  desired  and  fully  deter- 
mined, if  possible,  to  perform  a  perfect  obedi- 
ence to  the  law  of  God;  but  he  continually  fell 
short  of  this:  and,  while  he  "hated"  and  ab- 
horred every  kind  and  degree  of  sin,  he  found 
it  impracticable  wholly  to  avoid  committing  it  in 
work,  or  word,  or  thought.  In  thus  doing  what 
he  "hated,"  and  desired  above  all  things  to  shun, 
he  "consented  to  the  law,  that  it  was  good;" 
and  as  the  prevailing  bias  of  his  soul  was  to  ho- 
liness, he  Avas  evidenced  by  it  to  be  a  regene- 
rate man,  under  the  covenant  of  grace:  so  that 
it  would  not  be  laid  to  his  charge,  in  the  day  of 
judgment,  that  he  did  the  evil  which  he  hated, 
but  it  would  be  placed  to  the  account  of  ""the 
sin,  which  dwelt  in  him"  as  a  detested  inmate, 
and  which  he  was  not  able  to  expel,  though  not 
willing  to  obey  it.  {Marg.  Ref. — Notes,  Ps. 
66:18,19.119:113.  PAi7.  3:12— 14.)  The  apos- 
tle certainly  did  not  mean  to  excuse  his  sinful- 
ness, as  if  he  might  not  justly  have  been  con- 
demned forit:  but  to  show  that  "righteousness 
could"  in  no  case  "be  by  the  law;"  and  that, 
by  the  grace  of  the  gospel,  a  man's  state  and 
character  are  determined,  according  to  what 
habitually  prevails  in  his  heart  and  life;  not- 
withstanding impediments  and  restraints,  A 
wicked  man  feels  some  inward  opposition  to  his 
crimes,  from  conscience,  fear,  or  shame;  and  he 
meets  with  various  obstacles  to  the  gratification 
of  his  desires:  yet  all  this  is  accounted  for  noth- 
ing, while  sin  habitually  prevails  in  his  heart 
and  conduct,  and  he  does  not  hate  it,  {Note, 
Ps.  36:3,4.)  A  godly  man  has  great  hindrances 
in  his  holy  progress,  from  in-dwelling  sin  and 
outward  temptation:  yet  this  is  not  imputed  to 
him  for  condemnation,  seeing  the  prevailing 
state  of  his  heart  and  tenor  of  his  conduct  are 


119:104,113.12R,IG3.     Prnv.    f.: 
13.   13:5.  Am.  5:15.    Hch.  1:S. 
Jfde  23. 
y  12,14,22.  Ps.  119:127,128. 


z  20.  4:7,R.  2Cor.  £:12.  Phil.  3c 

8,9. 
t  18:20,23.  Jam.  4:6,6. 


A.  D.  61. 


CHAPTER  VII. 


A.  D.  61, 


ho  y.  Thus  Judas,  in  betraying'  Christ,  acted 
in  rharacter,  according  to  the  habitual,  though 
c  i.icealed,  state  of  his  heart:  it  was  "Judas 
that  did  it:"  but  Peter,  through  sudden  tempt- 
ation, acted  out  of  character,  and  contrary  to 
tiie  habitual  state  of  liis  heart,  in  denying  Christ : 
it  was  "not  he,  but  the  sin  that  dwelt  in  him;" 
that  is,  according  to  the  gracious  tenor  of  the 
new  covenant. 

Allow  not.  (15)  "I  know  not."  Marg.  Ov 
yiiuiaxM.  Matt.7:<i3.  JoAn  8:55.  10:14,15, 
27.  1  Cor.  8:3.  2  Tim.  2:19.— Ps.  1:6.  Sept. 
Notes,  Ps.  1:4— 6.  Matt.  7  .21— 23.  2  Tim. 
2:19. — I  consent.  (16)  -vu(fj]fn.  Here  onlv. — 
Dwelleth.  (17)  Oixi,a,<.  18,20.  8:9,11.  1  Cor. 
3:16.  1  Tim.  6:16.  KaToiyeo),  Eph.  3:17.  Col. 
1:19.  2:9.    Eroixeoi,  8:11. 

18  For  I  know  ''that  in  me  (that  is,  *^in 
my  flesh,)  dwelleth  no  good  thing:  ••  for  to 
will  is  present  with  me,  but  liow  to  perform 
that  which  is  good,  I  find  not. 

19  For  the  good  that  I  would,  I  do  not; 
but  the  evil  which  I  would  not,  that  I  do. 

20  Now  if  1  do  that  I  would  not,  "^it  is 
no  more  I  that  do  it,  but  sin  that  dwelleth 
in  me. 

21  I  find  then  *"a  law,  that  when  I  would 
do  good,  ^evil  is  present  with  me. 

Note. — The  apostle  "knevt^,  that  in  him,"  as 
a  fallen  creature,  apart  from  regenerating  grace 
"no  good   thing,"  but  sin  and  only  sin  was 
found;  though  its  actings  were  more  specious 
at  one   time  than  another.    (Notes,  Gen.  6:5. 
Jer.  17:9,10.  Matt.  15:15—20.)    It  is  evident 
from  the  limitation,  "that  is,  in  my  flesh,"  that 
he  spoke  as  a  believer,  who  had  grace,  as  well 
as  "sin,  dwelling  in   him:"   for  by  "flesh,"  in 
this  connexion,  he  does  not  mean  the  body  as 
distinct  from  tlie  soul,  but  "the  old  man,"  or 
unregenerate  human  nature,  as  the  subsequent 
parts  of  the  argument  fully  prove:  and  this  na- 
ture, derived  from  fallen  Adam,  never  concurs 
with  the  Holy  Spirit  in  regeneration,  or  with 
the  new  man  afterwards,   but  always  strives 
against  both.  {Marg.  Ref.  b,  c. — Notes,  5,6. 
8:1—13.  John  3:6.  ^Gal.  5:6— IS.)  The  apos- 
tle became  more  deeply  acquainted  with  this 
humiliating  truth  by  his  experience  subsequent 
to  conversion,  than  he  had  been  before.     For- 
merly he  perhaps  supposed,  that  a  little  good 
disposition,  or  moral  ability  to  holiness,  was  in 
man;  but  this  was  now  experimentally  disprov- 
ed.    As  regenerate,  he  had  indeed  an  habitual 
willingness  to  obey  the  law  of  God,  and  to  ac- 
complish the  good  required  by  it;  but  his  cor- 
rupt nature,  though  dethroned  and  crucified, 
made  such  constant  opposition  to  this,  that  he 
could  by  no  means  perform  what  he  aimed  at. 
(Marg.  Ref.  (].—Note,  Phil.  2:12,13.)  So  that, 
in  fact,  he  did  not  fulfil  that  measure  of  good, 
which  he  was  habitually  desirous  of  doing,  but 
in  every  thing  fell  short  of  his  aim :  and  he  was 
also  frequently  doing  the  evil,  in  some  measure 
or  respect,  which  he  was  habitually  most  bent 
upon  avoiding.    Now,  as  he  was  thus  constant- 
ly baffled  and  obstructed,  in  his  earnest  perse- 


b  Gen.  6:5.  8.21.  .loh  14:  J.  1.5: 
14— If;.  25A.  Ps.  5\:5.  Is.  64: 
6.  .M.-ttt.  1S:19.  V|ark7:21— 23. 
LuWe  11:13.  Eph.  2:1— 5.  Tit. 
3:3.    I  PtI.  4:2. 

Vol.  ^I. 


c  5,25.  E:3— 13.  13:14.  John  3:6. 

rial.  5:19—21,24. 
d  15,19,25.     Ps.    119:5,32,40,115 

— 117.173,176.  Gal.  5:17.  Phil. 
I       2:13.  3:12. 


vering  desires  and  endeavors  to  obey  the  law; 
it  was  evident  that  it  was  not  properly  he,  as  3 
believer,  who  did  this;  but  the  traitor  and  ene- 
my that  lodged  within  his  heart.    (Note,  15 — 
17.)   He  was  obliged,  contrary  to  his  habitually 
prevalent  inclinations,  to  live  under  a  sort  of 
necessity  of  being  sinful;  and   he  could   only 
persist  in  maintaining  the  conflict  with  his  in- 
ward enemies,   without  being  able  entirely  to 
extirpate  ihem,   (Note,  Ps.  Il9:b.  2  Cor.  7:1.) 
For  indeed,  he  found,  by  painful  experience, 
that  there  was  "a  law"  imposed  upon  him,  in 
his  present  state  of  warfare,  that,  when  he  was 
most  desirous  of  "doing  good,  evil  was  present 
with  him,"    to  interrupt,  intrude,  battle,  dis- 
courage, and  defile  him.    (Marg.  Ref.  f,  g.) — 
Let  any  man   who  knows  his   own  heart,  and 
the  spiriluality  of  the  law  of  God,  compare  his 
actual  conduct,  comprising  his  thoughts,  mo- 
tives, affections,  words,  and  works,  during  anr 
given  time  with  his  purposes,  prevailing  desires^ 
and  earnest  persevering  prayers:   let  him  take 
that  one  duty,  which  he  especially  aims  to  per- 
form most  perfectly,  or  that  wrong  temper,  oi 
evil  ])ropensity,  wJiich  he  most  longs  to  rectify 
or  extinguish:  let  him  examine  himself  very 
exactly  in  these  respects  every  night;  and  he 
will  surely  find,  that  he  cannot  but  be  a  sinner 
still,  and  subjected   to   "a  law,  that  Avhen  he 
would  do  good,  evil  is  present  with  him."   God 
has  wise   reasons  for  permitting  this  to  be  so, 
especially  to  give  us  a  deeper  sense  of  the  ma- 
lignity of  sin,  and  our  own  deep  depravity,  in 
order  to  commend  the  grace  of  the  gospel:  but 
those  who  are  most  acquainted  Avith  the  excel- 
lency of  the  law,   and  most  diligently  aim  in 
every  thing  to  obey  it,  will  be  most  deeply  con- 
scious that  the  case  is  actually  thus  Avith  them, 
whatever  their  opinion  may  be  of  those,  whom 
they  suppose  to  be  more  eminent  Christians. — 
This  opposition  to  sin,  however,  though  in  a 
measure  unsuccessful;  and  this  humiliating  and 
distressing  disappointment,  respecting  the  ob- 
ject of  their  most  ardent  desires;  must  not  be 
confounded  with  the  Avilling  slavery  of  sin,  and 
the  convenient  excwse  of  in-dwelling  depravity. 
The  apostle  "daily  exercised  himself  to  have  a 
conscience  void  of  offence  towards   God   and 
man:"  and  could  call  others  to  witness,  "how 
holily,  and  justly,  and  unblamably,  he  had  be- 
haved among  them."     Yet  this  Avas  not  incon- 
sistent with   his  being  deeply  humbled   in  the 
sight  of  God,  by  the  consciousness  of  wander- 
ing thoughts  in  prayer,  want  of  fervor,  of  love 
and  gratitude  to  God,  of  zeal  for  his  glory,  and 
of  enlarged  good  Avill  to  men;  the  rising  of  evil 
tempers,  the  intrusion  of  vain  imaginations,  and 
the   intermixture  of  selfish  motives.    (Notes, 
Acts  24:10—21,  v.  16.   1  Thes.  2:9—12.)     All 
these  are  "sin,"  and  as  such  hated  and  abhorred, 
in  proportion  to  the  degree  of  a  man's  sanctifi- 
cation:   (Note,  Ps.  119:113.)  yet  no  mere  man 
on  earth,  after  all  possible  diligence,  watchful- 
ness, fasting,  and  |)rayer,  could  truly  say,  that, 
in   these   respects,   he  Avas  perfectly  free  from 
sin,  in   his   worship  and  obedience.     So   that, 
even  the  person  Avho  is  not  conscious  of  at  any 
time  neglecting  one  duty,  or  committing  one 
actual  transgression,  in  word  or  deed,  (Avhich 


e    17.  i  g  2  Chr.  30:  If*,!!).    Ps.  19.12.  40: 

f  23.  6:12,14.  S:2.  Ps.  19:t,X  119:  |       12.  119:37.    Is.  6:5—7.    Zech. 

133.  .Ichn!1:34.  E|.h.  G:ll— 13.  I      3:1—1.  Luke  1;  1,2.  Heb.2:l7, 

2  Pel.  2:19.  18.  4:15. 


[67 


A.  D.  61, 


ROMANS. 


A.  D.  61, 


is  al  least  a  most  uncommon  case,)  yet,  aspiring 
to  be  holy  as  an  angel,  or  as  Jesus  Christ  was, 
will  very  painfully  feel,  that  "he  doeth  not  the 
things  that  he  would;"  and  will  "find  a  law, 
that  when  he  would  do  good,  evil  is  present 
with  him:"  and  the  more  spiritual  the  services 
are  in  which  he  engages,  the  greater  clog  and 
hindrance  will  it  be  to  him.  Had  the  apostle 
intended  to  describe  the  case  of  any  of  those, 
however  distinguished,  who  habitually  live  in 
sin,  against  the  conviction  of  their  own  judg- 
ment and  conscience;  it  cannot  be  conceived, 
that  he  would  not,  -with  his  usual  concise  ener- 
gV;  have  reprobated  their  conduct,  as  far  more 
aggravated,  than  that  of  ignorant  and  thought- 
less transgressors:  but  nothing  of  this  kind  ap- 
pears; on  the  contrary,  he  leads  on  the  charac- 
ter, which  he  is  describing,  to  exultation  and 
joy  in  believing.   (Notes,  22—25,  8:1,2.) 

'To  will.  (18)  Toi^tUiv.  19,21.  Phil.  ^2: 
13. — Is  present.]  IJitQuy.eiKu.  21.  Here  only. 
JjQoy.FiTdt,  2  Cor.  8:12. — ^  law.  (21)  Tof  vo- 
[lov.  23,25.  8:2. — Men,  in  various  respects,  do 
those  things  voluntarily;  which  j^et  they  are 
very  reluctant  to  do,  and  perhaps  previously 
had  resolved  not  to  do,  '/v«(  ynQ  eyu)  aoi  dftn- 
xu  fxoii',  axovTi  de  xtvuu.^  Homer.  ^I indeed 
'willingly  gave  unto  thee,  but  with  an  unwin- 
ding mind.'  This  unwilling  willingness  per- 
vades a  great  proportion  of  human  actions.  'I 
'really  could  not  refuse  him.' — 'I  could  not,  as 
'I  was  circumstanced,  do  otherwis?.'  So  that 
free-agency  and  responsibility  still  remain  the 
same  notwithstanding  this  "/aw,  that  when  we 
would  do  good,  evil  is  present  with  us." 

22  For  »•  I  delight  in  the  law  of  God  af- 
ter '  the  inward  man: 

23  But  I  see  •'  another  law  in  my  mem- 
bers, warring  against  the  law  of  my  mind, 
'  and  bringing  me  into  captivity  to  the  law 
of  sin  which  is  in  my  members. 

24  0  "»  wretched  man  that  I  am!  "  who 
shall  deliver  me  from  *  the  body  of  this  death  ? 

25  I  °  thank  God,  through  Jesns  Christ 
our  Lord,  i'  So  then  with  the  mind  I  my- 
self serve  the  law  of  God ;  but  with  the  flesh 
the  law  of  sin. 

Note. — By  "the  inward  man,"  the  apostle 
must  mean  tlie  soul,  as  renewed  by  divine 
grace.  He  alone  uses  the  term;  and  he  uses  it 
concerning  believers  oidv.  {Notes,  2:25 — 29. 
2  Cor.  4:13— 18,  V,  16,  Eph.  3:14— 19,  v,  16.) 
The  affections  and  faculties  of  the  soul  in  fall- 
en man,  are  more  opposite  to  the  law  of  God, 
than  the  bodily  appetites;  nay,  the  latter  are  not 
sinful,  except  as  improperly  gratified  through 
the  lusts  of  the  iieart,  (iVo/es,  6:12, 13,16— 
19,  Gal.  5:16—21,  Jam.  1:13—15.)  But  to 
approve,  and  even  "delight  in,  the  law  of  God," 
accordmg  to  the  habitual  judgment  and  affec- 
tions of  the  soul,  through  a  kind  of  spiritual 
sympathy,  or  congeniality  of  heart  with  its 
most  strict  and  holy  requirements,  must  be  pe- 
culiar to  the  regenerate;  nay,  it  must  imply  a 


h  R:7.  .Toh23:12.  Ps.  1:2.  19-.R— 
10.  40;8.  119:I6,24,35,47,4h,72, 
92,97-10), 111, 113,127,167,1 74. 
Is.  31:7.  John  4:34.  Hel>.  8:10. 

i  2;29.  2  Cor.  4:16.  Eph.  3:16. 
Col.  3.9,10.   1  Pel.  3:4. 

k  5,21,25.  o;2.  Ec.  7:20.  Gal.5- 


58] 


17.  1  Tim.  6:11,12.  Heb.  12:4. 
•lam.  3:2.  4:1.   1  Pet.  2:11. 

1  14.  2  Tim.  2:25,26. 

m  8:26.  1  Kings  8:38.  Ps  6-6 
32:3,4.  38:8—10.  119:20,31— 
fl3, 131,1 43, 17ii.  130:1—3.  K/ 
'J-.i.  Malt.  5:1,6.  2  Cor.  12:7— 


high  degree  of  sanctification.  This  tlie  apos- 
tle had  attained  to:  yet  he  "found  another  law 
in  his  members,"  the  constituent  parts  of  the 
old  man,  (Note,  6:5 — 7,)  wliich  continuallj' 
enjoined  a  conduct,  or  suggested  inclinations, 
contrary  to  "the  law  of  his  mind;"  and  this 
tended  to  "bring  him  into  captivity  to  the  law 
of  sin,"  and  in  some  cases  for  a  time  it  produc- 
ed that  effect.  This  painful  conflict  was. more 
grievous  to  him,  than  all  his  other  trials:  so 
that  Ije  was  led  to  bemoan  himself  as  "a  wretch- 
ed man,"  who  was  constrained,  by  a  kind  of 
necessity  which  he  found  it  impossible  to  es- 
cape from,  to  be  and  to  do  what  he  most  ab- 
horred. This  extorted  a  bitter  complaint, 
which  neither  bonds,  nor  stripes,  nor  tortures, 
could  have  done;  and,  with  a  sort  of  holy  im- 
patience and  eagerness,  he  exclaimed,  "O 
wretched  man  tliat  I  am!  who  shall  deliver  me 
from  the  body  of  this  death.?"  {Notes,  8:18— 
23,  2  Cor.  12:7-10,)  For  the  sin  "which 
dwelt  in  him"  clogged  his  motions,  offended 
his  senses,  and  was  a  nuisance  to  him,  as  a 
spiritual  man;  even  as  if  any  one  should  be 
forced  to  drag  about  with  him  a  putrefying 
corpse,  as,  by  a  refinement  of  cruelty,  some 
have  been  sentenced  to  do.  He  found  by  ex- 
perience that  he  could  not  deliver  himself;  and 
the  law,  instead  of  delivering  him,  seemed  to 
make  the  case  still  worse:  {Notes,  9 — 12.  8:3, 
4,)  but  this  made  liim  the  more  fervently  to 
thank  God,  for  the  method  of  salvation  reveal- 
ed through  Jesus  Christ;  which  gave  him  ear- 
nests and  sure  hopes,  of  final  and  complete  de- 
hverance  from  this  enemy,  and  a  triumphant 
victory  in  this  spiritual  warfare, — "So  then," 
says  he,  "I  myself  with  my  mind"  (my  pre- 
vailing judgment,  affections,  and  purposes,  as 
a  regenerate  man,)  "serve  and  obey  the  law  of 
God:"  but  with  the  flesh,  the  carnal  nature, 
the  remains  of  depravity,  "I  serve  the  law  of 
sin,"  or  that  "law  which  wars  against  the  law 
of  my  mind,"  Before  conversion,  the  whole 
man  serves  this  law,  with  a  very  feeble  oppo- 
sition from  conscience,  fear,  and  shame:  but, 
at  length,  the  usurper  is  dethroned,  and  grace 
reigns  in  the  heart.  Yet  still  the  usurper  lurks 
in  the  kingdom,  reigns  over  his  own  party, 
makes  war,  creates  immense  disturbance,  and 
gains  temporary  advantages;  but  he  is  hated, 
opposed,  proscribed,  and  shall  die,  {Note,  Gal. 
5:'2<2— '26.)— Delight  in  the  law  of  God.  (22) 
'This  is  so  sure  a  trace  of  real  piety,  and  is 
'represented  in  scripture  as  in  this  view  so  de- 
'cisive;  that  if  it  be  supposed  a  true  rejiresen- 
'tation  of  a  character,  we  must  surely  allow  it 
'to  have  been  that  of  a  truly  good  man,'  Dod- 
dridge. It  is  especially  spoken  of  Christ;  and 
of  the  man  after  God's  own  heart,  as  the  tvpe 
of  him,  (Notes,  Ps,  40:6— 8,  112:1.  119:^47, 
48,92,97—100,111,)  It  is  the  effect  of  "the 
law  being  written  in  the  heart;"  and  it  is  the 
direct  opposite  of  "the  carnal  mind,  which  is 
enmity  against  God;  for  that  is  not  subject  to 
the  law  of  God,  nor  indeed  can  be."  (Notes ^ 
8:5—9.  Jer,  31 :3 1—34,  Heb.  S:7— 13.  10:5 
18.)    "Consenting  to  thelawthatit  is  good;" 


9.  Rev.  21:4. 
n  Deut.  22:26,27.  Ps.  71:11.  72: 
12.  91:14,15.  102:20.  JWic.  7: 
19.  Zech.  9:11,12.  Luke  4:18. 
2  Cor.  1:8—10.  2  Tim.  4:18. 
Tit.  2:14.  Ileh  2:15. 
Or,  this  body  of  death.  6:6.    £: 


13.  Col.  2:11. 
o  6:14,17.   Ps.  107:15.16.    116:16, 

17.  Is.  12:1.  49:9,13.    Malt.  1: 

21.    1  Cor.  15:57.    2  Cor.  9:1,5. 

12:9,10.  Eph.  .5:20.    Phil.  3:3. 

4:u.  Col.  .3:17.  1  Pel.  2.5,9. 
p  13—24.  <3al.  3.17—24. 


A.   D.  61.    » 


CHAPTER  Vlt. 


A.  D.  61 


"delighting-  in"  the  holy,  just,  good,  and  spir- 
itual law  of  God;  hating  all  evil;  loving  all 
good;  and  being  deeply  distressed  at  not  being 
able  to  d(j  the  good  which  is  loved,  are  all  ex- 
chisively  peculiar  to  the  regenerate,  and  widely 
different  from  a  heathen's  saying  in  one  par- 
ticular: 'I  see  and  approve  the  better,  but  fol- 
'low  the  worse;'  which  in  fact  any  man  might 
say.  'Araspas'  (inXenophon)  'complains  of  two 
'souls  contending  within  him,  which  contains 
'an  agreeable  illustration  of  this  paragraph.' 
Doddridge.  But  in  the  case  of  Araspas,  the 
conflict  was  between  ambition  and  sensual  in- 
dulgence, equally  corrupt  principles;  not  be- 
tween "delight  in  the  holy  law  of  God,"  and 
the  op])osition  of  remaining  depravity  to  ear- 
nest endeavors  after  i)erfect  conformity  to  it. 
Indeed,  such  a  conflict  as  is  here  described, 
must  exist  where  sin  is  hated,  and  "the  law  of 
God  delighted  in,"  till  holiness  is  perfected. 
"Abhorrence  of  evil"  must  increase  in  propor- 
tion to  the  love  of  God  and  holiness;  so  that 
the  least  degree  of  evil  rising  in  the  heart,  and 
escaping  from  the  lips,  in  some  passionate  or 
vain  word,  will  necessarily  more  grieve  and 
burden  an  eminent  saint,  than  perhaps  the 
grossest  crimes  did  before  his  conversion:  even 
as  a  speck  of  dirt  gives  more  uneasiness  to  a 
very  cleanly  person,  than  the  most  squalid 
filthiness  does  to  those,  who  are  used  to  live 
in  it  as  their  element.  {Note,  Ez.  1 1 :17 — 20.) 
— There  is,  therefore,  no  need  to  have  recourse 
to  such  unnatural  expedients  in  expounding 
this  chapter,  as  to  imagine,  that  when  the  apos- 
tle said,  "I  myself,"  he  meant  some  other  per- 
son of  a  widely  different  character;  or  the 
whole  family  of  Abraham,  before  and  under  the 
law.  However  these  theories  have  been  sanc- 
tioned by  eminent  names,  they  go  upon  suppo- 
sitions, for  which  the  scripture  gives  not  the 
least  ground;  and  which  are  wholly  unprece- 
dented and  unparalleled,  in  the  vi'ritings  of  any 
good  author,  sacred  or  profane.  No  doubt, 
numbers  have  perverted  the  Avords  of  the  apos- 
tle: and  it  is  fairly  allowed,  that  no  man,  who 
is  not  himself  engaged  in  this  conflict,  can 
clearly  understand  his  meaning,  or  fully  enter 
into  those  feelings  which  dictated  his  energetic 
language.  But,  as  to  the  former  case,  those 
who  want  an  excuse  for  sin,  "wrest  the  other 
scriptures  also  to  their  own  destruction:" 
(Note,  2  Pet.  3:14—16.)  and  as  to  tlie  latter, 
"the  secret  of  the  Lord  is  with  them  that  fear 
him;"  and  "tlie  heart  knoweth  his  own  bitter- 
ness, and  a  stranger  doth  not  intermeddle  with 
Ms  joy."  {Notes,  Ps.  25:14.  Prov.  14:10.)  It 
cannot  be  expected,  that  a  man,  who  never 
saw  war,  could  enter  into  the  feelings,  and 
fully  understand  the  ardent  language,  of  an 
experienced  soldier,  when  he  related  all  his 
conflicts,  dangers,  hardships,  terrors,  narrow 
escapes,  victories,  and  triumphs.  But  I  ap- 
prehend, that  many  pious  persons  exclude 
themselves  from  the  rich  source  of  instruction 
and  consolation,  in  their  warfare,  provided  for 
them  in  this  chapter,  either  from  %ar  lest  oth- 
ers should  pervert  it  to  bad  purposes;  or  be- 
cause men  of  great  name  have  affected  to  rep- 
robate the  evidently  obvious  interpretation, 
and  have  tried  to  force  some  other  meaning 
upon  the  words,  of  which  it  is  impossible  they 
can  admit.  {Notes,  Ps.  119:81—83,97—100, 
131,173—176.) 


I  delight.  (22)  ^vrridniaa.  Here  only.  Ex 
avy,  et  rjdo/Ddi,  detector.  'Hdv;,  dulcis.  'Hdia- 
Tu,  2  Cor.  12:9. —  The  inner  man.']  Toy  gaoj 
uvO-QiDiTOt'.  2  Cor.  4:16.  Eph.  3:16.  '0  y.Qvn- 
Toc  TTjg  xnQdiag  (xp&qmtto;,  1  Pet.  3:4. —  War- 
ring against.  (23)  .-tvTiqQunvouetov.  Here 
only.  Ex  um,  et  t^onrFvut,  1  Cor.  9:7.  2  Cor. 
10:3.  Jam.  4:1. — Bringing  into  captivity.^ 
y}i/u(t).ont':iorT(x.  Luke  21  :^4.  2  Cor.  10:5. 
-^t/uix).(jirog,  Luke  4:18. —  To  the  law  of  sin.'\ 
Tut  I'Ofio)  jrjg  duitoTiag.  '2b.  8:2.  Seeon  14,  and 
21. —  O  wretched  man  that  I  am.  (24)  Tuhn- 
TiotQng  Fyui  (tyd'Qoino;.  liev.  3:17.  Not  else- 
where, Tttlaino>ina-  See  on  3:16. — Shall  de- 
liver.] 'PvaFrui".  11:26.  15:31.  Matt.  6:1S. 
27:43.  Luke  1  :74.  11 :4.  1  Thes.  1 :10.  2  Tim. 
4:17,18.  2  Pet.  '2:1,9.— The  body  of  this 
death.]  Tu  aojw^ro,-  la  i)-u>'(iiij  iiith.  6:6.  8:6, 
13.  Col.  2:11.— With  my  mind.  (25)  Tio  voi. 
To)  vouco  T«  t'oog  fits,  23. — .-Idoxiiiop  riiv  See 
on  1:28. —  Tu  voog  u/g  auoxog,  Col.  2:18. — 
Me^iiuvjat,  livtoiv  xui  6  vug  xui  rj  avreiSijaig, 
Tit.  1 :15.  The  mind  to  serve  God  must  be  a 
direct  contrast  to  all  these. 

PRACTICAL    OBSERVATIONS 
V.  1—6. 

We  stand  in  such  a  relation  to  the  holy  law 
of  God,  as  the  rule  of  our  present  conduct  and 
future  judgment,  that  none  but  he  who  formed 
the  union  can  dissolve  it:  and,  unless  "we  be- 
come dead  to  the  law  by  the  body  of  Christ," 
renouncing  all  expectations  from  it,  that  we 
may  be  united  to  Him,  who  "died  for  our  sms 
and  rose  again  for  our  justification,"  Ave  must 
inevitably  abide  under  the  dominion  of  sin,  and 
the  curse  of  the  law  forever. — If,  however,  we 
are  thus  delivered,  it  is  not  in  order  to  our 
being  "laAvless;"  {Note,  1  Cor.  9:19— 23,  «. 
21.)  but  that  the  Spirit  of  Christ  dAvelling  in 
us  may  write  the  laAV  in  our  hearts,  and  enable 
us  to  bring  forth  the  fruits  of  holy  obedience, 
to  the  glory  of  God.  Indeed  this  is  absolutely 
necessary,  in  order  to  our  serving  God  Avith 
that  "newness  of  spirit,"  which  the  law  itself 
demands;  by  enjoining  the  "love  of  God  Avith 
the  Avhole  heart,"  and  the  "love  of  our  neigh- 
bor as  ourselves;"  for  sanctifying  grace  comes 
only  by  the  neAV  covenant,  Avithout  which  Ave 
fallen  creatures  must  continue  "in  the  flesh;" 
and  our  natural  "concupiscence"  Avill  Avork 
against  the  law  "to  bring  forth  fruit  unto 
death;"  so  that  nothing  more  than  a  forrn^l 
obedience  to  the  outAvard  letter  of  any  precept, 
can  be  performed  by  us,  without  the  renovat- 
ing, neAV  creating  grace  of  the  neAV  covenant. 
{Notes,  2  Cor.  5:17.  Eph.2:4—10,  v.  10.) 
V.  7—13. 

It  ;.s  not  the  fault  of  the  holy  law  of  God, 
that  it  cjinnot  justify  or  sanctify  a  sinner:  nay, 
it  is  the  necessary  effect  of  its  perfection,  by 
which  it  detects  and  condemns  the  least  degree 
of  evil,  and  leaves  the  transgressor  to  merited 
ruin  Avithout  help  or  remedy:  and  the  better 
the  laAV  is,  the  more  righteous  is  the  doom  of 
those  who  break  it.  VV"e  should  therefore  be 
very  careful  Avhile  showing  the  impossibility  of 
salvation  by  the  laAV,  to  avoid  all  expressions 
Avhich  so  much  ns  seem  derogatory  to  it.  On 
the  contrary,  Ave  ought  to  bear  decided  testi- 
mony to  its  equity,  spirituality,  and  excellency; 
and  show  that  it  is,  on  that  very  account,  suited 
to  convince  the  sinner  of  the  danger  of  his 

[59 


A.  D.  61. 


ROxMANS. 


A.  D.  61 


ease,  ana  even  to  render  it  still  worse,  so  long 
as  he  foolishly  cleaves  to  the  law,  and  depends 
on  it.  For  no  man  could  expect  to  be  either 
justified  or  sanctified  by  a  broken  law,  or  ac- 
cording to  a  forfeited  covenant,  were  he  not 
ignorant  of  the  law,  and  of  himself  as  compar- 
ed with  it:  so  that  the  proudest  Pharisee  on 
earth  would  from  his  towering  height  of  vain 
confidence,  sink  into  despair;  if  the  command- 
ments of  God  were  once  discovered  to  his  soul, 
in  all  their  spirituality  and  excellency,  without 
a  correspondent  view  of  the  salvation  of  Christ. 
Ten  thousand  unobserved  transgressions  would 
stand  in  dread  array  against  him;  his  former 
foibles  and  infirmities,  as  he  thought  them, 
would  appear  desperate  rebellion,  ingratitude, 
and  enmity;  his  admired  duties  would  appear 
loathsome,  through  pride,  selfishness,  and  hy- 
pocrisy; and  the  dormant  lusts  of  his  heart, 
which  secular  motives  or  carnal  hopes  had  re- 
strained, would  burst  forth  into  enmity  against 
God,  disdain  subjection  to  his  law,  "work  in 
him  all  manner  of  concupiscence,"  and  concur 
in  slaying  his  hope  and  his  soul.  {Note,  John 
16:8 — 11.)  Thus  the  law,  which  was  "or- 
dained unto  life,  would  be  found  to  be  unto 
death;"  through  the  deceitfulness  of  sin,  and 
the  unsuspected  and  desperate  wickedness  of 
his  heart;  "working  death  in  him  by  that 
which  was  good,"  and  making  manifest  its  own 
"exceeding  sinfulness."  Thus  a  proper  know- 
ledge of  the  holy  law  of  God  is  the  two-edged 
sword,  which  gives  the  death-wound  both  to 
self-righteousness,  and  to  antinomianismj  for 
it  is  perfectly  fit  to  be  the  rule  of  our  duty,  to 
be  written  in  our  hearts,  and  obeyed  in  our 
lives,  for  the  very  same  reasons  on  account  of 
which  it  cannot  justify  or  save  us. 

V.  14—25. 

Every  believer  knows  a  little  of  the  things 
spoken  of  by  the  apostle  in  these  verses,  when 
he  first  flees  for  refuge  to  the  hope  of  the  gos- 
pel; but  his  subsequent  experience  gives  him 
still  further  insight  into  them.  He  is  now  in  a 
measure  "spiritual;"  yet,  in  comparison  with 
the  spiritual  requirements  of  the  law,  and  the 
best  desires  of  his  heart,  he  must  confess  that  he 
"is  carnal  and  sold  under  sin;"  and  he  groans 
under  that  clog  and  those  fetters,  which,  as  it 
were,  chain  him  to  the  earth,  and  prevent  liim 
frpm  mounting  heavenward  as  he  longs  to  do. 
"He  consents  to  the  law  that  it  is  good,"  yea, 
"he  delights  in  it  after  the  inward  man:"  he 
would  do  the  good  it  requires;  he  allows  of  no 
violation  of  it;  he  wants  no  change  in  it,  but 
longs  to  have  his  heart  brought  into  a  perfect 
conformity  to  it;  he  abhors  all  sin,  and  would 
serve  God  as  angels  do;  he  watches,  prays, 
strives,^  and  uses  every  means  for  this  purpose: 
yet,  after  persevering  in  this  course,  perhaps 
durmg  a  long  course  of  years,  he  finds  that 
he  cannot  attain  to  perfection.  (Note.  Phil. 
3:12—14.)  Still  he  sins  against  his  own  al- 
lowance; he  does  what  he  hates,  and  longs  to 
be  preserved  from:  his  will  oft^n  changes,  like 
the  weather-cock  with  the  wind:  that  which  on 
his  knees  he  most  ardently  prayed  against,  and 
dreaded  more  than  pain  or  death,  in  the  hour 
of  temptation  he  is  betrayed  into:  his  resolu- 
tions melt  like  the  firm  ice  before  the  noon-day 
sun,  and  he  is  counteracted  in  obeving  the  dic- 
60] 


tates  of  "the  law  of  his  mind,"  by  "the  law  of 
sin,"  pervading  both  body  and  soul;  so  that  he 
cannot  perform  that  which  he  is  most  earnesilv 
willing  to  do.  (Notes,  Matt.  26:30— 33,40,4f, 
69 — 75.)  His  views  of  the  beauty  of  holiness 
and  the  excellency  of  the  law,  and  of  his  own 
obligations  to  obedience,  and  his  pantings  after 
perfect  purity,  increase  as  "he  grows  in  grace:" 
so  that  he  seems  further  from  the  mark  than 
ever,  when  at  the  height  of  his  attainments  in 
this  present  world.  He  is  more  deeply  con- 
vinced as  he  proceeds,  that  "in  him,"  as  a  fallen 
sinner,  "dwelleth  no  good  thing;"  that,  from 
depraved  nature,  evil  alone  can  proceed;  that 
the  law  can  only  condemn  him;  and  that  'none 
'but  Jesus  can  do  helpless  sinners  good.'  This 
conflict  sometimes  renders  him  weary  of  life, 
and  even  impatient  of  living:  he  could  be  con- 
tent to  suffer,  but  he  can  scarcely  bear  the 
thought  of  continuing  a  self-abhorred  sinner: 
he  groans  out  frequently,  "O  wretched  man, 
that  I  am!"  while  he  drags  about  with  him  tlie 
detested  "body  of  sin  and  death,"  from  which 
he  can  obtain  no  deliverance:  and  did  he  not 
firmly  trust  in  the  mercy  and  grace  of  God 
through  Jesus  Christ,  his  case  would  be  most 
deplorable.  But,  with  this  hope,  prospect,  and 
support,  he  manfully  sustains  the  conflict;  he 
rejoices  amidst  his  humiliations;  his  groans  and 
tears  are  mingled  with  hallelujahs,  and  his  con- 
scious guilt  and  depravity  render  the  Redeem- 
er's love,  and  com[)lete  salvation,  doubly  pre- 
cious to  his  soul.  His  very  anguish  from  such 
a  source  is  the  pledge  of  his  felicity:  having 
wrestled  and  prevailed  for  the  blessing,  and  seen 
the  face  of  Emmanuel  in  peace,  he  goes  on  his 
way  halting.  (P.  O.  Gen.  32:13—32.)  His 
complaints,  yea,  his  unhallowed  and  deeply  re- 
pented sing,  are  preparing  him  for  singing  more 
loudly  and  sweetly,  "Worthy  is  the  Lamb  that 
was  slain:"  and,  like  the  dissonance  attending 
on  the  tuning  of  a  musical  instrument,  make 
way  for  more  delightful  melody;  when  patience 
shall  have  had  its  perfect  work,  and  he  shall 
have  "overcome  by  the  blood  of  the  Lamb,  and 
by  the  word  of  his  testimony."  (Notes,  8:32 — 
39.  i?ev.  7:13— 17.)  In  the  mean  time,  it  shall 
be  graciously  pleaded  in  his  behalf,  that  "it  was 
not  he,  but  sin  that  dwelt  in  him." — But,  if  a 
man  s()eak  on  this  subject  with  indifference  or 
with  satisfaction;  if  "sin  dwelling  in  him"  be  the 
excuse  for  crimes  committed,  without  remorse 
or  godly  sorrow;  if  he  "allow  the  evil,  and  desire 
not  the  good,"  presuming  that  he  has  all  things 
in  Christ;  if,instead  of  consenting  to  the  goodness 
of  the  law,  condemning  himself,  and  loathing  his 
sins,  he  depreciates  the  law  and  extenuates  his 
own  guilt;  if  his  utmost  willingness  be  to  escape 
hell  at  any  rate,  without  longing  to  be  holy  ac- 
cording to  the  spiritual  and  good  law  of  God;  if 
he  do  not  "delight  in  it  after  the  inward  man,'.' 
nor  serve  it  with  the  prevailing  desire  of  his 
mind,  but  willingly  "serve  the  law  of  sin :"  then 
doubtless  he  is  "without  Christ,"  whose  name 
he  profanes;  he  is  under  the  law  which  he 
hates;  and  his  presumptuous  confidence  and 
quietness  only  prove,  that  he  is  given  over  to 
"a  strong  delusion  to  believe  a  lie."  Nor  does 
this  much  disputed  and  abused  chapter  more 
evidently  condemn  the  hope  of  the  proudest 
Pharisee  on  earth,  than  it  does  that  of  such  a 
professor  of  evangelical  truth. 


A.   D.  61. 


CHAPTER  VIII. 


A.  D.  61. 


CHAP.  vni. 

Those  who  are  in  Chiist.  niiil  walk  :'flcr  the  Spirit,  are  free  fiom  con- 
deiniiation,  1 — 4.  Tile  carnal  iniiul,  ami  (he  spiritual  iniiiil  distin- 
guished, so  tliat  Ihey  only  are  tlie  children  of  God,  who  have  the 
Spirit  of  Christ,  are  •'  led  hy  the  Spirit,"  and  muttiCy  the  flesh,  9 — 
14.  '^ The  Spirit  of  adoption"  testifies  with  their  spirit,  and  marks 
thein  as  children  and  heirs  of  God;  thouj;h  now  exposed  to  suffeiing, 
15 — -18.  The  creation,  through  man's  sin,  is  siihjert  to  vanity,  and 
waits  for  deliverance  at  "the  nian'festation  of  the  children  of  God," 
19 — 22;  who  '•  groan  heing  burdened,"  and  are  saved  in  hope,  and 
patiently  evpect  deliverance,  23 — 25;  the  Holy  Spirit  aiding  their 
prayers,  and  thus  rendering  them  acceptable,  2H,27,  All  tilings 
work  together  for  the  good  of  those  who  love  God,  as  "called  accord- 
ing to  his  purpose,"  which  springs  from  their  predestination  to  life, 
28 — 31;  and  is  secured  iiy  the  death,  resurrection,  and  intercession 
of  Christ,  32 — 34.  Nothing  shall  separate  them  fioin  the  love  of 
God  through  Christ,  35— SJ. 

fWlHERE  is  therefore  now  ^  no  condem- 
-*    nation  to  them  which  are  ^  in  Christ 

Jesus,  '^who  walk  not  after  the  flesh,  but 

after  the  spirit. 

2  For  ''  the  law  of  "  the  Spirit  of  life  in 

Christ  Jesus  '"hath  made  me  free  from  ^the 

law  of  sin  and  death. 

Note. — The  apostle  had  shown,  that  the  be- 
liever, being  earnestly  desirous  of  obeying  the 
holy  law  of  God,  was  graciously  accepted  in 
Christ;  and  his  failures  were  ascribed  to  "sin! 
dwelling  in  him,"  against  his  habitual  and  prev-| 
alent  inclination,  and  so  not  imputed  to  him: i 
and  he  here  proceeds  more  fully  to  state  this 
privilege.  (Notes,! :\5 — 25.)  While  men  con- 
tinue "under  the  law,"  as  a  covenant,  every . 
failure  is  imputed  to  them  for  condemnation: 
but  when  they  "become  dead  to  the  law,"  and 
one  with  Cnrist,  they  are  "in  him"  by  faith,  | 
as  their  Refuge  from  day  to  day,  and  there  isi 
no  condemnation  for  them.  All  their  past  sins 
are  blotted  out;  they  are  fully  justified;  and,! 
continually  exercising  repentance,  and  faith  inj 
his  blood  and  righteousness,  their  lamented 
transgressions  and  deficiencies  are  pardoned. 
Thus  they  are  preserved  from  condemnation, 
and  shall  be  to  the  end,  and  for  ever.  (Marg. 
Ref.a,  h.-Notes,  32-39.  4:6—8.  Is.  54:15—17. 
JoAn  5:24— 27.  10:26—31.)  Their  character 
and  condtict  likewise  distinguish  them:  for,  not- 
withstanding their  painful  conflict  with  indwell- 
hig  sin,  they  do  "not  walk"  after  the  dictates 
of  corrupt  nature,  but  are  habitually  influenced 
by  the  new  principle,  communicated  in  regene- 
ration: for  "that  which  is  born  of  the  Spirit,  is 
spirit."  {Marg.Ref.  c.)  Corrupt  nature,  "the 
sin  which  dwelleth  in  them,"  as  "the  law  of  sin 
and  death,"  {Note, 1  •.'ill — 25.)  once  command- 
ed their  willing  service;  but  regenerating  grace, 
by  "the  Spirit  of  life  in  Christ  Jesus,"  and  by 
means  of  the  gospel,  has  dethroned  the  usurper 
sin,  and  made  them  free  from  his  law,  by  effi- 
caciously inducing  a  contrary  conduct.  {Marg, 
Ref.  e—g.~Notes,  6:16—23.  John  8:30—36. 
2  Cor.  3:17,18.)  So  that,  though  the  remaining 
power  of  sin  greatly  harasses  them,  and  in  some 
instances  prevails;  yet,  on  the  whole,  they  are 
enabled  successfully  to  resist  its  authority,  and 
to  "walk  at  liberty"  in  obedience  to  God's  com- 
mandments.— Some  explain  "the  law  of  the 
Spirit  of  life,"  of  the  doctrine  of  the  gospel, 
through    which   the    Spirit   is   communicated. 


rather  than  of  his  commanding  influence  in  tne 
believer's  soul:  but  the  latter  is  the  more  exact 
contrast  to  the  "law  of  sin  and  death,"  from 
which  he  is  by  divine  grace  effectually  set  at 
liberty. — 'To  lie  in  Christ,'  says  M,  Le  Clerc, 
'is  often  used  by  St.  Paul,  for  being  a  Christian 
'...  but  if  he  means  only  Christians  by  profes- 
'sion,  or  by  only  being  members  oi"  the  Chris- 
'tian  church;  this  will  by  no  means  agree  with 
'this  place,  or  any  other  of  like  nature:  since 
'freedom  from  condemnation  and  other  benefits 
'conferred  on  us  by  Jesus  Christ,  will  not  fol- 
'low  our  being  Christians  in  this  sense;  but 
'upon  a  lively  faith  in  Christ,  our  union  to  him 
'by  the  Spirit,  and  our  being  so  in  him  as  to  be- 
'come  new  creatures.  (9.  2  Cor.  5:17.  Gal.  5: 
'6.)  ...  The  Spirit  of  Christ  giving  me  a  new 
'life,  is  now  another  law,  or  ruleof  my  actions, 
'freeing  me  from  the  motions  and  power  of  sin, 
'to  which  I  was  subject  whilst  under  the  law; 
'and  from  the  death  to  which  that  subjected 
'me.'  Whitby. — They  who  "are  in  Christ," 
are  true  Christians;  "they  walk  not  after  the 
flesh,  but  after  the  Spirit;"  this  describes  thei? 
character:  and  it  is  their  grand  privilege,  that 
j "there  is  no  condemnation  for  them."  (Notes, 
^John  14:18—20.  15:2—8.  I  Cor.  1:26—31.  2 
Cor.  5:17.   Ga/.  3:26— 29.   PAz7.  3:8— 11.) 

Therefore.  (1)  --/of/.  "Truly,  verily." — In 
Christ  .Jesus.^  Ev  Xqiccj  L/oo.  16:7.  1  Cor. 
|l:30.  2  Cor.  5:17.  12:2,  Gal.  3:'2S.—Jlfterthe 
flesh.]  KuTu  aitQxu. — After  the  spirit.^  Kiau 
.nrevfiu.  4,5,13.  See  on  1 :3,4. —  The  law  of  the 
Spirit  of  life.  (2)  '0  ro/nog  to  Urevjuu- 
\70g  TTjc  twrjg. —  See  on  7:23. — UvEvpa  irjc  tco- 
jj/c,  10,11.  1  Cor.  15:45.  1  Pe«.  3:18.  "The 
j  Spirit  of  the  life,  which  is  in  Christ  Jesus." 
{(Notes,  10,11.  Joh7t  4:10—15,  v.  15.  Rev. 
,22:1.) — Hath  made  me  free.]  Hlevf^^eQaxre  ftf. 
See  on  6:18. —  The  lata  of  sin  and  death.]  Tn 
rojuy  TTjg  dfAUQTiag  xat  ra  ^avais.     See  7:23. 

3  For  ^  what  the  law  could  not  do,  in 
that  it  was  weak  through  the  flesh,  '  God 
sending  his  own  Son,  "^  in  the  likeness  of 
sinful  flesh,  and  *  for  sin,  *  condemned  sin 
in  the  flesh; 

4  That  "'  the  righteousness  of  the  law 
might  he  fulfilled  in  us,  "  who  walk  not  af- 
ter the  flesh,  but  after  the  Spirit. 

Note. — The  good  and  perfect  law  of  Go(| 
was  "weak  through  the  flesh,"  or  by  means  of 
man's  depravity:  so  that  it  was  "impossible" 
for  it  to  bring  man  to  holiness  or  liberty,  any 
more  than  to  justify  him:  even  as  the  most 
salutary  laws  of  the  land  cannot  make  men 
honest.  They  can  only  declare  how  they  ought 
to  act,  and  denounce  penalties  against  trans- 
gressors; but  they  cannot  change  the  heart: 
and  therefore  men's  impetuous  passions  break 
through  the  feeble  restraint,  without  regard  to 
'consequences,  as  the  vehement  torrent  of  a 
'swollen  river  breaks  through  or  overflows  the 
'mound,  which  was  placed  to  impede  its  course. 
\(Marg.  Ref.  h.)  As  therefore,  the  law  was 
j  wholly  inadequate  to  man's  necessity;  God  waa 


a  33,'!4.  4:7,!!.    5:1.  7:17,20.    Is, 
54;I7.  .Iolm3;lS,19.  5:24. Gal. 

b  16:7.  ,Iohn  14:20.  15:4.   1  Cor. 

1:30.  15.22.  2  Cor.  5:17.  l2:2. 

Gsl.  3:23.  Phil.  3:9. 
•  4,14.     Gal.  5:16,25.     Tit.  2:11 


— 14. 
d  3:27. 
e  10,11.    .Tohn   1:10  1).    ae.?.  7:] 

38,39.  1  Cor.  15:45.    2  Cor.  3:  I 

6.   Rev.  11:11.  22:1. 
f  6:18,22.   Ps.  5l:l2.    .lohri  R:52. 

2  Cor.  3:17.  Gal.  5:1.  I 


Ig  5:21.  7:21,25. 
h  ."5:20.      7:5—11.       Gal.     3:21. 

Ilel).  7:18,19.  10:1—10,14. 
i  32.  John  3:14— 17.    Gal.  4:4,5. 

1  John  4:10—14. 
k  9:3.    Mark    15:27,28.    John  9: 
I      24. 


*  Or,  hy  n  s-:cr'J!ce  Jar  sin.  2 
Cor.  .5:21.  Gal.  3:13. 

I  6:6.   1  Pet.  2:24.  4:1.2. 

in  Gal.  5:22—24.  Kph.  5:26,27. 
Col.  1:22.  Heh.  1223.  1  John 
3:2.  Jude  24    Rev    14:5. 


u  1. 


[61 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


j)l?asecl.  in  infinite  mercy,  to  send  his  own  Son, 
to  as.sume  our  nature,  and  appear  "in  the  hke- 
ness  of  sinful  flesh."  Though  free  from  sin,  he 
became  subject  to  those  infirmities,  to  which 
through  sin  we  are  exposed;  he  was  accused  of 
many  crimes,  and  "numbered  with  transgress- 
ors;" and  he  was  punished  by  the  Father,  as 
our  Surety,  as  if  he  had  been  the  greatest  of 
sinners.  Thus  he  was  appointed  "for  sin,"  or 
"for  a  sin-offering;"  that  God,  having  "con- 
demned sin  in  the  flesh,"  and  shown  his  abhor- 
rence of  it,  by  the  suflTerings  of  his  Son  in  our 
flesh,  might  pardon  and  justify  the  believer's 
person,  and  execute  the  sentence  of  condemna- 
tion on  his  corrupt  nature,  by  its  crucifixion 
and  destruction;  {Marg.  Ref.  i — 1.)  that,  as 
the  consequence  of  this,  through  his  mercy  and 
grace,  even  the  very  "righteousness"  required 
by  "the  law,"  niiglit  be  fully  written  in  our 
hearts,  and  habitually,  in  all  its  parts,  perform- 
ed in  our  lives,  though  too  imperfectly  to  jus- 
tify us;  and  that,  hereafter  we  might  be  per- 
fectly conformed  to  the  holy  law,  in  its  sub- 
stantial requirement  of  perfect  love  to  God  and 
his  creatures,  and  obey  it  fully  for  evermore, 
{Marg.  Ref.  n,  o.) — Many  expositors  explain 
this  of  Christ,  as  One  Avith  his  people,  having 
fulfilled  the  righteousness  of  the  law  in  their 
stead;  and  of  its  imputation  to  those,  who  walk 
after  the  Spirit.  But  the  former  sense  seems 
more  obvious,  and  best  to  answer  the  apostle's 
design;  who  was  proving,  that  deliverance  from 
the  law  as  a  covenant  was  necessary,  in  ofder 
to  our  obeying  the  law  as  a  rule.  {Notes,  7 :5,6. 
Gal.  2:17 — 21.)  'Sanctification,  begun  in  us, 
*is  the  sure  evidence  of  our  union  with  Christ; 
'which  is  the  richest  fruit  of  a  holy  life.'  Beza. 
— The  completion,  however,  of  sanctification 
seems  especially  intended.  (Notes,  Eph.  5:22 — 
27,   Col.  1 :21— 23.  Jude  22—25.) 

IVhat  the  law  could  not  do.  (3)  To  advva- 
Tov  Tii  roiiii.  Matt.  19:26.  Heb.  6:4,18,  10:4. 
11:6,  -■itiin'ttTFot.  See  on  Luke  1:37. — In  the 
likeness  of  sinful  Jlesh.'\  Ev  ouoioiuaji,  aaqxog 
diKioriac.  "In  the  likeness  of  flesh  of  sin." 
l':28"".  6:5.  Phil.  2:7,— For  sin.]  "By  a  sacri- 
fice for  sin."  Marg.  fJfoi  duaOiiuc.  Heb.  10: 
6,18.— Leu.  5:11,13.  6:25.  Num.  8:8.  Ps.  40: 
6.    Sept.    Hv'^Dn- — Condemned  sin.]    Kuie- 

T    T  — ; 

itQive  Ttjt'  dfiuoiuti'.  See  on  7:13. —  The  right- 
eousness, &c.  (4)  To  dixuiotuu.  2:26.  5:16,18. 
See  on  1 :32. 

5  For  they  "  that  are  after  the  flesh  do 
Pmind  the  things  of  the  flesh;  but  they  that 
are  after  the  Spirit,  ''  the  things  of  the 
Spirit. 

6  ''For  *  to  be  carnally  minded  is  death: 
but  t  to  be  spiritually  minded  is  '  life  and 
peace. 

7  Because  ^the  carnal  mind  is  enm'ty 
against  God:  "  for  it  is  not  subject  to  the 
law  of  God,  "  neither  indeed  can  be. 


0  12,13.    .lolin  3:fi.    2  Cor.  10:3. 

2  Pet.  2:10. 
p  6.7.    Mark    8:33.    1  Cor.  2:14. 

Phil.  3:18,19. 
q  9,14.    1  Cor.  2:15.  Gal.  5:22— 

25.  Eph.  5:9.  Col.  3:1—3. 
r  13.  G:2I,23.     7:5,11.     Gal.  6:8. 

Jam.  1:14,15. 
*  Gr.  the  mvidins;  of  the  Jlesk. 

13:14. 


Jr.  the  minding  of  the  Spirit. 
i:I,lO.   14:17.  John  14:6,27.17: 


62] 


t  G 
s  5; 

3.  GrI.  5:22 
t  1:28,30.  5:10.  Ex.  20:5.  2Chr. 

19:2.     Ps.  53:1.     John  7:7.   15: 

23,24.   Eph.  4:18,19.  Col.  1:21. 

2  Tim.  3:4.    Jam.  4:4.     1  John 

2:15,16. 
u  4.    3:31.  7:7—14,22.    Matl.    5: 

19.   1  Cor.  9:21.    Gal.  5:22,23. 


8  So  then  ^  they  that  are  in'  the  flesh 
cannot  ^  please  God. 

9  But  ^  ye  are  not  in  the  flesh,  but  in 
the  Spirit,  ^  if  so  be  that  the  Spirit  of  God 
dwell  in  you.  Now  if  any  man  have  not 
•^  the  Spirit  of  Christ,  '^he  is  none  of  his. 

[Practicul  Obseiviitions.] 

Note. — The  discrimination  of  character,  be- 
fore referred  to,  is  here  more  fully  stated. 
"The  flesh,"  in  this  connexion,  cannot  mean 
the  body,  as  opposed  to  the  soul:  for  "out  of 
man's  heart  proceed  adulteries,  fornications, 
and  drunkenness;"  and,  on  the  other  hand, 
"pride,  envy,  hatred,  are  works  of  the  flesh." 
(Marg.  Ref.  o.— Notes,  Matt.  15:15—20. 
Gal.  5:19 — 21.)  That  wickedness,  the  seat 
of  which  is  immediately  in  the  soul,  is  more 
contrary  to  the  imagp  and  glory  of  God,  than 
that  in  which  the  bod_y  seems  more  concerned: 
but  indeed  the  body  is  no  more  than  the  instru- 
ment, and  the  soul  is  the  agent,  in  every  sin. 
(Note,  6:12,13.)  The  soul  of  an  ungodly 
man  is  not  "spiritual,"  but  carnal;  "that  which 
is  born  of  tlie  flesh  is  flesh."  (Note,  John  3: 
6.)  By  "the  flesh"  we  must,  therefore,  under- 
stand corrupt  nature,  as  derived  from  Adam  to 
all  liis  posterity:  and  perhaps  this  term  is  used, 
because  the  soul  is  become  the  caterer  to  man's 
animal  appetites,  as  well  as  depraved  in  all 
other  respects;  so  that  the  whole  man  is,  as  it 
were,  immersed  and  sunk  in  the  flesh.  They 
therefore  who  are  "born  after  the  flesh,"  but 
not  "after  the  Spirit,"  and  who  go  after  the 
leadings  of  the  flesh,  "mind  the  things  of  the 
flesh:"  they  are  sagacious  about  them;  they 
choose,  desire,  pursue,  savor,  and  delight  in 
them:  they  seek  their  happiness  in  the  riches, 
pleasures,  honors,  and  perishing  vanities  of  the 
world;  or  in  things  of  an  unholy  nature,  or  in 
things  which  must  be  left  at  death,  and  which 
bear  no  relation  to  heavenly  felicity.  About 
these,  their  abilities,  imaginations,  contrivance, 
and  time  are  employed;  and  they  give  them  a 
decided  preference  to  "spiritual  things,"  in  their 
habitual  judgment  and  conduct.  But  those 
who  are  "born  of  the  Spirit,"  and  walk  after 
the  leadings  of  the  new  and  spiritual  nature, 
understand,  choose,  pursue,  relish,  and  su- 
premely value  such  things  as  pertain  to  the 
spiritual  and  divine  life,  and  such  as  will  endure 
for  ever.  The  favor  of  God,  communion  with 
him,  renewal  to  his  image,  and  a  life  spent  to 
his  glory,  chiefly  occupy  their  imaginations,  de- 
sires, plans,  and  pursuits;  and  have  the  pre- 
eminent place  in  their  choice  and  conduct,  not- 
withstanding all  the  opposition  from  indwelling 
sin,  (Marg.  Ref.  p,  q.— Notes,  1,2,  2  Cor. 
4:15-18.  CoZ,  3":  1—4.)  This  habitual  preva- 
lence stamps  the  character,  as  carnal  or  spirit- 
ual: so  that,  if  a  man  be  "carnal,"  in  the  pre- 
vailing judgment,  temper,  and  affections  of  his 
mind,  he  is  under  condemnation,  dead  in  sin, 
and  meet  for  destruction:  but  if  he  be  "spirit- 
ual," in  the  habitual,  prevailing  temper  of  his 


Heh.  8:10. 
X  .(er.    13:23.      Malt.    12:34.     1 

Cor.  2:14.  2  Pel.  2:14. 
y  9.   7:5.   John  3:3,5,6. 
i  Matt.  3:17.    John  8:20.    1  Cor. 

7:32.     Phil.   4:18.     Col.    1:10. 

3:20.     1  Thes.  4:1.     Heb.  11:5, 

G.    13:16,21.    1  John  3:22. 
a  2.   Ez.  11:19.     36:26,27.    Jolm 

3:6. 


b  11.  Luke  11:13.  1  Cor. 
6:19.  2  Cor.  6:16.  Eph 
17,18.  2.22.  2  Tim.  1:1 
John  3:24.  4:4.  Jude  19- 

c  John  3:34.  Gal.  4:6.  Phil. 
1  Pet.  1:11. 

d  John  17:9,10.  1  Cor.  3:2) 
15:23.  2  Cor.  10:7.  Gal. 
Rev.  13:8.  20:15. 


-?1. 
1: 19. 


—23. 
5:24. 


A.  D.  61. 


CHAPTER  VIII. 


A.  D.  61. 


soul,  he  IS  evidently  alive  to  Goil,  ami  at  peace 
with  him;  and  the  spiritual  mind  is,  in  projxir- 
tion  as  it  prevails,  the  very  essence  of  life  and 
peace.  {Marg.  Ref.  T.—Note,7 ■A3,14.)  The 
importance  ot'  this  distinction  is  manifest,  "he- 
cause  tlie  carnal  mind  is  enmity  against  God:" 
man's  apostasy  originated  in  his  preferring 
the  satisfaction  to  he  found  in  the  creatures 
through  disobedience,  to  the  felicity  to  be  en- 
joyed in  God  by  obedience.  This  is  in  fact  the 
universal  idolatry:  and  men  thus  preferring 
self-satisfaction,  and  created  good,  to  the  favor 
and  service  of  God,  not  only  rebel  against  him, 
but  become  enemies  to  him,  and  "haters"  of 
him.  For,  his  holy  law  demanding  their  whole 
heart,  and  forbidding  their  favorite  pursuits; 
and  all  his  perfections  being  engaged  to  execute 
vengeance  on  transgressors;  "the  carnal  mind," 
disdaining  control,  be.ng  wholly  averse  from 
the  service  of  God,  and  bent  on  sinful  indul- 
gence, rises  in  enmity  against  his  authority, 
precepts,  threatenings,  power,  and  perfections. 
Therefore,  "the  carnal  mind  is  not  subject  to 
Ihe  divine  law,  and  indeed  cannot  be;"  it  is 
morally  unable  to  do  any  thing  but  revolt 
against  it,  and  refuse  obedience  to  it.  {Marg. 
Ref.  t— X. — Notes,  7:7—12.)  An  enemy 
may  be  reconciled,  a  carnal  man  may  become 
spiritual;  but  "enmity"  in  the  abstract  cannot 
be  reconciled,  and  therefore  the  carnal  mind 
must  be  crucified  and  destroyed:  (Notes,  6:5 — 
7.  Gal.  5:22 — 26.)  and,  as  no  rational  creature 
of  God  can  please  him,  wlio  refuses  subjection 
to  the  holy  law;  it  is  evident,  that  unregener- 
ate  men  "cannot  please  God,"  in  any  of  their 
services,  by  whatever  name  they  are  called. 
Thus  evangelical  religion  is  equally  remote  from 
self-righteousness,  which  cleaves  to  the  law  as 
a  covenant;  and  to  antinomianism,  which  re- 
jects it  as  a  rule:  for,  not  being  subject  to  the 
law,  men  "cannot  please  God."  (Marg.  Ref, 
y,  z.) — "But,"  says  the  apostle,  "Ye  are  not 
in  the  flesh,  but  in  the  spirit,"  regenerate  and 
spiritual,  and  therefore  willingly,  though  not 
perfectly,  subject  to  the  law,  "if  so  be,  the 
Spirit  of  God  dwell  in  you:"  but  if  any  man, 
Jew,  Gentile,  or  nominal  Christian,  remain  des- 
titute of  the  sanctifying  Spirit  of  Christ,  he 
certainly  does  not  belong  to  him,  as  one  of  his 
accepted  disciples,  and,  dying  in  that  state,  he 
must  perish  as  an  enemy  of  God.  {Marg.  Ref. 
c,  d.) — If  "the  flesh"  be  explained  of  the  body, 
as  distinguished  from  the  soul,  or  spirit;  it  fol- 
lows, beyond  all  doubt  or  evasion,  that  no  man 
can  "please  God,"  while  he  lives  in  this  world; 
and  also  that  the  Romans  were  disembodied 
spirits,  which  is  palpably  absurd:  yet  the  inter- 
pretation of  other  scriptures,  concerning  the 
flesh  and  spirit,  by  many  learned  men,  xmavoid- 
ably  leads  to  this  absurdity.  Nor  is  it  less  un- 
reasonable and  uiiscriptural  to  aver,  that  living 
under  the  Mosaic  dispensation  was  "being  in 
the  flesh;"  and  professing  the  gospel,  especial- 
ly if  miraculous  powers  were  vouchsafed,  was 
being  in  the  spirit.  {Notes,  Matt.  7  :'il — 23. 
1  Cor.  13:1 — 3.)  Yet  these  seem  the  only 
ways,  by  which  the  above  plain  and  natural  in- 
teyjretation  can  possibly  be  evaded.     {Notes, 


JoAn  6:52— 58.  14:15—17,21—24.  17:20—23 
2  Cor.  13:5,6.) 

Do  mind.  (5)  'Pooniair.  12:3,16.14:6.15: 
5.  Matt.  16 -.'iS.  Mark  S -.83.  .4c/s  28:22.  1 
Cor.  4:6.  13:11.  2  Cor.  13:11.  Gal.  5:10. 
Phil.  1:7.  2:2,5.  3:15,16,19.  4:2J0.  Col.  3:2.' 
A  (pQijr,  mens. —  To  he  carnally  minded.  (6) 
To  (fQonjfiie  TTjC  anoy.n;.  7. —  Tobe  spiritually 
minded.]  "The  nunding  of  the  fleeh:"  "the 
minding  of  the  spirit."  Marg.  To  (fou>  i/aa  it; 
mevduToc,  27.  Not  elsewhere. — Enmily 
against  God,  (7)  E/f^-Qu  fi;  Oiov.  Luke '23: 
12.  Gal.  b -.20.  Eph.  2:15,16.  Jam.  4:4.— /s 
not  subject.']  Ov/  vno-iaaaeud.  20.  10:3.  13: 
1,5.  Jam.  A:l.  \  Pet.  b:b,  el  al.—  They  that 
are  in  the  fie  sh.  (8)  '0^  t-v  aaoy.i  o/rf^-.  3.  7: 
5.  Eph.  2:11. — Cannot  please  God.]  Qra^ 
noFdai  a  dvt'uvTui.  3,7.  15:3. — Dwell  in  you. 
(9)  OtxFi.  Ev  vfiiv.  11.1  Cor.  3:16.  See  on  7. 
17.  Evoiy.FM,  11.2  Cor.  6:16. 

10  And  ''if  Christ  he  in  you,  *'the  body 
is  dead  because  of  sin;  s  but  the  spirit  is  life 
''  because  of  righteousness. 

11  But  if  the  Spirit  of  'him  that  raised 
up  Jesus  from  the  dead,  dwell  in  you;  ''he 
that  raised  up  Christ  from  the  dead,  shall 
also  quicken  your  '  mortal  bodies,  *  by  his 
Spirit  that  '"  dwelledi  in  you. 

Note.— {Note,  5—9.)  If  the  "Spirit  of 
Christ  dwell"  in  a  man,  "Christ"  himself  is  "in 
him,"  by  his  power  and  influence,  and  by  his 
image  renewed  in  him.  In  this  case,  though 
the  body  is  mortal,  and  must  soon  die,  because 
of  the  disobedience  of  Adam,  and  the  man's 
personal  transgressions:  yet  "the  s])irit  is  life," 
has  life  abiding  in  it,  the  soul  is  alive  to  God; 
and  has  begun  its  holy  felicity,  xvhich  shall  en- 
dure for  ever,  through  "the  righteousness"  of 
the  second  Adam  in  whom  it  is  interested.  So 
that  when  the  body  drops  into  the  dust,  the 
soul,  being  perfectly  delivered  from  sin,  will 
enter  heaven:  and  the  almighty  God,  who  rais- 
ed Jesus  from  the  dead,  will  raise  the  mortal 
body  also,  incorruptible  and  glorious,  by  the 
omnipotence  of  his  indwelling  Spirit,  Avho  will 
not  finally  leave  his  temple  mouldering  in  the 
dust.  {Marg.  Ref. — Notes,  3,4.  John  4:10— 
15,1'.  14.  11:20-^27,OT.  26,27.  2C'or.  4:13— 
18.5:5—8.  Phil.  1:21—26.3:20,21.  1  Thes. 
4:13—18.  1  P^-f.  3:17,18.)  Then  sin  and  all 
its  effects  will  be  for  ever  done  with.  (Note,  1 
Cor.  15:50 — 54.)  Several  readers  may  be 
aware,  that  another  interpretation  has  been 
given  of  these  verses,  esj>ecially  by  the  cele- 
brated Mr.  Locke,  who  explains  quickening  the 
mortal  body,  by  sanctifying  the  immortal  soul ! 
But  the  various,  and  ofien  absurd  and  unnatur- 
al interpretations,  given  to  several  passages  in 
these  chapters  by  some  eminently  learned  men, 
would  require  far  more  time  and  room,  particu- 
larly to  notice  them,  and  make  remarks  on 
them,  than  the  nature  of  this  publication  can 
admit  of.  In  general,  when  the  interpretation 
is  plausible,  and  supported  by  probable  reasons, 
the  author  thinks  it  incumbent  on  him  to  no- 
tice it,  in  one  way  or  other:  but  when,  on  care- 


e  John  6:5fi.  14:20,23.  15;5.  17: 
23.  2  Cor.  13:5.  Eph.  3:17. 
Col.  1:27. 

f  11.  5:12.  2  Cor.  4:11.  5:1—4. 
1  Thes.  4:16.  Heh.  9:27.  2 
PeL  1:13,14.  Rev.  14:13. 


g  John  4:14.  6.54.  11:25,26.  11:1 
19.  1  Cor.  15:45.  2  Cor.  5:6— 
8.  Phil.  1:23.  Col.  3:3,4.  Ilel). 
12:23.  Rev.  7:14—17. 

h  5:21.  2  Cor.  5.21.   Phil.  3-9. 

i  9.     4:24,25.      AcU    2:24,32,33. 


Eph.  1:19,20.  Heb.  13:20.  1 
Pet.  1:21. 
Ic  2.  Is.  26:19.  Ki.  37:14.  .lohn 
5:2S,29.  1  Cor.  6:14.  15:16,20 
—22,51—57.  2Cor.  4:14.  Phil. 
3:21.  1  Thes.  4:14—17.  1  Pet. 


aiR.    Rev.  1:18.   11:11 

—13. 
I  rj:12.  1  Cor.  15:53.  2C 

5:4. 
*  Or,  bccifitst  oJ\ 
m  9.  John  7:3;',,39.  14:17. 


[63 


A.   D.  61, 


ROMANS. 


A.  D.  tl, 


ful  investigation,  it  appears  to  him,  that  this  is 
not  the  case;  he  is  contented  to  pass  it  over  in 
silence.  He  beheves,  that  few,  who  have  im- 
partially considered  the  subject,  will  refuse  to 
join  liini  in  the  following  verdict,  concerning 
Mr.  Locke's  interpretation :  'He  hath  said  noth- 
'ing  of  weight  against  this  sense.'  Whitby. 
That  is,  against  the  sense  above  given  of  the 
passage. — In  no  book,  which  the  author  has 
read,  does  the  pride  of  human  reason  opposing 
the  express  testimonies  of  God,  and  striving  to 
wrest  them  from  their  obvious  meaning,  appear 
so  prominent,  as  in  most  parts  of  the  great  Mr. 
Locke's  exposition  of  St.  Paul's  epistles. 

Dead  because  of  sin:  ...  life  because  of 
righteousness.  (10)  A'^FXQOf  di  d^aonuv  ... 
•  tw?;  6iu  Slxuiouvi'ijv.  Notes,  5:15 — 21. — Shall 
...  quicken.  (11)  Zoionou^aei.  1  Cor.  15:45. 
See  on  JoAn  5:21. — Mortal.'^  Optjiu.  See  on 
6:12. 

12  Therefore,  brethren,  "  we  are  debtors, 
not  to  the  flesh,  to  live  after  the  flesh. 

13  For  if  "ye  live  after  the  flesh,  ye 
shall  die :  p  but  if  ye  i  through  the  Spirit 
do  mortify  the  deeds  of  the  body,  ye  shall 
live. 

Note. — As  death  and  all  misery  originated 
from  man's  preferring  his  own  inclinations  to 
the  will  of  God;  and  as  all  felicity  is  communi- 
cated by  the  renewal  of  the  soul  to  holiness;  so 

1  Christians  should  not  consider  themselves  to 
be  "debtors  to  the  flesh,"  thougfh  it  still  lives 
and  works  in  them.  They  have  already  ruined 
themselves,  by  complying  with  its  suggestions; 
and  they  can  owe  it  nothing,  now  that  Christ 
has  rescued  them  from  merited  destruction. 
(Marg.  Ref.  n.)  But  we  thus  become  debtors 
to  an  immense  amount  unto  him  and  his  grace 
Our  debt  of  sin  as  paid,  by  the  death  of  Christ 
on  the  cross  for  us,  and  so  freely  pardoned  to 
us,  becomes  a  debt  of  grateful  love:  and  our 
past  neglect  and  sin  render  us  the  more  indis 
pensably  bound  to  do  what  we  possibly  can  for 
his  glory,  the  good  of  our  brethren,  and  of  our 
own  souls  also.  For  indeed,  if  any  habitually 
live  according  to  its  corrupt  lustings,  they  will 
certainly  perish  in  their  sins,  notwithstanding 
their  profession  of  the  gospel  ;  but,  on  the 
other  hand,  if,  througli  the  influences  of  "the 
Holy  Spirit,"  and  according  to  the  tendency  of 
the  new  nature,  they  deny,  subdue,  and  i)ro- 
ceed  to  extirpate  their  sinful  lusts;  and  so  to 
mortify  those  inclinations  and  affections,  which 
thence  arise,  they  prove  themselves  "alive  to 
God  through  Christ,"  and  their  spiritual  life 
will  abound  till  perfected  in  eternal  happiness. 

•  {Marg.  Ref.  o,  ^.—Note,  6:21— 23.)— The 
natural  appetites  of  the  body  need  only  to  be 
moderated,  regulated,  and  s^ubordinated;  but 
the  carnal  desires  "of  the  body  of  sin  and 
death,"  the  "old  Adam,"  "the  flesh  with  its 
affections  and  lusts,"  must  be  extirpated,  and 
all  its  actings  terminated.     {Notes,  6:5 — 7,  7: 


o  6:2—1^.  :  Cor.  G:19,20.  1  Pet. 

4:2,3. 
0  1,4—6.    6  21,23.    7;5     Gal.  5: 

lil— 21.  (j;8.  E()li.  5:3—5.  Col. 

3;5,G.   Jam.  1:14,15. 
n  2.     1    Cor.    9;27.     Gal.   5:24. 

Kph.  4:22.  Col.  3:5—8.  Tit.  2: 

12.    1   Pet.  2:11. 
a  1.    Kph.  4:.,0.  5:13.     1  Pet.  1: 
■  22. 


64] 


r  6,9.   Ps.  M3:I0.  Prov.  8:20.   Is. 

48:16,-7.    Gal.  4:6.    5:16,18,22 

—25.  Eph.  5:9. 
s  17.     2   Cor.   6:18.     Gal.   3:26. 

Epb.  1:5.     1. John  3:1,2.    Rev. 

21:7. 
t  Ex.    20:19.       Num.     17:12.1.'5. 

I.ukc  8:28,37.  John  16:3.   Ads 

2.37.  lfi:29.  2  Tim.  1:7.    Heb. 

2:15.  12:18—24.  Jam.  2:19.  1 


22—25.  1  Cor.  9:24—27.  Col  2:11,12.  1  Pet. 
2:11.)  This  must  be  done  by  the  Holy  Spirit, 
working  in  us  both  "to  will"  and  "to  do," 
what  God  commaiids;  (Note,  Phil.  2:12,13.) 
yet  we  are  to  do  it  through  him,  and  by  depen- 
dence on  him,  which  is  energetically  enforced 
by  the  words;  "if  ye,  through  the  Spirit,  &c." 
(Notes,  Eph.  4:30-32.  5:15—20.  1  Thes.  5: 
16—22.   1  Pet.  1:22.  Jwrfe  20,21.) 

Debtors.  (12)  Oqidi-na.  See  on  1:14.— To 
live  after  the  flesh.]  Tu  xitnt  aaoxu  'Cijf.  1,5, 
13.  (Notes,  1—9.)—  Do  mortifif.\l3)'  Qai'u- 
THTF.  36.  See  on  7:4. —  The  deeds  of  the  body.] 
Tu;  Txou^fiQ  18  aotuiao;.  6:6.  7:24.  Col.  2:11. 
/7o«f<j,  12:4.  Jtfa«.  16:27.  L«A-e23:51.  Jicts 
19:18.  Col.  3:9. — Some  copies  read  nQuSeig 
TTjg  ouQXog. 

14  For  as  many  as  are  'led  by  the  Spirit 
of  God,  *  they  are  the  sons  of  God. 

15  For  ye  have  not  received  Mhe  spirit 
of  bondage  again  to  fear;  but  ye  have  re- 
ceived "  the  Spirit  of  adoption,  whereby  we 
cry,  '^Abba,  Father. 

16  The  y  spirit  itself  beareth  witness 
^  with  our  spirit,  that  we  are  the  (children  of 
God: 

17  And  ^  if  children,  then  heirs;  ''heirs 
of  God,  and  joint-heirs  with  Christ;  'if  so 
be  that  we  sufi^er  with  him.,  that  we  may  be 
also  glorified  together.    iPrcu:ticai  ohsaT^„ti<ms.] 

Note. — Regeneration  by  the  Holy  Sj)irit  pre- 
pares the  heart  for  receiving  Christ  by  living 
faith;  and  communicates  a  new  and  divine  life 
to  the  soul,  though  in  a  feeble  state,  as  that  of 
"a  new-born  babe."  (Note,  1  Pet.  2:1 — 3,  v. 
2.)  Believing  in  Christ,  we  become  "the  chil- 
dren of  God"  by  adoption  also,  (Notes,  John 
1:10—13.  Ga/.  3:^6— 29.)  Therefore  all  they, 
and  they  only,  who  are  led  by  the  Spirit,  are 
"the  children  of  God."  (Marg.  Ref  r,  s. — 
(Note,  Gal.  5:16—18.)  The  Holy  Spirit  leads 
a  man  into  the  knowledge  of  God  in  Christ 
Jesus,  and  of  his  own  heart;  into  humble  re- 
pentance, faith  in  Christ,  holy  love,  communion 
with  God,  and  delight  in  his  worship  and  com- 
mandments: on  the  other  hand,  he  leads  him 
away  from  vanity  and  iniquity,  from  vice  and 
ungodliness,  from  pride  and  discord:  (Note, 
Ps.  143:8 — 10.)  and  in  proportion  as  Ave  wil- 
lingly give  up  ourselves  to  be  led  in  the  paths 
of  truth  and  holiness,  we  may  know  our  adop- 
tion.— The  apostle  further  observed,  that  he 
and  his  brethren  at  Rome  had  not  received 
again  "the  spirit  of  bondage,"  to  serve  God 
from  slavish  fear;  for  this  all  must  do,  who 
continue  under  the  law  as  a  covenant,  if  they 
attempt  to  serve  him  at  all.  The  Mosaic  dis- 
pensation had  a  greater  tendency  to  foster  this 
temper,  than  the  Christian  religion  has:  and 
the  Jews,  too  generally,  considering  the  whole 
as  a  covenant  of  works,  worshipped   God    in 


John  4:18. 

16.  Gal.  4:5— 7.  Eph.  1:5,11— 

14. 
X  jMark  14:36.     Luke  11:2.     22: 

42.  John  20:17. 
y  23,26,27.     2   Cor.    1:22.     6:5. 

Eph.  1:13,14.  4:30. 

2  Cor.  1:12.     1  John  3:19— 22. 

610. 
a  3,29,30.  5:9,10,17.  Luke  12:32. 


Acts    26:18.     Oal.    3:20.     4:7. 

Eph.   3:fi.     Til.  3:7.     Ilcb.    1: 

14.  6:17.  Jam.  2:5. 
b  iVUll.    25:21.     Luke   22:29,30. 

John  17:24.     I  Cor.  2:9.    3:22, 

23.  Rev.  S:2I.  2l:7. 
c  Malt.  1R:24.  Luke  21:26.  John 

12:26,26.     Acts  14:22.     2  Ccr. 

4:8—12.  Phil    1:29.    2  Tim.  2 

10—14. 


A.  D.   61, 


CHAPTER  VIII. 


A.  D.  61. 


this  slavish  manner.     But  the  greater  number 
of  the  Roman  converts  had  never  been  under 
the  Mosaic  law;  y<it  they  are  spoken  of  indis- 
criminately, as  having  been  formerly  influenced 
by  "the  spirit  of  bondag-e:"  we  may  therefore 
suppose,  that  those  convictions  were  also  in- 
tended, under  which   awakened   sinners,  even 
if   in  consequence   converted,   act   more   from 
fear  and  selfish  principles,  than  established  be- 
lievers do;  abstaining  from  many  sins  through 
dread  of  consequences,  without  decidedly  hating 
them;   and   practising    duties    without    loving 
them.     These  convictions  indeed  proceed  from 
the  moving  of  the  Spirit  of  God  upon  their 
minds,  and  prepare  them  for  receiving  Christ 
by  faith :   but  they  are  very  different  from  the 
disposition,   and   state  of  mind  and   heart,  of 
those  who  are  brought  into  the  full  light  and 
liberty  of  the  gospel,  and  have  received  "the 
Spirit  of  adoption."  {Marg.  lief,  t,  u. — Notes, 
Num.  n -.1^,13.    Matt.  25:24— 30.    Johnl6:S 
—11,14,15.  Gal.  4:4—7,21—31.  Eph.  1:13,14. 
2  Tim.  1:6—8.   1  John  4:18.)     Then  they  are 
taught  and  animated  to  "serve  God"  with  filial 
reverence,  confidence,  love,  gratitude,  submis- 
sion, zeal,  and  admiring,  adoring  complacency; 
and  are  especially  encouraged  and  emboldened! 
to  call  upon  him  as  "a  Father,"  for  all  things! 
which  they  want,  and   for  support  and  deliver- 1 
ance    under   all    their    trials,    notwittistanding: 
their  conscious  unworthiness.     The  word  "Ab-' 
ba,"  is  Syriac  for   "Father:"  and  the  use  of| 
different  languages.  In  this  connexion,  sweetly 
indicates  the  harmony  of  Jcavs  and  Gentiles,' 
and  of  different  nations,  in  this  filial  worship 
of  God  according  to  the  gospel.     (Mare:.  Jicf- 
X.— Notes,  Matt.  6:6,9.  Mark  14:36.    Ga/.  4: 
4 — 7.)  Thus  the  Holy  Spirit,  by  producing  in 
believers  the  affections  which  dutiful  children 
bear  to  a  wise  and  good  father,  in  their  habitu- 
al state  of  heart  toward  God,  most  manifestly 
attests  their  adoption  into  his  family.     This  is 
not  done  by  a  voice,  or  immediate  revelation, 
or  imjjulse,  or  merely  by  a  text  brought  to  the 
mind;   (for  all  these  things   are  equivocal  and 
delusory;)  but  by   "bearing  witness  with  their 
spirits,"   or  coinciding  with  the  testimony  ofi 
their  own  enlightened  minds  and  consciences, 
as  to  their  uprightness  in. embracing  the  gos- 
pel, and  giving  themselves  up  to  the  service  ofi 
God.     (Note,  2   Cor.    I:li2— 14,  v.    12.)     So' 
that,    while    they    are    examining    themselves: 
concerning  the  reality  of  their  conversion,  and 
find  scriptural  evidence  of  it;  the  Holy  Spirit,' 
from  time  to  time,  sliiqes  on  his  own  work,  ex-i 
cites  their  holy  affections  into  lively  exercise,  I 
renders  them   very  efficacious  upon  their  con-j 
duct,  and  thus  puts  the  matter  beyond   doubt: 
lor  while  they  feel  the  spirit  of  dutiful  children 
towards  God,  as  described  in   his   holy  word, 
they  become  satisfied  concerning  his  paternal 
love  to  them.     (Note,  9:1—3.)     So  that,  this 
"witness  of  the   Spirit"  is  borne   along   with 
that  of  our  own  consciences,  not  without  it, 
nor  against  it:  and  it  coincides  with  the  testi- 
mony of  the  Holy  Spirit,  in  the  scripture,  and 
must  be  proved  and  assayed  by  it.  (Marg.  Ref. 


y,  z.)  But  this  being  cleariy  ascertained,  we 
may  confidently  regard  ourselves  as  the  heira 
of  the  heavenly  inheritance,  (for  "if  children, 
then  heirs,")  and  of  God  himself  as  our  Por- 
tion; even  "joint  heirs  with  Christ,"  the  be- 
loved Son  of  the  Father,  being  accepted  in 
him,  and  appointed  with  him  to  share  the  glo- 
rious inheritance:  (Notes,  John  14:15 — 17.  2 
Cor.  1:21,22.  EpA.  1 :3— 8,13,14.  I  Pet.  1:3 
— 5.)  and  of  this  we  may  be  still  more  fully 
assured,  if  we  patiently  endure  sufferings  after 
his  example,  and  for  his  sake,  and  the  hope  of 
being  also  "glorified  with  him."  (Notes,  Luke 
22:28—30.  2  Tim.  2:8—13.  1  Pet.  4:12—16. 
5:1—4.   Rev.  1:9—11.  3:20—22.) 

Jls  many  as  are  led  by  the  Spirit  of  God. 
(14)  '  Oani  Ih'Fvuuji  Oeu  aynrrai.  Luke  4:1. 
1  Cor.  12:2.  Gal.  5:18.  2  Tim.  3:6.— The 
Spirit  of  bondage.  (15)  TIvevuK  Suli-ut:.  /fn- 
Uia.  21.  Gal.  4:24.  5:1.  Beb.  2:15.— The 
Spirit  of  adoption.]  fJt'fufiu  vioiifUKtc.  'y'in~ 
»eaia,  23.  9:4.  Gal.  4:5..  Eph.  \:b.—Beareth 
loitness  with.  (16)  2^vfiiinorvQFt.  9:1.  See  on 
2:15. — Joint  heirs.  (17)  ^vyy.XijQovnuot. 
Eph.  3:6.  Heb.  11:9.  1  Pet.  3:1.— We  suffer 
with  him.]  2'vu7r(ta/ouev.  1  Cor.  12:26.  Not 
elsewhere. —  We  may  be  ...  glorified  together.] 
2'vvdoSua&oif^er.     Here  only. 

18  For  ^  I  reckon,  that  the  sufTerings  of 
this  present  time,  are  not  worthy  to  be  com- 
pared with  ^  the  glory  which  shall  be  reveal- 
ed in  us. 

19  For  ^the  earnest  ^expectation  of  the 
creature  vvaiteth  for  ''the  manifestation  of 
the  sons  of  God. 

20  For  '  the  creature  was  made  subject 
to  vanity,  not  willingly,  but  by  reason  of 
him  who  hath  subjected  the  same,  in  hope; 

21  Because  the  creature  itself  also  shall 
be  delivered  from  the  bondage  of  cornip-. 
tion,  ''  into  the  glorious  liberty  of  the  chil- 
dren of  God. 

22  For  we  know  that  *  the  whole  crea- 
tion groaneth  and  '  travaileth  in  pain  togeth- 
er until  now. 

23  And  not  only  they,  but  ourselves  also, 
""which  have  the  first-fruits  of  the  Spirit, 
"  even  we  ourselves  groan  within  om-selves, 
°  waiting  for  the  adoption,  to  ivit.,  p  I  he  re- 
demption of  our  body. 

Note. — The  apostle  experienced  an  abundant 
measure  of  the  sufferings  of  Christ:  (Notesy 
Col.  1:24.  2  Tim.  2:8—13.)  but,  upon  tha 
most  exact  and  deliberate  computation  of  ihem., 
he  found  them  "not  worthy  to  be  compartxi;" 
with  that  glorious  recompense,  which  will  Be 
bestowed  on  Christians,  or  "that  glory  which 
will  be  revealed"  to  them,  and  accomplished  in 
them.  So  that  it  would  be  the  greatest  foWy 
imaginable,  for  him  to  shrink  from  the  pursr.it' 
of  this  promised  felicity,  through  the  dread  of 


d  Malt.  5:11,12.     AcU  20:24.    2 

Cor.    4:17,18.     Heb.  11:25,26, 

35.  1  Pet.  1:6,7. 
e  Col.  3:4.    2  Thes.  1:7—12.    2: 

14.  1  Pet.  1:13.    4:13.    5:1.    1 

.Tohn  3:2. 
f  23.  Phil.  1:20. 

Vol.  M. 


g  l9.  65:17.     Acta   3:21.     2  Pet. 

3:11—13.  Krv.  21:1—5. 
h  Mai.  3:17,18.  Matt.  25:31—46. 

1  John  3:2. 
i  22.  Gen.  3:17—19.   5:29.  6:13. 

Job  12:6—10.  Is.  24:5.6.    Jer. 

12:4,11.  14:5,6.  Hos.  4:1  Joel 

9 


1:18. 
k  19.    Bev.  22:3—5. 

Or,  every  creature.    20.     Mark 

16:15. 
I  Vs.    48:6.     John   16:21.     Ilcv. 

12:2. 
m  Set  on  15,16.  5:5.     Gal.  5:22, 


23.  Eph.  5:9. 
n  26.     7:24.    2Cor.  5:2— I.,   7:5. 

Phil.  1:21—23.     1  Pel.  1:7. 
o  19.25.   Luke  20  36.  PhiK  320, 

21.  2Tim.  4:8.  Tit.  2:13.  Heb. 

9:28.    1  John  3:2. 
p  Luke  21:2  :.    Eph.  1:14...  4:S0. 

[65 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


the  most  terrible  of  these  transient  sufferings. 
(Marg.  Ref.  d,  e.— Notes,  5:3—5.  2  Cor.  4:8 
—18.  6:3 — 10.) — Indeed  the  whole  visible  cre- 
ation seems  to  "wait,"  with  earnest  expecta- 
tion, for  that  important  period,  when  the 
"children  of  God  shall  be  manifested,"  in  the 
glory  which  is  prepared  for  them:  and  in  this, 
it  resembles  a  man,  who,  with  outstretched 
neck,  l6oks,  and  waits  with  impatient  longing, 
for  the  arrival  of  some  beloved  and  expected 
friend.  (Marg.  Ref.  f— h.)  For  "the  crea- 
tion itself  was  made  subject  to  vanity"  and 
disorder,  through  man's  apostasy:  "not  wil- 
lingly," but  by  a  kind  of  constraint,  through 
the  guilt  and  righteous  condemnation  of  Adam 
and  his  posterity.  By  this  awful  dispensation, 
the  Lord  subjected  the  creatures  of  this  lower 
world,  and  even  the  visible  creation,  to  vanity. 
Every  thing  seems  perverted  from  its  intended 
use:  the  inanimate  creatures  are  pressed  into 
the  service  of  man's  rebellion;  the  luminaries 
of  heaven  give  him  light,  by  which  to  work 
wickedness;  the  fruits  of  the  earth  are  sacri- 
ficed to  his  luxury,  intemperance,  and  ostenta- 
tion; its  bowels  are  ransacked  for  metals,  from 
which  arms  are  forged  for  public  and  private 
murder  and  revenge;  or  to  gratify  man's  ava- 
rice, and  excite  him  to  fraud,  oppression,  and 
war.  The  animal  tribes  are  subject  to  pain 
and  death  through  man's  sin:  and  their  suffer- 
ings are  exceedingly  increased  by  his  cruelty, 
who,  instead  of  a  kind  master,  is  become  their  in- 
human butcher  and  tyrant.  Above  all,  nearly 
every  part  of  the  creation  has  been  and  is  per- 
verted, in  one  way  or  other,  to  idolatry,  which 
is  especially  "vanity."  (iVo/e,  1 :21 — 23.)  The 
heavenly  luminaries,  the  earth,  rivers,  woods, 
and  mountains,  as  well  as  animals,  have  been 
adored  as  gods;  while  metals,  stone,  and  wood, 
have  been  fashioned  into  idols,  and  decorations 
of  idols;  and  all  the  prime  of  the  productions 
of  the  earth  have  been  offered  in  sacrifice  unto 
them.  So  ihat,  every  thing  is  in  tin  unnatural 
state:  the  good  creatures  of  God  appear  evil, 
through  man's  abuse  of  them;  and  even  the 
enjoyment  originally  to  be  found  in  them,  is 
turned  into  vexation,  bitterness,  and  disap- 
pointment, by  man's  idolatrous  love  of  them 
and  expectation  from  them.  Yet  this  other- 
wise most  deplorable  state  of  the  creation,  is 
"in  hope:"  God  intends  to  rescue  it  from  this 
confused  state,  and  to  deliver  it  from  being 
thus  "held  in  bondage"  to  man's  depravity; 
that  it  may  partake  of  "the  glorious  liberty  of 
his  children,"  and  minister  to  it.  Thus  we  are 
assured,  that  "the  whole  creation  groans"  in 
every  part,  as  with  one  sympathizing  expres- 
sion of  anguish,  (like  a  woman  in  the  pains  of 
travail,  not  as  one  in  the  agonies  of  death,) 
expecting  and  impatiently  longing  for  a  glori- 
ous event  of  all  these  distractions.  This  it 
has  done  ever  since  the  fall,  and  will  do,  in  a 
measure,  till  the  end  of  the  world.  The  mise- 
:ries  also  of  the  human  species,  through  their 
own  and  each  other's  wickedness,  as  well  as 
^he  state  of  the  inferior  creatures,  declare  the 
world  to  be  in  such  a  situation,  as  is  not  in- 
tended always  to  continue.    {Marg.  Ref.  i I.) 

Nay,  not  only  do  all  creatures,  and  all  other 
men  here  below,  as  it  were,  groan  under  the 
burdens  imposed  on  them  through  sin:  but 
even  the  "the  children  of  God,"  who  have 
"the  Spirit  of  adoption,"   and   his  holy  conso- 

€6] 


lations,  as  the  firtt  fruits  and  pledge  of  their 
everlasting  felicity,  (Note,  14 — 17.)  yet  groan 
within  themselves,  through  manifold  pains, 
conflicts,  temptations,  and  difficulties:  and  es- 
pecially through  the  disquietude  of  indwelling 
sin;  (iVo<es,  7:22— 25.  2  Cor.  5:1—8.)  and  in 
"waiting  for  the  adoption,'"  their  public  admis- 
sion into  the  family  of  God,  and  to  the  enjoy- 
ment of  their  inheritance:  at  that  season,  when 
their  bodies  also  shall  be  redeemed  from  the 
grave,  incorruptible,  immortal,  and  glorious. 
(Marg.  Ref.  m— p.— Note,  1  CoV.  15:50—54.) 
Then  Satan,  sin,  death,  misery,  and  all  wicked 
creatures,  will  be  confined  to  hell;  and  the  rest 
of  God's  creation  will  appear  glorious,  pure, 
beautiful,  orderly,  and  happy;  in  every  respect 
answering  the  end  for  which  it  was  formed, 
and  in  nothing  abused  to  contrary  purposes. 
(Notes,  Rev.  ib-.ll— 15.  21:1— 4.)— The  suf- 
ferings of  animals,  though  very  many  and 
grievous,  yet  being  unfeared  and  transient, 
are  doubtless  overbalanced  by  their  enjoyments; 
and  to  infer  an  individual  resurrection  of  all 
or  any  of  them,  from  this  passage,  is  surely 
one  of  the  wildest  reveries,  which  ever  entered 
into  the  mind  of  a  thinking  man. — The  happy 
effects  produced  by  the  gospel,  when  exten- 
sively successful,  even  in  this  present  world, 
may  be  considered  as  earnests  of  the  glorious 
scene,  of  which  the  apostle  speaks:  (Note,  Rev. 
20:4 — 6.)  but  "the  manifestation  of  the  sons 
of  God"  (19),  and  "the  adoption,  to  wit,  the 
redemption  of  the  body"  (23),  clearly  show 
that  the  general  resurrection,  and  the  state 
which  follows,  were  especially,  and  indeed  ex- 
clusively meant;  for  then  only  Avill  "the  chil- 
dren of  God  be  manifested"  as  such,  and  be 
separated  from  all  others.  (Note,  1  John  3:1 — 
3,  V.  2.) 

I  reckon.  (18)  Aoyitofiai.  See  on  2:3.  3: 
28.— /n««.]  Ei:rlua:.  "Unto  us."  (Notes,  2 
Thes.  \:b— 10,  vv!  1,10.  1  Pet.  4:12— 16,  v. 
13.) — The  earnest  expectation.  (19)  Jnoxu- 
Qadoxiu.  Phil.  1:20. —  Of  the  creature.]  Tt/g 
xTiaeotc.  20—22,39.  1:20,25.  Mark  10:6.  16: 
Ib.—  Waiteth.]  ytrrexdrxfiui.  23,25.  1  Cor. 
1:7.  Gal.  5:5.  Phil.  3:^0.  Heb.  9:<28.—  The 
manifestation.]  7\i'  uTioxiikvifiir.  16:25.  1 
Cor.  1  :7.  14:26.  Gal.  1 :12.  2:2.  Rev.  1:1,  et 
al.  u47Toy.(tlv.-noi,  18.  See  on  Matt.  16:17. — 
fVas  made  subject.  (20)  'InfTK"/;/. —  Who 
hath  subjected.]  Tor  vrrnjaSufTu.  7.  10:3.  18: 
1,5,  et  al.  Titodoi,  ordino.  See  on  Jlcts  13: 
48. —  To  vanity.]  Ti]  uuTiuoTrjit..  Eph.  4:17. 
2  Pet.  2:18.  Not  elsewhere  N.  T.—Ps.  4:2. 
Ec.  1:2,14.  '2:1,11,15,  et  al.  Sept.  A  auTaioc, 
1  Cor.  3:20.— Shall  be  delivered]  (21)  EXsv- 
i}-eQi»it^i/aeT(u.  See  on  6:18. —  The  bondage  of 
corruption.]  Tij;  Sideiag  irjg  cp&oQuc.  See  on 
15.  0y^o(>«,  1  Cor.  15:42,50.  GaZ.  6:8.  Col. 
2:22.  2  Pet.  1 :4.  2:12,19.— The  glorious  lib- 
erty.] Ttjv  flpvi'feQiur  rr/g  ()()Sij:.  "The  liber- 
ty of  the  glory."  18.-1  Cor.  10:29.  2  Cor. 
3:17.  Gal.  2:4.  5:1,13.  Jam.  1  .25.  2:12.  1 
Pet.  2:16.  2  Pet.  2:19.— Groaneth.  (22)  2"u- 
c^Fi'd'CFi-  Here  only.  Ex  aur,  et  ci-rix'zo),  23. 
Marie  7:34.  2  Cor.  5:2.  Heb.  13:17.  Jam.  5: 
9. —  Travaileth  in  pain  together.]  ^^vrmStri-i,. 
Here  only.  Ex  (mr,  et  uidiroi,  parturio.  Ab 
oiihr,  dolor  partus. —  The  first-fruits.  (23) 
Tiiv  unuQxW-  11:1<?-  16:5.  1  Cor.  15:20.  16: 
15.  Jam.  1:18.  Rev.  14:4.— Lev.  23:10. 
Beut.  26:2.    Sept.— The  adoption.]      l.o.Ve- 


A.  D.  61. 


CHAPTER    VIII. 


A.  D.  61, 


aiav.  See  on  15. —  The  redemption.]  Tijv 
anoXvTQMaii'.  Eph.  1:14.  4:30.  Lu^e  21 :28. 
See  on  S:24. 

24  For  we  are  "J  saved  by  hope:  'but 
hope  that  is  seen  is  not  hope;  for  what  a 
man  seeth,  why  doth  he  yet  hope  for? 

25  But  if  we  hope  for  that  we  see  not, 
then  do  we  ^  with  patience  wait  for  it. 

26  Likewise   the  Spirit  also  helpeth  our 

*  infirmities :  "  for  we  know  not  what  we 
should  pray  for  as  we  ought;  "  but  the  Spirit 
itself  maketh  intercession  for  us,  ^  with 
groanings  which  cannot  be  uttered. 

27  And  ^  he  that  searcheth  the  hearts, 
^  knoweth  what  is  the  mind  of  the   Spirit, 

*  because  ^  he  maketh  intercession  for  the 
saints  '  according  to  the  ivill  of  God. 

[Practknl  Observations.] 

Note. — True  believers  are  saved  "by,"  or  in, 
"hope;"  they  have  been  actually  brought  into 
a  state  of  safety;  but  their  comfort  consists  "in 
hope,"  rather  than  fruition.  Now  that  which 
is  the  object  of  sight,  sense,  or  enjoyment,  can- 
not properly  be  called  "hope:"  for  how  can  a 
man  be  said  to  hope  for  the  vision  or  fruition 
of  that  which  he  at  present  beholds  and  enjoys? 
The  future  felicity  of  the  saints  will  chiefly 
consist  in  beholding  the  manifested  glory  of 
God;  some  glimpses  by  faith  they  here  "see  as 
in  a  glass  darkly;"  for  the  full  vision  and  frui- 
tion of  his  glory  they  hope,  and  wait,  in  reli- 
ance on  his  promise,  and  "by  patient  continu- 
ance in  well  doing,"  amidst  manifold  trials  and 
temptations:  and  from  this  hope  they  cannot 
be  diverted,  by  the  vain  expectation  of  finding 
satisfaction  in  the  things  of  time  and  sense. 
{Marg.  Ref.  q—s.— Notes,  5:3—5.  1  Pet.  1  :3 
— 5.)  For,  though  their  infirmities  are  many 
and  great,  and  they  would  soon  be  overpower- 
ed if  left  to  themselves;  yet  the  Spirit  of  God 
so  helps  them,  and  supports  them,  and  so  pow- 
erfully aids  their  exertions,  feeble  and  infirm  in 
themselves,  that  they  are  not  entirely  over- 
come. Indeed,  as  their  strength  and  comfort, 
amid  conflicts,  must  be  obtained  by  prayer,  and 
as  they  are  so  ignorant,  forgetful,  or  unbeliev- 
ing, that  they  know  not  what  to  ask  for,  or 
how  to  ask  for  any  thing  in  a  proper  manner, 
and  with  proper  affections;  the  same  Spirit 
compassionately  assists  their  memories,  excites 
their  desires  and  hopes,  and  increases  their  faith. 
Thus  he  becomes  an  inward  "Intercessor,"  by 
teaching  them  to  offer  such  prayers,  as  are 
pleasing  to  God,  and  meet  to  he  accepted 
through  their  heavenly  Advocate.  {Marg. 
Ref.  I,  u.— Notes,  Ps.  37:4.  Jam.  5:16— 18. 
1  John  5:14,  15.  Jude  20,  21.)  These  prayers 
do  not  so  much  consist  in  copious  and  fluent 
expressions,  which  are  often  destitute  of  suita- 
ble affections;  but  in   deep  acquaintance   with 


q  5:2.    12:12.  15:-1.13.    Fs.  33:1B, 

22.  146:5.  Trov.  14:32.  .ler. 
17:7.  Zech.  9:12.  1  Cor.  13:13. 
Gal.  5:5.  Col.  1:5.23,27.  1 
Thes.  5:8.  2  Thes.  2:1G.  Til. 
2:11-^13.  Hell. 6:18,19.  1  Pet. 
1:3,21.    1  Juliii  3:3. 

r  2  Cor.  4:18.  5:7.  llch.  11:1.  1 
ret.  1:10,11. 

t  23.  2:7.  12:12.  Gen.  49:18.  Ps. 
27:14.  37:7— 'J.  62:1,5,6.  130:5 
—7.  Is.  25:9.  26:8.  Lnm.  3:25, 

23.  Luke  8:1.-.  21:19.    Col.  1: 


n.      1  Thes.  1:3.     2  Thes.  3:5. 

Heb.  6:12.15.    10:36.    12:1—3- 

Jam.  1:3,4.     5:7—11.     Rev.  1: 

9.    13:10.    14:12. 
t  15:1.  2  Cor.  12:5—10.    Ileh.  4: 

15.  5:2. 
u  Matt.    20:22.     Luke    11:1,  &c. 

Jam.  4:3. 
X  15.     Ps.  10:17.     Zech.    12:10. 

M;ilt.  10:20.    Gal.  4:6.  Kph.  2: 

18.  6:18.  Jude  20,21. 
y  7:24.    Ps.  6:1—9.   42:1—5.  55: 

1,2.     69:3.     77:1—3.     88:1—3. 


their  own  wants  and  miseries,  earnest  longings 
after  spiritual  blessings,  and  believing  expecta- 
tions of  them,  which  are  sometimes  productive 
rather  "of  groans"  than  of  words:  or  they  are 
uttered  in  broken  sentences  and  detached  and 
earnest  ejaculations,  rather  than  a  continued 
prayer;  or  they  are  larger  than  any  words, 
however  suitable,  can  express;  as  iijiplying 
more  than  a  man  can  find  words  to  utter. — Per- 
haps the  humble,  broken-hearted  supplicant, 
when  thus  groaning  out  his  desires  after  par- 
don and  deliverance  from  sin,  is  ashamed  to 
offer  such  incoherent  requests:  but  the  heart- 
searching  God  well  understands  and  approves 
this  energetic  language;  which  expresses  "the 
mind  of  the  Spirit,"  when  making  interce.ssion 
for  the  saints,  in  whom  he  dwells;  according  to 
the  will  of  God,  both  in  his  promise,  command- 
ment, and  providence,  and  such  prayers  will 
surely  be  answered,  when  the  well-worded  ad- 
dresses of  formalists  will  be  rejected.  {Ma7-g. 
Ref.  X,  y.) — Mind  of,  &c.]  'The  phrase  is 
'here  ...  the  very  same  that  was  used  in  tlie 
'sixth  verse;  and  expresses,  not  merely  the 
'meaning,  but  the  temper  and  disposition,  of 
'the  mind,  as  under  the  influences  of  the  divine 
'Spirit,  pursuing  and  breathing  after  such  bless- 
'ings,  as  suit  its  rational  and  immortal  nature.' 
Doddridge.  (Notes,  5—9.  Eph.  6:18—20. 
V.  18.) — The  clause  in  one  of  the  collects  of 
our  liturgy,  seems  well  to  express  this:  'That 
'they  may  love  the  thing  which  thou  com- 
'mandest,  and  desire  that  which  thou  dost 
'promise.'  When  the  Holy  Spirit  produces 
this  state  of  the  judgment  and  affections;  the 
prayers  which  spring  from  it,  wilt  be  graciously 
accepted  through  our  heavenly  Advocate  by 
the  holy  heart-searching  God.  (Marg.  Ref.  z 
-c.) 

By  hope.  (24)  Tr/elntdt.  20.4:18.5:2,4,5. 
12:12.  15:4,13.  Gal.  b:5,  et  at.  "In  the  hope.' 
(Notes,  5:3—5.  2  Cor.  4:13—18,  vv.  17,18.) 
— If  Vie  hope.  (25)  Ei  e'Knt.'C.ofiEv.  24.  15:12, 
24.  Matt.  12:21.  1  Cor.  13:7.  2  Cor.  5:11. 
Het).  11:1.  1  Pet.  3:5,  et  al.— Patience.] 
'Ynqfioi'Tjg.  See  On  2:7. — Helpeth.  (26)  2:vv- 
avjt.htuC}ai'Biui.  See  on  Luke  10:40. — Ex. 
18:22.'  Ps.  89:21.  Sept.  ''Lays  hold  together 
with  our  infirmities;"  as  one  helps  another  to 
take  up  and  carry  a  burden,  which  he  is  too 
weak  to  carry  alone. — Maketh  intercession] 
'YneQCPjvy/ai'ft.  Here  only,  EyTvy/avoi.  27, 
34.11:2.  ^c/s  25:24.  Heb.  1:1b.  Tvyxuvm, 
^cts  24:3. — Groanings.]  ^Teray/iioig.  Jlcts 
7:34.  Not  elsewhere^  N.  T.— £3;.  2:24.  6:5. 
Sept.  ^Ttru'Coj,  23. —  Which  ca7mot  he  utter- 
ed.] Jluh]ToiQ.  Here  only. — He  that  search- 
eth the  hearts.  (27)  '0  tgevrotv  Tug  H(x(jdi(tg. 
1  Cor.  2:10.  Rev.  2:23.— See  on  John  5;39.— 
The  mind  of  the  Spirit.]  To  (pQotijftu  t« 
Ilt'fvuuTog.     See  on  6. 

28  And  ^  we  know  that  all   things   work 
together  for  good,  to  *^  them  that  love  God, 


102  5.20.   119:R1,82.    143:4—7. 

Luke  22.44.  2  Cor.  5:2,4.  12:8. 
7.  I  Chr.  28:9.     29:17.      Ps.  7:9. 

44:21.     Prov.  17:3.  Jer.  11:20. 

17:10.  20:12.  Matt.  6:8.    John 

21:17.  Acts  1:24.   15:8.   11  hes. 

2:4.  Heb.  4:13.  Rev.  2:23. 
a   I's.  3S:9.  66:18.19.    Jam.  5:16. 

Or. 
'  Or,  thfU. 
b  34.  Eph.  2:13. 
c  Jer.  29:12,13.       John     14:13. 


Jam.  1:5,6.  1  John  3:21,22.  5: 
14,15. 

d  S5— 39.  5:3,4.  Gen.  50:20. 
Deut.  8:2.3.16.  Jer.  24:5—7, 
Zech.  13:9.  2  Cor.  4:15—17. 
6:1.  Phil.  1:19-23.  2  Thes.  i 
5-7.  Ileb.  12:6—12.  Jam.  V 
3,4.  1  Pel.  l:7,e.  Rev.  3:19. 

e  5:5.  Ex.  20:6.  Pfiit  6:5.  N.h. 
1:5.  Ps.  69:36.  Mark  12:30.  1 
Cor.  2:9.  Jam.  1:12.  2:5.  3 
John  4:10,19.  5:2,3. 


[6' 


A.  D.  61, 


ROMANS. 


A.  D.  61 


to  them  who  are  ^the  called  according  to 
his  purpose. 

29  For  ^  whom  he  did  foreknow,  ^  he 
also  did  predestinate  'to  be  conformed  to 
the  image  of  his  Son,  ^  that  he  might  be  the 
first-born  among  many  brethren. 

30  ^Moreover  Hvhom  he  did  predestinate, 
them  he  also  called;  ™and  whom  he  called, 
them  he  also  justified;  "  and  whom  he  justi- 
fied, them  he  also  glorified. 

3 1  What  "  shall  we  then  say  to  these 
things.''  P  If  God  be  for  us,  who  can  be 
against  us.'' 

Note. — From  the  preceding  considerations, 
the  apostle  assuredly  concluded,  that  all  events, 
in  life  or  death,  concurred  in  promoting  the 
eternal  good  of  every  true  believer,  however 
bitter  and  painful  they  might  at  present  be:  for 
nothing  could  ever  defeat  the  great  end,  pro- 
posed in  ail  the  dispensations  of  God  respect- 
ing them,  even  their  everlasting  salvation. — 
Providential  appointments  are  doubtless  prima- 
rily intended:  but  as  these  often  lead  men  into 
temptation,  and  so  prove  occasions  of  sin,  we 
could  have  no  assurance  that  they  would  "all 
work  together  for  good,"  if  we  were  absolutely 
to  except  the  effects  of  our  own  sin  and  folly. 
(Note,  Gen.  22:1.)  The  sins,  indeed,  even 
of  true  believers,  are  not  always  over-ruled  for 
their  increase  of  present  grace,  or  of  future 
glory;  in  this  respect  they  "suffer  loss,  and  are 
saved  as  by  fire:"  (Note,  1  Cor.  3:10 — 15.) 
yet  the  whole  concurs,  as  one  complex  plan,  to 
prepare  them  for  the  inheritance  intended  for 
them;  and  many  of  their  own  mistakes  and 
miscarriages,  being  deeply  repented  of,  work 
together  eminently  for  their  humiliation,  and 
the  increase  of  their  grateful  love.  {Marg. 
lief.  A,  e. — Notes,  'i  Chr.  32:24—33.  Matt. 
26:69—75.  2  Cor.  12:7—10.  P.  O.  1-10.) 
As  far  as  they  act  in  character,  and  live  in  the 
habitual  exercise  of  "love  to  God,"  all  things 
concur  in  augmenting  their  final  recompense.  | 
When  they  act  out  of  character,  corrections, 
and  perhai)s  terrors,  will  be  employed  to  bring! 
them  back  again:  and  if  a  man  allow  himself  in 
sin,  expecting  to  derive  good  from  it,  he  "does 
evil  that  good  may  come,"  he  "sins  oa  that 
grace  may  abound,"  he  bears  the  broad  mark  of 
a  hypocrite,  and,  "his  damnation  will  be  just." 
So  that  we  need  not  invalidate  this  animating 
assurance,  to  guard  it  from  the  perversion  of 
wicked  men,  as  some  have  done,  to  the  great 
discouragement  of  humble  Christians  ;  who 
fear  nothing  so  much  by  far  even  in  their  sharp- 
est afflictions,  as  their  own  lamented  propensity 
to  sin.  {Note,  John  10:26— 31.)— The  per- 
sons intended  once  did  not  "love  God;"  (Notes, 
5—9.  5:7—10.)  but  they  had  been  "called"  into 
a  state  of  reconciliation  and  love  to  him,  "ac- 
cording to  his  purpose"  and  choice  of  them, 
which  he  will  never  suffer  to  be  frustrated. 
■  Having  in  his   infinite,  but  incomprehensible 


f  1:1.   1: 

2». 

Kph. 

9.    2 

19.  1 
g  11:  2 

Tim. 

13:8. 
h  Eph.  1:5,11.  1  Pe<.  1:20, 

68] 


6,7.  ;cn,2S,24.  .ler.  .51: 
Acts  13:4P.  Gnl.  ):!,5. 
1:9,10.  3:11.  1  Thes.  5: 
The*.  2:13,1-1.  2  Tim.  2: 
Pet.  5:10. 

,  Ex.  33:12.  .Ter.  1-.5.  2 
2.19.    1  Pet    1:1,2.    lUv. 


1  13:14.     .John  17: 1  B,l  9,22,2.3,26. 

IC'or.  15:49.  2nor.3:lf!.  E|.lr. 

1:4.4:24.  Phil.  5:21.  1. John  3:2. 
k  P.S.  89:27.    Matt.  12:50.  25:40. 

John  20:17.       Col.    1:15— IP. 

I!el).     1:5,6.     2:11—15.     I!ev. 

l:5,o.  I 

1  2R.     1:6.     9:23  24.    Is.  41:9.     1  | 

Cor.  1:2,9.    1   Pet.  2:9.    2  Pet.  1 


wisdom  and  righteousness,  permitted  the  fall 
and  apostasy  of  man;  he  looked  upon  the  whole 
human  species  as  deserving  of  destruction,  and 
meet  for  it:  yet,  purposing  to  provide  and  re- 
veal a  gracious  salvation  to  them,  for  the  glory 
of  his  name,  he  knew  that  they  would  as  cer- 
tainly reject  this  salvation,  as  they  would  break 
his  holy  law.  For  reasons  therefore  not  re- 
vealed to  us,  he  determined  to  leave  some  de- 
servedly to  perish  in  obstinate  enmity;  and 
graciously  to  recover  others  by  regeneration 
and  efficacious  grace.  These  "he  foreknew," 
not  merely  in  respect  of  external  privileges,  or 
as  a  part  of  favored  nations,  but  as  individual- 
ly chosen  to  eternal  life:  for  in  consequence  of 
this  foreknowledge,  "he  predestinated,"  or  be- 
fore decreed,  them  "to  be  conformed  to  the  im- 
age of  his  son."  (Marg.  Reff — h. — Note,Jicts 
2:22 — 24.)  In  this  life  they  are  in  part  renew- 
ed to  his  holy  image,  and  walk  in  his  steps; 
and,  having  passed,  like  Jesus,  through  many 
sufferings,  they  will  hereafter  be  completely 
conformed  to  his  holy  human  nature,  both  in 
body  and  soul:  that  so  be  may  appear  among 
them  as  "the  first  begotten,"  and  Head  "of  the 
many  brethren,"  which  shall  constitute  the 
family  of  God;  that,  being  admitted  through 
him  to  be  children  and  heirs,  they  may  thus  be 
made  meet  with  him  to  enjoy  their  inheritance. 
(Note,  15 — 17.)  As  this  was  the  "determined 
purpos'i'  ind  foreknowledge  of  God"  respecting 
them;  so  all  the  intermediate  steps  were  equal- 
ly pre-determined.  Thus  the  Lord  "calls"  to 
repentance,  faith  in  Christ,  and  newness  of  life, 
every  one  whom  he  has  "predestinated;"  he 
"justifies,"  through  the  righteousness  of  Christ, 
every  one  whom  he  "calls;"  and  he  will  finally 
"glorify"  every  one  whom  he  "justifies." 
(Marg.  Kef  g — n.) — Sanctification  is  not  ex- 
pressly mentioned  in  this  golden  chain:  but 
"predestination  to  be  conformed  to  the  image" 
of  Christ,  effectual  calling,  and  final  glory,  so 
describe  the  beginning,  the  progress,  and  the 
consummation  of  sanctification,  that  no  omis- 
'sion  can  in  this  respect  be  imputed  to  the  apos- 
tle. In  the  language  of  faith  and  hope,  be 
'speaks  of  the  whole  work  as  already  done,  be- 
cause ensured  by  the  purposes  and  promises  of 
I  God;  and  he  demands  what  can  be  said  unto, 
'or  against,  such  things.  For  if  God  be  thus 
I  "for  us,"  freely  and  absolutely,  our  unchange- 
able Friend,  and  thus  determined  to  bless  us 
'with  everlasting  felicity;  who  or  what  can  be 
so  against  us,  as  to  defeat  his  gracious  purpose.'' 
Or  what  need  have  we  to  fear  the  rage  and 
power  of  all  creatures,  if  they  should  combine 
against  us.''  (Marg.  Ref.  o,  p.) — From  this 
and  similar  passages,  some  persons  have  ab- 
surdly spoken  of  our  having  been  justified  from 
eternity,  &c.  but  the  fixed  intention  of  doing 
any  thing,  is  perfectly  distinct  from  the  actunl 
performance  of  it.  God  as  absolutely  determin- 
ed the  final  glorification  of  every  believer,  as 
he  did  the  justification  of  every  elect  person: 
we  might  then  as  well  say,  they  have  been  glo- 
rified in  body  and  soul  from  all  eternity:  this 


1:10.  Rev.  17:14.  19:9. 
m  3:22—26.  Tit.  3:4—7. 
n  1,17,18,33—35.  5:8—10.    .John 

5:24.   6:39,40.    17:24.  2  Cor.  4: 
•  17.     Eph.   2:6.     Col.    3:4.      1 

Thes.  2:12.     2  Tlies.  1:10—12. 

2:13,14.    2  Tim.  2:11.    fleli.  9: 

15.  1  Pet   3:9.  4:13,14.  5:l0. 


See  on  4:1. 

Gen.  15:1.  Num.  14:0.  Dent. 
33:29.  .Tosh.  10:12.  I  S.im.  14: 
6.  17:45—17.  Ps.  27:1— 3.  4fi: 
1—3,7,11.  56:4.11.  84:11,12. 
118:6.  I«.  ,50:7—9.  51:17.  .Icr. 
1:19.  20:11.  John  10:28— 30. 
1  John  4:4. 


A.  D.  61. 


CHAPTER  VIIT. 


A.  D.  61. 


could  not  be  more  absurd  or  unscriptural,  tban 
the  notion  of  being  justified  from  eternity;  and 
probably  it  would  be  less  capable  of  perversion. 
— Dr.  Whitby  says,  that  all  the  fathers,  be- 
fore Augustine,  understood  this  i)assage  'of 
'those,  whom  God  foresaw  would  love  him.' 
But  does  God  foresee,  that  any  of  our  race, 
while  unregenerate,  will  love  him.''  {Note,  Eph. 
1  :S — 8.)  And  is  not  the  clause  "called  accord- 
ing to  his  pur[)ose,"  of  the  same  import  as  re- 
generated.^ And  can  this  choice  of  some,  rath- 
er than  others,  of  our  fallen  race,  because  of 
sonii'thing  spiritually  good  in  them,  as  the 
ground  of  it,  in  order  to  their  being  thus  "call- 
ed," possibly  consist  with  the  doctrines  of  orig- 
inal sin,  or  the  total  depravity  of  human  nature, 
and  of  a  regeneration  from  the  death  of  sin  to 
the  life  of  righteousness.?  Does  it  not  border  on 
Pelagianism.?  This,  however,  gives  up  the 
notion  of  a  national  election  being  intended. 
Indeed,  if  all  the  Gentiles,  or  all  the  inhabitants 
of  any  one  nation,  whom  God  foreknew,  and 
determined  to  call  into  his  church,  be  actually 
"conformed  to  the  image  of  Christ,"  and  "jus- 
tified," and  shall,  without  exception,  partake 
of  eternal  glory;  the  interpretation  of  the  pas- 
sage, as  referring  to  the  election  of  collective 
bodies,  may  stand;  but  otherwise  it  cannot. 
So  that,  if  this  were  the  only  passage,  in  which 
the  humiliating  subject  was  expressly  mention- 
ed; we  might  confidently  maintain,  that  the 
doctrine  of  individual  predestination  to  eternal 
life,  and  the  authority  of  the  apOvStle  as  an  in- 
spired writer,  must  stand  or  fall  together.  Noth- 
ing more  fully  shows  this,  than  the  difficulties 
to  which  its  very  learned  and  sagacious  oppo- 
sers  are  reduced;  and  the  different  and  discor- 
dant grounds  on  which  they  rest  their  cause: 
for  they  scarcely  agree  in  any  thing,  but  in  de- 
termining to  oppose  the  most  natural  and  ob- 
vious meaning  of  the  words.  Perhaps  the 
apostle's  doctrine  was  never  more  justly  ex- 
pressed by  any  uninspired  writer,  than  in  the 
former  part  of  the  seventeenth  article  of  our 
church.  'Predestination  unto  life,  is  the  ever- 
'lasting  purjjose  of  God,  whereby  (before  the 
'foundations  of  the  world  were  laid,)  he  hath 
'constantly  decreed  by  his  counsel,  secret  to  us, 
'to  deliver  from  curse  and  damnation  those 
'whom  he  hath  chosen  in  Christ  out  of  man- 
'kind;  and  to  bring  them  by  Christ  to  everlast- 
'ing  salvation,  as  vessels  made  to  honor. 
'Wherefore  they  which  be  endued  with  so  ex- 
pedient a  benefit  of  God,  be  called  according  to 
'God's  purpose,  by  bis  Spirit  working  in  due 
'season;  they  through  grace  obey  the  calling; 
'they  be  justified  freely;  they  be  made  the  sons 
'of  God  by  adoption;  they  be  made  like  the 
'image  of  his  only  begotten  Son  Jesus  Christ; 
'they  walk  religiously  in  good  works,  and  at 
'length  by  God's  mercy,  they  attain  to  ever- 
'lasting  felicity.' — Love  God,  &c.  (28)  Notes, 
Jam.  1:12.  2:5—7.  1  John  4:9—12,19. 

Work  together.  (28)  ^ut'i-Qyei-.  'Omnia  in 
'utilitatem  verorum  Dei  cultorum  cedere.' 
Schleusner.  See  on  Mark  16:20. —  l^he  called.] 
Toi;  xhjToig.   See  on  1:1,6. — According  to  his 


q  5:6— lO.      11:21.     Geii.  22:12. 

Is.  53:10.    Mutt.  3:17.    .rohn  3: 

IK.    2  Cor.  5:21.    2  Pet.  2:4,5. 

]  .Iohn4:l0. 
r  4.25. 
•  28.  6:23.    Ps.  84:11.    1  Cor.  2: 

12.  3:21— 23.  2Cor. 4:15.  Rev. 

21:7. 


t  1.  .lob  1:9—11.    2:4—6.    22:6, 

&c.  34:8,9.  42:7—9.  P».  35:11. 

Is.  54:17.    Zech.  3:1— 4.    lie:'. 

12:10,11. 
u  Is.   42:1.     Mntt.    24:24.     Luke 

18:7.     1    Thcs.  1:4.     Tit.    1:1. 

1  Pet.  1:2. 


purpose.]  Kitra  nouttf^aiv.  9:11.  Eph.  1:11. 
3:11.  1  Tim.  1:9'.  See  on  ^c<s  1 1 :23.— Jie 
did  foreknow.  (29)  JIoneyi'M.  11:2.  ^c/s26: 
5.  1  Pet.  1:20.  iPet.  3:17.  rionynoaig-  See 
on  Acts  2:23. — He  did  predeslinafe.]  flijoui- 
Qioe.  SO.  See  on  Acts  4:28. — To  be  conform- 
ed.] ^v/iunQ(f!ig.  Phil.  3:21.  Not  elsewhere. 
^vinuoQq>uiii-rn:,  Phil.  3:10. —  The  image.] 
Tijc'er/.ovoz.  1  Cor.  11:7.  15:49.  2  Cor.  3:18. 
4:4.  Col.  1:15.  3:10.  Heb.  10:1.  See  on  1:23. 
—  The  first-born.]  IIooitoiohoi'.  Matt.  l:^b. 
Col.lAd.    ife6.  1:6.  U:28.  12:23.     Rev.l.b. 

32  He  1  that  spared  not  his  own  Son, 
but  '■  delivered  him  up  for  us  .all,  *  how  shall 
he  not  with  him  also  freely  give  us  all 
things.'' 

33  Who  *  shall  lay  any  thing  to  the 
charge  "of  God's  elect.''  ^ /f  is  God  that 
justifieth. 

34  Who  >'  is  he  that  condemneth?  ^  It  is 
Christ  that  died,  yea,  rather  that  is  risen 
again,  "  who  is  even  at  the  right  hand  of 
God,  ^  who  also  maketh  Intercession  for  us. 

Note. — The  omnipotence  and  omniscience  of 
God  had  been,  in  the  preceding  verse,  opposed 
to  the  puny  effcirts  of  every  enemy:  here,  his 
former  benefits  are  shown  to  be  assured  pledges 
of  final  felicity,  to  all  real  Christians.  The  ho- 
liness of  God  and  man's  sinfulness  seemed  to 
bar  the  way  to  man's  happiness;  but  the  free 
love  of  God  to  them,  when  rebels  and  enemies, 
induced  him  to  "give  his  own  Son"  to  be  their 
Surety  and  Sacrifice,  who  willingly  assumed 
their  nature,  in  order  to  bear  their  sins:  and  in 
this,  the  Father  "spared  him  not,  but  deliver- 
ed him  up"  to  agony,  ignominy,  and  death; 
notwithstanding  his  personal  dignity  and  excel- 
lency, the  perfection  of  his  obedience,  and  his 
own  inconceivable  love  of  him.  (Marg.  Ref  q, 
r.— Notes,  5:6— 10.  /s.  53:7— 10.  2  Pe^  2  :4— 
9.)  Thus  he  bore  the  curse  in  the  stead  of  all 
his  people,  and  so  expiated  their  guilt,  evea 
when  they  were  enemies:  and  having,  in  virtue 
of  that  atonement,  and  his  own  eternal  choice, 
called  them  into  a  state  of  peace  with  him,  and 
taught  them  to  love  and  obey  him;  how  can  it 
be  supposed,  that  he  will  now  withhold  any 
thing  from  them.^*  {Marg.  Ref.  s. — Notes,  Ps. 
84:11,12.  1  Cor.  3:18— 23.  £pA.  3:20,21.)  All 
things  in  heaven  and  earth,  the  universal  crea- 
tion, yea,  the  everlasting  enjoyment  of  the 
Creator  himself  as  their  Portion,  are  not  so 
great  a  di.splay  of  his  free  love  to  them,  as  the 
gift  of  his  co-equal  Son  to  be  the  atonement  on^ 
the  cross  for  their  sins;  and  all  the  rest  neces- 
sarily follows  upon  their  union  with  him,  and 
interest  in  him.  {Note,  John  3:16.)  The  em- 
phasis is  evidently  here  laid,  not  on  Christ  as 
incarnate,  being  given  up  to  death  for  us;  but 
in  God's  giving  his  o%ij7i  Son  to  become  incar- 
nate for  such  a  purpose.  {Note,  John  5:17,18.) 
— Who  then  "can  lay  any  thing  to  the  charge 
of  God's  elect;"  to  the  charge  of  those  whose 
election  is  manifested,  by  their  bfing  called  to 


3:26.  Is.  50:8.9.  Gal.  3:8. 

1.     14:3.     .loh  31:29.      Ps.  37: 

S3.   109:31.  .Fer.  50:20. 

4:25.    5:6—10.     14:9.    J  oh  33: 

21.    Matt.  20.28.     John  14:19. 

Gal.  3:13,14.      II eh.  1:3.      9:10 

—14.   10:10—14,19—22.  12:2. 


1  Pet.  3:18.   Hev.  l:".;-.. 
a  iMark     16:19.     Acts    7:56— >.a. 

Coll  3:1.  Ilch.  8:1,2.   1  Pet.  3: 

22. 
b  27.    Is.  53:12.    John  16:23,26, 

27.    17:20—24.     lieb   4:l4,l5. 

7:25.  9:24.  1  John  2: 1,2. 


[69 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


the  fellowship  of  Christ?  wlien  it  is  God,  against 
whom  they  have  sinned,  who  has  at  such  a 
price  completely  justified  them'  {Marg.  lief,  t 
—x.—Note,  1,2.  7s.  50:7—9.  54:15—17.)  Sa- 
tan may  accuse  them,  th^  world  may  revile 
them,  their  brethren  may  suspect  and  censure 
them,  their  own  consciences  may  reproach  them 
wit!)  many  sins;  the  law  may  convict  and  con- 
demn them,  for  many  former  and  later  trans- 
gressions: but  God  himself  pleads  their  cause; 
he  pronounces  them  righteous,  silences  their 
accusers,  pacifies  their  consciences,  clears  their 
characters,  and  shows  the  law  magnified,  and 
justice  satisfied,  in  the  obedience  and  sufferings 
of  their  Surety;  and  who  then  can  make  good 
any  charge  against  them.''  {Note,  Zech.  3:1 — 
4.)  If  they  look  forward  to  the  day  of  judg- 
ment; who  shall  then  condemn  them.'  The 
Judge  himself  will  be  the  same  Person  who 
loved  them,  died  ff»r  their  sins,  and  rose  again 
for  their  justification:  (Note,  4:23 — 25.)  and 
who  now  at  the  right  hand  of  the  Father  ever 
liveth  to  plead  in  their  behalf,  and  to  exert  his 
almighty  power  for  their  benefit!  Even  now, I 
he  presents  their  services  fijr  acceptance  before! 
his  Father's  throne;  he  quashes  all  accusations' 
brought  against  them,  he  defeats  the  machina- 
tions of  their  enemies;  he  manages  all  things, 
for  their  good,  and  is  perfecting  his  work  in 
them:  and  will  he  then  forsake  the  work  of  his 
own  hands,  and  at  last  condemn  them  to  hell.' 
It  is  impossible!  (Marg.  Ttef.  y — b. — Notes,  ls.\ 
54:6—10,15—17.  Luke  12 -.Si— 34,  v.  32.  John 
17:1—3.  2  TAes.  2:13,14.  He6.  7  :23— 25.)  j 
Spared  not,  (32)  Ofx  fqpf tawro.  11 :21.  2 
Pet.  2:4,5.  See  on  ^cts  20:29.— Hi«  oum  So7i.] ' 
Th  iSiu  vm.  See  on  1  Cor.  7  :2. — Freely  give.^ 
XaQKTFTHi.  1  Cor.  2:12.  See  on  Lw/ec  7:21,1 
42. — Shall  lay  any  thing  to  the  charge.  (33) 
Eyxuleaei.  See  on  Acts  23:29, 

35  Who  *^  shall  separate  us  from  the  love 
of  Christ.''  ^  shall  tribulation,  or  distress,  or 
persecution,  or  famine,  or  nakedness,  or 
peril,  or  sword.'' 

36  As  it  is  written,  *  For  thy  sake  we 
are  killed  all  the  day  long;  we  are  account- 
ed as   *"  sheep  for  the  slaughter. 

37  Nay,  ^  in  all  thpse  things  we  are  more 
than  conquerors,  through  '*  him  that  loved 
us.. 

38  For  '  I  am  persuaded,  ^  that  neither 
death,  nor  life,  nor  angels,  '  nor  principali- 
*ties,  nor  powers,  nor  things  present,  nor 
things  to  come, 

39  ""  Nor  "  height,  nor  °  depth,  nor  any 
other  creature,  p  shall  be  able  to  sepai'ate  us 
from  1  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord. 

Note. — As  infinite  and  unchangeable  power 
and  love,  are  engaged  in  behalf  of  all  believers, 


c  39.       Ps.    103:17.      Jer.  31:3. 

John   10:28.     13:1.    2  Thes.  2: 

13,14.16.  Rev.  1:5,6. 
il  17.     5:3—5.     Mali.    5:10—12. 

1023—31.      Luke    21:12—13. 

.lohn  1S:33.  Acts  14:22.-  20:23, 

24.  2  Cor.  4:17.    6:4— lO.     11: 

23—27.  2Tim.  1:12.  4:16— 18. 

Hell.  12:3—11.     .lam.    1:2 — 1. 

1  Pt't.  1:5—7.    4:12—14.   Rev. 

7:14-17. 


70] 


e  Ps.  44:22.      I4l:7.     John  16:2. 

1  Cor.  15:30,31.  2  Cor.  4:11. 
f  Is.  53:7.  Jer.  11:19.    12:3.    SI: 

40.  AcU  8:32. 
g  2    Chr.    20:25—27.     Is.    25:8. 

1  Cm:  15:S4,,57.    2  Cor.   2:14. 

12:9,10.      1    John    4:4.     5:4,5. 

Rev.  7:9,10.     11:7—12.   12:11. 

17:14.  21:7. 
h  Gal.    2:20,     Kph.   5:2.2.5—27. 

2Thes.  2:1U.     1  John  4. 10,13. 


I  and  the  mercy  already  sliown  them  is  greater 
than  all  that  which  is  further  needful;  thej'^may 
even  triumph  on  the  field  of  battle,  and  exult 
amidst  their  conflicts  and  groans:  for  "who 
^ shall  separate  them  from  the  love  of  Christ," 
I  who  has  chosen,  redeemed,  called,  and  justified 
them.'  Shall  trials,  persecutions,  or  calamities 
of  any  kind,  degree,  or  continuance.'  Shall  the 
sword  of  war,  or  that  of  the  executioner.'  In- 
deed it  had  been  written  of  old,  that  the  harm- 
less people  of  God  were,  and  would  be,  butch- 
ered like  sheep.  (Marg.  Ref.  c — f — Notes,  5: 
,6—10.  Ps.  44:17— 22.  Jo/m  16:1— 3.  Eph.  3: 
14 — \9,vv.  18,19.)  But,  instead  of  being  sepa- 
rated from  his  love  by  these  events,  they  would 
be  brought  to  the  more  complete  enjoyment  of 
it:  and  so  not  only  escape  unhurt,  or  barely 
come  off  victorious;  but  they  would  al.so  be 
made  "more  than  conquerors,"  even  immense 
gainers,  by  tlieir  sufferings,  through  the  sup- 
porting grace  of  their  loving  Saviour.  {Marg. 
Eef.  g,h.— Notes,  2  Chr.  20:22—25.  82:27— 
,29.)  Indeed,  the  apostle  wa.s  fully  "persuaded," 
or  assured,  that  neither  the  love  of  life,  nor  its 
!  snares  and  trials,  nor  the  fear,  agony,  or  sepa- 
j  rating  stroke  of  death  in  any  form,  nor  the  nia- 
^chinations  of  evil  angels,  or  of  all  the  princi- 
palities and  powers  of  darkness,  or  the  ungodly 
persecuting  princes  of  this  world;  nor  any  pre- 
sent calamities,  or  future  unknown  changes  or 
undiscovered  scenes;  neither  the  height  of  j>ros- 
perity,  nor  the  depth  of  adversity;  neither  the 
highest  created  power,  nor  the  deepest  plots  of 
subtle  enemies;  nor  any  creature,  nor  all  crea- 
tures, shall  ever  jirevail  to  separate  true  be- 
lievers "from  the  love  of  God  in  Christ  Jesus" 
towards  them:  as  his  purposes  are  unchangea- 
jble,  his  engagements  irrevocable,  and  his  power 
invincible.  {Marg.  Ref.  i — q. — Note,  1  Cor. 
3:18 — 23.) — It  is  frivolous  to  say,  that  sin, 
being  no  creature  of  God,  may  separate  the 
believer  from  his  love,  notwithstanding  all  this: 
for  such  a  restriction  wholly  invalidates  the 
passage.  Tribulation,  persecution,  the  terror  of 
death,  the  frowns  or  smiles  of  the  world,  and 
the  machinations  of  evil  spirits,  have  not  the 
smallest  tendency  to  "separate  us  from  the 
love  of  God,"  except  as  they  prove  occasions 
of  sin.  Professed  believers  in  such  circum- 
stances often  forsake  God  and  perish;  but  "all 
his  saints  are  in  his  hand,"  and  "are  ke])t  by 
his  power  through  faith  unto  salvation:"  so 
that  they  either  resist  and  overcome  every 
temptation;  or  if  baffled  and  foiled,  they  are 
brought  back  by  convictions  and  corrections, 
with  penitent  tears  and  fervent  supplications; 
and  they  dread  suffering  chiefly,  because  they 
fear  lest  it  should  prove  tlie  occasion  of  indwell- 
ing sin  gaining  some  victory  over  them.  {Notes, 
Luke  <22:3\— 34.  John  10  ■.26—31.  1  Pet.  1:3 
— 5.) — If  a  man  take  encouragement  to  sin  from 
such  assurances,  he  renders  it  extremely  prob- 
able that  he  has  no.  interest  in  them:  no  one 
can  triumph  on  this  ground,  who  has  not  scrip- 


Rev.  1:5. 
i  4:21.  2  Cor.  4:13.  2  Tim.  1:12. 

Heh.  11:13. 
k  14:8.     1  Cor.  3:22,23.    15:54— 

58.    2  Cor.  5:4—8.    Phil.  1:20 

—23. 
I  2   Cor.    11:14.     Eph.    6:11,12. 

Col.  1:16.  2:15.  1  Pc-t.  5:8— 10. 
in  Eph.  3:18,19. 
n  K.r.  9:16,17.   Ps.  93:3,4.  Is.  10: 

10—14,33.    24:21.    Uan.  4:11. 


5:18—23.     2Thes.  2:4.      Rev. 

1.3:1—8. 
o  11:33.      Ps.    64:fi.      Piov.  20:5. 

Mall.  24:24.  2  Cor.2:ll.   11:3. 

2  Thes.    2:9—12.      Rev.    2:24. 

129.  13:14.  19:20.  20:3,7. 
p  John  10:28—30.  Col.  3:3,4 
q  35.  5:8.   John  3:16.  16:27.   17: 

26.     Eph.  1:4.  2:4—7.    Tit.  3: 

4—7.  1  John  4:9,10,16,19. 


A.  D.  61. 


CHAPTER  VIII. 


A.  D.  61, 


tural  evidence  of  his  conversion  and  his  love  to 
God;  {Note,^S — 31.)  or  take  the  warrantable 
cnml'ort  of  them,  except  lie  is,  at  present,  striv- 
ing against  sin,  and  harassed  by  fears  lest  some 
future  event  should  give  that  detested  and 
dreaded  foe,  a  fatal  advantage  over  him.  We 
must  not  therefore  take  the  cordials  from  the 
weary  and  almost  fainting  combatants;  because 
others  unwarrantably  seize  upon  them,  and 
fatally  intoxicate  themselves  with  them. 

Shall  separate.  (35)  Xoioinei.  39.  See  on 
Matt.  19:6. — Distress.]  ^^tevo/otqiu.  See  on 
Z:^.— Nakedness.}  rviifOTij;.  2  Cor.  1 1 :27. 
Bev.  3:18.  fvuio^,  Malt.  25:36,38.— For  thy 
sake,  &c.  (36)  Exactly  from  Sept.  Ps.  44: 
tfi.—  We  are  killed.]  (-iuraTHin-.fit.  13.  7:4.— 
Slaughter.]  J^qnyi/.:.  Jlcls  8:32.  Jam.  5:5. — 
We  are  more  than  conquerors.  (37)  'Ytifqu- 
xuifiei'.  Here  only. — I  am  persuaded.  (38)  IJs- 
nsiafiLU.  'Certus  sum.^  Schleusner.  14:14.  15: 
14.  Luke  20:6.  2  Tim.  1  :b,l<i.— Height.  (39) 
'Yi/Jtufiu.  2  Cor.  10:5.  Not  elsewhere.  'l'(//o,-, 
Eph.  3:18. 

PRACTICAL  OBSERVATIONS. 
V.   1—0. 

The  terrors  of  the  law,  and  our  own  con- 
sciousness of  guilt  and  indwelling  sin,  should 
endear  to  us  the  free  salvation  of  the  gospel; 
and  urge  us  to  flee  for  refuge  to  Christ,  that  we 
may  be  safe  in  him,  as  Noah  was  in  the  ark, 
when  threatened  destruction  shall  overwhelm 
all  ungodly  men. — While  Ave  earnestly  desire 
to  be  delivered  from  condemnation,  let  us  seek 
for  grace  to  enable  us  "to  walk,  not  after  the 
flesh,  but  after  the  Spirit:"  thus  it  will  be  evi- 
dent, that  "the  law  of  the  Spirit  of  life  in  Christ 
Jesus,  hath  made  us  free  from  the  law  of  sin 
and  death,"  and  that  the  grace  of  the  gospel 
has  already  done  far  more  towards  our  sancti- 
ficaiion,  than  the  law  could  possibly  ever  do  for 
those,  who  desired  to  be  under  it.  For  if  we 
truly  rely  on  the  sacrifice  of  the  Son  of  God, 
"in  the  likeness  of  sinful  flesh,"  for  our  sins; 
we  shall  find  that  our  old  nature  is  condemned 
and  must  be  crucified;  we  shall  heartily  concur 
in  putting  this  sentence  in  execution;  and  long 
for  "the  righteousness  of  the  law  to  he  fulfilled 
in  us,"  even  as  it  was  by  our  Surety.  Of  this, 
our  present  habitual  "walk  after  the  Spirit"  is 
a!n  earnest  and  sure  pledge.  But  "the  carnal 
mind"  and  conversation  are  evidences,  that  a 
man  "is  dead  in  sin"  and  under  the  curse  of  the 
law,  however  he  may  speak  about  the  grace  of 
the  gospel:  for  those  Avho  are  "alive  to  God," 
and  "at  peace  with  him,"  are  spiritual  in  their 
judgment,  affections,  and  habitual  walk,  though 
they  grieve  that  they  are  not  more  so.  But 
"the  carnal  mind  is  enmity  against  God:"  no 
unregenerate  man  can  delight  in  his  holy  law, 
or  be  subject  to  it;  and  how  can  it  be  expected 
that  God  should  be  pleased  with  the  formal 
services  of  enemies  and  rebels.'  We  should, 
therefore,  especially  examine  ourselves,  wheth- 
er "the  Spirit  of  Christ  dwell  in  us."  for  if  this 
be  not  our  case,  we  do  not  belong  to  him,  are 
not  in  his  kingdom,  and  shall  not  have  our  por- 
tion with  him;  but  with  the  wicked,  "in  the 
everlasting  fire  prepared  for  the  devil  and  his 
angels,"  unless  this  entire  change  be  wrought 
in  our  hearts,  and  lives,  during  our  continuance 
in  this  world. 

V.    10—17. 

If  "the  Spirit  of  Christ"  have  taken  posses- 


sion of  our  hearts,  and  renewed  his  holy  image 
there;  the  death  of  our  "mortal  bodies"  will 
make  Avay  for  perfecting  the  life  of  our  immor- 
tal souls,  in  which  eternal  life  now  abides;  and, 
through  the  Redeemer's  righteousness,  our 
bodies  too  shall  be  raised  again  to  share  that 
glorious  felicity.  What  then  can  a  worldly  life 
present  to  our  view,  worthy  for  a  moment  to 
be  put  in  competition  with  this  noble  "prize  of 
our  high  calling.?"  All  that  we  owe  to  the 
flesh,  is  a  holy  revenge  for  the  injuries  already 
done,  and  the  hindrances  continually  given  us: 
and  instead  of  rendering  our  state  doubtful,  by 
living  after  it  in  any  degree*,  we  should,  by  the 
Spirit,  continually  endeavor,  more  and  more 
entirely,  to  mortify  it,  an^J  repress  all  its  act 
ings.  \Note,  Gal.  5:16—18,22—26.)  Thus, 
giving  up  ourselves  to  be  "led  by  the  Spirit,'" 
our  adoption  will  be  manifest,  we  shall  gradu- 
ally be  emancipated  from  servile  motives  and 
fears,  and  shall  trust  and  obey  God,  and  walk 
with  him  as  our  reconciled  Father;  the  Holy 
Spirit  will  witness  with  our  consciences,  thai 
we  have  the  temper  of  loving,  obedient  children 
towards  him;  and  thus  support  us  in  all  trials' 
and  circumstances  with  the  joyful  prospect  and 
most  blessed  anticipations  of  our  incorruptible 
inheritance. 

V.  18—27. 
It  is  the  will  of  our  heavenly  Father,  that 
"in  the  world  we  should  have  tribulations," 
and  have  fellowship  with  Christ  in  his  suflfer- 
ings,  before  we  "be  glorified  together"  with 
him.  But  on  the  most  rational  principles,  and 
most  exact  computation,  we  shall  find,  "that 
the  sufferings  of  this  present  time,  are  not  wor- 
thy to  be  compared  with  the  glory  which  shall 
be  revealed  in  us;"  even  if,  instead  of  our  light 
trials,  we  were  called  to  bear  as  heavy  and 
durahle  a  cross  as  that  of  the  apostle. — Indeed, 
sin  has  filled  the  world  with  suffering,  yea,  with 
unspeakable  disorder  and  misery;  all  creatures 
seem  to  proclaim  man's  fatal  apostasy,  and  to 
recommend  the  inestimably  precious  salvation 
of  Christ. — Men  every  where  are  most  evident- 
ly at  war  with  their  Maker  and  with  each  oth- 
er: so  that  the  earth  is  become  a  great  slaughter- 
house and  burying  ground,  to  its  inhabitants; 
and  the  animals  are  forced  into  the  service  of 
men's  lusts,  by  a  most  abominable  perversion : 
and  the  creatures  of  God  are  made  his  rivals, 
in  that  men  generally,  every  where  and  through 
every  age,  "have  worshipped  the  creature  more 
than  the  Creator,  who  is  blessed  for  evermore." 
Thus  the  "creation  groans  under  bondage"  to 
human  depravity;  every  part  of  it  seems  to 
abet  man's  rebellion,  or  to  be  an  instrument  of 
his  crimes;  and  the  more  reflecting  even  of  the 
heathen  could  see  the  strange  state  of  the  world, 
though  they  saw  neither  the  cause  nor  the  cure 
of  it.  But  the  gospel  opens  a  brighter  pros- 
pect; a  glorious  crisis  approaches,  of  which  all 
things  seem  in  anxious  expectation.  When 
"the  children  of  God  shall  be  manifested,"  and 
separated  from  his  WTiplacable  foes,  a  complete 
deliverance  from  this  bondage  will  be  given  to 
all,  except  Satan  and  his  obstinate  adherents; 
and  sin,  deformity,  vanity,  and  misery,  shall  be 
seen  no  where,  but  in  the  bottomless  pit.  May 
we  then  give  diligence  'o  ensure  our  interest 
in  this  redemption,  ana  uj  possess  "the  first- 
fruits  of  the  Spirit,  the  earnest  and  pledge"  of 
our  inheritance.     Then  our  groans  under  our 

111 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


share  of  this  universal  ruin,  while  we  wait  for 
our  final  adoption,  will  be  "in  hope:"  we  shall 
learn  to  disreg-ard  the  perishing  things  which 
are  seen,  and  patiently  to  expect  and  wait  for 
the  good  things,  which  are  unseen  and  eternal. 
The  Spirit  of  God  will  help  us  under  our  infir- 
mities to  support  our  trials:  and,  notwithstand- 
ing our  own  insufficiency,  we  shall,  by  his 
eflTectual  teaching  and  aid,  pray  to  our  heaven- 
ly Father,  with  such  large  and  spiritual  desires, 
and  such  unutterable  pantings  after  his  salva- 
ti'on,  as  shall  ensure  a  gracious  answer,  and 
abundant  supplies  of  everv  needful  blessing. 
V.  28-^39. 
If  assured,  that  we  really  "love  God,"  and 
that  we  habitually  endeavor  to  keep  his  com- 
mandments; we  may  rest  satisfied,  that  all 
things  shall  finally  terminate  to  our  greatest 
advantage.  For  the  love  of  God,  ruling  in  the 
hearts  of  those  who  were  once  enmity  to  him, 
proves  that  they  have  been  "called  according 
to  his  purpose,"  in  order  to  be  "conformed  to 
the  image  of  his  Son,"  and  made  meet  as  his 
brethren  to  be  "joint  heirs  with  him."  But 
none  can  have  any  ground  to  think  themselves 
predestinated,  called,  or  justified,  or  to  expect 
to  be  glorified;  except  they  love  God,  hear  the 
image  of  Christ,  walk  in  his  steps,  and  aim  to 
obey  and  honor  him:  and,  whatever  men  may 
object  against  these  things,  they  who  are  thus 
chosen,  called,  and  justified,  shall  without 
doubt  be  eternally  glorified;  nor  will  a  single 
exception  be  found  to  this  rule,  though  many 
will  at  length  ajipear  to  have  deceived  them- 
selves and  others.  If  God  has  determined  to 
save  us,  who  can  destroy  us.'  If  "he  spared  not 
his  own  Son,  but  delivered  him"  to  death  for 
us;  how  should  he  refuse  any  thing  to  us.''  If 
this  was  not  too  large  a  gift  for  his  enemies, 
what  can  he  withhold  from  his  friends  and  chil-j 
dren.''  If  he  justifies  us,  who  can  condemn  us.' 
If  our  crucified  and  risen  Jesus  pleads  and  fights 
for  us,  who  can  plead  or  fight  against  us,  with 
any  possibility  of  prevailing.'  If  the  .Judge  him- 
self is  our  Frien<l,  who  can  pronounce  a  sen- 
tence against  us.'  Or  "what  can  separate  us 
from  the  love  of  him"  who  bled  on  the  cross 
for  us,  when  we  were  so  guilty  and  depraved, 
that  hell  was  our  desert,  aiid  the  doom  for 
which  we  were  meet.'  While  therefore  we  re- 
joice in  tliese  privileges  and  this  security,  and 
cheerfully  expect  to  be  "mofe  than  conquerors" 
in  every  conflict,  and  inunense  gainers  by  every 
loss  and  tribulation,  till  "death  be  swalloAved 
up  in  victory;"  let  us  show  the  holiness  of  the 
doctrine  by  sparing  none  of  our  lusts,  shrinking 
from  no  hardship  or  expense,  in  the  cause  of 
Christ,  willingly  enduring  our  cross,  obeying 
his  commandments,  and  being  "steadfast,  un- 
moveable,  and  always  abounding  in  his  work, 
as  knowing  that  our  labor  is  not  in  vain  in  the 
Lord,"     {Note,  1  Cor.  15:55—58.) 

CHAP.  IX. 

The  apoitle  aeeply  laments  llie  unbelief  of  lii^i  coimlrynicn,  and  de- 
clares Ins  willine;nes5  lo  endnre  any  tlUn"  for  iheir  salvation.  1—3. 
He  shows  (he  pii.  ilexes  of  Israel  as  a  nation,  4,  5;  and  the  difll-rencc 

between  Israelites  arcordin^  to  th'-  (le^h.  and  the  true   Israel,  6 R. 

He  illiislrnles  his  sciliiecl.  Iiy  the  examples  of  Isaac,  of  Jacol)  and 
Esan,  and  of  Pharaoh;  and  lliiis  shows  tlie  frceness  oV  the  nieicv  of 
God,  and  his  holy  l]iit  absolute  sovereignty  in  all  his  dispensations, 
r:9.   2Cor.  rr2f5.   11:31.  12:19.  I  c  10:1.     1  Sa^irTS;35.     Ps.  119: 


Gal,  1:20.     Phil.   l:f!.    1   Thes 
2:5.  I  Tim.  2  7.  5  21. 
h  2:15.  8:16.  2Cnr.  1:12.  1  Tim. 
1:5.  1  John  3:U— 2i. 


13't.  Is.  h-JiiO.  .Iei.9:l.  13:17. 
Lam.  1:12.  3^R..10,.51.  K/..  9- 
4.  Luke  19:11—14.    Phil.  3:  U'. 


9 — 13.  He  answers  objections  to  his  doctrine,  19 — 23;  proves  i( 
from  (he  piophets,  !c4 — 29;  and  evinces,  that  (he  Jews  come  short 
oC  the  hlessing,  (which  (lie  Gentiles  ol)(ained  by  faith.)  because 
"(hey  sought  it  by  the  works  of  the  law,"  ancl  icjec(td  Christ. 
30—33. 

1^  SAY  the  truth  in  Christ,  I  lie  not,  ^  my 
conscience  also  bearing  me  witness   in 
the  Holy  Ghost, 

2  That  "^  I  have  great  heaviness  and  con- 
tinual sorrow  in  my  heart. 

3  For  ''  I  could  wish  that  myself  ^  were 
*  accursed  from  Christ  for ''my  brethren, 
ray  kinsmen  according  to  the  flesh; 

Note. — From  the  apostle's  arguing  so  stren- 
uously for  "salvation  by  grace,"  "through 
faith"  alone,  without  any  respect  to  the  Mosaic 
law,  or  the  peculiar  privileges  of  the  Jews;  it 
might  perhaps  be  inferred,  iliat  he  had  no  great 
attachment  to  his  countrymen;  iiay,  that  the 
persecutions,  which  he  had  endured  from  them, 
had  alienated  him  from  them.  Being,  there- 
fore, about  still  more  fully  to  discuss  the  sub- 
ject, of  the  rejection  of  the  Jews  and  the  call- 
ing of  the  Gentiles,  and  to  resolve  the  whole 
into  the  sovereign  electing  love  of  God;  he  in- 
troduced these  to|)ics,  by  expressing,  in  the 
most  energetic  language,  his  cordial  affection 
for  his  people.  He  spoke  the  truth,  as  in  the 
presence  of  Christ  his  Judge,  and  with  a  solemn 
appeal  to  him,  that  he  did  in  no  degree  deviate 
from  it:  his  conscience  also,  being  enlightened 
and  directed  by  "the  Holy  Spirit,  bare  witness" 
to  his  sincerity,  in  what  he  was  about  to  say. 
(Marg.  Ref.  a,  b.)  The  appeal  is  evidently 
equivalent  to  a  solemn  oath.  Now,  an  oath 
being  an  act  of  religious  worship;  the  apostle 
by  thus  solemnly  appealing  to  Jesus  Christ, 
and  to  the  Holy  Spirit,  fully  shows,  that  he 
considered  them  as  entitled  to  religious  worship, 
as  one  with  the  Father.  (Note,  Matt.  28:19, 
20.)  Having  made  this  solemn  protestation, 
he  declared  that  the  unbelief  and  rejection  of 
the  Jews  excited  exceedingly  great  disquietude, 
and  depression,  and  constant  grief,  in  his  heart. 
(Note,  8:14 — 17.)  Insomuch,  that  he  would 
even  willingly  submit  to  be  treated  as  an  Ana- 
thema, or  "accursed,"  after  the  manner  of 
Christ;  to  be  excommunicated  from  his  visible 
church,  loaded  with  infamy,  crucified,  or  in  any 
way  put  to  the  utmost  pain  and  disgrace;  or 
even  for  a  time  to  be  excluded  from  all  the 
comfort  of  communion  with  Christ,  and  shut 
up  under  the  deepest  horror  and  distress  of 
mind  which  could  be  endured  without  sin;  if, 
by  any  personal  sufferings  of  his  own,  tliat 
could  consist  with  his  final  salvation,  he  might 
rescue  his  beloved  brethren  and  kinsmen,  from 
that  national  and  personal  destruction,  which 
he  saw  was  about  to  come  upon  them  for  their 
obstinate  unbelief.  (Marg.  and  Marg.  Ref.  .c 
—f.—Note,  Ex.  32:30— 33.)— This  seems  to 
be  the  utnutst  that  the  apostle  could  mean;  as 
it  would  be  utterly  unlawful,  on  any  considera- 
tion whatever,  to  wish  to  be  eternally  misera- 
ble, and  an  implacable  enemy  of  God,  as  all 
who  perish  will  be.  (Note,  1  Joh7i  3:16,17.) 
— "I  could  even  wi^sh,"  ('il'  it  were  i)roper  to 
'make  such  a  wish,  if  it  would  avail  to  make  so 


Rev.  11:3.  I  1.1. 

d  Kx.  32:32.  |  '  Or,  separated. 

e  Ilet.t.  2I;23.    Jo^h.  6:17,13.     1  If  11:1.      Gen.  29:14.     Es(h.    8:6. 

Sam.  14:21,4!.  Gal.  l:ii.    3;10,  |  Acts  7:23— 26.   13.26. 


72 


^J 


A    D.  61. 


CHAPTER  IX. 


A.  D.  61. 


'great  a  multitude  happy,)  "I  could  even  wish" 
'so  great  a  blessing  to  my  brethren,  though 
'with  the  loss  cf  my  own  happiness.'  Whitby. 
Bearing  me  witness.  (1)  2ivf(U(t()TVQnai]i. 
8:16.  See  on  2:15. — Continual.  (2)  JSiulem- 
td;.  2  Tim.  1:3.  Not  elsewhere.  .-/()~(«Af<7rrt»c" 
See  on  1:9. — Sorrow.]  Oduiy.  1  jf'm.  6:10. 
Not  elsewhere.  OdwuM,  Luke  2:48.  16:24, 
25. — I  could  wish.  (3)  Hv/ofn^i'  f-/o).  Jlcls 
26:29.  27:29.  2  Cor.  13:7,9.  Jam.  5:16.  3 
John  2. — "I  have  wished,  &c."  (or  prayed,) 
tjv/nuijf  not  ijv/o(njy  uv.  This  particle,  «»', 
which  often  gives  the  indicative  a  subjunctive 
meaning,  is  not  here  inserted;  and  it  may  be 
rendered,  "I  have  wished,  &c."  On  some  oc- 
casion, perhaps,  the  apostle  had  passionately 
wishetl,  or  prayed,  to  this  effect.  This  appears 
to  me  the  most  literal  and  natural  construction 
of  the  clause:  but,  as  I  can  bring  no  support 
to  the  interpretation,  from  more  competent 
critics,  I  propose  it  with  great  hesitation. — Eu- 
Xn/Ltcu  is  not  used  in  any  other  sense  in  the 
New  Testament;  though  it  is  in  the  Greek 
writers. — Accitrscd.]  Avui)-(-j.ia.  See  on  Acts 
23:14. — From  Christ.]  Jnn  Xotqu.  The  prep- 
osition (icno,  here  translated  from  Christ,  may 
be  rendered  after  the  example  of  Christ. — 
''Whom  I  serve  from  my  forefathers;"  that  is, 
"after  the  example"  of  my  forefathers.  {Note, 
2  Tim.  1:3—5.) 

4  Who  are  ^  Israelites;  to  whom  per- 
taineth  ''  the  adoption,  '  and  the  glory  ^  and 
the  *  covenants,  and  '  the  giving  of  the  law, 
'"  and  the  service  of  God.,  "  and  the  prom- 
ises; 

5  Whose  °  are  the  fathers,  p  and  of  whom 
as  concerning  the  flesh  Christ  came,  *•  who 
is  over  all,  God  'blessed  for  ever.    ^  Amen. 

[Piactical  Obscrvatioiu,] 

Note. — The  apostle  was  peculiarly  grieved, 
by  reflecting,  that  all  the  distinguished  favors, 
shown  to  his  people,  should  terminate  in  the 
rejection  of  them  for  opposing  Christ.  They 
were  the  descendants  of  Israel,  "who  wrestled 
with  God  and  prevailed:"  they  had  long  been 
the  professed  worshippers  of  Jehovah,  to  whom 
the  typical  adoption  pertained.  The  covenants 
made  Avith  Abraham,  Isaac,  Jacob,  Aaron,  and 
David;  the  law  given  at  mount  Sinai;  and  the 
national  covenant  grounded  on  it,  belonged  to 
them,  and  were  so  many  peculiar  honors  and 
advantages,  towards  their  becoming  the  spir- 
itual people  of  God.  {Marg.  Ref.  g,  h. — Note, 
3:1,2.)  The  worship  at  the  temple,  which  was 
both  typical  of  salvation  by  the  Messiah,  and 
the  means  of  grace  and  communion  with  God; 
and  the  ark  of  the  covenant,  the  symbol  and 
pledge  of  the  Lord's  gracious  presence  with 
them,  had  for  ages  been  their  glory.  All  the 
promises,  concerning  Christ  and  his  salvation, 
were  immediately  given  and  preserved  to  them : 


g  G      Gen.    32;28.     Ex.  19;3— 6. 

Dciit.  7:6.      Ps.  73;1.     Is.  41:8. 

46:3.  .Tuhn  1:47. 
b  Ex.  4:22.  Deiit.  14:1.   Jcr.  31: 

9,20.  Ilos.  11:1. 
i  Num.   7:fl9.     1    Sam.    4:21,22. 

1  Kings  8:11.    Ps.  78:G1. 
k  Gen.  15:18.   17:2,7.10.  Ex.24: 

7,8.  34:27.   Dei'l.  29:1.    31:16. 

Neh.  13:29.     Ps   R9.3.34.    Jer. 

33:20—25.  Acts  3:25.    Ileb.  8: 

6—10. 
*  Or,  testnments 


Vol.  ^I. 


1  3:2.    Neh.  9:13,14.     Ps.  147:19. 

Ez.  20:11,12.  John  1:17. 
m  Is.  5:2.    Matt.  21:33.    Heb.  9: 

10. 
n  Luke  1:54,5.5,69—75.    Acts   2: 

39.  3:2.5,2G.   13:32,33.  Eph   2: 

12.    llel).  6:13—17. 
o  11:28.     Deul.  10:15. 
p  1:3.     Gen.  12:3.    49:10.    Is.  7: 

14.  11:1.  Malt.  1:1, itc    Liikc3: 

23,  &c.  2Tim.2:8.  Kev.  22:16. 
q  10:12.     Ps.  45:6.  I03;I9.  Is.  9; 

6,7.  Jer.  23:5,6.  Mic.  5:2.  John 


they  were  honorable,  by  their  descent  from  the 
ancient  patriarchs,  avIio  walked  with  God  and 
were  accepted  by  him;  and  finally,  the  Messiah 
had  in  the  time  predicted  been  born  among 
them,  one  of  their  nation  "as  concerning  the 
flesh;"  even  He,  who  is  "God  over  all" 
creatures,  blessed  and  praised  throughout  all 
worlds,  and  to  all  eternity:  to  this  the  apostle 
fixed  his  ".ordial  Amen.  (Marg.  and  Marg. 
Ref.  i — s.) — The  expression  "concerning  the 
flesh,"  implies  that  Christ  had  a  far  higher  and 
nobler  nature:  even  as  when  Paul  used  it  con- 
cerning the  Jews  his  brethren,  he  intimated  his 
sorrow  that  they  were  not  his  brethren,  as  the 
children  of  God,  born  of  the  Spirit,  and  believ- 
ers in  Christ.  This,  with  various  other  con- 
siderations, undeniably  proves,  that  the  apostle 
here  meant,  in  the  most  decided  manner,  to 
attest  the  Deity  of  Christ,  as  One  with  the 
Father,  and  equally  the  Object  of  universal  and 
everlasting  adoration.  (Note,  I  John  4:1 — 3.) 
— There  is  no  example,  either  in  the  New  Tes- 
tament, or  in  the  Greek  translation  of  the  Old 
Testament,  in  which  the  doxology,  "Blessed 
be  God,"  is  expressed  in  the  same  words,  and 
arranged  in  the  same  manner,  as  in  this  place. 
So  that  the  only  way,  in  which  the  Socinians 
and  Arians  have  attempted  to  evade  the  con- 
clusion, unavoidably  deducible  from  this  text, 
namely  by  rendering  the  clause,  "Who  is  over 
all;  God  be  blessed  for  evermore;"  rests  on  a 
most  harsh,  unnatural,  and  unclassical  construc- 
tion, of  which  no  example  can  be  adduced;  at 
the  same  time  that  it  destroys  the  antithesis, 
without  which  the  verse  would  be  wholly  des- 
titute of  propriety  and  animation. 

The  giving  of  the  law.  (4)  'H  ro/md-eaia. 
Here  only.  A^o,wo^£tj/c,  Jam.  4:12. —  The  ser- 
vice of  God.]  'HhcT^eia.  12:1.  John  16:2. 
Heb.  9:1. — As  concerning  the  flesh.  (5)  To 
xttTn  auQxn.  3.  See  on  1:3.  8:1. —  God  bless- 
ed for  ever.  Amen.]  Qeog  evloyrjioc  eig  lug 
aiojvag.  ylf^tj^v.  1:25.  2  Cor.  11:31. 

6  Not  *  as  though  the  word  of  God  hath 
taken  none  effect.  For  "  they  are  not  all 
Israel,  which  are  of  Israel: 

7  Neither  "  because  they  are  the  seed  of 
Abraham,  are  they  all  children:  but,  ^  In 
Isaac  shall  thy  seed  be  called. 

8  That  is,  '^  they  which  are  the  children 
of  the  flesh,  these  are  not  the  children  of 
God:  but  the  children  of  the  promise  "are 
counted  for  the  seed. 

9  For  this  is  the  word  of  promise,  ''At 
this  time  will  I  come,  and  Sara  shall  have  a 
son. 

I^fote. — Though  the  Jews  had  generally  re- 
jected the  gospel,  and  were  as  a  nation  exclud- 
ed from  the  kingdom  of  the  Messiah;  it  must 
not    be  supposed  that  his  word  had  failed  of 


1:1_5.  10:30.  Acts  20:28.  I'hil. 

2:6— 11.  Col.  1:16.  lTim.*16. 

fleh.  1:8-13.     1  John  5:20. 
r  1:2.5.    Ps.  72:19.  2  Cor.  11:31. 

1  Tim.  6:15. 
3    Dent.  27:15,  &c.     1  Kings  1:36. 

1  Chr.  16:36.    Ps.  41:13'  89:52. 

106:48.    Jer.  28:6.    Matt.  6:13. 

28:20.  1  ('or.  14:16.  Rev.  1:18. 

5  11.     22:20. 
t    3:3.  1 1:1.12.  Nnm.  23:19. 15.55: 

11.    fllalt.  24:35.  John  10:35.  2 


■Ilm.  2:13.     IJeb.  6: 17,1  8. 
u  2:23,29.  4-12- IC.    John  1:47. 

Gal.  6:16. 
X  Lnke  3:8.  16:24,25,30.  John  8: 

37-39.     Phil.  3:3. 
y  Gen. 21:12.     Heb.  11:18. 
z  4:11—16.     Gal    4:22—31. 
a  Gen.  31:15.     Ps.  22:30.     87:6. 

John  1:13.      Gal.  3:26— 29.     1 

John  3:1.2. 
b  Gen.  17:21.     1R:I0,I4.       21:2. 

Surah.     Heb.  11:11,12,17. 


10 


[73 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


accomplishment.  {Marg.  Bef.  t.-Notes,  3. -3, 4. 
11:1 — 6.)  Their  national  covenant  had  been 
fulfilled  to  them,  till  it  was  finally  forfeited;  the 
promises  respecting  the  Messiah  had  been  per- 
formed; and  the  spiritual  covenant  and  prom- 
ises did  not  belong  to  them,  as  a  nation,  but 
only  to  such  of  them  as  believed,  in  comm.on 
witli  other  believers:  (Notes,  15:8 — 13.)  for  all 
were  not  the  true  Israel  of  God,  who  were  nat- 
urally descended  from  Jacob.  (Mars;.  Ref.  u. — 
Notes,  2:27—29.  4:9—12.  Ps.  73:1.  Jo/m  1 : 
47 — 51.)  Indeed  this  had  been  intimated  in  the 
case  of  Abraham  and  his  seed:  for  the  cove- 
nant made  with  him,  in  favor  of  his  children, 
did  not  include  all  his  posterity;  but  it  was  lim- 
ited to  the  line  of  Isaac,  when  the  Lord  said  to 
him,  "In  Isaac  shall  thv  seed  he  called." 
{Marg.  Ref.  x,  y -Notes,  Gen.  17:17—21.  21 : 
8 — 12.)  So  that  all  his  children,  in  the  ordinary 
course  of  things,  were  not  adopted,  as  the  chil- 
dren of  God,  even  in  a  typical  sense;  but  those 
only,  who  sprang  from  him  according  to  the 
promise,  and  by  the  extraordinary  power  of 
0  God  performing  it,  when  Sarah  was  naturally 
past  child-bearing.  (Marg.  Ref.  ?. — b. — Notes, 
Gen.  17:5,6,19—21.  18:9-15.  21  :1— 7.)— The 
apostle  evidently  speaks  of  a  true  Israel,  among 
the  descendants  of  Israel;  a  remnant,  as  distin- 
guished from  the  nation  at  large:  and  he  intro- 
duces the  case  of  Abraham  and  his  two  sons, 
and  afterwards  that  of  Esau  and  Jacob,  not  as 
examples,  but  as  illustrations  of  his  main  sub- 
ject. (Notes,  Gal.  4:21—31.  6:15,16.)  If  this 
were  carefully  noted,  the  perplexity  which  in- 
volves the  reasonings  of  many  learned  men  on 
this  passage,  would  in  a  great  measure  vanish. 
"The  children  of  the  promise,"  are  those 'whom 
'God  gives  to  Abraham,  by  a  spiritual  genera- 
'tion,  whether  alone,  as  in  the  case  of  us  Gen- 
'tiles;  or  added  to  the  carnal  generation,  as  in 
'the  case  of  Isaac,  and  of  all  believing  Jews.  ... 
'They  who  interpret  "the  children  of  promise," 
'to  mean  those,  who  by  faith  embrace  the 
'promise;  say  indeed  what  is  fact,  but  do  not 
'speak  with  suitable  precision :  for  the  apostle 
'does  not  in  this  place  distinguish  the  children 
'of  Abraham  from  others,  by  their  faith  as 
'known;  but  he  discourses  concerning  the  pri- 
'mary  cause,  that  is,  the  fountain  of  their  faith 
'itself,  namely  the  eternal  purpose  of  gratuitous 
'election.'  Beza. — Isaac  was  promised  some 
time  before  his  birth;  and  the  faithfulness  and 
power  of  God  having  fulfilled  that  promise,  he 
Avas  "the  child  of  promise,"  in  whom  Abra- 
liam's  "seed  should  be  called,"  and  in  whose 
"Seed  the  nations  should  be  blessed:"  but  Ish- 
mael  was  not  thus  previously  promised;  and  it 
was  foretold  that  the  chosen  nation,  which  was 
to  inherit  Canaan,  and  from  whom  the  Messiah 
was  appointed  to  spring,  would  not  descend 
from  him,  but  from  Isaac.  In  like  manner,  all 
the  descendants  of  Israel  were  not  entitled  to 
the  spiritual  blessings  of  the  covenant;  but  only 
''the  remnant  according  to  the  election  of 
grace,"  which  was  found  among  them:  and 
these,  being  regenerated  and  having  believed 
in  Christ,  were  brought  into  the  family  of  be- 


c  5:3,11.     Luke  16:26. 

d  Gen.  25:21.     Rebckah. 

c  4:17.      Ps.  51:5.     Eph.  2:3. 

<  8:28—30.     Is    14:21,26,27.  23: 

y.    •16:10,11.   Jer.  51:29.    Eph. 

1:9—11.     3:11.     2  Tim.  1:9. 
g  11:5,7.      Eph.  1:4,5.      1  Thes. 


74] 


1:4.     2  Vet.  1:10. 
h  11:6.     Enh.  2:9.     Tit.  3:5. 
i  8:28.      1  Thoi.  2:12.       2  Thes. 

2:13,14.      1  l'et.5:l0.  Rev.  17: 

14. 
li  Gen.  25:22.23.       2  Sam.  C:14, 

1  Kings  2i:47. 


lieving  Abraham,  as  the  children  of  promise,  in 
whom  the  promises  to  him,  concerning  his  nu- 
merous posterity  and  their  extraordinary  privi- 
leges, should  be  especially  fulfilled.  (Notes,  4: 
9—17.11:1—6.  Matt. 3:7— \0.  Gal. 3:26— 
29.  Heb.  6:13— 15.)— In  thus  adducing  the 
case  of  Isaac  and  Ishmael,.  the  apostle  certainly 
did  not  decide  on  the  eternal  state  of  either  of 
these  individuals:  yet  the  subject  Avhich  he 
thus  illustrated,  namely,  a  remnant  of  b^-lievers 
among  an  unbelieving  nation,  must  refer,  not 
to  outward  advantages  and  disadvantages,  but 
to  eternal  salvation  or  damnation;  for  "he  that 
beJieveth  and  is  baptized  shall  be  saved,  and  he 
that  believeth  not  shall  be  damned."  And  this 
is  equally  clear,  whether  it  be  held,  that  this 
remnant  believed,  in  consequence  of  their  being 
elected;  or  that  they  were  chosen,  in  conse- 
quence of  their  faith,  either  as  foreseen,  or  as 
actually  exercised. — In  Isaac,  &c.  (7)  From 
the  LXX,  who  accord  with  the  Hebrew.  (Gen. 
21:12.) — it  this  time,  &c.  (9)  Not  exactly 
according  to  the  LXX,  or  the  Hebrew;  though 
it  agrees  more  nearly  with  the  latter.  The 
clause,  rendered  in  Genesis,  "according  to  the 
time  of  life,"  is  changed  by  the  apostle,  from 
the  Septuagint,  for  "according  to  this  time." 
(Gm.  18:10.) 

Not  as  though.  (6)  Ovx  Oiov  8e  6ti.  ''Oior, 
'omisso  tgi,  sumitur  potentialiter  pro  dvi'uToy 
^fgi,  fieri  potest.^  Schleusner. — Hath  taken 
none  effect.]  Ey.nf7xn»KEi-.  Mark  13:25.  Acts 
12:7.  27:17,26,29,32.  1  Cor.  13:8.  Gal.  5:4. 
Jam.  1 :11.  1  Pet.  1 :24.  2  Pet.  3:17.  Rev.  2:5. 

10  And  "not  only  this;  "^  but  when  Re- 
becca also  bad  conceived  by  one,  even  by 
our  father  Isaac; 

1 1  (For  *■  the  children  being  not  yet  born, 
neither  having  done  any  good  or  evil,  *"  that 
the  purpose  of  God  ^  according  to  election 
might  stand,  ^  not  of  works,  '  but  of  him 
that  calleth;) 

12  It  was  said  unto  her,  ''The  *  elder 
shall  serve  the  f  younger. 

13  As  it  is  written,  '  Jacob  have  I  loved, 
but  Esau  have  I  '"hated. 

14  What  "shall  we  say  then.''  °  Is  there 
unrighteousness  with  God.''  God  forbid. 

Note. — As  Isaac  was  Abraham's  only  son,  by 
Sarah  his  wife;  it  might  have  been  supposed, 
that  the  covenanted  blessings  were  limited  to  hira 
on  that  account.  Yet  not  only  Ishmael,  Abra- 
ham's son  by  Hagar,  the  bond-woman,  and  his 
children  by  Keturah,  were  excluded;  but  even 
Esau  and  his  posterity,  thoiigh  the  elder  son  of 
Isaac  and  Rebekah,  and  twin-brother  to  Jacob, 
was  set  aside;  and  this  not  subsequent  to  any 
crime  by  which  he  forfeited  the  birthright,  but 
previously.  For  even  before  the  children  were 
born,  and  consequently  "before  they  had  done 
any  good  or  evil,"  it  was  said  to  Rebekah  that 
"the  elder  should  serve  the  younger;"  (Note, 
Gen.  25:22,23.)   which  certainly  implied  the 


*    Or,  greater. 

\   Or,  lesser. 

1   Mil.  1:2,3. 

m  Gen.   29  31,33.      Deut.  21:15. 

Prov.  13:24.  Matt  IftST.  Luke 

14:26.     John  12:25. 


n  See  on  3: 1 ,5.- 

o  2:5.   3:5,6.  Gen.  U;:25.     DeuU 

32:4.     2  Chr.  19:7        Joh  3  S. 

34;  10—12,1 8,1 9.  35:2.    P».  92: 

15.  145:17.      Jer.  12:1.     Ue*. 

15.3,4.      16:7. 


A.   D.  61. 


CHAPTER  IX. 


A.  D.  61. 


special  favor  of  God  to  Jacob  above  fisau,  and 
that  the  covenanted  blessings  res])ecting  Ca- 
naan, the  oracles  and  ordinances  of  God,  and 
the  promised  Messiah,  would  be  restricted  to 
liini  and  his  descendants.  This  clearly  indicat- 
ed, that  "the  purpose  of  God,"  in  respect  of 
"tlie  heirs  of  promise,"  would  be  established 
according  to  his  sovereign  election,  who  calls 
men  to  partake  of  the  blessing  as  he  pleases; 
and  not  in  the  foresight  of  any  works  which 
they  would  perform.  Doubtless,  God  foresaiv 
that  Esau's  works  Avould  be  profane  and  evil; 
(Notes,  Gm.  25:31— 34.  27:41,42.  Heb.  12:15 
— 17.)  and  Jacob's  in  a  measure  j)ious  and 
holy:  hut  the  good  works  of  Jacob  could  only 
be  foreseen,  as  the  effect  of  bis  election  and 
consequent  regeneration;  and  thus  foreseen  as 
the  effect,  they  could  not  be  the  cause  of  these 
blessings.  {Marg.  and  Marg.  Rcf.  c — k. — 
Note,  Eph.  1 :3— 8.)  God  foresaw  both  Esau 
and  Jacob  as  "born  in  sin,  and  by  nature  the 
children  of  wrath,  even  as  others;"  (Note, 
Eph.  2:3.)  and  he  knew  that,  if  left  to  them-j 
selves,  they  would  continue  in  sin  through  life:' 
but  (for  wise  and  holy  reasons  known  to  him- 
self but  not  revealed  to  us,)  he  purposed  to 
change  Jacob's  heart,  and  to  leave  Esau  to  his 
native  perverseness;  because  he  freely  loved; 
Jacob,  but  did  not  in  the  same  manner  love] 
Esau.  Wickedness  foreseen  is  doubtless  the! 
cause  of  the  Lord's  purpose  to  condemn;  be- 
cause it  is  of  a  man's  self  by  nature,  and  God 
condemns  none,  who  do  not  justly  deserve  it: 
but  holiness  foreseen  in  a  fallen  creature,  can- 
not be  the  cause  of  his  election;  because  it  is 
the  effect  of  new  creating  grace,  and  never 
comes  from  any  other  source.  Thw^ prceteri- 
tion,  or  non-election,  of  a  fallen  creature,  is  not 
gratuitous,  but  merited:  election,  shown  in 
regeneration,  is  gratuitous.  This  instance  of 
Esau  and  Jacob  was  intended  as  an  ilfustration 
of  the  divine  conduct  towards  the  fallen  race 
of  man. — It  has  often  been  urged,  that  Jacob 
and  Esau  were  not  so  much  personally  intend- 
ed, as  their  posterity;  and  that  temporal,  and 
not  eternal,  things  are  spoken  of:  and  this  is 
certainly  true.  Jacob  never  had  dominion  over 
Esau  personally,  but  his  posterity  ruled  over 
Esau's.  (Notes,  Gm.  25:22,23.  27  :27— 29,39, 
40.  Mai.  1:2 — 5.) — The  election,  the  predic- 
tion, the  birth-right,  and  the  blessing,  secured 
to  Jacob  and  his  seed  the  same  religious  ad- 
vantages, which  the  promise  of  God  secured  to 
Isaac  and  his  seed;  and  excluded  Esnn,  as  well 
as  Ishmael,  from  them:  and  this,  wilhout  de- 
termining any  thing  of  Esau's  eteriiul  state; 
though  liis  character,  and  the  epithet  profane 
annexed  to  his  name  by  the  apostle,  seem  to 
indicate,  that  he  was  not  a  believer.  It  is  how- 
ever evident,  that  the  subject  illustrated  related 
to  individuals  and  to  their  eternal  state,  whether 
as  believers  or  unbelievers.  As  Esau,  that  "the 
purf)ose  of  God  according  to  election  might 
stand,"  had  no  inheritance  in  Canaan,  and  was 
not  the  progenitor  of  Christ;  so  those  Israel- 
ites, who  did  not  belong  to  "the  election  of 
grace,"  were  excluded  from  the  true  church, 
bad  no  part  in  Christ,  and  no  inheritance  in 
heaven.  But  the  reverse  was  true  of  "the 
election  of  grace:"  those  who  belonged  to  this 
election  were  "called,"  and  in  consequence  be- 
lieved; they  were  "justified"  in  Christ  and 
"glorified:"  (iVote,  8:28— 31.)  and  the  same  is 


the  case  in  respect  of  men,  in  all  other  ages  and 
nations.  If  indeed,  there  were  any  of  our  race, 
not  i'allen  like  other  men,  or  not  "by  nature 
dead  in  sin,  and  children  ol"  wrath,  even  as 
others;"  if  there  were  any  inclined,  without 
preventing  grace,  to  repent,  and  to  believe  the 
humbling,  holy  gospel  of  Christ,  to  love  God 
and  obey  his  will;  then  indeed  the  election 
might  be  made,  Avith  respect  to  their  foreseen 
faith  and  obedience.  But  on  this  supposition, 
what  ground  would  there  be  for  the  objections, 
which  the  apostle  evidently  supposes  would  be 
made  to  his  doctrine.'  or  what  reason  to  silence 
them,  in  the  manner  he  afterwards  does;  when 
he  might  easily,  and  consistently  with  truth, 
have  given  an  answer  far  more  satisfactory  to 
the  objectors,  by  clearly  explaining  his  mean- 
ing.? It  is  then  inquired'.  First,  Are  all  men,  as 
born  of  Adam,  equally  depraved.?  and  secondly, 
Is  man  willing  of  himself  to  do  what  is  spiritu- 
ally g.i'Hl;  or  does  the  grace  of  God  make  him 
willing?  When  these  questions  are  answered, 
according  to  the  scriptures,  and  the  articles  and 
liturgy  of  our  church,  it  will  readily  be  per- 
ceived, that  no  good,  foreseen,  either  in  the 
hearts  or  lives  of  sinners,  could  be  the  cause  of 
their  election  to  eternal  life. — If  then  God  loved 
Jacob,  and  hated  Esau,  (or  showed  him  less 
favor  than  Jacob,)  without  any  reference  to 
their  works,  as  comparatively  good  or  bad,  theu 
the  grand  principle  is  established,  that  God  does 
show  more  favor  to  one  man,  than  to  another, 
independently  of  their  righteousness  or  unrigi't- 
eousness.  And,  "is  there  unrighteousness  with 
God.?"  could  any  injustice  be  objected  to  him? 
By  no  means:  he  did  Esau  no  wrong  in  leav- 
ing him  to  his  own  choice;  and  he,  and  his  pos- 
1  terity,  received  more  favors  than  they  deserved : 
I  nor  did  the  unmerited  love  of  God,  to  Jacob 
■and  his  posterity,  in  any  measure  injure  Esau. 
— Even  in  respect  of  holy  creatures,  we  must 
either  allow,  that  God  may  justly  permit  thtm 
to  sin,  and  punish  them  for  it,  and  so  at  lea^t 
foreknow,  both  the  permission  and  the  punish- 
ment; or  else  we  must  deny  that  he  can  act  as 
a  moral  Governor  of  the  universe.  For,  if  this 
were  not  just,  God  would  be  bound  to  prevent 
all  his  creatures  from  sinning:  and  if  any  were 
left  to  sin,  He  only  would  be  the  cause  of  it. 
Indeed,  men  are  not  aware  what  blasphemy  is 
involved,  in  their  bold  objections  on  this  sub- 
ject.— Much  more  then  may  God  righteously 
leave  fallen  creatures  to  themselves,  to  proceed 
in  rebellion,  and  sink  into  destruction.  He  might 
justly  have  thus  left  all:  it  is  of  infinite  mercy 
that  any  are  saved;  their  salvation  can  be  no 
injury  to  those,  who  are  punished  oidy  accord- 
ing to  the  desert  of  their  own  sins:  and  it  is 
evident,  that  most  of  the  objections,  brought 
against  these  doctrines,  originate  from  the  want 
of  a  deep  conviction,  that  God  would  have  been 
just,  had  he  left  our  whole  fallen  race  under 
final' condemnation:  as  the  supposition  that  be 
leaves  a  large  proportion  of  them  thus  to  perish, 
excites  in  numbers  the  same  opposition,  and 
leads  them  to  the  same  exclamations  and  objec- 
tions, as  the  doctrine  of  personal  election.  In- 
deed, the  sentence  to  be  denounced  at  the  last 
day,  on  the  unnumbered  millions  of  the  wicked, 
is  as  dreadful,  as  any  thing  in  this  doctrine  can 
he,  (Notes,  3:5—8.  Matt.  25:41— 46.)— The 
election  of  nations,  to  special  privileges  and 
religious  advantages,  not  vouchsafed  to  other 

[73 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


nations,  which  some  expositors  suppose  to  be 
here  meant,  (contrary  to  the  whole  tenor  of 
the  context,)  is  liable  to  all  the  same  objections, 
as  personal  election;  and  can  only  be  vindicat- 
ed in  the  same  way.  All  nations  might  justly 
be  left  without  them:  and  when  some  are  mer- 
cifully favored  with  them,  "that  the  purpose 
of  G(jd  according  to  election  might  stand,  not 
of  works  but  of  him  that  calleth;"  no  wrong  is 
done  to  the  others. —  The  elder,  &c.  (12)  From 
the  LXX,  which  accord  with  the  Hebrew. 
(Gen.  '25 ■.'23.)— Jacob,  &c.  (13)  From  the 
LXX,  which  accord  with  the  Hebrew.  {Mai. 
1:2.) 

Had  conceived.  (10)  KniTi/i'  e/ucru.  13:13. 
Luke  l\:7.  Heb.  13:4.— The  purpose.  (11) 
'H  nood-i-ais.  S:'28.  Eph.  1:11.  3:11.  (Notes, 
£pZi.'l:9— 12.  3:9— 12.)— According  to  elec- 
tion.] Kaf  sxloyrjv.  11:5,7,28.  See  on  Acts 
9:15. 

15  For  he  saith  to  Moses,  pJ  will  have 
mercy  on  whom  I  will  have  mercy,  and  I 
will  have  compassion  on  whom  I  will  have 
compassion. 

16  So  then  ^  it  is  not  of  him  that  willeth, 
nor  of  him  that  runneth,  but  of  God  that 
showeth  mercy. 

1 7  For  ■■  the  scripture  saith  unto  Pharaoh, 
'  Even  for  this  same  purpose  have  *■  I  raised 
thee  up,  "  that  I  might  show  my  power  in 
thee,  and  that  ^  my  name  might  be  declared 
throughout  all  the  earth. 

1 8  Therefore  >'  hath  he  mercy  on  whom 
he  will  have  mercy ^  and  whom  he  will  ^  he 
hardeneth. 

Note. — 'Mercy  presupposes  misery  and  sin, 
'or  the  voluntary  corruption  of  the  human  race: 
'and  this  corruption  presupposes  a  creation  in 
'purity  and  uprightness.'  Beza. — Moses  him- 
self had  written  as  strong  language  concerning 
the  sovereignty  of  God  in  showing  mercy,  as 
the  apostle  used^  when  Jehovah  declared,  "I 
will  have  mercy  on  whom  I  have  mercy;  and  I 
will  have  compassion  on  whom  I  have  compas- 
sion;" for  the  latter  clause  is  in  the  present 
tense;  which  implies,  that  he  would  by  no  in- 
fluence be  induced  to  alter  his  fixed  purpose 
of  showing  mercv,  or  executing  vengeance. 
{Marg.  Ref.  p.— Note,  Ex.  33:18,19.)  In  the 
case  of  Jacob,  it  indeed  appeared,  that  he  was 
willing  to  obtain  the  blessing,  and  he  ran  at 
his  mother's  word:  thus  he  prevented  Esau; 
and  Isaac,  contrary  to  his  purpose,  blessed  him  : 
but  the  whole  transaction  was  disgraceful,  and 
merited  the  indignation  rather  than  the  favor 
of  God.  {Marg.  Ref.  q.— Notes,  Gen.  27:1 
— 29.)  The  estabHsliment,  however,  of  the 
covenant  with  Jacob,  and  his  posterity,  did  not 
originate  from  this  "willing  or  running,"  but 
from  the  electing  love  of  God;  whose  purpose 
respecting  him  had  been  made  known  many 
years  before.— Thus  believers  greatly  desire 
the  salvation  of  Christ,  and  labor  to  secure  it 


p  16,1R,19.     Ex.  33:19.      34:6,7. 

Is.  27:11.     Mic.  7:18. 
q  11.     Gen.  27:1—4,9—11.      Ps. 

110:3.     Is.  6S:1.     jMall.   11:25, 

26.  Luke  10:21.  .Tolin  1:12,13. 

3:8.      1  Cor.  1:26—31.      Kph. 

2:4,5.     Piiil.  2:13.  2  Thes.    2: 


76] 


13.14.  Tit.  3:3— 5.    Jam.  1:18. 

1    Pet.  2:9,10. 
r  11:4.     Gal.  3:R,22.     4:30. 
s   Set  on  Ex.  9:16. 
t    1  Sam.  2:7,8.     Eslli.  4:14      J, 

10:5,6.     45:1—3.     Jtr.  27:0,7. 


yet  these  desires  are  streams  from  the  fountain 
of  electing  love.  They  "were  by  nature  chil- 
dren of  wrath,  even  as  others:  but  God,  who 
is  rich  in  mercy,  for  his  great  love  wherewith 
he  loved  them,  even  when  they  were  dead  in 
sins, hath  quickened  them  together  with  Christ." 
{Notes,  John  15:12—16.  Eph.  2:3—10.  Tit. 
3:4 — 7.)  Thus  he  makes  them  willing  by  re- 
generation; and  they  are  inclined  and  excited 
to  the  diligent  use  of  means,  and  through  these 
they  are  made  partakers  of  salvation;  the  sin- 
fulness, attending  their  very  diligence,  being 
graciously  forgiven.  {Note,  Phil.  2:12,13.) 
Whereas  they,  who  are  not  thus  willing  and 
diligent,  are  not  made  unwilling  by  any  posi- 
tive act  of  God;  but  their  unwillingness  is  the 
consequence  of  their  own  pride,  self-will,  love 
of  sin,  and  aversion  to  God  and  holiness.  It 
springs  from  innate  de{)ravity,  and  is  increased 
and  strengthened  by  habits  of  disobedience; 
and  can  never  be  removed,  except  by  an  act  of 
almighty  power,  which  God  cannot  be  bound 
in  justice  to  perlbrm  for  any  of  his  rebellious 
creatures.  Men  are  indeed  naturally  willing 
to  be  saved  from  misery,  and  made  happy;  and 
are  often  very  diligent  in  proud  and  unbeliev- 
ing endeavors  to  obtain  their  object:  {Note,  10: 
1 — 4.)  but  this  is  widely  different  frtnn  a  cor- 
dial willingness,  to  be  saved  from  sin  as  well  as 
misery,  and  made  holy  and  happy,  in  the  hum- 
bling method  of  the  gospel:  diligently  to  use 
all  the  means,  freely  to  submit  to  all  the  priva- 
tions, and  patiently  to  endure  all  tlie  self-denial, 
requisite  in  order  to  obtain  it. — This  subject 
might  be  further  illustrated  by  the  case  of  Pha- 
raoh. God,  the  Creator,  advanced  him  in  his 
providence  to  great  authority  and  prosperity, 
and  spared  his  life  through  the  several  plagues 
of  Egyjjt:  but,  at  the  same  time,  he  lel't  him 
to  harden  himself  in  enmity  and  rebellion.  Now 
God  had  declared,  that  he  intended  this  on  pur- 
pose that  in  his  destruction  he  might  make 
known  his  own  power  and  glory  throughout 
the  earth.  {Marg.  Ref  s — x. — Notes,  Ex.  4: 
21.  7:13.  8:15.  9":13— 16.)  So  that  it  must 
be  allowed,  that  God  has  mercy  on  such  of  our 
apostate  race,  as  be  sees  good;  and  that  "he 
hardeneth  whom  he  will,"  by  leaving  them  to 
themselves,  and  under  the  power  of  Satan;  by 
ordering  his  dispensations  respecting  them  in 
such  a  manner,  as  he  knows  will  exasperate 
their  enmity  and  embolden  their  presumption; 
and  by  judicially  sentencing  them  to  final  ob- 
duracy, that  his  justice  in  their  punishment 
may  become  the  more  conspicuous.  {Note,  2 
Thes.  2:8 — 12.) — As  Pharaoh  perished  in  des- 
perate rebellion  against  God,  who  can  deny, 
that  his  ruin  was  eternal,  as  well  as  temporal; 
personal,  not  national? — 'This  hardening  also 
'is  voluntary,  because  the  Lord,  offended  by 
'their  depravity,  makes  use  of  their  own  will, 
'in  executing  this  judgment  on  those  whom  he 
'hardens.  Then  follow  the  fruits  of  this  hard- 
'ening,  namely,  unbelief  and  sins,  which  are  the 
'real  causes  of  the  condemnation  of  the  repro- 
'bate.'  Beza. — I  will  have  mercy,  Sac.  (15) 
From  the  Sept.   {Ex.  33:19.)— Even  for  this 


Dan.  4:22.     5:ir— 21. 
u   Kx.  10  1,2.    14:17,18.  15:14,15. 

18:10.11.    .Tosh.  2:9,10.  9:9.    1 

Sam.  4:8.    Ps.  83:17,18.     Prov. 

1(1:4.     Is.  37:20. 
X  John  17:20. 


y  15.16.  5:20,21.  Epb.  1:*;. 

T,  1:24—28.    11.7,8.      i^ei;  nn   Kx. 

4:21.   7:13.     Dent.  2:30.  Jwh. 

11:20.     Is.  C.^17.    Mall.  13:M, 

15.  Acts  28:26—28.    2  Thes.  2: 

10—12. 


A.  D.  61. 


CHAPTER  IX. 


A.  D.  61. 


same,  &c.  (17)  This  varies  considerably,  from 
the  Sept.  and  p'wes  a  lar  more  energetic  trans- 
lation of  til e  Hehrew.   (Ex.  9:16.) 

I  will  have  compassion.  (15)  Oiy.iFioiiOoi. 
Here  only  N.  T.— Ex.  33:19.  /s.  27:11.  Sept. 
Otyrioiioii-  See  on  Luke  6:36. — I  raised  thee 
up.  (17)  E^i,yrii)u  UF.  1  C'oj-.  6:14.  Not  else- 
wliere. — I mii^ht  show.]  EriiFiSoiaai.  2:15.  2 
Cor.  8:24.  Eph.2,:l.  1  Tm.  1:16.  Tit.  <2:10. 
3:2.  Heb.  Q-AO.— Ex.  9:16.  Sept.— Might  be 
declared.]  Jiuyy^h].  Jlcts  11:^6.— Ex.  9 -.IG. 
Lev.  25:9.  Sept.— He  hardeneth.  (18)  Jiz.l);- 
Qvrei.  Heb.  3:8,13.  See  on  Jlcts  19:9.— £a;. 
4:21.  7:3.  9:12.10:27.  11:10.  14:8,17.    Sept. 

19  Thou  "  wilt  say  then  unto  me,  ^  Why 
doth  he  yet  find  fault.''  for  who  hath  resisted 
his  will.'' 

20  Nay  but,  "  0  man,  ''  who  art  thou 
that  *  repliest  against  God.''  '^  Shall  the  thing 
formed  say  to  him  that  formed  if.  Why  hast 
thou  made  me  thus.'' 

21  Hath  not  *^the  potter  power  over  the 
clay,  of  the  same  lump  to  make  ^  one  vessel 
unto  honor,  and  another  tmto  dishonor.'' 

[Practical  Obsn-vations.\ 

Note. — The  unhumbled  opposer  would  be 
sure  here  to  object  and  cavil,  and  to  inquire, 
'why  the  Lord  blamed  or  punished  Pharaoh,  or 
'indeed  any  man,  for  his  sins.  Who  had  re- 
'sisted  his  sovereign  will  and  appointment.-' 
'Even  they,  who  most  rebel  against  his  pre- 
'cepts,  fulfil  his  decrees:  his  will  is  therefore 
'universally  done,  and  no  creature  makes  any 
'opposition  to  it!' — As  if  the  secret  purpose  of 
God  were,  or  possibly  could  be,  a  rule  of  duty 
to  his  creatures!  Or  as  if  a  man  could  intend 
to  do  the  will  of  God,  by  breaking  his  express 
commandments,  out  of  enmity  to  him,  and  to 
gratify  his  own  lusts!  {Marg.  Ref.  a,  b.)  To 
this  presumptuous  objector  (and  such  objectors 
are  very  numerous,  when  both  the  avowed  en- 
emies, and  the  false  friends,  of  these  doctrines 
are  included,)  the  apostle  answered,  by  de- 
manding of  him,  (a  man,  a  sinner,)  "who  he 
was,"  that  he  should  count  himself  authorized 
to  "reply  against  God,"  and  to  charge  him 
with  injustice,  or  want  of  wisdom,  for  those 
things  which  he  had  expressly  spoken  and  done. 
(Notes,  Job  33:12,13.  34:10—30.  42:1—6.) 
Was  it  proper  for  the  creature  to  call  his  Cre- 
ator to  an  account,  for  having  formed  him  as 
he  saw  good.^  Would  not  men  allow  the  infi- 
nite God  the  same  sovereign  right  to  manage 
the  affairs  of  the  creation,  as  the  potter  exer- 
cises in  disposing  of  his  clay,  when  of  the  same 
lump  he  makes  one  vessel  to  a  more  honorable, 
and  another  to  a  meaner  use.-*  (Marg.  and 
Marg.  Ref.  d—g.— Notes,  22,23.  Is.  45:9,10. 
64:6—8.  Jer.  18:1—10.  2  Tim.  2:20—22.) 
Would  they  give  the  "only  wise  God"  no 
credit  for  his  justice,  wisdom,  truth,  and  good- 
ness, when  they  could  not  fully  comprehend 
them.''  Would  they  not  infer,  from  his  infinite 
perfection,  that  he  could  not  do  wrong,  how- 
ever it  might  appear  to  them.-*  And  could 
there  be  any  danger  from  the  exercise  of  abso- 

a  3:8.    1  Cor.  15:12,35.     Jam 


b  3:5— 7.  Gen.  5020.  .loli  9:12 
—15,19.23:13  14.  P«.7(i:in.  I,. 
10:0,7.      45:10,11.     Dan.  4  35. 


i\I;ir!<  I  1:21.      Acts  2:23. 


c  2:1.      Mic.  P-: 

.Tnin.  2:20. 
d  .!ol)  33;  13.  36;' 


;3.  3>;:2,3.   40.2, 


lute  sovereignty  by  infinite  wisdom  and  excel- 
lency.^ would  thoy  dare  to  dictate  to  the  Lord, 
to  determine  wliat  he  ought  to  do,  or  to  call 
him  to  pn  account  for  what  he  liad  done.' 
(Note,  11:33— 86.)— The  apostle  could  not 
mean,  as  it  is  plain  from  the  whole  context, 
that  God  might  justly  make  innocent  creatures 
miserable  by  prerogative,  vvliich  some  seem  at 
least  to  suppose:  for  he  goes  upon  the  suppo- 
sition, th;>t  the  sovereignty  of  God  is  tliat  of 
infinite  wisdom,  justice,  truth,  and  goodness: 
and  that  he  always  decrees  to  do,  what  is  the 
most  proper  to  be  done.  The  words,  "I  will 
have  mercy,  on  whom  I  will  have  mercy,"  im- 
ply that  all  desei-ved  wrath;  so  that  "the  lump 
of  clay,  in  the  hands  of  the  potter,"  must  re- 
fer to  men  already  existing  in  God's  foreknow- 
ledge as  fallen  creatures.  But  the  apostle  in- 
tended to  repress  the  arrogance  of  ignorant 
presumptuous  worms,  who  venture  to  speak 
about  injustice,'  cruelty,  and  tyranny,  in  dis- 
coursing of  their  offended  Creator  and  Judge; 
who  decide,  by  vain  reasoning  in  their  own 
minds,  how  the  infinite  God  ought  to  act;  and 
then  forgetting  who  He  is,  and  Avho  they  are, 
charge  him  foolishly,  and  say,  that  if  such  and 
such  doctrines  be  indeed  true,  then  God  is — 
but  their  words  ouglit  not  to  be  repeated. 
This  very  common  practice  is  such  a  compound 
of  arrogance,  irreverence,  and  folly,  that  it 
seems  the  most  glaring  proof  of  human  deprav- 
ity, which  even  this  wicked  Avorld  exhibits; 
especially  when  it  is  added,  that  pious  men 
sometimes  appear,  in  the  violence  of  controver- 
sy, to  be  betrayed  into  it. — It  is  wonderful  that 
the  great  Mr.  Locke  should  confidently  assert, 
that  the  apostle  here  speaks  of  men  nationally, 
and  not  personally,  in  reference  to  their  eternal 
state;  when  the  rejection  of  the  Jewish  nation, 
with  the  reservation  only  of  "a  remnant  ac- 
cording to  the  election  of  grace,"  Avas  the 
apostle's  main  subject,  to  illustrate  Avhich  all 
the  other  examples  are  introduced.  This  rem- 
nant consisted  of  a  small  number  of  individu- 
als, not  of  a  nation;  and  the  Gentile  converts 
were  individuals  out  of  their  several  nations, 
forming,  with  tlie  Jewish  converts,  the  Chris- 
tian church;  and  not  whole  nations,  or  one 
whole  nation,  cliosen  as  a  collective  body,  to 
succeed  to  the  external  advantages,  which  the 
nation  of  Israel  had  forfeited:  and  surely  "the 
vessels  of  mercy  before  prepared  unto  glory," 
which  the  apostle  next  mentions,  must  have 
been  chosen,  not  to  external  advantages,  but 
to  eternal  life!  (Notes,  8:28—31.  2  Thes.  2: 
13,14.   1  Pet.  1:1—5.) 

Why  doth  he  ...  find  fault?  (19)  7\  fiF/irrr- 
rai;  Mark  7:2.  Heb.  8:8.— Hath  resisted.] 
Jv,fFqi]-KF.  13:2.  See  on  Luke  <2\:lb.—His 
loill.]  Tm  BovhjiinTi  (tviu.  Jlcts  27:43. — A  Ba- 
li], consilium,  '^cts  2:9.3.  Eph.  l:l\.—Nay 
but.  (20)  MFriir  yF.  Luke  11 :2S.  Phil.  3:8.— 
Repliest.]  '  O  ttfKtnoxcni'njiFrn;.  ?iee  on  Luke 
J4.5_ — The  thing  formed.]  7'o  Tilacriut.  Here 
only  N.  T. —  To  him  that  formed.]  7V.j  77 A«- 
mn'Ti.  Here  onlv  N.  T.  Is.  29:16.  45:9,  Sept. 
—  The  potter.  (21)  '  0  y^onmr-.  Malt.  17:7, 
10.— /.s.  29:16.  41:25.  Sept.— Lump.]  Tu  cpu- 
ouauTog.   11:16.   1  Cor.  5:6.7.    Gal  5:9. 


5.J^     42.2—'!.     Malt.  20:15.       lets    21.IR.     45-U— 11. 
Or,  a'lS-.verest  fi^niii.      .loli  Ifi:  I  f  ll.!"!.     I«.  R4:f).    .Tcr.  I'':3 — C. 
3.   Tit.  2:9.    or  dispntest  with     5  22.23.      .ler   22  23.     Mm.  r,:8. 
God.    1  Cor.  1:20.  I  Tim.  6:5.         Acts  9:15.     2  Tiin.  2:20,21. 


[77 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


22  What  \(  God, ''willing  to  show  his 
wrath,  and  to  make  his  power  known, 
'  endured  with  much  long  suffering  ''  the 
vessels  of  wrath    *  fitted  to  destruction; 

23  And  that  he  '  might  make  known  the 
riches  of  his  glory  on  the  vessels  of  mercy, 
which  '"he  had  afore  prepared  unto  glory; 

Note. — Suppose  that  God  Avas  pleased,  (as 
in  the  instance  of  Pharaoh,)  in  order  more  con- 
spicuously to  display  his  powerful  wrath  against 
his  enemies,  to  endure  their  provocatiohs  with 
jiatience  and  forbearance  for  a  long  time,  till 
they  had  acted  out  the  desperate  wickedness  of 
their  hearts,  and  filled  up  the  measure  of  their 
sins,  and  so  become  ripe  for  signal  vengeance; 
what  injustice  could  there  be  in  this?  In  allu- 
sion to  the  potter's  vessels,  they  were  in  them- 
selves "v^essels  of  wrath;"  and  their  wicked 
dispositions  and  actions  rendered  them,  "fitted 
for  destruction."  Nor  could  they  have  been 
preserved  from  destruction,  but  by  an  act  of 
omnipotent  power,  as  well  as  by  the  exercise 
of  unmerited  mercy:  this,  God  was  not  bound, 
and  did  not  see  good,  to  bestow;  and  indeed 
they  were  too  proud  and  wicked  to  ask  or  de- 
sire it,  or  even  to  accept  it,  or  own  their  need 
of  it.  They  "despised  the  riches  of  that  long- 
suffering"  which  spared  them;  they  "treasured 
up  wrath"  in  the  impenitence  of  their  hearts; 
and  at  length  they  received  their  due  recom- 
pense. {Marg.  Ref.  h,  i.—Note,  2:4—6.)  On 
the  other  hand,  should  the  Lord  choose  to  dis- 
play the  abundance  of  his  glorious  power,  truth, 
and  love,  in  his  dealings  with  some  of  the  same 
lump,  whom  he  had  selected  to  be  "vessels  of 
mercy;"  what  was  this  to  others?  These  were 
not  in  themselves  more  meet  for  holy  felicity 
than  the  former:  but  he  was  pleased  to  prepare 
them  before  for  it,  by  his  regenerating  and  sanc- 
tifying grace;  as  well  as  to  make  them  capable 
of  actively  glorifying  him  here  on  earth.  But 
did  his  free  love  to  them  imply  injustice  to  others? 
Their  cause  for  gratitude  was  immense:  but 
had  those,  who  suffer  no  more  than  they  de- 
serve, any  ground  for  complaint?  while  he  with- 
holds from  none  their  due,  he  has  surely  a  right 
"to  do  what  he  will  with  his  own."  (Mars:. 
Ref.  I,  m.—Note,  and  P.  O.  Matt.  20:1—16, 
vv.  10 — 16.) — The  different  language  used  con- 
cerning "the  vessels  of  wrath,"  and  "the  ves- 
sels of  mercy,"  is  of  the  greatest  importance  in 
stating  this  doctrine  solidly  and  scripturaily: 
the  former  are  "fitted  for  destruction;"  it  is  not 
said,  that  God  had  fitted  them.  For  he  saw 
them,  in  themselves,  both  deserving  wrath,  and 
fit  for  the  place  of  torment,  and  the  society  of 
fallen  angels:  but  God  himself  "had  afore  pre- 
pared rhe  vessels  of  mercy,"  for  that  glory  to 
which  he  intended  to  advance  them.  The  term 
"vessels  of  mercy,'"  implies,  that  they  too  had 
deserved  wrath;  and  the  "preparation  for  glo- 
ry," shows  that  in  themselves  they  had  been 


h  17.  1:18.  2:4.5.  Ex.  9:16.    Ts. 

90:11.     Prov.  16:4.    Rev.  6:16, 

17. 
I    Num.  14:11,18.      Ps.  50:21,22. 

Ef.  8:11,12.    Lam.  3:22.  1  Pet: 

3:20.       2  I'et.  2:3,9.     3  8,9  15. 

Jiide  4.     Rev.  6:9—11. 
k  2).      1  Thes.  5:9. 
*  Or,    mnde  np.        Gpn.    1516. 

Matt.  23:31— 3   .   1  Thes.  2:16. 
I    2:4.     5:20.21.   E|ih.  1:6-8.  2: 

4,7,10.    3:3,lG.     Col.  1:27.     2 

78] 


Thes.  1:10—12. 
in  1  Chr.  29:13.  Luke  1:17.  Kph. 

2  3-5.     Col  1;I2.     2  Thes.  2: 

13,H.   2  Tim.  2  21.  Tit.  3:3— 

7.      1  Tel.  1:2—5. 
n  8:28— :10.     1  Cor.  1:9.    Ileh.  3: 

1.      1   Pet.  .5:10.      Rev.  19:9. 
o  3:29.30.     4:11,12.   10:12.  11:11 

—  13.     15:8-16.     Gen.  49:10. 

Ts.  22:27.  Arts  13:47,48.  1.5:14. 

2i:l7— 20.   G.il.  3:28.     Knh.  2- 

U— 13.     3:C— 8.      Col.  3:11. 


unprepared.     (Notes,  Eph.  2:1—10.     Tit.  3:3 
-7.) 

His  power.  (22)  To  dwarov  avrs.  '  Omni- 
'potentiam  ejus.'  Schleusner. — The  vessels  of 
wrath.]  ^y.avij  OQyijg.  21,23.  2  Tim.  2:20,21, 
O^yilS-  See  on  1 -.18.— Fitted.]  "Made  up." 
Marg.  Kiai]Qria/neva.  See  on  Matt.  21:16. — 
Destruction.]  yl7J0)letuv.  JoAra  17:12.  ^cts 
8:20.  2  Thes.  2:3.  2  Pet.  2:1,3.  S:7.— The 
vessels  of  mercy.  (23)  2^y.Fv>j  f  Afoc.  See  on 
,Mcts  9:15. —  Which  he  had  afore  prepared.] 
'A  TTQnijToiftuoei'.  Eph.  2:10.  Not  elsewhere 
N..T.— Is.  28:24.  Sept.  'Ut  declararet  im- 
'mensam  suam  benignitatem,  erga  homines  sibi 
'caros,  quibus  destinata  est  felicitas  futura  in 
'regno  Messiae.'  Schleusner. — Glory.]  JoSar. 
2  Cor.  4:17.  2  Tm.  2:10.  1  Pet.  5:4,10.  The 
words  used  in  these  verses  uniformly  relate  to 
eternal  perdition  or  felicity. 

24  Even  us,  "whom  he  hath  called,  °  not 
of  the  Jews  only,  but  also  of  the  Gentiles.'* 

25  As  he  saith  also  i'  in  Osee,  ^  I  will 
call  them  my  people,  which  were  not  my 
people;  and  her '' beloved,  which  was  not 
beloved. 

26  And  *  it  shall  come  to  pass,  that  in  the 
place  where  it  was  said  unto  them,  Ye  are 
not  my  people;  ^  there  shall  they  be  called 
the  children  of  the  living  God. 

27  "  Esaias  also  crieth  concerning  Israel, 
"  Though  the  number  of  the  children  of 
Israel  be  as  the  sand  of  the  sea,  ^  a  remnant 
shall  be  saved: 

28  For  he  will  finish  the  f  work,  ^  and 
cut  it  short  "in  righteousness:  because  a 
short  work  will  the  Lord  make  upon  the 
earth. 

29  And  as  Esaias  said  before,  ^  Except 
the  Lord  of  •=  sabaoth  had  left  us  a  seed, 
*•  we  had  been  as  Sodoma,  and  been  made 
like  unto  Gomorrha. 

Note.— (Note,  22,23.)  "The  ves.sels  of 
mercy,"  or  converts  to  Christianity,  had  been 
called  from  among  the  Gentiles,  as  well  as  the 
JcAVs.  (Marg.  Ref.  n,  o.—Note,  8:28—31.) 
This  gave  great  offence  to  the  unbelieving 
.Jews;  yet  their  own  prophets  had  expressly 
foretold  it.  Hosea  had  predicted,  that  they 
would  "be  beloved"  of  God,  as  his  people,  who 
"had  not  been  beloved:"  (Notes,  Hos.  1:8 — 
10.  2:21 — 23.)  and  Isaiah  had  shown,  that  only 
a  remnant  would  be  saved  from  the  innumera- 
ble multitudes  of  Israel;  and  that  God  would 
finish  his  work  with  that  nation,  in  a  righteous, 
but  compendious  manner;  or  by  taking  a  short 
account  of  the  chosen  people  among  them,  and 
consigning  the  rest  to  just  destruction  through- 
out the  whole  land:  (Notes,  Is.   10:21—28.) 


p  Hos.   1:1,2.  Hosea. 

q  Hos.  2:23.      1  Pet.  2:10. 

r   1  7.— Ez.  16:8.      John  16:27. 

s    rios.  1:9.10. 

t    8:16.    Is.  43:6.    John  11:52.    2 

Cor.  6:18.  Gal.  3:26.  I  JohnS: 

1—3. 
u  Is.  1:1.     Isaiak. 
X  See  on  Is.  10:20—23. 
y   11:4—6.     Ezrp9.8,l4.    Is.  1:9. 

10:20,21.    11:11.  24:13.  Jer.  5: 

10.     Ez.  6:8.     Mic.  5:3—8. 


t  Or,  accoui  t. 

z  Is.  28:22.     30:12—14.  Dan.  9: 

26,27.     Malt.  24:21,22. 
a   Ps.  9;S.     65:5.     Is.  5:16.    \iii 

17:31.     Rev.  19:11. 
b  Is.  1:9.     6:13.     Lam.  3:22. 
c  Jam.  5:4. 
d  Gen.  19:24.  Is.  13:19.   Jer.  49: 

13.  50:40.    Lam. 4:6  .'Vrii.  4.11. 

Zepli.  2.6.  iWom,   UomortiJi. 

2  P«t.  2:6.     Judo  7. 


A.  I).  Gl. 


CHAPTER   IX. 


A.  D.  Gl. 


and  tlirit  except  a  seed,  or  "a  vciy  small  rem- 
nant," hail  been  left;  the  nation  would  have 
been  destroyed  like  Sodctm  and  Gomorrah. 
(Marg.  Ref.  p—d.—Note,  Is.  1:7 — 9.)— A 
remnswit  of  Israel,  reserved  by  God  for  himself, 
while  the  rest  were  given  up  to  just  punish- 
ment, demonstrates,  that  the  election,  however 
understood,  was  persona/,  not  national. — I  will 
call,  &ic.  (25,26.)  Hos.  1:9.  2:23.— Not  ex- 
actly, either  from  the  LXX,  or  from  the  He- 
brew: but  the  variations  are  immaterial  as  to 
the  general  meaning;  yet,  on  the  whole,  more 
nearly  according  to  the  Hebrew. —  Though  the 
number,  &c.  (27 — 29.)  The  case  is  the  same 
in  these  quotations.  {Is.  1:9.  10:21—23.) 
Nothing  can  be  more  clear,  than  that  the  in- 
spired writer  intended  to  give  the  general  sense 
of  the  scriptures,  in  such  a  translation  into  the 
Greek,  as  was  proper;  yet,  as  the  Romans 
were  chiefly  conversant  in  the  Septuagint,  he 
used  the  words  of  that  version,  except  when 
there  was  a  good  reason  for  varying  from  them. 
— 'From  comparing  the  original  with  the  Sep- 
Huagint,  no  one  can  deny,  that  the  Greek  in- 
terpreters have  in  fact  rendered  the  passage 
'very  negligently,  as  far  as  words  are  concerned. 
'Should  any  one  ask,  why  the  apostle  neverthe- 
'lessused  that  translation;  I  answer,  that  he  did 
'this  very  properly,  because  those  to  wliom  he 
'wrote  had  been  used  to  that  translation;  and 
'that,  as  far  as  the  sentiment  is  concerned,  in 
'support  of  which  Paul  adduced  this  testimony, 
'the  Greek  interpreters  had  preserved  it  suffi- 
'ciently  faithful.  Nor  does  it  signify  any  other, 
'either  in  the  Hebrew  or  the  Greek,  than  that 
'God  had  determined  to  render  the  number  of 
'an  ungrateful  people  extremely  small,'  Beza. 
Jl  remnant.  (27)  To  xuTalFtfi/ita.  Here  only 
N.  T.—Is.  10:22.  14:22.  37:30.  Sept.  A  y.a- 
lixlciTiM,  Is.  37:31,32,  Sept.— The  work.  (28) 
"The  account."  Marg.  Aoyov.  Matt.  18:23. 
Heb.  4:13. — Cut  it  short.'\  ^vi'TSfiroiy. — A 
short.]  l"vvTfT^ii]fAevop.  Here  only  N.  T. — 
Is.  10:23.  Sept. 

30  What  '■  shall  we  say  then.?  That  ^the 
Gentiles,  which  ^  followed  not  after  right- 
eousness, have  attained  to  righteousness, 
••  even  the  righteousness  which  is   of  faith. 

31  But  Israel,  which  '  followed  after  the 
law  of  righteousness,  '*  hath  not  attained  to 
the  law  of  righteousness. 

32  Wherefore.''  '  Because  they  sought  it 
not  by  faith,  but  as  it  were  by  the  works  of 
the  law:  for '"  they  stumbled  at  that  stum- 
bling-stone; 

33  As  it  is  written,  "Behold,  I  lay  in 
Sion  a  Stumbling-stone,  and  Rock  of  of- 
fence: "and  whosoever  believeth  on  him 
shall  not  be    *  ashamed. 

Note. — The  apostle  having  shown,  that  both 
the  purposes  and  predictions  of  God  were  ful- 
filled, in  the  rejection  of  the  unbelieving  Jews, 
and  the  calling  of  the  Gentiles,  here  proceeds 


e  See  on  M.     3:  .5. 

f  MR— 32.     10:20.    Ts.  65:1.2.   1 

Cor.  f.  9— 11.      Kph.  2:12.     4: 

17— in.      1   i'et.  4:3. 
g  PI.   Prov.  1.-:D    2!:21.  Is.51:l. 

!  Tini.  U:;l. 
b  1.17.     3.i;2.    4:9,11,13,22.  5:1. 


10:10.    Gal.  3:B.  5:5.  Pliil.S:fl 

Ileb.  11:7. 
i    30,32.       10:2—4.       Gal.  3:21 

Phil.  3:6. 
k  3:20.     4:14,15.     11:7.     Gal.  3: 

10,11.      5:3,4.      Jam.  2:10,11 


to  sliow  by  wliat  means  the  things  had  been 
effected;  for  this  also  illustrated  the  argument, 
that  the  Lord  had  acted  righteously,  and  the 
.Jews  wickedly,  in  the  whole  concern.  The 
Gentiles,  who  before  lived  in  the  grossest  reli- 
gious ignorance,  idolatry,  and  vice,  without  at 
all  "following  after  righteousness,"  had  sud- 
denly, through  the  surprising  grace  of  God, 
been  brought  into  a  state  of  acceptance  with 
Him,  being  called  to  partake  of  "the  righteous- 
ness of  God  bv  faith."  {Marg.  lief\^—h.— 
Notes,  1:17.  3:21—26.4:9—12.  Gal.  3:26— 
29.  Phil.  3:8—11.  Heb.  11:7.  <2  Pet.  1:1,2.)— 
But  Israel  who  had  the  law,  both  that  which 
contained  the  rule  of  righteousness,  and  that 
which  shadowed  forth  the  way  of  justification; 
and  who  had  sedulously  paid  regard  to  it  as 
"tlie  law  of  righteousness,"  "had  not  attained 
to  the  law  of  righteousness."  Not  living  up 
to  their  law,  they  were  not  justified,  but  con- 
demned by  it;  yet,  cleaving  to  it,  they  rejected 
Christ  and  his  salvation.  {Marg.  Ref.  i — 1. — 
Note,  10:1 — 4.)  Wherefore  tlien  had  they 
failed  of  acceptance.''  Was  it  merely  through 
God's  decree.^  Or  did  he  refuse  to  receive  them, 
in  the  same  way  as  the  Gentiles  were  justified? 
That  was  by  no  means  the  case:  but  they  re- 
fused to  seek  the  blessing  "by  faith,"  as  an  un- 
merited favor ;  and  persisted  in  claiming  it  "by 
the  law,"  as  a  matter  of  right.  This  they  did, 
"as  it  were,  by  the  works  of  the  law:"  they 
did  not  think  that  they  perfectly  kept  the  law, 
but  they  expected  to  make  up  their  deficiences 
in  one  respect,  by  abounding  in  others;  or  by 
repentance,  and  amendment,  and  the  legal  sac- 
rifices; or  by  superstitious  additions,  and  ob- 
serving the  traditions  of  men.  Thus  they 
sought  the  blessing  from  that  law,  which  de- 
nounced a  curse  upon  them;  and  refused,  to 
trust  in  him  who  was  raised  up  to  bless  them. 
At  this  stumbling-stone  they  fell,  as  it  had  been 
predicted  that  they  would.  Their  obstinate 
pride  and  unbelief  were  the  immediate  cause  of 
their  ruin;  and  God  had  decreed,  in  righteous- 
ness, nothing  more  than  to  give  them  up  to  the 
lusts  of  their  own  hearts.  {Marg.  Ref.  m — 
0.— Notes,  Is.  8:11—15.  28:16.  1  Pet.  2:7,8.) 
— Some  expositors  think,  that  the  apostle  had 
reference  to  a  race,  in  which  the  Jews,  with 
all  their  advantages,  were  so  far  from  coming 
in  before  the  Gentiles,  that  they  were  left  at  a 
great  distance  behind :  "for  the  last  shall  be 
first,  and  the  first  last."  {Note,  Matt.  19:29, 
30.) — Mr.  Locke  and  many  otiiers  argue,  that 
the  apostle  only  meant,  that  the  Gentiles  here 
ypoken  of,  as  those  whom  God  had  called  (24), 
iiad  embraced  the  true  religion;  not  that  they 
were  actually  and  individually  brought  into  a 
state  of  salvation:  but  surely,  if  they  "attained 
to  righteousness,  even  the  righteousness  which 
is  of  faith,"  they  were  justified  persons,  "chil- 
dren of  Abraham,"  children  of  God,  and  heirs 
of  heaven;  and  they  had  befi)re  been  spoken 
of  "as  vessels  of  mercy,  pi-epared  before  unto 
glory."  Though  all,  who  professed  the  gos- 
pel, were  not  of  this  character,  yet  none  else 
were  partakers  of  "the  righteousness  which  is 


1    416.      10:3.     Mall.  19:16—20. 

John  6:27—29.  Acts  16:30—34 

1  .rohn  5:9—12. 
mll:ll.     Matt.  13:57.      Luke  2: 

34.     7:23.     iC.ir.  1:23. 
n  Ps.  118:22.  Is.  8:14,15.  28:16. 


Matt.    21:12,44.      1  Pel.  2  7.R. 
o  5:5.      10:11.     Ps.  2.'-"2  S.'IO.   Is. 

45:17,26.     54:4.    .Toel  2:26,27. 

Phil.  1:20.       2  Tioi.  1:12.        I 

.John  2:2n. 
«•  Gr.  confounded.     1  Pet.  2:6. 


79 


A.  D.  61. 


ROMANS. 


A.  D.  61, 


of  faith." — It  is  also  granted,  as  these  learned 
expositors  maintain,  that  the  deahngs  of  God 
with  the  Jews,  and  not  his  general  conduct  to- 
wards mankind  at  large,  as  to  their  eternal  con- 
cerns, is   the  primary  subject  of  the  chapter 
but  the  dispensations  of  God  with  Israel  are  ex 
plained,  illustrated,  and  justified,  on  such  prin- 
ciples,   as  establish   in   the    clearest    manner, 
the   method   of  his  dealings  with  mankind  at 
large.     And  if  we  are  not  allowed  to  infer  gen- 
eral conclusions,  from  the  commands,  testimo- 
nies,   promises,    and   dispensations  of  God   to 
Israel,  in  respect  of  individuals;  it  does  not  ap- 
pear, how  we  can  use  the  scriptures,  or  a  great 
proportion  of  them  at  least,  either  for  doctrinal 
or  practical  purposes;  either  for  encouragement, 
warning,  or  "instruction  in  righteousness." — 
"Whatsoever  things  were  written  aforetime, 
were   written  for  our  learning." — "All  these 
things  happened  unto  them  for  ensamples;  and 
they   are   written    for   our    admonition,    upon 
whom  the  ends  of  the  world  are  come.     There- 
fore  let  him   that  thinketh   he   standeth,  take 
heed  lest  he  fall."     (Notes,   15:4—7.     1  Cor. 
10:1 — 12.) — The  Jews,  as  a  nation,  had  out- 
ward privileges;  and  so  have  Christians,  as  a' 
collective  body.     Most  of  them  trusted  in  these 
outward  privileges,  and   rejected  the  salvation 
of  Christ;    and   so   do  the  bulk   of  professed 
Christians.     A  remnant,  however,  believed  and 
were  saved,  while  the  rest  were  hardened  and 
rejected:  the  case  is  the  same  with  professed 
Christians.     This  remnant  was  "the  election 
of  grace;"  and  so  is  the  remnant  of  true  Chris- 
tians.    (Notes,  24—29.  11:1—6.   Matt.  11:25, 
26.  John  6:  36—40.)— Behold  I  lay,  &c.  (33) 
Nearer  to  the  Hebrew  than  to  the  LXX.   (Is. 
8:14.   28:16.) 

Have  allained.  (30)  KanlnGe.  John  12:35. 
Phil.  3:12,13.  1  Thes.  5:4.  Apprehend,  over- 
take, lay  hold  of. — The  righteousness  which  is 
of  faith.]  Jiy.i/.toaunji'  irjf  fy.  TTigeoig.  32.  10: 
6.  See  on  3:30. —  The  law  of  righteousness. 
(31)  ]\'oiior  liixtnnavi'}]:.  See  on  3:27.  (Note, 
3:27,'28.)— They  stumbled.  (32)  JTooaexoi)'- 
uv.  14:21.  Luke  A:U.  Jo/m  11:9,10,  \  Pet. 
2:8. — Stumbling-stone.]  Aid  or  rrnooxo/uuuTn:. 
S3.  14:13,20.  1  Cor.  8:9.  1  Pe^  2:8'.— O/ 
offence.  (33)  J^y.ui'ihtXu.  See  on  Matt.  16:23. 
— Shall  not  be  ashamed.]  Ov  xaiuiayvv&i^ae- 
jiii.  5:5.  10:11. — lOxiuia/vrt^r],  Is.  28:16. 
Sept.     (Note,  Is.  ^8:16.) 

PRACTICAL    OBSERVATIONS. 
V.  1—5. 

The  command  of  "loving  our  neighbor  as 
ourselves,"  and  the  exam|)le  of  Christ,  require 
us  to  mourn  over  obstinate  transgressors,  es- 
pecially when  near  to  us  "according  to  the 
flesh;"  at  the  same  time,  that  we  vindicate  the 
justice  of  God  in  his  dealings  with  them. 
(iVo<e,  Lttfee  19:41—44.  P.  O.  28— 48.)  This 
sorrow  and  anguish  of  heart,  springing  from 
natural  affection,  will  indeed  alloy  our  present 
consolations:  but  they  are  active  principles, 
excitmg  us  to  use  proper  means  for  the  conver- 
sion of  those  around  us,  and  to  submit  to  hard- 
ship, reproach,  loss,  or  suffering,  in  our  com- 
})assionate  endeavors  for  their  good:  and  the 
more  they  rule  in  our  hearts,  and  influence  our 
conduct,  the  more  we  resemble  him,  who  "was 
made  a  curse  for  us,  to  redeem  us  from  the 
curse    ol'  the    law." — We   cannot   at   present 

8'Jl 


know  the  purposes  of  God  respecting  others: 
it  will  be  soon  enough  for  us  to  be  "without 
natural  affection,"  when  perfected  in  holiness; 
and  to  rejoice  in  the  destruction  of  the  enemies 
of  God  individually,  v/hen  the  event  •makes 
them  known  to  us.  In  the  mean  time,  insen- 
sibility to  the  eternal  condition  of  our  fellow 
creatures  is  contrary  both  to  the  love  required 
by  the  law,  and  the  mercy  of  the  gospel:  and 
the  more  we  can  appeal  to  our  heart-searching 
Judge,  through  the  testimony  of  his  Spirit  in 
our  consciences,  that  we  may  sincerely  pity, 
pray  for,  and  would  suffer  any  thing  to  save, 
our  most  virulent  despisers  and  persecutors; 
the  greater  confidence  we  may  us°,  in  affection- 
ately warning  them  of  their  danger,  and  of  the 
delusions  into  which  they  are  fallen.  For  no 
external  forms,  notions,  means,  promises,  or 
intercourse  with  eminent  saints,  can  profit  such 
as  have  not  themselves  "the  power  of  godli- 
ness." Nay,  if  we  stood  related  to  Christ 
himself,  "according  to  the  flesh,"  we  should  be 
in  no  degree  profited  by  it;  unless  we  submit- 
ted to  him,  and  trusted,  worshipped,  and  obey- 
ed him,  as  "God  over  all,  blessed  lor  ever." 
(Notes,  Matt.  ■l'2:46— 50.  L«fce  11  :27,28.  2 
Cor.  5:16.) 

V.  6—21. 
The  whole  scripture  shows  the  difference  be- 
tween the  professed  Christian,  and  the  real  be- 
liever. Outward  privileges  are  bestowed  on 
many,  who  are  not  "the  children  of  God." 
These  are  "born  of  the  Spirit,"  according  to 
the  promise  and  ")>urpose  of  him,"  who  "vvork- 
eth  all  things  after  the  counsel  of  his  own  will;" 
and  not  because  they  were  better,  by  nature, 
or  of  themselves,  than  others.  For  "the  Lord 
hath  mercy  on  whom  he  will  have  mercy,"  and 
"it  is  not  of  him  that  willeth,  or  of  him  that 
runneth,  but  of  God  that  showeih  mercy." 
(Notes,  John  1:10—13.  3:7,8.)  There  is, 
however,  abundant  encouragement  to  the  dili- 
gent use  of  the  means  of  grace,  which  God  has 
appointed.  The  promises,  invitations,  and  ex- 
hortations of  scripture,  are  perfectly  consistent 
with  the  secret  purposes  of  God.  Where 
there  is  a  willing  mind,  and  humble  diligence 
in  seeking  him,  the  blessing  will  certainly  be 
given:  and  the  happy  believer  will,  in  due 
time,  ascribe  even  this  willingness  to  electing 
love.  But  if  men  wilfully  harden  themselves 
in  disobedience  and  impenitence;  God  will  show 
his  power  and  vengeance  in  their  destruction, 
and  cause  all  their  abused  prosperity  to  increase 
their  condemnation,  and  his  own  glory  in  it. — 
Who  could  have  previously  tliought,  that  any 
of  our  race  would  have  presumed  to  say,  that 
"there  is  unrighteousness  with  God!"  to  quar- 
rel with  his  judgments,  and  plead  that  "none 
hath  resisted  his  will"  or  counsel!  Shall  crim- 
inals cite  their  offended  Sovereign  to  their  blas- 
phemous tribunal.-*  If  they  do,  let  them  see  to 
it,  for  "evil  is  before  them."  "He  that  sitteth 
in  heaven  will  deride"  their  folly,  and  "vex 
them  in  his  hot  displeasure."  He  will  proceed 
with  his  own  plan,  exercising  his  holy  sover- 
eignty as  he  sees  good;  and  distinjruishing  be- 
tween those  who  adore,  and  those  who  blas- 
pheme, the  depths  which  they  cannot  lathom: 
and  he  will  number  with  the  latti-r,  all  those 
who  profess  to  believe  thi'  d()ctrin"s  in  question, 
and  then  Uike  occasion  froni  t'l^ni  to  sir,  with 
greater  presumption.     But  sur'iv,  nil  wli  i  love 


A.  D.  61, 


CHAPTER    X. 


A.  D.  61. 


and  fear  God,  however  such  truths  may  dazzle 
and  dismay  them,  should  reverently  keep  si- 
lence hefore  him.  And  even  if  they  hear  them 
stated  u nscript  urally  or  licentiously ;  they  should 
take  care  what  words  they  use  in  disputing 
against  those  who  pervert  the  truth;  that  they 
may  not  appear  to  countenance  the  impieties 
of  infidels  and  ungodly  men.  In  short,  modes- 
ty, caution,  humility,  and  profound  awe  of  the 
holy  Majesty  of  God,  should  restrain  and  guide 
the  tongues  and  pens  of  all,  who  speak  or  write 
on  these  subjects ;  however  satisfied  they  may 
be  with  their  own  views  of  them:  and  every 
sentence  which  is  written  or  spoken,  in  a  man- 
ner, which  on  any  supposition,  imputes  injus- 
tice to  God,  is  a  proof  of  the  pride  and  irreve- 
rence of  the  writer  or  speaker. 
V.  22—33. 
The  descendants  of  fallen  Adam  are  in  them- 
selves "vessels  of  wrath,"  and  God's  long-suf- 
fering towards  them  is  very  wonderful:  yet  the 
practice  and  habits  of  disobedience  renders 
them  still  more  and  more  "fitted  for  destruc- 
tion." But  "the  vessels  of  mercy"  were  orig- 
inally of  the  same  lump;  and  that  new  creation, 
by  which  they  are  "afore  prepared  unto  glory," 
is  as  great  a  display  of  the  riches  of  God's 
grace  and  mercy,  as  the  inheritance  which  he 
freely  bestows  upon  them.  If  we  have  expe- 
rienced something  of  this  change;  surely,  in 
our  own  case,  we  must  allow  that  the  Lord 
alone  has  made  us  to  differ:  {Notes,  1  Cor.  4: 
6,7.  1 5 :3 — 1 1 .)  and,  instead  of  disputing  against 
that  free  elec.ting  love,  whence  all  our  happi- 
ness flows,  we  should  be  employed  in  adoring 
his  pardoning  mercy  and  new-creating  grace, 
or  in  "giving  diligence  to  make  our  calling  and 
election  sure;"  while  those  Avho  know  nothing 
of  this  change  ought  to  be  far  otherwise  em- 
ployed, than  in  disputing  either  for  or  against 
this  doctrine.  Let  them  "strive  to  enter  in  at 
the  strait  gate,"  before  the  door  be  for  ever 
shut;  and  leave  the  discussion  of  these  abstruse 
questions  to  those,  who  are  walking  with  God 
in  the  way  to  heaven. — As  many  of  us  have 
now  obtained  mercy,  and  are  the  people  and 
children  of  the  living  God,  who  once  were  far 
off  from  him;  so  we  may  pray,  and  hope,  and 
take  encouragement  to  use  diligently  all  proper 
means,  that  this  may  be  the  case  with  others 
throughout  the  earth.  For  alas!  even  among 
the  vast  number  of  professing  Christians,  it  is 
to  be  feared  that  only  "a  remnant  will  be  sav- 
ed;" and  the  Lord  will  be  righteous  in  the  de- 
struction of  an  immense  majority.  Blessed  be 
his  name,  that  he  has  left  us  also  a  seed  of  true 
believers,  to  preserve  our  land  from  being  as 
Sodom  and  Gomorrah;  yet  this  will  not  pre- 
vent very  many  individuals  from  perishing  with 
still  deeper  destruction.  While  numbers  "care 
for  none  of  these  things,"  and  perish  through 
open  impiety:  and  while  some  are  snatched 
from  among  them,  by  an  unexpected  conver- 
sion, and  "pass  from  death  to  life,"  through 
the  righteousness  of  faith  and  the  grace  of  the 
gospel;  others,  who  seem  intent  on  "following 
after  the  law  of  righteousness,"  attain  not  to 


a  9:1—3.  Ex.  32:10—13.  1  Sam. 
12:23.  15:11,35.  16:1.  Jer.  17: 
16.  18:20.  Li.ke  13:34.  John 
5:34.      1  Cor.  9:20—22. 

b  2i;or.  3:3.  Gal.  4:15.  Col. 
4:13. 

(  2  Kings  10:16.  .Tiihn  16:2.  Acts 


21:20,28.22:3,22.  20:9,10.  Gal. 

1:I4.     4:17,18.      Phil.  3:6. 
a  3.     9:32.     Ps.  14:4.     Prov.  19: 

2.     Is.  27:11.      2  Cor.    4:4,6. 

Phil.  1:9 
c  1:17.  3:22,26.  5:19.     9:30.  Vt. 

71:15,16,19.     ls.51:6,8.     56:1. 


it,  "because  tliey  seek  it  not  by  faith,  but  as 
it  were  by  the  works  of  the  law;"  by  an  indis- 
tinct observance  of  an  imaginary  rule,  and  ex- 
pecting to  atone  for  sin  by  forms,  sacraments, 
alms,  and  superstitions,  and  by  some  general 
notion  of  Christ's  making  up  the  rest.  On 
"this  stumbling-stone"  how  many  fall,  and  lose 
the  race!  Being  offended  at  the  humbling, 
levelling  doctrines  of  free  grace,  they  even 
make  the  precious  Foundation  for  our  hope, 
which  God  himself  has  laid,  and  on  which 
"whoever  trusts  shall  never  be  ashamed," 
(Note,  I  Cor.  3:10— 15.)  "a  Stone  of  stum- 
bling, and  a  Rock  of  offence;"  and  so  perish 
with  an  aggravated  destruction. — From  such  a 
downfal,  good  Lord,  deliver  us !  Amen. 

CHAP.  X. 

The  aposde  again  shows  his  earnest  desire  of  IsraePs  salvation^  testify 
ing  thai  they  had  zeal,  staling  wherein  it  was  erroneous,  and  distin- 
gnbhing  between  the  righteousness  of  the  law,  and  that  of  faith,  1  — 
11.  He  inainlains  that  .lews  and  Gentiles  are,  in  this  respect,  on 
equal  terms,  12,13;  that  the  gospel  must  be  preached  to  the  Gentile* 
in  order  to  their  believing  in  Christ,  14 — 18;  and  that  the  prophets 
had  foretold  the  rejection  of  the  Jews,  and  the  calling  of  the  Gen- 
tiles, 19—21. 

BRETHREN,  ''my  heart's  desire  and 
prayer  to  God  for  Israel  is,  that  they 
might  be  saved. 

2  For  •*!  bear  them  record,  'that  they 
have  a  zeal  of  God,  ^  but  not  according  to 
knowledge. 

3  For  they  being  ignorant  of  *  God's 
righteousness,  and  going  about  ^to  estabhsh 
their  own  righteousness,  have  not  ^  submit- 
ted themselves  unto  the  righteousness  of 
God. 

4  For  "*  Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth. 

Note. — Aware  of  the  offence  which  his  doc- 
trine would  give  the  Jews,  and  even  many  of 
the  Jewish  Christians;  the  apostle  repeated  his 
protestation,  of  his  earnest  desires,  and  fervent 
prayers,  for  the  salvation  of  his  people;  not- 
withstanding their  prejudices  against  him,  and 
the  persecutions  which  he  had  endured  from 
them.  (Note,  9:1 — 3.) — He  was  also  ready  to 
bear  testimony  in  behalf  of  the  Jews,  that 
they  had  "a  zeal  of  God;"  or  a  very  great 
zeal,  in  things  relating  to  God  and  religion. 
They  were  very  zealous  for  the  worship  of 
God,  according  to  the  law  of  Moses,  as  they 
understood  it;  but  this  zeal  was  misguided  and 
ignorant,  founded  on  a  misconstruction  of  the 
law  itself,  and  oC  the  national  covenant;  and 
so  leading  them  fatally  to  oppose  the  kMiffdom 
and  salvation  of  the  promised  Messiah.  (Jlarp:. 
Ref.  a— d. — Notes,  Jets  22:1—5.  26:9—11. 
Gal.  1:11— 14.  Phil.  S:l~7.)  For  they,  not 
knowing  the  perfect  justice  of  the  divine  char- 
acter, law,  and  government;  and  the  nature  of 
that  righteousness,  which  God  had  provided 
for  the  justification  of  sinners  consistently  with 
his  own  glory,  had  sought  by  various  devices 
to  "establish  their  own  righteousness,"  as  the 


Jer.  23:5,6.     Uan.  9:24.    John 

16:9,10.  2  Cor.  5:21.2  Pet.  1:1. 
f  9:31,32.    Is.  57:12.  64:6.   Luke 

10:29.  16:15.  18:9—12.  Gal.  5: 

3,4.     Rev.  3:17,18. 
5  Lev.     26:41.     Neh.9:33.    Job 

83:27.     Lam.  3:22.  Dan.  9:6— 


9.  I.uke  15:17-21. 
h  3:25—31.  8:3.4.  Is.  53:11. 
Malt.  3:15.  5:17,18  John  1:17. 
Ads  13:38,39.  1  Cor.  1:30. 
Gal.  3:24.  Col.  2:10,17.  Heb. 
9:7—14.     10:8— li 


Vol.  M. 


11 


[81 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


meritorious  ground  of  their  justification;  in 
doing  which,  they  had  refused  to  submit  to  the 
justice  of  God  in  their  condemnation,  and  to 
seek  righteousness  as  his  free  gift  by  faith 
alone.  {Marg.  Ref.  e—g.— Notes,  1:17.  3:21 
— 26.  9:30—33.) — The  expression  "estabUsh 
their  own  righteousness,"  seems  to  be  taken 
from  a  person,  who  allows  that  his  house  is  out 
of  repair,  and  in  some  danger  of  falling;  but 
will  not  be  convinced  that  the  foundation  is  de- 
stroyed, and  that  it  must  come  down,  and  be 
entirely  rebuilt  on  a  new  foundation.  He 
therefore  endeavors,  by  props  and  buttresses, 
and  various  repairs,  to  make  the  house  stand : 
but  all  his  expense  and  labor  are  thrown  away; 
and,  if  he  persist  in  his  vain  endeavor,  it  wil' 
be  likely  to  fall  down,  and  bury  him  in  its  ruins 
(Note,  Matt.  7:24—27.)  Thus  tlie  Jews 
(and  immense  numbers  in  every  age  do  the 
same  for  substance  though  in  varied  forms,) 
when  convinced  of  defects  in  their  moral  right- 
eousness, endeavored  to  repair  them,  by  cere- 
monial or  sujierstitious  observances:  nor  would 
they  be  convinced,  that  they  were  building  on 
a  false  foundation;  that  they  must  totally  give 
over  these  vain  and  perilous  endeavors;  and 
come  for  a  gratuitous  salvation  to  Christ  by 
faith,  even  as  the  poor  Gentiles  did.  To  this 
they  would  not  submit;  because  they  did  not 
know,  that  Christ  was  "the  end"  and  scope  of 
the  law,  for  the  justification  of  all  believers. 
The  strictness  and  sanction  of  the  moral  law 
showed  men  their  need  of  salvation  by  grace, 
through  faith;  and  the  ceremonies  shadowed 
forth  Christ  and  his  work,  as  fulfilling  the 
righteousness,  and  bearing  the  curse,  of  the  law : 
so  that,  even  under  the  law,  all  who  were  justi- 
fied before  God  obtained  that  blessing  by  faith, 
which  interested  them  in  the  perfect  righteous- 
ness of  the  promised  and  divine  Redeemer. 
(Marg.  Ref.  h.— Notes,  Is.  45:20—25,  51:4 
—6.  54:15—17.  Jer.  23:5,6.)— Some  argue, 
that  if  the  apostle  had  in  the  preceding  chapter 
meant,  that  the  rejection  of  the  Jewish  nation 
was  absolutely  decreed,  he  would  not  have 
prayed  for  them;  but  it  may  be  answered,  that 
he  knew  a  remnant  was  excepted:  he  did  not 
know  to  what  number  tliis  remnant  might  ex- 
tend, and  his  "good  will,"  or  benevolence,  to- 
wards them  was  so  strong,  that  he  prayed  for  the 
conversion  of  Israelites,  in  a  way  which  impli- 
ed a  longing  desire  that  they  all  might  be  saved. 
Had  it  depended  on  him,  this  would  have  been 
the  case:  he  prayed  according  to  the  knowledge 
which  he  had,  and  left  secret  things  to  God; 
adoring  his  wisdom  and  justice,  even  in  those 
events  which  were  contrary  to  the  feelings  and 
desires  of  his  heart. — The  author  of  these  notes 
can  answer  for  one,  that  his  firm  belief  of  per- 
sonal election  and  the  divine  decrees,  does  not 
in  the  least  interfere  with  his  joining  heartily 
in  that  prayer  of  our  excellent  liturgy,  'That 
'it  may  please  God  to  have  mercy  upon  all  men.' 
(Notes,  Jer.  14:10—12.   15:1.) 

My  heart's  desire.  (1)  'H  evdoxia  rjjg  e/uj/c 
xuQtiiug.  See  on  Matt.  11  ■.'2G.— That  they 
might  be  saved.]     Eig   auxrjqiuv,    "The   good 


i  Lev.  18:5.  Neh.  fl;29.  Ez.  20: 
11,13,21.  Luke  10:27,25.  Gal. 
3:12. 

k  3:22,25.  4:13.  9:31,32.  Phil. 
.':9.    Heb.  11.7. 

I    Ittiit.  30:11— 13.    Prov.   30:4. 

in.ri.lin    3:12,13.       6:33,32,50,51, 

62] 


58.     Eph.  4:8—10.    Heb.  1:3. 
n  4:25.    lieh.  13:20.    1  Pel.  3:18 

22.    Rev.  i:18. 
o  Dent.  30:14. 
p  17.      1:1G,17.    15.57:19.    Mark 

16:15,16.    Acts  10:43.  l.^>:38,39. 

16:31.    Gal.  3:2,5.    1  Tim.  4:6. 


will  of  my  lieart,  and  prayer  to  God  for  Israel, 
is  unto  salvation." — Jl  zeal  of  God.  (2)  Zijlor 
0f».  Phil.  3:6.  Col.  4:13.  See  on  Ja?n.  3:16. 
— Being  ignorant.  (3)  .^•/roHvieg.  See  on  Jlcts 
17:23. —  Going  about.]  Z?/T«i'Tfc.  "Seeking." 
—  To  establish.]  Sir^aui.  3:31.  14:4.  "Make 
to  stand." — To  the  righteousness  of  God.]  T>] 
dixuioavvi]  T8  0SH.  See  on  1:17. —  The  end. 
(4)  Telog.  Phil.  3:19.  1  Tim.  1:5.  The  final 
cause:  the  end  proposed  and  intended. 

5  For  Moses  describeth  the  righteous- 
ness which  is  of  the  law,  '  That  the  man 
which  doeth  those  things  shall  live  by  them. 

6  But  "^  the  righteousness  which  is  of 
faith  speaketh  on  this  wise,  '  Say  not  in 
thine  heart,  Who  shall  ascend  into  heaven.'' 
(that  is,  ™  to  bring  Christ  down/ro?n  above;) 

7  Or,  Who  shall  descend  into  the  deep.'' 
(that  is,  "  to  bring  up  Christ  again  from  the 
dead:) 

8  But  what  saith  it.''  °  The  word  is  nigh 
thee,  even  in  thy  mouth,  and  in  thy  heart: 
that  is,  P  the  word  of  faith,  which  we 
preach ; 

9  That  1  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  "■  and  shalt  believe  in 
thine  heart  that  God  hath  raised  him  from 
the  dead,  thou  shalt  be  saved. 

10  For  ^  with  the  heart  man  believeth 
Hmto  righteousness;  "and  with  the  mouth 
confession  is  made  unto  salvation. 

1 1  For  the  scripture  saidi,  "  Whosoever 
believeth  on  him  shall  not  be  ashamed. 

[Practical   ObscT-vations.] 

Note. — Moses  had  repeatedly  shown  the 
righteousness,  which  the  law  demanded  of  £. 
man,  in  order  to  his  justification;  and  his  state- 
ment proved,  that  without  a  sinless  obedience 
to  every  precept,  no  man  could  be  accepted  ac- 
cording to  the  law;  and  thus  it  effectually  cut 
off"  all  transgressors  from  every  hope,  in  this 
way.  (Marg.  Ref.  i. — Notes,  Lev.  18:5. 
Deut.  27:26.  Ez.  20:11.  Luke  10:25—29. 
Gal.  3:10 — 14.)  But  "the  righteousness  of 
faith"  might  be  introduced,  as  using  the  words 
of  Moses,  on  an  especial  occasion.  (Note, 
Deut. 30:\l — 14.) — The  self-condemned  sinner 
is  not  called  on  to  perplex  himself  with  inquir- 
ies, how  this  righteousness  maybe  found:  or 
to  ".say  in  his  heart.  Who  shall  ascend  into 
heaven,"  to  fetch  down  one  who  may  intro- 
duce such  a  righteousness.'  For  Christ  lias  al- 
ready come  down,  and  finished  that  work. 
Nor  is  he  put  upon  inquiring,  Who  shall  de- 
scend into  the  grave,  or  the  place  of  departed 
spirits,  to  bring  back  the  crucified  Saviour  from 
the  dead.'  for  that  also  was  already  done,  and 
he  was  exalted  at  the  fight  hand  of  the  Fatiier, 
to  confer  the  blessing  on  all  who  in  true  faith 
applied  to  him  for  it.  Nor  was  the  informa- 
tion, respecting  the  means  of  obtaining  it,  at  a 


1  Pet.  1:23.2.5. 

14:11.  Matt.  10:32,33.  Lukr 
12:8.  John  9:22.  12:42,43.  Phil. 
2:11.  1  .lohn  4:2,3.  2  John  7. 
S:34.  John  6:69— 71.  20:26— 
29.  Acts  8:37.  1  Cor.  15:14— 
18.      I  Pet.  1:21. 


5    Luke  8:15.  John  1:12,13.  3:19 

—21.     Heb.  3:12.     10:22. 
t    Gal.  2:16.      Phil.  3:9. 
u  9.     1  John  4:15.    Rev.  2: 13. 
X  9:33.  Is.  28:10.  49:23.  1  Pet.  2: 


A.  D.  61, 


CHAPTER  X. 


A.  D.  61 


distance,  that  men  should  travel  into  far  coun- 
tries to  inquire  after  it,  as  philosophers  often 
did,  or  as  the  queen  of  Sheha.  (Note,  1  Kings 
10:1,2.)  On  the  contrary,  it  "was  nigh  to 
them,"  in  "the  word  of  faith,"  which  the  min- 
isters of  Christ  were  sent  to  preach;  it  was  in 
the  mouth  of  all  who  professed  the  gospel,  and 
in  the  hearts  of  all  who  believed  it.  {Marg. 
Ref.  k — p.)  In  short,  if  a  man  confessed  faith 
in  Jesus,  as  the  Lord  and  Saviour  of  lost  sin- 
ners, and  really  ."believed  in  his  heart,  that 
God  had  raised  him  from  the  dead,"  in  attesta- 
tion of  having  accepted  his  atonement,  he 
should  certainly  be  saved,  by  the  righteousness 
of  Christimputed  to  him  through  faith.  (Marg. 
Ref.  q,  T.—Note,  4:2.S— 25.)— That  faith,  by 
which  a  sinner  is  made  "the  righteousness  of 
God  in  Christ,"  has  its  seat  in  "the  heart"  of 
a  humble  penitent,  and  produces  cordial  desires 
after  him  and  love  to  him:  and  the  bold  confes- 
sion of  his  name  and  truth,  among  enemies, 
and  in  the  face  of  danger,  evidences  a  man's 
faith 'to  be  genuine,  and  gives  a  sure  hope  of 
complete  salvation,  according  to  the  prophecy 
before  referred  to.  {Marg.  Ref.  s — x. — Notes, 
9:30—33.  /s.  28:16.)— The  distinction  between 
"confessing  with  the  mouth,"  and  "believing 
in  the  heart,"  shows  that  the  apostle  was  dis- 
coursing, not  of  a  mere  profession  of  Christian- 
ity, but  of  the  genuine  sincerity  of  him,  who 
made  that  profession.  {Notes,  Mark  16:14 — 
16.  1  Pe<,  3:21,22.)  On  the  other  hand,  those 
who  refused  to  make  this  open  profession,  in 
times  of  persecution,  had  no  reason  to  conclude, 
that  in  their  hearts  they  truly  believed  in  Christ, 
for  righteousness  and  salvation.  'Justification 
'is  here  expressly  ascribed  to  faith,  not  as  in- 
'cluding  works,  but  only  as  being  that  princi- 
'ple,  which,  when  it  is  cordial  and  sincere,  will 
'certainly  produce  them.'  Whitby.  {Note, 
Matt.  10:32,33.)— The  man  which  doeth,  &c. 
(5)  Nearly  from  the  LXX,  which  accord  to  the 
Hebrew.  {Lev.  lS:b.)—Say  not,  &c.  (6—8.) 
The  apostle  here  takes  the  general  sentiment, 
and  expresses  it  in  his  own  language;  which  is 
not  exactly  according  either  to  the  LXX  or  the 
Hebrew.   {Deut.  30:12—14.) 

The  righteousness  which  is  of  faith.  (6) 
'H  ex  niqsotg  dixuioavviT.  See  on  9:30.  {Notes, 
Phil.3:S~U.  Heb.  \\:1.)— The  deep.  (7) 
Ti]v  (((juaaop.  See  on  Luke  8:31. 

12  For  y  there  is  no  difference  between 
tlie  Jew  and  the  Greek :  for  the  same  ^  Lord 
over  all  is  "  rich  unto  all  that  ^  call  upon 
him: 

1 3  For  *=  whosoever  shall  call  upon  the 
name  of  the  Lord  shall  be  saved. 

14  How  then  ^  shall  they  call  on  him  in 
whom  they  have  not  believed  ?  *  and  how 
shall  they  believe  in  him  of  whom  they  have 
not  heard?  and  how  shall  they  hear  without 
a  preacher.'' 


y  3:22,29,30.  4:11,12.9:24.  Acts 

10:34,35.     15:8,9.     Gal.    3:28. 

Eph.  2:18— 22.  3:6.  Col.  311. 
z  14:9.  15:l2.  Acts  10:30.  1  Cor. 

15:47.  Phil.  2:11.  Rev.  17:14. 

19:16. 
a  2:4.  9:23.    2  Cor.  8:9.  Eph.  I: 

7.  2:4,7.      3:8.16.     I'hil.  4:19. 

Col.  1:27.  2:2,3. 
b  Ps.    f!6:5.     145:18.      Is.    55:6. 

.\cl5  9:14.  1  Cor.  1:2. 
c  Joel  2:32.  AcU  2:21. 


d  1  Kings  8:41 — J3.  Jon.  1:5.9 
— 14,1C.  3:5—9.  Heb.  11:6. 
Jam.  5:l5. 

e  1:5.  16:25,26.  Mark  16:15,16. 
Luke  24:46,47.  John  20:31. 
Acts  192.  26:17,18.  2  Tim.  4: 
17.  Tit.  1:3. 

fjer.  23:32.  Matt.  9:3!?.  10:1  — 
6.  28:18—20.  Luke  10:1.  John 
20:21.  Acts  !l:  15.  13:2—4.  22: 
21.  1  Cor.  12:28.29.  2  Cor.  5: 
18—20.  Eph.  3:3.    4:11,12.     1 


15  And  *"  how  shall  they  preach,  except 
they  be  sent.'  as  it  is  written,  s^How  beauti- 
ful are  the  feet  of  them  that  preach  ''  the 
gospel  of  peace,  '  and  bring  glad  tidings  of 
good  things! 

16  But  "^  they  have  not  all  'obeyed  the 
gospel:  for  Esaias  saith,  ""  Lord,  who  hath 
believed  *  our  report.'^ 

1 7  So  then  "  faith  cometh  by  hearing, 
"and  hearing  by  the  word  of  God. 

Note. — In  respect  of  the  subject  of  which  the 
apostle  was  discoursing,  there  was  "no  differ- 
ence" between  Jews  and  Gentiles:  for  as  none 
of  them  could  be  justified  by  their  works,  or 
saved  in  unbelief;  so  the  infinite  Creator  and 
Governor  of  the  world,  being  rich  and  plenteous 
in  mercy  towards  all  who  humbly  call  on  him 
for  salvation,  would  never  exclude  from  justifi- 
cation any  who  believed  in  his  Son.  {Marg. 
Ref  y-ls,,— Notes,  3:27—31.)  Thus  the 
prophet  had  foretold,  concerning  the  times  of 
the  Messiah,  that  "whosoever  should  call  on 
the  name  of  the  Lord  would  be  saved."  {Notes, 
Joe/2:28— 32.  ^c/s2:14— 21.  9:10—14,  17— 
22.)  The  Jews  in  general  called  upon  Jeho- 
vah for  temporal  deliverance,  and  eternal  sal- 
vation, even  while  they  rejected  Christ;  but 
they  called  in  vain:  this  therefore  could  not  be 
the'  intent  of  the  prophecy.  By  "calling  on  the 
n&me  of  the  Lord,"  we  must  understand,  eith 
er  invoking  the  Lord  Jesus  personally,  as  the 
incarnate  Word,  the  co-equal  Son  of  God, 
"God  manifest  in  the  flesh;"  or  calling  upon 
the  Father,  by  faith  in  the  Son,  and  through 
his  intercession :  but  the  former  sense  best  ac- 
cords to  the  apostle's  argument,  and  is  by  far 
the  most  obvious  construction  of  the  words. 
All  believers  thus  "called  on  the  name  of  the 
Lord  Jesus;"  {Marg.  Ref.  c. — Notes,  1  Cor. 
1:1,2.)  and  none  else  would,  that  is,  humbly 
and  sincerely:  therefore  all,  whether  Jews  or 
Gentiles,  who  thus  sought  help  from  him, 
would  be  saved.  But  how  should  any  call  on 
the  Lord  Jesus,  the  divine  Saviour,  who  had 
not  believed  in  him.''  Or  how  could  any  be- 
lieve in  him,  who  had  never  heard  of  him  or 
his  salvation.'  Or  how  could  the  Gentiles  hear 
the  things  pertaining  to  Christ,  if  none  of  the 
Jews,  to  whom  they  were  immediately  reveal- 
ed, were  sent  by  God,  and  by  his  church,  to 
preach  to  them?  Why  then  should  the  Jews 
blame  the  apostle  and  others,  for  engaging  in 
this  needful  and  benevolent  work,  to  which 
God  called  them.''  {Marg.  Ref  li—i".— Note, 
1  Thes.  2:13 — 16.) — The  necessity  and  impor- 
tance of  preaching  the  gospel  had  been  stated 
in  strong  terms  by  the  prophet.  (Marg.  Ref. 
p;—\,— Notes,  /s."  52:7,8.  John  12:37—41.)-- 
He  had  poetically  described  even  the  feet  of 
those  who  proclaimed  the  gospel  of  peace,  to 
be  beautiful:  and  though  the  Gentiles  had  not 
generally  welcomed  the  salvation  of  Christ,  any 

40^ 


Pet.  1:12. 
c;  See  on  Is.  52:7.      Nah.  1:15. 
his.  57:19.    Luke2:14.    AcU  lO: 

36,     Kph.  2:17.     6:1.5.. 
i   Is.  40  9.    61:1.     Lnke  2:10.  8: 

I.     Acts  15:26. 
k  .'3:3.     11:17.    John  10:26.    AWs 

26:24.      IWh.  4;2.      1    Pet.  2:'.. 
1    i-.a.  2:8.  6:17.  1  ft  26.  Is.  .50:10. 

Gal.  3:1.  5:7.  2  Thes.  1:8.  lied. 

5:9.      11.8.    IPet.  >-22   "Vl 


m  Is.  5;1:1.    John 

*  Gr.    the    hearing  of  us;  or,  our 

prettching. 
n   14.    1:16.    Luke  16:29—31.     I 

Cor.  1:18—24.    C.l.  1:4— K.    I 

Tbes.  213.      .2ThM.     2:13.11. 

Jiim.    1:18—21.     I   Pel.  1:23— 

2i.     2- 1.2. 
0  .ler.   23.21^.29         Mark     4:24. 

Luke  8:11,21.    11:2:^  2  Cur.  2; 

17      Heb.  4:12,13.     Rev    1:9. 


83 


A.   D.  61. 


ROMANS. 


A.  D.  61 


more  than  the  Jews,  so  as  to  receive  it  with  an 
obedient  faith;  yet  that  too  had  been  intimated 
by  the  same  prophet,  when  he  expressed  his 
grief,  and  surprise,  at  men's  general  inattention 
to  the  glad  tidings  of  salvation  by  a  suffering 
Messiah.  {Marg. Ref.  k—n.— Note,  Is.  53:1.) 
Even  the  phrase  which  he  used,  when  he  cal- 
led the  gospel  "  our  report,"  confirmed  the 
foregoing  argument,  that  faith  generally  came 
by  men's  hearing  a  report  of  Christ,  brought 
to  them  by  the  faithful  preaching  of  the  word 
of  God.  This  is  the  means  which  God  has 
appointed,  and  chiefly  blessed  for  this  purpose, 
and  it  is  therefore  man's  duty  to  use  it  in  ex 

pectation    of   his    blessing. The    Christian 

church  seems,  during  many  ages,  to  have  for- 
gotten her  obligation  to  send  the  gospel  to  the 
nations;  but  it  has  in  our  days  been  brought  to 
remembrance.  May  it  be  acted  on  more  and 
more! — The  manner,  in  which  the  apostle  ap 
plies  the  words  to  Christ,  which  Isaiah  spoke 
of  Jehovah,  forms  a  strong  proof  of  our  Lord's 
Deity.— Feet,  &c.  (15)  'The  feet  of  those 
'who  have  travelled  far,  in  a  hot  country, 
'through  rough  and  dusty  roads,  present  a 
'spectacle  naturally  offensive:  ...  nevertheless, 
'the  consideration,  that  the  persons  themselves 
'are,  to  us,  the  messengers  of  peace  and  felicity, 
'would  make  us  behold  with  delight  this  indi- 
'cation  of  their  embassy.  Haud  indecoro  pul- 
'vere  sordidos.  Horace.'  Campbell.-'The  whole 
passage  most  clearly  shows,  that  without 
calling  on  Christ  none  can  be  saved,  that  with- 
out faith  none  can  call  on  him;  and  without  the 
preaching,  or  publication  in  some  way  of  the 
gospel,  none  can  believe  in  him. — The  awful 
state  of  the  heathen  nations,  and  our  imperious 
duty  towards  them,  can  hardly  be  more  strong- 
ly slated,  nor  the  opinion  of  those  who  argue 
that  multitudes  will  be  saved  by  Jesus,  who 
never  heard  of  his  name,  more  energetically 
reprobated. — How  beautiful,  &c.  (15)  From 
the  Hebrew,  omitting,  "upon  the  mountains." 
'The  Sept.  seems  much  corrupted  here.'  Ran- 
dolph. {Is.  b'2:7.)— Lord, who,  &c.  (16)  Ver- 
batim from  the  LXX,  which  add,  "Lord,"  not 
found  in  the  Hebrew.    {Is.  53:1.) 

Difference.  (12)  yfiuqolrj.  See  on  3:22. — 
Beautiful.  (15)  ' Rquioi.  Matt.  23:27.  Jlcts 
i-.'i.—Is.  63:1.  Sept.— That  preach  the  gos- 
pel of  peace.]  Tmv  evaYyeXit^ofievur  eiQTjVTjr. 
Jlcts  10:36.  Eph.<2:n.—Is.b2.7.  Sept.— Our 
report.  (16)  "The  hearing  of  us,"  or  "our 
preaching."  Marg.  Tij  axoi]  rjjUMv,  17.  Luke 
7:1.  JoAn  12:38.  ^cis  17:20.  Gal.  3:%  Heb. 
5:11.— is.  52:7.   53:1.  Sept. 

1 8  But  I  say,  p  Have  they  not  heard  ?  Yes 
verily,  •«  then'  sound  went  into  all  the  earth, 
and  their  words  ""unto  the  ends  of  the  world. 

19  But  M  say,  Did  not  Israel  know.^ 
I  First  Moses  saith,  I  will  provoke  you  to 
jealousy  by  them  that  are  no  people,  and  by 
a  "  foolish  nation  I  will  anger  you. 

20  But  Esaias  is  ^  very  bold,  and  saith, 
*  I  was  found  of  them  that  sought  me  not; 


p  Acts  2:.5~n.      26:20.    28:23. 
q  1:8.  15:19.  Ps.  19:-1    Matt.24: 

14.  26:13.  28:19.    Mark  16:15, 

20.     Col.  1:6,23. 
r   Pi.  22:27.  98:3.  I».24:I6.    49: 

6.  52:10.  Jer.  16:19. 

18.    3:26.     I  Cor.  1:12.    7:29. 


84] 


10:19.     11:22.     15:50. 
t    11:11.  See  on  Deut.  32:21.  Hos. 

2:23.     I  Pet.  2:10. 
u  1:21,22.    Pa.  115:5— E.   1$.  44- 

18—20.  .ler.  10:8,14.  1  Cor.  12: 

2.     Til.  3:3. 
t  Proy.  28:1.     Ij.  58:1.     Eph.  6: 


'  I  was  made  manifest  unto  them  that  asked 
not  after  me. 

21  But  to  Israel  he  saith,  "  All  day  long 
I  have  stretched  forth  my  hands  unto  ^  a  dis- 
obedient and  gainsaying  people. 

Note. — As  then,  the  "hearing  of  the  report" 
concerning  Christ  was  absolutely  necessary  to 
faith  in  him,  and  salvation  by  him;  could  it  be 
said,  that  the  Jews  had  not  had  an  opf)ortunity 
of  hearing  it.'  Indeed  the  g'ospel  had  been  so 
generally  and  extensively  diffused,  that  the 
words  of  David,  respecting  the  instructions 
conveyed  to  all  nations,  by  the  luminaries  ol' 
heaven,  (as  typical  of  "the  Sun  of  righteous- 
ness,") might  be  well  applied  to  what  had  al- 
ready taken  place.  {Marg.  Ref.  p — r. — Note, 
Ps.  19:3 — 6.) — The  Jews  especially  had  almost 
universally  heard  the  gospel.  The  apostles, 
the  seventy  disciples,  and  others,  by  the  ex- 
press command  of  the  Lord,  preached  in  the 
cities  and  villages  of  Judea  and  Galilee,,  for  a 
long  time,  before  they  went  to  the  Gentiles: 
and  even  Paul,  the  apostle  of  the  Gentiles,  con- 
stantly first  preached  to  the  Jews,  in  every  city 
whither  he  went.  Very  few  of  that  nation 
therefore  could  plead,  that  they  had  had  no  op- 
portunity of  hearing  this  report:  and  their  un- 
belief was  the  effect,  not  of  ignorance  or  want 
of  instruction,  but  of  obstinate  enmity  against 
the  truth.  Again,  could  Israelites  plead,  that 
no  intimations  had  previously  been  given,  that 
God  intended  to  cast  them  oflf  for  their  unbe- 
lief and  disobedience,  and  to  take  others  in  their 
stead.'  Even  Moses,  in  that  prophetical  song 
which  all  the  people  were  commanded  to  learn 
throughout  their  generations,  had  represented 
Jehovah  declaring,  that  he  would  excite  them 
to  jealousy  by  those  who  had  been  no  people  to 
him,  and  raise  their  indignation  by  his  favors 
shown  to  a  nation,  which  had  been  despised  as 
foolish,  because  idolatrous.  {Marg.  Ref.  s — 
\i.— Notes,  Deut.  31:19.  32:21.)  This  had 
been  most  remarkably  accomplished,  in  the  vir- 
ulent opposition  to  the  gospel,  which  the  call- 
ing of  the  Gentiles  had  excited  in  the  Jews: 
when  it  should  have  stirred  them  up  to  a  pious 
emulation,  not  to  be  surpassed  in  faith  and  ho- 
liness by  those  who  had  before  been  so  ignorant 
and  far  from  God. — Isaiah  also,  in  very  bold  lan- 
guage, which  must  have  given  very  great  offence 
to  his  contemporaries,  had  introduced  Jehovah 
declaring  that  he  wasiound  as  a  Saviour,  and  ac- 
ceptably worshipped,  by  those  who  just  before 
had  not  so  much  as  sought  for  him;  and  that 
he  had  freely  bestowed  his  favor  and  conferred 
his  special  grace  on  those,  who  had  not  pre- 
viously made  any  inquirifs  after  him:  but  in 
respect  of  Israel,  he  declared,  that  "he  had 
stretched  out  his  hands"  full  of  blessings,  and 
with  most  earnest  and  affectionate  invitations, 
to  a  "disobedient  and  perverse  people."  {Marg. 
Ref.  X — b. — Note,  Is.  65:1,2.)— TAe»r  sound, 
&c.  (18)  From  the  LXX,  which  vary  from 
the  Hebrew,  having  sound  instead  of  line.  {Ps. 
19:4.) — /  will  provoke,  &c.  (19)  From  the 
Sept.     {Deut.  3^:21.)— I  was  found,  &c.  (20, 


19,20. 
y  9:30.     Is.  65:1. 
zIj.  49:6.    52:15.    55:4,5.    Matt. 

20:16.    22:9,10.  Luke  14:23.   1 

.luhn  4:19. 

Prov.     1:24.     li.  65.2— 5.  .Ter. 

2&4. 55:15.  MaM.20:J— 15.  21- 


33—43.  22:3—7.  23:34—37. 
Luke  24:47.  AcIj  13:46,47. 
b  Deut.  9:13.  31:27.  1  Ssin.  8: 
7,8.  Neh.  9:26.  ,Irr.  44:4— 6. 
Acts  7:51,52.  1  The*.  2:16.  I 
Pet.  2:8. 


A.  D.  61. 


CHAPTER  XI. 


A.  D.  61. 


21.)  This  agrees  with  the  LXX,  only  trans- 
posing- the  words. — It  varies  little  from  the 
Hebrew.     (Is.  65:1,2.) 

Their  sound.  (18)  '  0  cp&oyyog  aviwv.  1 
Cor.  14:7.  Not  elsewhere  N.  T.—Ps.  19:4. 
Sept.  0iV^f "/jo/ZKi-  See  Jlcts  2:4. —  The  ends.l^ 
Tu  .iFiutTu.  Matt.  \'i-A<i.  Luke  \\:M.~Ps. 
19:4.  46:9.  Sept. — I  will  provoke  to  jealousy. 
(19)  JlaouCijLi(n,>.  11:11.  1  Cor.  10:22.— 
Deut.  32:21.  Sept. — Ex  nuq»,  et  ^j/Aow,  quoJ 
a  iyloc,  fervor,  emulatio,  &c. —  I  will  anger.] 
IIuooQylui.  Eph.  6:4.— Deut.  32:21.  Sept. 
lldonQyiafjo;.  Eph.  4:26. — Is  very  bold.  (20) 
JtiotoIuu.  Here  only. — Manifest.']  E/Jcpavijc. 
See  on  Jlcts  10:40. — I  have  stretched  forth. 
(21)  EScnFTacru.  Here  only  N.  T.— Is.  65:2. 
Sept. 

PRACTICAL    OBSERVATIONS. 
V.  1—11. 

Faithful  ministers  bear  most  affectionate  good 
will  to  those,  from  whom  they  receive  the  great- 
est injuries;  and  offer  their  fervent  and  perse- 
vering prayers  for  the  salvation  of  the  very 
persons,  against  whom  they  denounce  the  wrath 
of  God,  if  they  persist  in  unbelief. — Careless 
and  shameless  profligates,  infidels,  and  blas- 
phemers are  not  the  only  persons  who  throng 
the  broad  road  to  destruction,  but  many  also 
who  have  "a  zeal  for  God"  and  religion.  (Note, 
Matt.  7:13,14.)  While  therefore  we  should 
inculcate  earnestness  in  that  most  important 
concern;  we  must  also  insist  upon  the  absolute 
necessity  of  its  being  regulated  by  the  word  of 
God;  without  which  even  the  most  self-denying 
earnestness  can  do  no  more,  than  speciously  de- 
ceive and  ruin  the  souls  of  men. — Sinners  could 
never  persist  in  their  vain  endeavors  to  repair 
the  baseless  edifice  of  "their  own  righteous- 
ness;" if  they  knew  either  the  justice  of  God 
as  a  Governor,  or  his  righteousness  as  a  Saviour. 
(iVo<es,  1:17— 20,  JoAnl6:8— 11.)  But  being, 
through  heedlessness,  pride,  prejudice,  and 
carnal  enmity,  ignorant  both  of  the  law  and  the 
gospel,  they  stand  out  against  partial  convic- 
tions; they  do  not  allow  the  justice  of  the  sen- 
tence denounced  against  them,  as  sinners  de- 
serving "the  wrath  of  God;"  and  they  will 
not  submit  to  be  saved  by  "the  righteousness 
of  faith,"  in  the  same  way  with  the  meanest 
and  most  criminal  of  the  species.  Manifold  are 
their  devices  and  endeavors  to  "establish  their 
own  righteousness;"  but  all  their  labor  is  lost, 
and  their  souls  continue  in  the  most  imminent 
danger:  for  in  opposition  to  all  other  methods 
of  obtaining  the  divine  favor,  whether  devised 
by  ignorance,  superstition,  philosophy,  enthu- 
siasm, or  grave  morality,  we  must  still  insist 
upon  it,  that  "Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth;" 
and  that  every  unbeliever  remains  under  "the 
curse  of  the  law,"  and  "the  wrath  of  God." 
If  a  man  object  to  this,  and  adduce  the  differ- 
ence between  moral  and  ceremonial  obedience, 
and  argue  that  the  former  may  help  to  justify 
a  man  though  the  latter  cannot:  let  him  hear 
"Moses  describe  the  righteousness  of  the  law," 
and  then  let  him  inquire  whether  he  can  claim 
eternal  life  according  to  it.  Let  him  take  the 
moral  "law  of  God,"  (for  rules  which  men  pre- 
scribe, to  themselves  and  to  each  other,  are  out 
of  the  question;)  and,  having  produced  a  siri- 
less  obedience  to  it,  through  the  whole  of  his 


continuance  here,  in  thought,  word,  and  deed, 
let  him  then  demand  the  reward  as  a  debt.  But 
if  this  be  a  desperate  attempt;  let  him  submit 
to  the  degradation  of  a  criminal,  and  apply  for 
pardon  to  the  clemency  of  his  offended  Lord, 
and  for  eternal  life  as  his  free  "gift  through 
Jesus  Christ,"  and  by  faith  in  him.     {Note,  6: 
21—23.    P.  O.  16— 23.)— The  humble,   trem- 
bling sinner  has,  however,  no  cause  for  discour- 
agement.    "The  righteousness  of  faith,"  as  it 
were,   invites  him  to  accept  of  it;  the  Surety 
has  finished  his  obedience  and  atonement,  and 
is  risen  and  exalted  to  be  our  all-prevailing  Ad- 
vocate,    (Notes,  S:3^—S9.  He6.  7:23— 28.  9: 
24 — 26.  1  John  2:1,2.)     Nor  need  we  cross  the 
seas,  or  explore  far  distant  climes,  in  quest  of 
divine  knowledge:  this  is  brought  nigh  to  us  in 
the  gospel;  and  if  we  receive  it  by  living  faith 
in  our  hearts,  and  confess   that  faith  with  our 
mouths  in  this  evil  world,  without  doubt  the 
blessing   is  ours.     But  we  should  not  trust  in 
a  faith,  of  which  we  are  afraid  or  ashamed  to 
make  an  open  confession:  much  less  ought  we 
to  depend  on  any  mere  confession  of  faith,  or 
assent  to  divine  truths,  which  we  do  not  "be- 
lieve in  our  hearts."     For  no  faith  is  justifying, 
which  is  not  efficacious  in  sanctifying  the  heart, 
and  regulating  all  its  affections  in  subserviency 
to  the  love  of  Christ.   (^Notes,  Jam.  2:14—26.') 
Of  such  a  faith  no   sinner  shall  be  ashamed 
before  God;  and  he  ought  therefore  to  glory  in 
it  before  man.     (Note,  5:3—5.  /s.  45:15— 17, 
23—25.  Jod  2:26,27,   1  JoA/t  2:26— 29.) 
V,  12— 21, 
In  the  great   concerns  of  eternal  salvation 
there  is  now  "no  difference"  between  one  nation 
and  another:  for  our  rich  and  gracious  Lord 
most  willingly  regards  the  desires  of  all  "who 
call  upon   him  ;"  and   none  receive   the  less, 
because  of  the  numbers  who  share  the  blessings 
with  them.     As  therefore  faith  (whence  all  true 
prayer  proceeds,)  comes  "by  hearing  the  word 
of  God  :"  we  should  take   care   to   be  found 
among  those  who  hear,  believe,  and  obey  the 
gospel;  and  we  should  zealously  and  diligently 
endeavor  to  communicate  the  same  blessing  to 
others,  even  to  "the  ends  of  the  earth,"  with 
all  the  influence  and  talent  which  we  possess; 
and  with  every  self-denying  exertion  of  which 
we  are  capable:  that  the  "Sun  of  righteous- 
ness" may  diffuse  his  healing  beams,  wherever 
the  sun  in  the  firmament  gives  light  to  mankind. 
— AVhen  we  hear  of  the  success  of  the  gospel 
among    the   ignorant,    the   barbarous,    or   the 
profligate;  instead  of  being  displeased,  as  Phar- 
isees are,  we  should  cordially  adore  the  riches 
and  power  of  the  grace  of  God,  in  its  being 
thus  "found  of  them   who  sought  him  not:" 
and  we  should  excite  ourselves  and  each  other 
to  a  holy  jealousy  and   increasing    diligence; 
lest  we  should  be  left  behind  by  those,  who  once 
were  so  far  below  us  in   spiritual  advantages. 
Thus   we  shall  obtain  the  assurance,  that  we 
are  not  of  that  immense  number,  to  whom  the 
Lord  still  says,  "All  day  long  have  I  stretched 
out  my  hands  to  a  disobedient  and  gainsaying 
peoplej"  a  people  both  unbelieving  and  disobe- 
dient.    (Notes,  Heb.  S .14— 19.  1  Pe/.  2:7,8.) 


CHAP,  XI. 


The 

nant 


poitle  «howj,  (hat  God  had  not  jo  cast  off  Israel,  liut  that  a  rem- 

t  would  he  saved,  "according  to  the  election  of  grace,"  by  grace, 

not  hy  works,  1 — 6;  while  the  rest  would  be  blinded,  as  foietold  by 
the  prophet*,  7 — 10.     He  predicts  that    this  excliuion  wouW  not 

r85 


A.  D.  61."* 


ROiMANS. 


A.  D.  61. 


be  firal;  and  states  the  consequences  to  the  Gen  iles,  hoth  of  the  fall 
of  the  Jews,  and  of  their  recovery,  II — 15.  He  cautions  the  Gen- 
tile converts  not  to  lioast  against  the  Jews,  hut  humhiy  to  profit  hv  this 
exiimjjle  of  God's  severity  and  goodness;  and  forelels  glorious  times, 
which  would  at  length  arrive,  Itl — 32.  He  Mflores  the  depths  of  God's 
wisdom,  and  the  glory  of  his  unsearchable  judgments,  his  undeiived 
ali-sulficiency,  and  his  universal  and  absolule  sovereignly,  33 — 36. 

I  SAY  then,  ^  Hath  God  cast  away  his 
people.''  ^  God  forbid.  '^  For  I  also  am 
an  Israelite,  of  the  seed  of  Abraham,  of  fhe 
tribe  of  Benjamin. 

2  God  hath  not  cast  away  his  people 
**  which  he  foreknew,  ^  Wot  ye  not  what 
the  scripture  saith  *  of  Elias.''  how  he 
^maketh  intercession  to  God  against  Israel, 
saying, 

3  Lord,  s  they  have  killed  thy  prophets, 
and  "^  digged  down  thine  altars;  and  I  am 
left  alone,  and  they  seek  my  life. 

4  But  what  saith  the  answer  of  God  un- 
to him.''  '  I  have  reserved  to  myself  seven 
thousand  men,  who  have  not  bowed  the 
kne€  to  the  image  of  "^  Baal. 

5  Even  so  then  '  at  this  present  time  also 
there  is  a  remnant  according  to  the  '"  elec- 
tion of  grace. 

6  And  "if  by  grace,  then  is  it  no  more 
of  works:  otherwise  grace  is  no  more  grace. 
But  if  i7  6e  of  works,  then  is  it  no  more' 
grace:  otherwise  work  is  no  more  work.      I 

Note. — The  apostle  here  supposes,  that  in 
consequence  of  what  he  had  stated,  (Note,\ 
10:18 — 21.)  it  would  be  inquired,  whether  God| 
had  utterly  "castaway"  his  chosen  people,' 
Israel;  and  so  failed  of  performing  his  promises 
to  their  fathers.  This  consequence,  as  deduc-' 
ed  from  his  doctrine,  he  decidedly  disavowed.' 
Indeed  the  Lord  couid  not  so  properly  be  said, 
to  have  "cast  them  away,"  as  they  to  have! 
"cast  him  off,"  through  their  determined  oppo- 
sition to  the  kingdom  and  salvation  of  the  prom-^ 
ised  Messiah,  by  which  they  forft^ited  their 
privileges.  This  appeared  from  the  ready  re-j 
ception  given  to  all  those  Jews,  who  were  will-| 
ing  to  become  the  disciples  of  Christ:  of  this, I 
the  apostle  himself  was  a  most,  remarkable  in-' 
stance;  for,  being  a  descentlant  of  Abraham,' 
and  once  a  furious  persecutor  of  the  church,! 
he  was  now  become  the  apostle  of  Christ  to! 
the  Gentiles.  (JVIarg.  Rcf.  a— c— Notes,  Phil.  I 
3:1—7.  1  Tim.  1:  12— 14.)  God  had  not' 
therefore  "cast  away  his  people,  whom  he  had; 
foreknown,"  as  in  due  time  to  be  called  and  jus- 
tified, to  whom  especially  his  promises  had  re- 
spect; though  he  had  left  the  rest  to  fall  by 
tlieir  unbelief.  {Marg.  Ref.  d.— iVo/e,  8:28— ^ 
31.)  But,  as  Jehovah  had  "reserved  to  him- 
self" (by  his  special  influence  and  agency,)  a' 
considerable  remnant  in  the  days  of  Elijah,! 
when  the  prophet  was  ready  to  conclude  that 
"he  alone  was  left"  to  serve'him,  and  used  such! 
words  in  prayer,  as  might  be  considered  as  "in-' 
terceding  against  Israel;"  (jMarg.  and  Marg.l 
Ref.  G—k.— Notes,  1  Kings  19:10— 14,18.)  so ! 


I  there  was  a  remnant  reserved  of  many  ten 
[thousand  Jews,  yea,  a  far  greater  proportion 
jthan  was  generally  supposed,  at  that  very  pe- 
|riod,  when  the  nation  was  cast  off'  from  being 
jlhe  people  of  God.  This  remnant  was  reserv- 
ied  according  to  "tlie  election  of  grace:"  not 
because  they  were  less  undeserving  of  sucli 
, favor  than  others:  but  because  God  was  pleased 
!t.o  have  mercy  on  them,  for  reasons  which  he 
jhad  not  seen  good  to  reveal:  otherwise  they  too 
iwould  have  perished  in  unbelief.  (Note,  9:15 
I — 23.)  If  then  this  election  was  "of  grace," 
,  it  could  not  be  "of  Avorks,"  either  performed 
;  or  foreseen;  as  this  would  imply  that  something 
naturrJh/  in  the  objects  chosen  determined  the 
L'liii':^  preference,  and  that  it  did  not  originate 
lioni  his  grace  or  unmerited  mercy.  For  if,  in 
I  any  sense  or  degree,  "it  were  of  works,"  it 
Iwould  in  part  at  least  be  of  debt,  and  not  of 
entire  free  favor;  otherwise  "work,"  as  it 
stands  related  to  election  and  justification,  would 
lose  its  very  nature.  For  an  entire  free  lavor 
jmust  be  absolutely  distinct  from  a  reward,  con- 
ferred in  consequence  of  some  work  performed: 
!as  the  price  of  one  farthing,  paid  for  what  is 
j  worth  a  thousand  pounds,  must  in  exact  pro- 
priety of  speech,  essentially  distinguish  it  from 
an  entirely  free  gift.  (Marg.  Ref.  1 — n. — Note, 
4:4,5.) — This  text  is  so  decisive  on  the  subject, 
that  great  ])ains  have  been  taken  to  explain  it 
away:  but  really  the  arguments  of  the  most 
able  and  learned  men,  on  the  other  side,  prove 
nothing  so  much  as  the  weakness  of  their  cause. 
I  shall  therefore  only  observe  in  general;  that 
in  fact,  those  are  not  always  or  even  generally 
called,  who,  to  our  apprehension,  are  best  dis- 
posed to  perform  good  works,  but  the  contrary, 
as  the  examples  recorded  in  scripture  alone  un- 
deniably demonstrate;  (Notes,  Matt.  19:29,30. 
21 :28— 32.  Luke  13:22—30.)  that  every  truly 
good  disposition,  in  a  fallen  creature,  must  be 
the  effect,  and  cannot  therefore  be  the  cause, 
of  the  grace  of  God  bestowed  on  him;  that  God 
did  not  act  without  reason  in  choosing  one 
rather  than  another,  though  we  are  not  made 
acquainted  with  his  reasons;  and  that  the  dis- 
play of  the  infinite  riches  of  his  mercy,  the  om- 
nipotence of  his  grace,  and  the  glory  of  his  own 
sovereignty,  in  converting  the  most  unlikely 
persons  in  the  world,  are  far  more  probable 
reasons  of  his  choice,  than  any  foreseen  com- 
parative goodness  of  natural  disposition  in  those 
who  are  saved,  above  those  that  perish. —  The 
election  of  grace.  (5)  'Not  those  who  chose 
'grace,  but  those  whom  grace  chose;  that  is, 
'those  whom  God  freely  chose.  Neither  would 
'  "grace  be  grace,"  if  we  were  in  the  smallest 
'degree  chosen  for  our  foreseen  good  works;  nor 
'would  "work  be  work,"  if  in  any  measure  it 
'needed  the  help  of  grace.'  Beza. —  They  have 
killed,  &c.  (3,4.)  The  first  part  comes  nearer 
to  the  Hebrew,  than  to  the  LXX:  the  second, 
'is  plainly  anot^ier  translation,  and  seems  to  be 
'a  better  one,  of  the  Hebrew.'  Randolph. 
(1  Kings  19:10,18.) 

Hath  God  cast  away.     (1)     Mi]  unmadTO  6 
Geo;:  2.     1  Tim.  1 .19.     See  on  ^c/.?  7:39.— 


a  1  Sim.  12:22.     2  Kings  23  27. 

Ts.  77:7.  94:l4.    Jer.  31:36,37. 

S3iL— 2(j.    Hos.  9.17.    Am.  9: 

8,9. 
h  See  on  3:4. 
c  9:3.    Acts  22:3.     20:4.     2  Cor. 

11:2:.      I'hil.  3:5. 


861 


d  «:2n,30.      9:G.?3.     AcU  13:43. 

15:18.     1  I'et.  1:2. 
e   Gen.  44:1.5.      Kx.  32;1.       Acts! 

3:17.     7:4a     Phil.  ].22.  , 

*  Or.  »n  Elins.    Nch.  9:30. 
f   Num.  16:15.      Jer.  18:19—23.' 

Jon.  4:1—3,11.  i 


5  1  Kings  18:4,13.  19:10,14.  Nch. 

9:26.    Jer.  2:30. 
'h   1  Kings  18:30,31. 
i  Sec  on  1  Kings  19:18. 
1  k  Num.  25:3.    Dcut.  4:3.    Judg. 
2:13.     1  Kings  16:31.     2  Kings 
I      10:19,20.    Jer.  19:5.    Hos.  2:8. 


13:1.     Zeph.  1:4. 
I  6,7.     See  on  9:27. 
m2S.     9:11.      Eph.  1:5,6. 
n  3:27,28.  4:4,5.    5:20,21.    Deut. 

9:1—6.    1  Cor.  15:10.      Gal.  2; 

21.  5:4.    Eph.  2.i— 9.    2  Tim, 

1:9.     Tit.  3:5. 


A.  D.  61, 


CHAPTER  XI. 


A.  D.  Gl. 


Foreknew.  (2)  rfooF'/ro).  See  on  8:29. — Malt- 
eth  inlercession.'\  Ei'ivy/urei.  See  on  8:26,27. 
— Have  digged  doicn.  (3)  KnTfuy.mjtdv.  See  on 
Acts  15:1 6.— 1  Kings  19:10.  Sept.—  The  answer 
of  God.  (4)  '  0 /(iijuarKTuo;.  Here  only.  A'^i;^- 
/inat'Coi.  See  on  Jlcts  1 1 : 26. — /  have  reserved.'] 
Kinehnof.  Luke  10:40.  Heb.  4:1.  2  Pet  2: 
lo,  el  al.—l  Kings  19:18.  Sept. —  To  the  im- 
age of  Baal.]  Tt]  BixuX.  Subaudi  eneori. — Jl 
remnant.  (5)  Aei/ii/ia.  Here  only  N.  T. — 2 
Kings  19:4.  Sept. — KuTalBifi/AW  See  on  9:27. 

7  °  What  then  ?  ^  Israel  hath  not  obtained 
that  which  he  seeketh  for:  i  but  the  election 
hath  obtained  it,  '"  and  the  rest  were  *  blind- 
ed. 

8  (According  as  it  is  written,  '  God  hath 
given  them  the  spirit  of  f  slumber,  ^  eyes 
that  they  should  not  see,  and  ears  that  they 
should  not  hear,)  "  unto  this  day. 

9  And  "  David  saith.  Let  >'  their  table  be 
made  a  snare,  and  a  trap,  and  a  stumbling- 
block,  and  ^  a  recompense  unto  them: 

10  Let  *  their  eyes  be  darkened,  that 
tiiey   may   not   see,   ^  and    bow  down  their 

back    alway.     [Practkal  Obsenations.] 

Note. — What  then  was  the  precise  state  of 
the  Jewish  nation  ?  In  general  they  had  not  ob- 
tained tfiat  "justification  unto  hfe,"  which  they 
sought  for;  because  they  clave  to  their  own  de- 
vices, and  rejected  the  gospel  of  God:  (Notes, 
9:30—33.  10:1—4.)  but  "the  election"  or  the 
chosen  remnant  among  them,  had  obtained  it, 
while  "the  re*;t  were  blinded:"  so  that  the  re- 
jection of  the  latter  was  the  punishment  of  their 
sins;  but  the  calling  of  the  former  was  neither 
the  consequence,  nor  the  reward,  of  their  own 
works.  "The  election,"  here  mentioned,  as 
distinct  from  Israel,  God's  chosen  people,  (that 
is,  an  election  within  an  election,)  clearly  marks 
the  difference  between  an  election  of  a  people 
to  special  external  privileges,  and  a  personal 
choice  of  individuals  to  eternal  life:  and  it 
rel'utes  unanswerably  the  reasonings  of  those, 
who  would  confine  all  these  scriptures  to  the 
former  kind  of  election,  and  exclude  the  latter, 
(Marg.  Ref  o — q.) — This  judicial  blindness  of 
the  enemies  of  Christ,  had  been  clearly  foretold; 
and  might  have  been  previously  expected. 
(Notes,  Deut.  29:4.  Ps.  69:22—28.  Is.  6:9,10. 
29:9-12.  Acts  1  :20-22.)  These  scriptures  have 
already  been  explained  in  this  sense:  but  we  may 
add,  upon  the  version  here  given  of  David's 
words,  that  the  provision  made  for  the  souls  of 
the  Jews  (as  well  as  their  temporal  plenty,)  was 
in  righteous  judgment,  made  the  occasion  of 
their  being  more  deeply  ensnared  in  guilt,  and 
sinking  under  more  dreadful  condemnation,  as 
the  recompense  of  their  unbelief;  till  at  length 
they  were   totally  blinded,    and  given    up  as 


0  3:9.  6:15.    1  Cor.  10:19.    Phil. 
MS. 

n  9:31,32.       10:3.       Prov.    1:28. 

I.iikc  13:24.    Heh.  12:17. 
q  5.   8:28—30.     9:23.     Eph.  1:4. 

2  Thes.  2:13,14.     1  Pet.  1:2. 
r  Is.   6:10.      44:18.     Malt.  13:14, 

15.    .fohii  12:40.     2  Cor.  3:14. 

4:4.     2Thcs.  2:10— 12. 

*  Or,  hardoned.    See  on  9: IS. 

•  U.  29:10. 

t  Or,  rcnwrse. 

1  Utiit.  29.4.     Is.  6:9.   Jer.  5:24. 


Ez.   12:2.  Mark  4:11,12.    Luke 

8:10.     Acts  28:26,27. 
u  2  Kings  17:34,41.    2Cor.  3:14, 

15. 
X  Ps.  69:22. 
y  Deut.6:l0— 12.  32:13—15.     1 

Sam.  25:36—38.     ,Iob  20:20— 

23.       Prov.  1:32.     Is.  8:13,14. 

Luke  12:20.  16:19—25.  1  Tim. 

6:17—19. 
r  Deut.  32:35.     Ps.  28:4.    Is.  59: 

18.     66:6.     Hell.  2:2. 
a  8.  1:21.     Ps.  69:23.    Zech.  11; 


slaves  to  the  op])iessIon  of  their  enemies,  to  be 
bovvfd  down  continually  with  the  heavy  bur- 
dens laid  u|)i)n  them:  an  emblem  of  tlu-ir  base 
and  ruinou::  bondage  to  sin  and  Satan.  (Marg. 
Ref.  Y—h.— Notes,  Lev.  26:31—45.  Deut.'=lS: 
15—68.  Dan.  9:25—27.  Matt.  21:40—44.  23: 
29—36.  27:24,25.  Acts  3:22,23.  7:51 — 53. 
1  Thes.  2:13— 16.)— GotZ  hath  given,  &c.  (^) 
'Tliis  by  no  means  implies,  that  God  infuses 
'any  new  viciousness;  but  that  he,  as  a  just 
'Judge,  delivers  up  those,  who  are  destitute  of 
'his  grace,  unto  Satan  and  to  their  own  lusts, 
'to  be  more  and  more  blinded.'  Beza.  Thit« 
venerable  reformer  certainly  adopts,  what  is 
generally  called  the  supra-lapsarian  doctrine; 
and  ventures  on  expressions,  which  few  modern 
Calvinists  (as  they  are  called,)  would  subscribe: 
yet  he  by  no  means  admits  those  consequences, 
which  numbers,  who  "speak  evil  of  what  they 
unuerstand  not,"  indiscriminately  charge  on  all, 
who  hold  the  doctrine  of  personal  election  to 
eternal  life.  (Notes,  Ex.  4:21.  2  Thes.  2:8— 
12.)  The  apostle  seems  to  have  given  the  sense 
of  the  several  prophecies  to  this  effect  referred 
to,  rather  than  the  exact  words  from  the  Sep- 
tuagint,  or  a  literal  translation  from  the  He- 
brew. 'The  Septuagint,  after  the  usual  way 
'of  this  translation,  puts  the  optative,'  (or 
rather,  the  imperative,)  'for  what  is,  in  the 
'Hebrew,  the  future.'  Randolph.  This  is,  I 
apprehend,  often  done  very  improperly:  but 
here  the  context  requires  it:  as  several  verbs, 
in  the  same  passage,  are  imperative.  {Ps.  69:22 
—28.) 

The  election.  (7)  '//  exloyij.  5.  See  on 
9:15. — Hath  obtained.]  Enemxtv.  Heb.  6.15. 
11:33.  Jam.  4:2 —Were  blinded.]  "Harden- 
ed." Marg.  EnixiQLoxtijOav.  See  on  Mark  6: 
52.— Slumber.  (8)  "Remorse."  Marg.  Ka- 
TuvvS.^Mc.  Here  only  N.  T. — Is.  29:10.  Sept. 
KuTurvaau)-  See  on  Acts  2:37. — A  recom- 
pense.] ^4riixnodo^uix.  See  on  Luke  14:12. — 
Be  darkened.  (10)  Sxoxia&iiToiaav.  1:21. 
See  on  Matt.  24:29. — Bow  down.]  J^uyxa/nyj- 
ot'.  Here  only  N.  T.—Ps.  69:23.  Sept.  Ex 
avr,  et  y.uumM,  fiecto. 

Ill  say  then,  "  Have  they  stumbled  that 
they  should  fall .''  God  forbid :  ^  but  rather 
through  their  fall  salvation  is  come  unto  the 
Gentiles,  ^  for  to  provoke  them  to  jealousy. 

12  Now  if  the  fall  of  them  be  '"the  riches 
of  the  world,  and  the  |  diminishing  of  them 
the  riches  of  the  Gentiles,  how  much  more 
s  their  fulness ! 

13  For  I  speak  to  you  Gentiles:  in  as 
much  as  I  am  •*  the  apostle  of  the  Gentiles, 
I  magnify  mine  office: 

1  4  If '  by  any  means  I  may  ^  provoke  to 
oiiinlation  them  which  are  ^my  flesh,  and 
'"  might  save  some  of  them. 


17.     Eph.  4:13.     2  Pet.  2:4,17. 

Jude  6,13. 
b  Deut.   28:64—68.       Is.   51:23. 

65:  T2. 
c  Er.  18:23.32.     33:11. 
d  12,31.    Acts  13:42,46—48.    18: 

6.22:18—21.     28:24—23. 
e  14       10:19. 
f   15,33.     9:23.     Eph.  3:8.    Col. 

1:27. 
I  Or,  decay,  or,  loss. 
g  25.      Is.  11:11  — 16.  12:   60:66: 


8—20.  Mic.  4:1,2.  5:7.    Zech 

2:11.    8:20—23.    Rev.  M:!.";— 

19. 
h  15:16—19.    Acts  9:15.     22:J1 

26:17,18.    Gal.  1:16.    2:2,7-9. 

Eph.  3:8.    1  Tim.  2:7.    2  Tim 

1:12. 
i    1  Cor.  9:20-22.    2  Tim.  2:10 
k  11. 

I  9:3.     Philemon  12. 
m  1    Cor.     7:16.       1    Tim.  4:16. 

Jam.  .5:20. 


[87 


A.  D.  61. 


ROMANS. 


A.  D.  61, 


15  For  if  "  the  casting  away  of  them  be 
"  the  reconciling  of  the  world,  whui  shall  the 
receiving    of  them  be  p  but  life  from   the 

dead  r  [PractUul  observations.] 

Note. — The  apostle  had  shown  that  Israel 
was  not  totally  "cast  off;"  (Note,  1 — 6.)  and 
he  next  inquired,  whether  the  nation  in  general 
had  so  stumbled,  as  finally  to  be  excluded  from 
all  further  share  in  the  blessings  covenanted  to 
their  fathers:  or  whether  God  had  no  further 
end  in  that  mysterious  dispensation,  than  merely 
their  fall  and  ruin.  He  would  by  no  means 
admit  either  of  these  suppositions:  for  it  actu- 
ally appeared,  that  the  Lord  intended,  "through 
the  unbelief"  of  the  Jcavs,  to  communicate  his 
salvation  to  the  Gentiles.  The  persecution  of 
the  Christians  in  Judea  drove  them  into  other 
regions:  and  the  Jews,  in  every  place  rejecting 
the  gospel,  excited  the  preachers  more  speedily 
and  openly  to  address  the  Gentiles;  by  which 
means,  very  large  multitudes  had  been  "turned 
from  idols  to  sei"ve  the  living  God."  {Notes, 
^c<«8:l,4.  11:19— 21.  13:42—48.  1  Thes.  1:9, 
10.)  Yet  even  this  was  suited  to  excite  the  Jews 
to  a  holy  jealousy,  and  an  emulation  with  the 
Gentile  worshippers,  in  zeal  for  the  service  of 
Jehovah,  and  earnestness  in  seeking  the  bless- 
ings of  the  Messiah's  kingdom;  though  it  too 
generally  had  the  contrary  effect,  through  their 
pride  and  prejudices.  {JSIarg.  Ref.  c — e. — Note, 
10:18—21.)  If  then  "their  fall"  had  been  over- 
ruled for  "the  enriching  of  the  world"  in  gen- 
eral with  the  blessings  of  the  gospel;  if  the 
diminution  of  the  numbers  of  that  long-favored 
people,by  the  exclusion  ofso  large  a  part  of  them 
from  the  visible  church,  and  the  subsequent 
judgments  inflicted  on  them,  was  the  occasion 
of  communicating  such  rich  blessings,  to  im- 
mense numbers  of  the  benighted  Gentiles;  how 
much  more  would  their  conversion,  when  the 
whole  nation  should,  in  one  full  body,  acknowl- 
edge their  long  despised  Messiah!  For  this, 
they  have  ever  since  been  preserved  a  distinct 
people,  almost  by  a  continued  miracle:  {Notes, 
iVum.  23:9.  Jcr.  30:10,11.)  and  as  their  con- 
version will  fulfil  so  very  many  ancient  proph- 
ecies concerning  their  restoration,  and  will 
probably  be  effected  by  the  fulfilment  of  many 
other  prophecies;  so  it  will  doubtless  exceed- 
ingly conduce  to  the  conversion  of  the  remain- 
ing heathen  nations.  {Marg.  Kef.  f,  g. — Notes, 
Lev.  26:40—42.  Deuf.  4:29— 31.  30:1  —  10,  7s. 
11:11—16.  63:15—19.  64:  Jer.  32:39— 41.  Ez. 
84:23-31.36:25—27,31.  37:25—28.  39:23— 
29.  Hos.  3:4,5.  Joe/3:9— 21.  .^ni.  9:13— 15. 
JVfic.5:7— 9.  7:18—20.  ZepA.  3:14— 17.  Zech. 
8:20—23.  10:5—12.  12:6—14.)  Paul,  address- 
ing himself  to  the  Gentile  converts,  (though  he 
was  aware  that  many  both  of  the  Jewish  Chris- 
tians and  the  unconverted  Jews  would  read 
his  arguments,)  spoke  •in  the  character  of  "the 
apostle  of  the  Gentiles,"  by  the  special  designa- 
tion of  Christ;  and  aimed  to  commend  and 
magnify  that  office,  as  honorable  to  himself, 
and  most  important  for  the  good  of  mankind. 
At  the  same  time,  by  a  most  judicious  and  deli- 


n  1.2.11,12. 

n  5:10.    Dan.  9:24.  2  Cor.  5:18— 

20.     Eph.  1:10.     Gul.  1:20,21. 
p  Kz.    37:1—14.       Rev.     11:11. 

20:4—6. 
q  En.  22:29.    23:16,19.  Lev.  23: 

10.      Num.  15:17— 21.      Dout. 


:88] 


1G:4.    2S:10.     Neh.  10:3.5—37. 

Prov.  3:9.10.    Ez.  41:30.   Jam. 

1:18.     Rev.  14:4. 
r  17.    Gen.  17:7.     Jer.  2:21.     1 

Cor.  7:1  t. 
s  Ps.  80:11—16.  Is.  6:13.  27:11. 

El.    15:6—8.       Matt.    8:11,12. 


cate  turn,  he  represented  his  zeal  lor  the  con- 
version of  the  Gentiles,  as  animated  by  the  de- 
sire of  stirring  up  his  brethren  the  Jews,  whom 
he  regarded  as  "his  own  flesh,"  to  emulate 
their  faith  and  aspire  to  their  privileges;  that 
thus  he  might  be  instrumental  in  saving  some 
of  them  also,  though  he  knew  that  the  sentence 
denounced  upon  the  nation  was  irreversible. 
{Marg.  Ref.  h-m.)-The  English  word  "pro- 
voke," being  now  fixed  in  common  use  to  the 
idea  of  exciting  indignation,  is  very  apt  to))er- 
plex  the  reader's  mind,  and  to  prevent  his 
clearly  seeing,  that  the  apostle  spoke  of  excit- 
ing them  to  holy,  and  not  to  unholy  passions; 
the  latter  indeed  was  generall}^  the  event  of  his 
conduct,  but  contrary  to  his  intentions.  {Note, 
Heb.  10:23 — 25.) — As,  therefore,  the  righteous 
rejection  of  the  unbelieving  Jews  had  proved 
the  occasion  ofso  large  a  multitude  of  the  Gen- 
tiles, throughout  the  world,  being  reconciled  to 
God  and  walking  at  peace  with  him;  what 
would  their  future  reception  into  the  church 
introduce,  but  such  a  change  as  would  resemble 
a  general  resurrection  of  the  'dead  in  sin  to  a 
'life  of  righteousness,'  in  every  part  of  the 
world;  and  a  pro})ortionable  increase  of  spiritual 
life  to  all  who  before  had  believed.''  This  event 
will  accomplish  so  many  prophecies,  in  so  open 
and  signal  a  manner,  that  infidelity  in  every 
form  must  be  finally  confuted  and-silenced:  and 
the  attention  of  the  most  heedless  must  be 
excited  to  the  astonishing  display  of  the  pow- 
er of  God,  in  performing  his  word:  and,  as 
"he  delighteth  in  mercy,"  he  will  effectually 
concur  with  these  impressions,  by  pouring 
out  his  Holy  Spirit  to  convert  the  nations, 
and  to  render  genuine  Christianity  universally 
triumphant;  probably  to  a  very  great  degree 
by  ministers  and  missionaries  of  converted  Is- 
rael. {Marg.  Ref.  n— p.— iVofes,  Rev.  19:11 
—21.  20:1—6.) 

Stumbled.  (11)  Emmauv.  Jam.  2:10.  3:2. 
2  Pet.  1:10. —  Their  fall.]  T(o  nviMP  nafjun' 
Toiuaii.  12.  See  on  5:16. —  To  provoke.]  Eig 
TO  nuoM'CtjXotaui.  14.  See  on  10:19. —  The  di- 
minishing. (12)  To  Tirrrjiin.  1  Cor.  6:7.  Hi- 
Tuotiiti,  2  Cor.  12:13. — Fulness.]  To  nhjQw- 
/<«.' 25.  13:10.  15:29.  Eph  * -^3.— The  cast- 
ing away.  (15)  'H  anoSokti  see  on  Acts  27: 
22 — The  receiving  of  them. j  'H  n^oahjiptg. 
Here  only. 

16  For  ^if  the  first-fruit  be  holy,  the 
lump  is  also  holy:  "■  and  if  the  root  be  holy, 
so  are  the  branches. 

1 7  And  if  *  some  of  the  branches  be  bro- 
ken off,  and  thou,  *  being  a  wild  olive-tree, 
wert  graffed  in  *  among  them,  "  and  with 
them  partakest  of  the  root  and  fatness  of  the 
olive-tree; 

18"  Boast  not  against  the  branches:  but 
if  thou  boast,  ^  thou  bearest  not  the  root, 
but  the  root  thee. 

1 9  Thou   wilt  say   then,   The  branches 


21  43.      .lohn  1.5:6. 
t   AcU  2:39.      Gal.  2:15.     Eph. 

2:11-13.     3:6.     Col.  2:13. 
*  Or,  Jor  them. 
u  Deut.  8:3.      Judg.    9:8,9.     Ps. 

52:"!.      Zcch.  4:3.      John  1:16. 

Rev.  11:4. 


X  20.  3:27.    1  Kings  20:11.  Plov. 

16:18.    Matt.  26:33.     Luke  18. 

9—11.      1  Cor.  10:12. 
T  4:16.     Zech.    8:20—23.    Joli» 

10:16.     Gal.  3:29.     Enh.  ».19 

20. 


A.  D.  61. 


CHAPTER  XI. 


A.  D.  61. 


were  broken   off,   ^  that  I  might  be  graffed 
in. 

20  ''Well;  ''because  of  unbelief  they 
were  broken  off,  *^  and  thou  standest  by  faith. 
''  Be   not   high-minded,   ^  but  fear: 

21  For '"if  God  spared  not  the  natural 
branches,  take  heed  lest  he  also  spare  not 
thee. 

Note. — The  apostle  here  speaks  of  Israel,  as 
the  visible  church  of  God,  the  repository  of 
his  oracles  and  ordinances;  the  vineyard  which 
he  had  inclosed  and  planted,  but  which  he  was 
now  about  to  leave  desolate.  (Notes,  Is.  5:1 
— 7.)  The  attentive  reader  wilt  readily  per- 
ceive, that  relative  holiness,  or  consecration  to 
God,  is  here  exclusively  meant.  "The  first- 
fruits"  of  the  dough,  being  presented  to  God, 
sanctified,  as  it  were,  the  whole  lump  to  the 
use  of  his  people:  {Mar^.  Ref.  q. — Note,  Lev. 
23:10—14.)  thus  the  patriarchs,  "the  first- 
fruits"  of  Israel,  being  chosen  and  set  apart 
with  their  seed  after  them,  as  "a  holy  people 
to  the  Lord,"  through  all  their  generations;  a 
measure  of  this  relative  sanctity  attached  to 
their  posterity,  notwithstanding  their  rebellions 
and  visitations;  in  consequence  of  which,  all 
their  males  were  circumcised  on  the  eighth  day, 
as  the  professed  people  and  worshippers  of  Je- 
hovah. (Notes,  1  Cor.  7:10 — 14.)  But  another 
similitude  more  aptly  illustrated  this  subject: 
"if  the  root"  of  the  tree  were  "holy,"  the 
branches  must  be  supposed  to  be  the  same. 
Now  Abraham  w^as,  as  it  were,  the  root  of  the 
visible  church  in  all  subsequent  ages.  After 
Ishmael  and  the  sons  of  Keturah  had  been 
broken  off,  the  tree  grew  up  in  Isaac:  then 
Esau  being  broken  off,  it  shot  forth  abtindance 
of  branches,  in  Jacob  and  his  twelve  sons. 
When  any  Gentiles  were  converted,  or  prose- 
lyted, they  were  "grafted  into  this  tree"  by 
circumcision,  as  long  as  the  legal  dispensation 
lasted;  (but  by  baptism  after  the  Christian  dis- 
pensation entered;)  and  they,  with  their  pos- 
terity, were  from  that  time  considered  as  branch- 
es of  the  tree,  a  part  of  the  visible  church  as 
springing  from  Abraham,  (Marg;.  Ref.  r — u.) 
Notwithstanding  all  former  rebellions,  the  Jews 
were  the  branches  of  this  tree,  till  as  a  nation 
they  rejected  the  Messiah;  (though  the  most 
of  the  ten  tribes  had  long  before  been  broken 
off;)  but  after  that,  their  relation  to  Abraham 
and  to  God,  was,  as  it  were,  suspended.  They 
were  broken  off  from  the  olive-tree  in  immense 
multitudes:  they  were  cast  out  of  the  church, 
as  the  children  of  the  bond-woman,  or  as  pro- 
fane Esau:  (Notes,  Gal.  4:21—31.  Heb.  12: 
15 — 17.)  neither  they,  nor  their  posterity  any 
longer  retained  even  the  outward  seal  of  the 
covenant;  for  circumcision  lost  its  validity,  and 
baptism  became  the  sign  of  regeneration,  and 
"the  seal  of  the  righteousness  of  faith:"  and 
they  were  thenceforth  deprived  of  the  ordinan- 
ces of  God.  (Notes,  4:9—12.  John  15:1—5.) 
At  the  same  time,  the  Gentiles  "were  grafted" 
into  this  tree,  in  their  room :  by  professing  faith 
in  Christ,  and  being  baptized  into  his  name, 
they  were  admitted  into  the  visible  church  of 


I  11,12,17.23.24. 

a  .John  4:17, IR.    Jam.  2:19. 

H  3:3.    Acts  13:46,47.  18.6.  Heb. 

.■$12,19.     4:6,11. 
C  5:1,2.     2  Chr.  20:20.      Is.  7:9. 

Vol.  ^  I. 


1  Cor.  16:13.  2  Cor.  1:24.  Col 
2:7.      1  I'et.  5:9,12. 
d  la.     12:16.      Pj.  13R:6.      Prov 
23:26.     13.2:11,17.     Hah.  2:4. 
Zeph.  3:11.   Luke  18:14.  2  Cor. 

12 


God,  and  attained  a  relative  holiness;  thty 
were  favored  with  the  means  of  grace,  and  the 
ordinances  of  God,  "for  their  good,  and  that 
of  their  children  after  them,"  as  the  Jews  tl))- 
merly  had  been;  and  multitudes,  who  liad  licjii 
the  branches  of  the  wild  unfruitful  olive-tree, 
were  thus  made  heirs  of  Abraham's  fiitli,  ho- 
liness, and  blessedness.  (Notes,  Gal.  3:-2G — 
29.  Heb.  6:16—20.)  Yet  the  Gentile  Chris- 
tians ought  by  no  means  to  copy  the  Jews  by 
becoming  proud  of  this  distinction;  or  boasting 
over  those  who  had  been  broken  off  to  make 
room  for  them.  But  if  any  of  them  were  dis- 
posed to  do  this,  they  should  recollect  that  they 
were  not  the  root  of  this  well-cultured,  fruitful 
tree;  nor  had  they  naturally  sprung  from  it, 
but  of  free  grace  had  been  grafted  in  to  share 
its  advantages,  Abraham's  race  had  derived 
no  spiritual  good  from  them;  but  they  derived 
all  from  Abraham's  race:  and  indeed  all  the 
knowledge  of  the  true  God  and  of  true  religion 
in  the  world  to  this  day  is  derived  from  them. 
— The  Gentile  converts  might  indeed  say,  that 
"the  natural  branches  had  been  broken  off"  to 
make  way  for  them,  and  it  was  true  that  God 
had  thus  preferred  them;  yet  it  was  not  on  ac- 
count of  their  works,  but  of  entirely  free  grace. 
"Through  unbelief,"  the  effect  of  pride,  "the 
Jews  had  been  broken  off,"  and  "through  faith" 
the  Gentiles  had  been  grafted  in:  they  ouglit 
therefore  to  beware  of  self-confidence,  self- 
preference,  and  every  kind  of  pride  or  ambition; 
lest,  having  only  a  dead  faith,  and  an  empty 
profession,  they  should  apostatize  from  God 
and  forfeit  their  privileges.  For  if  he  had  not 
spared  the  natural  branches;  they  ought  surely 
to  fear  lest  they  too  should  be  broken  off. 
(Marg.  Ref.  x— f.) — This  doubtless  refers  to 
the  collective  body  of  professing  Christians, 
and  not  to  individual  believers:  though  the 
atter  are  preserved,  through  humility  and  holy 
fear.  It  has  also  a  peculiar  prophetic  energy, 
when  we  consider  it  as  addressed  to  the  Roman 
church,  which  so  soon  after,  attempting  to 
domineer  over  other  churches,  to  be  the  me- 
tropolis of  the  Christian  world,  and  at  length 
to  be  infallible,  fell  through  pride  and  presump- 
tion; till  it  became  "the  mother  of  harlots,  and 
of  abominations  of  the  earth,"  (Notes,  Rev. 
17:1 — 6.) — It  is  obvious  to  observe,  that, 
though  the  illustration  of  grafting  excellently 
suited  the  apostle's  purpose,  yet  the  effect,  in 
the  case  before  us,  is  the  reverse  of  that  in 
natural  grafting:  for  there,  the  good  cion  com- 
municates its  changing  efficacy  to  the  wild 
stock;  here,  the  stock  imparts  its  efficacy  to  the 
corrupt  branches,  which  by  divine  power  are 
grafted  into  it.— The  apostle's  reasoning,  in 
this  place,  strongly  evinces  the  oneness  of  the 
visible  church  under  every  dispensation;  and 
the  change  of  the  initiatory  ordinance  since  the 
coming  of  Christ  is  manifest:  his  statement 
therefore  implies  more  substantial  arf  uments  in 
favor  of  infant-baptism,  than  has  generally 
been  supposed. — 'We  ought  indeed  to  glory  in 
'God;  ...but  not  so  as  to  despise  the  Jews, 
'whom  it  becomes  us  rather  to  excite  to  a  holy 
'emulation.  ...  And  they  doubtless  do  suffer, 
'and  will  suffer,  the  punishment  of  this  neglect- 


10:5.    2  Thct.    2:4.    2  Tim.  3: 
3—5.    Jam.  4:6.     1  Pet.  5:5,6. 
Rev.  3:17.     18:7. 
Prov.  28:14.    Is.  66:2.     1  Cor. 
10:12.     Phil.  2:12.     Ileb.  4:1. 


1  Pet.  1:17. 

17,19.  8:32.  Jer.  25:29.  43:12. 

I  Cor.  10:1—12.2  Pet.  2: 1— a. 

JiideS. 


[89 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


'ed  duty  who  at  this  day  call  tneraselves  Chris- 
'tiaiis,  and  yet,  impelled  only  by  their  own 
'wickedness  and  perverseness  of  mind,  by  all 
'means  vex  tliat  holy  people,  (as  it  respects 
'their  fathers;)  and  also  harden  them  more  and 
'more,  by  setting  before  them  the  examples  of 
'the  basest  and  most  insane  attachment  to  idols 
'But  indeed,  I  would  daily  and  most  willingly 
'thus  j)ray  for  the  Jews:  O  Lord  Jesus,  thou 
'indeed  justly  avengest  the  contempt  of  thyself, 
'and  that  ungrateful  people  is  worthy  of  thy 
'severest  judgments;  but,  O  Lord,  remember 
'thy  covenant,  and   pity  them  for  thy  name's 

'sake And  grant  unto  us,  the  most  unwor- 

'thy  of  all  men,  whom  nevertheless  thou  hast 
'distinguished  by  thy  mercy,  that,  making  pro- 
'ficiency  in  thy  grace,  we  may  not  be  the  in- 
'struments  of  thine  anger  against  them;  but 
'that  rather,  both  by  the  knowledge  of  thy 
'word,  and  by  the  example  of  a  holy  life,  we 
'may  through  the  power  of  thy  Spirit,  recall 
'them  into  the  right  way:  that  thou  mayest  be 
'glorified  for  ever  by  all  nations  and  people. 
'Amen.'     Beza. 

The  first-fniit.  (16)  'H  uTjaoyt].  See  on 
8:23. —  The  Imnp.]  To  (fvnituit.  See  on  9:21. 
—Be  broken  off.  (17)  ESfy-lcaf^rjnuv.  19,20. 
Here  only. — .M  wild  olive-tree.^  JyQifhiio;. 
24.  Here  only. —  JVcrt  graffed  in.]  Erey.tv- 
TQiat^i/g.  19,23,24.  Here  only.  Ex  fr,  et  xfv- 
7(jot',  quicquid pungit.-Wilh  Iheni  partakest.] 
i:vyxoi>'uivoi  f-ysvu.  1  Cor.  9:23.  Phil.lil. 
Rev.  1:9. — The  fatness]  Tij;  nioiipo;.  Here 
only  N.  T. — Judg.  9:9.  Sept. — Boast  not 
against.  (18)  M)]  y.(naxuv/o).  Jam.  2:13.  3: 
14. — Zech.  10:12.  Sept.  Ex  yuru  et  xi>.v;(ito- 
fiai,  glorior.  See  on  2:17 — Well.  (20)  Ka- 
^Mg.  Mark  7:9. — Be  not  high-minded.]  Mij 
viltijXocpQOPei.  1  Tim.  6:17.  Not  elsewhere. 
Ex  vipiiloQ,  altus,  (12:16.  See  on  Luke  16: 
15.)  et  cfooi'ew,  8:5.  12:3.  See  on  Matt.  16: 
23. — Spared  not.  (21)  Ova  Eipeiouio.  See  on 
8:32. 

22  Behold  ^  therefore  the  goodness  and 
severity  of  God:  on  them  which  fell,  sever- 
ity; but  toward  thee,  goodness,  ''  if  thou 
continue  in  his  goodness:  'otherwise  thou 
also  shalt  be  cut  off. 

23  And  they  also,  ^  if  they  abide  not  in 
unbelief,  shall  be  graffed  in:  for  God  is  able 
to  graff  them  in  again. 

24  For  if  thou  '  vvert  cut  out  of  the  olive- 
tree  which  is  wild  by  nature,  and  wert  graf- 
fed contrary  to  nature  into  a  good  olive-tree; 
how  much  more  shall  these,  which  be  the 
natural  branches,  be  graffed  into   their  own 

olive-tree!  [Pructical     Ohsoi-alions.] 

Note. — Instead  of  glorying  over  the  rejected 
Jews,  or  gdorying  in  themselves,  the  Gentile 
converts  onght  to  contemplate,  with  admira- 
tion, awe,  and  gratitude,  the  unmerited  "good- 


ness," and  the  righteous  "severity"  of  God: 
on  the  fallen  Jews,  "severity,"  but  to  them- 
selves, most  astonishing  "goodness."  Yet  it 
was  proper  to  add,  "if  they  continued  in  that 
goodness"  that  is,  if  in  humble  faith  they  re- 
ceived, and  lived  in  persevering  dejiendence  on 
the  grace  displayed  in  the  gospel.  (.Marg.  lief, 
g—l— Notes,  John  8:30—36.  15:3—11.  Jicls 
11:23,24.14:21—23.  Co/.  1:21— 23.  I  John 
2:26—29.  Jude  20,21.)  But  if  any  of  them, 
either  personally  or  collectively,  were  unbeliev- 
ing and  presumptuous,  and  renounced  the  truth, 
they  too  would  be  "cut  off."  Whereas  if  the 
Jews  Avere  not  obstinate  in  their  unbelief,  they 
would  be  "grafted  in  again;"  which  might  be 
easily  accomplished  by  the  divine  power.  For 
if  God  had  taken  the  Gentiles,  as  "branches 
of  the  wild  olive-tree,"  the  descendants  of 
those,  who  lor  so  many  ages  had  been  ignorant 
and  licentious  idolaters;  and  had,  by  his  word 
and  Spirit,  "grafted  them  in"  among  his  own 
people  and  worshippers;  doubtless  he  would 
much  more  in  due  time  graft  the  Jews,  the 
natural  branches,  into  their  own  Olive-Tree. — 
This  was  spoken  prophetically,  both  respecting 
the  apostasy  of  the  Roman  church,  and  the  fu- 
ture conversion  of  the  Jews.  (Marg.  lief  k, 
I— Note,  2  TAes.  2:3,4.)— 'This  "grafting  in 
'again,"  seems  to  import,  that  the  Jews  shall 
'be  a  flourishing  nation  again,  professing  Chris- 
'tianity  in  the  land  of  promise;  for  that  is  to 
'be  reinstated  again  in  the  promise  made  to 
'Abraham,  Isaac,  and  Jacob.  This,  St.  Paul 
'might,  for  good  reasons,  be  withheld  from 
'speaking  out  here:  but  in  the  prophets  there 
'are  very  plain  intimations  of  it.'     Locke. 

The  goodness.  (22)  XQijgoirjrn.  See  on  2: 
4.— Shall  be  cut  off.]  Exxonijori.  24.  Malt. 
3:10.  5:30.  7:19.  18:8,  et  al.— Severity.]  .^no- 
TOfiiur.  Here  only.  Ex  «7to,  et  tf/iii'oi,  seco. 
JnoTottM;,  2  Cor.  13:16.  Tit.  1:13.  'Ad  ver- 
'bum,  resectio,  a  cutting  off,  as  the  gardener 
'cuts  off,  with  a  pruning  knife,  dead  boughs,  or 
'luxuriant  stems.'  Leigh.  The  apostle  evi- 
dently refers  to  the  preceding  breaking  or  cut- 
ting off  of  the  unbelieving  Jews. — By  nature. 
(24)  KuTtt  (f,voiv.  21. — Contrary  to  nature.] 
JJuQu  (fvtjir.  See  on  1 :26. — Jl  good  olive-tree.] 
KalXitlutof.     Here  only. 

25  For  "'  I  would  not,  brethren,  that  ye 
should  be  ignorant  of  "  this  mystery,  °  lest 
ye  should  be  wise  in  your  own  conceits; 
•'  that  *  blindness  in  part  is  happened  to 
Israel,  i  until  the  fulness  of  the  Gentiles 
be  come  in. 

26  And  so  ""  all  Israel  shall  be  saved:  as 
it  is  written,  '  There  shall  come  out  of  Sion 
the  Deliverer,  ^  and  shall  turn  away  ungod- 
liness from  Jacob: 

27  For  "  this  is  my  covenant  unt;  tl  em, 
^  when  I  shall  take  away  their  sins. 


g  2:4,5.    9:22,23.    Num.  14:18— 

22.     Deut.    32:39—43.     Josh. 

23:15,16.     Ps.  58:10,11.    78:49 

—52.     136:15—22.     Is.  66:14. 
h  2:7.      Luke  8:15.       John  8:31. 

15:4—10.     AcU  11:23.     14:22. 

1  Cor,  15:2.     Gnl.  6:9.  1  Thes. 

3:5,8.   Ileb.  3:6,14.  10:35—39. 

1  John  2:19.     Jude  20,21. 
i    r.7..  3:20.     18:24.      33:17—19. 

Mntl.  3:9,10.    John  15:2.    Kev. 

2:5. 


k  Zech.  12:10.     MaU.  23:39.      2 

Cor.  3:16. 
I  17,18.30. 
m  Ps.   107:43.       Hos.     14:0.       1 

Cor.  10:1.      12:1.     2  Pel.  3:8. 
n  10:25.    E[)h.  3:3,4,9.    Itev.  10: 

7. 
o  12:10.    Prov.  3:5— 7.  26:12,16. 

I3.  5:21. 

p  See  on  7,8.    2Cor.  3:14 16. 

*  Or,  hardness. 


q   Ps,  22:27. 
Is.  2:1—8. 


72:8—14,17.  117: 
60:66:18— 23.  Mir. 
4:1,2.  Zech.  8:20—23.  14:9— 
2).  Luke  21:24.  Rev.  11:15. 
20:2—4. 
r  Is.  11:11-10.  45:17.  54:6-10. 
Jtr.  3:17—23.  30:17-22.  31: 
31—37.32:37—41.  33:24—26. 
Ez.  34:22—31.  37:21—28  39: 
25—29.  40: — 48:  Hos.  3:5.  Joel 
3:16—21.  Am.  9:14,15.  Mic.  7: 


15—20.  Zeph.  3:12—20.  Zech. 

10:6—12. 
s   Ps.  14:7.      106:47.     Is.  59:20. 
t   Malt.  1:21.     Arts  3:26.   Tit.  2: 

14. 
u  Is.  55:3.    59:21.     Jer.31:31  — 

34.    32:38-40.   Kfcb.  0:8—12. 

10:16. 
X  Is.  27:9.  43:25.  Jcr.  50:20.  Ez. 

36:25—29.  Hos.  14:2.    John  1: 

29. 


90] 


A.  D.  61, 


CHAPTER  XL 


A.  D.  61. 


28  As  concerning  the  gospel,  >'  they  are 
enemies  for  your  sakes:  '"  but  as  toucliing 
the  election,  "  they  are  beloved  lor  the 
fathers'  sakes. 

29  For  ^  the  gifts  and  calling  of  God  are 
without  repentance. 

30  For  ""  as  ye  in  times  past  have  not  be- 
lieved God,  yet  have  now  ''  obtained  mercy 
*^  through  their  unbelief; 

31  Even  so  have  these  also  now  not 
*  believed,  *"  that  through  your  mercy  they 
also  may  obtain  mercy. 

32  For  s  God  hath  f  concluded  them  all 
in  unbeliet,  ^  that  he  might  have  mercy  upon 
all. 

Note. — Perhaps  the  apostle  was  aware,  that 
"the  m_ystery  of  iniquity  already  wrought,"  in 
tlie  church  at  Rome;  and  therefore  labored  the 
more  t(i  check  its  fatal  progress.  (Note,  2  Thes. 
2:5 — 7.)  He  would  not  have  them  remain  "ig- 
norant" of  the  mysterious  purposes  of  God,  re- 
specting his  ancient  people,  lest  their  present 
a(lvantag(;ous  distinction  should  render  them 
proud  of  their  own  wisdom.  {Notes,  12:14 — 
16.  Prov.  3:5—8.  26:12,16.  Is.  5:21.)  The 
Lord,  in  righteous  sovereignty,  had  permitted 
"blindness  in  part"  to  happen  even  to  Israel : 
not  a  partial,  hut  a  total  hiindness  in  spiritual 
things;  but  it  extended  only  to  a  part  of  the 
nation,  for  "the  election"  was  preserved  from 
it.  {Note,  7 — 10.)  This  would  continue  to 
be  the  case,  till  the  happy  period  arrived,  for 
the  conversion  of  the  lulness  of  the  Gentiles. 
{Note,  Luke  21 :20 — 24.)  In  the  intermediate 
ages,  immense  numbers  would  be  gathered  into 
the  church;  but,  about  the  time  of  the  last 
great  harvest  of  the  nations,  "the  blindness" 
will  be  removed  from  Israel,  and  the  nation 
saved  from  its  rejected  and  dispersed  state,  and 
be  brought  in  a  body  to  embrace  the  gospel: 
])robably  it  will  be  restored  to  the  holy  land, 
and  most  of  the  Jews  at  least  will  become  true 
believers.  {Marg.  Ref.m — r. — Note,  11 — 15.) 
This  accords  to  a  ])rophecy,  which  predicts  the 
spiritual  coming  of  Christ,  to  "turn  away  from" 
the  nation  of  "Israel  ungodliness,"  impenitence, 
unbelief,  and  enmity  to  his  kingdom  and  salva- 
tion; that,  by  thus  removing  the  guilt  and 
power  of  their  sins,  his  covenant  may  again  be 
ratified  with  them.  {Marg.  Ref.  s — u. — Note, 
Is.  59:20,21.) — The  Jews  indeed  by  their  re- 
jection of  the  gospel,  and  their  indignation  at 
its  being  preached  to  the  Gentiles,  were  consid- 
ered as  "enemies"  to  God;  which  was  over- 
ruled for  the  caUing  of  the  Gentiles  through 
special  love  to  them:  yet,  in  regard  to  the  orig- 
inal election  of  that  people  in  Abraham,  and 
the  immense  number  of  elect  persons,  who  are 
yet  to  spring  from  them,  they  are  still  to  be  fa- 
vored, for  the  sake  of  their  piousfathers.  {Notes, 


V  11,30.     Matt.  21:43.      Acts  13: 

45,46.     14:2.  18:6.     1  Thes.  2: 

15,16. 
z  7.     Is.  41:8,9. 
a  Gen.  26:4.     28:14.     Lev.  26:40 

—42.  Deut.  4:31.    7:7,8.  8:18. 

9.5.       10:15.       Ps.    105:8—11. 

.fer.  31:3.       Mic.  7:20.     Luke 

1:54,.55,6S— 75. 
b  Num.  23:19.    Hos.  13:14.    Mai. 

3.6. 
c  1  Cot.  6:9—11.  Eph.  2:1,2,12, 


13,19—21.  Col.  3.7.  Til.  3:3— 

7. 
d  31.   1  Cor.  7:25.  2  Cor.  4:1.    1 

Tim.  1:18.     1  Pet.  2:10. 
e  11—19. 

*  Or,  Obeyed.    See  on  10:16. 
{  1.5,25. 

z  3:9.     Gnl.  3:22. 
t  Or,  shul  them  nil  up      together. 
h  John  1:7.  12:32.    1  Tim.  2:4— 

6. 
1   Prov.  25:3.     Eph.  3:18. 


Is.  6:13.  65:8—10.  Matt.  24:21,22.)  For 
God  will,  in  his  persevering  love  and  kindness 
to  that  race  through  all  aaes,  show  that,  how- 
ever be  is  said  to  repentof  his  threatenings  and 
judgments,  and  is  thus  better  than  his  word; 
yet  he  never  repents,  or  is  said  to  re])eiit,  of  his 
special  gifts,  or  distinguished  favors,  ])roniised 
to  fallen  man,  or  conferred  on  him.  So  that, 
as  the  Gentiles,  who  had  once  no  knowledge 
of  God,  had  at  length  "obtained  mercy,  through 
the  unbelieP'  of  the  Jews,  and  by  means  of 
preachers  of  that  nation;  even  so  the  unbe- 
lieving Jews  might  at  length  "obtain  mercy, 
through  the  mercy"  shown  to  the  Gentiles,  antl 
at  length  receive  the  gospel  from  them,  and 
from  preachers  raised  up  among  them.  For 
God  had  alternately  left  both  of  them  in  unbe- 
lief, shut  up  as  in  a  prison,  for  the  appointed 
time;  in  order,  that  at  length  he  might  have 
mercy  on  them  all,  by  bringing  both  Jews  and 
Gentiles,  even  all  nations,  to  the  knowledge  of 
his  salvation  by  faith  in  Jesus  Christ.  {Marg. 
Ref.  y — h.) — The  principal  conversion  of  Jews, 
in  the  times  of  the  apostles,  had  taken  place 
before  this  epistle  was  written;  and  it  is  evi- 
dent that  the  conversion  predicted  is  yet  future. 
—  There  shall  come,  &c.  (26,27.)  Not  ex- 
actly, either  from  the  Sept.  or  the  Hebrew; 
yet  tbe  general  meaning  is  the  same,  and  the 
variation  does  not  at  all  affect  the  argument. 
It  is,  however,  most  evident,  that  the  apostle, 
even  when  writing  to  the  Gentiles,  who  in  gen- 
eral had  no  copy  of  the  Scriptures  but  the 
Septuagint,  did  not  uniformly  quote  from  it 
{Is.  59:20,21.) 

Wvse  in  your  own  conceits.  (25)  i7«^'  sav- 
joig  cpQori/iioi.  12:16.  1  Cor.  4:10. — Prov. 
3:7.  Sept. — Blindness.^  nwQoiatQ.  See  on 
Mark  3:5. —  The  fulness,  &c.]  To  nXij^otjuu. 
See  on  12.  Note,  11—15. —  The  Deliverer. 
(26)  'O  ^vo^tevog.  7:24.  15:31.— is.  59:20. 
Sept. —  Without  repentance.  (29)  ^fierafie- 
hjru,  2  Cor.  7:10.  Not  elsewhere.  Ex  o  priv. 
et  iueTu/iiF).ofttti,  me  pcenitet. — Have  not  be- 
lieved. (30,31.)  "Not  obeyed."  Marg.  Hnsi- 
S^rjauTF.  See  on  JoAji  3:36. —  Unbelief]  Jnet- 
&eia.  32.  Eph.  2:2.  5:6.  Col.  3:6.  Heb. 
4:6.— Hath  concluded.  (32)  "Shut  them  all 
up  together."  Marg.  ^wexXetae,  See  on 
Gal.  3:22. 

33  0  '  the  depth  of  the  ''  riches  both  of 
the  wisdom  and  knowledge  of  God !  '  how 
unsearchable  are  his  judgments,  and  his 
ways  past  finding  out! 

34  For  *"  who  hath  known  the  mind  of 
the  Lord.''  or  who  hath  been  his  counsellor.'' 

35  Or  "  who  hath  first  given  to  him,  and 
it  shall  be  recompensed  unto  him  again.'' 

36  For  °  of  him,  and  through  him,  and 
to  him,  are  all  things:  p  to  whorn  be  glory 
for  ever.     Amen. 


k  2:4.      9:23.      Eph.  1:7.      2:7. 

3:8,10,16.      Col.  1:27.      2:2,3. 
I    .lob  5:9.  9:10.   11:7—9.  26:14. 

33:13.37:19,23.  Ps.  36:6.  40:5. 

77:19.    92:5.    97:2.     Ec.  3:11. 

Dan.  4:35. 
mJobI5:8.      36:22,23.       Is.  40: 

13.     .ler.  23:18.     1  Cor.  2:16. 
n  Job  35:7.    41:11.    Matt.  20:15. 

1  Cor.  4:7. 
o  1    Chr.    29:11,12.       Ps.     33:6. 

Prov.  16:4.     Dan.  2:20—23.  4: 


3,34.  Matt.  6:13.  Acts  17:25,26, 
28.  1  Cor.  8:6.  Eph.  4:6—10. 
Col.  1:15—17.  Rev.  21:6. 
p  16:27.  F».  29:1,2.  96:7,8.  llS: 
1.  Is.  42:12.  Luke  2:14.  19:38. 
Gal.  1:5.  Eph.  3:21.  Phil.  4: 
20.  1  Tim.  I:i7.  6:16.  2  Tim. 
4:18.  Heb.  13:21.  1  Pel.  5:11. 
2  Pet.  3:18.  Judc  25.  Rev.  1: 
5,6.4:10,11.5:12—14.  7:10— 
12.     19:1,6,7. 


[91 


A.  D    61. 


ROMANS. 


A.  D.  61. 


Note.— 'The  apostle  breaks  forth  in  this  ex- 
'clamation,  as  filled  with  astonishment,  at  the 
'exceedingly  admirahle  wisdom  of  God;  which, 
•he  also  thus  teaches,  should  be  piously  and  rev- 
*erently  adored,  and  not  profanely  and  curiously 
'searched  into,  beyond  the  boundaries  of  rev- 
'elation.'  Beza. — St.  Paul  had  gone  as  far,  in 
unravelling,  illustrating,  and  vindicating,  the 
mysterious  purposes  and  decrees  of  God,  as  was 
suitable  or  profitable:  yet  he  well  knew,  that 
much  darkness  and  difficulty  must  still  rest  on 
them;  and  that  presumption,  pride,  and  unbe- 
lief would  still  multiply  inquiries  and  objections. 
(Notes,  2  Pet.  3:14—16.)  Thus  he  gave  no 
countenance,  either  to  those  who,  with  absurd 
arrogance,  attempt  to  reduce  all  possible  exis- 
tence, truth, and  knowledge,  to  the  measure  of 
their  own  intellect,  and  to  believe  no  more  than 
they  can  comprehend;  or  to  those,  who  know 
no  end  of  speculating,  and  of  arguing  from  re- 
vealed truths  to  unrevealed  causes  and  conse- 
quences, as  they  suppose  them  to  be.  Instead 
of  this,  he  closed  the  subject,  by  breaking  forth 
into  admiration  and  adoration  of  the  unfathom- 
able depth,  and  infinite  treasures,  of  the  wisdom 
and  knowledge  of  God.  His  views  are  im- 
mense and  eternal;  and  his  reasons,  for  every 
part  of  his  vast  designs,  are  taken  from  him- 
self, and  his  purpose  of  glorifying"  his  own  per- 
fections: {Marg.  Ref.  k. — Notes,  Prov.  16:4. 
Eph.  1:3—8,13,14.  2:4—10.  3:9—12.)  to  us, 
therefore,  they  must  be  impenetrable  and  inex- 
plicable, but  they  are  all  consistent  with  the 
riches,  or  infinite  abundance,  of  his  justice, 
truth,  love,  and  mercy.  His  judgments  and 
decrees,  and  his  wisdom  in  them,  cannot  be  ful- 
ly investigated,  or  comprehended,  by  any  cre- 
ated being;  much  less  by  us  fallen  creatures. 
His  dealings  with  his  creatures  cannot  be 
"traced  out;"  for  they  are  an  immense  deep, 
where  his  footsteps  cannot  be  known  or  traced. 
We  should  then  be  satisfied  to  understand,  and 
receive  by  faith,  the  information  which  he 
graciously  reveals:  and  to  believe,  that  he  acts 
with  perfect  wisdom,  justice,  truth,  and  good- 
ness, when  we  cannot  comprehend  what  he  is 
doing;  or  when  his  dispensations  seem  to  us, 
not  reconcilable  to  these  his  essential  perfec- 
tions. This  must  be  the  duty  of  created  intel- 
ligences: for  what  being  has  an  intuitive  ac- 
quaintance with  the  mind  of  the  great  Creator, 
that  he  should  be  able  to  discover  his  unreveal- 
ed designs?  Or,  who  can  say,  that  he  has 
counselled  the  most  High,  and  therefore  under- 
stands his  intentions,  and  can  unravel  his  de- 
c  ees?  Or  who  has  Jirst  given  any  thing  to  the 
Lord.'  or  rendered  him  any  service,  previous 
to  his  having  received  so  much  from  him,  as  to 
be  bound  by  the  strongest  obligations  to  devote 
his  all  to  him?  If  any  can  prove,  that  the  Lord 
is  thus  indebted  to  him,  he  shall  certainly  be 
recompensed:  but  all  such  claims,  and  all  men's 
disputations  against  his  decrees,  dispensations, 
truths,  and  precepts,  involve  in  them  the  most 
irrational  arrogance,  nay,  the  most  horrible 
blasphemy.  {Marg,  Bef.  m,  n.— Notes,  Job 
41:1—11,  V.  11.  /s.  40:12— 17.  Jer.  23:18. 
Dan.  4:34—37.  1  Cor.  2.14—16.)  For  o/Him, 
as  the  self-existent,  all-sufficient,  and  eternal 
Fountain  of  being  and  perfection,  all  creatures 
were  originally  derived:  by  and  through  Him 
they  all  subsist,  are  provided  for,  and  dispos- 
ed of:  and  to  Him  they  all  are,  or  ought  to 

92] 


be,  wholly  devoted;  and  in  one  way  or  other, 
they  all  shall  proclaim,  or  display,  the  glory  of 
his  perfections,  and  the  honor  of  his  great 
name.  (Marg.  Ref.  o,  p. — Notes,  Col.  1:15 — 
17.  Heh.  1:3,4.)  Instead  therefore  of  murmur- 
ing and  objecting,  all  men  should,  and  all  be- 
lievers Avill,  most  cordially  say,  '^To  Him  be 
glory  forever.  Amen." 

On  the  depth.  (33)  Jl  Suaog.  8:39.  1  Cor. 
2:10.  Eph.  3:18.  Rev.  '2:^4.— Unsearchable.^ 
yfvs^FQevt'tjTu.  Here  only.  Ex  a  priv.  et  f ?<■- 
QFvruoi,  scrutor  omni  studio,  1  Pet.  1:10. — 
Past  finding  out.]  ^-treSi/i'iugoi.  Eph.  3:8. 
Not  elsewhere.  Ex  a  priv,  et  e^i)(t'iu'coi,  in- 
vestigo,  quod  est  ab  I'/t'oz,  vestigium. — Coun- 
sellor. (34)  ^v/jSuXoc.  Here  only  N.  T. — Is. 
40:13.  Sept.— Hath  Jirst  given.  (35)  TJ^of- 
dojxfr.  Here  only. — It  shall  be  recompensed 
...  again,]  yiPTunodoif^TjasTut.  See  on  Luke 
14:14. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 

God  never  "casts  away  those,  whom  he  hath 
foreknown,"  and  "predestinated  to  be  conform- 
ed to  the  image  of  his  Son;"  and  if  this  seal  of 
conformity  to  Christ  be  affixed  to  our  souls,  we 
may  be  assured  of  his  everlasting  favor,  and  all 
the  felicity  which  springs  from  it.  (Notes,  2 
Cor.  1:21,22.  Eph.  1:13,14.)  We  may  also 
cheerfully  hope,  that  he  "has  reserved  for  him- 
selP'  a  far  larger  proportion  of  believers  in  the 
worst  of  times,  than  fall  under  our  cognizance, 
or  comport  with  any  of  our  computations:  and, 
instead  of  "making  intercession  against"  the 
multitudes  of  worthless  professors  of  Christian- 
ity, with  whom  we  are  on  all  sides  surrounded; 
we  should  still  hope  and  pray,  that  "a  remnant 
according  to  the  election  of  grace,"  may  yet  be 
gathered  even  from  among  them.  For,  as  our 
salvation  originated  wholly  from  the  grace  of 
God,  so  we  may  expect  to  see  that  grace 
abound  in  the  conversion  of  the  chief  of  sin- 
ners, of  every  description.  But,  while  the 
whole  glory  of  salvation  must  be  given  to  the 
grace  of  God,  sinners  perish  for  their  own 
wickedness:  (Notes,  Jam.  1:18 — 18.)  and 
those  who  seek  his  favor  in  unauthorized  ways, 
will  never  obtain  it.  Numbers  are  thus  left  to 
be  "blinded,"  and  given  up  to  "the  sj)irit  of 
slumber,"  and  to  presumptuous  confidence; 
till  all  their  advantages  are  so  misused,  that 
they  help  to  ensnare  and  harden  them,  and  bind 
them  fast  in  the  bondage  of  Satan:  and  it  is 
only  by  the  mercy  of  God,  that  any  of  us  are 
preserved  from  these  various  strong  delusions, 
which  might  justly  have  been  awarded  us,  as 
the  recompense  of  our  pride  and  ungodliness. 
V.  11— 15. 

The  Lord  over-rules  the  fall  and  ruin  of 
some,  to  the  salvation  of  others.  His  awful 
judgments,  on  daring  transgressors,  frequently 
warn  their  companions  or  neighbors  to  "flee 
from  the  wrath  to  come:"  and  on  the  other 
hand,  the  conversion  of  notorious  sinners  some- 
times excites  others  to  inquire  after  Christ  and 
salvation.  But  what  extensive,  permanent, 
and  most  glorious  effects  may  be  produced,  in 
the  whole  creation  of  God,  through  eternal 
ages,  by  the  fall  of  angels  and  men,  by  redemp- 
tion in  Christ,  and  hy  the  dispensati<ins  of 
God  towards  the  church  and  the  world,  who 
can  tell?  However,  a  hint  of  this,  a  glimpse  as  it 


A.  D.  61. 


CHAPTER  XII. 


A.  D.  61. 


were  of  the  invisib.e  world,  shoultl  remind  us, 
that  the  Lord  may  have  ten  thousand  wise  and 
gracious  reasons,  for  his  most  severe  and  ter- 
rible judgments,  of  which  we  can  form  no  con- 
ception. Thus  the  fall  of  the  Jews  was  the 
occasion  of  the  Gentiles  being  enriched,  with 
the  unsearchable  treasures  of  Christ;  and  his 
justice,  truth,  and  wisdom  were  glorified  in  that 
awful  dispensation:  yet  their  eyes  were  so 
blinded,  that  they  could  see  no  glory  in  it. — 
We,  the  ministers  of  the  gospel,  however  mean 
and  unworthy  in  ourselves,  should  "magnify 
our  office,"  as  conducing  unspeakably  more 
to  enrich  and  bless  mankind,  (provided  it  be 
faithfully  executed,)  than  all  arts,  sciences, 
commerce,  or  improvements  whatever,  unitedly 
ever  have  done,  or  can  do.  While  we  labor  for 
the  conversion  of  those,  among  whom  we  are 
called  to  minister,  we  should  have  respect  also 
to  others,  and  even  to  those  who  are  most  pre- 
judiced against  us;  if  by  any  means  we  can  "ex- 
cite them  to  emulation,"  or  do  any  thing  "to 
save  some  of  them;"  for  they  too  are  "our  own 
flesh."  The  Lord  over-rules  his  works  of 
judgment,  to  the  reconciling  of  sinners  to  him- 
self, for  he  "delighteth  in  mercy:"  and  he  will 
ere  long  display  his  glorious  power,  by  making 
the  salvation  of  one  people  the  introduction  to 
that  of  others,  especially  in  the  restoration  of 
Israel;  till  "life  from  the  dead"  shall  be  com- 
municated to  all  the  nations  of  the  earth. 

V.  16—24. 

While  we  wait  and  pray  for  the  approaching 
happy  times  to  the  church;  let  us  be  thankful 
for  our  engrafting,  as  "branches  of  the  wild 
olive-tree,"  into  the  holy  tree  "the  church  of  the 
living  God,"  to  "partake  of  the  root  and  fatness 
of  it;"  that  "the  blessing  of  Abraham  might 
c  ime  on  us  Gentiles,  by  faith."  (Notes^  Gal. 
3:10—14.  Heb.  12:22—25.)  But  let  the  state 
r)f  those,  who  were  "the  natural  branches"  of 
this  tree,  warn  us  not  to  rest  in  external  pro- 
fession or  external  advantages:  and  not  to 
boast  and  glory  against  others,  or  to  prefer  our- 
selves, or  indulge  carnal  security.  {Notes,  1 
Cor.  10:1—12.  Jude  5—8.)  If  we  stand  at  all, 
it  is  "by  faith:"  this  implies  that  we  are  guilty, 
polluted,  and  helpless  in  ourselves;  and  warns 
us  to  be  humble,  watchful,  and  afraid  of  self- 
deception,  or  of  being  overcome  by  temptation. 
Let  us  also  observe,  that  we  are  not  only  at 
first  "justified  by  faith;"  (Note,  5:1,2.)  but 
preserved  to  the  end  in  that  justified  state  by 
faith  only;  yet,  by  a  faith  which  is  not  alone 
but  which  is  attended  by  humble  repentance, 
and  "worketh  by  love"  of  God  and  man. — Alas! 
how  has  the  once  flourishing  church  of  Rome 
fallen,  by  neglecting  the  apostle's  caution !  And 
how  many  other  churches,  and  what  an  im- 
mense number  of  individuals,  have,  in  a  mea- 
sure, trodden  the  same  path!  But  blessed  are 
those  "who  fear  always,"  and  "walk  humbly 
with  God;"  who  contemplate,  with  holy  awe 
and  fervent  gratitude,  "the  severity  and  the 
goodness"  of  the  Lord,  as  revealed  in  his  word, 
and  displayed  in  his  providence;  who  are  thus 
led  to  be  "sober,  and  to  watch  unto  prayer;" 
who  by  living  faith,  "continue  in  his  goodness," 


a  15:30.  1  Cor.  1:10.  2  Cor.  5: 
20.  6;1.  10:1.  Eph.  4:1.  I 
Thes.  4:1,10.  S-.12.  Heb.  13: 
22. 

b  2:1.  9:23.  11:30,31.       P«.  116: 


12.     Liil<e7;47.    2  Cor.  4:1.5: 
11,15.  E|.li.  2:1—10.      Phil.  2: 
1—5.      Til.  3:4—8.      1  Pel.  2: 
10—12. 
e  6:13,16,19.      I  Cor.  6:13,15.19, 


and  wait  for  its  complete  cflTect  in  their  eternal 
salvation.  But  if  any  presume  tiiat  tliey  are 
"the  peculiar  people  of  God,"  and  despise 
others,  they  Avill  at  length  be  cut  off",  and  cast 
as  unfruitful  branches  into  the  fire;  while  such 
as  have  been  most  estranged  from  the  truth, 
will  find  admission  to  all  the  privileges  of  the 
gospel,  if  they  abide  not  in  unbelief. 
V.  25— 36. 
As  pride  is  the  genuine  offspring  of  ignorance, 
so  an  enlarged  spiritual  knowledge  of  the  mys- 
terious truths  and  dispensations  of  God,  tends 
to  prevent  our  being  "wise  in  our  own  con- 
ceits." His  dealings  with  his  creatures  appear 
very  different,  when  viewed  in  detached  parts, 
from  what  they  will  do,  when  seen  as  consti- 
tuting a  most  glorious  whole. — Zion's  great 
Deliverer  saves  none  from  wrath,  but  those 
who  are  separated  "from  ungodliness;"  for  his 
covenant  with  his  people  ensures  their  sancti- 
fication,  as  well  as  their  justification.  His  "gifts 
and  calling  are  without  repentance,"  in  respect 
of  his  true  church:  this  he  has  shadowed  forth 
in  his  dealings  with  Israel  as  a  nation.  Their 
captivities,  dispersions,  and  exclusion  from  the 
church,  are  emblems  of  the  believer's  correc- 
tions and  rebukes  for  his  transgressions:  and 
the  continued  favor  of  the  Lord  towards  that 
people,  and  the  final  mercy,  and  most  blessed 
restoration,  shortly  intended  for  them,  denote 
the  persevering  patience  and  victorious  love  of 
God,  to  those  whom  he  has  "chosen  in  Christ 
before  the  foundation  of  the  world,"  and  will 
finally  save  for  his  sake.  As  we  therefore  have 
obtained  mercy,  through  the  unbelief  of  the 
Jews;  let  us  pray,  and  use  all  proper  means  as 
we  can,  that  through  our  mercy  they  may 
speedily  obtain  mercy.  Instead  of  perplexiiig 
our  minds  about  secret  things,  let  us  walk  in 
the  light  which  the  Lord  has  graciously  aff'ord- 
ed  us:  and,  conscious  of  our  inability  to  com- 
prehend his  deep  designs,  let  us  adore  the  depth 
of  the  riches  of  his  wisdom  and  knowledge, 
whose  judgments  are  not  to  be  investigated,  nor 
his  ways  traced  out;  whose  mind  none  can 
penetrate  or  comprehend;  who  needs  and  re- 
gards no  counsellor:  who  first  gives  life  and 
breath  and  all  things  to  every  one;  and  to  whom 
none  can  render  any  thing,  which  he  has  not 
first  received  from'  him,  "For  of  him,  and 
through  him,  and  to  him  are  all  things,  to  whom 
be  glory  for  ever.  Amen."  {Notes,  1  Chr.  29: 
1—19.  Dan.  4:28— 37.  5:18—24.) 

CHAP.  XII. 

The  apostle  exhorts  Christians,  "by  llie  mercies  of  Gotl,"  to  devot« 
themselves  to  him;  and  avoiding  conformilv  to  the  world,  to  be  con- 
formed to  his  holy  will,  1,2;  to  think  humbly  and  soberly  of  them- 
selves, as  members  of  one  body  in  Christ,  3— 5;  to  exercise  fiilhfully 
their  different  gifls,  and  perform  the  duties  of  their  several  !lalio;)s, 
for  the  common  benefit,  6—8;  to  mutual  love,  dilie;ence,  palienre, 
hope,  prayer,  hospitality,  compassion,  and  condescension,  9 — 16;  to  a 
peaceable,  forgivmg,  and  beconiini;  conduct  towards  all  men;  and  to 
a  persevering  kindnesslo  enemies;  as  vengeance belongclh  untoGc;d, 
17—21. 

="  BESEECH  you  therefore,  brethren, 
^  by  the  mercies  of  God,  "^  that  ye  pre- 
sent your  bodies  ^  a  living  sacrifice,  holy, 
■-■  acceptable  unto  God,  which  is  your  reason- 
able service. 


20.  Phil.  1:20.  Ueh.  10:22. 
d  Ps.  69:30,31.  Hos.  14:2.  1 
Cor.  5:7,8.  2  Cor.  4:16.  Phil. 
2:17.  Heb.  10:20—22.  13:15, 
16.     1  Pet.  2:5. 


e  2.  15:16.  Ps.  19:11.  Is.5G:7. 
Jer.  6:20.  Eph.  5:10.  Phil.  4: 
18.  1  Tim.  2:3.  5;4.  1  Pet.  2: 
5,20. 


[93 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


Note. — The  apostle,  having  ciosed  the  doc- 
trinal and  argumentative  part  of  his  epistle, 
(which  is  througliout  so  carefully  guarded,  as 
to  be  of  a  very  practical  tendency,)  proceeds 
here  to  enforce  more  particularly  a  variety  of 
important  duties  from  evangelical   principles. 
He  intreated,  or  exhorted,  the  Romans,  as  his 
brethren   in   Christ,  most  earnestly  and  affec- 
tionately,  "by  the  mercies  of  God"  shown  to 
them,  in  their  election,  redemption,  conversion, 
and  their  most  abundant  privileges;  that  they 
Avould  evidence  "the  sincerity  of  their  love," 
and    honor  the  gospel,    by  "presenting   their 
bodies  as  a  living  sacrifice  unto"   him.     The 
allusion  seems  to  be  made  to  the  Hving  animals, 
which  were  "presented"  as  sacrifices  before  the 
altar,  that  they  might  be  slain,  and  thus  offer- 
ed to  God  upon  it.     Thus  Christians  should 
"present  their  bodies"  before  God,  to  be  em- 
ployed in  his  service,  and  to  be  spent  and  worn! 
out  by  hardships  or  labors  for  him;  that  so  they! 
might  be  wholly  devoted  to  his  glory.     The 
body  with  its  members,  senses,  and  organs,  is! 
the  instrument  of  the  carnal  mind,  in  executing 
its  purposes,  and  gratifying  its  evil  inclinations: 
when  therefore  the  mind  is  made  spiritual,  thei 
body  should,  in  like  manner,  »fxecute  its  holy! 
ourposes  and   express  its   spiritual  affections.' 
{Marg.    lief.  a—c.—Notes^ 6:n—19.)  Thus! 
the  soul  becomes  the  consecrated  priest,  and! 
the  body  "the  living  sacrifice  unto  God  through ! 
Jesus  Christ."    (Mars^.  lief,  d.— Notes,  Phil.\ 
4:14—20.  He6.  13:15^16.    lPe<.2:4— 6.  Rev. 
1 :4 — 6.)  In  general,  this  sacrifice  must  be  pre-j 
seiited  alive,  to  be  employed  in  the  worship  and; 
work  of  God;  though  sometimes  at  length  the' 
body  must  also  be  offered  up  to  death  by  mar-! 
tyrdom.   (iVo^es,  14:7— 9.  P/«7.  1 :19,2d.)    As' 
the   legal    sacrifices     (which    that    of  Christ 
has    now    superseded,)    were   required    to   be 
"without  spot  or  blemish;"  so  the  bodies  of 
believers  must  be  separated  from  the  practice 
of   all  iniquity,  or  they  cannot   be  meet  to  be 
"living  sacrifices  to  God;"  but,  being  sanctified 
by  the  Holy  Spirit,  the  worship  and  obedience 
performed  by  them,  as  the  instruments  of  the 
renewed  soul,  are  far  more  pleasing  and  hon- 
orable to  God,  tiian   legal   sacrifices  in  them- 
selves could  be.    This  is  "a  reasonable  service" 
and  worship,  suited  to  rational  creatures,  and 
to  their  relations  and  obligations  to  God,  as  re- 
deemed sinners:  whereas  the  oblation  of  bulls 
and  goats,  though  appointed  by  the  Lord,  when 
separated  from  its  typical  meaning,  was  not,  in 
itself,  "a  reasonable  service:"   how  much  less, 
then,  can  human   inventions,   and  the  observ- 
ance of  human  traditions,  be  a  "reasonable  ser- 
vice!" {Marg.  Ref.  e.) 

The  mercies.]  Toiv  oixtiohoiv.  2  Cor.  1:3. 
Phil.'i-.l.  Col.  3:12.  Heb.  "10:28.  fhxietoeo). 
See  on  9:15. —  That  ye  present.]  nuquctjnai. 
Seeon  6:13.— ^ccep/a6Ze.]  EvuQegor.  2.  14: 
18.  2  Cor.  5:9.  Eph.  5:10.  Col.  8:20.  Heh. 
13:21.  AuTQFVMUFi'  fV(xoFgM:,  Heb.  12:28. 
EvaoF^sw;  See  on  Heb.  U.b.  Ex  ev  bene,  et 
aQfoy.o>,placeo. —Reasonable.]  Aoyixtjp.  1  Pet. 
2:2.  Not  elsewhere.  A  loyn;,  ratio,  sermo: 
xura  Inynv,  according  to  the  word,  or  reason. 
— Service.]  AuTQtiar.  See  on  9:4.  JoA?i  16:2! 


r  Ex.  23;2.  Lei-.  i:;.29,30.  Deiil. 
i;:n— 14.  Jolm7;7.  14  31.  15; 
19.  17:14.  1  Cor.  3:19.  2  Cot. 
4:4.  6:14—17.  Gal.  1:4.  Knil. 
2:2.  4:17—20.  J;mi.  1:27.  1: 1. 


94] 


1  Pot.  1:13.  4;2.  2  Pet.  1:4.   2: 
20.  1  .1(.hn2;l,i— 17.  3:13.  44 
5.     5:19.       Rev.  12:9.      13!! 
13:14.      Ps.  51:10.     K/.  1P:11 
3J.2G.  2  Cor.  5  17.    Eph.  4-22. 


2  And  '"be  not  conformed  to  this  world: 
but  ^  be  ye  transformed  by  the  renewing  of 
your  mind,  that  ye  may  ''  prove  what  is  that 
'  good,  and  acceptable,  and  perfect  will  of 
God. 

Note. — In  thus  wholly  dedicating  themselves 
to  the  service  of  God,  Christians  must  go  en- 
tirely against  "the  course  of  this  world,"  and 
incur  the  censure,  ridicule,  or  enmity  of  un- 
godly men,  which  will  often  greatly  interfere 
with  their  worldly  interests.-  {Note,  Eph.  2:1, 
2.)  They  ought  not  therefore  to  seek  happiness 
from  the  world;  or  conform  to  the  maxims, 
customs,  and  fashions  of  mankind  in  general. 
They  must  not  comply  with  common  usages, 
as  to  their  pursuits  or  employments,  in  any 
respect;  where  such  usages  are  contrary  to  the 
holy  commands  of  God,  the  spirit  of  the  gospel, 
the  interests  of  piety,  the  prosperity  of  their 
own  souls,  and  the  improvement  of  their  talents. 
In  all  these  things  the  reproach  of  singularity 
is  honorable,  the  want  of  it  suspicious;  and  to 
he  fashionable  is  to  be  unchristian. — A  serious 
regard  to  this,  and  a  i'ew  other  maxims  of  a 
similar  nature,  would  soon  show  men,  in  what 
things  they  must  "not  be  conformed  to  this 
world:"  and  would  convince  them  that,  on  the 
one  handfaffected  singularity,  in  things  minute 
or  indifferent,  comes  far  short  of  the  spirituality 
of  the  exhortation;'  and  on  the  other  hand,  that 
they  excuse  their  vain  amusements,  splendid 
decorations,  expensive  feastings,  eager  pursuits 
of  wealth,  power,  or  distinction,  waste  of  time, 
and  other  parts  of  their  conduct;  because  they 
love  tlie  friendship  of  the  world,  "savor  earthly 
things,"  and  cannot  endure  self-denial,  or  the 
cross;  not  because  they  can  fairly  prove  that 
the  maxims  and  customs  of  the  world,  in  these 
respects,  are  so  agreeable  to  the  spirit  of  the 
gospel,  that  they  may  safely  conform  to  them. 
(Marg.  Ref.  L— Notes,  8\5— 9.  Ps.  1:1—3. 
Prov.  9:1—6.  Matt.  16:24—28.  1  Cor.  10:29 
—33.  2  Cor.  6:14— 18.  EjsA.  5:8— 20.  Phil.  3: 
17—19.  Col.  3:16,17.  Jam.  4:4—6.  1  John  2: 
15 — 17.)  In  order  to  escape  these  and  other 
snares,  the  apostle  called  on  the  Christians  at 
Rome,  "to  be  transformed  by  the  renewing  of 
their  mind."  (Marg.  Ref  g. — Notes,  Eph.  4: 
20—24.  Co^.  3:7— U.)  This  "transformation" 
of  the  soul  into  the  holy  image  of  Christ;  this 
daily  renovation  of  the  understanding,  judg- 
ment, and  affections  by  the  power  of  the  Holy 
Spirit,  is  the  only  effectual  cure  of  "conformity 
to  this  world;"  because  it  produces  conformity 
to  "the  spirits  of  just  men  made  perfect;"  and 
a  capacity  for  delighting  in  such  society  and 
employments,  as  most  resemble  the  inhabitants.  1 
worship,  and  joys  of  heaven.  Animated,  urgent, 
and  affectionate  exhortations  to  seek  this  inward 
transformation,  as  essential  to  duty  and  happi- 
ness, are  the  appointed  and  proper  means  of 
leading  Christians  to  plead  the  promises,  and 
attend  on  the  ordinances  of  God,  in  order  to 
attain  unto  it  more  and  more.  Thus  they 
"prove,"  or  make  trial  of,  and  experience,  the 
happine.<s  to  be  found  in  obeying  the  salutary, 
excellent,  and  holy  "will  of  God,"  made  known 
in  his  spiritual  law,  and  now  enforced  by  the 


—24.     Col.  3:10.     Tit.  3: .5. 
Ii  1.     Pi.  34: 8.     Eph.  5: 10,1 7.     1 

Pet.  2:3. 
i    1.  7:12,14,22.  Ps.  10:7-11.119: 


47,43,72,97,103,123.174.  Prov. 
3:1—4.13—18.  GhI.  5:22.23. 
Eph.  5:9.  Col.  4:12.  1  The». 
4  3.     2  Tioi.  3:16,17. 


A.  D.  61, 


CHAPTER  XII. 


A.  D.  CI. 


blessed  gosjiel:  tliey  manifest  their  cordial  ap- 
probation of  it,  and  show  to  others  its  excellen- 
cy and  beneficial  tendency.  (Notes,  7:9 — 14.) 
This  alone  can  be  "an  acceptable  service"  to 
God,  being  perfect  in  its  own  nature,  and  suited 
to  the  perfecting  of  the  soul  in  holiness;  and 
then  the  body  will  indeed  be  "presented  as  t 
living  sacrifice  unto  him."  (JV/arg-.  Ref.  h,  i. 
— Nolo,  1.) — There  does  not  appear  in  these 
verses  any  distinction  intended  between  the 
Jewish  and  Gentile  converts;  or  any  reason  to 
conclude,  as  some  have  done,  that  the  Gentiles 
were  especially  addressed.  The  customs  and 
practices  of  the  unbelieving  Jews  were  as  little 
to  be  conformed  to  by  Christians,  as  those  of 
the  heathen  were;  and  the  case  is  exactly  the 
same  in  respect  of  a  vast  majority,  in  countries 
called  Christian. — The  Jews  were  no  longer 
required  to  offer  the  learal  sacrifices,  the  Gentiles 
must  renounce  their  idolatrous  sacrifices;  and 
were  not  required  to  keep  the  ritual  law;  but 
both  were  bound  to  devote  themselves  to  God 
in  holy  obedience. 

Conformed.]  ^uaxijuuTi^lea&e.  1  Pet.  1:14. 
Not  elsewhere.  Ex  avp,  et  a/rjfia,  jigura,  1 
Cor.  7:31.  Phil.  <2:S.—  To  this  world.]  Tco 
uiiornuTco.  Matt.  13 ■.'22.  Mark  4:19.  Luke 
16:8.  1  Cor.  1:20.  2:6.  2  Cor.  4:4.  Gal.  1:4. 
Eph.  2:2.  6:12.  1  Tim.  6:17.  2  Tim.  4:10. 
{Note,  Gal.  1:3—5.)  'Thus  he  calls  the  state 
'of  unregenerate  men,  without  any  exception.' 
Beza. — Be  ye  transformed.]  MeTu/uoQcpuaif'e. 
Matt.  17:2.  2  Cor.  3:18.  Ex  /hftu,  et  .uopqi »- 
uui,  Gal.  4:19.  k  fioQipTj.  Mark  16 :1<2.  Phil. 
2:6,7. —  The  renewing.]  Tt]  avuxuivcoaei. 
Tit.  3:5.  JruKcarnuei'og,  Col.  3:10.  'To 
'make  a  thing  new  again,  to  restore  a  thing, 
'antiquated  and  deformed,  to  its  ancient  form 
'and  beauty.'  Leigh. — Prove.]  JoKi^a'Qeiv. 
See  on  1 :28. 

3  For  '^  I  say,  through  the  grace  given 
unto  me,  to  every  man  that  is  among  you, 
'  not  to  think  of  himself  more  highly  than 
he  ought  to  think;  but  to  think  *  soberlv, 
'"  according  as  God  hath  deah  to  every  man 
the  measure  of  faith. 

4  For  °  as  we  have  many  members  in 
one  body,  and  all  members  have  not  the 
same  office; 

5  So  °  we,  being  many,  are  one  body  in 
Christ,  and  every  one  members  one  of 
another. 

Note. — The  preceding  general  exhortation 
was  in  the  affectionate  style  of  brotherly  love, 
but  this  is  in  that  of  apostolical  authority.  Ac- 
cording to  the  distinguishing  favor  shown  to 
him,  in  his  call  to  be  "the  apostle  of  the  Gen- 
tiles," St.  Paul  charged  the  Romans  to  beware 
of  spiritual  pride,  to  which  their  distinguished 
situation  might  peculiarly  expose  them,  (11: 
20,25.)  Let  no  one  of  them,  however  eminent 
for  rank,  abilities,  learning,  or  endowments  of 
any  kind,  "think  more  highly  of  himself,"  than 
consisted  with  the  truth  of  his  case  and  char- 


k  6—8.  1:5.  15;1S,16.  1  Cor.  3: 
10.  15:10.  Gal.  2:8,9.  Eph.  3: 
2,4,7,8.  4:7—12.  Col.  1:29.  1 
Tim.  1:14.       1    Pet.  4:11. 

1  11:20,25.  Prov.  16:18,19.  25: 
27.  26:12.  Mic.  6:8.  Malt.  IR: 
I — 4.     Luke  13:11.     1  Cor.  4: 


7,8.  2  Cor.  12:7.  (ial.  6:3. 
Phil.  2:3—8.  Col.  2:13.  .Jam. 
4:6.  1  Pel.  5:5.  3  .lohn  9. 
Gr.  to  sobrkti/.  1  Tim.  2:9, 
15.  Tit.  2:2,4,6,12.  1  Pet.  1: 
13.  4:7.  5:8. 
i6.  John  3:34.   1  Ctr.  4:7.     12: 


acter,  as  a  sinner  sr^ived  by  grace  alone.  Lei 
none  forget  the  Giver  of  his  peculiar  distinc- 
tions, the  end  fur  which  they  were  bestowed, 
and  the  improvement  required  of  them.  {Note, 
1  Cor.  4:6,7.)  Let  none  over-rate  his  own 
talents,  as  if  they  entitled  him  to  superiority 
over  others,  or  authorized  his  emulation  and 
ambition.  But  let  every  one  soberly  and  pru- 
dently estimate  his  own  gifts  and  attainments, 
according  as  the  Lord  had  dispensed  1o  every 
man  his  "proportion  of  faith,"  and  the  bene- 
fits connected  with  it:  that  he  might  neither 
bury  his  talent  in  the  earth,  as  undervaluing 
it;  nor  yet  grow  proud  of  it,  or  above  the  du- 
ties of  his  proper  station  in  the  church;  or  as- 
pire after  those  places  for  which  he  was  not 
qualified;  or  envy  and  oppose  such  as  filled 
them.  {Marg.  Ref.  k—m.— Notes,  9— 13,  v.  10, 
Eph.  4:1— 6.  Phil.  2:1~S.)  In  short,  every 
one  of  them  ought  to  be  in  the  church,  as  the 
members  are  in  the  human  body:  where  each 
is  fitted  for  its  place,  and,  as  it  were,  contented 
in  it,  and  there  quietly  performs  its  proper 
function  for  the  good  of  the  whole.  Thus 
united  to  Christ  the  Head,  animated  by  one 
Spirit,  and  endued  with  different  gift.?.  Chris- 
tians are  the  members  of  one  mystical  bodj'', 
and  should  seek  the  welfare  of  the  whole  body, 
in  humble  diligence,  disinterested  love,  and  un- 
ambitious quietness.  {Marg.  Ref.  n,  o. — Notes, 
1  Cor.  12:12-^31.)— TAzraA:  more  highly,  &c, 
(3)  'That  he  be  not  immoderately  pleased 
'with  himself,  as  proud  and  ambitious  persons 
'are,  who  seem  to  themselves  more  wise  than 
'they  really  are,  .,,  It  behoves  every  one,  ,..  to 
'be  conscious  of  those  gifts,  which  he  has  re- 
'ceived  of  the  Lord,  that  he  may  perform  his 
'duty  with  a  good  conscience.  But  tliere  are 
'two  boundaries,  within  which  the  sobriety  and 
'moderation,  required  by  the  apostle,  are  in- 
'cluded.  The  one,  that  we  arrogate  notliing 
'to  ourselves,  which  we  do  not  possess:  the 
'other,  that  we  do  not  glory  in  what  we  have 
■received,  but  use  them,  as  gifts  conferred  on 
'us,  with  trembling,  to  the  glory  of  God.' 
Beza.  {Notes,  Matt.  25:14—30.  Luke  19:11 
— 27.)  —  The  measure  of  faith.]  It  is  com- 
monly said,  that  faith  is  here  put  for  those 
spiritual  gifts,  which  were  conferred  on  believ- 
ers, and  exercised  in  proportion  to  the  measure 
of  their  faith.  Yet  it  is  evident,  that  in  some 
instances  even  miraculous  powers  were  posses- 
sed by  those,  who  had  not  saving  iaith.  {Notes, 
Matt.  1 :11—23.  17:19—21,  21:21,22.  1  Cor. 
13:1 — 3,) — 'For  nigeoig,  {faith,)  in  one  man- 
'uscript  we  find  /aoiToc,'  grace.  Beza. 

To  think  more  highly.  (8)  '  YrrfQcroovFii'. 
Here  only.  Kx  vttfq,  et  q^Qorfoi,  16.  8:5,  14: 
6,  See  on  Matt.  16:23.— TAmA;  soberly.] 
0Qoveii'  eig  to  aoxfiooveiv.  See  on  Mark  5: 
15. — 'So  to  judge  or  think  of  yourselves,  as  to 
'act  with  modesty  and  discretion,  like  persons 
'who  are  sober,  and  in  their  right  mind.' — 
Mark  5:15.  2  Cor.  5:13.  Tit.  2:6.  1  Pet.  A- 
T,— .Office.  (4)  nouSir.  See  on  8:13, 

6  Having  ''  then  gifts  differing  according 
to  the  grace   that  is   given  to  us,  i  whether 


7—11.     2  Cor.  12:13.    Eph.  4: 

7,13,16. 
n  1  Cor.  12:27.      Eph.   4:15,16. 
0  4.      I  Cor.  10:17.       12:12—14, 

27,28.     Kph.  1:23.    4:25.  5.23, 

30.     Col.    1:24.     2:19. 
p  1:11,       1  Cor.  1:5—7.      4:6,7. 


12:4 — 11,22— 31.  I3:i.  1  Pet. 
4:10,11. 
q  Matt.  23:34.  Luke  11:49.  Arii 
2.17.  11:27,28.  18:1.  15:32.21 
9.  I  Cor.  12;2P.  14:1,3—5,24, 
29,32.  Eph.  3:5.  4:11.  1  The«. 
5:20. 


[95 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


prophecy,  let  us  prophesy  '  accoroing  to  the 
proportion  of  faith; 

7  Or  '  ministry,  let  us  wait  on  our  minis- 
tering; *orhe  that  teache'h,  on  teaching; 

8  Or  "  he  that  exhorteth,  on  exhortation: 
"  he  that  *  giveth,  let  him  do  ^  it  f  with  sim- 
plicity; ^he  that  ruleth,  ^  with  dihgence; 
^  he  that  showeth  mercy,  with  cheerfulness. 

[Practical  Observations.] 

Note. — As  God,  the  Giver  of  "every  good 
and  perfect  gift,"  had  imparted  to  each  Chris- 
tian, abilities,  providential  advantages,  spiritual 
gifts,  miraculous  powers,  or  qualifications  for 
that  office  in  the  church,  to  which  he  had  been 
called;  and  as  none  had  any  claim  upon  God 
for  the  least  of  these  benefits,  which  he  had  an 
undoubted  right  to  bestow,  in  that  measure 
and  proportion  which  he  saw  good,  as  an  act 
of  entire  grace  and  favor;  so  every  one  ought 
to  be  satisfied  in  his  place,  and  with  his  work, 
and  ability  to  perform  it.  (Marg.  Ref.  p. — 
Note,  1  Pet.  4:9 — 11.)  If  any  one,  therefore, 
were  endued  with  the  gift  of  prophecy,  and 
was  enabled  to  foretell  future  events,  to  deliver 
any  message  from  God,  or  to  explain  his  word 
for  the  edification  of  the  church;  {Notes,  I  Cor. 
12:4—11.  14:1—5,20—25.)  let  him  exercise 
this  gift  according  to  his  ability,  which  would 
be  in  proportion  to  the  degree  of  faith,  by 
which  he  depended  on  the  teaching  of  the 
HolySi)irit:  or,  (as  some  explain  it,)  let  him 
show  himself  to  be  truly  inspired,  by  speaking 
in  entire  consistency  with  "the  analogy  of 
faith,"  or  that  system  of  divine  truth,  which 
God  had  made  known  to  his  church  by  his 
prophets  and  apostles.  'Let  no  one  rashly  pour 
•out  what  has  not  been  revealed.'  Camero,  in 
Leigh. — If  a  man  were  called  to  the  office  of  a 
deacon,  in  receiving  and  dispensing  the  alms 
and  oblations  of  believers,  among  the  poor,  the 
sick,  the  prisoners,  or  others;  or  in  any  other 
way  to  minister  to  the  common  benefit,  by 
managing  the  concerns  of  the  church;  (Note, 
Acts  6:2—6.)  let  him  faithfully,  diligently, 
and  steadfastly  attend  to  that  good  work,  and 
serve  Christ  and  his  brethren  in  it.  If  another 
were  called  to  teach  young  persons,  or  new 
converts,  tlie  first  principles  of  Christianity,  or 
to  instruct  t!i  -rn  in  the  truth  and  will  of  (God; 
let  him  give  himself  up  to  the  duties  of  thai 
station,  well  satisfied  with  his  work:  and  let 
him  neither  envy  his  superiors,  nor  despise 
those  beneath  him.  If  another  were  called  to 
the  higher  functions  of  the  pastoral  oflice,  by 
authoritatively  counselling,  encouraging,  ex- 
horting, admonishing,  instructing,  or  reproving 
his  fellow  Christians;  let  him  be  chiefly  con- 
cerned to  fulfil  his  ministry  in  a  proper  manner, 
and  to  "give  himself  wholly  to  it,"  as  the 
great  business  and  pleasure  of  his  life.  (P.  O. 
^c<s  6:1-7.  Note,  I  Tim.  4:11— 16.)  He  who, 
having  this  world's  goods,  was  enabled  to  serve 
the  common  cause,  and  to  provide  for  his  needy 
brethren;  let  him  do  it  "liberally"  without  cov- 


r  3.     Ads  18:24—28.     2  Cor.  8: 

12.     riril.  3:15. 
I   I«.  21:8.   Kr.  3:17— 21.  33:7— 

9.    Malt.  24:45—47.    Luke  12: 

42—44.     Acts  20:20,28.     Col. 

4:17.     1  T;m.  4:16.     2  Tiiu.  4: 

2.      1  Pel.  5:1—4. 
I  Dent.    33:10.      1    Sam.    12:23. 

P«.  34:11.      51:13.       Ec.  12:9. 


96  J 


Matt.  2K:  19.      John  3:2.     G.il. 

6:6.   Eph.  4:11.     Col.  1:2S.29. 

1  Tun.  2:7.    3:2.  5:17.  2  Tim. 

2:2,24. 
u  Acts  13:15.  15:32.  20:2.  1  Cor. 

14:3.     1  Thcs.  2:3.      1  Tim.  4: 

13.     Heh.  10:25.     13:22. 
X  13.      Deul.  15:8-11,1.1.      J„b 

31:16—20.     Pi.  112:9.     Prov. 


etoiisness,  and  "in  simplicity,"  without  os- 
tentation, or  assuming  authority  on  that  ac- 
count; but  with  a  single  design  of  glorifying 
God  by  doing  good  to  men.  He  also,  who 
was  called  to  exercise  authority,  either  in  the 
church  over  any  description  of  its  ministers,  or 
ir.  any  magistracy  or  presidency  in  the  com- 
munity; let  him  deem  himself  advanced,  not 
for  his  own  honor,  but  for  the  good  of  others; 
and  let  him  accordingly  employ  himsdf  dili- 
gently in  the  performance  of  his  proper  duty. 
And  finally,  in  whatever  way  any  one  might 
be  called  to  exercise  compassion,  or  to  alleviate 
misery;  let  him  do  it  with  cheerfulness,  not- 
withstanding the  expense,  hardship,  danger,  or 
disgusting  circumstances,  to  which  it  might 
expose  him;  counting  it  his  happiness  by  any 
means  to  be  useful.  {Marg.  Ref.  q-b.) — I  am 
aware,  that  these  verses  are  explained  by  many 
exclusively  of  the  different  orders  of  church- 
officers  and  rulers;  and  so  every  man  endeavors 
to  find  his  own  system  of  ecclesiastical  polity 
in  them:  but,  though  the  various  duties  of  the 
ministry  in  all  its  parts,  are  principally  intend- 
ed, there  is  no  proof  that  the  apostle  meant 
them  exclusively.  He  seems  rather  to  have 
inculcated  a  general  improvement  of  every 
man's  talents,  for  the  common  benefit  tjf  the 
church,  whatever  his  gifts  and  place  were. 
And  as  there  were  "saints  in  Caesar's  house- 
hold" soon  after,  it  is  not  improbable  that 
Christians  might  be  called  to  the  lower  func- 
tions of  the  magistracy.  {Notes,  16:21 — 23. 
Acts  13:6—12.  Phil.  4:21,22.)  The  epistle, 
however,  was  intended,  by  the  Holy  Spirit,  for 
the  edification  of  the  church  in  all  ages;  and  it 
may  be  supposed,  that  the  duties  of  Christian 
magistrates,  as  well  as  those  of  church-rulers, 
are  hinted  at  in  the  general  language  used  by 
the  apostle. — Some  consider  the  word,  render- 
ed "ministry,"  (7)  to  be  a  general  term  for  the 
different  orders  of  ministers  in  the  church, 
which  are  afterwards  enumerated:  but  the  dis- 
junctive particle  or,  seems  unfavorable  to  that 
interpretation.  The  original  word  may  point 
out  the  office  of  the  primitive  deacons;  but  the 
exhortation  to  "give  with  simplicity,"  or  liber- 
ality, appears  more  properly  addressed  to  those, 
who  distributed  their  own  property,  than  to  the 
deacons  who  were  entrusted  with  the  treasures 
of  the  church;  and  to  whom,  faithfulness,  pru- 
dence, and  impartiality,  were  especially  neces- 
sary.—  Gifts.  (6)  Many  seem  to  think  that 
spiritual,  or  miraculous,  gifts  are  exclusively 
intended  by  this  word:  but  this  is  evidently 
different  from  the  general  use  of  the  word;  and 
the  office  of  a  minister,  of  whatever  order,  is 
itself  a  distinct  thing  from  a  man's  qualifica- 
tions for  it.  Other  endowments  were  even  at 
that  time  necessary  to  the  due  performance  of 
the  ministerial  duties,  even  more  so,  than  .su- 
pernatural gifts;  and  the  money,  which  some 
distributed,  whether  their  own  or  the  church's, 
was  a  talent  of  entirely  another  nature;  yet  all 
were  the  free  gifts  of  God,  and  as  such  to  be 
received  and  improved. 


22:9.  Ec.  11:1,2,6.  Is.  32:5, 
8.  56:7—11.  Matt.  6:2—4.  25: 
40.  Luke  21:1—4.  Act?  2:44 
—46.  4:33—3.3.  11:28—30.  2 
Cor.  8:1— 9,12.  1  Pet    4:9—11. 

•  Or.   irr.parteth.      1    Tbe3.  2:8. 

y  2  Cor.  1:12.  11:3.  Eph.  6:5. 
Col.  3:22. 


t  Or,  liberally. 

z  13:6.    Geu.  18:19.    Acts  13:12. 

20:28.     1  Cor.  12:28.     1  Thes. 

6:12—14.     lTim.3:4,5.   5:17. 

Heb.  13:7,17,24.      1  Pet.  5:2,3. 
a  Ec.  9: 10. 
b  Dent.  16:11,14,15.     P».  S7;21. 

19.64:5.     2  Cor.  9:7. 


A.  D.  61, 


CHAPTER  XII. 


A.  D.  61. 


Gifts.  (6)  XaocainaToc.  11:29.  See  on  1:11 
5:15. — The  proportion.]  Tijt'  uvitXoyiuv.  Here 
only, — Simplicity.  (8)  \-1nlmrjTt.  2  Cor.  1: 
12."8:2.  9:11,13.  11:3.  Eph.  Q,:b.  Co/.  3:22. 
— '.V.rL;,-  See  on  Matt.  Q:'¥l.—He  that  rul- 
eth.]  '()  TTQOigit/jet'o;.  1  TAfs.  5:12.  1  Tim. 
S:4,5,12.  5:17.  Tit.  3:14.— Cheerfulness.] 
'IlixQOTijTi.     Here  only.    'IIuqo^,  2  Cor.  9:7. 

9  Let  *"  love  be  without  dissimulation. 
•*  Abhor  that  which  is  evil:  ""  cleave  to  that 
which  is  good. 

10  Be  'kindly  aflectioned  one  to  another 
*  with  s  brotherly  love;  "'  in  honor  preferring 
one  another; 

11  Not  '  slothful  in  business;  '^  fervent  in 
spirit;  'serving  ihe  Lord; 

12  "^  Rejoicing  in  hope;  "  patient  in  trib- 
ulation; "  continuing  instant  in  j)rayer. 

13  P  Distributing  to  the  necessity  of 
saints;  i  given  to  hospitality. 

Note. — The  a]>ostle  next  exhorted  the  Chris- 
tians at  Rome,  to  see  to  it,  that  their  professed 
love  of  each  other  was  sincere,  and  free  from 
dissimulation  and  from  that  unmeaning  and 
deceitfid  compliment,  with  which  the  world 
abounded,  notwithstanding  its  selfishness. — 
This  hollow  show  of  affection,  the  counterfeit 
of  genuine  love,  they  ought  by  all  means  to 
avoid:  and  to  be  cordial,  faithful,  liberal,  com- 
passionate, forgiving,  and  kind  in  their  whole 
temper  and  conduct.  (Marg.  Ref  c. — Notes, 
Jam.  2:14—18.  1  Pet.  1:22.  3:8—12.  1  John 
3:18 — 24.)  Depending  on  divine  grace,  they 
must  also  learn  liabitually  to  detest  and  dread 
all  kinds  of  evil;  and  to  love  and  delight  in  ev- 
ery thing  good,  kind,  excellent,  or  useful;  and 
to  cleave  constantly  to  it,  whatever  opposition 
or  temptation  they  met  with.  By  a  holy  kind 
of  natural  affection  for  their  brethren  in  Christ, 
the  effect  of  regeneration  and  progressive  sanc- 
tification,  they  should  delight  in  every  exercise 
of  mutual  love.  In  deep  humility,  and  a  dis- 
position to  animadvert  on  their  own  faults,  and 
to  notice  the  gil't^  nnd  graces  of  others,  they 
ought  to  prefer  u,\.\  honor  one  another,  yield 
that  respect  and  precedency  to  others  which 
ambitious  men  claim  to  themselves;  and  readi- 
ly honor,  and  induce  others  to  honor,  the  esti- 
mable conduct  of  their  brethren,  who,  on  one 
account  or  another,  were  disregarded  or  dis- 
couraged. (Marg.  Ref.  d — h. — Notes,  3 — 5. 
1  Cor.  12:15—26.  Phil.  2:1—4.)  Whatever 
business  any  of  them  were  called  to,  they  ought 
to  avoid  slothfulness,  and  to  do  it  In  a  skilful, 
diligent,  and  assiduous  manner,  from  love  to 
Christ,  and  zeal  for  the  honor  of  the  gospel, 
with  "fervency  of  spirit,  as  serving  the  Lord" 


c  2  Sam.  20  9,10.  Ps.  53:21. 1'rov. 

26:25.     Ez.  33:31.  Matt.  26:49. 

.lolin  12;6.    2  Cor.  6:6.    8:8.   1 

Thes.  2  3.  .Jam.  2:15,16.  1  Pet. 

1:22.     4:  a.      1  John  3:18—20. 
d   Ps.  34:14.    36:4.    45:7.    97:10. 

101:3.  119:104, les.  Prov.  8:13. 

Am.  5:15.     Heb.  l.:9. 
c  Acts  11:23.  1  Thes. 5:15.  Heb. 

12:14.       1  Pet.  3:10,11. 
f  .Tohn  13:34,35.     15:17.      17:21. 

Acts  4:32.  Gal.  5:6,13,22.  liph. 

4:1—3.    Col.  1:4.    1  The».  4:9. 

2  Thes.  1:3.  Heh.  13:1.    1  Pet. 

1:22.      3:3,9.      2   Pet.   1:7.     1 

John2  9— 11.  3:10— 18,23.    4: 

11.20,21.     6:1,2. 

Vol.  M. 


*  Or,  in  tht  love  oj^  the   brithren, 

S,  Johl:4.      Ps.  133:1. 

h  Gen.  13:9.    Matt.  20:26.   Luke 

14:10.      Phil.  2:3.       1  Pel.  5:5. 
i    Ex.  5:17.  Piov.   6:6—9.  10:26. 

13:4.    18:9.  22:29.    24:30—34. 

26:13—16.  Ec.  9:10.  Is.  56:10. 

Matt.  25:26.  Eph.  4:28.  1  Thes. 

4:11,12.     2  Thes.  3:6— 12.       1 

Tim.  5:13.     Ileli.  6:10,11. 
k  Malt.  24:12.    Acts  18:25.    Col. 

4:12,13.     Jam.  5:16.    1  Pet.  1: 

22.     4:3.      Rev.  2:4.     3:l5,1fa. 
1    1  Cor.  7:22.  Eph.  6:5—8.  Col. 

3:22—24.     4:1.     Tit.  2:9,10. 
m  5:2.     15:13.     Pa.  16:9— 11.  71: 

13 


in  their  most  ordinary  employments.  {Marg. 
Ref.  i— I— Notes,  Eph.  6:5—9.  Col.  3:22— 
25.)  This  would  ennoble  every  business,  and 
render  it  acceptable  to  God:  and  it  would  re- 
dound to  the  credit  of  the  gospel,  if  every 
Christian  acxjuitted  himself  better  in  the  busi- 
ness which  he  undertook,  than  other  men  did. 
— They  were  also  called  on  "to  rejoice  in  hope" 
of  that  glorious  inheritance,  which  the  ))romise 
of  God  ensured  to  them:  and  thus  to  bear  up 
under  their  various  trials,  with  submission,  con- 
stancy, cheerfulness,  and  meekness.  And  as 
they  could  do  none  of  these  things  of  them- 
selves; they  oughtto  persist  in  constant  earnest 
prayers,notwitlistanding  all  the  discouragements 
which  they  would  feel,  and  the  temptations 
with  which  they  would  meet,  to  render  them 
slack  in  thatdutv.  {Marg.  Ref.  m — o. — Notes, 
Eph.  6:18— 10."  Phil.  4 -.o—l.  1  Thes.  5:16— 
22.)  Not  only  the  wealthy,  but  all  of  them  ac- 
cording to  their  ability,  ought  to  distribute  to 
the  necessity  of  their  poorer  brethren;  and  hos- 
pitably to  entertain  in  their  houses  such  as 
were  driven  out  by  persecution,  or  came  as 
strangers  from  other  cities,  or  were  in  any  way 
destitute;  trusting  in  God  to  provide  for  the 
expense  thus  incurred. — Given  to,  &c.  (13) 
'Stay  not  till  occasions  of  this  kind  force  them- 
'selves  upon  you;  and  much  less  till  importuni- 
'ty  extort  the  favor,  as  it  were,  against  your 
'will;  but,  like  Abraham,  look  out  for  proper 
'objects  of  such  a  bounty,  and  follow  after  them 
'to  bring  them  back  to  your  houses.'  Dod- 
dridge. {Marg.  Ref.  p,  q. — Notes.  Gen.  18:1, 
2.  19:1.  1  Tim.  3:2.  Heb.  13:1—3.  1  Pet.  4: 
9—11.  3  John  5—8.) 

Without  dissimulation.  (9)  ylvvTroy.onog. 
2  Cor.  6:6.  1  Tim.  1:5.  2  Tim.  1:5.  Jwm. 
3:17.  1  Pet.  1:22.  Ex  a  priv.  eivTioy.Qiai;, 
Luke  12:1. — Abhor."]  JnogvyavTec.  Here 
only.  HTvyrjTn.:-  See  on  Tit.  3:3.  "To  detest 
with  dread  and  horror." — Cleave  to.]  KnlXw- 
/uFvoi.  See  on  Matt,  19:5. — Be  kindly  aff'ec- 
tioned.  (10)  <Inloznoyoi.  Here  only.  Ex  *(- 
lo;,  amicus,' et  goQytj. — .4goQyog'  See  on  1  : 
31. — 'Non  tantum  amorem,  sed  etiam  ipsam 
'ad  amandum  propensionem  declarat.'  Beza. 
—  With  brotherly  love.]  "In  the  love  of  the 
brethren."  Marg.  Ev  ffuXudehfia.  1  Thes.  4: 
9.  Heb.  13:1.  1  Pet.  1:22.  2  Pet.  1:1.— Pre- 
ferring.] nooTjyHixfvoi.  Here  only.  Ex  noo 
etTJyeo/nai,  Acts  15:22.— Slothful.  (11)  (Jy- 
I'TjQot.  See  on  Matt.  25:26. — In  business.]  F.v 
antiSr].  8.  Mark  6:25.  Luke  1:39.  2  Cor.  7: 
11,12.  8:7,8,16.  Heb.  6:11.  2  Pet.  1:5.— 
Fervent  in  spirit.]  Ta  nrevfiari  tforrrc.  See 
on  Acts  18:25. — Serving  the  Lord.]  To  Ki- 
Qio)  (hdevoPTFc.  Eph.  b:7.  Col.  3.24.— Pa- 
tient. (12)  'YnofxerovTfc.  See  on  Matt.  ]0: 
22.  'Ynofiov)/-  See  on  2:7. — Continuing  in- 
stant.]   IlQoayuQTeQiii'Teg.    See  on  Acts  1:14. 


20—23.  73:24—26.     Prov.  10: 

28.       14:S2.       Lam.  3:24—26. 

Hah.  3:17,18.  Malt.  5:12.  Luke 

10:20.  1  Cor.  13:13.   Phil.  3:1. 

4:4.    Col.  1:27.   I  Thes.  5:8,16. 

2  Thes.  2:16,17.  Til.  2:13.  3:7. 

Heh.  6:17—19.    1  Pot.   1:5—8. 

1  John  3:1—3. 
n  2:7.  5:3,4.  8:25.  15:4.  Ps.  37:7. 

40:1.    Luke    8:15.  21:19.    Col. 

1:11.   1  Thes.  1:3.  2  Thes.  1:4. 

3:5.  2  Tim.  3:10.  Heb.  6:12,15. 

10:36.  12:1.  Jam.  1:3,4.  5:7,10, 

11.  1   Pet.  2:19,20.  2  Pet.  1:6. 

Rev.  13:10. 
o  Gen.  32:24—26.  Job  27:8— 10. 


Ps.  55:1^:,I7.  62:8.    109:4.  .It 

29:12,13.    IJan.  9:18,19.    Luke 

n.5— 13.    18:1,  kc.   Acts  1:14. 

2:42.    6:4.    12:5:     2 Cor.  12:8. 

Eph.  6:18,19.    Phil.  4:6,7.  Col. 

4:2,12:    1  Thes.  5:17.  Heh.  5:7. 

Jam.   5:15,16.     1  Pet.  4:7.     1 

John  5:14,15. 
p  See  on     8.-15:25 — 20.      Acta 

435.  9:36 — 11.  10:4.20:34,35. 

1  Cor.  16:1,2.  2  Cor.  8.-1—4.  9: 

1.12.      Gal.  6:10.      PhBem   7. 

Heb.  6:10.  13:16.  1  John  3:17. 
q  Gen.  18  2—8.   19:1—3.   iTim. 

3:2.    5:10.  Tk.  1:».    Heb  13:2 

1  Pet.  4:9. 


[97 


A.   D.  Gl. 


ROMANS. 


A.  D.  61. 


Give?!  to.  (13)  Jtoiy.orTfc.  14.  Jets  9:4,5. 
1  Cor.  14:1.  Phil.  3:12.  1  Thcs.  5:15.  1  Tim. 
6:11.  Heb.  12:14.— Hospitality.]  Tijr  cptloS- 
tviav.  Heb.  13:2. — rfxloSerog,  1  Tm.  3:2. 
Tit.  1:8.  1  Pet.  4:9. — Ex  (pdoi,  amicus,  et 
^eria,  hospilalitas. 

14  '"Bless  them  which  persecute  you; 
bless,  and  curse  not. 

1 5  *  Rejoice  with  them  that  do  rejoice, 
'  and  weep  with  them  that  weep. 

16  Be  "^  of  the  same  mind  one  toward 
another.  ^  Mind  not  high  things,  ^  but 
*  condescend  to  men  of  low  estate.  ^  Be 
not  wise  in  your  own  conceits. 

[Practical  Obsa-vctions,] 

Note. — Willi  the  kindness  to  friends  and 
brethren  above  inculcated,  Christians  must  har- 
bor no  resentment  against  their  enemies;  but 
pray  for  their  persecutors  and  all  men,  in  genu- 
ine good-will,  and  never  utter  bad  wishes  or 
imprecations  against  any  one.  (Marg.  Ref. 
T.— Notes,  Matt.  5:43—48.  Luke  6:27—36.  1 
Thes.  5:12—15.  1  Pet.  3:8—12.)  Instead  of 
grudging  or  envying  the  prosperity  of  their 
brethren  or  neighbors,  they  ought  benevolent- 
ly and  unfeignedly  to  rejoice  with  them  in  it; 
as  well  as  to  sympathize  with  those  who  mourn- 
ed, and  endeavor  to  relieve  and  comfort  them. 
{Marg.  Kef.  s,  t.—Note,  1  Cor.  13:4—7.) 
Thus  they  all  ought  to  be  united  in  one  mind 
and  affection,  and  to  judge  themselves  interest- 
ed in  the  welfare  of  every  individual  of  the 
body,  to  which  they  were  joined.  (Notes,  3 — 
5.  i  Cor.  12:15—26.)  Nor  ought  they  to  cov- 
et, value,  or  aspire  to  high  things,  such  as 
wealth,  honorable  connexions,  })referments, 
reputation;  but  be  satisfied  to  associate  with 
men  of  low  estate,  or  to  stoop  to  mean  and  low 
accommodations;  being  contentedly  poor,  or 
condescendingly  and  benevolently  rich.  {Marg. 
Hef.  u — y.)  Especially,  they  should  avoid  all 
conceit  of  their  own  wisdom,  as  if  they  were 
above  ordinary  rules,  had  no  occasion  to  ask 
wisdom  of  God,  or  to  regard  the  counsel  of 
their  brethren;  or  as  if  they  ought  to  be  at  the 
head  of  every  business,  and  nothing  could  be 
well  done  if  they  were  not  consulted  or  employ- 
ed about  it.  (Marg.  Hef.  z.) — Condescend, 
&c.  (16)  Conversing  affably,  and  readily  asso- 
ciating with  poor  Christians;  those  especially, 
who  are  lowly  in  mind  as  well  as  circumstan- 
ces. 

Be  of  the  same  minU.  (16)  To  uvm  ...  cfQO- 
vtii'Tfg.  15:5.  Phil.  2:2.  3:16.  4:2.— Mind  not 
high  things.]  Mij  th  v  iinjln  q^Qot'iii'iFc — '  Yipi]- 
lo(pQni'n,t'  See  on  11:20. — Condescend.]  "Be 
contented  with  mean  things."  Marg.  ^un,- 
nayo(i!^i-oi.—Gal.  2:13.  2  Pet.  3:17.  Ex  aw, 
unQ  et  nyM. — To  be  carried  or  led  along  with 
others- — To  men  of  low  estate.]     Toi;  m.in- 


,    21.    .T<sb  31;29.30.    Malt.  5:44. 

Luke  6:2R.  23:34.  AcU  7:K0.  1 

Cor.    'Ll2,13.       1    Thes.   5;1S. 

.lam.  3:10. 1  I'et.  2:21—23.3:9. 
«  I«.  r.6;10— 14.    Luke  1:58.   15:5 

— )0.  Acts  1!:23.  1  Cor.  12:2fi. 

2  Cor.  2:3.      Phil.  2:17,I!;,2P.. 
t   Nch.   1:4.  .Io')2:ll.    I's.  35:13, 

14.  .Ier.9:l.  .lohii  1 1:19,33—36. 

2  Cor.  11:29.   Pliil.  2:26.  Hel). 
.1.^:3. 
u  15;5,6.    2  Chr.  30:12.  Jer.  32: 

89.      Arts  4:32.       1  Cor.  1:10. 

Khil.  1:27.  2:2,3.  4.2.  1  Pet.  3: 


3S] 


X  Pa.  131:1,2.    .Ter.  4S.S.     Matl. 

18:1—4.20:21—25.    Luke  4:6 

—11.  22:24—27.   1  Pet.  5:3.  3 

John  9.     Rev.   13:7,8 
y  .Iob31:13— 16.  36:5.  Prov.  17: 

5.  19:7,17,22.  Matt.l  I  :.5.  26:11. 

Luke  6:20.    14:13.   Jam.  2:5,6. 
*  Or,    be  contented    with  rtunn 

things.    Mall.  6:25.26.    Phil.  4: 

11—13.    iTim.  6:6— 9.      Hdb. 

13:5. 
z   11:25.  Prov.  3:7.    26:12.    Is.  5: 

21.   1  Cor.  3.18.  4:10.  6:5.  8:2. 


roig.  Matt.  11:29.  Luke  1:52.  Jam..  1:9.  4: 
6. — Be  not  vnse  in  your  own  conceits. — JShj  yi- 
vscTits  cpQoi'ifioi  jjnQ  FuvToig.    Scc  OH  11:25. 

11  ^  Recompense  to  no'man  evil  for  evil. 
'■»  Provide  things  honest  in  the  sight  of  all 
men. 

18  If  "=  it  be  possible,  as  much  as  lieth  in 
you,  live  peaceably  with  all  men. 

19  Dearly  beloved,  **  avenge  not  your- 
selves, but  rather  '^  give  place  unto  wrath: 
for  it  is  written,  ^Vengeance  is  mine;  I  will 
repay,  saith  the  Lord. 

20  Therefore  ^  if  thine  enemy  hunger, 
feed  him;  if  he  thirst,  give  him  drink:  for 
in  so  doing  thou  shalt  heap  ^  coals  of  fire  on 
his  head. 

21  Be  'not  overcome  of  evil,  but  over- 
come evil  with  good. 

Note. — The  preceding  exhortations  had  prin- 
cipally respected  the  behavior  of  Christians  one 
toward  another:  but  these  relate  to  their  con- 
duct among  their  unconverted  neighbors.  No 
provocation  ought  ever  to  induce  any  of  them 
to  "render  evil  for  evil  to  any  man,"  however 
base  his  character  were;  wliether  he  were  a 
Jew,  Gentile,  Greek,  barbarian,  heretic,  or 
schismatic.  In  every  part  of  their  conduct, 
and  in  all  their  dealings,  they  ought  to  devise 
and  endeavor,  that  uprightne.ss,  punctuality, 
sincerity,  and  fidelity,  might  evidently  appear 
in  them,  in  the  sightof  their  most  severe  judges. 
(Marg.  Ref.  a,  h.— Notes,  2  Cor.  8:16—24. 
1  Thes.  5:12—22.)  By  the  most  harmless  and 
forbearing  conduct,  and  by  every  sacrifice  and 
concession,  they  ought,  "if  possible,"  to  avoid 
all  quarrels  and  litigations,  and  to  live  at  peace 
among  their  most  unreasonable  and  injurious 
neighbors:  avoiding  all  contention,  as  the 
greatest  evil  to  their  own  souls,  and  to  the 
cause  of  true  religion;  except  it  wera  a  meek, 
but  steadfast,  contention  for  the  truth.  (Marg. 
Hef.  c— Notes,  Eph.  4:1—6.  Col.  3:12—15. 
He6,  12:14.  Jam.  3:17,18.  Jude  3,4.)— When 
they  were  insulted,  defrauded,  or  assaulted,  ev- 
en if  no  redress  could  be  obtained  from  the 
magistrate,  they  must  not  on  any  account  pre- 
sume to  avenge  themselves;  but  rather  give 
way  to  the  wrath  of  their  enemies,  and  without 
opposition  endure  the  effects  of  it:  or,  as  some 
interpret  it,  they  should  "give  ])lace,"  and 
leave  it  to  God,  whose  wrath  they  had  incur- 
red, to  punish  them,  if  he  saw  trood;  as  private 
persons  must  "give  place,"  and  leave  the  pun- 
ishment of  those  who  had  robbed  or  assaulted 
them,  to  the  magistrate.  (Marg.  Ref.  d,  e. — 
Notes,  Matt.  5:38—42.  Luke  6:27—36.  9:51 
—56.  22:47—53.  1  Pet.  2:18—25.)  For  God 
had  declared  that  "vengeance  belonged  to  him:" 


Jam.  3:13-17. 
a  19.      Prov.  20:22.      Malt.  5:39. 

1  Thes.  5:15.     1  Pel.  3.9. 
b  14:16.     1  Cor.  6:6.7.     13:4,5.  2 

Cor.  8:20,21.   Phil.  4:8,y.    Cok 

4:5.   1  Thes.  4:12.522.  1  Tim. 

S:l4.j:it.  2:4,5.  1  Pel.  2:12.  3: 

16. 
c  14:17,19.  2Sam.  20:19.  Ps.  31: 

14.       120:5—7.       Prov.  12:20. 

Matt.  5:5.9.  Mark  9:50.  1  Cor. 

7:1.5.  2  Cor.  13:11.    Gal.  5:22. 

Eph.  4:3.  Col.  3:14,15.  1  Thes. 

5:13.  2  Tim.  2:22.  Heb.  12:14. 


Jam.  3:!6— ir.      1   Pel.  ,":1I. 
d  14.17.    Lev.  19:18.   1  Sam.  25: 

26.33.  Prov.  24:17—19,29.  El. 

25:12. 
e  Mall.  5:39.    Luke  6:27— 29.    9: 

55,56. 
f   13:4.     Deut.  32:35,43.   Ps.  91:1 

—3.  Nah.  1:2.3.     Heb.  IftSO. 
g  Ex.  23:4,5.    1  Saui.  24:16— 19. 

26:21.     Prov.  25:21,22.   Matt. 

5:44. 
h  Ps.  120:4.  140:10.  Canl.  8:6,7. 
i    Prov.  16:32.     Luke    6:27-30. 

1  Pet.  3:9. 


A.  D.  61. 


CHAPTER  XII. 


A.  D.  Gl. 


when  therefore  an  unautliorizod  person  pre- 
sumed to  avenge  himself,  he  invaded  God's 
prerogative,  and,  as  it  were,  attempted  to  wrest 
liis  sword  of  justice  out  of  his  hand.  (JMrirs^. 
Ref.  {.—Notes,  13:3—5.  Num.  31:2.  Deut. 
32:34,35.  Ps.  94:1—7.  Prov.  24:17,18,29. 
Nah.  1:2— G.  Luke  18:1—8.  2  Thes.  1:5— 
10.  f/e6.  10:28— 31.  Rev.  G:9—ll.  16:3—7. 
18:20.) — :0n  the  contrary,  they  ought  to  wait 
for  the  opportunity  of  their  enemy  heing  in  dis- 
tress, in  order  kindly  to  supply  his  wants,  and 
alleviate  his  sufferings;  as  a  man  would  feed 
and  give  drink  to  a  weary,  wounded,  fainting 
traveller.  In  doing  this,  they  would  use  the 
proper  method  for  melting  down  his  obdurate 
heart  into  reciprocal  affection;  like  the  founder, 
who  not  only  puts  fire  under  the  hard  piece  of 
metal,  but  heaps  fire  over  it  also,  that  by  fire 
on  every  side  it  may  at  length  be  melted. 
(Marg.  Ref.  g,  h.—Note,  Prov.  25:21,22.)  In 
this  contest  of  love  against  hatred,  they  should 
persevere  with  a  fixed  determination  not  to 
yield,  or  to  be  overcome  by  any  degree  or  num- 
ber of  injuries,  or  by  any  ingratitude  or  ill  us- 
age; so  as  to  give  way  to  resentment,  or  to 
cease  from  embracing  the  op|)ortunity  of  re- 
turning kindness:  but  with  a  holy  pertinacity 
to  persist  in  the  purpose  of  "overcoming  evil 
vvitli  good,"  after  the  example  of  the  Lord  to- 
wards them.  'He  is  overcome  of  evil,  who 
'sins  in  his  conduct  to  another,  because  the 
other  sinned  in  his  conduct  towards  him.' 
— Heap  coals,  &c.  (20)  'I  believe  the  sense  is 
'rather  this,  that  if  he  persevere  in  his  enmity, 
'...  after  these  kind  offices,  thou  by  thy  patience 
'shalt  engage  the  wrath  of  God  to  fall  upon 
'him,  and  to  maintain  thy  cause  against  him. 
'...  So  Prov.  20:22.  "Say  not  thou,  I  will  re- 
'compense  evil;  but  wait  on  the  Lord,  and 
'he  shall  save  thee." — This  is  the  import  of  the 
'phrase  in  the  Old  Testament,  where  only  it 
'occurs.  (Ps.  140:9,10.  ...  /s.  47:14.  ...  Ez. 
'10:2.  2  Esdras  16:52.)'  Whitbrj.— Those 
commentators,  who  argue  that  this  cannot  be 
the  meaning,  for  that  would  be  'applying  to 
revenge,  and  building  upon  it,'  wliile  it  is  ex- 
l)ressly  forbidden,  seem  not  to  have  duly  advert- 
ed to  some  other  parts  even  of  the  New  Testa- 
ment. (Luke  18:7,8.  2  Thes.  1:5—9.  Rev.  6: 
9,10.  16:5—7.  18:20.)  To  expect  that  God 
will  avenge  himself  on  those  who  injure  us  out 
of  hatred  to  him,  and  are  not  won  over  by  any 
kindness  shown  to  them,  is  very  different  from 
"avenging  ourselves:"  and  it  is  evident,  from 
the  texts  referred  to,  that  in  some  cases  to  de- 
sire, that  God  would  deliver  his  servants,  by 
taking  vengeance  on  their  persecutors,  or  to 
rejoice  when  this  is  done,  is  not  an  unholy 
])assion.  At  the  same  time  it  is  asserting  far 
too  much  to  say,  that  in  all  cases  (or  in  any 
case,  without  the  special  grace  of  God,)  our 
kindness  will  melt  down  our  obdurate  enemies. 
On  the  other  hand.  Dr.  Whitby  too  readily 
takes  it  for  granted,  that  in  the  passage  in 
Proverbs,  which  the  apostle  quotes,  "coals  of 
fire"  mean  the  vengeance  of  God;  and  one  text 
at  least  he  has  overlooked,  in  Avhich  that  ex- 
pression is  used  of  the  intense  fervor  and  great 
strength  of  love,  (Note,  Cant.  8:6,7.)  while 
he  api)ears  to  have  misunderstood  another. 
{Note,  Prov.  20:22.)— U|)on  the  whole,  it  ap- 
pears to  me,  that  both  interpret;itions  may 
stand.     The  line  of  our  duty  is  clearly  marked 


out;  and  if  our  enemies  are  not  melted  down 
by  persevering  kindness,  they  will  be  consum- 
ed by  the  fiery  Avrath  of  "that  God  to  whom 
vengeance  belongeth."  This  does  not,  how- 
ever, at  all  deduct  from  the  loving  and  spiritual 
import  of  the  exhortation;  which  being  found 
in  the  Old  Testament,  and  not  exceeded  even 
in  the  New,  is  a  full  refutation  of  the  opinion 
held  by  very  many,  that  a  more  sj)iritual  rule  of 
duty  is  established  under  the  gos])el,  than  had 
before  existed.  (Notes,  1  Sam.  24:8 — 15.  25: 
39—42.   26:8—12.) 

Recompense.  (17)  jTro<^i8nvirc.  9:G.  13:7. 
Matt.  6:4,6,18.  20:8,  et  at.— Provide.]  Hqo- 
roHUFvoi.  2  Cor.  8:21.  1  Tim.  5:8.  Consid- 
ering before  hand. — Ilooi'outr,  13:14.  Ex 
;too,  ante,  et  roi-oi,  cagito. — Honest.]  Kiti.tf. 
Slatt.  7:17.  26:10.  Luke  8:15.— .4s  much  as 
lieili  in  you.  (18)  To  fi  v/nor. — Live  peacea- 
bly.] Kiniii'i-vovi!^;.  J\Iark9:bO.  2  Cor.  13: 
11.  1  Thcs.b:\S.—  Jlvenge.  (19)  Ey.i^iy.uvjir;. 
See  on  Luke  18:3. —  Vengeance.]  Ey.<hyij(Tic. 
See  on  Luke  18:7. — Exactly  rendered  from  the 
Hebrew.  Er  rjufnu  f  x()(X)^af  oic  aviunodioaitt. 
"In  the  day  of  vengeance  I  will  recompense." 
Sept.  Deut.  S'2 -.35. —If  thine,  &.C.  (20)  Ex- 
actly from  the  Sept,  Prov.  25:21,22. — Feed.] 
iI'oi/ji>:e.  1  Cor.  13:3.  i/J-w,(/tor,  JoAn  13:26,27, 
30. — Give  him  drink.]  Hoti'Cf  nvTor.  Matt. 
25:42. — Prov.  25:21.  Sept.— Thou  shalt  heap.] 
^wo&vanc.  2  Tim.  3:6. — Prov.  25:22. — Sept. 
— Evil:  ...  good.  (21)  Tu  y.uy.u'  ...  t&j  nyu&co. 
"The  evil,'''  "the  good." 

PRACTICAL  OBSERVATIONS. 
V.    1—8. 

Surely  they  strangely  misunderstand  tlie  doc- 
trines ivhich'the  apostle  teaches,  who  suppose 
them  inconsistent  with  exhortations,  and  in- 
struction in  all  the  several  duties  of  Christiani- 
ty; or  as  inimical  to  the  practice  of  them!  The 
same  inspired  writer,  who  most  fully  establish- 
es, and  most  earnestly  argues  for,  the  doctrines 
of  grace,  is  also  most  exact  and  particular  in 
exhorting  Christians  to  their  various  duties. 
Those  who  seem  afraid  that  his  doctrine  may 
tend  to  licentiousness,  will  be  equally  averse  to 
the  impracticable  strictness  of  his  precepts:  and 
many,  who  profess  to  be  zealous  friends  to  the 
former,  are  apt  to  find  fault  with  the  latter  as 
legal,  when  echoed  by  the  faithful  preachers  of 
the  gospel.  But  the  mercies  of  God,  appre- 
hended by  faith,  and  experienced  in  the  heart, 
and  exciting  by  divine  grace  reciprocal  love  and 
gratitude,  form  the  grand  motive  to  all  willing 
obedience.  (Notes,  Luke  7 -AO— 50.  2  Cor.  5: 
13—15.  1  John  4:19.)  The  love  of  Christ/^ 
abounding  in  our  souls,  will  cause  us  earnestly 
to  desire,  that  our  bodies  also  (the  work  of  his 
creating  power,  and  the  purchase  of  his  re- 
deeming blood,)  should  be  "presented  to  him 
as  a  living  sacrifice:"  that  he  may  be  magnified 
in  and  by  them,  whether  by  the  actions  and 
sufferings  of  a  devoted  holy  life,  or  by  "laying 
doAvn  our  lives  for  his  sake;"  which  is  in  every 
respectour  "reasonable  service."  (Notes,  Phil- 
1  .]9 — 26.)  May  we  then,  with  a  willing  minrf, 
bring  our  bodies  to  be  washed,  and  Cdusecrated 
to  the  Lord,  as  instrun)ents  of  righteousnes-s 
unto  him  ! — The  tran.-^diu-mation  of  the  soul,  by 
"the  renewing  of  the  Holy  Ghost,"  produces 
so  holy  a  judgment  and  taste,  and  such  heav- 
enly auctions,  that  it  will  readily  siiow  us-iu 
what  respects  we  mu^t  avoid  conformity  to  th5 


A.  D.  Gl. 


ROMANS. 


A.  D.  61. 


world:  and  it  will  lead  us  to  an  equal  distance 
from  useless  singularities,  and  from  timid,  car- 
nal, and  dishonorable  compliances.  But,  if 
the  world  possess  a  large  share  in  the  heart, 
some  excuse  will  be  invented  lor  indulging  the 
favorite  inclination. — Experience  will  convince 
us,  and  this  alone  can  do  it  effectually,  how 
good  and  pleasant  "the  acceptable  and  perfect 
will  of  the  Lord  is:"  so  that  the  more  we  refuse 
conformity  to  a  vain  and  wicked  world,  that  we 
may  walk  with  God  in  his  holy  ways;  the  more 
indifferent  we  shall  grow  to  the  former,  and  the 
greater  delight  we  shall  take  in  the  latter. — 
Every  avenue  of  the  soul  should  be  guarded 
against  pride:  and  repeated  warnings  on  this 
subject  are  needful  to  all  men,  especially  to 
those  who  are  in  any  respect  consjncuous. 
(Notes,  2  Cor.  12:7—10.  P.  O.  1  —  10.)  If 
indeed  we  soberly  estimated  our  endowments, 
and  compared  them  with  our  deserts;  if  we 
duly  considered  from  whom,  and  for  what,  we 
have  received  them,  and  how  far  we  have  come 
short  of  a  proper  improvement  of  them;  they 
would  all  conduce  to  our  humiliation,  as  well 
as  the  increase  of  our  gratitude:  and  thus  we 
might  know  and  improve  our  talents,  and  yet 
be  covered  with  shame  for  not  having  better 
improved  them.  But  we  are  apt  to  shine  in 
(yjr  own  eyes,  and  "to  think  of  ourselves  more 
highly  than  we  ought  to  think:"  and  this  leads 
us  to  neglect  the  glory  of  God,  and  our  duty 
as  "members  of  the  Body  of  Christ;"  and  to 
indulge  emulation,  ambition,  contests  for  pre- 
cedency, contempt  of  others,  and  discontent 
with  our  own  proper  place  and  service.  Let 
us  then  watch  and  pray  against  these  perni- 
cious evils;  and,  whatever  our  gifts  or  situation 
may  be,  let  us  endeavor  to  occupy  with  our 
talent,  humbly,  diligently,  cheerfully,  and  in  sim- 
plicity; not  seeking  our  own  credit  or  profit,  but 
the  good  of  many,  both  temporal  and  eternal. 
V.  9—16. 
It  is  our  duty,  and  should  be  our  constant 
endeavor,  from  "undissembled  love,"  to  exceed 
in  evident  benevolence,  kindness,  and  courte- 
ousness,  all  those  appearances,  which  polite 
selfishness  assumes;  and  to  be  really  as  ready 
to  oblige  and  be  serviceable,  as  polite  Avorldly 
people  profess  to  be.  Thus,  "abhorring  all 
evil,"  "cleaving  to  all  good,"  and  delighting  in 
every  exercise  of  brotherly  love;  being  in  our 
element,  when  contributing  to  the  comfort  of 
others;  and  habitually  ready  "in  honor  to  prefer 
others  to  ourselves;"  we  shall  "adorn  the  doc- 
trine of  God  our  Saviour,"  and  it  will  appear 
amiable  in  the  eyes  of  those  with  whom  we 
live. — While  religion  cuts  the  sinews  of  that 
selfish  activity,  which  keeps  the  world  in  motion, 
it  supphes  its  place  by  still  more  efficacious  prin- 
ciples. (iVo<e,  Go/.  2:17— 21.)  Love  to  God 
and  man,  with  zeal  for  the  honor  of  the  gospel, 
will  influence  the  intelligent  Christian  to  be  dili- 
gent in  his  worldly  business,  and  in  acquiring 
superior  skill,  that  in  it  he  may  "serve  the 
Lord"  with  "fervency  of  spirit.""  The  joyful 
hope,  also,  of  heavenly  felicity  will  better  sup- 
port him,  in  his  labors  and  trials,  and  endue 
his  soul  with  more  patient  constancy,  than  the 
expectation  of  worldly  riches  or  distinctions  can 
do  their  deluded  votaries:  while,  bv  "instant 


5  Deut.  17:12.  Epli.  5;2l.  Tit.  |  li  1  Sam.  2  S.  1  Chr.  284  5  P. 
3:1.  1  Fet.  ^-.IS—iT.  2  PeL  2:  G2U.  I'r-.v.  «:1S,16.  .Ter.  27-.5 
10,11.    Judi   3.  1       — C.    Dan.  2:21.    4:32.  &10— 

1001 


continuance  in  prayer,"  he  will  find  his  hope 
confirmed,  and  his  alacrity  in  duty  revived 
from  time  to  time.  Thus  cheerfully  dispensing 
of  his  gains  or  earnings,  to  the  necessities  of 
his  brethren;  "using  hospitality  without  grudg- 
ing;" blessing  and  wishing  well  even  to  his 
most  injurious  and  malicious  enemies;  and  feel- 
ing no  ill-will  against  any  man,  but  good-will 
to  all;  sharing  the  joy  of  the  prosperous,  and 
sympathizing  with  the  sorrowful;,  being  of  one 
mind  and  heart  with  all  the  children  of  his 
heavenly  Father;  not  aspiring  to  high  things 
in  this  world,  but  condescending  (if  sinful 
worms  can  be  said  to  condescend)  "to  men  of 
low  estate,"  and  not  thinking  any  honest  em- 
ployment beneath  him,  or  any  provision  too 
mean  for  him;  he  may  pass  safely,  comfortably, 
and  usefully  through  life,  and  be  habitually 
prepared  for  a  better  woild. 
V.  17—21. 
Regard  to  the  honor  of  the  gospel,  and  love 
to  mankind,  will  dispose  the  zealous  Christian, 
as  far  as  he  can,  to  "provide  things  honest," 
becoming,  and  creditable  in  the  sight  of  others; 
to  "live  peaceably  if  possible  with  all  men;"  to 
bear  injuries,  without  retaliation  or  eager  resis- 
tance, committing  his  cause  to  "God  to  whom 
vengeance  belongeth;"  to  pity  and  relieve  the 
miseries  of  his  persecutors  or  enemies,  and  to 
endeavor,  by  persevering  kindness,  to  convert 
them  into  friends:  as  the  love  of  Christ  and  his 
own  experience  cannot  fail  to  supply  mopves 
for  persisting  in  this  only  contest,  and  render 
him  ambitious  of  the  most  honorable  of  all  vic- 
tories, even  that  of  "overcoming  evil  with 
good." — And  what  now  is  this,  but  a  few  par- 
ticulars of  the  holy  law  of  love,  expounded, 
and  enforced  by  evangelical  principles.'  Yet,  if 
our  eternal  state  were  to  be  determined,  even 
as  to  the  most  conscientious  part  of  our  lives, 
according  to  the  obedience  which  we  have  paid 
to  them,  or  our  failure  in  tliem;  even  Sinai's 
fire  and  thunder  would  not  be  so  tremendous 
as  such  a  judgment.  But  if,  as  redeemed  sin- 
ners, justified  in  Christ  Jesus,  we  are  called  to 
obey  these  beautiful  precepts  by  his  grace  and 
for  the  honor  of  his  name,  while  his  blood  still 
cleanses  away  our  daily  stains;  we  then  see 
them  to  be  kind  monitors  to  show  us,  in  what 
manner  we  may  "prove  the  sincerity  of  our 
love,"  enjoy  the  foretastes  of  heaven,  be  bless- 
ings to  all  around  us,  and  grow  meet  for  the 
employment  and  felicity  of  angels.  And  if  all, 
who  contend  for  the  doctrines  of  grace,  were 
thus  "a  peculiar  people  zealous  of  good  works," 
the  gospel  would  appear  in  its  genuine  simple 
beauty,  and  all  would  be  put  to  shame,  who 
falsely  accused  our  good  conversation  in  Christ. 

CHAP.  XIII. 

The  apostle  stioni^ly  inculcates  subjection  to  rulers,  the  payment  of 
tribute,  and  renderins;  to  all  their  dues,  1 — 7.  He  exhorts  to  love  of 
each  other,  as  the  fulfilment  of  the  second  table  of  the  law,  8 — 10; 
and  in  the  near  prospect  of  complete  salvation,  to  put  away  all  the 
works  of  darkness,  and  seek  in  all  things  to  be  conformed  to  the 
Lord  Jesus,   11 — 14. 

ET  *  every  soul  be  subject  unto  the 
higher  powers.  For  ^  there  is  no 
power  but  of  God:  the  powers  that  be  are 
*  ordained  of  God. 

2    Whosoever    therefore   '^  resisteth   the 


2.3.     Mitt.  G:I3.       John  19:11. 
Rev.  1:5.      17:1  t.      13:16. 
*  Or.  ordered. 


c  Jei'.23:8— 17.  28:11—17.    Tit. 


A.  D.  61. 


CHAPTER  XIII. 


A.  D.  61 


power,  '' resisteth  the  ordinance  of  Gnd: 
and  they  that  resist,  shall  '-"receive  to  them- 
selves (lamnation. 

Note. — Proceeding  most  earnestly  and  affec- 
lionately  to  exhort  the  Christians  at  Rome,  "by 
t!ie  mercies  of  God;"  (Note,  12:1.)  the  ajjostle 
next  called  on  them  "to  be  subject  to  the  higher 
jiowers."  The  Jews  entertained  various  scru- 
()les,  on  the  lawfulness  of  obeying  heathen  ma- 
gistrates; (Note,  Matt.  22:15-22.)  and  this  gave 
occasion  to  turbulent  spirits  to  excite  scanda- 
iiius  and  ruinous  insurrections:  and  the  same 
spirit  might  creep  in  among  Christians,  to  the 
great  ilisgrace  of  the  gospel;  as  in  later  times, 
ecclesiastics,  especially  in  the  church  of  Rome, 
h:ive  claimed  the  most  exorbitant  exemptions 
in  this  particular.  The  apostle  therefore  used 
the  most  dt^cisive  language  on  this  subject: 
"every  soul,"  or  person,  whether  a  Jewish  or 
a  Gentile  convert,  a  private  Christian  or  a  min- 
ister, or  however  distinguished  by  miraculous 
gifts,  or  by  his  station  in  the  church,  or  in  any 
other  way,  was  absolutely  required  to  be  sub- 
ject to  the  laws  and  edicts  of  those,  who  held 
authority  in  the  state;  that  is,  in  all  things  lawful. 
(Marg.  Ref.  a.)  The  "higher  powers"  at 
Rome  were  not  only  heathen,  but  usurping, 
op[)ressive,  and  even  jiersecuting  governors; 
and  Nero,  who  was  then  emperor,  was  a  mon- 
ster of  cruelty,  caprice,  and  wickedness,  almost 
unparalleled  in  the  annals  of  mankind:  yet  no 
exception  was  made  on  that  account.  Chris- 
tians were  required  to  look  above  such  con- 
cerns; and  to  consider  God  as  the  Source  of  all 
authority,  and  civil  government  as  his  appoint- 
ment for  the  benefit  of  mankind:  the  several 
forms  of  government,  prevailing  in  different 
places,  were  to  be  regarded  as  the  effect  of  his 
superintending  providence ;  and  the  persons 
raised  to  authority  as  liis  deputies.  (Mars;. 
Ref.  h.— Notes,  tit.  3:1,2.  1  Pet.  2:13—17^.) 
It  was,  therefore,  incumbent  on  all  Christians 
to  render  a  prompt  and  quiet  obedience  to  those 
governors,  under  whom  their  lot  was  cast;  pa- 
tiently submitting  to  the  hardships,  and  thank- 
fully receiving  the  benefits,  thence  resulting; 
without  objecting  to  the  vices  of  the  constitu- 
tion, the  administration,  or  the  rulers,  as  an 
excuse  for  refusing  subjection. — It  is  evident 
that  the  apostle  did  not  mean  to  determine  the 
divine  right  of  absolute  monarchy,  or  exclusive- 
ly of  any  form  of  government;  but  to  inculcate 
subjection  to  the  ruling  powers  of  every  place 
and  time,  in  which  believers  lived. — The  bene- 
fits of  civil  government  are  very  many  and 
great;  and  it  is  the  appointment  of  God,  for 
maintaining  order  among  the  apostate  and  selfish 
race  of  men:  so  that  any  man,  who  should  set 
himself  to  oppose  the  established  government 
of  that  nation  in  which  he  lived,  would  be  con- 
sidered as  resisting  the  providence  and  rebelling 
against  the  authority  of  God,  who  gave  the 
rulers  their  authority,  and  will  himself  call  them 
to  account  for  the  use  which  they  make  of  it. 
(Marg.  Ref.  c — e.) — 'All  other  governments 
'derived  their  power  from  God,  as  well  as  that 
'of  the  Jews;  though  they  had  not  the  whole 
'frame  of  their  government  immediately  from 
'him,  as  the  Jews  had.  ...  Whether  we  take 
'powers  here,  in  the  abstract,  for  political  au- 
'thority,  or  in  the  concrete,  for  the  persons  ac- 


d  Is.  53:2.     1  Pet.  2:13. 


I  e  5.     Watt.  23:14.     Mark  12:40. 


'tually  exercising  political  power  and  jurisdic- 
'tion,  the  sense  will  be  the  same.  ...  How  men 
'come  by  a  rightful  title  to  this  power,  or  who 
'has  this  title,  the  apostle  is  wholly  silent,  and 
'says  nothing  of  it.  To  have  meddled  with 
'that,  would  have  been  to  decide  of  civil  rights, 
'contrary  to  the  design  and  business  of  the 
'gospel,  and  the  exanqile  of  our  Saviour,  who 
'refused  meddling  in  such  cases,  with  this  deci- 
'sive  question,  "Who  made  me  a  judge  oradi- 
'vider  over  you.''"  '  Locke. — The  words,  ren- 
dered "the  powers  that  be,"  or  "the  existing 
authorities,"  seem  expressly  intended  to  ex- 
clude all  such  inquiries.  Whatever  be  the 
form  of  the  existing  government,  or  the  way 
by  which  it  was  established;  while  it  continues 
to  exist,  it  must  be  regarded  and  submitted  to, 
as  the  appointment  of  Providence.  Perhaps 
nothing  involves  greater  difficulties,  in  very 
many  instances,  than  to  ascertain,  to  whom, 
either  individually,  or  collectively,  the  authority 
justly  belongs;  or,  in  fact,  what  constitutes  a 
lawful  title  to  authority.  If  then  the  most 
learned  and  intelligent  men  find  insuperable 
difficulties,  and  differ  widely  in  their  opinions 
respecting  this  suliject;  how  shall  the  bulk  of 
the  ])eople  be  able  to  decide  it.-"  and  if  Chris- 
tians are  first  to  determine  concerning  the  right, 
by  which  their  rulers  possess  and  exercise  aii- 
thority,  before  they  think  themselves  bound  t  > 
obedience;  they  must  very  commonly  indeed 
be  engaged  in  opposition  to  "the  existing  au- 
thorities." But  the  apostle's  design  Avas  to 
mark  out  the  plain  path  of  duty  to  Christians, 
however circumstanced.-'The resistance,  which 
'consists  in  non-subjection,  or  a  refusal  toyiehf 
'actual  obedience  to  the  law  of  the  superior,  can 
'only  be  allowed,  when  the  matter  of  the  law 
'is  sinful,  and  so  forbidden  by  the  higher  Power; 
'not  when  it  is  judged  inexpedient  or  nnprofi- 
'table  only:  for  of  this,  subjects  are  not  to 
'judge,  but  the  lawgiver  only;  in  that  they 
'lawfully  may,  and  therefore  to  avoid  scandal 
'and  punishment,  and  from  respect  to  him  who 
'is  God's  vicegerent,  ought  to  obey;  even  as 
'servants  ought  to  obey  their  froward  masters, 
'and  children  their  parents,  in  all  lawful  things, 
'(Col.  3:20.  1  Pet.  2:18.)  ...  and  this  fromcon- 
'science  towards  God.  ...  No  resistance  of  ihe 
'higher  powers  by  force,  can  be  allowed  to  any 
'who  have  not  the  power  of  the  sword.  ...  For 
'he  that  thus  uses  it,  takes  the  sword  without 
'authority,  from  him  "to  whom  belongeth  ven- 
'geance;"  ...  and  so  without  authority  from 
'Him  to  whom  this  power  of  the  sword  origin- 
'ally  belongs.  ...Where  a  people  iiatli  conferred 
'not  an  absolute  power,  but  a  government  ac- 
'cording  to  the  law,  they  must  be  supposed  to 
'have  reserved  to  themselves  a  power  necessary 
'to  preserve  their  laws.'  Whitby. — Thus  in 
mixed  governments,  there  are  legal  and  coiisti- 
tutional  methods,  by  which  the  encroachmenis 
of  one  part  of  the  government  upon  the  rights 
of  the  others,  may  be  resisted.  But  Chiistians, 
in  private  stations,  have  not  much  concern  in 
this:  and  complicated jcases  may  possibly  arise, 
in  which  no  previous  rules  or  counsels  can  give 
adequate  direction.  Submission  in  all  things 
lawful,  to  the  "existing  authorities,"  is  our 
duty  at  all  times  and  in  all  cases;  though  in  civil 
convulsions,  and  amid  great  revolutions,  and 
sudden  changes  in  governments;  there  may  f  re- 


Luke  20:47.    Jam.  3:1. 


[101 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


qiiently,  for  a  season,  be  a  difficulty  in  deter- 
mining- wliich  are  to  be  considered  as  the  "ex- 
istino-  authorities." — To  claim  the  protection 
of  the  law,  against  the  illegal  violence  even  of 
magistrates,  is  not  "resisting  the  jwvvers  that 
be."  {Notes,  Acts  16:35—40.  22:22—30.  25: 
P — 11.) — The  word  rendered  damnation,  prop- 
erly s\gm?[es  judgment :  and  is  by  many  exposi- 
l!)rs  explained  exclusively  of  the  punishment 
inflicted  by  the  magistrate:  but  the  apostle  is 
sjieaking  of  our  duty  to  God,  in  obeying  mag- 
istrates; which  if  we  neglect,  be  will  call  us  to 
account  for  it,  and  finally  condenm  us,  except 
U'e  repent. — Some  have  urged,  against  the  in- 
terpretation here  given,  tliat  if  this  be  indeed 
the  rule  of  our  religion,  it  lies  open  to  the 
charge  of  abetting  tyranny,  and  being  inimical 
to  civil  liberty.  But  I  apprehend,  that  this  is 
not  the  case:  for  all  the  crimes  committed  by 
usurpers,  tyrants,  and  oppressors,  are  at  least 
as  severely  condemned  in  scripture,  as  those 
committed  by  rebels  and  traitors.  Now  a  reli- 
gion cannot  justly  be  regarded  as  abetting  tvr- 
annv,  or  as  inimical  to  civil  liberty,  which 
deacninces  the  severest  vengeance  of  God  on 
those  who  act  tyrannically,  and  unjustly  deprive 
men  of  liberty.  The  apostle  was  not  writing 
a  treatise  on  politics;  but  teaching  a  company 
of  private  Christians  their  duty.  Had  he  been 
called  on  by  Nero,  or  any  other  oppressive  ruler, 
as  he  was  by  Felix,  he  would  doubtless  have 
"reasoned  with  liim  on  righteousness,  temper- 
ance, and  a  judgment  to  come:"  (Note,  Jlcts 
24:24 — 27.)  and  had  he  been  sent  immediately 
by  God  to  rulers,  as  the  ancient  prophets  were; 
be  would  doubtless  have  plainly  told  them  their 
duty,  and  protested  against  particular  instances 
of  their  tyranny  and  oppression,  in  the  "spirit 
and  power  of  Elijah,"  and  of  John  the  Baptist, 
when  he  said  to  Herod  concerning  Herodias, 
*'It  is  not  lawful  for  thee  to  have  her."  (Notes, 
1  Kings  21:17—25.  Matt.  14:3—5.)  But  it 
shnidfl  be  very  seriously  considered,  on  the 
other  hand,  whether  the  charge  of  being  sedi- 
tious, and  "hurtful  to  kings  and  provinces," 
has  not  in  every  age  been  brought  against  the 
zealous  worshippers  of  God.?  (Notes,  Ezra  4: 
12—24.  Lxifrc23:l— 5.  ^c/s  16:19— 24.  17  :5 
— 9.)  Avhether  this  lias  not  been,  and  is  not  at 
this  day,  the  main  pretext  of  persecutors;  and 
of  those  who  would  exclude  the  preachers  of 
the  gospel  out  of  their  several  districts.'  and 
whether  the  necessity,  Avhich  is  laid  on  Chris- 
tians "to  obey  God  rather  than  man,"  is  not  in 
many  cases  likely  enough  to  exasperate  the 
spirit  of  haughty  princes,  without  openly  avow- 
ing, that  there  are  other  cases,  in  which  we  are 
not  bound  to  obey  them  .-"-cases,  which  in  fact  call 
their  right  to  authority  in  question,  and  directly 
impeach  their  wisdom  and  justice.  Surely  this 
is  suited  to  increase  tliat  jealousy  against  the 
ministers,  missionaries,  and  professors  of  the 
gospel,  in  the  minds  of  rulers,  in  all  parts  of 
the  world,  which  to  this  day  forms  one  grand 
barrier  to  the  propagation"^ of  Christianity;  a 
barrier,  insurmountable  except  by  the  power 
of  God.  Had  the  ])rimitive  Christians  explained 
the  aiiostle's  doctrine,  with  so  many  exceptions, 
and  limitations,  and  cautions,  as  numbers  do 
at    present,    and    acted    accordingly;   and    bad 

■    I'"-  82T2:^ir~p7o7r24;23r24: 

31:8,FI.  Ec.  3:2-5.  Is.  1:17. 
•lor.  5:28.  E/..  22:27  Mir.  3: 
1—1,'). 


iJcMit.  2.5:1.    I'rov.  14:35.20: 
2.  Ec.  10:4— f..  Jer.  22:15— 1£ 
i'\  I'tt.  213.     3:lS,l4. 
h  6.    1  Ki.i-is  !0:9.    2  C!ir.  10:5 


102 


Christianity  assumed  that  political  aspect, 
which  it  has  generally  borne  in  latter  ages, 
(arising  from  the  circumstances  ol'  the  limes;") 
nothing  but  a  constant  succession  of  miracles 
could  have  prevented  its  extirpation,  by  the 
rage  of  its  numerous  persecutors.  But,  in  this 
respect,  the  apostles,  and  primitive  ministers 
and  Christians,  and  their  successors  for  some 
ages,  when  situated  "as  lambs  amidst  wolves," 
were  indeed  "wise  as  serpents  and  harmless  as 
doves."  Yet  they  did  not  escape  the  charge 
of  being  seditious:  but  where  do  we  read  of 
an  accusation  brought  against  them  as  abettors 
of  tyranny  and  enemies  of  liberty.? 

Be  subject.  (1)  '  Y.TOjoaoKJi'J-oi.  5.  Luke '2: 
51.  1  Cor.  15:28.  £p^.  5:21,22,24.  Co/.  3:18. 
Tit.  2:9.  3:1.  Jam,.  4:7.  1  Fet.  2:13,18.  5:5. 
—Higher.]  'Ynf-Qi-x'KJw;-  Phil.  2:3.  3:8.  4:1 . 
— 'Y.-ifQo/ij,  1  Cor.  2:1.  Tim.  2:2. — Powers. 
(1)  E^aa'uu;.  2,3.  Matt.  2S:\8.  John  1:12. 
The  word  signilies  aulhoriiy,  political  author- 
ity rather  than  power:  but  they  who  argue 
tnat  it  means  lawful  authority,  seem  to  forget, 
that  it  is  used  lor  the  dominion  of  the  devil, 
./fiefs  2G:  18.  Eph.<i:2.  Col.  1:13.— Are  or- 
dained.] "Ordered."  Marg. —  Teiuyjusrixt 
etui.  See  on  Acts  13:43. —  Whosoever  resist- 
eth.  (2)  '  0  (trjijuoaou;  ro;.  Ex  «j'7t,  et  r«a- 
acj.  See  on  Acts  18:6. —  Jlcsisleth.]  .-//'i^fc?/- 
y.e.  9:19.  See  on  Lw'e  11:15.— The  ordin- 
ance.] Ti]  Smmyri.  St\'  'in  Acts  7:53. — Dam- 
nation] Kotiic.  2:2.  3:S.  5:16.  Matt.  23:14. 
L«/^e  23:40\' JoA?i  9:39.  3  Cor.  11:34.  Jam. 
3:1. 

3  For  '"rulers  are  not  a  terror  to  good 
works,  but  to  the  evil.  ^  Wilt  tliou  then 
not  be  afraid  of  the  power. -^  do  that  which 
is  good,  and  thou  shalt  have  praise  of  the 
same : 

4  Foi-  ^  he  is  the  minister  of  God  to  thee 
for  good.  But  if  thou  do  that  which  is  evil, 
'  be  afraid;  for  he  beareth  not  the  sword  in 
vain:  for  he  is  the  minister  of  God,  ^  a 
revenger  to  execute  wrath  upon  him  that 
doeth   evil. 

5  Wherefore  '  ye  must  needs  be  sub- 
iject,  not  only  for  WTadi,  but  also  for 
'"  conscience'   sake. 

Note. — 'In  this  way  God  preserves  the  good, 
'and  restrains  the  bad:  by  this  sentence,  the 
'magistrates  themselves  are  admonished  of  their 
'duties  to  their  subjects.'  Beza. — In  the  gen- 
eral course  of  human  affairs,  rulers  are  not  a 
terror  to  honest,  quiet,  and  good  subjects,  hut 
to  depredators  and  malefactors:  and,  on  the 
Avhole,  the  benefits  of  government,  even  when 
in  many  instances  it  is  oppressive,  far  more 
than  counterbalance  its  evils,  and  the  worst 
regular  government  existing  on  earth  is  im- 
mensely preferable  to  anarchy.  Those  there- 
fore, who  would  be  free  from  terror  in  tliis  re- 
spect, should  lead  honest  and  inoffensive  lives; 
and  then  they  will  in  ordinary  cases  be  coun- 
tenanced, protected,  and  even  commended,  liy 
their  rulers;  and  may  look  on  them  as  the  min- 
isters of  Providence  for  their  good,  in  defend- 


i    iTov.  Ii;;l4.      2iJ.2,S,2tJ. 

k   12:19.  Niiin.  35:19— 27.  Josh. 

20:5.9.      E',  25:14. 
1  1  Sam.  24;.V).     Ec.  8:2.     Tit, 


3:1,2.     1  IVt.  2:13— 15. 
ni  Arls  21:16.       I:e-.  13:18. 
Pet.  2:19.     3:16. 


A,   D.   61, 


CHAPTER  XIII. 


A.  D.  Gl 


jnjT  tlieir  persons,  property,  and  habitations, 
IVdih  the  violence  of  wicked  men.  On  the 
otiirr  hand,  the  evil-doer  ousfht  to  be  afraid; 
I'or  the  magistrate  does  not  "bear  tiie  sword" 
of  justice  "in  vain;"  but  as  the  minister  of 
God's  j)rovidential  government  of  the  world, 
as  "a  revenger"  by  Ids  authority  to  ])unish 
those  who  violate  the  peace  of  the  conuiiunity: 
{Note,  l'i:17 — 21.)  so  that  it  is  absolutely  n'e- 
CL-ssary  for  men  to  submit  to  the  authority  ol' 
the  magistrate;  not  only  from  fear  of  his  wrath, 
but  alsi>  "from  conscience'  sake"  towards  God. 
(.Mnrg;.  Kef.)  If  the  ruler  abuse  his  authority, 
God  will  call  him  to  an  account  for  it;  there 
are  in  many  countries  legal  and  constitutional 
checks  upon  those,  who  attempt  to  introduce 
tyrnnny:  and  on  great  occasions,  the  people 
will  sometimes,  Avith  one  consent,  arise  against 
a  cruel  oppressor,  and  subvert  his  government; 
as  the  Romans  did  against  Nero,  who  was 
condemned  by  the  senate  to  die,  as  an  enemy 
to  mankind,  with  the  approbation  of  the  whole 
world.  But  Christians  are  seldom  called  on  to 
take  any  active  or  leading  part  in  such  trans- 
actions. If  laws  be  unreasonably  formed,  or 
iniquitously  executed;  this  should  be  endured 
as  a  cross  laid  on  them,  till  ihey,  who  are  le- 
gally authorized,  apply  a  remedy  to  the  evil; 
or  nothing  more  be  attemjjted  than  by  peace- 
able and  respectful  petitions.  And  if  we  be^ 
required  by  human  authority  to  sin  against 
God,  we  must  steadfastly  refuse  obedience,  and 
cheerfully  and  meekly  endure  the  consequence, 
well  satisfied  with  the  blessings  ensured  by  the 
promise  of  God,  to  those  "who  suffer  for  right- 
eousness' sake."  {Notes,  Matt.  5:10—12.  Jlcts 
4:13—22,  5:29—31.  1  Pet.  3:13—16.  4:12— 
16.)  I 

In  vain.  (4)  Eixij.  Matt.  5:22.  1  Cor.  15: 
2.  G'aZ.  3:4.  4:11.  Col.  'i:\%.—^  revenger.'l 
Exdiy.og.  1  Thes.  4:6.  Extiixrjcn;-  Seeonl2:[ 
19. — For  wrath.  (5)  ^la  jip'  oQ-pjv.  The} 
wrath  before  mentioned.  4. — For  conscience^ 
sake.'\  JtH  TTjv  avvEidijaiv.  1  Pet.  2:19.  See 
on  Acts  1^:1. 

6  For,  for  this  cause  "  pay  ye  tribute 
also:  for  they  are  God's  ministers  °  attend- 
ing continually  upon  this  very  thing. 

7  Render  p  therefore  to  all  their  dues: 
tribute  to  whom  tribute  is  due;  custom  to 
whom  custom;  i  fear  to  whom  fear;  'hon- 
or   to    whom    honor.      [P„u:tkal   OUcrvations.] 

Note. — For  sinnlar  reasons  it  is  the  duty  of 
Christians  to  pay  taxes  also:  because  as  the 
advantages  of  government  are  great,  so  must 
its  expenses  be  very  large.  Rulers  are  "the 
ministers  of  God,"  in  providence,  wiio  are  call- 
ed '"to  attend  constantly  to  this  very  thing." 
It  is  proper,  and  for  the  good  of  the  peo])ie, 
that  they,  their  families,  and  attendants,  should 
appear  in  dignity  and  splendor:  they  are,  and 
ought  to  be,  taken  from  the  highest  ranks  in 
the  community;  as  the  temptations  of  such  ex- 
alted stations  must  in  general  be  irresistibly 
strong,  to  those  who  have  been  educated  in 
comparative  indigence.  (Notes,  Prov.  28:3. 
30:21—23.    Ec.  10:5— 7,16— 19.)— Both  gov- 


n  K/ra  4:13,20.  6:R.  Noll.  5:4. 
Mall.  17:21—27.  22:17—21. 
Mark  12:14—17.  Luke  20:21  — 
2J.    23.2. 


o  12:3.  Kx.  18:13—27.  Kent.  1:9 
—17.  1  Sam.  7:lfi,l7.  2.S.im. 
8:15.    1  Oil.  18:14.  .lob  20:7— 


ernors  and  governed  are  fallen  creatures;  and 
therefore  selfishness  can  by  no  method  whatev 
er  be  excluded.  Some  excess  ot'  expenditure 
some  improper  accumulation  of  treasure,  some 
waste  of  it,  in  proviiling  for  relatives  and  de 
j)endents,  may  be  expected,  though  not  justifi 
ed. — Taxes  must  therefore  be  imposed,  aiul 
ought  to  be  scrupulously  paid.  {Maris:.  Ref. 
n.)  Sometimes  they  will  be  oppressive,  or  very 
heavy;  but  this  grievance  should  be  patiently 
endured,  till  it  be  constitutionally  redressed.  So 
that  it  is  the  will  of  God,  that  his  vvorshipj)ers 
and  servants  render  to  rulers,  the  tribute,  cus- 
tom, excise,  or  impost,  demanded  legally  from 
them,withas  much  exactness,  as  they  would 
pay  any  other  debt.  {Note,  Matt.  22:15—22.) 
They  must  use  no  collusion  or  fraud;  they 
should  not  hesitate  or  murmur:  and  all  smug- 
gling, or  dealing  in  contraband  goods;  all  with- 
holding or  evading  duties  imposed  on  any  com- 
modity; and  every  species  of  this  kind  ol"  im- 
position, is  a  direct  rebellion  against  the  |)rovi- 
dence  and  most  express  commandment  of  God, 
And,  however  it  may  be  palliated  or  varnished 
over;  it  is  not  merely  a  defalcation  of  the  rev- 
enue, but  likewise  a  robbery  of  all  who  pay 
taxes.  For  such  collusions  will  not  jirevent 
the  sum  required  from  being  raised  u])on  the 
public:  so  that,  when  one  tax  falls  short  anoth- 
er is  impo.sed;  and  when  he,  Avho  should  pay 
five  pounds,  pays  but  three,  his  more  conscien- 
tious neighbor  must  pay  seven  instead  of  five, 
and  is  therefore  directly  robbed  of  forty  sliil- 
lings.  At  the  same  time,  all  the  atrocious 
crimes  of  the  whole  body  of  smugglers,  and 
others  who  combine  to  defraud  the  revenue  in 
a  great  variety  of  ways,  are  abetted  by  every 
one,  who  puts  his  hand  to  such  a  dishonest 
business.  {Note,  Ex.  20:15.)  In  this  case,  to 
declaim  about  the  vices  and  extravagances  of 
rulers,  is  to  add  one  sin  to  another;  {Notes,  2 
Pe<.  2:10,11.  Jmc?^  5— 10.)  the.^e  things  never 
were  worse  than  in  the  days  of  Nero;  they 
are  inseparable  from  human  nature;  the  great 
Lawgiver  was  aware  of  them,  when  he  gave 
the  commandment;  and  if  no  man  ])aid  a  tax, 
till  the  character  and  administration  of  all  con- 
cerned in  managing  public  business,  and  the 
disposal  of  the  public  money,  and  the  tax  itself, 
met  his  full  approbation;  none  would  ever  be 
paid,  by  the  selfish  and  unreasonable  ])art  of 
the  community,  and  the  jiublic  exigences 
could  never  be  answered.  This  subject  is  tlie 
more  enlarged  on,  because  the  arguments  and 
examples,  of  some  avaricious  professors  of  the 
go.spel,  draw  in  well  meaning  people  to  wound 
their  consciences  and  disgrace  the  cause  of  re- 
ligion, by  evading  or  refusing  taxes,  in  a  disin- 
genuous and  fraudulent  manner;  which  is  as 
contrary  to  simple  truth,  as  to  common  honesty. 
— Moreover,  tiie  apostle  enjoins  on  Christians, 
to  render  "fear,"  or  reverence  and  "honor,"  to 
those  to  whom  they  are  due,  on  account  of  their 
authority,  rank,  or  any  other  civil  distinction; 
neither  supposing,  that  religion  requires  a  stiff 
and  rude  singularity,  in  refusing  customary  ti- 
tles or  expressions  of  honor  and  respect  to  su- 
|)eriors;  {Note,  Luke  1 :1 — 4.)  nor  that  it  al- 
lows that  petular^ce  and  scurrility,  with  which 


p   Luke  20:25. 

i|  lev.  19:3.  1  Sam.  12:1B.  Prnv. 

21:21.    E|)h.  5.33.    6:5.  1  Vel. 

2:lu. 


K\.  2,::12.  Lpv  10  52.  Kph. 
H:2,3.  1  Ti.u.  5:3.17.  6:1.  1 
Pet.  2:17.    3:7. 


103 


\.  D.  61, 


ROMANS. 


A.  D.  61. 


many  delight  to  vilify  the  characters  and  con- 
duct of  their  rulers,  and  those  in  high  stations. 
Their  faults  should  in  general  be  regarded  with 
candor  and  silence;  (for  their  situation  is  con- 
spicuous, and  their  temjjtations  very  great;) 
and,  though  the  honor  due  to  their  rank  and  au- 
thority may  consist  with  disapprobation  of  their 
conduct;  yet  not  with  reviling  and  defamation 
of  them.  The  same  ^  authority  which  com- 
mands children  to  honor  their  parents,  com- 
mands subjects  to  honor  their  rulers;  and  they 
should  honor  them  in  the  same  manner. 
{Mar^.  Ref.  p—r.— Notes,  Gen.  9:20—23. 
Ex.  20:12.  jLu/t-e  20:19—26.  1  Pet.  2:13—17.) 
Tribute.  (6)  1>oqh:.  7.  LuArt- 20:22.  23:2, 
— A  (fi'oui,  fero. — Ministers.]  Aennoyot.  15: 
16.  See  on  Luke  1:23.  A  more  honorable 
title  than  diuxoi'og.  4. — Attending  continu- 
ally.] nooaitiioiFooi'TFg.  12:12.  See  on  Acts 
1:14. — The  magistrate's  duty  is  here  again 
plainly  shown. ^ — Their  dues.  (7)  Tag  o(f€i).((g. 
Matt.  18:32.  Ocpadu),  S.— Custom.]  Toielog. 
Matt.  17;25.    TeUtviov.     See  on  Matt.  9:9. 

8  ^  Owe  no  man  any  thing,  but  to  love 
one  another:  for  he  that  loveth  another  hath 
fulfilled  the  law. 

9  For  this,  *  Thou  shall  not  commit 
adultery,  Thou  shalt  not  kill,  Thou  shalt 
not  steal,  Thou  shalt  not  bear  false  witness, 
"  Thou  shalt  not  covet;  and  if  there  he  any 
other  commandment,  it  is  briefly  compre- 
hended in  this  saying,  namely,  "  Thou  shalt 
love  thy  neighbor  as  thyself. 

10  Love  y  worketh  no  ill  to  his  neighbor: 
therefoi:e  ^  love  is  the  fulfilling  of  the  law. 

Note. — It  cannot  be  supposed  that  the  apos- 
tle meant  to  prohibit  the  contracting  of  debts, 
on  any  account,  which  is  next  to  impossible  to 
the  greatest  part  of  mankind.  Christians  are 
indeed  under  the  highest  obligations  to  pay  aU 
legal  demands,  without  reluctance  or  needless 
delay,  and  with  great  punctuality:  and  they 
should  avoid  all  superfluous  expense,  and  care- 
fully guard  against  contracting  any  debts, 
which  they  have  not  a  reasonable  prospect  of  dis- 
charging. They  ought  also  to  stand  aloof  from 
all  adventurous  sjjeculations,  or  rash  engage- 
ments as  sureties  for  others,  beyond  their  cir- 
cumstances; and  whatever  may  needlessly  in- 
volve them  in  debts,  and  expose  them  to  the 
dangler  and  discredit  of  not  "rendering  to  all 
their  dues."  {Marg.  Ref.  s. — Notes,  Ex.  20: 
15.  Frov.  6:1—5.)  Yet,  when  all  such  de- 
mnii  Is  are  answered,  and  all  these  rules  observ- 
ed; tlu'v  still  "owe  love"  to  all  men,  with  the 
vari.)us  duties  which  result  from  its  enlarged 
exercise. — The  learned  Erasmus  long  since  re- 
marked, that  the  first  clause  mi^ht  as  properly 
and  literally  be  rendered,  "Ye  do  owe  no  man 
any  thing,  but  to  love  one  another:"  and  though 
-subsequent  commentators,  almost  wkhout  ex- 
•ception,  take  the  Avnrds  imperatively;  yet  it 
may  be  worthy  of  consideration,  whether  the 
indicative  construction  do  noi,  far  more  simply 
and  evidently,  accord  to  the  context.  The 
a-postle  was  exhorting  Christians  to  render  to 
all  thoir  dues;  (7)   and,   having  branched  out 

s  7.    Dent.  24:14,1.5.  Prcv.  3:27,  I       21.  i\I;it..  llTia,!.).  Mark  10-19 

2":    Alatl.  7:12.    22  39.40.  Luke  18:20. 

t    Ex.  20:12—17.      Deul.  5:IG—  1  u  7:7,8. 

104] 


the  general  |)recept  into  a  tew  particulars;  he 
closes,  by  adding,  "Ye  owe  no  man  any  thing, 
&c."  as  if  he  had  said,  'All  that  I  would  incul- 
'cate  is  reducible  to  this;  Obey  the  law  of  love 
'to  others,  in  all  its  branches,  and  then  you  will 
'render  to  all  their  dues.'  (Notes,  Ex.  20:12 — 
17.)  The  sense  in  this  construction  is  obvious 
and  important:  but  the  ordinary  interpretation, 
seeming  at  least  to  forbid  Christians  to  contract 
any  debts;  and  to  condemn  such,  as  cannot  at 
present  discharge  those  already  contracted,  may 
embarrass  the  minds  of  the  most  upriglit;  it 
requires  considerable  management  in  expound- 
ing it,  so  as  to  prevent  this  embarrassment: 
and  after  all,  in  the  literal  import,  scarcely  any 
so  much  as  attempt  to  obey  it;  indeed  to  num- 
bers it  is,  strictly  speaking,  impracticable.  The 
usual  exposition  of  the  next  clause,  "but  to  love 
one  another;"  'Be  not  a  debtor  to  any  man  of 
'ought,  but  love  and  atiection,  which  ye  ought 
'so  to  pay,  as  that  ye  should  have  more  to  pay;' 
Bp.  Hall;  is  not,  to  me  at  least,  satisfactory: 
for  why  sliould  we  be  allowed  so  to  pome  short, 
in  rendering  "love  to  whom  love  is  due;"  as  to 
be  always  there  in  arrears,  and  there  only?  If 
we  daily  rendered  all  that  love  to  our  neighbor, 
which  is  due  to  him,  we  should  not  remain  in 
his  debt.  The  next  day  would  indeed  require 
a  fresh  payment,  but  there  would  be  no  arrears 
due.  Upon  the  whole,  therefore,  I  cannot  but; 
decidedly  prefer  the  indicative  construction; 
"Ye  do  owe,  &c."  In  short,  the  whole  of  what 
the  apostle  would  inculcate  was  "love"  in  its 
various  exercises  and  effects :  so  that  he  who 
loved  another,  "actually  fulfilled  the  law,"  in 
respect  of  its  requirements  towards  his  neigh- 
bor; and  this  "love  of  our  neighbor  as  our- 
selves," in  obedience  to  the  command  of  God, 
would  also  be  the  best  evidence  of  our  loving 
him  with  all  our  hearts,  according  to  the  first 
and  great  commandment  of  the  law.  (Marg. 
Ref.  u,  X.— Notes,  Ex.  20:1—11.  Lev.  19:18. 
Deut.  6:5.  Matt.  19:16—22.  Mark  12:28—34. 
Luke  10:25— 37.)— The  apostle,  by  thus  ap- 
j)ealing  to  the  moral  law  as  the  standard  of 
duty,  after  having  so  fully  shown  that  no  man 
can  he  justified  by  it,  completely,  establishes  the 
distinction  between  the  law  as  a  covenant,  and 
the  law  as  a  rule;  and  proves  that  our  deliver- 
ance from  it  in  tlie  former  sense,  is  in  order 
that  we  might  obey  it  in  the  latter. — 'Not  that 
'the  law  is  exactly  fulfilled  by  doing  no  evil  to 
'our  neighbor:  but,  because,  in  Christ's  inter- 
'pretation,  the  neglect  of  doing  any  good  we  are 
'able,  and  liave  opportunity  to  do  for  him,  is 
'doing  evil.  (Mark  3:4.)  ...  For  "charity  is 
'also kind,"  (1  Cor.  13:4.)  and  engageth  us  "by 
'love  to  serve  one  another."  (Gal.  5:13 — 15.)' 
Whitby.  (Notes,  1:13—16.  1  Cor.  13:4—7. 
Gal.%.\—b.  1  JoAn  3:16,17,)  Perfect  \o\e, 
with  all  its  effects,  fulfils  the  command  of  "lov- 
ing our  neighbor  as  ourselves:"  but  imperfect 
love,  for  a  part  of  our  lives,  falls  \evy  short  of 
this. 

Owe.  (8)  OcfFdsTs.  Matt.  18 1'iS.  Luke  7 : 
41,  16:5,7.  Philem.  18.— 0(pedi^T7j g,  1:14.  8: 
12. — Is  briefly  comprehended.  (9)  .^rKxecpu- 
luiiiTut.  Eph.  1:10.  Not  elsewhere.  Ex  unt, 
et  xFcpulij,  caput. —  The  fulfilling.  (10)  y/A/,- 
Quittu.  Plenitudo:  fulness. 


(,ev.  I9:1R,34.  Mitt.  22:39.  I  y  1  Cor.  13:4—7. 
Luke  10  27.  Gal.  5:13,14.  J:iib.  i  8.  Malt.  22:4a 
2:8—10.  I 


A.  D.  61. 


CHAPTER    XIII. 


A.  D.  61 


1 1  And  tliat,  '^  knowing  the  time,  that 
now  '■  it  is  high  time  to  awake  out  of  sleep: 
*•■  ibr  now  is  our  salvation  nearer  than  when 
we  believed. 

12  The  ''  night  is  far  spent,  the  day  is  at 
hand:  let  us  therefore  ^  cast  off  the  *"  works 
of  darkness,  and  let  us  ^  put  on  the  armor 
of  light. 

13  Let  '*  us  walk  *  honestly,  '  as  in  the 
day;  "^  not  in  rioting  and  drunkenness,  'not 
in  chambering  and  wantonness,  "^  not  in 
strife    and    envying. 

14  But  "put  ye  on  the  Lord  Jesus 
Christ,  "  and  make  not  provision  for  the 
flesh,    to  fulfil  the  lusts   thereof. 

Note. — Some  think  that  the  apostle  here 
refers  to  the  approaching  destruction  of  Jeru- 
salem, and  the  more  complete  establishment  of 
Christianity  which  followed;  but  the  ruin  of 
the  Jewish  nation  could  not  much  affect  the 
Christians  at  Rome:  and  the  situation  of  be- 
lievers in  this  life,  as  ex{)ecting  complete  and 
eternal  salvation,  is  evidently  intended. — It  be- 
hoved them  to  consider  how  long  they  had 
liearti  and  professed  the  gospel;  and  the  short- 
ness of  the  time,  that  might  yet  remain  to  them, 
in  which  to  glorify  God  among  men.  (Mar^. 
Ref.  a— c— Notes,  £c.9:10.  Eph.  5:15—20.— 
iP.  O.  John9:l — 12.)  Thus  they  would  per- 
ceive, that  it  was  full  time  for  them  to  shake 
otfall  remaining  sloth  and  supineness,  and  to 
attend  to  every  duty  with  increasing  zeal  and 
vigor:  as  the  day  of  final  salvation  approached 
continually,  and  was  then  actually  much  nearer, 
than  when  they  had  first  believed  in  Christ; 
and  consequently  their  term  of  remaining  use- 
fulness on  earth  was  proportionably  abridged. 
— The  redemption,  by  which  salvation  comes 
to  sinners,  was  finished  with  the  humiliation  of 
the  Saviour,  and  when  he  expired  on  the  cross. 
(Note,  John  19:28—30.)  Salvation  becomes 
jOurs,  and  is  begun,  when  we  come  to  him  by 
faith:  it  will  be  finished  as  to  the  soul  at  the 
hour  of  death,  and  as  to  the  body  at  the  day  of 
judgment;  when  sin  and  all  its  conse<juences 
will  finally  be  abolished;  and  "death  be  swal- 
lowed up  in  victory."  {Notes,  1  Cor.  15:50 — 
58.)  The  Hfe  of  faith  might  be  called  "day,"  in 
comparison  of  the  darkness  of  the  idolatrous  and 
unconverted  state:  yet  it  was  but  "night,"  or 
twilight,  in  comparison  of  the  hght  of  heaven, 
(Notes,  1  Cor.  13:8— 12.  Eph.  5 -.S— 14.  Col. 
1:9 — 14,7).  12.)  Butthis  "night  was  far  spent," 
that  "day  was  at  hand:"  it  was  therefore  in- 
cumbent on  them  to  prepare  for  it,  and  antici-. 
pate  it,  by  casting  off  their  former  sins,  in  which 
they  had  lived  during  their  heathen  darkness: 
as  a  man  would  cast  off  filthy  and  ragged  gar- 
ments; or  as  he  would  put  off  his  night-clothes, 
before  he  went  out  of  his  chamber.  (Notes, 
£;j/i.  4:20— 24.   CoZ.  3:7— 11.   J«m.  1:19— 21. 


a  Is.  21:11,12.  Matt.  u;:3.  21:42 
—41.      I   Thes.  5:1—3. 

I)  .Ion.  l:tj  Malt.  25:5—7.  26:40, 
41.  i\ftjrk  13  3j— 37.  1  Cor.  15: 
34.  Eph.  3:14.     1  The?.  5:5,6. 

cEc.  9;l0.  Luke  21:28.  1  Cor. 
7:29—31.  1  IVl.  47.  2  Pet.  3: 
13—15.     Rev.  2.':  12.20. 

A  Cant.  2:17.     1  .rohii2:8. 

e  Is.  2:20.  30:22.  Kz.  18:31,32. 
E()h.  4:22.  Col.  3:8,9.   Jam.  1: 

Vol.   M 


21.     1  Pet.  2:1. 
f  Joh2.1:l4— 17.     .I..hn  3:1— 21 

Kph.  5:11.      1  Thes.  5:5—7.    1 

John  1:5—7.     2  B.9. 
g  14.  2  Cor.  r,:7.   Eph..fi:ll— IS. 

Col.  3:10—17.     iThes.  5:3. 
h  Luke  1:6.    GhI.  5:16.2.5.    Eph 

4:1,17.    5:2,8,15.    Phil.  1:27.  3 

16—20.    4:8,9.      Col,  1:10.      1 

Thes.  2:12.  4:12.    1  Pel.  2:12 

14 


1  Pet.  2:1 — 3.)  And  they  ought  to  put  oh  not 
only  the  garments  worn  in  the  day,  but  their 
"armor"  also;  by  cultivating  and  praying  for 
all  those  holy  dispositions  which  arm  the  soul 
to  repel  temj)tatron,  and  are  at  the  same  time 
its  ornament  and  beautiful  attire:  even  as  the 
burnished  armor  is  deenved  the  conqueror's 
most  honorable  decoration.  (Mar^.  Ref.  d — g. 
— iVo/fs, /s.  59:16— 19.  2  Cor.  10:1—6.  Eph. 
6:14—20.  1  Thes.  5:4—11.)  The  apostle, 
therefore,  exhorted  the  Romans,  to  join  with 
him  in  walking  after  a  becoming  and  consistent 
manner,  as  those  who  enjoyed  the  light  of  the 
word  of  God.  and  the  hope  of  heaven;  keeping 
at  a  distance  from  all  excess  or  intemperance, 
and  sensual  or  jovial  festivity;  from  all  sloth; 
from  every  approach  to  unchastity,  and  every 
wanton  look,  word,*or  action;  and  from  all  con- 
tention, fierce  zeal,  envy,  and  malevolence. 
(Marg.  Ref.  h — m.) — And  then,  instead  of 
multiplying  exhortations,  he  called  upon  them 
"to  put  on  the  Lord  Jesus,"  and  thus  do  the 
whole  at  once.  Let  the  mind  and  example  of 
Christ  be  reflected  in  all  their  tempers  and  con- 
duct; that  all,  who  saw  their  piety,  purity,  zeal, 
benevolence,  and  self-denial,  might  recognize 
the  image  and  character  of  Christ  in  them. 
That,  as  they  stood  justified  before  God  in  the 
robe  of  his  righteousness  imputed  to  them;  so 
they  might  appear  before  men  adorned  with  his 
image  for  sanctification.  (Notes,  Gal.  3:26 — 
29.)  Then  they  would  not  contrive  means,  or 
seek  for  opportunities,  of  gratifying  any  of  their 
carnal  inclinations,  nor  would  they  be  anxious 
to  provide  for  the  indulgence  of  their  appetites; 
but  they  would  seek  and  find  satisfaction  in 
such  things,  as  pertained  to  the  Hfe  of  their 
soul.   (Marg.  Ref.  n,  o.) 

The  time.  (11)  Tov  xuiqov.  Mark  1\:13. 
Gal.  6:10.  Eph.  5:16.  Col.  4:5.— /i  is  high 
time.]  'Sloa.  JoAn  2:4.  13:1.  17:1.  1  John'i: 
18. — Is  far  spent.  (12)  nqofitoiiiev.  Luke  1: 
52.  Ga).  1:14.  2  Tm.  2:16.  3:9,13.— Le<  M» 
cast  atony.]  .^ttol^oi/zf v^«.  Jlcts  1  :b9>.  Eph. 
4:22,25.  Co/.  3:8.  Jam.  1:21.  1  Pe<.  2:1.— 
Let  us  put  on.]  Et'dvawfie&u.  14.  Gal.  3:27. 
Eph.  4 ■.'24.  Col.  S-.ll.—Honestly.  (13)  Eva- 
/ijuoroic.  1  Cor.  14:40.  1  Thes.  4:12.  Eva- 
Xy'fioif.  Ma)-k  lb:43.  ^c<s  13:50.  17:12.  1 
Cor.  12:24.  Ex  i-v,  bene,  et  (T/tjuu,  forma. 
(Note,  12:2.)  jtaxriuui'.  1  Cor.  12:23.  13:5. 
— Chambering.]  Koiu].  9:10.  Luke  11:7. 
Heb.  12:4. —  Wantomiess.]  See  on  Mark  T : 
22. — Provision.  (14)  Hqovoik.  See  on  Acts 
24:3.  nQorneo).  See  on  12;17.— To  fulfil  <Ae 
lusts  thereof.]  Eig  enif^vuutc.  "Unto  the 
lusts;"  for  any  degree  of  indulgence  to  them. 

PRACTICAL    OBSERVATIONS. 
V.  1—7. 

The,  grace  of  the  gos])el  directs  our  thoughts 
to  the'  providence  of  God,  as  well  as  to  his 
promises  and  commandments:  and  thus  it  induc- 
es submission  and  cheerful  composure;  where 
pride   and    the   carnal   mind   see   nothing  but 


1  1  c 


fihn  2:6.     2  John  4. 
decently. 

s  2  15.  1  Thes.  5:7.  2 
.  2:13. 

>v  23:20.  Is.  22:12,13.  28:7, 
Am.  6:4—6.  Mall.  24:48— 
Luke  16:19. 17:27,28.21:34. 
•or.  6:10  CnK  5:21.  Eph.  5: 

1  PeL  2:11.     4:3—5. 
or.  G;9.    Gal.  5:19.  Eph.  S: 


3—5.  Col.  0:5.   1  Thes.  4:.':.— 5. 

2  Pet.  2:14.18— 20.      .hide  23. 
mGal.    5:15,21,26.        I'hil.   23. 

Jam.  3:14—16.    4:5.    1  Pel.  2: 

1,2. 
n  Gal.  3:27.     Eph.  4:24.    Col.  3. 

10—12. 
o  8:12,13.    Gal.  5:16,17,24.    Col. 

3:5—?.   1  Pet.  2-1  i.  1  John 2: 

15—17. 


[105 


A.  D.  61. 


ROMANS 


A.  D.  61. 


cause  for  murmurs  and  disquietude. — Christians 
should  always  remember,  that  there  is  "no 
power,  but  what  is"  derived  from  God;  "tliat 
the  powers  that  be,  are  ordained  of  God," 
though  perliaps  not  according  to  what  ice  might 
think  the  most  eligible  plan:  indeed  he  olten 
scourges  guilty  nations  by  delivering  them  into 
the  hands  of  oppressive  rulers.  "Every  soul" 
however  is  bound  to  "be  subject  to  the  liigher 
powers:"  that  while  so  many,  disdaining  every 
yoke,  "are  not  afraid  to  speak  evil  of  dignities," 
and  want  to  level  all  other  distinctions,  in  order 
that  themselves  may  rise  to  distinction,  by  "re- 
sisting the  power  and  despising  the  ordinance 
of  God;"  there  may  be  also  a  protest  in  the 
land,  against  turbulent  innovators,  entered  into 
by  a  great  multitude,  "who  fear  God,  honor 
the  king,  and  meddle  not  with  those  that  are 
given  to  change."  (Note,  Prov.  24:21,22.) — 
indeed  it  is  far  more  agreeable  to  the  pride  of 
man,  to  rise  to  reputation,  by  declaiming  against 
kings  and  princes;  than  to  be  employed  in 
humbling  ourselves  before  God  for  our  own  sins, 
and  in  diligently  mortifying  our  own  corrupt 
inclinations.  But  surely,  there  can  be  no  suffi- 
cient reason,  why  ministers  of  the  gospel,  and 
private  Christians,  should  leave  their  peaceful 
duties,  and  bring  the  truth  into  disgrace,  by 
becoming  volunteers  in  such  services,  as  apos- 
tles, evangelists,  and  martyrs,  never  intermed- 
dled with!  In  our  happy"land,  however,  the 
advantages  derived  from  civil  government  are 
immense;  our  grievances  are  comparatively 
minute,  and  often  imaginary;  and  rather  the 
fault  of  human  nature,  than  of  our  constitution, 
or  public  administration.  For  speculators  on 
this  subject  (even  such  as  profess  to  believe  the 
doctrine  of  man's  entire  depravity,)  almost 
universally  blame  this  or  the  other  form  of  gov- 
ernment, for  those  evils  which  in  fact  are  in- 
separable from  fallen  nature;  and  they  expect 
that  benefit  from  the  change  of  forms  or  per- 
sons, which  can  only  be  produced  by  the  reno- 
vation of  men's  hearts  to  the  holy  image  of 
God;  and  the  mortification  of  that  inordinate 
self-love,  and  idolatrous  love  of  the  world,  which 
are  universal  to  mankind.  (Note,  Is.  32:15.  P. 
O.  9—20.)  Let  then  Christians  recollect,  that 
"the  world  lieth  in  wickedness,"  and  that  they 
are  "strangers  and  pilgrims"  in  it;  that  their 
time  here  is  short;  that  it  is  their  wisdom  and  duty 
to  make  the  best  of  things  as  they  find  them ;  that 
submission  to  the  providence  and  command  of 
God  requires  their  peaceable  subjection  to  gov- 
ernors; and  that  in  refusing  this  subjection, 
they  rebel  against  God,  and  must  give  an  ac- 
count to  him  of  it.  In  general  our  rulers  are, 
what  all  rulers  ought  to  be,  "a  terror  to  evil 
doers,  and  not  to  those  who  do  well;"  as  the 
honest  and  conscientious  have  nothing  to  fear 
from  them,  but  enjoy  great  security  and  reli- 
gious toleration,  in  what  manner  soever  they 
choose  to  worship  God;  and  as,  with  few,  if 
any  exceptions,  none  are  made  afraid,  but  those 
who  ought  to  fear;  even  they  whom  the  magis- 
trate, as  "the  minister  of  God,  a  revenger  to 
execute  wrath  upon  evil  doers,"  must  punish, 
unless  he  would  "bear  the  sword  in  vain."  So 
that  in  every  way  it  is  incumbent  on  us  "to  be 
subject,  not  only  for  wrath,  but  also  for  con- 
science' sake." — At  the  same  time  magistrates 
may  hence  learn,  from  whom,  and  for  what, 
they  have  their  power,  and  what  account  tliev 
106]  •" 


must  render  of  it;  that  they  too  may  attend  to 
their  duty  in  the  ftar  of  God,  with  "whom 
there  is  no  respect  of  persons:"  remember- 
ing the  solemn  and  strict  account,  which  they 
must  render  to  God,  of  their  inijiortant  tal- 
ents, when  it  shall  be  said  unto  them,  "Give 
an  account  of  thy  stewardship,  for  thou  may- 
est  no  longer  be  steward." — It  is  also  incum- 
bent upon  Christians  to  be  exact  and  exemplary 
in  paying  tribute  and  custom;  considering  their 
rulers  as  "the  ministers  of  God  for  their  trood," 
and  receding  from  their  personal  interests  for 
the  public  advantage.  They  should  therefore 
avoid  all  appearance  of  those  covetous  and 
fraudulent  practices,  by  which  so  many  plunder 
their  fellow-citizens,  in  withholding  their  share 
of  the  public  revenue.  And  they  ought  also  to 
refrain  from  contumelious  and  disrespectful  lan- 
guage, concerning  their  governors,  and  set  an 
example  of  "rendering  fear  to  whom  fear,  and 
honor  to  whom  honor  is  due."  Let  then  those, 
who  eagerly  declaim  concerning  liberty,  with- 
out distinguishing  it  from  licentiousness,  seri- 
ously ask  themselves,  whether  their  reasoning 
can  be  made  consistent  with  such  scriptures  as 
these?  Whether  Christ,  his  apostles,  or  his 
primitive  disciples,  ever  spent  their  zeal  about 
such  topics?  And  whether  such  declamations 
and  frequent  invectives  against  those,  whom 
the  scripture  commands  us  to  honor  and  obey, 
can  be  for  the  credit  of  the  gospel,  and  the 
benefit  of  true  religion? — As  to  the  efforts, 
wliich  are  any  where  made  by  those,  on  whom 
such  trusts  constitutionally  devolve,  to  preserve, 
increase,  or  assist,  the  real  liberty  of  mankind, 
personal,  civil,  or  religious;  or  to  check  the 
career  of  despotism  or  oppression,  over  men  of 
any  climate,  complexion,  or  religion;  let  us 
zealously  forward  them  with  our  prayers,  and 
by  every  means  consistent  with  the  peace  and 
good  order  of  the  community:  and,  if  we  would 
enjoy  the  blessing  of  good  government,  we 
should  pray  earnestly  and  constantly  for  our 
rulers,  and  all  in  authority;  else  we  have  no 
just  cause  to  complain  of  any  real  or  supposed 
grievances,  to  which  we  may  be  subjected  by 
them.  (Notes,  1  Tim.  2:1,2.) 
V.  8—14. 
While  we  rejoice  at  deliverance  from  the 
condemnation  of  the  holy  law  of  God,  may  its 
precepts  be  written  in  our  hearts,  and  trans- 
cribed into  our  lives:  that  prudence,  honesty, 
and  punctuality  may  mark  all  our  transactions, 
and  regulate  all  our  expenses,  and  the  payment 
of  our  debts,  and  make  way  for  liberal  kind- 
ness to  the  poor.  May  we  learn  to  "love  all 
men  as  ourselves;"  and  then  we  shall  not  only 
avoid  gross  injuries  to  their  i)ersons,  connex- 
ions, property,  or  characters;  but  we  shall  do 
no  kind  or  degree  of  "evil  to  any  man,"  but 
shall  study  to  be  useful  and  beneficial  in  every 
relation  and  station  of  life. — The  longer  we 
have  heard  and  professed  the  gf)spel,  the  more 
should  we  deem  ourselves  bound  to  shake  off 
all  sloth  :  and  the  nearer  our  salvation  approach- 
es, the  more  diligent  should  we  be  to  finish  the 
work  of  life,  and  to  go  forth  to  meet  our  Lord : 
exulting  in  the  prospect  of  having  speedily 
done  with  sin  and  conflict;  and  being  admitted 
into  the  presence  of  God  our  Saviour,  "where 
is  fulness  of  joy,  and  pleasures  at  his  right 
hand  for  evermore:"  saying,  with  dying  Ja- 
cob, "I  have  waited  for  thy  salvation,  O  Lord." 


A.  D.  61. 


CHAPTER  XIV. 


A.  D.  61. 


— Emerg-ing  from  the  night  of  uiiconversion, 
and  the  tvvihght  of  our  firtjt  glimmering  views 
of  heavenly  things,  and  looking  forward  to  the 
day  of  perfect  knowledge  and  pnritv;  {Notes, 
iVou.  4:18,19.  Hos.  7 -A—S.  Jo/m  8:12.  Rev. 
21  :22— 27.— P.  O.  Is.  42:13—25.)  let  us  reject 
and  flee  from  the  works  of  darkness,  and  "put 
on  the  whole  armor  of  light:"  let  us  study  to 
Avalk  in  a  manner  consistent  with  our  profes- 
sion, and  honorable  to  it;  to  avoid  every  kind 
of  excess,  and  inexpedient  indulgence,  and  all 
spiiitual  as  well  as  carnal  wickedness:  and,  in- 
stead of  "making  provision  for  the  flesh  to  in- 
dulge its  lusts;"  let  us  study  to  "put  on  the 
Lord  Jesus  Christ,"  to  imbibe  his  spirit,  to 
copy  his  conduct,  to  walk  in  every  respect  even 
as  he  walked. 

CHAP.  XIV. 

ChrisUans  should  receive  candidly  "tlie  weak  in  faitii,"  and  not  de- 
spife  or  judge  one  another,  in  respect  of  things  douhtl'ul  or  indiffer- 
ent, 1 — li;  but  consider  their  relation  and  accountableness  to  Christ, 
7 — 12.  Exhortations  to  caution,  charity,  humility,  and  self-denial, 
in  using  their  (Jhristian  liberty,  13 — 23. 

Jr^IM  that  is  "  weak  in  the  faith  ^  receive 
Li   ye,   '^  but  *  not  to  doubtful  disputa- 
tions. 

Note. — Notwithstanding  the  authority  vest- 
ed by  Christ  in  his  apostles,  and  their  infallibil- 
ity in  delivering  his  doctrine  to  mankind;  differ- 
ences of  opinion  prevailed  even  among  real 
Christians:  nor  did  St.  Paul,  by  an  express  de- 
cision and  command,  attempt  to  put  a  final  ter- 
mination to  tliem.  {Notes,  2 — 6,  14 — 18.)  A 
proposition  indeed  may  be  certain  and  impor- 
tant truth;  yet  a  man  cannot  profitably  receive 
it  without  due  preparation  of  mind  and  heart. 
Indeed  he  muist  himself  perceive  the  nature, 
evidence,  and  excellency  of  the  doctrine,  and 
the  grounds  on  which  it  rests,  before  he  can 
make  any  good  use  of  it:  so  that  a  compelled 
assent  to  any  doctrine,  or  conformity  to  any 
outward  observances,  without  conviction,  would 
in  general  be  hypocrisy,  and  entirely  unavail- 
ing. So  essential  are  the  rights  and  existence 
of  private  judgment,  in  all  possible  cases,  to 
the  exercise  of  true  religion!  and  so  useless  an 
incumbrance  would  an  infallible  judge  be,  for 
deciding  controversies,  and  producing  unanim- 
ity among  Christians!  {Note, '2  Pet.  1:20,21.) 
— The  apostle  had  sufficiently  declared  his 
mind  respecting  the  ritual  law  of  Moses:  and 
where  attention  to  it  was  likely  to  interfere 
with  the  simplicity  of  men's  dependence  on 
Christ,  he  zealously  contended  against  it. 
•  {Notes,  4:  9:30—33.'  10:1—4.  GaL5:1—6.) 
If  the  method  of  subsequent  ages  had  been  then 
in  use,  the  persons  here  spoken  of  would  have 
been  excluded  from  the  church,  and  anathema- 
tized as  obstinate  heretics;  or  driven  for  re- 
lief to  their  consciences,  to  sei)arate  from  those, 
who  imposed  on  them  what  they  counted  sinful: 
and  afterwards  they  would  have  been  shunned 
and  stigmatized  as  schismatics.  But  St.  Paul,  in 
all  the  plenitude  of  his  apostolical  authority, 
could  endure  bis  fellow  Christians  to  differ  from 
him  in  opinion,  as  to  matters  of  inferior  conse- 
quence: and,  instead  of  peremptory  injunctions, 
he  gave  a  general  rule  of  the  greatest  imj)or- 
tance,  lor  our  conduct  in  all  similar  cases.     He 


a  21.  4:19.  15:1.  Job4:3.  Is.  35: 
3,4.  40:11.  42:3.  Ez.  34:4,16. 
Zcch.  11:16.    Matt.  12:20.     14: 


31.        1H:6,10.     Lukel7:2.      1 

Cor.  3:1.2.     8:7—13.     9:22. 

b  15:7.     Matt.  10:40—42.     18:5. 


exhorted  the  j)astors  and  members,  of  the  church 
at  Rome,  to  receive  among  them,  as  a  brother, 
the  weak  believer;  and  not  to  perplex  him  with 
disj)utations  about  such  things,  as  might  ajipear 
doubtful  to  conscientious  persons;  but  to  leave 
him,  under  the  general  use  of  means,  and  lov- 
ing instructions,  to  grow  stronger  in  faith  and 
riper  in  judgment,  by  the  inward  teaching  (>{' 
the  Holy  Spirit.  This  general  rule  applies  to 
many  particulars,  both  resjiecting  doctrine, 
worship  and  practice.  If  a  man  do  not  profess 
repentance,  and  a  believing  dependence,  as  a 
justly  condenuied  sinner,  on  the  righteousness 
and  atonement  of  Christ,  "Emmanuel,"  "God 
manifest  in  the  flesh,"  and  a  rehance  on  the 
Holy  Spirit  for  teaching  and  sanctification;  it 
does  not  appear,  that  he  can  properly  be  re- 
garded as  a  believer,  or  admitted  into  the  com- 
munion of  the  saints.  {Note,  2  John  7 — 11.) 
But  when  these  things  are  professed  in  words, 
and  not  denied  in  works,  a  man  ought  at  least 
to  be  received  as  one,  who  is  "weak  in  the 
faith:"  and  more  established  believers  should 
meekly  help  him  forward,  though  be  may  yet 
be  under  the  power  of  many  prejudices  and 
mistakes.  {Note,  15:1 — 3.) — 'The  force  of  the 
'apostle's  admirable  reasoning  in  favor  of  can- 
'dor  and  mutual  condescension,  cannot  be  ener- 
'vated  by  saying,  as  some  have  unhap|)iLv  done, 
'...  that  there  Avas  no  separation  between  Jew 
'ish  and  Gentile  Christians. — Had  the  things, 
'judged  indiflferent  by  the  latter,  and  apprehend- 
'ed  sinful  by  the  former,  been  imposed;  a  sep- 
'aration  of  communion  would  have  ensued, 
'and  the  schism,  on  the  apostle's  principles, 
'would  have  been  chargeable  on  the  imposers. 
'When  it  shall  please  God  to  awaken  in  the 
'governors  of  established  protestant  churches 
'such  a  spirit  of  moderation  and  goodness, 
'joined  with  a  true  zeal  for  religion;  as  to  leave 
'such  things  in  that  natural  state  of  indiflfer- 
'ence,  in  which  almost  all  sensible  men  confess 
'it  best  they  should  be  left,  many  separations 
'will  cease  of  course,'  Doddridge. — Thus  the 
guilt  of  schism  is  reciprocally  charged,  by  all 
parties,  on  their  opjionents;  and  indeed  truly, 
when  it  is  not  done  exclusively ;  or  so  as  to 
supjiose  that  all  the  fault  lies  on  one  side.  For 
the  same  state  of  mind  and  heart  generally  pre- 
vails, in  those  who  impose  unscri{)tural  terms 
of  communion:  and  in  those  who  separate  them- 
selves from  their  brethren,  without  sulficient 
reason;  and  then  endeavor  to  make  the  cause  of 
their  separation  a])pear  as  cogent  as  they  can, 
in  order  to  justify  themselves.  So  that,  not  only 
'the  governors  of  protestant  establishetl  church- 
'es,'  but  the  leading  men  among  dissenters,  and 
seceders  also,  need  to  be  brought,  by  the  illumi- 
nation and  grace  of  the  Holy  Spirit,  to  a  fuller 
knowledge  of  the  scriptures,  and  more  entire 
conformity  to  the  temper  there  inculcated.  In 
proportion  as  men  approach  nearer  and  nearer, 
in  judgment  and  disposition,  to  the  wt^rd  of  God, 
they  will  be  brought  nearer  to  each  other;  as 
the  lines,  from  tlie  circumference  of  a  circle, 
approximate  to  each  other,  and  to  the  centre, 
proportionably.  Then  each  person  concerned 
(instead  of  decidedly  justifying  every  particu- 
lar among  those  with  whom  he  is  connected, 
and  disputing  against  every  thing  in  use,  among 


John  I.'5.20.  Phil.  2:29.  2  Jcbn 
10.  3  John  3— 10. 
c  2—5. 


Or,  not   to  judge  his  dvuhtfuX 
thoughts. 


[107 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


such  as  he  differs  from,)  will  seriously  compare 
all  particulars,  on  every  side,  with  the  sacred 
oracles;  and  in  consequence,  will  discover,  that 
neither  party  is  entirely  right,  and  neither  en- 
tirely vjrong.  And  this  conviction,  avowed 
and  reduced  to  practice  by  the  leading  men, 
would  gradually  be  communicated  to  the  rest 
of  the  body:  and  would  make  way  for  such 
amendments,  retrenchments,  and  concessions, 
on  all  sides,  and  such  fairness,  gentleness,  and 
candor,  in  debating  on  the  controverted  sub- 
jects, as  would  in  process  of  time  effectually 
terminate  our  unhappy  divisions.  But  "until 
the  Spirit  be  poured  upon  us  from  on  high,"  it 
cannot  be  expected  that  these  events  will  gen- 
erally take  place.  It  is,  however,  highly  im- 
portant, that  individuals  should  Avell  consider, 
from  what  source  contentions  in  the  church,  as 
well  as  "wars  and  fightings  in  the  world,"  ac- 
tually arise;  and  what  is  indispensably  neces- 
sary, in  order  to  terminate  them.  (Marg.  Ref. 
—Notes,  Eph.  4:1—6.  Phil.  1:27—30.  2:1— 
4.  Jam.  1:19—21.  3:13—18.  4:1—3.  P.  O. 
1—6.)— Weak  in  faith.]  'That  is,  in  the 
'knowledge  of  the  benefit  of  Christ;  or  the 
'benefit  to  be  derived  from  him.' — Doubtful 
disputations.]  'The  altercations  of  disputa- 
'tions,  or  the  ambiguities  of  disputations;  that 
'is,  lest  he  should  depart  more  uncertain  than 
'he  came,  through  various  and  perplexing  con- 
'troversies,  or  turn  aside  with  a  disturbed  con- 
'science.  Erasmus  renders  it,  "not  to  the  de- 
'terminations  of  disputes."  ...  Yet  indeed  the 
'weak  should  be  received,  in  order  to  the  deter- 
'mination  of  disputes;  that  is,  that  at  length, 
'by  knowing  the  truth,  he  may  become  strong- 
'er:  but  the  apostle  orders  this  to  be  done, 
'very  gradually,  that  there  may  be  no  conten- 
'tion,  or  vain  and  unseasonable  disputation.  ... 
'He  teaclies,  that  they  should  be  instructed 
'with  mildness  and  lenity;  and  so,  that  in  those 
'things,'  (of  which  he  is  speaking,)  'we  ought 
'to  accommodate  ourselves  to  their  ignorance, 
'from  regard  to  the  law  of  charity.'     Beza. 

Him  that  is  weak.]  Tov  (lattFvuvTu.  2.  4:19. 
8:3.  1  Cor.  8:9. — Receive  ye.]  nooaht^Gu- 
vsa,9e.3.  15:7.  Matt.  16:2"2.  Jlcts\7:b.  18: 
26.  28:2.  Philem.  12.  Ex  ttqoc,  et  hnidiO'U), 
recipio.  (Note,  Jlcts  IS:24—'2S.)— Doubtful 
disputations.]  Ai(ty.oiatig  dutXoyiofion'.  Jam. 
2:4.  JiuxoicTfi;,  1^  Cor.  12:10.  Heb.  5:14. 
'^caxQiaig  egi,  fnigjjiuij  diaxQiTiy.ij.  Phavori- 
'nus,'  in  Schleusner.  A  duexotvco,  Acts  10:20. 
JialoYia/jo)i',  1:21.     See  on  Mark  7:21. 

2  For  one  believeth  '•  that  he  may  eat 
all  things:  "^another,  who  is  weak,  '"eateth 
herbs. 

3  Let  not  him  that  eateth,  ^  despise  him 
that  eateth  not;  and  let  not  him  which 
eateth  not,  ''judge  him  that  eateth:  'for 
God  hath  received   him. 

4  '^^Who  art  thou  that  judgest  another 
man's  servant.^  to  his  own  master  he  stand- 
elh  or  falleth:    yea,  Mie   shall  be  holden 


a  14.     1  Cor.   10.25.     Gal.  2:12. 

1  Tim.  4:4.  Til.  1:15.    Heb.  9: 

10.     13:9. 
e  22,23. 
f  Gen.  1:29.     9:3.    Prov.  15:17. 

Dan.  1:12,16. 
p  10.15,21.      ZecU.  4:10.     Matt. 

108] 


18:10.   Luke  18:9.  1   Cor.  8:11 

—13. 
h  13.    Matt.  7:1,2.     9:14.    11:18, 

19.  1  Cor.  10:29,30.  Col.  2:16, 

17. 
i    Acts  10  34,44.     15:8,9. 
k  9:20.     Acta  11:17.    1  C;r.4:l. 


up;  for  God  is   able   to  make  him   stand. 

[Pruciical   Obscrvftioi.s.] 

Note. — The  apostle  next  proceeded  to  ex- 
em[)lify  his  general  rule,  by  a  particular  in- 
stance. One  Christian,  either  a  Gentile  con- 
vert, or  a  Jew  who  liad  been  set  free  from  the 
prejudices  of  his  nation,  believed  it  lawful  to 
eat  any  kind  of  meat,  without  regarding  the 
distinctions  of  the  law  in  that  respect:  another, 
either  a  Jewish  convert,  or  one  who  had  imbib- 
ed Jewish  prejudices,  would  eat  only  vegetables, 
(especially  when  in  company  with  Gentile  con- 
verts,) lest  he  should  unawares  eat  some  un- 
clean thing.  This  indeed  showed,  that  he  w.is 
weak  and  unestablished  in  the  faith  and  in  re- 
ligious knowledge;  yet  it  evinced  him  to  be 
conscientious.  (Marg.  Ref.  d — f. — Notes,  Dan. 
1:8—16.  Acts  10:9—16.  1  Cor.  10:23—28.) 
Here  then  mutual  candor  ought  to  be  exercis- 
ed:  the  Christian,  wIkj  knew  and  used  his  lib- 
erty, must  not  despise  his  weak  brother,  as 
ignorant  or  superstitious;  and  so  disdain  to 
associate  with  him,  or  use  contemptuous  lan- 
guage respecting  him.  On  the  other  hand,  the 
scrupulous  believer  must  by  no  means  condemn 
his  brother,  as  self-indulgent  or  lax  in  his  con- 
duct; or  shun  him,  and  sjieak  censoriously  of 
him  on  that  account.  For  God  had  accepted 
him,  and  taken  him  into  his  family,  without  re- 
garding these  distinctions:  and  it  did  not  be- 
hove any  one  to  "judge"  and  condemn  "another 
man's  servant,"  lor  those  things  against  which 
his  own  master  did  not  object.  The  professed 
Christian  was  only  accountable  to  his  own 
Lord,  who  would  justify  or  condemn  him,  up- 
hold him  or  leave  him  to  fall,  as  he  saw  his  real 
character  to  be:  and,  if  indeed  he  was  a  believer, 
the  power  and  promise  of  God  were  engaged 
to  u|)hold  him,  and  were  abundantly  sufficient 
for  that  purpose.  (Marg,  Ref.  g — 1. — Notes, 
and  P.  O.  8:28—39.) 

Herbs.  (2)  .lu/«>a.  Matt.  13:3^.  Mark  4: 
32.  Luke  11 :42.  Not  elsewhere  N.  T.— Gen. 
9:3.  1  A"tng-.s  21 :2.  Ps.  37:2.  Prov.  15:17. 
Sept. — Despise.  (3)  ESui^ereiTw.  10.  Acts 
4:11,  et  al.  Ex  f  i,  et  nd-Ftg.  i.  e.  odeic,  nemo. 
See  on  Luke  18:9. — Servant.  (4)  Oiyeirji'. 
Luke  16:13.  Acts  lOil.-Make  him  to  stand.] 
:^Tijaui.    See  on  10:3. 

5  One  man  '"  esteemeth  one  day  above 
another:  another  esteemeth  every  day  alike. 
"  Let  every  man  be  fully  *  persuaded  in  his 
own  mind. 

6  He  that  f  regardeth  the  day,  "  regard - 
eth  it  unto  the  Lord :  and  he  that  regardeth 
not  the  day,  to  the  Lord  he  doth  not  re- 
gard it.  He  that  eateth,  eateth  to  the 
Lord,  Pfor  he  giveth  God  thanks;  and  he 
that  eateth  not,  to  the  Lord  he  eateth  not,' 
and  giveth  God  thanks. 

Note. — The  case  was  similar  as  to  the  obser- 
vance of  days.  Some  Christians  considered 
the  Jewish  sabbaths,  new  moons,  and  other 
solemnities  to  be  still  in  force,  and  so  required 


S.     Jam.  4:11,12. 
1  3.    11:23.      16:25.     Dent.  33:27 

—29.      I's.  17:5.     37:17.24.2S. 

119:116,117.     John  10.28— 30. 

Kom.  8:31-39.     llel).  7:25.    I 

Pet.  1:5.     Jude24. 
m  Gal.  4:9,10.     Col.  2:lG  17. 


n  14,23      1  Cor.  8.7.11. 

*  Or,  asiuitd.    1  John  3:19—21. 

t  Or,  oh.^ei-i.'Cth. 

o  Ex.  12:14,12.    n:2.5.    Is.  58.5. 

Zerh.  7:5.6. 
p  Malt.  14:19.   I5:C6     Jclin6:2S. 

1  Cor.  10:30,31.  1  Tim.  4:3- 5. 


A.  D.  61, 


CHAPTER  XIV. 


A.  D.  61. 


by  the  law  of  God,  and  accordingly  they  re- 
garded them  in  a  relisrious  manner:  others  were 
satisfied,  that  the  ritual  law  was  abrogated,  and 
that  these  ap])ointments  were  no  longer  obliga- 
tory, so  that  in  this  respect  they  regarded 
every  day  alike:  for  we  cannot  suppose  that 
they  did  not  observe  the  Lord's  day,  or  any 
days  of  fasting  and  prayer,  or  thanksgiving. 
(Notes,  Gal.  4:8—11.  Col.  2:16,17.)  In  such 
matters,  it  was  chiefly  necessary,  that  every 
man  should  be  fully  satisfied  in  his  own  mind, 
as  to  his  duty,  and  that  he  acted  from  proper 
motives  in  it.  If  then  a  Christian  "regarded  a 
day"  according  to  the  law  of  Moses,  or  consci- 
entiously set  it  apart  for  devotion;  he  might 
be  supposed  to  do  it  from  reverence  to  the  au- 
thority of  God.  And  if  another  Christian, 
deeming  these  distinctions  to  be  superseded, 
omitted  all  regard  to  those  days,  which  the 
other  accounted  holy;  it  should  be  supposed, 
that  he  did  it  with  a  view  to  the  honor  of 
Christ,  of  his  legislative  authority,  and  his  ful- 
filment of  all  the  ancient  typical  observances. 
In  like  manner,  the  believer,  who  ate  any  kind 
of  food,  should  be  considered  as  regarding  the 
will  and  glory  of  the  Lord  in  it;  while  he  re- 
turned thanks  both  for  his  food,  and  for  his 
Christian  liberty:  on  the  other  liaml,  he  that 
refrained  from  this  or  the  othe-  meat,  being 
contented  Avith  what  he  did  eat,  and  thankful 
for  it,  should  be  considered  as  doing  it  from  a 
self-denying  and  conscientious  regard  to  the 
will  of  the  Lord,  even  though  his  scruples  were 
judged  to  be  groundless.  {Notes,  1  Cor.  10: 
23 — 33.) — Fully  persuaded  in  his  own  mind. 
(5)  '  "Let  every  man  freely  enjoy  his  own 
'sentiment;"  and  go  on  in  his  own  way  without 
'impediment  or  censure.'  Doddridge.  This 
interpretation  is  very  ancient;  but  it  does  not 
seem  to  be  the  most  natural  construction  of  the 
clause. — 'Let  a  man  have  that  persuasion  of 
'the  lawfulness  of  what  he  doeth,  or  abstains 
'from,  as  will  preserve  him  from  sinning  against 
'conscience  in  it.  ...  Let  him  not  search  into  the 
'judgments  and  actions  of  other  men,  about 
'these  matters,  to  condemn  them  for  them.' 
Whitby. — 'I  do  not  agree  with  those,  who 
'think  that  the  apostle  meant  nothing  more, 
'than  that  each  person  should  be  careful  not  to 
'do  any  thing  with  a  doubting  or  hesitating 
'conscience.  For  it  is  not  enough,  that  our 
'conscience  consents  to  what  we  do;  but  it  is 
'necessary,  in  the  first  place,  that  our  conscience 
'be  certified  from  the  word  of  God.'  Beza. 
(Marg.  Ref.  n—p.~Note,  19—23.) 

One  day  above  another.  (5)  ' Hueqav  nao 
vuFout"  "day  above  day." — Be  fully  persuad- 
ed.] nXi]QO(poQeiai^b).  4:21.  See  on  Luke  1:1. 
nliiQO(poi)iu,  Col.  2:2.  1  Thes.  1:5.  Heb.  6: 
11.  10:22.- iff  that  regardeth.]  (6)  'O  (pQO- 
viav.  8:5.   12:3,16.   ^ee  on  Matt.  16:23, 

7  For  1  none  of  us  liveth  to  himself, 
and  no  man  diethjo  himself. 

8  For  whether  we  live,  we  live  unto  the 
Lord;  and  whether  we  die,  *■  we  die  unU) 
the  Lord:  'whether  we  live  therefore,  or 
die,    we  are  the   Lord's. 


q  n.  1  Cor.  6:19,20.  2  Cor.  5:15. 

fi:il.  2:19,20.       Phil.  1:20— 21. 

Til.  2,  It.      1  Pet.  4:2. 
r  John  21:19.       AcU  13:36.     20: 

24.     21:13.     Phi.  2:17,30.     1 

Thrs.  5.10. 
•    1  Cor.  3:22,23.  115:23.  1  Thej. 


4:14—18.     Rev.  14:13. 
t    13.53.10—12.      L"ike24:26.   2 

Cor.  5:14.      Mel).  12:2.     1  Pet. 

1:21.     Rev.  M.S. 
u  Matt.  28:3.      .John  6:22  23,27 

—2:).     Acts  I0:3t),42.      Epii.  I: 

20—23.   Phil.  2:10,11.    2  Tim. 


9  For  to  this  end  *  Chi'ist  both  died,  and 
rose,  and  revived,  that  he  might  be  "  Lord 
both  of  the  dead  and  living. 

Note. — It  ought  to  be  established  as  an  ac- 
knowledged principle,  that  no  real  Christian 
allows  his  own  humor,  indulgence,  interest, 
credit,  or  ease,  to  be  tlie  end  for  which  he  lives 
or  acts,  as  to  the  general  tenor  of  his  conduct, 
nor  does  l.e  even  avoid,  desire,  or  meet  death 
from  selfish  motives:  but  whether  his  life  be 
prolonged,  he  aims  to  spend  it  to  the  glory  of 
Christ;  or  whether  death  be  expected,  he  refers 
it  to  him,  to  be  ordered  in  all  resjiects  for  the 
glory  of  his  own  name.  So  that  whether  the 
Christian  lives  or  dies,  he  belongs  to  the  Lord, 
to  be  disposed  of  as  he  pleases;  and  as  the  ob- 
ject of  his  love,  to  be  taken  care  of  by  him  in 
all  possible  events.  (Mar g.  Ref.  q — s.)  For  to 
this  very  end  Christ  both  died  on  the  cross,  and 
rose  again,  and  liveth  in  heaven  to  die  no  more; 
that  in  human  nature  he  might  be  the  sover- 
eign Lord  of  all  his  people,  both  during  their 
lives  and  after  their  death:  as  they  willingly 
devote  themselves  to  him,  and  are  prompt  to 
labor,  suffer,  or  die  for  his  sake;  as  he  orders 
all  things  respecting  the  time  and  circumstances 
of  their  death,  for  his  own  glory  and  their  good; 
and  as,  when  they  die,  they  are  taken  to  be 
with  him  for  ever,  and  be  will  raise  their  bod 
ies  to  share  the  same  felicity.  (Notes,  1  Cor, 
6:18—20.  Phil.  1  :I9— 26.)— Christ  is  also  th^. 
Lord  of  all  the  dead,  and  of  the  living,  who  do 
not  believe  in  him:  he  spares  their  lives,  or 
cuts  them  off  by  death,  and  executes  vengeance 
upon  them  as  he  sees  good :  yet  the  former 
sense  seems  to  have  been  principally  intended. 
(Marg.  Ref.  t,  u.— Notes,  Matt.  28:18.  Acts 
10:36—43.  £jo^.  1 :15— 23.  Rev.  1:12—20.) 
It  is  worthy  of  observation,  that  the  apostle 
most  cogently  showed  professed  Christians, 
what  they  ought  to  be  and  do,  by  stating  the 
character  and  aims  of  true  believers,  and  by 
teaching  them  what  charity  would  suppose, 
concerning  their  brethren  who  differed  from 
them,  if  their  conduct  were  in  other  respects 
consistent  with  their  profession. — "The  Lord," 
evidently  means  Jesus  Christ,  in  these  verses; 
which  contain  a  very  conclusive  argument  in 
proof  of  his  Deity,  and  the  next  verses  undeni- 
ably confirm  it:  for  to  what  mere  creature  can 
we  be  thus  entirely"  devoted,  without  manifest 
idolatry,  and  evidently  giving  to  another  that 
supreme  affection,  which  God  himself  demands.' 
(Notes,  2  Cor.  5:13—15.    Tit.  2:14.) 

Liveth  to  himself.  (7)  'Euvtco  'Qj.  2  Cor.  5: 
15. — Revived.  (9)  Jve';i](tfv.  7:9.  Luke  15: 
24,32.  Rev.  20:5.— Might  be  the  Lord.]  Kv- 
Qievarj.    6:9,14.7:1.     See  on  LwAre  22:25. 

10  But  why  dost  thou  judge  thy  brother.'' 
or  why  dost  thou  "  set  at  nought  thy  brother.'' 
>'  for  we  shall  all  stand  before  the  judgment- 
seat  of  Christ. 

1 1  For  it  is  written,  '■-  As  I  live,  saith 
the  Lord,  "  every  knee  shall  bow  to  me, 
and  every  tongue   shall  ^  confess  to  God. 


4:1.     1  I'et.  4:5. 

X  3,4.      Lnke23:ll.     Acts  4:11. 

y  2:16.  Kc.  12:14.  Matt.  25: 
31,32.  .lohn  5:22.  Acts  10: 
42.    17:31.     1  Cor.  45.  2  Cor. 


I  Num.  14:21,2^.  Is.  W.n.  .Ter. 

22:24.       r;/..5:ll.     Zeph.  2:9 
a  Ps    72:11.  Is.  4.T.22— 2.5.  Phil. 

2:10.      I!ev.  5:1  1. 
b  10:9.       1.5:9.      Vatt.  10:32.     1 


5:10.       Judel4,15.       Rev.  20:  I       Juhn4;15.     2.Iohn7. 
11—15. 


[109 


A.  D.  61, 


ROMANS. 


A.  D.  61. 


1 2  So  then  ■•'  every  one  of  us  shall  give 
account  of  himself  to  God. 

[I'rarlical    Observalions.] 

Nole. —Thh  suggested  aiiollier  reason,  why 
Christians  should  not  "judge"  or  "despise"  one 
anotlierr  as  tl)ev  must  all  stand  in  judgment 
before  Christ,  when  it  would  be  iully  made 
known  from  what  motives  every  man  had  act- 
ed. (Mars:.  Ref.  y.— Notes,  1  Cor.  4:3—5.  2 
Cor.  5:9—12.  Rev.  20:11— 15.)— The  proph- 
ecy referred  to  has  been  before  explauied  of 
Christ,  as  "Jehovah,  our  Righteousness." 
(Marg.     Ref.     y.—c.--Notes,    Is.    45:23—25. 

Phil.     2:9 11.) — The    apostle's    transition 

from""the  judgment-seat  of  Christ,"  to  "giving 
an  account  of  ourselves  to  God,"  shows  how 
familiar  it  was  to  him,  to  understand  the  pre- 
dictions uttered  by  Jehovah,  as  the  words  of 
his  divine  Lord  and  Saviour. — Shall  confess  to 
God.  (11)  'That  is,  shall  adore  and  acknowl- 
'edge  me  as  God.'  Beza.  {Note,  10:5—11.) 
— «lf  these  words,  Avhich  the  prophet  certainly 
'spake  of  Jehovah,  ...  be  well  applied  by  the 
'apostle  to  Christ;  Christ,  must  also  be  the 
'Person  intended  by  them:  for  how  could  the 
'aposi^^le  prove,  that  "every  knee  must  bow"  to 
'Christ  from  the  words  of  God,  "to  me  every 
'knee  shall  bow;"  if  Christ  were,  in  his  whole 
'nature  and  essence,  as  different  from  that  God 
'who  spake  those  words  of  himself,  as  is  a  crea- 
'ture  from  his  great  Creator.?'  IVhitby. — As  I 
live,  Sac.  (11)  Neither  exactly  from  the  Sept. 
nor  from  the  Hebrew;  but  giving  the  precise 
meaning  of  each.   (Is.  45:23.) 

We  shall  ...  stand.  (10)  IJuoitt^rjao/ne&u. 
12:1.  See  on  6:13. — Judgment-seat.]  Toi  ^rj- 
uuxi.  John  19:13.  2  Cor.  5:10.— Shall  boio. 
'(11)  Kui.ni>Fi.  Phil.  2:10.  See  11 :4.Shall 
conjfess.]  ESoitoloytjaeiui.  Steon  Matt.  11:25. 
—  Ofienai,  Is.  45:23.  Sept. 


13  Let   US    not   tlierefore   ^  judge 


one 


another  any  more:  ^but  judge  this  rather, 
that  no  man  *"  put  a  stumbling-block,  ^  or  an 
occasion  to  fall,  in  his  brother's  way. 

14  1  know,  ^  and  am  persuaded  by  the 
Lord  Jesus,  '  that  there  is  nothing  *  imclean 
of  itself:  but  to  him  that  esteemeth  any 
thing  to  be  unclean,  ^  to  him  it  is  unclean. 

15  But  if  '  thy  brother  be  grieved  with 
tJiy  meat,  "'  now  walkest  thou  not  f  char- 
itably, "  Destroy  not  him  with  thy  meat, 
for  whom  Christ  died. 

16  Let  not  then  "your  good  be  evil 
spoken   of: 

n  For  P  the  kingdom  of  God  lis  not 
meat  and  drink;  '"but  righteousness,  '  and 
peace,  and  joy  in  the  Holy  Ghost. 

18  For  he  that  *  in  these   things  serveth 


e  Er.  11:0.     Malt.  U:3fi.     18:23, 

&c.      Luke  16:2.     Gal.  6:5.     1 

Pet.  4:5. 
d  4,10.     .lam.  2:4.     4:11. 
e  Luke  12:57.     1  Cor.  U:13.      2 

Cor.  5:14. 
f  9:32,33.  11:9.  16:17.     Lev.  19: 

14.  Is.  57:11.     Ei.  14:3.  Matt. 

16:23.  18:7.  Luke  17:2.  1  for. 

8:9—13.     2  Cor.  6:3.      Phil.  1: 

10.     Kcv.  2ll. 
g  2  Sam.   12:14.     1  "i  u.  .":M.    1 

Jolin  2:1J. 


liO] 


h  Acts  10:2t. 

i  Set  0-1  2. 

*  Gr.  coiiMiKj  ,.      Act,    10:11,15. 

11:8,9. 
k  13.     1  Cor.  8:7. 
1    E?..  15:22.     ICor.  8:12. 
m  13:10.     15:2.    1  Cor.  8:1.  13:1, 

4,5.     Gal.  5:13.     Phil.  2:2— 4. 
t  Gr.  according  to  charity. 
n  1  Cor.  8:11.      2  Pet.    2:1.       1 

.lohn  2:2. 
o  12:17.  1  Cor.  10:23,30.  2  Cor. 

8:20,21.     1  Thes.  5:22. 


Christ  "  is  acceptable  to  God,  ^  and  approv- 
ed of  men. 

Note.— {Notes,  "l-.l—S.  Matt.  7:1— 5.  Jam. 
4:11,12.)  The  apostle  concludes  this  part  of 
Ids  subject,  by  exhorting  Christians,  not  to 
judge,  censure",  or  condemn  one  another,  any 
more;  especially  the  Jewish  converts  should 
not  judge  their' Gentile  brethren:  and  he  then 
enters  on  another  exhortation,  in  which  the 
Gentile  converts  were  principally  concernetl. 
This  he  introduces  by  using  the  same  word,  in 
somewhat  a  different  sense.  Instead  of  exer- 
cising their  judgment  about  others,  let  them 
learn  to  act  judiciously  in  their  own  conduct, 
that  they  might  not  ensnare  their  brethren,  or 
occasion  them  to  sin:  as  if  a  man  should  heed- 
lessly lay  a  stone,  or  a  trap,  in  another's  Avay, 
which  might  occasion  his  falling,  or  being  hurt. 
This  they  would  be  apt  to  do,  by  an  inexpedi- 
ent use  of  lawful  things.  The  apostle  assuredly 
knew,  by  the  revelation  of  Christ,  that  no  kind 
of  food  was  any  longer  polluted  in  itself:  yet 
if  a  man  supposed  the  ceremonial  distinctions 
to  be  still  in  force,  the  meat  which  lie  ate,  con- 
trary to  his  judgment  and  conscience,  would  be 
unclean  to  him;  and  he  therefore  ought  to  ab- 
stain, till  more  fully  satisfied.  {Marg.  Ref.  h 
-.]^,— Notes,  Acts  10:9—16.  1  Cor.  8:7—13. 
1  Tim.  4:1 — 5.)  Now,  if  a  stronger  and  bet- 
ter informed  believer  induced  his  weaker  broth- 
er, by  his  example  and  influence,  to  eat  such 
things  as  his  conscience  protested  against,  and 
so  to  bring  guilt  and  distress  upon  himself;  it 
was  obvious  that  he  did  not  "walk  charitably," 
kwing  his  brother  as  himself.  For  his  conduct 
directly  tended  to  the  ruin  of  one,  for  whom 
Christ  died;  seeing  it  tempted  him  to  sin,  which 
naturally  leads  to  condemnation.  {Mai-g.  Ref. 
1 — n. — Note,  Jam.  1:13—15.)  This  does  not 
imply,  that  the  weak  brother  would  actually 
perish:  but  the  contrast  is  made  between  the 
love  of  Christ  to  the  weak  believer,  who  shed 
his  blood  to  save  him;  and  the  want  of  love  in 
his  stronger  brother,  who  would  not  abridge 
himself  of  his  indulgent  meal,  from  regard  to 
liis  welfare;  but  would  rather  prove  an  occasion 
of  sin  to  him,  and  so  hazard  the  loss  of  his  soul, 
than  restrain  himself  in  the  exercise  of  his 
Christian  liberty! — Yet,  had  tlie  ajjostles  writ- 
ten in  that  exact  systematical  style,  which  some 
aflect  and  require;  they  would  scrupulously 
have  avoided  such  language.  {Note,  2  Pet.  2. 
1 — 3.) — Cliristians  ought  then  to  be  very  care- 
ful not  to  use  their  liberty,  which  Avas  good  and 
valuable  in  itself,  in  so  unguarded  a  manner, 
or  with  such  bad  effects,  as  might  give  occasion 
to  its  "being  evil  spoken  of:"  tor  the  privileges 
of  the  kingdom  of  God,  no  more  consisted  in 
meats  and  drinks,  than  \ts requirements  did:  so 
that  a  believer,  who  would  use  his  liberty,  at 
any  rate  and  at  all  events,  laid  as  undue  a  stress 
on  the  indulgence  of  the  new  dispensation,  as 


p  Dan.  2:44.      Matt.  3:2.     6:33. 

Luke  14:15.   17:20,21.   John  3: 

3,5.    1  Cor.  4:20.  6:9.  1  Thes. 

2:12. 
q  1  Cor.  8:8.  Col.  2:18,17.  Heb. 

13:9. 
r   1.1.  45:24.     .ler.  23:5,6.     Dan. 

9:24.    Malt.  6:33.    1  Cor.  1:30. 

2  Cor.  5:21.    PhiL  3:9.    2  Pet. 

1:1. 
s  5:1—5.    8:6,15,16.     15:13.     Is. 

55:12.  61:3.    Arts  9:31.    13:52. 

Gal.  5:22.    Phil.  2:1.    3.3.  4:4, 


7.     Col.  1:11.     1  Thes.  1:6.     1 

Pet.  1:8. 
t   4.    6:22.    12:11.    16:18.    M.irk 

13:34.     .Tohn  l2:26.     1  Cor.  7 

:2.       Gal  6:15,16.     Cul.  3:21. 

Tit.  2:11—14. 
u  12:1,2.       Gen.    4:7.       Er.  f-:?. 

Acts  10:35.     PhiL*4:18.  1  'liin. 

2:3.     5:4.      1  Pet.  2; 5. 20. 
x  2  Cor.  4:2.    5:11.     6  4.     8:21. 

1  Tlies.  1:3,4.     Jam.  2:18— 26 

1  Pet   3:16. 


A.   D.   61, 


CHAPTER  XIV. 


A.  D.  61. 


a  Jewish  conveil  did  on  the  ceremonial  distinc- 
tions of  the  old  one.  To  stand  justified  before 
God,  to  be  at  peace  with  him,  to  possess  peace 
in  the  heart  and  conscience,  and  to  experience 
tliat  pure  joy,  which  the  Holy  Spirit  communi- 
cates, are  the  great  privileges  of  the  kinp^dom 
of  God:  (Notes,^  Matt.  S:2.  6:33,34.)  and  to 
walk  by  faith  before  him  as  a  reconciled  Father, 
in  righteousness,  and  in  cheerful  holy  obedience, 
according  to  the  grand  requirements  of  the 
moral  law,  by  "the  sanctification  of  the  Spirit," 
is  the  substance  of  the  duties  of  the  kingdom: 
and  he,  who  in  such  things  serves  and  obeys 
Christ,  is  "accej)table  to  God,"  and  is  approved 
before  men  to  be  a  true  believer;  and  should 
therefore  be  received  as  such  by  his  brethren, 
without  respect  to  difference  of  opinion  or  prac- 
tice in  more  doubtful  matters.  {Marg.  Ref. 
p,  q. — Note,  1.) — To  infer  from  hence,  as  some 
have  incautiously  done,  that  a  peaceable  ex- 
emplary Christian,  who  is  not  too  rigid  in  his 
sentiments,  or  tinctured  with  bigotry,  will  gen- 
erally be  esteemed  and  loved  by  mankind; 
would  imply  a  censure  on  Paul,  on  the  other 
apostles,  on  the  prophets,  on  the  most  eminent 
believers  in  every  age,  nay,  on  Christ  himself, 
as  i{  they  had  not  been  so  candid  and  liberal  as 
we  ought  to  be:  for  we  know  what  favor  the 
world  showed  them.  But  in  fact  the  men  of 
the  church,  and  not  those  of  the  Avorld,  are  ex- 
clusively meant. — 'It  evidences  a  cruel  mind 
'to  make  greater  account  of  food,  than  of  a 
'brother's  salvation;  Avhich  they  do,  who  can 
'endure  to  eat,  when  it  causes  a  brother  to 
'offend,  and  so  gives  him  occasion  of  turning 
'aside  from  the  gospel.  ...  We  ought  to  copy 
'the  example  of  Christ,  who,  so  far  from  de- 
'stroying  the  weak  for  food,  poured  out  his  life 
'for  them.'  Beza.  (Notes,  Eph.  5:1,2.  Phil. 
2:5--8.  1  John  3 -.Hi,!!.)— Grieved.  (15) 
'The  grief  is  that  which  arises  from  the  con- 
'sciousness  of  having  acted  amiss  in  conformity 
'to  the  example  of  a  superior.'     Doddridge. 

A  stumbling-block.  (13)  IJooay.ofi/iu.  20. 
See  on  9:32* — Ari  occasion  to  fall.]  I'y.ui'du- 
lof.  See  on  9:33.  Matt.  5:29. — I  ...  am  per- 
suaded. (14)  rhnciafuti.  15:14.  See  on  8:38. 
—  Unclean.]  "Common."  Marg.  Kotvov.  See 
on  Mark  7:2. — Charitably.  (15)  Kniu  uyn- 
nijv.  "According  to  love.'' — Acceptable.  (18) 
EvttQegoc.  See  on  12:1. — Approved.]  Jo-ai- 
/uog.  16:10.  1  Cor.  11:19.  2  Cor.  10:18.  13:7. 
2  Tim.  2:15.  Joxi/nt],  5:4.  ASo-Aifioc,  1:28.  1 
Cor.  9:27.  2  Cor.  13:6. 

19  Let  us  therefore  ^  follow  after  the 
things  which  make  for  peace,  ^  and  things 
wherewith  one  nnay  edify  another. 

20  "  For  meat  destroy  not ''  the  work  of 
God.  "^  All  things  indeed  are  pure;  '^  but  it 
is  evil  for  that  man  who  eateth  with  offence. 

21  It  is  ^  good  neither  to  eat  flesh,  nor 
to  drink  wine,  nor  any  thing  ^  whereby  thy 
brother  stumbleth,  or  is  offbnded,  or  is  made 
weak. 


J  12:18.    Ps.  31:14.   133:1.  Malt. 

5:9.    Mark  9:50.  2  Cor.  13:11. 

Eph.    4:3—7.       Phil.    2:1—4. 

Col.    3:12—15.       Heb.    12:l4. 

Jait.    3  13— 18.       1  Pet.  3:11. 
r   15:2.    1  Cor.  10:33.  14:12— 17, 

26.     Eph.  4:2a.      1  Thes.  5:11, 


12.     1  Tim.  1:4. 
a  SeeonlS.- Malt.  18:fi.     1  Cor. 

G12,13.     8:8,13.      10:31. 
b  Eph.  2:10.     Phil.  1:0. 
c  14.     Mall.  15:11.       .\cU  I0:l5. 

1  Tirn.  4:3— 5.     Til.  1:1. i. 
d   15,21.     iCor.  G:iJ— 12.    10:32, 


22  Hast  s:  thou  itiiih.'  have  //to  thyself 
before  God.  ''  Happy  is  he  that  condem- 
neth  not  himself  in  that  thing  which  he  al- 
loweth. 

23  And  •  he  that  *  doubteth  is  '^  damn- 
ed if  he  eat,  because  he  eateth  not  of  faith: 
'  for  whatsoever  is  not  of  faith  is  sin. 

Nois. — The  apostle  proceeded  to  inculcate 
an  assiduous  and  persevering  attention  to  the 
interests  of  peace  among  Christians;  and  to 
all  those  things  by  which  mutual  edification 
might  be  promoted.  {Notes,  Heb.  12:14.  Ja7n. 
3:13 — 18.)  Let  then  none  of  those,  who  un- 
derstood their  Christian  liberty,  allow  their 
own  indulgence  in  iood  to  counteract  "the  work 
of  God,"  in  the  conversion  of  the  Jews,  the 
success  of  the  gos]!el,  or  the  sanctification  of  be- 
lievers; or  to  destroy  any  of  his  rational  crea- 
tures. Indeed  the  apostle  would  have  it  known, 
as  his  decided  judgment,  (though  he  had  been 
educated  a  Pharisee,)  that  all  kinds  of  meats 
were  alike  pure  in  themselves:  yet  it  would  be 
evil  for  a  man  to  eat  them,  when  it  had  a  direct 
tendency  to  seduce  a  weak  brother  into  sin. 
(Marg.^  Rcf.  y—d.— Notes,  13—18.  1  Tim. 
4:1 — 5.)  Nay,  so  much  ought  love  to  prepon- 
derate over  all  considerations  of  this  kind,  that 
it  would  be  "good"  and  right,  for  a  man  to 
abstain  wholly  from  tiesh  and  wine,  and  every 
other  indulgence,  by  which  his  brother  might' 
be  tempted  to  sin,  disquieted  in  his  conscience, 
or  weakened  in  his  hope  and  the  vigor  of  hi.s 
obedience.  {Marg.  Ref.  e — g. — Notes,  1  for. 
8:7—13.  9:13—23.  10:23—31.)  So  that. those 
who  had  stronger  faith,  and  assuredly  believed 
they  might  lawfully  eat  any  kind  of  food,  should 
not  make  ostentation  of  it,  or  imjiroperly  seize 
on  every  occasion  of  acting  according  to  it: 
but  rather  jiossess  it  as  in  the  sight  of  God. 
who  would  know  their  uprightness,  w-hen  oth- 
ers judged  them  on  that  account.  Thus  they 
ought  to  use  their  liberty  with  humility,  caution, 
prudence,  and  self-denial;  and  without  seeming 
to  prefer  themselves,  or  to  despise  their  w^eaker 
brethren:  and  he  would  be  a  happy  man,  who 
was  free  from  all  doubt  or  self-condemnation, 
in  those  things  which  he  allowed  himself  to  do. 
But  if  any  one  doubted  whether  this  or  the 
other  indulgence  were  lawful  or  not;  and  yet 
example,  persuasion,  or  inclination  prevailed 
with  him  to  venture  upon  it;  he  would  certain- 
ly commit  a  sin,  for  which  his  conscience  would 
condemn  him,  and  for  which  God  would  con- 
demn him,  if  he  did  not  repent  ol'  it.  For,  as 
he  did  it  not  "of  faith,"  as  he  was  not  fully  per- 
suaded in  his  own  mind,  that  he  was  allowed 
by  the  scripture  to  do  it;  he  would  be  guilty 
of  preferring  iiis  own  inclination  to  the  dit-tates 
of  his  conscience  and  the  will  of  God,  as  he  at 
the  time  supposed  it  to  be.— In  general,  everv 
action  must  be  sinful,  which  is  not  done  "of 
faith,"  as  satisfied  by  our  views  of  the  word  of 
truth,  that  we  are  acting  according  to  the  com- 
mand or  by  the  allowance  of  God,  and  may 
therefore  consider  ourselves  to  be  in  the  way  of 


33 
e  17.      15:1,2.     1  Cor.  8:13. 
f   13.  Mnl.2:3.    M.nlt.  lti:23.    18: 

7—10.     Luke  17:1,2.      Phil.  1: 

10.     Ileh.  12:13.      Kcv.  2:14. 
;  2,5,14,23.      Gal.  6:1.     Jam.  3: 

13. 


h  7:1.0,24.      Arts  24: IS.      2  Cor. 

I:l2.      1  .lohii  3:21. 
i    1  C'or.  f!:7. 
*  Or,   disccmeth   m  d  jtnttuh   a 

difference  bctutai  menH. 
k  13:2.     1  Cr.  11:2:(— 31.     Or. 
1  Tit.  1:15.    Heb.  ll:t;. 


[Ill 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


his  promised  blessing.  {Marg.  lief,  g— i.— 
iYo/e,  Col.  3:16,  17.) — It  is  obvious  how 
grountlless  the  scruples  of  some  serious  persons 
from  this  text,  concerning  the  Lord's  sujiper, 
must  be:  for  liie  apostle's  argument  is  about  a 
subject  entirely  of  another  nature. 

Let  us  follow.  (19)  .^ivixoui^r.  See  on  12: 
\3.— Things  wherebtj  one  may  edify  another.] 
Tu  rr  :  (jty.n:)<>(n^-  r^-  Fig  tdhjhi;.  "Things  of 
edification,"  &c.  15:2.  1  Cor.  14:3,5,12,26.  2 
Cor.  10:S.  12:19.  13:10.  Eph.  4:12,29.— otxo- 
doiifui,  15:20.  Ab  mxog,  domus.— Destroy. 
(20)  Kxjidue.  JMatt.  5:17.  24:2.  26:61.  27: 
40,  el  al.    Ex  xutu,  et  Ivoi,  solvo,  John  2:19. 

Offetice.]  nQnaxoiiiuao;.    See  on  13. — It  is 

good.  (21)  Ktdoi'.'  See  on  12:17.— S<Mm- 
blelh.]  lIooiTxoriTet.  Matt.  4:6.  Joto  11:9. 
See  on  9:32. — Is  offended.]  Hxta'Sulitejai. 
See  on  Matt.  5:29.— 2';r(/J()«^o)',  13. — Is  made 
weak.]  Ja&tPFi.  See  on  1. — Jllloweth.]  (22) 
^nxiunZFi.  7  Cor.  16:3.  Gal.  6:4.  Phil.  1: 
10.  i  Thes.  '2:4.  See  on  I -.'iQ.— He  that  doubt- 
eth.  (23)  ''Discerneth,"  or  "putteth  a  differ- 
ence." Marg,  ' 0  dtuxoirofievng.  4:20.  ^cts 
10:20.11:12.  1  Cor.  ll  :29, 31.  Jam.l:6,et 
al, —  Is  damned,]  Kinuy.exqnui.  9:3,34.  Mark 
16:16.  1  Cor.  11:32.  Jam.  5:9.  Misconduct, 
in  that  particular,  has  already  been  condemned 
by  his  own  conscience.     Tit.  3:11. 

PRACTICAL    OBSERVATIONS. 
V.  1—4. 

It  is  of  great  importance  for  us  to  distinguish, 
between  those  who  are  "weak  in  faith,"  and 
such  as  are  strangers  or  enemies  to  the  faith : 
for  we  ought  to  receive  and  affectionately  to 
cherish  the  former,  but  to  beware  of  the  latter 
and  withdraw  from  them.  It  is,  however,  very 
difficult  for  us  to  bear  properly  with  the  mis- 
takes, infirmities,  and  prejudices  oi'  our  breth- 
ren; or  to  make  due  allowances  for  tlie  weak- 
ness of  natural  capacity,  the  bias  of  bad  edu- 
cation, or  the  effects  of  a  partial  and  erroneous 
instruction,  under  their  first  religious  impres- 
sions. We  are  all  prone  to  make  our  own 
views  the  standard  of  truth,  to  deem  things 
certain,  which  to  others  appear  doubtful;  to 
expect,  by  eager  disputation,  to  bring  men  to 
see  with  our  eyes:  to  perplex  new  converts 
with  topics  which  they  cannot  as  yet  understand; 
and  to  expect  them  at  once  to  acquiesce  in  all 
those  truths,  which  we  have  been  learning  for 
years.  {Notes,  Mark  4:33,34.  John  16:12,13. 
1  Cor.  3:1—3.  Heb.  5:11—14.)  So  that,  it  is 
almost  impracticable  to  prevail  with  those,  to 
receive  and  hold  communion  with  each  other, 
who  have  been  received  by  the  Lord  and  enjoy 
communion  with  him!  Thus  some  have  been 
expelled  by  their  brethren,  or  have  separated 
from  them:  and  contests  or  schisms  have  dis- 
graced the  church,  grieved  her  best  friends,  and 
rejoiced  her  enemies:  thus  Christians  have  de- 
spised or  condemned  each  other,  about  doubt- 
ful or  unimportant  matters,  as  if  the  very  es- 
sence of  faith  and  piety  had  been  concerned! 
The  distinctions  between  meats  and  days  were 
at  least  as  important,  as  manv  things  which  are 
now  controverted  among  u's;  n„d  it  ,vas  far 
more  certain  on  which  side  the  truth  was  found 
Yet  men  might  be  real  Christians,  who  could 
not  receive  even  the  apostle's  determination  on 
the  controversy.  Surely  then  we  sliould  en- 
large our  candor,  beyond  those  narrow  limit- 


which  many  would  assign  to  it.  And  if  we 
could  dcmniistrate  every  tittle  of  our  doctrine, 
and  every  part  of  our  worship,  to  be  scriptural; 
yet  we  ought  not  to  despise  or  condemn  a  man, 
because  he  is  not  able  to  see  the  conclusiveness 
of  our  arguments:  and  if  we  must  assume  it 
as  undeniable,  that  he  is  just  as  far  mistaken, 
as  he  differs  from  us;  we  should  at  least  treat 
him  with  that  tenderness,  which  we  show  to 
one,  who  wants  an  eye,  a  leg,  or  an  arm.  All 
who  love  tlie  gospel  ought  to  shun  such  per- 
sons as  excite  divisions  among  those,  who 
a])pear  to  love  Christ  and  hate  sin:  and  such 
shibboleths,  as  tend  to  multiply,  to  perpetuate, 
or  to  exasperate  them.  {Note,  Judg.  12:1—7. 
P.  O.)  Let  us  then  cease  to  despise  or  judge 
one  another,  especially  about  things  which  are 
not  essential  to  salvation;  let  us  beware,  that  we 
do  not  attemjjt  to  reject,  or  to  cast  down,  those 
whom  God  has  received  and  will  uphold;  or  to 
judge  and  condemn  his  conscientious  servants. 
V.  5—12. 

It  behoves  us,  to  remember  our  own  unwor- 
thiness  and  proneness  to  err,  and  liability  to  be 
deceived  through  inattention,  ignorance,  pre- 
judices, and  corrupt  passions,  and  the  nume- 
rous instances,  in  which  we  have  been  entirely 
mistaken,  when  confident  that  we  were  in  the 
riglit:  and,  endeavoring  to  be  "fully  persuad- 
ed" in  our  own  minds  about  our  conduct,  as 
regulated  according  to  the  holy  scriptures;  let 
us  leave  others  to  the  judgment  of  God.  Thus, 
if  some  deem  it  expedient  to  observe  a  day,  in 
commemoration  of  any  of  those  great  events 
which  relate  to  our  salvation,  let  them  spend  it 
in  a  holy  manner  to  the  glory  of  God:  and  if 
others  judge  it  best  not  to  observe  such  days, 
let  them  act  with  humble  simplicity,  in  dissent- 
ing from  the  opinion  and  practice  of  their 
brethren.  Then  all  may  be  done  in  a  quiet, 
peaceahle,  thankful,  and  Christian  manner;  as 
it  becomes  those  who  profess  neither  "to  live 
nor  to  die  to  themselves,  but  to  him  who  died 
i'ur  them  and  rose  again;"  and  "ever  liveth  to 
be  the  Lord  both  of  the  dead  and  of  the  living." 
Instead  of  censuring,  'reviling,  deriding,  or  de- 
spising one  another;  let  us  all  daily  and  dili- 
gently prepare  to  appear  before  the  judgment- 
seat  of  Christ;  as  he  has  sworn,  that  "every 
knee  shall  bow  and  every  tongue  shall  confess 
to  him."  {Notes,  Mall'.  24:45—51.  Luke  12: 
35—46.  Jam.  5:9—11.  2  Pe/.  3:10— 16.)  We 
should  therefore  carefully  judge  ourselves,  both 
as  to  our  state  and  conduct;  that  our  confes- 
sion of  Christ  may  at  that  solemn  and  impor- 
tant season  be  proved  genuine,  by  the  fruits  of 
our  grateful  love,  and  devoted  obedience  to  him. 
V.  13—23. 

While  we  shun  superstitious  scruples,  and 
assert  our  Christian  liberty,  let  us  hewn  re  of 
spiritual  pride  and  self-preference:  and  wliile 
we  pity  such  as  are  yet  harassed  with  ground- 
less scruples,  and  held  in  bondage  to  uncoin- 
manded  observances,  let  us  be  careful  not  to 
abuse  our  liberty,  by  an  inexpedient  use  of 
things  lawful,  or  by  venturing  upon  such  as  are 
doubtful.  Let  us  in  all  things  consider  what 
effects  our  conduct  and  example  may  have  on 
others:  and,  though  it  may  not  be  proper  in 
every  case  to  humor  the  scrupulosity  of  some 
persons;  yet,  when  there  is  a  probability  of 
aneving,  offending,  or  turning  aside  a  weak 
beli'.ver,  or  of  stumbling-  a  hopeful  inquirer;  we 


A.  D.  61. 


CHAPTER  XV. 


A.  D.  61. 


should  wave  our  liberty,  if  nothing;,  of  far  more 
importance  than  our  own  indulg-ence,  call  for 
the  exercise  of  it.  For  surely,  it  cannot  be  an 
imitation  of  the  love  of  Christ,  who  died  for 
the  weak  as  well  as  the  strong,  if  we  put  any 
personal  satisfaction,  in  competition  with  the 
spiritual  good  of  our  brethren.  Verily  it  must 
be  confessed  that  we  are  often  very  criminal  in 
such  matters:  and  thus  our  "good  comes  to  be 
evil  spoken  of,"  because  we  use  lawful  things 
in  an  uncharitable  and  selfish  manner.  But  let 
us  remember  that  both  the  comforts  and  the 
obedience  of  the  gospel  are  alike  superior  to 
meats  and  drinks;  and  that  both  unite  in  "right- 
eousness, peace,  and  joy  in  the  Holy  Ghost:" 
and  that,  when  we  most  highly  value  these 
spiritual  privileges,  and  abound  in  these  spirit- 
ual duties,  we  enjoy  the  greatest  assurance  that 
we  are  accepted  by  God,  and  best  approve  our- 
selves before  men,  to  be  real  believers.  Let 
us  then  follow  after  all  those  things,  which 
tend  to  peace  and  mutual  edification:  let  us 
study  a  holy  indifference  about  the  most  law- 
ful earthly  enjoyments;  and  learn  to  renounce 
whatever  conies  in  competition  with  the  wel- 
fare of  our  brethren,  the  peace  of  the  church, 
and  the  glory  of  God.  Let  us  pray  for  deeper 
humility,  and  increasing  promptitude  in  self- 
denial,  that  we  may  more  regard  our  accept- 
ance with  God,  and  less  desire  the  applause  of 
men. — In  every  doubtful  or  indifferent  matter, 
"happy  is  he,  who  condemneth  not  himself  in 
the  thing  which  he  alloweth."  Numbers'ven- 
ture  into  places,  and  upon  actions,  against 
which  their  own  consciences  revolt:  because 
they  are  induced  by  inclination;  or  emboldened 
by  the  example  of  those,  who  on  some  account 
have  obtained  the  reputation  of  pious  men. 
But  whether  the  things  themselves  be  lawful 
or  not;  as  they  cannot  "do  them  in  faith,"  as 
they  hesitate  concerning  the  lawfulness  of 
them,  and  as  they  cannot  heartily  pray  for  the 
presence  and  blessing  of  God  in  them;  they 
are  condemned  for  indulging  themselves  in  a 
doubtful  case.  But  few  are  so  happy,  as  to  be 
quite  free  from  self-condemnation  in  every 
thing  which  they  allow:  a  sound  judgment,  a 
simple  heart,  a  tender  conscience,  and  habitual 
self-denial,  are  necessary  for  the  enjoj'ment  of 
this  comfort:  and  most  of  us  see  frequent  cause 
to  condemn  ourselves  in  this  respect,  and,  by 
daily  repentance,  faith,  and  prayer,  to  depre- 
cate the  merited  condemnation  of  our  God. 
(Notes,  \  Coc.  6:12— 17.  8:7—13.  10:23—28. 
1  JoAn  3:18—24.) 

CHAP.  XV. 

In  condescension  to  the  weak,  the  strong  oiijlil  in  ^ive  up  their  own  in- 
clination, lor  the  ^oocl  of  others,  after  the  example  of  Christ,  1 — 3. 
All  scriptures  were  written  for  our  instruction,  4.  The  apostle  prays 
for  love  and  harmony  among  believers,  in  the  worship  of  Gotl,  .5 — 7; 
shows  that  the  scriptures  foietel  the  union  of  Jews  and  Gentiles  in 
the  seruce  of  God;  and  3ul>joins  a  fervent  prayer,  8 — 13.  He  ex- 
horts the  Christians  at  Home  as  the  apostle  of  the  Gentiles,  14 — 16; 
and  stales  his  extensive  lahors  and  usefulness,  17 — 21.  He  avows 
his  purpose  of  visiline;  Rome,  in  his  way  to  Spain;  desires  their 
prayers  in  respect  of  his  previous  journey  to  Jerusalem,  with  the 
contributions  of  the  Gentile  converts,  22 — 32;  and  again  prays  for 
them,  33. 

WE   then  that  are  =»  strong  ^  ought  to 
bear  the  infirniitJes  of  the  weak,  and 
not  to  '  please  ourselves. 


a  4:20.  1  Cor.  4:10.  2  Cor.  12: 
10.  Eph.  6:10.  2  Tim.  2:1. 
1  .lohn  2:14. 

b  14-1.  H:or.  9:22.  12:22— 24. 
Gal.  6:1,Z       IThes.  5:14. 

Vol    a  I. 


c  See  on  3. 

d  14:19.  1  Cor.  9:19—22.  10:24, 

33.  11:1.       13:5.      Phil.  2:4,5. 

Tit.  2:9,10.  I 


2  Let  every  one  of  us  **  please  his  neigh- 
bor for  his  good  to  edification. 

3  For  even  *"  Christ  pleased  not  himself: 
but,  as  it  is  written,  '' The  reproaches  of 
them  that  reproached  thee  fell  on  me. 

Note. — The  apostle  here  proceeds  with  the 
argument  of  the  preceding  chapter.  He  admits 
that  those  who  knew  their  liberty,  in  respect 
of  the  distinctions  of  meats  and  days,  were 
generally  "strong"  in  faith,  as  well  as  sound  in 
judgment,  compared  with  their  more  scrupu- 
lous brethren.  But,  for  that  reason,  those 
"who  were  strong,"  ought  not  only  to  "bear 
with  the  infirmities  of  the  weak,"  who  were 
not  able  to  rise  superior  to  them;  and  not  to 
despise  them :  but  even  to  bear  their  infirmities, 
by  patiently  submitting  to  self-denial  on  their 
account,  and  meekly  enduring  their  uncharita- 
ble censures;  while  they  persevered  in  endeav- 
ors to  promote  their  welfare,  and  to  maintain 
a  peaceful  communion  with  them.  They 
should  act,  as  those  who  travel  in  a  company; 
when  those,  who  are  strong  and  healthy,  pay 
peculiar  attention  to  the  sick  and  feeble,  carry- 
ing their  burdens,  waiting  for  them,  and  invit- 
ing them  to  lean  upon  their  arms.  So  that,  in- 
stead of  pleasing  and  gratifying  themselves,  in 
the  indulgent  use  of  their  liberty,  or  giving 
way  to  pride,  sel(-wiil,  or  resentment;  they 
ought  readily  to  recede  from  their  own  inclina- 
tions, in  order  to  "please  their  neighbor,"  as 
far  as  could  conduce  to  his  good,  or  to  mutual 
edification,  by  obviating  his  prejudices  and 
gaining  upon  his  affections.  (Marg.  Ref.  a — 
(i.~Note,  Gal  6:1—5.)  Thus  Christ,  from 
love  to  sinners,  renounced  his  own  ease,  com- 
fort, and  reputation;  {Marg.  Ref.  e. — Notes, 
Matt.  20:24—28.  John  13:12—17.  Phil.  2:5 
— 8.)  exposed  himself  to  the  reproach  and  re- 
vilings  of  the  enemies  of  God;  and  lived,  in 
this  polluted  miserable  world,  exposed  to  con- 
tempt, calumnies,  and  persecutions,  till  he 
finished  his  sufferings  by  the  ignominious 
death  of  the  cross,  amidst  the  insults  of  his 
embittered  murderers:  according  as  it  had  been 
predicted  of  him  by  David.  {Notes,  Ps.  69: 
8,9,16— 21.)— TAe  reproaches,  &c.  (3)  'How 
'inexpressible  a  grief  and  burden  the  sight  of  so 
'much  wickedness,  must  have  been  to  so  pure 
'and  holy  a  mind,  as  that  of  our  Lord,  it  is 
'impossible  for  us  fully  to  conceive:  but  were 
'we  more  like  him,  we  might,  and  we  certainly 
'should,  enter  more  into  it,  than  we  generally 
'do.'  Doddridge.  {Note,  Heb.  2:16—18.)— 
The  quotation  is  from  the  LXX,  which  exact- 
ly translates  the  Hebrew.     {Ps.  69:9.) 

That  are  strong.  (1)  ' Oi  dvt<noi.  Acts  18: 
24.— To  bear.]  BaqulFir.  Matt.  20:12.  GaL 
5:10.  6:2,5,  f/  al. —  The  infirmities.]  Tu  ua- 
i^sptj(i(ti(t.  Here  only:  ao&&rfui.  See  on  14: 
1. —  Of  the  tveak.]  Tow  advritiuir.  Jicts  14: 
16.  See  on  8:4.  Ex  a  priv.  et  (Jururoc. — For 
edification.  (2)  77^0,  otxodointjr.  See  on  14: 
19. 

4  For  ff  whatsoever  things  were  written 
aforetime   were    written    for   our   learning; 


Ps.  40:6—8.  Matt.  26:39,42. 
John  4:34.  5:30.  6:38.  S:29.  12: 
27,28.  14:30,31.  15:10.  Phil.  2: 


f  P».  69:9,2').     89:50,51.      Matt. 

10:2.5.     John  15:24. 
g  4:23,24.      1  Cor.  9:9,10-   rO:l I. 

2  Tim.  3:16,17.  2  Pet.  1:20,21. 


15 


[113 


A.  D.  Gl. 


ROMANS. 


A.  D.  61. 


•>  that  we  through  patience  and   comfort  of 
the  scriptures  might  have  hope. 

5  Now  *  the  God  of  patience  •'  and  con- 
solation '  grant  you  to  be  hke-minded  one 
toward    another,    *    according   to     Christ 

6  That  ye  may  "'  with  one  mind  and  one 
mouth  glorify  God,  even  "the  Father  of 
our  Lord  Jesus  Christ. 

7  Wherefore  "  receive  ye  one  another, 
1'  as  Christ  also  received  us   i  to   the  glory 

of   God.  [Praclical    Observations.] 

Jfote. — The  apostle  took  occasion  from  the 
preceding  quotation,  to  remind  the  Christians 
at  Romi',  that  the  whole  of  the  ancient  scrip- 
tures had  been  written  for  "<Aeir  instruction," 
as  much  as  for  that  of  those  to  whom  they 
were  first  delivered:  whether  they  contained 
types  and  predictions  of  Christ,  or  gracious 
promises,  precejits,  admonitions,  or  examples: 
in  order  that,  by  patiently  cleaving  to  the  Lord 
in  faith  and  holy  obedience,  amidst  all  their 
trials  and  temptations;  and  by  taking  comfort 
from  the  daily  perusal  of  the  scriptures;  they 
might  possess  a  joyful  hope  of  heaven,  not- 
withstanding past  sins  and  present  manifold 
defects,  as  well  as  many  and  grievous  trials. 
{Mars;.  Ref.  g,  h.— Notes,  1  Cor.  10:11,12.  2 
Tm.'3:14— 17.  /fe6.  6:16— 20.  13:5,6.  2  Pet. 
1:19 — 21.)  He  therefore  prayed  for  them,  to 
the  "Gpd  of  patience  and  consolation,"  who  is 
infinitely  patient  and  long-suffering  towards 
men,  who  commands  them  in  like  manner  to 
hear  with  one  another,  and  who  is  the  Author 
and  Giver  of  patience  and  persevering  constan- 
cy in  well  doing  to  his  people,  and  the  Source 
of  all  their  consolations,  that  he  would  render 
his  exhortations  effectual;  and  grant  them  to 
be  of  one  judgment  and  one  heart,  disposed  to 
entire  harmony  and  affection,  and  full  of  disin- 
terested love  and  compassion  for  each  other, 
after  the  example  of  Christ,  and  according  to 
his  commands.  That  so  nothing  might  hinder 
them  from  joining,  as  "with  one  mind  and  one 
mouth,"  in  the  worship  of  God,  in  glorifying 
him  for  his  mercies,  and  adoring  his  perfections, 
as  "the  Father  of  our  Lord  Jesus  Christ;" 
who  is  approached  by  sinners,  through  his  be- 
loved Son,  and  is  become  their  reconciled  Fa- 
ther in  him.  {Marg.  Ref.  i — n. — Notes,  12: 
14— 16,  V.  16.  Jer.  32:39— 41.  Zeph.  S -.9.10. 
Acts  4:32—35,  v.  32.)  And,  he  again  exhort- 
ed them  to  lay  aside  prejudices  and  disputes, 
and  to  receive  one  another  as  brethren,  with- 
out regarding  the  distinctions  of  Jew  and  Gen- 
tile, or  differences  of  opinion  on  subordinate 
matters:  even  as  Christ  had  received  them, 
without  making  exceptions  to  any  of  them; 
that  God  might  be  glorified  in  their  salvation, 


as  he  ivould  also  be  in  their  mutual  love  and^ 
harmonv.     (Mars;.  Ref.  o—q.— Notes,  14:1.  1* 
Cor.  1:10—16.  iJpA.  4:1— 6.    Phil.  1:27—30. 
2:1—4.) 

Were  written  aforetime.    (4)    r/onfyoaqt,. 

Gal.    3:1.     Eph.   3:4.     Jude  4.—Lear?iing.'\ 

Jiduaxicliur.   Matt.  15:9.   Eph.  4:14.    Col.  2: 

22.    1   Tt7n.  1:10.  4:1,6,10.  6:1,3.    2  Tim.  3: 

10,16.    4:3.      Tit.    1:9.    2:1,7,10.      Ju)uay.oj, 

doceo. — Through   patience    and    comfort:  ... 

hope.]     Jiu  TTjg  v7TOiioi')/g  y.ut  ti/;  Ttanuy.lriae- 

(x)g-  ...  Tijp    e'ktxiSu. — "The    patience   and    the 

consolation  of  the  scriptures,  might  have  the 

Ihope."   (5)  "Ynoixovri-  See  on  2:4.     Fluouxh]- 

\uiQ,  12:8.  Acts  13:15.  1  Cor.  14:3.   1  Tim.  A: 

,13,  et  al.  Elnig,  5:5.  1  John  3:3. — God,  even 

the  Father.  (6)    Tov  Oeov  y.ai  UaiFQu.    "The 

God  and  Father,  &c."    2  Cor.   1 :3.— Receive, 

!&c.   (7)   n^oaht/nGarea&e.   See  on  14:1.   "As 

I  Christ  also  received  us." — "God  hath  received 

him."  14:3. 

8  Now  '■  I  say  that  ^  Jesus  Christ  was  a 
minister  of  the  circumcision  *  for  the  truth 
of  God,  to  confirm  the  promises  made  unto 
the  fathers: 

9  And  "  that  the  Gentiles  might  glorify 
God  for  his  mercy;  as  it  is  written,  ^  For 
this  cause  I  will  confess  to  thee  among  the 
Gentiles,  and  sing  unto  thy  name. 

10  And  again  he  saith,  >' Rejoice,  ye 
Gentiles,  with  his  people. 

11  And  again,  ^  Praise  the  Lord,  all  ye 
Gentiles;  and  laud  him,  all  ye  people. 

12  And  again  Esaias  saith,  ^  There  shall 
be  a  root  of  Jesse,  ^  and  he  that  shall  rise  to 
reign  over  the  Gentiles;  "^  in  him  shall  the 
Gentiles  trust. 

13  Now  ^  the  God  of  hope  "^  fill  you  with 
all  joy  and  peace  in  believing,  that  ye  may 
'"abound  in  hope,  through  the  power  of  the 
Holy  Ghost. 

Note. — In  order  to  unite  Jews  and  Gentiles 
in  one  church,  and  conciliate  them  to  each 
other,  Jesus  Christ  assumed  his  human  nature 
among  the  Jews;  he  was  "made  under  the 
law,"  and  was  circumcised:  and  he  exercised 
his  personal  ministry  with  unwearied  labor  and 
self-denial  amoiiff  circumcised  persons;  and  he 
commanded  his  apostles  to  preach  the  gospel  to 
the  Jews,  in  the  first  place.  Thus  he  fulfilled 
the  predictions  and  promises,  delivered  to  the 
fathers  of  that  nation:  the  Gentile  converts 
could  therefore  have  no  plausible  excuse  for 
despising  them.  (Marg.  Ref.  r — t. — Notes,  9: 
4,5.  Matt.  15:25—28.  Luke  1:46—55,67—79. 
24:44—49.  Acts  3 -.U— '26.  Eph.  2:^4— 18.)— 
On   the   other   hand,   after   the   ascension   of 


■h&a— 5.  8:21,25.  12:12.  Ps 
n9:HI— 83.  Heh.  6:10—19. 
10:55,36.  Jam.  3:7 — 11.  1  Pel 
1:13. 

i  13.      Ex.  34:R.     Ps.  RK:15.     i 
Pet.  3:20.     2  Pet.  3:9,15. 

«  2  Cor.  1  3.4.     7:6. 

12:16.  2Chr.30:l2.  Jer.  32: 
39.  V.r..  11:19.  Acts  4:32.  I 
Cor.  1:10.  2  Cor.  13:11.  Pliil. 
1:27.     2:2.  4  2.     I  Pet.  3:8. 

•  Or,    after  the  example   nf.     3. 
Eph.  5:2.     Phil.  2:4,5. 

ma— II.     Zeph.  3:9.     Zech.  13: 

'1141 


9.     Acts  4:24. 
n  John  10:29,30.    20:17.    2  Cor. 

1:3.     11:31.     Eph.  1:3.  1  Pet. 

1:3. 
o  14:1—3.  Matt.  10:40.    Mark  9: 

37.     Luke  9:48. 
p  Matt.  11:28— 30.       Luke  152. 

John  6:37.     13:34. 
q  9.  Eph.  1:6—3,12,18.    2Thes. 

1:10—12. 
r  3:26.     1  Cor.   1:12.     10:1929 
15:50.  '     ■ 

s   9:4,5.       Matt.  15:24.       20-28 

John  1:11.  Acts  5:25,26.  13:46' 


Gal.  4:4,5. 
t   3:3.     Ps.    9?:2.3.     Mic.    7:20. 

Luke  1:54-56,70-73.  2  Cor.  I: 

20. 
u  16.  9:23,24.    11:22,30.    Is.  24: 

15,16.    John  10:16.    Eph. 2:12 

—22.      3:1— S.     1    Pet.  2:9,10. 
X  2  Sam.  22:50.     Ps.  18:49. 
yDeut.  32:43.     Ps.  66:1— 4.    67: 

3.4.  6R:32.    97:1.    98:3,4.  138: 

4.5.  Is.  24:14—16.  42:10—12. 
z  Ps.   117:1. 

a  Is.  11:1,10.     Rev.  5:5.     22:16. 
b  Geo.    49:10     Ps.  2:4— 12.   22; 


27.28.  7?:'— 10,17.    Is.  42:1— 

4.  49:6.  D.in.  2:44.  7:14.  Mic. 

4:1—3.     5.4. 
c  Jer.   16:19.       17:5—7.       Mitt. 

12:21.      1  Cor.  15:19.    Eph.  i. 

12,13.    2Tim.  1:12   ./tfnr^-.    1 

Pel.   1:21. 
d  5.  Jer.  14:8.  Joel  3:16.   1  Tim. 

1:1. 
e  14:17.  Ps.  55:12.  John  14:1,27. 

Gal.  5:22.    Eph.  1:2.     5:18.19. 

2The5.  2:16,17.      1  PH.  1:8. 
f   5:4,5.  12:12.  2  Cor.  9:8.  Heb. 

6:11. 


A.   D.  61. 


CHAPTER  XV 


A.  D.  61 


Christ,  the  gospel  haJ,  by  his  command,  beenj 
extensively  preached  among  the  Gentiles,  and: 
with  very  great  success;  that  they  also  might  I 
"glorify  God  for  his  mercy,"  as  it  had  been  ex-! 
pressly  predicted  by  several  of  the  ancient  pro- 
phets. {Marg.  lief,  u— c. — Notes,  Deut.  32: 
43.  Ps.l8:49.  117:  /s.ll:10.)  So  that  the 
Jewish  converts  could  have  no  reason  to  ex- 
clude or  shun  the  Gentiles,  whether  they  re- 
garded the  will  of  their  ascended  Lord,  or  the 
prophecies  of  the  scripture.  Indeed  Isaiah  had 
expressly  stated,  that  the  Gentiles  would  trust, 
or  hope,  in  that  Messiah,  who  should  arise  to 
reign  over  them:  (Notes,  Eph.  1 :9 — 14.  1  Pet. 
1  :17 — 21.)  and  hence  the  apostle  took  occasion 
to  pray,  that  God,  the  Author  and  Object  of 
lope,  would  fill  them  with  abundance  of  all 
spiritual  joy  and  peace,  by  enabling  them  sim- 
ply to  believe  in  him,  as  revealed  in  his  beloved 
Son,  and  relying  on  his  gracious  promises;  that 
so  they  might  attain  to  an  assured,  abiding, 
realizing,  and  anticipating  hope  of  eternal  life, 
through  the  sanctifying  and  comforting  energy 
of  the'Holy  Spnit. '  (Marg.  Rcf.  d—f.— Notes, 
5:1—5.  G«/.  5:22— 26.  2  TAcs.  2:1 6,17.) --Re- 
joice, &c.  (10)  'The  Hebrew  interjtreters  ren- 
'der  the  original,  (Deut.  32:43.)  "Celebrate, 
'O  ye  nations,  his  people."  ...  Certainly  the 
'nations  could  not  cordially  extol  the  people  as 
'happy  and  blessed;  unless,  affected  with  their 
'felicity,  they  acknowledged  and  worshipped 
'the  same  God.  ...  The  apostle,  as  it  were,  seals 
'all  his  preceding  exhortations  with  prayers; 
'that  the  Lord  would  bestow  on  them  the  things 
'which  he  commanded.'  Beza. — For  this  cause, 
&c.  (9)  From  the  LXX,  and  accord  to  the 
Hebrew.  (2  Sam.  22:50.  Ps.  IS -.49. )— Rejoice, 
&c.  (10)  From  the  Hebrew:  the  Sept.  has, 
'Rejoice,  ye  heavens  with  him.'  (Deut.  32:43.) 
— Praise  the  Lord,  &c.  (11)  Nearly  from  the 
Sept.  which  accords  to  the  Hebrew.  (Ps.  117: 
1.) — There  will  be,  &c.  (12)  Nearer  to  the 
Sept.  than  the  Hebrew.  (Is.  11:10.)  'That 
'which  is  out  of  the  Hebrew  rightly  rendered, 
'  "for  an  ensign,"  is  by  the  Greek  translators 
'rendered,  ...  to  bear  rule:"  because  it  is  the 
'office  of  the  king  to  defend,  and  by  arms  to 
'protect,  his  people.'  Hammond. 

Aminister.  (8)  ziinxoyor.  13:4.  Note,  Matt. 
20:24 — 28. —  To  confirm.]  Ei;  to  SeGuioKrui. 
See  on  Mark  16:'20.—I  will  confess.  (9)  ES- 
ouoloyijoouai.  14:11.  See  on  JVfa<^.  1 1 :25. — 
Sing-.]  WuIm.  1  Cor.  14:15.  Eph.  5:19. 
Jam.  5:13.-2  Sam.  22:50,  et  al.  Sept.  Hence 
'I'uXuo:,  a.  psalm. — Rejoice.  (10)  EvcpQurd-rj- 
le.  See  on  Luke  \'2:\9.— Trust.  (12)  E}.ntfj. 
aif.  24.  Matt.  12:21.  John  b ■.45.— Is.  11:10. 
Sept.—  The  God  of  hope.  (13)  '0  Oeog  TTjg 
f  AttkJoc.  12.  So,  '  0  Osog  Trjg  vnofiorrjg  X(xi  jTjg 
7i(tQu)(l7]aeoi)g,  7. 

1 4  TF  And  s  1  myself  also  am  persuaded 
of  you,  my  brethren,  that  ye  also  are  ''  full 
of  goodness,  filled  with  all  knowledge, '  able' 
also  lo  admonish  one  another. 

15  Nevertheless,  brethren,  ^  I  have  writ- 


g  Phil.  1:7.    2  Tun.  1:5.  Pliiltm. 

21.     Hch.  6:9.  2  Pet.  1:12.     1 

John  2:21. 
h  I'hil.  1:11.       Col.   1:8—10.     2 

Pet.   ]:,5— 8. 
1  Col.  3:16.       1    Thes.    5:11.14. 

Tit.  2:3,4.     Ileb.  5:12.     10:24, 

25.    Jii.le20— 23. 
k  Heb.    I«:22.         1    Pet.    5:12. 


lJohn2:12— 14.    5:13.     Judc 

3—5. 
1    1  Tim.  4:6.    2  Tim.  1:6.    2:14. 

Tit.  3:1.     2  Pet.    1: 12—15.    3: 

1.2. 
m  1:5.    12:3,6.    1  Cor.  3:  lO.     15: 

10.       Gal.   1:15,16.     2:9.   Eph, 

3:7,S.  1  Tim.  1:11—14.    1  Pet. 

4:10,11.     2Ptt.  3:15. 


ten  the  more  boldly  unto  you  in  some  sorr, 
'  as  putting  you  in  mind,  '"  because  of  the 
grace  that  is  given  to  me  of  God, 

16  That  "I  should  be  the  minister  of 
.lesus  Christ  to  the  Gentiles,  "  ministering 
the  gospel  of  God,  that  ''the  *  ofrering  up 
of  the  Gentiles  might  be  acceptable,  i  being 
sanctified  by  the  Holy  Ghost. 

17  I  have  therefore,  '^'whereof  I  may 
glory  through  Jesus  Christ  *  in  those  things 
which  pertain  to  God. 

Note. — The  apostle,  being  about  to  conclude 
his  epistle,  shows  the  Romans  on  what  grounds 
he,  who  had  never  seen  them,  had  been  in- 
duced to  address  them  in  so  earnest  and  copious 
a  manner.  This  did  not  arise  from  any  doubt 
that  he  entertained  concerning  them:  for  he  was 
persuaded,  that  they  were  so  replete  with  that 
"goodness,"  that  kind  and  affectionate  spirit, 
which  he  had  inculcated,  as  well  as  with  knowl- 
edge in  every  part  of  the  gospel,  as  to  be  able 
to  "admonish  one  another,"  without  other  as- 
sistance. Nevertheless  he  had  written  with  the 
more  confidence  to  them,  on  several  most  im- 
portant subjects,  to  put  them  in  remembrance 
of  their  duties  and  their  dangers;  (Note,  2  Pet. 
1:12 — 15.)  because  God  had  peculiarly  favor- 
ed him,  in  appointing  him  to  be  the  apostle  and 
the  minister  of  Christ  to  the  Gentiles.  (Marg. 
Ref.  g—\,— Notes,  1:5—7.  11:11—15.  .ids 
9:15,16.  Gal.  2:6— \0.  Eph.SiQ.)  His  special 
ministry  required  him  to  preach  the  gospel 
among  the  Gentiles  in  general,  and  to  super- 
intend their  affairs,  (as  the  priest  among  the 
Jews  used  to  do  the  sacrifice,  or  the  burning  of 
incense,)  in  order  that  their  persons,  and  ser- 
vices, might  be  presented  to  God  in  an  accep- 
table manner,  by  the  hands  of  the  great  high 
Priest  within  the  veil,  being  sanctified  by  the 
gifts  and  graces  6f  the  Holy  Spirit;  and  he 
therefi)re  thought  himself  called  on  to  attempt 
this  service  towards  them  also.  (Marg.  Ref. 
m—q.— Notes,  12:1.  Is.  66:19—23.  Phil.  2: 
14 — 18.)  For  in  this  important  trust  he  had 
some  ground  of  glorying;  not  in  himself,  but  in 
the  unmerited  and  rich  favor  of  Jesus  Christ 
towards  him;  not  in  carnal  things,  but  in  those 
which  pertained  to  God  and  his  worship, 
(Marg.  Ref  r.) 

Goodness.  (14)  Jya&Mavvrjg.  Gal.  5:22. 
Eph.  5:9.  2  Thes.  I  .11.— To  admonish.]  A»;- 
i^FTfiv.  Acts  20:31.  I  Cor.  4:14.  Co/.  1 :23. 
3:16.  1  2'hes.  b  .11,14.  2  Thes.  3:1b.  Ex  mg, 
mens,  et  Tii^tjfu,  pono. —  The  more  boldly.  (15) 
To).ui]QnTeQOt'.  Here  only.  Tnhtuoi,  IS.— In 
some  sort.]  Jtto  /if-nng.  24.  1 1 :25. — Putting 
you  iti  mind.]  Ennrninuri^oxMf.  Here  only: 
Ex  BTXi,  et  arceitifn>,axui,  1  Cor.  4:17. —  The 
minister.  (16)  '  A^uitnyov.  See  on  13:6.— 
Ministering.]  'houoym-iit.  Here  only.  Ex 
iFQFvg,  sacerdos,  et  fo-/or,  opus. —  The  offcr- 
in<r  up  ]  "The  sacrificing."  Marg.  ']fni)o<- 
(poQa.  Jets  21:26.  24:17.    Eph.  5:2.  Heb.  10: 

n  18.      11:13.     Acts  9.15.      13:2. 

22:21.     2<;;17,ia.     1  Cor.   3:5. 

4:1.    2  Cor.  5:20.  11:23.     G:il. 

2:7,8.  Eph.   3:1.    1  Tim.  2:7.  2 

Tim.  1:11. 
o  29.     1:1.     AcH  20:21.    Gal.  3: 

5.     1  Thei.  2:2,9.   1  Tim.  1:11. 

I  Pet.  1:12. 
p  12:1, J.      Is.    6  ••:ly,20.     2  Cor. 


!!:5.      Phil.  2:17.       4:1 
13:16.     1  Pet.  2:5. 

*  Or,  tacrifu-i'  g. 

q  5:5.       E:2n  27.       I    C< 
Eph.  2:18.22.     1  Thes. 

r  4:2.    2Cor.  2:11— If. 
7:4.      11:16—30.      l-2.\ 

•  Ilch.  5:1. 


ir.  C:!?. 
5:23. 
3:4- C. 
1. 


115 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


5,8,10,14,18.— Pi.  40:6.     Sept. Acceptable.] 

EvTiQoadexTog.  31.     2  Cor.  6:2.  8:12.     1  Pet. 
2:5.  Ex  ev,  bene,  et  nqoaSexonui,  Luke  15:2. 

18  For  'I  will  not  dare  to  speak  of  any 
of  those  things  "  which  Christ  hath  not 
wrought  by  me,  "  to  make  the  Gentiles 
obedient,  >  by  word  and  deed, 

19  Through  '^  mighty  signs  and  wonders, 
"  by  the  power  of  the  Spirit  of  God;  ^  so 
(hat  from  Jerusalem,  and  round  about  unto 
lllyricum,  I  have  *=  fully  preached  the  gospel 
of'  Christ. 

20  Yea,  "^  so  have  I  strived  to  preach  the 
gospel,  not  where  Christ  was  named,  lest  I 
should  ""  build  upon  another  man's  founda- 
tion: 

21  But  as  it  is  written,  *"To  whom  he 
W3S  not  spoken  of,  they  shall  see;  and  they 
that  have  not  heard,  shall  understand. 

[Practical  Observations.] 

Note. — The  apostle's  success  had  corres- 
ponded to  the  importance  of  the  trust  delegat- 
ed to  him.  He  would  not  dare  to  speak  of 
what  "Christ  had  not  wrought  by  him,"  in 
bringing  the  heathen  nations  to  obey  the  truth, 
"by  word  and  deed."  It  seems  that  some 
teachers  were  forward  to  do  this:  but  he  would 
not  venture  to  do  himself,  what  he  condemned 
as  folly  and  sin  in  other  men.  (Marg.  Ref.  t — 
yi.— Notes,  2  Cor.  10:12—16.)  What  had  been 
done  was  entirely  the  work  of  Christ;  but  he 
had  chosen  to  make  use  of  him  as  his  instru- 
ment. "Christ  hath  wrought  by  me."  (Notes, 
Mark  16:19,20.  Jets  15:12.  i  Cor.  3:4—9.) 
In  other  places  it  is  said,  "God  wrought  by 
him:"  here  "Christ  wrought  by  liim."  His 
preaching  had  been  attended  with  extraordinary 
miracles,  wrought  "by  the  power  of  the  Holy 
Spirit,"  whose  divine  agency  had  also  disposed 
the  hearts  of  the  hearers  to  embrace  the  gospel. 
So  that  from  Jerusalem,  in  a  very  extensive 
circle  of  several  thousands  of  miles,  even  to 
lllyricum  on  the  borders  of  Italy,  he  "had  fully 
preached  the  gospel  of  Christ,"  and  instructed 
large  multitudes,  with  great  accuracy  in  that 
holy  doctrine.  {Marg.  Ref.  z— c.)  "indeed  it 
had  been  his  ambition  to  carry  the  glad  ti- 
dings of  salvation  to  those,  who  had  not  before 
heard  of  Christ;  and  thus,  to  face  the  dangers 
and  hardships  of  making  the  first  assault  on  the 
kingdom  of  Satan,  in  every  place.  Nor  was  he 
disposed,  in  general,  to  "build  on  the  founda- 
tion" laid  by  other  ministers,  who  were  com- 
petent to  carry  on  the  work  which  they  had 
happily  begun;  but  rather  to  fulfil  the  scripture, 
which  foretold,  that  many  nations  and  rulers 
T""'i  ^"^"^  ^"'^  "nderstand  those  things,  which 
they  had  before  been  strangers  to.  (Notes,  Is 
02:13-15.  1  Cor.  3:10— 15.) -'Probably,  in 
•mentioning  this,  he  may  glance  on  those  false 
apostles,  who  crept  into  cliurches  which  he 
•had  planted,  and  endeavored  to  establish  thei 
own  reputation  and  influence  there,  by  alien! 


rrov.  25;  14. 
18.  11:31. 
Mark  16:2X 
12.  2l;l9. 
Cor.  3:1— 3. 
1:5.      6:17. 


1 8—20. 

116] 


2  Cor.   10:13—  | 
12:6.     JihIo  9. 
Arts  14:27.  1.5:4,  I 
1  Oor.  3.6—9.    2 

6:1. 
16:26.     .Malt.  28: 


10.4,5.      Heb.  5:9.      U-S 
y  Col   3:17.    2The9.2:17.  Jam. 

1:22.     iJohn  3:18. 
z  Acts  1-1:10.     15:12.     lO.iP,    19. 

11.12.    2  Cor.  12:12.   Gal.  3:5: 


Arts  26:20.     2  Cor. 


Hel).  2:4. 
a  Mall.  12:28. 


•■Vets  1:8.    1  Cor. 


'ating  the  hearts  of  his  own  converts  from  him, 
'their  spiritual  father:  while,  like  some  in  our 
'own  days,  ...  they  built  on  his  grand  and  noble 
'foundation,  an  edifice  of  wood,  and  hay,  and 
'stubble.  1  Cor.  3:12.'  Doddridge. — Byword 
and  deed.  (18)  'By  the  manner,  in  which  he 
'hath  enabled  me  to  speak,  and  the  things 
'which  he  hath  strengthened  me  to  periorm.' 
Ibid.  As  there  is  no  preposition  in  the  Greek, 
the  clause  may  be  rendered,  "In  word  and 
deed,"  and  applied,  as  above,  to  the  obedience 
of  the  Gentiles:  and  this  seems  better  to  accord 
with  the  general  language  of  scripture.  (Marg, 
Ref.  y.) — Unto  lllyricum.  (19)  'I  do  not  think, 
'that  these  words  necessarily  import,  that  St. 
'Paul  had  penetrated  into  lllyricum;  ...  but 
'rather  that  he  had  come  to  the  confines  of 
'lllyricum;  and  that  these  confines  were  the 
'external  boundary  of  his  travels.  ...  lllyricum 
'adjoins  unto  Macedonia,  measuring  from  Je- 
'rusalem  towards  Rome,  it  lies  close  behind  it. 
'If  therefore  St.  Paul  traversed  the  whole 
'country  of  Macedonia;  the  route  would  neces- 
'sarily  bring  him  to  the  confines  of  lllyricum. 
'Now  the  account  of  St.  Paul's  second  visit  to 
'the  peninsula  of  Greece  is  contained  in  these 
'words.  "He  departed  for  to  go  into  Macedo- 
'nia,  and  when  he  had  gone  over  those  parts, 
'and  had  given  them  much  exhortation,  he  came 
'into  Greece."  This  account  allows,  or  rather 
'leads  us  to  suppose,  that  St.  Paul,  in  going 
'over  Macedonia,  ...  had  passed  so  far  to  the 
'west,  as  to  come  into  those  parts  of  the  coun- 
'try,  which  were  contiguous  to  lllyricum,  if  he 
'did  not  enter  into  lllyricum  itself.  The  history 
'and  the  epistle  therefore  so  far  agree;  and  the 
'agreement  is  much  strengthened  by  a  coinci- 
'dence  of  time.  At  the  time  when  this  ep'stle 
'was  written,  St.  Paul  might  say,  in  conformity 
'to  the  history,  that  he  had  come  unto  Illyri- 
'cum:  much  before  this  time  he  could  not  have 
'said  so;  for  upon  his  former  journey  into  Ma- 
cedonia, his  route  is  laid  down,  from  the  time 
of  his  landing  at  Philippi,  to  his  sailing  from 
Corinth;  ...  which  confines  him  to  the  eastern 
'side  of  the  peninsula,  and  therefore  keeps  him 
'all  the  while  at  a  considerable  distance  from 
'lllyricum.'  Paley. —  To  whom  he,  &c.  (21) 
From  the  Sept.  which  accords  to  the  Hebrew. 
Is.  52:15. 

I  will  not  dare.  (18)  Ov  joXfJijaot.  Matt. 
22:46.  JVJrtrA:  15:43.  .^c^s  5:13.  Phil.  1.14. 
Jude  9. —  To  make  ...  obedient.]  Ecc  vnixyntjv. 
16:26.  See  on  1:5.— Round  about.  (19)  Kvx- 
Aw.  Mark  3:34.6:6.  Luke  9 :l<2.  Rev.  4:Q. 
7:11, —  I  have  fully  preached,]  Me  TrfTihjot/i- 
•AFvui.  8:3.  "Have  fulfilled,  &c."  viz.  the  great 
object  of  my  apostolical  office. — Strived.  (20) 
fl^doTifiut^iepov.  2  Cor.  5:9.  1  Thes.  4:11.  A 
cpdoriuog,  honoris  cupidus;  quod  ex  q-tlf-oi, 
amo,  et  tiuij,  honor.  'It  signifieth  a  high  am- 
'bition  to  preach  the  gospel.'  Leigh.  The 
apostle's  was  indeed  a  noble  ambition. —  Was 


named.]  .Qrou^a^r;.  Jets  19:13.     1  Cor 
11.  Eph.  1:21.  3:15.  5:3.    2  Tim.  2:19. 
22  For  which  cause  also  ^  I  have 
*  much  hindered  from  coming  to  you. 

12:4— 11.     1  Pet.   1:12. 

1)24.      Acts  9:2.S,29.      13:4,5,14, 


.  5:1, 
been 


51.      M;6,20,2l,25.     16.6—12; 
17:10,15.    18:1,19.   19:1.    20:2, 
3,R. 
c  Acts  20:20.    Col.  1:25.   2  Tim. 
4:17. 


d  2  Cor.  10:14—16. 

e  1  Cor.    3:9—15.     Eph.  2:20— 

22. 
I  Is.  52:15.     65:1. 
g  1:13.      I  Thes.  2:18. 
"  Or,  maj  y  wiryt,  or,  oftciitimci. 


A.  D.  61. 


CHAPTER  XV. 


A.  D.  61, 


23  But  now  having  no  more  place  in 
these  parts,  ''  and  having  a  great  desire  these 
many  years  to  come  unto  you; 

24  Whensoever  '  I  take  my  journey  into 
Spain,  I  will  come  to  you;  for  I  trust  to  see 
you  in  my  journey,  ^  and  to  be  brought  on 
my  way  thitherward  by  you,  '  if  first  I  be 
somewhat  filled    *  with  your  company. 

25  But  now  '"  I  go  unto  Jerusalem,  to 
minister  unto  the  saints. 

26  For  "  it  hath  pleased  them  of  Ma- 
cedonia and  Achaia  to  make  a  certain 
contribution,  for  °  the  poor  saints  which  are 
at  Jerusalem. 

21  It  hath  pleased  them  verily;  Pand 
their  debtors  they  are.  For  if  the  Gentiles 
have  been  made  partakers  of  their  spiritual 
things,  their  duty  is  also  to  minister  unto 
them  in  carnal  things. 

28  When  therefore  I  have  performed 
this,  1  and  have  sealed  to  them  this  fruit, 
"■  I  will  come  by  you  into  Spain. 

29  And  I  am  sure  that  when  I  come  unto 
you,  I  shall  come  ^  in  the  fulness  of  the  bles- 
sing of  the  gospel  of  Christ. 

Note. — As  the  Romans  were  already  favored 
with  the  gospel,  it  did  not  accord  with  the 
apostle's  plan  to  leave  his  more  urgent  employ- 
ment to  go  among  them:  and  this  with  other 
reasons,  had  long  "hindered"  him  from  visit 
ing  them.  Bnt,  as  he  had  now  hrought  the 
churches  which  he  had  planted,  to  establish- 
ment in  the  faith;  and  as  he  had  no  immediate 
call  to  any  new  scene  of  action,  in  the  parts 
where  he  had  before  labored;  so  he])urposed  to 
gratify  the  strong  desire,  which  he  had  for  many 
years  experienced,  of  going:  to  Rome.  {Marg. 
Ref.  g,  h.—Note,  1:8—15^.)  But  he  also  pur- 
posed a  journey  into  Spain,  a  large  country  still 
much  further  to  the  west,  where  probably  the 
gospel  had  not  at  that  lime  been  preached.  In 
his  way  he  designed  to  stay  fi)r  a  time  at  Rome; 
and  when  he  had  in  part  satisfied  his  affection- 
ate desire  of  communing  with  the  believers 
there,  he  expected  they  would  help  him  for- 
ward toward  Spain. — '"In  some  degree:"  for 
'I  know,  that  if  I  were  to  indulge  my  own  af- 
'fection  for  you,  my  visit  would  be  much  long- 
'er,  than  the  views  of  duty  elsewhere  will  per- 
'mit.'  Doddridge.  {Marg.  and  Marg.  Ref.  i 
— I.)  But,  in  the  mean  time,  he  must  take  a 
long  journey  in  the  opposite  direction,  in  order 
to  perform  an  important  service  to  the  poor 
Christians  at  Jerusalem,  for  whom  the  Gentile 
converts  had  raised  a  liberal  contribution. 
{Marg.  Ref.  m—o.— Notes,  Jets  24:10—21. 
1  Cor.  16:1,2.  2  Cor.  8:9:)  This  they  had 
done  willingly:  hut  indeed  they  were  "debtors 
to  them"  to  a  very  great  amount.  Fof  the 
Jewish  preachers  had  first  carried  the  gospel 
among  them;  and  the  primitive  believers  at 
Jerusalem  had  impoverished  themselves  in  pro- 


li  32.      1:10—12.      1  Thei.  3:10. 

2  Tim.    1:4. 
I    28.    Acts  19:21. 
k  Arts  13:S.    21.5.    2    Cor.  1:16. 
1    1:12.    1  Cor.  16:5—7. 
*  lii .  mth  you.    32. 


m26— 31.     Acts    18:21.       19:21. 

20:lt;,22.    JiAT.  1  Cor.  16:1— 

3.  Gal.  2:10. 
n  Acts    11:27—30.       2  Cor.  8:9. 

Gal.  6:6—10. 
o  I'rov.    14:21,31.     17:5.    Zech. 


moting  that  doctrine,  the  blessing  of  which 
thev  now  shared  with  the  Gentiles.  {Notes 
.^c/s  2:44— 47.  4:32—37.  11:27—30.)  It  was' 
therefore,  the  bounden  duty  of  the  Gentile  con 
verts  to  communicate  to  the  JeAvish  Christians, 
of  their  temporal  abundance.  {Note,  2  Cor.  9: 
6 — 12.)  When  therefore  he  had  performed  this 
service,  and  had  affixed  his  seal,  as  it  were,  to 
this  good  fruit  produced  by  the  Gentiles,  in  or-  ' 
der  to  conciliate  the  minds  of  their  Jewish 
brethren;  he  intended  to  pass  by  Rome  to 
Spain.  {Marg.  Ref.  s.)  And  whenever  he 
should  be  permitted  to  come  to  them,  he  knew, 
and  was  confident,  that  he  should  be  employed 
to  communicate  to  them,  an  abundant  supply 
of  those  spiritual  gifts,  consolations,  and  bles- 
sings, which  are  conveyed  to  sinners  by  "the 
gospel  of  Christ:"  so  that  they  would  certainly 
be  edified,  established,  comforted,  and  increas- 
ed in  numbers,  by  his  coming,  his  preaching, 
and  the  miraculous  powers  which  he  should  be 
employed  to  impart  to  them.  {Marg.  Ref.  s.) 
— Thus  the  apostle  never  lost  sight  of  his  ob- 
ject, or  let  slip  any  opportunity,  of  inculcating 
mutual  kwe  between  the  Jewish  and  Gentile 
converts. — It  is  not  known,  whether  the  apos- 
tle ever  accomplished  his  intended  journey  into 
Spain.  But  as  Clement,  writing  from  Rome, 
in  the  first  century,  said  that  he  preached  ... 
'to  the  utmost  bounds  of  the  west;'  it  is  most 
probable  that  he  did.  Re,  however,  went  to 
Rome  in  a  far  different  manner  than  he  had 
proposed.  {Notes,  Acts  21: — 28:) — I  go  vJitn 
Jerusalem.  (25.)  'Here  at  length  ...  but 
'fetched  from  three  different  writings,  we  have 
'obtained  the  several  circumstances,  ...  which 
'the  epistle  to  the  Romans  brings  together;  viz. 
'a  contribution  in  Achaia  for  tlie  Christians  at 
'Jerusalem;  a  contribution  in  Macedonia  fT>r 
'the  same  purpose;  and  an  approaching  jour- 
'ney  of  St.  Paul  to  Jerusalem.  We  have  these 
'circumstances,  each  by  some  hint  in  the  pa.s- 
'sage  in  which  it  is  mentioned,  or  by  the 'date 
'of  the  writing  in  which  the  passage  occurs, 
'fixed  to  a  particular  time;  and  we  have  that 
'time,  turning  out,  upon  examination,  to  be  in 
'all  the  same;  namely,  towards  the  close  of  St. 
'Paul's  second  visit  to  the  peninsula  of  Greece.' 
Pafcrj. — This  fixes  the  writing  of  this  epistle  to 
a  particular  part  of  the  narrative  ol"  the  apos- 
tle's labors:  but  there  is  some  difficulty,  in  de- 
termining in  what  year  those  events  took 
place.  Some  date  them  A.  D.  58,  others  A.  D 
60,  or  61. 

/  have  been  ...  hindered.  (22)  Erexonro 
fujv.  Acts  24:4.  Gal.  5:7.  1  Thes.  2:IS.  1 
Pet.  3:7.  Ex  er,  et  yonTui.  Matt.  21:8.— 
Much.]  "Many  ways,"  or  "often  times." 
Marg.  Tit  TxoUu. — In  these  parts.  (23)  Ev 
lotg^cliuitanuTOi:.  2  Cor.  11:10.  Ga/.  1:21. 
Clima.  A  kIivlo,  inclino. — A  great  desire] 
EjiiTio&utr.  Here  only.  Eninod^yot;,  2  Cor. 
7:7.  Eninotyiiio;,  Phil.  4:\.  Enmottfor  See 
on  1:11. —  To  be  brought  on  my  way.  (24) 
JTonTrfaqf^ijrai.  See  on  Acts  15:3. — A  ...  con- 
tribution. (26)  Koiroii'iar.  1  Cor.  1:9.  10: 
16.  2  Cor.  13:13.  Ga/.  2:9.  Heb.  13:16.  1 
JoAn  1:3,6,7.  A  xom-wj's a»,  27.  i<i:13.— It  hath 


11:7,11.  Malt.  25:10.  26:11. 
Liike  6:20.  11:13.  I  Cor.  16: 
15.  2  Cor.  9:12.  Philem.  5. 
Jam.  2:.5.6. 
p  11:17.  1  Cor.  9:11.  Gal.  6:6. 
Philem.  19. 


q   Phil.  4:17.     Col.  1:6 

r  24.      Prov.  19:21.     Lam.  3:37. 

Jam.  4:13—15. 
s    1:11.       Ps.  16:11.     Ez.  34:26. 

Kph.  1:3.     3:8,19.     4:13. 


fin 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


you  with 
may  with 

^  be   with 


pleased  them.  (27)  Evdny.riaar.  26.  See  on 
J/a«.  11:26.  Jets  S -A. —Debtors.]  (hpnUiui. 
See  on  \ -.14.— Spiritual  things.]  Toiq  nvi-v- 
auuxoic.  1:11.  See  on  1:\A.— Their  duly  is.] 
'Ocfeih,ai.  "They  ought."  1.  See  on  13:8.- 
To  minister.]  Aenu<})'r,aiti.  See  on  Jlcts  \'S:Z. 
■teiTauyo:,  \Q.— In  carnal  things.]  Kv  aaoy.i- 
\oi^  See  onl-.l^.— Have  sealed.  (28)  2>9(/- 
j',(7«//ero;.  JV/a«.  27:66.  JoA?i  3:33.  6:27.  2 
'Cor.  1 :  22,  et  al. 

30  Now  I  beseech  you,  brethren,  *  for 
the  Lord  Jesus  Christ's  sake,  "  and  for  the 
love  of  the  Spirit,  "  that  ye  strive  together 
with  me  in  your  prayers  to   God  for  me; 

31  That  >'  I  may  be  dehvered  from  them 
that  *  do  not  beheve  in  Judea;  '^  and  tliat 
my  service  which  /  have  for  Jerusalem,  may 
be   ^accepted  of  the  saints; 

32  That  ^  I  may  come  unto 
joy  "  by  the  will  of  God,  ^  and 
you  be  refreshed. 

SS  Now  ^  the  God  of  peace 
you  all.     Amen. 

JSote. — Tlie  apostle  regarded  his  journey  to 
Jerusalem  as  of  so  much  importance,  that  he 
ought  not  to  deeUne  it:  yet  he  was  fully  aware 
that  it  would  be  attend'ed  with   great  danger 
and  difficulty,  through  the  enmity  of  the  Jews, 
.and  the  strong  prejudices  even  of  the  Chris- 
tians in  Judea  against  him;  which  neither  his 
zeal  in  their  behalf,  nor  the  liberality  of  the 
Geniile  converts  could  counterbalance.  (Notes, 
Jlcts    19:21,22.     20:1—6,22—24.     21:7—26.) 
He  therefore  besought  the  Romans,  "for  the 
sake  of  Christ"  their  common  Lord,  and  for 
that  love's  sake  which  the  Spirit  of  Christ  had 
wrought  in  their  hearts  to  each  other,  (accord- 
ing to  his  own  most  loving  nature  and  conduct 
towards  them,)  earnestly  to  unite  in  prayers 
for  him,  that  he  might  be  protected  from  the 
malice  of  the  unbelieving  or  disobedient  Jews, 
who  would  otherwise  disappoint  all  the  plans 
which  he  had  formed;  and  that  the  prejudices 
of  tlie  Jewish  believers  might  be  so  removed, 
that  they  might  accept  and  take  in  good  part 
the  service  which  he  went  to  perform.   {Marg. 
Ref.  t — a.)  That  so,  if  the  Lord   pleased,  he 
might  come  to  them,  not  grieved  and  disappoint- 
ed, but  "with  joy"  and  comfort:  and  also  that 
his  spirit  might  be  refreshed  and  enlivened  by 
joining  with   them  in  thanksgivings  to   God, 
and  by  what  he  witnessed  of  the  grace  bestow- 
ed upon  them.     In  the  mean  time  he  prayed, 
that  "the  God  of  peace"  as  reconciled  to  be- 
lievers in  Christ,  and  as  disposing  them  to  live 
together  in  peace  and  harmony,  might  be  with 
them   all,   for   their   comfort,    and   to  prevent 
all  disputes  and  divisions  among  themselves. 
{Marg.  lief.  h—d.—NotesAQ-.n—W.   2  Tiin. 
4:22.   Heb.  13:20,21.     'If  Paul,  saith  Esthius, 
'might  desire  the  prayers  of  the  Romans,  why 
'might  not  the  Romans  desire  the  prayers  of 
'Paul?  I  answer  they  might  desire  his  prayers, 
'as  he  did  theirs,  by  a  letter  directed  to  him  to 


t  2  Cor.  1.5,11.  12  lO.  1  Tim. 
8:ir,,!4.     2  Tim.  4:1. 

u   I's.  !;:<;!'>.     riiil.  2:1. 

X  (uii.  32  ;^— ■J'.'.  2Cr.r.  1:11. 
E|>h.  fi;in,20.  Col.  '2:1.2.4:12, 
13.    I  Th«.  5:2.5.    2Thes.  3:1. 

V  Act?  -1:27— Ul.  22.2!.  23.12—  1 


118] 


24.  24:1—9.  25:2,3,24.  1  Tiles. 

2:15,l!i. 
*  Or.  are  tlUo'^edknt. 
■L  23.2fi.     2  Cor.  8:4.     9:1. 
a  .\rls  21 :17— 26. 
1)23  24.      1:10—13.     •AcU27:1, 

41 — 13.   2S:15,u;'30,31.     Phil. 


'pray  for  them.  He  adds,  If  they  might  desire 
'his  prayers  for  them  when  living,  why  not 
'when  dead,  and  reigning  with  Christ.^  I  an- 
'swer,  Because  they  could  direct  no  epistle  to 
'him,  or  any  other  way  acquaint  him  with  their 
'mind.'  Whitby. — hove  of  the  Spirit.  (30) 
This  may  denote  the  love  of  tlie  Holy  Spirit, 
shown  to  us,  in  quickening,  sanctifying,  and 
comforting  us.  (Notes,  Ps.  14.^:10."  Col.  1: 
3—8.) 

Strive  together.  (30)  ^vn/yMviauatfin. 
Here  only.  'To  wrestle  together  with.'  Ex 
avr,  et  uyoivi'Cnttui.  See  on  Luke  13.24.  Jyio- 
I'la,  Luke  22:44.  Ayoir,  Phil.  1:30.  Col.  2:1. 
Note,,  Gen.  32:24.— .¥ay  be  delivered.  (31) 
'Pvad-bi.  See  on  11 :26. —  That  do  not  believe] 
"Are  disobedient."  Marg.  Tmv  (/nfid-avTutv. 
10:21.  See  on  John  3:36. — May  with  you  be 
refreshed.  (32)  ISvi'ut'unnvao)/nin  vfur.  Here 
only.  Ex  avr,  et  (trarruvoitai.  See  on  Matt. 
11 :28,29.— T/^e  God  of  peace,  &c.  (33)  Marg. 
Ref.  e,i\—Note,  He6."l3:20,21. 

PRACTICAL  OBSERVATIONS 
V.  1—7. 

The  powerful  of  this  world  often  domineer 
over  the  weak,  but  it  ought  not  to  be  so  in  the 
church  of  Chri.st:  (Notes,  Matt.  20:24—28. 
Luke  22:24 — 27.)  on  the  contrary,  every  one, 
in  proportion  as^he  is  strong  in  faith  and  grace, 
should  be  tender,  patient,  and  compassionate  to 
the  feeble-minded,  to  those  "who  are  compas- 
sed with  infirmities;"  ))erplexed  in  their  views; 
hara.ssed  with  scruples,  doubts,  and  temptations; 
and  unable  to  enjoy  the  peace  and  comfort  of 
the  gospel,  while  they  appear  to  walk  in  the 
obedience  of  it.  Even  if  their  infirmities  be 
attended  with  a  degree  of  bigotry,  censorious- 
ness,  or  peevishness;  we  ought  still  to  bear 
with  them  and  pity  them,  and  submit  to  self- 
denial  for  their  good:  and,  instead  of  "pleasing 
ourselves,"  whatever  may  become  of  them,  we 
ought  to  give  up  our  own  humor  and  inclina- 
tion, as  far  as  we  can  "please  them  for  their 
good  unto  edification;"  though  we  must  not  be 
men-pleasers,  or  helj)  to  deceive  them  by  our 
flatteries  and  compliances.— If  any  man  deem 
himself  "strong,"  and  he  be  at  the  same  time 
disposed  to  revile,  despise,  condemn,  and  reject 
the  weak  and  scrupulous,  because  they  cannot 
accede  to  his  Aviiole  system:  it  is  evident  that 
pride  and  selfishness  are  stronger  in  his  heart, 
than  faith  and  grace;  and  that  he  has  more  of 
"the  knowledge  that  puft'eth  up,"  than  of  the 
"love  that  edifieth;"  or,  of  "the  wisdom  which 
is  from  above."  (Notes,  I  Cor.  S:l— 3.  13:4 
— 7.  Jam.  3:13 — 18.)  He  is  the  most  advanc- 
ed Christian,  who  is  most  conformed  to  Christ, 
and  most  willing  to  renounce  his  own  ease  or 
indulgence,  and  to  endure  reproach  and  suffer- 
ing, after  his  example,  and  in  prosecution  of 
that  great  design  for  which  he  shed  his  blood: 
and  it",  in  doing  this,  he  be  reviled  by  zealots 
and  uncharitable  bigots,  he  may  with  humble 
accommodation  use  the  Redeemer's  words; 
"the*reproac]ies  of  them  that  reproached  thee, 
are  fallen  upon  me."  For  whati^v  "■  Is  written, 
either  in  the  Old  or  the  New  T.-.-iiment,  is  in- 


1:12-14. 

rr.\'.l2X     13:11.      Phil.  4:9.      1 

c  Ads  18:21.     1  Cor.  4:19.    .lam. 

Thes.  5:23.  2Thes.  3:16.   Heb 

4:15. 

13.20. 

J  Prov.  25:13.     1  Cor.  16:18.     2 

f  16:24.      Ruth  2:4.     Matt.  1:28 

Cor.    7:13.       IThes.    3:6—10. 

28:20.     2  Cor.  13:14.     2  Tim 

2  Tim.  1:16.     Philem.  7,20. 

4:22. 

e  16:20.      1  Cor.  14:33.      2  Cor. 

A.  D.  61. 


CHAPTER   XV. 


A.  D.  61 


tendeJ  for  our  instruction,  and  may  be  applied 
to  our  case,  for  direction  and  encouragement; 
that,  by  patient  faitli,  persevering  obedience, 
and  comfort  derived  from  the  word  of  God,  'we 
'may  embrace,  and  ever  liold  fast,  the  blessed 
'hope  of  everlasting  life,  as  given  to  us  in  Jesus 
'Christ.'  Thas  relying  on  the  mercy  and  truth 
of  "the  God  of  all  patience  and  consolation;" 
we  should  pray  continually,  that  we,  and  our 
brethren  in  Christ,  may  be  "like  mimled  to- 
wards one  another"  after  his  example;  that  the 
divisions  of  the  church  being  healed,  all  who 
are  called  by  his  name  "may  glorify  the  God  and 
Father  of  our  Lord  Jesus,  with  one  mind  and 
with  one  mouth."  And  till  this  perfect  union 
shall  he  effected,  we  should  learn  to  agree,  not- 
withstanding our  differences  about  non-essen- 
tials; and  to  receive  one  another  as  brethren, 
while  we  hold  the  great  doctrines  of  salvation 
for  sinners,  by  the  blood  and  Spirit  of  Christ; 
for  this  will  tend  greatly  to  the  credit  of  the 
gospel,  and  the  glor^  of  God. 
V.  8—21. 
The  whole  plan  of  redemption  is  so  formed, 
that  it  is  suited  to  reconcile  us  to  one  another, 
as  well  as  to  our  gracious  God;  and  we  may 
say  of  every  contention  among  Christians,  "An 
enemy  hath  done  this." — The  fulfilment  of  an- 
cient promises  and  prophecies,  in  the  coming  of 
Christ  among  the  Jews,  and  in  the  great  suc- 
cess of  the  gospel  among  the  Gentiles,  and 
through  distant  nations  and  languages,  that 
they  might  "glorify  God  for  his  mercy,"  and 
hope  in  that  "Branch  from  the  Root  of  Jesse," 
who  was  raised  up  to  reign  over  them;  should 
teach  us  "sinners  of  the  Gentiles"  especially  to 
cease  from  our  murmurings  and  disputings,  and 
to  join  in  grateful  praises  and  thanksgivings  to 
him,  who  glories  in  his  merciful  victories  among 
the  heathen,  and  has  called  them  "to  rejoice 
with  his  people,  Israel."  If  we  would  have 
"the  God  of  hope  to  fill  our  hearts  with  all 
peace  and  joy  in  believing;"  (and  we  can  have 
no  abiding  holy  joy  and  peace  in  any  other 
way;)  if  we  would  "abound  in  hope  by  the 
power  of  the  Holy  Ghost;"  we  must  rely  on 
and  pray  for  the  teaching  and  influences.of  that 
divine  Agent;  and  we  must  be  careful  neither 
to  grieve  him  by  our  evil  tempers  or  sinful  pas- 
sions; nor  10  quench  his  sacred  fire,  by  negli 
gence,  or  procrastination:  for  thus  we  often 
bring  darkness  and  disconsolation  upon  our- 
selves. (Notes,  Eph.  4:30—32.  1  Thes.  5:16 
— 22,  V.  19.)-We  should  also  hope  the  best  of 
others,  and  commend  what  is  good  in  their  con- 
duct: but  those  who  are  really  most  "full  of 
goodness  and  knowledge,  and  able  to  admonish 
one  another,"  will  be  most  thankful  to  be  re- 
minded of  their  duty,  and  cautioned  against 
danger,  by  those  who  are  authorized  to  watch 
over  them;  who  have  "obtained  grace  to  be 
faithful"  in  their  ministry;  and  who  evidently 
desire,  that  the  persons  and  services  of  their 
brethren  may  be  "acceptable  to  God  through 
Jesus  Christ,  being  sanctified  by  the  Holy 
Spirit." — It  is  indeed  an  honor  to  be  employed 
by  the  Lord  Jesus,  and  for  him  to  "work  by 
us,  in  those  things  which  pertain  to  God,"  and 
in  rendering  sinners  "obedient  in  wonl  and 
deed."  But  the  whole  glory  must  iil''  '  'ly 
be  referred  to  him:  ostentation  should  c;uLhdiy 
be  avoided  in  speaking  on  such  subjects:  and 
it  is  seldom  expedient  to  mention  ourselves,  ex- 


cept as  we  want  to  obviate  men's  [jrejudices 
against  our  ministry,  when  they  im])eiie  our 
usefulness. — But  indeed,  how  trivial  are  the  la- 
bors, and  how  limited  is  the  usefulness,  of  most 
of  us,  when  compared  with  those  of  tlie  apos- 
tle; whose  ministry  was  attended  "with  the 
power  of  the  Holy  Ghost,"  in  so  remarkable  a 
degree,  and  whose  unwearied  labors  would  ad- 
nut  of  no  bounds,  but  those  ol'  the  human  spe- 
cies, or  of  his  own  life ! — It  is  honorable,  when 
ministers,  who  have  the  opportunity,  boldly 
face  opj)osition  and  hardship  in  carrying  the 
gospel  to  those  places,  where  "Christ  hath  not 
yet  been  named;"  and  when  they  would  rather 
make  irru])tions  into  the  uninvaded  provinces 
of  Satan's  dark  domain,  than  more  securely 
garrison  such  as  have  already  been  torn  from 
him.  This  is  a  noble  ambition:  and  in  this  the 
genuine  missionary  far  more  resembles  the  apos- 
tle, than  any  stated  pastor  or  ruler  of  the  church 
can  do.  He  is  the  hero,  the  most  honorable 
warrior  under  the  banner  of  Christ,  and  should 
be  assisted  and  honored  accordingly.  But  as 
most  of  us  must,  in  some  measure,  "build  upon 
the  foundation"  that  others  have  laid  belbre  us; 
we  should  at  least  "take  heed  how  we  build 
thereon,"  that  our  superstructure  may  not  dis- 
grace or  expose  the  good  foundation,  as  too  of- 
ten is  the  case. 

V.  22—33. 
Our  best  desires  may  meet  with  many  hin- 
drances; our  well  concerted  plans  maybe  disap- 
pointed; our  very  prayers  may  seem  to  remain 
unanswered:  but,  proceeding  in  the  path  of 
duty  with  self-denying  zeal  and  love,  endeavor- 
ing to  conciliate  the  minds  of  Christians  to  one 
another,  and  to  excite  them  to  emulation  in 
good  works;  and  seeking  our  comfort  in  com- 
munion with  God  and  his  saints;  all  will  sure- 
ly terminate  to  our  advantage:  and  even  the 
services,  which  we  would  have  performed  and 
could  not,  shall  be  graciouslv  accepted  and  re- 
warded. (Note,  1  Kings"  S:lb—^l.)— The 
rich  believer  should  deem  himself  a  debtor  to 
the  poor;  and  they  Avho  hav-e  been  made  par- 
takers ot  spiritual  blessings,  should  count  it 
"their  duty"  to  minister  in  carnal  things  to 
those,  through  whom  they  were  brought  to  the 
knowledge  of  salvation.  (Notes,  1  C'orj  9:7 — 
12.  Gal.  6:6— 10.)— There  is  ablessing,  "a  ful- 
ness of  blessing,  in  the  gospel  of  Christ,"  which 
we  should  expect  to  know  and  to  communicate, 
but  with  which  numbers  are  totally  unac- 
quainted, and  which  most  of  us  experience  in  a 
degree  far  beneath  what  the  primitive  believers 
did:  especially  the  degree,  in  which  the  preach- 
ing and  labors  of  ministers  at  present  are  bles- 
sed to  the  conversion  of  sinners,  and  the  edily- 
ino-  and  rejoicing  and  fruitfulness  of  believers, 
compared  with  that  of  former  times,  is  lamen- 
tably small.  We  should  therefore  "strive," 
nay'wrestle,  "together  in  our  j)rayers"  i()reach 
other,  that  for  "Christ's  sake,"  and  by  "the 
love  of  the  Spirit,'"'  a  very  great  blessing  may 
come  u()on  the  souls  of  Christians,  and  the  la- 
bors of  miiusters:  that  envy,  prejudice,  and  a 
party-spirii  may  not  prevent  the  i'aithful  zeal- 
ous servants  of  Christ,  from  being  "acce|)ted 
by  the  saints,"  in  their  disinterested  endeavors 
to  do  them  good,  as  alas  !  is  frequently  tiie  case, 
but  that  they  may  meet  the  people,  wherever 
they  go,  Avith  joy,  and  may  by  them  be  refresh- 
ed; and  that  the' God  of  peace  mav  be  theever- 

[119 


A.  D.  Gl, 


ROMANS. 


A.  D.  61. 


present  Comforter  of  all,  who  "love  the  Lord 
Jesus  Christ  in  sincerity."    Amen. 

CHAP.    XVI 

The  apostle  commends  I'liclie  (o  the  Cliiistians  at  Rome;  and  sends 
wliilalioiH  (o  many  hy  name,  I  — lb.  He  w;irns  them  against  those, 
who  caiised  cIMsi.ins  and  offences,  17—20.  He  names  several 
brethren,  who  joined  in  Iheir  salutctions  of  ihem,  21— 23.  H<^  <•""- 
eludes  with  prayers  for  tliem,  and  ascriptions  of  glory  to  God,  ..4—27. 

I"  COMMEND  unto  you    Phebe  ''  our 
sister,    which    is   *=  a    servant   of  the 
church  which  is  at  ''  Cenchrea; 

2  That  ^  ye  receive  her  in  the  Lord,  ''as 
becometh  saints,  and  that  ye  assist  her  in 
whatsoever  business  she  hath  need  of  you: 
s  for  she  hath  been  a  succorer  of  many,  and 
of  myself  also. 

Note. — It  is  probable,  that  this  epistle  was 
sent  by  Phebe,  according  to  what  is  generally 
added  at  the  end  of  it,  in  our  Bibles;  but  as 
these  additions  are  of  no  authority,  and  some- 
times palpably  erroneous,  they  are  not  here  in- 
serted.— Cenchrea  was  the  sea-port  of  Corinth, 
where  a  separate  church  was  founded,  which 
shows  that  the  apostle  wrote  from  Corinth. 
(Jets  18:18.) — Phebe  acted  as  a  servant,  or  a 
deaconess,  to  the  church  at  Cenchrea,  and  was 
probably  employed  in  relieving  the  needy,  and 
visiting  the  sick  women  among  them.  This 
she  must  have  undertaken  freely,  out  of  love  to 
the  work  alone,  as  she  appears  to  have  been  a 

Eerson  in  good  circumstances.  (Mars;.  Ref. 
,c.— Notes,  1  Tim.  5:9—16.)  The""  Chris- 
tians at  Rome  were  exhorted  to  receive  her  to 
their  fellowship,  in  a  manner  consistent  with 
their  profession  of  being  the  "saints,"  or  holy 
servants  and  worshippers  of  the  true  God,  in 
Christ  Jesus:  (Marg.  Ref.  e,  i':)  and  also  to 
assist  and  support  her  in  the  business,  Avhich 
had  brought  her  thither;  as  she  had  been  help- 
ful to  many  Christians,  and  to  Paul  himself, 
who  was  not  backward  to  acknowledge  his  obli- 
gation to  her. 

I  commend.  (I)  ^wigij/ni,.  See  on  3:5, — A 
servant.]  /Imaovov.  13:4,  15:8,  Matt.  20:26, 
23:11.  (Note,  Acts  6:2— 6.)— ^s  becometh 
saints.  (2)  jf^iotg  tov  dyiu)v.  Eph.  4:1.  Phil. 
1:27,  Co/.  1:10.  1  TAes.  2:12.  3  Jo/m  6.— 
Assist.]  riuQtxizijje.  2  Tim.  4:17, — Jer.  15:11. 
Sept.  See  on  6:13.— A  succorer.]  77yog«Tic, 
Here  only.  A  ttqoii^tj/^i,  12:8. 


Aquila    '  my 


3  Greet   ••  Priscilla    and 
helpers  in  Christ  Jesus: 

4  Who  I'  have  for  my  life  '  laid  down 
their  own  necks:  unto  whom  not  only  I 
give  thanks,  but  "'  also  all  the  churches  of 
the  Gentiles. 

iVotc,— Aquila  and  Priscilla  had  now  return- 
ed to  Ronne;  though  but  a  short  time  before 
liiey  had  been  at  Ephesus,  (Mar<r  Ref.  h  i 
—Notes,  Acts  18:1—6,24—28,  1  Cor  16-1 9* 
20,)  They  had  ventured  their  lives  in  protect- 
ing  the  apostle  either  at  Corinth,  or  at  Ephesus- 


a  2  Cor.  3: 1 . 

b  Matt.  fi-.-W.      Mark  10:30.      1 

Tim.  5:2.  Jam.  2:15.  1  Pet.  1: 

22  '.3. 
c  I.nkf  8:3.      1  Tiro.  5:9,10. 
n  A-«  18:18. 


120] 


e  15:7.  M.ilt.  10:40—42  25- 10 
Phil.  2:29.  C.,1.4:10.  Phiiera! 
12.17.  2.)ohnl0.3.Iohnt;— 10. 

f  Eph.  5:3.  Phi!.  1.27.  1  Tini 
2:10.     Tit.  2:3. 

S  3,1,0,9,23.        Acts   9:36,39,11. 


as  if  they  had  been  willing  to  lay  down  their 
own  necks,  and  to  be  beheaded   in    his  stead: 
and  as  his  life  was  so  useful  to  all  the  churches 
of  the  Gentiles,  they,  as  well  as  he,  were  under 
the  greatest  obligations  to  these  pious  persons. 
(Marg.  Ref.  k — m.)     He  therefore  sent  his  af- 
fectionate salutations  and  good  wishes  to  them, 
and  to  the  church  in  their  house;  or  to  the  sev- 
eral Christians,  of  whom  their  family  was  com- 
posed, and   wbo   met  continually   together  to 
worship  God. — 'Priscilla  and  Aquila  had  origi- 
'nally  been  inhabitants  of  Rome,    (Acts  18:2,) 
'  ,,,  They  were  connected  therefore  with  the 
'place   to  which  the  salutations  were  sent,  .,. 
'St  Paul  became  acquainted  with  them  at  Cor- 
'intb  during  his  first  visit  into  Greece,     They 
'accompanied  him  upon  his  return  into  Asia; 
'were  settled  for  some  time  at  Ephesus;    (Acts 
'18:18 — 26,)    and    appear  to  have  been    with 
I 'St,  Paul  when   be  wrote  from  that  pince  his 
j 'first  epistle  to  the  Corinthians,     (1    Cor.  16: 
I '19.)  Not  long  after, ..,  be  went  fimn  Ephesus 
I 'into  Macedonia,  and  after  "he  had  gone  over 
; 'those  parts,"    proceeded  from   thence  on  his 
, 'second  visit  into  Greece;  during  which  visit, 
,'or  rather  at  the  conclusion  of  it,  this  epistle 
I'was  written.  ,,.We  have  therefore  the  time  of 
j'St,  Paul's  residence  at  Ephesus,  after  he  had 
['written  to  the  Corinthians;  the  time  taken  up 
'by  his  progress  through  Macedonia;  and  his 
,'three  months'  abode  in  Greece:  we  have  the 
'sum  of  these  three  periods  allowed  for  Aquila 
'and  Priscilla  going  back  to  Rome,  so  as  to  be 
I 'there    when  the  epistle   was   written.     Now 
'v/hat  this  leads  us  to  observe,  is  the  danger  of 
'scattering  names  and  circumstances  in  writings 
'like   the  present;   how  implicated  they  often 
I 'are  with  dates  and  places;  and   that  nothing 
I 'but  truth  can  preserve  consistency.     Had  the 
j 'notes  of  time  in  thi.'^  epistle  fixed  the  writing 
j'of  it  to  any  date,  prior  to  St.  Paul's  first  resi- 
'dence  at  Corinth,  the  salutation  of  Aquila  and 
i'Priscilla  would  have  contradicted  the  history; 
j 'because  it  would  have  been  prior  to  his  ac- 
'quaintance  with  these  persons.     If  the  notes  of 
'time  had  fixed  it  during  <Ao<  residence  at  Cor- 
I'inth;  during  his  journey  to  Jerusalem  when  he 
I 'first  returned  out  of  Greece;  or  during  hispro- 
I'gress  through  the  Lesser  Asia,  upon  which  he 
['proceeded  to  Antioch;    an  equal  contradiction 
'would  have  been  incurred:  because  it  appears, 
\'(Acts    18:2—26.)    that  during  all  this   time, 
'they  were  either  with  St.  Paul,  or  abiding  at 
'Ephesus,     Lastly,    had  the  notes  of  time  in 
this  epistle,  which  we  have  seen  to  be  perfect- 
ly incidental,  compared  with  the  notes  of  time 
'in  the  first  epistle  to  the  Corinthians,  fixed 
'this  epistle  to  be  either  contemporary  with  that, 
or  prior  to  it,   a  similar  contradiction   would 
'have  ensued;  first,  because,  when  the  epistle 
'to  the  Corinthians  was  written,  Aquila  and 
'Priscilla  were  along  with  St.  Paul;    (1   Cor. 
'16:19,)    and   because,  secondly,    the    history 
'does  not  allow  us  to  suppose,  that  between  the 
'time  of  their  becoming  acquainted  with  him, 
'and  the  writing  of  that  epistle,  ,,.  they  could 
'have  gone  back  to  Rome,  so  as  to  have  been 
'saluted  in  an  epistle  to  that  city;  and  then 


Phil.  4:14— 19.   2  Tim.  1:18. 
h  Acts  18:2,18,26.     1  Cor.  16:19. 

2  Tim.  4:19. 
i    9.      1  Cor.  16:16. 
k  5.7.     John  15:13.      Phil.  2:30. 


1  .lohn  3:16. 
1  Josh.    10:24.     2   S.im.    22:41. 

Mic.  2:3. 
in  Acts  15:41.    16:5.   1  Cor.  7:17. 

16:1.     1  Thos.  2:14.    Rev.  1:4. 


A.  D.  Gl. 


CHAPTER  XVI. 


A.  D.  61. 


'have  come  to  St.  Paul  at  Ephesus,  so  as  to  be 
'joined  with  him,  in  saluting  the  church  at 
'Corinth.  As  it  is,  all  things  are  consistent.' 
Paley. — The  author  has  transcribed  this  pas- 
sage, chiefly  to  give  the  less  learned  reader  an 
idea  and  a  specimen  of  the  manner,  in  which 
able  critics  can,  almost  in  all  cases,  detect  lit- 
erary forgeries,  and  establish  the  authenticity 
of  ancient  writings.  This  is  peculiarly  need- 
ful, in  an  age  of  bold  infidelity;  in  which  the 
most  confident  assertions  are  made,  and  sup- 
positions advanced,  without  the  shadow  of 
proof:  as  if  a  literary  forgery  were  attended 
with  little  difficulty,  or  danger  of  detection; 
when  in  fact  it  is  nearly  the  most  difficult 
thing,  which  can  possibly  be  attempted,  and 
scarcely  ever  escapes  detection. — 'St.  Paul's 
'contention  at  Corinth  was  with  unbelieving 
'Jews,  who  at  first  "opposed  and  blasphemed," 
'and  afterwards  "with  one  accord  raised  an 
'insurrection  against  him.'-'  Aquila  and  Pris- 
'cilla  adhered,  we  may  conclude,  to  St.  Paul, 
'throughout  this  whole  contest.  {Jlcts  18:)  ... 
'It  is  highly  probable,  they  should  be  involved 
'in  the  dangers  and  persecutions,  which  St. 
'Paul  underwent  from  the  Jews;"  ...  as  they, 
'though  Jews,  were  assisting  to  him,  in  preach- 
'ing  to  the  Gentiles  at  Corinth.  They  had 
'taken  a  decided  part,  in  the  great  controversy 
'of  that  day,  the  admission  of  the  Gentiles  to  a 
'parity  of  religious  situation  with  the  Jews. 
'For  this  conduct  alone,  ...  they  may  seem  to 
'have  been  entitled  to  thanks,  from  the  church- 
'es  of  the  Gentiles.'     Paley, 

My  helpers.  (3)  Tug  avi'sgyit:  ixh.  9,21.  1 
Cor.  3:9.  2  Cor.  1:24.  8:23.  P/«7.  2:25.  4:3. 
Col.  4:11.  1  Thes.  3:2.  Philem.  1,24.  3  John 
8.— 2'i;»'fo)'fo).  8:28.  See  on  Mark  16:20.— 
Laid  down.  (4)  'YuF&rjxav.  2  Tim.  4:6.  Not 
elsewhere  N.  T.— Gen.  49:15.  2  Chr.  9:18. 
Sept. — Neck.']  Tqu/i^Xov.  See  on  Luke  15:22. 

5  Likewise  greet  "  the  church  that  is  in 
their  house.  Salute  °  my  well-beloved 
Epenetus,  i"  who  is  the  first-fruits  of  "i  Achaia 
unto  Christ. 

iVofe. -The  apostle  also  desired  to  be  remem- 
bered with  the  same  expressions  of  affection  to 
Epenetus;  for  the  words  rendered  "greet"  and 
"salute,"  are  the  same  in  the  original  (3).  He 
was  peculiarly  beloved  by  the  apostle,  having 
been  his  first  convert  in  Achaia,  and  the  earn- 
est of  his  subsequent  usefulness.  Perhaps  he 
was  the  first  of  the  household  of  Stephanus, 
who  embraced  the  gospel.     (1  Cor.  14:15.) 

First-fruits.]  jfTcuQ'/ri.  1  Cor.  16:15.  Jam. 
1:18,  Rev.  16:4.    See  on  11:16. 

6  Greet  Mary,  *'  who  bestowed  much 
labor  on   us. 

7  Salute  Andronicus  and  Junia,  ^  my 
kinsmen  and  *  my  fellow-prisoners,  "  who 
are  of  note  among  the  apostles,  who  also 
*  were  in  Christ  before  me. 


n  Matt.  18:20.        1    Cor.  16:19. 

Col.  4:15.      Philem.  2. 
o  8,12.      3.Iohn  1. 
p  11:16-.  ICor.  16:15.  Jam.  1:18. 

Rev.  14:4. 
q  15:26.      Acts  18:12,27.    2  Cor. 

1:1.     9:2. 
r    12.   Matt.  27:55.     1  Tim.  5:l0. 
t    11,21. 

Vol.  M, 


Col.  4:10. 
.    1:9. 


Plll- 


t    2Cor.  11:23. 

km.  23.    lie 
u  Gal.  2:2,6. 
X  8:1.     Is.  45:17.25.      .Tohn6:5K. 

14-20.  15:2.1  dir.  1:30.  2Cor. 

5:17,21.     Gal.  1:22.  5:6.   6:15. 

Kph.  2:10.     1  .rohii  4:13.   5:20. 
y  5.    IMiil.  4:1.      1  Jul 
i  2,3,21. 

13 


i3:14. 


8  Greet  Amplias  ''  my  beloved  in  the 
Lord. 

9  Salute  Urbane,  ^  our  helper  in  Christ, 
and  Stachys  my  beloved. 

10  Salute  Apelles '^  approved  in  Christ. 
Salute  them  which  are  ''of  Arist  )l)uU  s* 
*  household. 

11  Salute  Herodion  my  kinsman.  Greet 
diem  that  be  of  the  *  /lottse/io/rfof  Narci^su.' , 
which  are  in  the  Lord. 

12  Salute  Tryphena  and  Tryphosa,  who 
•^  labor  in  die  Lord.  Salute  the  beloved 
Persis,   which  labored  much  in   the  Lord. 

13  Salute  *•  Riifus  "^chosen  in  the  Lord, 
and  '  his  mother  and  mine. 

14  Salute  Asyncritus,  Phlegon,  Hermas, 
Patrobas,  Hermes,  s  and  the  brethren 
which  are  with  them. 

15  Salute  Philologus,  and  Julia,  Nereus, 
and  his  sister,  and  Olympas,  ''  and  all  die 
saints  which  are  with  them. 

Note. — It  is  not  known  what  Mary  this  was 
(6);  or  in  what  respect  she  had  "bestowed 
much  labor"  on  the  apostle  and  his  friends;  but 
she  had,  in  some  proper  manner,  been  very 
active  in  providing  for  their  support  and  com- 
fort. Andronicus  and  Junia,  being  Jews,  and 
of  the  same  tribe  and  family  with  St.  Paul,  had 
on  some  occasion  been  imprisoned  with  him  for 
the  sake  of  the  gospel.  They  had,  probably, 
been  converted  on  the  day  of  Pentecost,  or 
soon  after;  and  were  well  known  and  esteemed 
by  the  other  apostles,  even  while  Paul  had 
been  a  persecutor:  as  they  "were  in  Christ," 
that  is,  believers,  before  the  apostle  was; 
(Marg.  Ref.  t.  x;)  and  consequently  had  then 
been  the  objects  of  his  scorn  and  enmity. 
{Note,  1  John  3:13—15.)  Of  the  persons 
who  are  next  mentioned,  nothing  certain  is 
known.  Apelles  had  approved  himself  to  be  a 
true  believer,  by  his  exemplary,  zealous  con- 
duct. Probably,  Aristobulus  was  not  a  Chris- 
tian; but  he  had  several  in  his  household,  of 
whom  the  apostle  had  some  knowledge.  Nar- 
cissus is  supposed  to  have  been  a  very  powerful 
and  wicked  man,  of  whom  many  things  are 
recorded  }n  the  Roman  histories:  yet  he  too 
had  believers  in  his  family,  probably  among  his 
numerous  slaves!  Rufus  seems  to  have  been 
the  son  of  Simon  the  Cyrenian;  and  his  mother 
had  showed  such  attention  to  Paul,  that  he 
deemed  her  deserving  from  him  of  the  honor 
and  respect  due  to  a  parent.  (Marir.  Ref.  d— 
^.—Mark  \b-M\.—Note,  John  19:25— 27.)— It 
is  remarkable,  that  the  apostle,  amidst  all  his 
engagements,  should  be  so  well  acquainted 
with  the  names  and  characters  of  many  Chris- 
tians, residing  in  a  city  which  he  liad  never 
visited.  Most  of  them,  indeed,  Avcre  such  as 
he  had  previously  been  acquainted  with;  and 
they  formed  but  a  small  part  of  the  believers  at 


a   14:1  a.  Dent.  8:2.    1  Cor.  11:19. 

2  Cor.  2:9.    8:22.     Phil.  2:22. 

1  Tim.  3:10.     1   Pet.  1:7. 
b  2  Tim.  4:19. 
*  Or,  friciifls. 

Mart.  9:3".      1  Cor.     15:1053. 

16:16.  Col.  1:29.  4:12.  1  Thcs. 

1:3.  5:12,13.  I  Tim.  4:10.5:17, 

18.    fleb.  6:10,11. 


d  Mark  15:21. 

e  Matt.  20:16.  John  1S:IC.  Eph. 

1:4.     2Thrs.  2:13.      2  .lohii  1. 
f  Malt.    12  49,50.      Mark    3:35. 

.John  10:27.     I  Tim   5:-'. 
g  8:29.    Col.  1:2.     He  ..3:1.       I 

Pet.  1:22,23. 
h  2     1:7.     1,  .021.    Epli    1:1.  1 

pa.  1;2. 


[121 


A.  D.  61. 


ROMANS. 


A.  D.  61. 


Rome.  Yet  tliis  shows  his  intlefatigable  dili- 
gence', and  his  attention  to  every  thing  relative 
to  tiie  chinrhes  of  the  Gentiles.  Xenophon 
states  it  as  [u-culiarly  admirable  in  Cyrus,  that 
lie  so  knew  all  the  officers  of  his  nuoierous 
armv,  that,  in  giving  liis  orders,  he  addressed 
each  of  them  by  name;  and  that  he  made  it 
his  study,  to  be*  able  to  do  this.— It  may  also 
be  observed,  that  the  apostle  never  mentioned 
the  name  of  Peter,  which  he  doubtless  would 
have  done,  had  Peter  then  resided  at  Rome: 
this  poweriiiily  militates  against  all  the  tradi- 
tions of  antiquity  respecting  Peter,  on  which 
so  enormous  a  fabric  of  usurpation  and  super- 
stition has  betMi  erected. — In  Christ.  (7)  Notes, 
8:1,2.  /s.  45:15— 17,23— 25.  Jo^m  6:52— 58. 
15:2—5.  17:20—23.  1  Cor.  1:26—31.  2  Cor. 
5:17.   12:1—6.   1  Jo.^n  5:20,21. 

Bestowed  much  labor.  (6)  flolln  ey.cTriuasr. 
12.  Matt.  11:28.  Jo/m  4:6,38.  Acts  20:35.  1 
Cor.  15:10,  el  al. — My  fellow  prisoners.  (7) 
Vu/'«t/(/aAt.ir«,-  till.  Col.  4:10.  Philem.  23. 
Not  elsewhere.  Ex  aur,  et  «(///«^wtoc,  Luke 
4:19.— Of  note.]  Ejiiuiium.  Malt.  11 -.IQ.  Ex 
em,  et  ffii.'ic,  signum. — Approved.  (10)  Tov 
Soxiiuoi'.  See  on  14:18. —  Which  are  in  the 
Lord.  (11)    Tn;  ovxag  ev  Kvqiw.  7. 

16  Salute  one  another  '  with  an  holy 
kiss.  ^  The  churches  of  Christ  salute  you. 

[Praftical  Ohsei-Jidions.] 

Note. — An  holy  kiss.}  Marg.  Ref.  i. — TIhs 
expression  of  spiritual  affection,  to  which  the 
apostle  exhorted  them,  in  order  to  show  that 
his  epistle  had  produced  its  intended  effect  in 
promoting  mutual  love  among  them,  has  been 
supposed  to  have  been  used  by  men  and  women 
separately:  yet,  as  it  seems  afterwards  to  have 
been  laid  aside,  because  of  abuse  or  slander, 
that  opinion  })erhaps  is  groundless,  and  rather 
the  effect  of  modern  ideas  of  propriety,  result- 
ing from  licentious  refinement,  than  suited  to 
the  pure  simplicity  of  those  primitive  times. — 
The  apostle  further  informed  them,  that  the 
several  churches  of  Christ,  which  he  had  visit- 
ed, desired  to  express  their  affectionate  regard 
to  them. 

An  holy  kiss.]  flnhjuuTi  dyta.  1  Cor.  16:20. 
2  Cor.  13:12.  1  Thes'.  5:26.  1  Pet.  5:14.  See 
on  Luke  7:45. — Salute.]  JamttovTut.  3,5 — 15, 
21—23.  Jia//.  10:12.  Luke  10 -.A.  Acts  10 :\ , 
et  al. 

17  IF  Now  I  beseech  you,  brethren, 
'  mark  them  which  "^  cause  divisions  and 
"  offences,  contrary  to  the  doctrine  which 
ye  have  learned;  "  and  avoid  them. 

18  For  they  that  are  such  i' serve  not 
our  Lord  Jesus  Christ,  i  but  their  own 
belly;  and ''  by  good  words  and  fair  speeches 
deceive  the  hearts  of  Mhe  simple. 


I  Acts  20:37.       1  Uor.  16:20.      2  I 
Cor.  13  12.      1  Thes".  5:26.     1 
Pel.  5:14. 

k  4. 

I    Phil.  3:17.    2  Thes.  3:14,15. 

m  Acts  15.1 — 5.24.  1  Cor.  1:10 
—  13.  3:.3.  11:13.  Gal.  1:7—9. 
2:4.  Phil.  3:2,3.  Col.  2:8. 
2  Pet.  2:1,2.  1  .John  2;  19.  2 
Johii  7—10.     Jude  19. 

r.  Mad.  l°.l — Luke  17:1. 

o  M:ift.  13:17.   1  Cor.  5:9—11. 
2  Thes      3  f!.14.     1  Tim.  f::3— 
5.     Til.  3: 10.      2    JoliU  10,11. 

1221 


p  Matt.  6:2!  John  12:26.  Gal. 
1:10.  Phil.  2:21.  Col.  3:24. 
Jam.  1:1.  Jude  1.  Rev.  1:1. 
q  1  Sara.  2:12—17,29.  Is.  56: 
10—12.  El.  13:19.  Hos.  4: 
8—11.  Mic.  3  5.  Mai.  1:10. 
Matt.  24:48-51.  Phil.  319. 
1  rim.  6:5.  2  Pet.  2:10—15. 
Jude  12. 
r  2Chr.  18:5,12—27.  Is.  30:10, 
11-  Jer.  8:10,11.  23:17  28-1  — 
9,1.5—17.  E,..  13:16.  Mir  3- 
5.  Matt.  7:15.  21:11,24.  2Cor' 
2:17.  4;J.   11:13—15.  Col.2:4, 


1 9  For  *  your  obedience  is  come  abroad 
unto  all  men.  "  I  am  glad  therefore  on  your 
behalf;  but  ''yet  I  would  have  you  wise 
unto  that  which  is  good,  and  *  simple  con- 
cerning evil. 

20  And  ^  the  God  of  peace  ^  shall 
f  bruise  Satan  under  your  feet  shortly. 
"The  grace  of  our  Lord  Jesus  Christ  fee 
with  you.    Amen. 

Note. — The  apostle  wrote  from  the  fulness 
of  his  heart:  and  therefore,  when  he  seemed 
to  be  concluding,  his  overflowing  love  induced 
him  to  begin  again;  as  a  further  topic  occurred 
to  his  mind.  Thus  he  here  interrupted  his 
subject,  that  he  might  warn  the  Christians  nt 
Rome,  to  "note"  and  carefully  guard  against 
the  persons,  whose  conduct,  doctrine,  or  insin- 
uations tended  to  make  divisions  in  the  church, 
or  to  stumble  or  mislead  inquirers:  and  to  avoid 
tliem,  as  they  would  persons,  who  were  infect- 
ed with  some  contagious  disease,  (Marg.  Ref. 
1 — o.)  For,  whatever  they  professed,  they 
"did  not  serve  Christ,"  or  seek  his  glory  in 
what  they  did:  but  they  rather  sought  the  in- 
dulgence of  their  appetites;  and  advanced,  or 
zealously  contended  for,  their  peculiar  ojiinions, 
in  order  to  support  themselves,  and  live  in 
plentv,  without  labor.  (Marg.  Ref.  p,  q. — 
Notel,  Phil.  3:17—19.  2  Pet.  2:10—19.) 
Thus,  by  their  benevolent  and  flattering  lan- 
guage, and  plausible  harangues,  tluw  imposed 
ui)on  the  judgment,  and  insinuated  themselves 
into  the  affections,  of  those  persons,  who  were 
favorably  disposed  to  hear  the  gospel,  but  were 
unsuspecting  and  undiscerning.  (Marg.  Ref 
r.)  Men  of  this  character  had  done  great  mis- 
chief at  Corinth,  whence  this  epistle  is  suppos- 
ed to  have  been  written:  (Notes,  2  Cor.  11:1 
— 6jl3 — 15.)  and  he  feared  lest  they  shoultl  do 
the  same  at  Rome.  The  apostle  was  the  more 
earnest,  to  caution  the  Romans  against  such 
artful  deceivers;  because  their  unreserved  "obe- 
dience" to  the  will  of  Christ  was  every  where 
spoken  of,  with  great  approbation.  He  was 
therefore  much  rejoiced  at  this  good  report  of 
them,  and  desired  that  it  might  prevail  still 
more:  yet  he  would  have  them  to  he  obedient 
from  an  established  judgment,  as  well  as  from 
a  proper  disposition  of  heart:  he  greatly  lie- 
sired  that  they  might  "be  wise"  and  prudent 
in  every  good  work;  and  simple  and  inexperi- 
enced only  concerning  evil,  and  unacquainted 
with  its  painful  effects;  and  thus  -be  harmless 
and  inoffensive.  (Marg.  Ref.  r — x. — Notes, 
Malt.  10:16—18.  1  Cor.  14:20—25.)  He  knew 
that  Satan,  who  was  permitted  to  bruise  the 
heel  of  the  Seed  of  the  woman,  would  annoy 
them  to  the  uttermost:  but  their  reconciled 
God,  the  Author  of  inward  and  outward  peace, 
would  "shortly  bruise"  that  enemy,  and  all  his 


2  Thes.  2:10.     1  Tim.  6:5.      2 

Tim.  2:16—18.       3:2—6.   Tit. 

1:10—12.    2  Pet.  2:13-20.      1 

John  4:1—3.     Jude  IG. 
s   10.    I's.  19:7.     119:130.     Prov. 

8:5.    14:15.   22:3.    2  Cor.  11:3. 
t    1:8.     1  Thes.  1:8,9. 
u  Eph.    1:15  -17.       Col.  1:3—9. 

1  Tlies.  1:2,3.      3:6—10. 
X  1  Kings   3:9—12.       Ps.    101:2. 

Is.  11:2,3.    Matt.  10:16.   1  Cor. 

14:20.      Eph.    1:17,18.       5:17. 

Phil.  1:9.     C!ol.  1:9.     3:i6.     2 

Tim.  3:15 — 17.  Jam.  3:13 — IS. 


*  Or,  hunijiss.   Luke  10:3.    1  hi!. 

2:15. 
y  See  on  15;S3. 
z  Gen.  3:15.  Is.  25:8—12.    linn,. 

8:37.       Hell.  2:14,15.       1  Juiui 

3:8.      Rev.  20:1— 3. 
t  Or,  tread.     Job  40:1 2.     Is.   63: 

3.   Zech.  10:5.  Mai.  4:3,    Luke 

10:19. 
a  24.     1  Cor.  16.23.    2  (Jor.  13: 

14.       Gnl.    6:18.       Phil.  4:23. 

IThes.  5  28.     2  Thes.  3:18.   2 

Tim.  4  22.      Philem.  25     Kev. 

22:21. 


A.  D.  61. 


CHAPTER  XVI. 


A.  D.  61. 


agent.-!,  "under  their  feet."  and  give  every  be- 
liever an  entire  and  fnial  victorv  over  him. 
{Mai-o^.  lifif.  y,  v.— Notes,  Gt'7i.  3:14,15.  Luke 
10:17—20.')  He  therefore  prayed  that  the 
jiardoning  mercy  and  sancititying  grace  of 
Clirist  might  ahvay.s  he  with  them.  {Marg. 
Ref.  a.) 

Mark.  (17)  :ry.n:irii'.  Luke  11:35.  2  Cor.  4: 
18.  Gal.  6:1.  I'y.o.io^,  Phil.  S:14.~Divis- 
ions.]  yfixozautu^.  1  Cor.  3:3.  Gal.  5:20.  Ex 
di/u,  separalim,  et  qnutg,  statin. — Jivoid.^ 
Exxlu'uf/-.  3:12.— JV/rt/.  2:8.  Sept.— Good 
words.  (IS)  Xoijzoloyne;.  Here  only.  Ex 
yntjzo;,  aplus,  bcnignus,  et  Aojo,-,  senno. — 
Fair  speeches.^  Rulnynt^.  1  Cor.  10:16.  2  Cor. 
9:5.  Eph.  1:3.  Jam.  S-.IO.— The  simple.]  Tmv 
uxuxuw.  Jfei.  7:26.- Jo6  2:3.  Proy.  1  :4,22. 
8:5.  14:15.  Sept.  Ah  if.,  priv.  et  yuxn:,malus. 
'Such  as  are  without  fraud  and  suspicion,  who 
'having  a  liesire  to  do  weil,  yet  want  wisdom 
'to  discern  the  subtleties  and  ends  of  those  who 
'make  divisions  in  the  church.'  Leigh. — Sim- 
ple. (19)  "Harndess."  Marg.  J-Kcquiuz.  Phil. 
2:15.  See  on  Matt.  10:16.— TAe  God  of  peace. 
(20)  'O  r^fo;  Ti,c  FKjijfi/;.  15:33.  Heb.  13:20. 
— Shall  bruise.]  "Tread."  Marg.  2:vrTQnpst. 
Stie  on  Mark  5:4. — Shortly.]  Er  luyji.  Luke 
18:8.   Jlcts  12:7.  22:18.  25:4.  Rev.  1:1.  22:6. 

21  IT  *"  Timotheus  my  work-fellow,  and 
*=  Lucius,  and  ''  Jason,  and  "^  Sosipater,  *'my 
kinsmen,  salute  you. 

22  I  Tertius,  ^  who  wrote  this  epistle, 
''  salute   you   in   the   Lord. 

23  '  Gains  mine  host,  and  of  the  whole 
church,  saluteth  you.  ''  Erastus  the  cham- 
berlain of  the  city  saluteth  you,  and  Quartus 
a  brother. 

Note.— (Marg.  Ref.— Notes,  Jlcts  13:1—3. 
16:1—3.  17:5—9.  20:4.)— The  apostle,  not 
being  an  expert  loriter  in  the  Greek  language, 
generally  employed  an  amanuensis.  Tertius, 
who  wrote  this  epistle,  has  been  supposed  to  be 
the  same  person  as  Silas,  or  Silvanus;  because 
Silas  in  Hebrew  signifies  the  Third,  as  Tertius 
does  in  Latin:  but  this  is  uncertain,  and  not 
very  probable. — Gaius  perhaps  was  the  same 
person,  to  whom  John  addressed  his  third  epis- 
tle, {Preface,  3  John.)  Being  a  man  of  af- 
fluence, he  hospitably  entertained  Paul  and  his 
company;  and  he  was  so  liberal  in  services  of 
this  kind,  that  he  might  be  called  "the  host  of 
the  whole  church."  Erastus,  as  the  steward, 
or  treasurer,  of  Corinth,  must  have  been  a  per- 
son of  considerable  rank,  who  had  embraced 
the  gospel. 

Mine  host.  (23)  '  0  ^evog  fi8.  Matt. '25:35. 
27  :7,  et  al. — In  hoe  loco  pro  ^evodo/og,  a  Sevo- 
Ao^fw,  1  Tim.  5:10.  ut  hospes  pro  peregrino, 
et  qui  peregrinos  in  hospitio  recipit. —  The 
chamberlain.]  '  0  otxoroiio;.  1  Cor.  4:1,2.  1 
Pet.  4:10.   See  on  Luke  12:42. 


Acts  1R:I— 3.  17:14.  18:5.  19: 
22.  20:4.  2  Cor.  1:1,19.  riiil. 
1:1.  2:19—23.  1  Thes.  1:1.  S:2, 
6.  2  Thes.  11.  1  Tim.  1:2. 
6  11.20.  2"  Tim.  1:2, 
13:23. 


Heb. 


c  Acts  13:1. 

d  Ach  17:5. 

e  Acta  20:4.     Sopater. 

i   7,11. 

g  Gal.  6:11. 

h  (1.     Col.  3:17. 

i   iCnr.  1:14.     3  John  1:1—6. 


k  Acta  19:22.     2  Tim.  4:20. 

1  See  on  20. 

m  14:4.       Acts  20:32.      Eph.    3: 

20,21.    1  Thes.    3:13.     2  Thes. 

2:16,17.       3:3.     Heb.  7:25.     1 

Pet.  5:10.      .Tilde  24,25. 
n  2:16.       2  Cor.  4:3.       Gal.  2:2. 

2  Thes.  2:14.     2  Tim.  2:8. 

0  Acts  9:20.      1  Cor.  1:23.      2:2. 
2  Cor.  4:5. 

p  1  Cor.  2:7.     Col.  1:26 

1  P^ 


78:2.      Dan.    2:22.      Am. 


24  '  The  grace  of  our  Lord  Jcsu.';  Christ 
he  with  you  all.     Amen. 

Note.—CHO.  Notes,  2  Cor.  13:11— 14,  v.  14. 
Gal.  6:17,18.  Eph.  6:21—24.  2  Tim.  4:19— 
22,  V.  22.)  Nothing  like  this  language  is  used 
in  the  name  of  any  prophet  or  apo.stle,  in  the 
whole  scrijiture.  {Notes,  Num.  6:24-27.  Dcut. 
10:8,9.) 

25  II  Now  "'  to  him  tluV.  is  of  power  to 
stablish  you  "  according  to  my  gospel,  "  and 
the  preaching  of  Jesus  Christ,  p  according 
to  the  revelation  of  the  mystery,  ''  which 
was   kept  secret   since  the   world  began, 

26  But  '"now  is  made  manifest,  *  and 
by  the  scriptures  of  the  prophets,  *  accord- 
ing to  die  commandment  of  "  the  everlasting 
God,  made  known  to  all  nations  '^  lV;r  the 
obedience  of  faith; 

27  To  >■  God  ^  only  wise  be  glory  through 
Jesus  Christ  for  ever.     Amen. 

Note. — The  apostle  at  lengfth  concluded  the 
epistle,  with  ascribing  glory  to  God  in  such  a 
manner  as  to  direct  the  faith  and  dependence 
of  those  whom  he  addressed,  to  be  placed  en- 
tirely on  him.  He  was  aware  that  nothing, 
but  the  almighty  power  of  God,  could  preserve 
(them  from  the  fatal  assaults  of  their  sulitle  and 
potent  enemies.  But  God  was  able  to  estab- 
lish them  in  the  faith,  hope,  and  obedience  of 
the  gospel,  which  had  been  preached  to  them; 
for  this  accorded  to  the  doctrine  of  Christ,  re- 
specting the  salvation  of  sinners,  and  the  calling 
of  the  Gentiles,  preached  by  him  in  other 
churches.  {Mai-g.  Ref.  n,  o.)  This  great 
mystery  had  been  concealed  from  mankind  in 
general,  since  the  beginning,  and  had  only  been 
in  part  revealed  to  the  Jews:  but  at  length  it 
had  been  openly  manifested,  according  to  the 
writings  of  the  ancient  prophets,  and  by  the 
accomplishment  of  them;  and  by  the  preaching 
of  the  gos])el,  according  to  the  comniandment 
of  the  eternal  God,  to  his  apostles  and  evan- 
gelists: that  it  might  be  made  known  to  the 
nations,  in  order  to  deliver  them  from  their 
idolatries  and  iniquities,  and  lead  them  to  "the 
obedience  of  faith."  (Marg.  Ref.  p— x.— 
Notes,\:\—4.  Matt.  l3:lG,n, 34,35.  1  Cor. 
2:6—13.  £p/i.  1:9— 12.  3:1— 12.  3V/.  1:1  — 
4.)  To  this  God  of  infinite  wisdom  and  know- 
ledge, from  whom  all  wisdom  originates,  all 
glory  and  worship  ought  to  he  rendered  for 
ever,  through  his  son  Jesus  Christ.  — By  "the 
only  wise  God"  we  must  understand  the  Deity, 
without  respect  to  the  distinction  of  Persons; 
or  the  Father,  without  excluding  the  Son  or 
the  Holy  Spirit;  who  in  many  scrijitures  are 
shown  to  be  coequal  with  the  Father,  in  all  ili- 
vine  perfections.  But  as  the  Godhead  is  re- 
vealed to  us,  in  and  by  the  incarnate  Wonl, 


3-7.    l\iatt.  13:17,35.    Luke  10: 

23,24.    Kph.  3:3,5,9,11.  1  Pet. 

1:10—12,20. 
r   Eph.  1:9.     Col.  1:26.     2  Tim. 

1:10.     Tit.  1:2,3. 
s    1:2.      3:21.     15:4.  A r Li  8:32— 

,35.  10:13.    26:22,23.    (i;il.  3:8. 

Eph.  2:20.     Rev.  19:10. 
t  Malt.    28:19,20.       Mark  16:15. 

Luke  21:41— 47.      Acts  13:16, 

47.     26:17,18. 
u  1:20.     Gen.  21:33.     Deul.  33: 


27.     lJ.9:6.    40:2;:.     ,\iic.  5:2. 
iTim.  1:17.     Heb.  9:14.   13:8. 

1  .lohn  5:20.    llev.  I:!:— 11.17. 
X  Ste  on  1:5     1.5:18 Acls  (::7. 

y  11:36.  fi:il.  1:4.5.  Kph.  ,0: 
20,21.  Pi.il.  4:20.  1  Tiiii.  1: 
17.  6:16.  2Tim.  4:18.  Ilcli 
13:1.5,21.    1  Pet.  2:5.     5:10,11. 

2  Pel.  3:18.     Kfv.  1:5,6.  4.9- 
11.  5:9— 14.7:10— :2.  19.1—:. 

I  11:.S3.34.  Ps.  147:5.  Eph. 
I'-'.B.  3:10.  Col.  2.2,3.  Juile  25. 


[123 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


our  divine  Mediator;  so  we  must  in  him  see 
the  glory  of  God,  and  our  adoration  and  wor- 
ship must  in  the  same  way  be  presented, 
(Marg.  Ref.  y.— Notes,  1  Tim.  1:17.  Jude 
22 — 25,  V.  25.) 

To  him  that  is  of  power.  (25)  Tco  dvrufievoi. 
Eph.  3:20.  Hcb.  5:2.  Jude  M.—To  eslabltsh.] 
2:iii'oiS('t.  1:11.  See  on  Luke  9:51. —  The 
vreachins:.^  To  y.iiovyuu.  Malt.  12:41.  Luke 
11:32.  1  Cor.  1:21.  15:14.  2  Tm.  4:17.  Tit. 
1-3— .JVhich  was  kept  secret.]  l^cuiyijftfra. 
Luke  9:36.  20:26.  Acts  12:17.  15:12,13.  1 
Cor.  14:34.— Since  the  world  began.]  Xqocoic 
ixuxiitoi:.  I  Tim.  1:9.  Tit.  1:1.- The  com- 
mandment. (26)  EjTijirpjr.  1  Cor.  7:6,25.  2 
Cor.  8:8.  1  Tm.  1:1.  Tit.  1:2.  2:15.— Ab 
eniTuaau),  dispono,  Luke  4:36. 

PRACTICAL   OBSERVATIONS. 
V.  1—16. 

True  religion  teaches  men  humbly  and  frank- 
ly to  acknowledge  their  obligations,  even  to 
those  who  in  many  respects  are  their  inferiors; 
and  "it  becometh  saints,"  to  receive  and  be 
helpful  to  each  other  for  the  Lord's  sake,  as 
they  have  opportunity,  and  to  requite  the  kind- 
ness which  has  been  shown  to  any  of  their 
brethren.  Indeed  the  whole  church  is  under 
obligations  to  those,  who  venture  their  lives, 
or  lay  themselves  out,  to  preserve  or  at^sist  the 
useful  servants  of  Christ.  If  an  apostle  so 
kindly  remembered  each  of  those,  who  had 
"bestowed  labor  upon  him;"  much  more  will 
the  Lord  remember  all  the  services,  which 
have  been  performed  from  love  to  him  and  the 
gospel,  (Notes,Matt.  10:40— 42.  25:34—40. 
Heb.  6:9,10.)-Seniority  infaith  gives  a  real  pre- 
cedency; and  the  bonds  of  grace  are  nearer  than 
thoseof  nature.-Christ  isasmuch  present  in  the 
family-worship  of  those,  who  meet  in  his  name 
as  in  the  more  public  assemblies  of  his  saints. 
Believers  are  often  found  in  those  families,  of 
v/hich  the  principals  are  unconverted:  and  they 
should  perform  their  several  relative  duties, 
with  cheerfulness  and  a  deference  to  their  su- 
periors, though  strangers  to  the  grace  of  God; 
{Notes,  1  Tim.  6:1—5.  1  Pet.  2:18—25.)  nor 
are  they  on  account  of  their  low  condition  less 
regarded  or  beloved  by  the  Lord,  or  by  his 
faithful  and  zealous  ministers.    ' 


V.  17—27. 
In  order  to  maintain  our  communion  with  the 
Lord  and  with  his  saints  uninterrupted;  those 
persons  must  be  marked  with  decided  disappro- 
bation, and  avoided,  who  aim  to  prejudice  be- 
lievers against  each  other,  to  draw  them  off 
from  faithful  pastors,  or  to  seduce  them  into 
strange  doctrines,  contrary  to  the  simple  trutlis 
of  God's  word.  For,  notwithstanding  their 
zeal  and  confidence,  as  if  they  alone  were  the 
servants  of  Christ,  they  evidently  do  not  be- 
long to  our  "Prince  of  peace;"  but  are  the 
slaves  of  their  selfish  interests,  sensual  appe- 
tites, or  ambition.  By  their  apparent  affection 
and  compassion,  and  by  their  well-worded  de- 
clamations, they  deceive  many  hopeful  injudi- 
cious persons;  and  few  are  absolutely  secured 
from  their  plausible  delusions.  While  there- 
fore, Ave  give  Christians  merited  commendation 
for  their  obedience  hitherto;  we  should  use  ev- 
ery proper  means  to  render  them  "wise  to  that 
which  is  good,"  and  to  keep  them  inexperien- 
ced "in  that  which  is  evil:"  as  well  as  to  en- 
courage them  and  ourselves  with  the  assurance, 
that  "the  God  of  peace  will  bruise  Satan  under 
our  feet  sliortly," — Every  expression  of  the 
most  endeared  affection  should  be  used  among 
believers,  but  in  the  most  pure  and  holy  man- 
ner.— Those  who  honor  Christ  by  showing 
kindness  to  his  people,  will  be  honored  by  him, 
having  their  names  written  in  the  book  of  life. 
— True  religion  does  not  require  men  to  quit 
public  stations;  when  they  can  fill  them  to  the 
glory  of  God,  and  the  benefit  of  his  church. — 
Trusting  in  the  power  of  God,  to  establish  us 
in  the  faith  and  hope  of  the  gospel;  thankfully 
receiving  the  revelation  of  the  mystery,  which 
was  so  long  kept  secret  from  mankind;  endeav- 
oring to  make  known  the  gospel  "according  to 
the  scriptures  of  the  prophets,  and  the  com- 
mandment of  the  everlasting  God,"  in  all  parts 
of  the  world;  and  to  help  all  who  by  scriptural 
means  attempt  this,  to  the  utmost  of  our  abil- 
ity, and  with  our  unceasing  prayers;  remem- 
bering that  we  are  called  to  the  "obedience  of 
faith,"  and  that  every  degree  of  true  wisdom  is 
from  the  "only  wise  God;"  we  should  endeavor, 
by  word  and  deed,  to  render  glory  to  him  through 
Jesus  Christ;  that  so  "the  grace  of  our  Lord 
Jesus  Christ  may  be  with  us  forever.     Amen.'- 


THE 

FIRST   EPISTLE    OF  PAUL,   THE   APOSTLE 

TO  THE 

CORINTHIANS. 


/.,"  1 8  1  1 7V  T^T'*^^''  successful  preaching  at  Corinth,  has  been  considered.  (Notes, 
frTc^me^ul'Jr  .1".  ''''7  ''*''"  '*''^^''  ^^  ^^^^  ^he  church  which  he  founded  there,  other  teach- 
?ian  Urrtv  and'thn  n"^  1  ^-''^^VP/etensions  to  eloquence,  wisdom,  and  knowledge  of  Chris- 
he  CoH.U;inTs  we  l  vT".""'.^  ^''  influence,  and  the  credit  of  his  ministry.  Bv  these  means, 
reau  a  tie-in  nra  ti^  '^f  l  '""'  P"!""'"'  '"^^^^^^  '"  ''^^''  'li«P"tes,  and  seduced  into  various 
irregularities  in  practice,  and  errors  in  doctrine.-Mt  appears,  that  this  letter  to   the   Corin- 


'thians  was  written  by  St,  Paul, 


^^'and  that  the  seventh,  and  some  of  the  following  chapters, 


in  answer  to   one  which  he  had   received  from  them,  (7:1.) 
are  taken  up  m  resolving  certain 


A.  D    GO. 


CHAPTER  1. 


A.  D.  60. 


♦doubts,  and  regulating  certain  points  of  order,  concerning  which  the  Corinthians  had...  con- 
'sulted  him.  ...  Though  ...  they  had  written  to  St.  Paul,  requesting  his  answer  and  directions, 
'in  these  points;  they  had  not  said  one  syllable  about  the  enormities  and  disorders  which  had 
'crept  in  among  them,  and  in  the  blame  "of  which  they  all  shared;  but  his  information  concern- 
'ing  these  irregularities  had  come  round  to  him  from  other  quarters,  ...  by  more  private  intel- 
'hgence.'  Paley.  The  epistle  was  therefore  written,  not  only  as  an  answer  to  the  inquiries 
of  the  Corinthians  by  letter;  but  in  order  to  oppose,  and  if  it  could  be  terminate,  the  various 
corruptions,  in  doctrine  and  practice,  which  prevailed,  to  subvert  the  influence  of  the  false 
teachers,  and  to  re-establish  the  apostle's  own  authority  in  that  church.  By  general  truths,  he, 
with  great  address  and  prudence,  made  way  for  a  more  direct  and  j)articu"lar  opposition  to  the 
several  gross  irregularities  and  dangerous  mistakes,  i.ito  which  they  had  been  seduced.  He 
stated  the  truth  and  will  of  God  in  various  particulars,  with  great  energy  of  argument  and 
animation  of  style;  he  satisfactorily  resolved  the  several  questions  which  had  been  proposed 
to  him;  he,  with  great  tenderness  and  wisdom,  intermixed  exhortations  and  directions  with 
his  other  subjects;  and  he  concluded  with  atfectionate  and  pathetic  prayers  for  them.— 
Though  this  epistle  is  not  so  systematic  as  that  to  the  Romans,  it  is  replete  with  important 
instruction,  and  contains  the  fullest  and  most  interesting  declaration  and  demonstration  ot 
the  resurrection  of  believers,  in  consequence  of  the  resurrection  of  their  Lord,  which  is  any 
where  to  be  found.  {Notes,  15:) — It  is  most  evident,  that  the  epistle  was  written  by  the 
apostle,  when  residing  at  or  near  Ephesus,  and  some  time  before  he  left  that  city.  (Note 
16:5 — 9.)— Learned  men  generally  calculate,  that  it  was  written  about  A.  D.  55,  56,  or  57.— 
'In  the  ninth  year  of  Claudius,  saith  Orosius,  in  the  tenth  say  others,  in  the  twelfth  says  Dr. 
'Pearson,  the  Jews  were  banished  from  Rome;  and  St.  Paul  coming  to  Corinth,  finds  Aquila 
'and  Priscilla  newly  come  from  thence  to  Corinth  on  that  occasion.  {Acts  18:2.)  He  stays 
'there  a  year  and  a  half  (11);  ...  at  Ephesus  three  years,  {Acts  20:31.)  and  at«the  close  of 
'tliese  three  years,  he  writes  this  epistle.  ...  If  with  Dr.  Pearson,  you  begin  them  only  at  the 
'twelfth  of  Claudius,  they  will  end  in  the  third  of  Nero,  A.  D.  57.'  Whitby.  But  this 
learned  writer  has  allowed  no  time  for  the  apostle's  voyage,  and  journey  to  Jerusalem,  and  his 
progress  through  the  churches  of  Syria,  Galatia,  and  other  parts  of  Asia  Minor;  and  the  same 
oversight  has  been  fallen  into  by  most  of  those,  whom  the  author  has  had  the  opportunity  of 
consulting,  who  date  the  epistle  so  early. — 'A.  D.  54.     Paul  at  Corinth,  meets  with   Aquila 

'and  Priscilla A.  D.  56.     Paul   departs  from  Corinth,  and  passeth  to  Ephesus;  thence  he 

'sets  out  towards  Jerusalem,  ...  fie  lands  at  Cassarea,  goes  down  to  Antioch,  and  comes  into 
'the  regions  of  Galatia  and  Phrygia,  confirming  the  disciples  in  all  these  places. — A.  D.  57. 
'Paul  returns  to  Ephesus.  ...  A.  D.  60.  About  this  time  a  schism  ariseth  in  the  church  at 
'Corinth,  which  causeth  Paul,  (now  in  or  about  Ephesus,)  to  write  his  First  Epistle  to  the 
'Corinthians.'  Index  to  the  Quarto  Oxford  Bible,  1794.  The  person  wlio  comjjiled  this 
index,  seems  to  place  the  writing  of  the  epistle  subsequent  to  the  tumult  at  Ephesus,  which 
it  certainly  was  not.  {Notes,  16:5 — 9.  2  Cor.  1:8 — 11.)  It  could  not,  however,  be  written 
long  before  the  apostle  left  Ephesus;  and  probably  the  index  above  quoted  does  not  allow  too 
much  time,  for  the  apostle's  progress  from  Jerusalem  to  Ephesus.  {Notes,  Acts  18:18 — 23. 
19:8 — 12.)  This  computation,  therefore,  the  author  has  fixed  on,  as  more  satisfactory  than 
any  other  which  he  has  seen. — The  epistle  contains  no  express  prophecies;  but  nothing  can 
exceed  the  decided  claim  to  divine  inspiration,  which  the  Avriter  advances.  {Notes,  2:6 — 13.) 
He  either  therefore  claimed  what  he  was  not  entitled  to;  or  his  epistles  are  not  only  genuine 
and  authentic,  but  divinely  inspired.     (Preface  to  the  Epistles.) 


CHAP.   I. 

The  apostle  salutes  the  church  at  Corinth,  1 — 3;  thanks  God  for  the 
i;race  and  gifts  conferred  on  the  Christians  residing  there,  4 — 7; 
and  expresses  his  confidence  respecting  their  salvntion,  8,9.  He  ex- 
horts tlicm  to  unity,  and  re|>roves  their  dissensions.  lO — 16.  "The 
preaching  of  the  cross  is  foolishness  to  them  that  perish,  but  the  pow- 
er and  wndom  of  God,"to  the  salvation  of  believers,  17 — 25.  To  ex- 
clude boasting,  God  has  not  called  the  wise,  the  mighty,  or  the  noble; 
but  the  foolish,  the  weak,  and  those  whom  man  despises,  20 — 29. 
Christ  is  "made  of  God,"  to  those  who  are  in  him,  "Wisdom,  and 
Righteousness,  and  Sanctification,  and  Redemption,"  that  we  may 
glory  in  the  Lord  alone,  d0,31. 

PAUL,   =>  called   to  be  ^  an   apostle  of 
Jesus   Christ,   "  through   the   will  of 
God,  and   ''  Sosthenes   our  brother, 

2  Unto  ^  the  church  of  God  which  is  at 
Corinth,  ''to  them  that  are  s:  sanctified  in 
Christ  Jesus,   "'called  to  be  saints,  'with  all 


a  Pom.  1:1.     Gal.  2;7.S. 

B  3;9.  9:1.2.  15:9.  l.a'^e  6:13. 
John  20.21.  Acts  1:2,25,20.  22: 
21.  Rom.  1:5.  2  Cor.  11:5.  12: 
12.  Ga).  1:1.  Eph.4:ll.  1 
Tim.  1:1.    2:7. 


c  9:16,17.     .lohn  15:16.       2  Cor. 

1:1.     Gal.  1:15,16.      Kpb.  1:1. 

Col.  1:1. 
d  Acts  18:17. 
e  Artsl8  8— II.         2    Cor.    •:!. 

Gal.  1:2.     1  Tiles.  1:1.    2  The*. 


that  in  every  place  call  upon  the  name  of  Je- 
sus Christ   ''  our  Lord,  both  theirs  and  ours: 

Note.— {Notes,  Rom.  1:1—4.  Gal  1:1,2.) 
There  was  a  party  at  Corinth,  who  depreciatetl 
St.  Paul's  ministry,  and  questioned  his  ajiostoli- 
cal  authority:  it  was  therefore  proper  for  him 
to  begin  his  epistle  with  an  exjiress  declaration, 
that  he  was  called,  "through  the  will  of  God" 
to  that  high  office  in  the  church:  and  it  was 
conciliatory  and  condescending,  to  join  Sos- 
thenes with  him,  in  this  salutation  ami  address; 
as  he  meant  to  reprove  many  evils,  which  had 
crept  in  among  the  Corinthians.  (Jl/flrg.  Iltf. 
]) — ,1.)  It  is  ])robaMe,  that  Sosthmes  was  one 
of  those,  who,  having  been  apjiointed  to  the 
ministry,   accompanieil    Paul    in    his    travels. 


1:1.      1  Tim.  3:  IS. 
f  .Tilde  1. 
g  30.    6:9—11.    .lohn  17:17— 19. 

Acts  15:9.     26:18.     Eph..5:26. 

Ilcl).  2:11.       10:10.     13:12. 
Ii  Rom.  1:7.       1  Thes.  4:7.       2 


Tim.  1:9.      1  Pet.  1:15  16. 
i    Arts  7:.'.!l.60.    9:1-1.     22:\G.    2 

Thes.  2:16.17.     2  Tim.  2:22. 
k  f^:6.       Ps.   15  11.      Arts   Ift36. 

R"m.  10:12.  14:8,9.  2  Cor.  4:i 

rhil.  2:9—11.     Rev.  19:16. 

25 


[1^ 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


(Note,  Acts  18:12—17.)  The  apostle  nddress- 
e.l  "the  church  of  God,"  or  the  collective  hody 
of  Christians,  at  Corinth,  as  "sanctified  in 
Christ,"  which  some  explain  of  their  having 
been  separated,  or  set  apart  for  God,  in  his 
eternal  purpose,  as  "chosen  in  Christ  to  be 
saints,"  or  holy  persons;  others,  of  their  being 
actually  sanctified  by  the  communication  of  his 
Spirit.  (JIarg.  Ref.  e— h.)— With  them  he 
also  joined  "all  that'in  every  place  called  upon 
the  name  of  the  Lord  Jesus;"  who  was  equally 
the  Lord  of  the  apostle,  of  Sosthenes,  and  of 
every  believer.  It  is  probable,  that  the  apostle 
immediately  referred  to  the  other  churches  in 
Achaia.  The  passage,  however,  shows  how 
inseparable  the  invocation  of  Christ  was  from 
the  profession  of  Christianity  in  those  days. 
(Marir.  Ref.  i,k.— Notes,  Acts  2:14—21.9: 
10 — 14.  Rom.lO:b — 11.)  Some  would  indeed 
render  it,  "those,  who  are  called  by  the  name 
of  the  Lord  Jesus:"  but  it  is  evidently  incon- 
sistent with  tlie  proper  construction  of  the 
Greek  language,  thus  to  render  it:  and  this 
interpretation,  we  may  confidently  assert,  would 
never  have  been  adopted,  if  the  previous  oppo- 
sition of  men's  minds  to  the  divine  adoration 
of  Christ,  had  uot  induced  them  to  liave 
recoufse  to  it:  though  it  must  be  allowed  that 
some  have  favored  it,  who  by  no  means  denied 
the  Deity  of  Christ. —  To  them  that  are  sancti- 
fied, &c.  (2)  To  explain  the  terms  "sanctified" 
and  "saints,"  as  implying  no  more  than  the 
profession  of  Christianity,  and  including  all 
nominal  Christians,  as  many  learned  men  do, 
would  enervate  the  language  of  the  apostle, 
and  confound  the  distinction  between  the  form 
and  the  power  of  godliness,  which  it  is  his 
grand  object  to  maintain.  No  doubt  there 
were  unconverted  persons,  in  the  several 
churches,  even  in  those  days:  but  the  apostles 
addressed  their  epistles  to  the  collective  body, 
according  to  their  profession;  thus  teaching 
them  what  that  profession  implied :  but  if  they 
were  not  truly  saints,  they  were  no  more  in- 
tended, than  if  they  had  not  been  called  Chris- 
tians. The  arguments  by  which  these  learned 
writers  support  their  opinion,  would  equally 
prove,  that  the  worst  persons  in  the  church  at 
Corinth,  were  indeed  "the  temple  of  the  Holy 
Spirit,"  the  "temple  of  the  living  God,"  and 
entitled  to  all  spiritual  and  eternal  blessings, 
equally  with  true  believers.  (3:16.  6:11,19. 
2  Cor.  6:16.) — 'Even  here  from  the  beginning 
•he  lays  the  foundation  of  his  future  reasoning: 
'for  if  the  Corinthians,  and  all  other  believers, 
'were  called  by  one  God,  and  sanctified  in  one 
Christ;  if  tJiey  all  had,  and  owned,  the  same 
'Lord;  whence  did  the  dissensions  arise  and 
'get  strength  among  tliem,  as  if  Christ  was  di- 
•vided?'     Beza. 

Called.  (1)  KhjTo;.  2.  See  on  Rom.  1:1.— 
2  hrough  the  loill  of  God.]  .4tu  iyeh^uuToc  Qeu. 
2  Cor.  1:1.  Eph.  i:i,ii.  Col  1:1. '2  Tim.  1: 
1-— 10  them  that  are  sanctified.  (2)  'Hyiaa- 
//fro.c.  6:11.  He6.2:ll.  10:10,14,29.  Jude  I. 
See  on  John  lO^^G^jj^  j^^e  1,2.)— That 

1   See  on   Rom.  1:7. — 1  Pet,   i:-2. 
in  See  071  Rom.    1;S.     6:17. Ada 

11:23.     21:20. 
n  3.  John  10,10.    14:14,16,17,26. 

15:26.     I  Tim.  1:14. 
o  4:7— 10.     Rom.  11:12.     2  Cor. 

9:11.    Eiph.  2:7.     3:R. 
p  12:10.    14:5,6,26.    Acts  2:4.     2 

Cor.  8-7.     Epii.  6.19.     Col.  4: 

126] 


3,4. 
<1  8:11,     I3:2,fi,       Rom.  15:4.     2 

Cor.  4:6,     Kph.  1:17.    Phil.  I: 

9.    Col.  1:9,10.  2  3.  3:10.  Jam. 

3:13.     2  Pet.  3:18. 
r   2:1,2.    Acts  18:5.  20:21,24.  22- 

18.23:11.   22:23.     1  Tim.  2:6. 

2  Tim,  1:8,      1  .Tohii  5:11— 13 

Rev,l:2,9.6:9,  12:11.17.  19:10 


rail  on  the  name.]  Toi;  fTny.uhifin'nic  to  o/o- 
i((K.  Acts  2:11.  7:b9.  9:14.  22:16.  Rom.  10: 
12—14.  2  Tim.  2:22.— 'This  in  the  New  Tes- 
' lament  is  the  character  of  a  Cluistian;  he  is 
'one  that  calleth  on  this  name.  ...  That  these 
'words  ought  not  to  be  rendered  passively,  ... 
'is  evident  from  the  Septuagint,  Avho  still  tran.-:- 
'late  the  phrase,   D^^  K^tp'j    ("he  shall  call 

'on  the  name,")  which  is  active,  by  rniy.u'/.ijaf- 
'tui  Fi'  ovo/iiaTt  QsH,  or  f »'  ovoauji  Kvota.  (  GeJi, 
'4:26.  12:8.  13:4.  ...  Ps.  79:6.  99:6.  116:4. 
'Is.  65:1.  Lani.  3:55.  Zech.  13:9.)  But  when 
'the  phrase  runs  thus,   ^"^H^  Ti/Du  j  ^'^^t  ''^j 

t|:    •         I   :     • 

'  "thy  name  is  called  on  us,"  or,  "we  are  call- 
'ed  by  thy  name,"  it  is  rendered  thus,  m  nmun 
'ail  FTTixFxhjTut.  ...  (Deut.  28:10.  1  Ki7igs  8: 
'43.  2C7i?-.  7:14.  is.  4:1.  63:19.  Jer.  14:9. 
'15:16.  Dan.  9:18,19.  ^m.  9:12.)  ...  The  dis- 
'ciples  were  first  called  Christians  at  Antioch. 
'Now  before  this  time,  we  find  not  only  Ste- 
'phen  calling  on  this  name,  and  saying,  "Lord 
'Jesus,  receive  my  spirit;"  and  St.  Paul  bid 
'  "to  wash  away  his  sins,  calling  on  the  name 
'of  the  Lord;"  ...  but  Ananias  speaks  to  the 
'Lord  Jesus  of  St.  Paul,  "He  hath  authority 
'from  the  high  priest,  to  bind  all  that  call  on 
'thy  name:"  and  of  him  it  is  said,  "Hedestroy- 
'ed  them  that  called  on  this  name  in  Jerusalem." 
' — Dr.  Hammond,  who  here  translates  this 
'phrase  passively,  doth  elsewhere  translate  it 
'actively,  the  context  forcing  him  so  to  do.  So 
'Rom.  10:13.  "Whosoever  shall  call  on  the 
'name  of  the  Lord;"  that  is,  pray  and  adhere 
'to  Christ.  ...  AndJlcts  9:14.  "He  liath  au- 
'thority  to  bind  all  that  call  upon  thy  name:" 
'that  is,  saith  he,  that  publicly  own  the  worship 
'of  Christ.'   Whitby. 

3  'Grace  he  untcfyou,  and  peace,  from 
God  our  Father,  and  from  the  Lord  Jesus 
Christ. 

Note.—(Mar!r.  Ref.— Notes,  Rom.  1:5—7. 
Eph.  1:1,2.  1  Tim.  1:1,2.  2  Pet.  1:1,2.  Rev. 
1 :4 — 6.)  'Is  not  this  to  desire  for  them  grace 
'and  peace  from  God  the  Father,  and  conse- 
'quently  to  pray  for  it.''  Why  therefore  is  it  not 
'also  to  desire  the  same  blessings  from  God  the 
Son?'  Whitby;  and  consequently  to  pray  for 
them. 

4  1™  thank  my  God  always  on  your 
hehalf,  for  °  the  grace  of  God  which  is  given 
you  by  Jesus  Christ; 

5  That  °  in  every  thing  ye  are  enriched 
by  him,  p  in  all  utterance,  i  and  in  all  know- 
ledge; 

6  Even  as  ""  the  testimony  of  Christ 
'  was   confirmed   in   you. 

7  So  that  *  ye  come  behind  in  no  gift ; 
"  waiting  for  the  *  coming  of  our  Lord 
Jesus    Christ: 

8  Who  shall  also  ^  confirm  you  unto  the 


s  Mark  16:20.  Acts  11:17,21. 
Rom.  15:19.2  Cor.  12:12.  Gal, 
3:5,  Heb,  2':3,4. 

t   2  Cur.  12:13. 

u  4:5.  Gen.  49:18.  Mall,  25: 
1.  T.uke  12:36,  Rom.  8:19. 
Phil.  3:20,  iThes.  1:10.  2 
Tim,  4:3,  Til.  2:13.  Heli.  9: 
28.   10:36,37,  Jam.  5:7,8.  2  Pel. 


3:12.     Jiide21. 
Gr.  revtla^on. 

Luke  17:30.  Col.  3:4.  2  Thc». 
1:7,  1  Tim.  6:14,15.  1  Pel.  I: 
IS,  4:13.  5:4.  1  John  3:S. 
Ps,  37:17.2!i.  Rom.  14:4.  If!: 
25.  2Cor.  I;2l.  1  Thes.  3:13. 
2Thes.  3:3,      1  Pet,  5:10. 


A.  D.  60. 


CHAPTER   I. 


A.  D.  60. 


*ncl,  Ihat  ye  may  be  ^  blameless  in  ^  the  day 
of  our  Lord  Jesus  Christ: 

9  "  God  IS  faithful,  ""  by  whom  ye  were 
called  unto  "  the  fellowship  of  his  Son  Jesus 
Christ  our  Lord. 

[Practira!  Ohscn-rfllons.  ] 

Note.— (Notes,  Phil.  1  :3— 8.)  Before  the 
fipostle  entej'ed  on  the  iimii-diiite  subject  of  his 
epistle,  he  endeavored  to  conciliate  the  afiec- 
tions  of  the  Corinthians,  by  calling-  to  their 
recollection  the  benefits  which  they  had  derived 
from  his  ministry.  He  continually  thanked 
God  on  their  account,  for  having  bestowed  his 
grace  upon  them,  "through  Jesus  Christ;"  by 
which  they  had  been  turned  I'rom  idolatry,  to 
the  faith  of  the  gospel  and  the  worship  of  God. 
(Marg.  Rcf.  m,  n.—Nole,  Rom.  1:8—12.) 
They  had  also  been  "enriched  by  him"  with 
all  spiritual  gifts,  and  miraculously  enabled  to 
speak  in  divers  languages,  and  filled  with  abun- 
dant knowledge  of  divine  things,  and  a  ready 
elocution  in  speaking  of  them.  As  the  testi- 
mony of  Christ  had  been  confirmed  among  them, 
by  the  miracles  of  the  apostle;  they  too  had 
been  enabled  to  work  miracles  after  they  had 
embraced  it:  so  that  they  had  come  behind  no 
other  church  in  any  spiritual  g\i\,  before  the 
new  teachers  were  known  among  them.  (Marg. 
Ref.  o—t.— Note,  Gal.  3:1—5.)  Thus,  they 
were  preparing  themselves  and  each  other,  as 
those  who  waited  for  the  coming  of  Christ 
their  Lord  and  Judge;  (Marg.  Ref.  u. — Notes, 
Matt.  25:14—30.  Luke  19:11—27.  iThes.  1: 
9,10.  Heb.  9:27,28.)  By  the  continued  sup- 
plies of  his  grace  he  would  "confirm  them  to 
the  end"  of  their  course,  in  the  faith  and  hope 
of  the  gospel;  that  they  might  be  preserved 
blameless,  in  their  conduct  through  Yii'e;  and 
stand  completely  justified  and  sanctified  in  the 
dav  of  judgment.  (Notes,  Phil.  1  :9— 11.  1  Thes. 
5:23—28.  jMJe22— 25.)  This  would  certainly 
be  the  case,  if  they  were  what  they  professed 
and  appeared  to  be:  seeing  "God  is  faithful" 
to  his  promises  and  covenant,  which  he  ratified] 
with  them  personally,  when  he  effectually  called 
them  to  be  partakers  of  Christ  and  all  his  bless- 
ings, and  to  a  life  of  communion  with  him. 
Tlie  apostle  indeed  afterwards  intimated  his 
doubts  of  some  of  the  Corinthians;  yet  he  here 
addressed  them,  as  being,  in  the  judgment  of 
charity,  what  they  professed  to  be. — Out  of  the 
abundance  of  his  heart  he  repeats  the  words, 
"Our  Lord  Jesus  Christ,"  so  often,  that  there 
is  a  danger  of  those  readers,  whose  hearts  are 
strangers  to  the  holy  affection  which  occupied 
that  of  the  apostle,  being  disgusted  with  the 
repetition. — Blameless,  Sic,  (8)  'He  calls  them 
'blameless,  not  whom  none  iiad  ever  blamed; 
'but  those  whom  none  could  justly  blame;  that 
'is,  those  who  are  in  Christ  Jesus.  (Rom.  8: 
'1,33.)'  Beza.  Certainly  neither  spotless  inno- 


y  Eph.  S.27.      Phil.  2:15.     Col. 

1:22. 1  Thes.  3:13.  5.23.  2  Pel. 

3:14.     .Iiule  24:25. 
1  Phil.  1:G,I0.  2:16.    2  Pet.  3:10. 
a  10:13.       Nnm.   23:19.       Dent. 

7:9.  32:4.  Vs.  89:33—35.  100:5. 

Is.  11:5.  25:1.  49:7.  Lam.  3:22, 

23.  M.iU.  21:35.   1  Thes.  6:23, 

24.  2  Thes.  3:3.  Tit.  1:2. 
Ileh.  2:17.  6:18.  10:23.  11:11. 
Rev.  19:11. 

k  24.     Ro:d.  8:28,30.    0:24.  Gal. 
1  IS.     I  Thes.    2:12.     2  Thes. 


2:14.     2  Tim.  1:9.       Heb.  3:1. 

1  Pet.  5:10. 
c  SO.   10:16.   John  15:4,5.   17:21. 

Rom.  11:17.    Gal.  2:20.-   Eph. 

2:20—22.   3:6.     Ilclj.  3:11.     1 

John  1:3,7.     4:13. 
(1  4:16.   Rom.  12:1.   2Cor.5:20. 

6:1.    10:1.  Gal.  4:12.  Eph.  4:1. 

I'hilem.  9,10.       1    I'et.  2:1). 
e  Rom.      15:30.       1  Thes.  4:1,2. 

2rhe9.  2:1.       1  Tim.  5:21.     2 

Tim.  4:1.    . 
f  Ps.  133:1.  .ler.  32:39.  John  13: 


cence,  nor  sinless  perfection,  nor  such  a  tenor 
of  conduct  from  their  first  profession  of  Chris- 
tianity, as  was  wholly  unblameable,  could  be 
meant:  for  the  apostle  blames  many  things  after- 
wards, Avhich  were  very  general  amongthem :  yet 
their  renewal  to  holiness  seems  intended,  and 
their  conduct  as  harmless  and  blameless,  at  least 
equally  with  their  justification.  (Marg.  Ref. 
X,  y.— Notes,  Eph.  "5:22—27.  Col.  1:21—23.) 
'God  will  make  good  his  promise,  ...  if  you  do 
'not  fa'l  yourselves.'  Hammond.  It  seems, 
that  the  system,  which  this  learned  writer 
adopts,  cannot  be  maintained,  without  "adding 
to  the  word"  of  God;  for  he  and  his  coadjutors 
frequently  insert  a  clause  of  this  kind,  as  if  the 
inspired  writers  had  forgotten  it,  and  had  ex- 
pressed themselves  incautiously  !  In  fact,  it  is 
an  interiuilation,  and  as  such  must  be  rejected. 
All  professed  Christians  indeed,  at  Corinth, 
would  not  be  "kept  by  the  power  of  God, 
through  faith,  unto  salvation;"  for  some  were 
not  true  believers;  yet  all  those  whom  the 
apostle  es|)ecially  addressed,  would  thus  perse- 
vere; namely,  "the  saints,"  even  those  whom 
God  had  "called  to  the  fellowship  of  his  Soi< 
Jesus  Christ."     (Notes,  Rom.  8:28 — 39.) 

Ye  are  enriched.  (5)  F.:ihsu(jthiTi-.  ^  Cor. 
6:10.  9:11.  Not  elsewhere  N.T.  Gen.  14:23 
1  Sam.  2:7.  Prov.  10:4,22.  Sept.—Jf/.urFoi, 
Luke  1:35.  l<2:^l.— Was  confirmed.  (G)  Edt- 
CutiMxtt],  8.  See  on  Mark  16:20. —  Ye  come 
behind.  (7)  '  Y:::FQi-ia!h<t.  8:8.  12:24.  2  Cor. 
11:5.12:11.  See  on  Rom.  3:'-2\.— Gift.]  Xu- 
(jiauari.  See  on  Rom.\:\l.  5:15. —  IVail- 
ing  for.]  JrrFy.di-xoaf-viiz. — See  on  Rom.  8:19, 
—  The  coming.]  "Revelation."  Marg.  l'ijt> 
urrnauhnptf.  Rom.  8:19.  2  Thes.  1:7.  1  Pet. 
1  -.I.— Unto  the  end.  (8)  'Ecc  rf-hi;.  2  Cor.  1  : 
13.  Heb.S:6,\4.  6:11.  Rev.  ^i^G.— Blameless.] 
Aveyy.hiTu;.  Col.  1  :22.  1  Tim.  3:10.  Tit.  1 :6, 
7.  Ab  n  priv.  et  eyxideoi,  Rom.  8:33. —  The 
fellovjship.  (9)  Koivmviuv.  10:16.  See  on 
Rom.  15:26. 

10  IT  Now  '^  I  beseech  you,  brethren, 
^  by  the  name  of  our  Lord  Jesus  Christ, 
^  that  ye  all  speak  the  same  thing,  and  that 
there  "be  no  *  divisions  among  you;  but  that 
ye  be  perfectly  joined  together  in^the  same 
mind,  and  in  the  same  judgment. 

1 1  For  ^  it  hath  been  declared  to  me  of 
you,  my  brethren,  by  them  xvhich  are  of  the 
house  of  Chloe,  ^  that  there  are  contentions 
among  you. 

13  Now  '  this  I  say,  that  every  one  of 
you  saith,  ^  I  am  of  Paul;  and  I  of  '  Apol- 
los;  and   I  of  '"  Cephas;  and    I  of  Christ. 

13  Is"Ci)rist  divided.^  °  was  Paul  cru- 
cified for  you.'  P  or  were  ye  baptized  in  the 
name  of  Paul.'' 


34,35.  27:23.    Acts  4:32.  Rom 

121G.  15;5.ri.  16:17.  2  Cor.  13: 

11.     Eph.  4:1—7,31.32.     Phil. 

1  27.       2:1 — I.       I  Thes.  5:13. 

Jam.    3:13—18.      1  Pet.  2:8,9. 
*  Gr.  schisms.  11:18.  \2:2n.  Malt. 

9  16.    Mark  2:21.      Joliu  7:43. 

9:16.     10:19.      lir. 
g  11:18.     Gen.  27:42.     37:2.     1 

Sam.   25:11—17. 
h  3:3.   6:1—7.     Prov.  13:10.     18: 

6.    2  Cor.  12  20.   Gal.  .5:15,21), 

26.      Phil.  :i:l4.       1  Tim.  6:4. 


2  Tim.  2:23— 25.     Jam.  4:1,2. 
i    7:29.        I5:S0.       2    for.     0:6. 

Gal.  3:17. 
V  3:4—6,21—23.  4:6. 
1  lb:  12.  Arts  lR:2t— 2R.    15:1. 
m  9.5.    15:5.    John    1:42.    Gal. 

2:9. 

n  2  Cor.  11:4.     Gal.  1:7.     Eph. 

4:5. 
0  6:19.20.    Rom.  14:9.    2  Cor.  5: 

14.15.  Til.  2)4. 
p  15.     10:2.     Malt.  2^:19.     Arlj 

2:38.  10:48.  19;5. 


[127 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


14  I  1  thank  God,  that  I  baptized  none 
of  you,  but  'Crispus  and  'Gaius; 

15  Lest  any  should  say  that  » I  had  bap- 
tized in  mine  own  name. 

16  And  I  baptized  also  the  "house- 
hold of  Stephanas:  besides,  I  know  not 
whether  I  baptized  any  other. 

[Practical  Obsenations.] 

Note.— After  this  conciliatory  introduction, 
the  apostle  proceeded  to  the  subject,  on  Avhich 
he  particularly  wrote  to  the  Corinthians;  and 
to  point  out  that  leading  evil,  which  gave  rise 
to  the  other  evils  that  he  meant  to  reprove. 
He  besought  and  exhorted  them,  by  the  name, 
the  honor,  and  the  authority  of  Christ,  to  cease 
from  "murmurings  and  disputings;"  that  they 
might  all  join  in  the  same  language  of  faith; 
avoid  all  schisms,  contentions,  or  disunion  of 
heart;  and  be  "perfectly  joined  together  in  the 
same  mind  and  in  the  same  judgment,"  as  the 
different  members  are  compacted  iiito  one  body. 
— Considering  the  different  capacities,  educa- 
tions, habits,  and  prejudices  of  mankind,  it 
seems  impossible  to  avoid  all  difference  of  opin- 
ion: but  it  is  equally  true  that  fallen  men  will 
never  on  earth  "love  God  with  all  their  heart," 
and  "their  neighbors  as  themselves;"  yet  the 
rule  and  exhortation  must  not  be  changed  on  that 
account.  As  we  have  one  rule,  and  one  stand- 
ard oi"  truth,  and  one  Spirit  to  be  our  Teacher; 
so,  in  proportion  to  our  humility,  simplicity, 
and  diHgence,  we  come  to  be  of  "one  mind  and 
judgment,"  in  the  great  concerns  of  religion: 
and  were  we  perfect  in  these  things,  we  should 
also  be  perfectly  united  in  sentiment  and  affec- 
tion. {Note,  Jer.  32:39—41.)  This  will  be  the 
case  in  heaven;  and  it  will  at  length  be  so  in  a 
great  degree  on  earth.  The  nearer  we  come 
to  it,  the  more  we  approximate  to  perfection :  all 
our  divisions  arise  from  a  sinful  cause,  which 
must  not  be  excused;  but  while  this  cause  sub- 
sists, we  should  endeavor  to  bear  with  each 
other  in  respect  of  it,  and  so  to  "keep  the  unity 
of  the  Spirit  in  the  bond  of  peace."  {Marg.  Ref. 
d~i\— Notes,  Eph.4:l—6.  Phil.  1 :27— 30.  2: 
1 — 4.)  Yet  we  ought  continually  to  pray  for 
the  more  abundant  pouring  out  of  the  Spirit  of 
truth  and  love,  on  ourselves  and  all  our  fellow 
Christians,  that  we  may  be  "perfectly  joined 
together  in  the  same  mind  and  in  the  same 
judgment." — The  apostle  gave  the  Christians 
at  Corinth  this  seasonable  admonition;  because 
he  had  been  informed  by  those,  on  whom  he 
could  depend,  and  whom  he  did  not  hesitate  to 
mention,  that  the  church  in  that  city  was 
troubled  with  contentions.  They  were  in  a  di- 
vided Slate;  and  he  might  say,  that  every  one 
of  them  was  attached  to  some  particular  teacher, 
in  opposition  to  all  others.  As  if  one  should 
profess  himself  to  belong  to  Paul's  company; 
another,  to  that  of  the  eloquent  Apollos;  ano- 
ther to  Peter  the  great  apostle  of  the  circum- 
cision; and  as  if  others  professed  themselves  the 
disciples  of- Christ  alone,  to  excuse  their  disre 
gard  lor  all  bis  ministers!  {Marg.  Bcf.  g— m  ) 
—It   nas  been  thought^witlA  probability,  that 

H  4.     11:13.    2  Cor.  2;1-1.    Ki.l,.  f 

5;20.     Col.   3:15,17.      1    The*. 

5:18.      1  Tim.  1:12.   PhUcm.  4. 
r  Arts  13:3.  I 

•   Rom.  1R:2,';. 
t    .lohn    3:2,:,20.      7:13.     2   Cor. 

128] 


11:2. 
u  16:15,17.  Acts    16:15,33. 
X  John  4:2.  ArlsiO;4K.  26:17,1!!. 
y  -:M,13.  2  Cor.  4:2.  10:3,4,10. 

2  Pel.  1:16. 
*  Or,  sptich. 


the  apostle  does  not  mention  these  names,  aa 
really  the  heads  of  the  parties  into  which  the 
Corinthians  had  divided :  but  in  order  more  em- 
phatically to  mark  the  evil  of  the  thing  itself, 
and  the  absurdity  of  dividing  the  church,  out  of 
a  disposition  inordinately  to  honor  some  partic- 
ular teacher;  or  to  despise  faithful  ministers, 
under  pretence  of  honoring  Christ.  However 
respectable  the  names  might  be,  which  were 
thus  used,  the  thing  was  indefensible;  but  it 
would  give  less  umbrage  for  him  to  mention 
himself,  Apollos,  and  Cephas,  than  expressly  to 
name  the  false  teachers,  who  were  the  authors 
ofthediscord.  (iVo<e,  2  Cor.  11 :1 3—1 5.)  He 
therefore  demanded  of  the  Corinthians,  whether 
Christ  and  his  salvation,  or  his  mystical  body, 
could  be  thus  divided,  and  one  part  set  in  oppo- 
sition to  another.^  Had  Paul,  or  had  any  of 
their  otlier  teachers,  acquired  a  right  to  them,  by 
atoning  for  their  sins  on  the  cross.'  Or  had  any 
of  them  been  baptized  in  the  name  of  Paul,  as 
his  disciples,  who  were  engaged  in  all  things, 
without  reserve,  to  be  devoted  to  him  and 
honor  him.''  {Marg.  Ref.  n — p. — Notes,  Matt. 
28:19,20.  2  Cor.  5:13—16.)  As  things  had 
turned  out,  he  was  thankful,  that  he  had  bap- 
tized so  few  of  them;  lest  his  opponents  should 
have  averred  that  he  "baptized  them  in  his  own 
name."  He  could  recollect  but  a  few,  whom 
he  had  baptized;  nor  was  it  necessary  that  he 
should  be  immediately  inspired  with  the  re- 
membrance of  so  immaterial  a  fact:  the  rest 
had  been  baptized  by  others,  according  to  the 
appointment  of  Christ,  without  any  mention  of 
the  apostle's  name  in  it,  as  they  very  well 
knew.   {Marg.  Ref.  q — u.) 

Divisions.  (10)  "Schisms."  Marg.  ^/lo- 
fiura.  1\:\S.  12:2.5.  See  on  Matt.  9 :\6.  The 
word  here  evidently  signifies  "divisions," 
among  persons  Avho  held  the  same  grand  doc- 
trines and  met  together  for  worship  iji  the  same 
ordinances.  Thus  "schisms,"  as  the  word  is 
here  used,  differed  from  heresies,  which  related 
also  to  rfoc/rm^s.  Note,  Jets  '28:21,2^.— Per- 
fectly joined  together.]  K(xiTjOTiafierot.  Rom. 
9:22.  See  on  Matt.  21  :16.  Kujuonatc,  2  Cor. 
13:9.  KdnuQTioun^,  Eph.  4:12. — Judgment.] 
ri'onii].  7:40.  J^c^s  20:3.  2  Cor.  8:10.  P/ii/cm. 
14. — In  the  name.  (13)  Eig  lo  ovo/uu.  Matt. 
28:19. 

17  For  Christ  sent  me  ''not  to  baptize, 
but  to  preach  the  gospel:  ''  not  with  wisdom 
of  *  words,  ^  lest  the  cross  of  Christ  should 
be  made  of  none  effect. 

18  For  *  the  preaching  of  the  cross  is  ^  to 
them  that  perish  "^  foolishness;  but ''  unto  us 
which  are  saved  it  is  the  power  of  God. 

19  For  it  is  written,  *"  I  will  destroy  the 
wisdom  of  the  wise,  and  will  bring  to  noth- 
ing the  understanding  of  the  prudent. 

Note. — Many,  supposing  the  administration 
of  sacraments  to  be  the  most  honorable  part  of 
the  ministerial  work,  have  conjectured  reasons, 
why  St.  Paul  did  not  himself  baptize  the  Co- 
rinthian converts:    but  the   reason  which  he 


Z  2:5. 

a  23.24.  2:2.  Gal.  6:12—14. 

h  Arls    13:41.      2    Cor.    2:15,16. 

4:3.  2Thes.  2:10. 
c    21.23,25.     2:14.      3:19.     AcU 

17:13,32. 


d  24.      Ps.  110  2.3.      Ttom.  1:16. 

2   Cnr.    10:4.5.      1    Thes.    1:5. 

Heh.  4:12. 
e  3:19.     .loh   5:12,13.      Is.    19:3, 

11.  29:14.  .Ter.  8:9. 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


assigns  entirely  subverts  tlieir  imaginations. 
Christ  did  not  send  his  apostle  to  baptize  men 
in  his  name;  (which  ontward  form  might  be 
administered,  with  equal  validity,  by  those  of 
inferior  station  and  endowments;)  but  to  preach 
the  gospel,  which  was  a  far  more  important  and 
difficult  service:  so  that  he  left  others  to  l)ai)tiy.e 
those  who  embraced  the  truth.  {Notes,  John  4: 
1—4,  V.  2.  Acts  10:44—48,  v.  48.)  Some  in- 
deed of  the  Corinthians  might  think,  that  he 
was  not  so  competent  to  preach  the  gospel,  as 
this  declaration  seemed  to  imply:  and  he  readi- 
ly allowed,  that  he  had  not  used  the  "wisdom 
of  words,"  or  those  jilausible  reasonings,  rhe- 
torical nourishes,  and  arts  of  oratory,  which 
they  admired,  and  by  which  some  teachers  fas- 
cinated them.  For'"Christ  sent  him"  to  de- 
liver an  important  message,  in  plain  language: 
and  he  was  aware  that  these  decorations,  in- 
stead of  giving  efficacy  to  his  doctrine,  would 
degrade  it,  and  even  "render  the  cross  of  Christ 
of  none  effect."  These  studied  arts  of  pleasing 
would  have  enervated  the  solemn,  affecting 
subject,  and  obscured  its  glory.  If  indeed  the 
preacher  did  not  seek  his  own  honor,  in  the 
display  of  these  endowments;  he  would  at  least 
excite' men's  attention  to  him,  and  admiration 
of  him,  rather  than  of  his  message  or  his  Lord; 
and  the  Holy  vSpirit  would  not  accompany  the 
word  by  his  new-creating  power,  when  the 
credit  would  1)e  given  to  the  instrument,  rather 
than  to  the  Agent.  (Marg.  Ref.  x — z. — Notes, 
2:3—5.  £.1;.  4:10— 12.  2  Cor.  4:7.  10:7—11.) 
— In  fact,  the  preaching  of  salvation  for  lost 
sinners,  by  the  ignominious  and  agonizing  cru- 
cifixion of  the  incarnate  Son  of  God,  was  "fool- 
ishness" to  ail  tliose  who  continued  in  the  way 
to  destruction.  The  sensual,  the  covetous,  and 
the  ambitious  perceived,  that  it  was  incompat 
ible  with  their  favorite  pursuits;  the  Pharisee 
and  the  moralist  exclaimed  against  it,  as  need 
less,  and  tending  to  licentiousness.  The  Scribe, 
the  Sadducee,  and  the  heathen  philosopher, 
each  had  his  reasons  for  deriding  and  reviling 
it;  and  the  antinomian  would  foolishly  suppose 
that  Christ  was  crucified,  to  procure  for  him 
the  license  of  gratifying  his  evil  propensities. 
But  those  who  were  the  saved,  by  true  faith, 
knew  this  despised  doctrine  to  be  the  consti- 
tuted and  most  suitable  means,  by  which  the 
j)0wer  of  God  effectually  wrought,  in  pulling 
down  the  kingdom  of  Satan,  and  converting 
sinners  to  himself.  (JMarg,  Ref.  a — d. — Notes 
20—24.  Rom.  1:13—16.  2  Cor.  10:1—6.)  And 
as  to  the  opinion  of  the  wise  men  of  the  world 
God  had  declared  that  he  would  destroy  their 
wisdom,  and  bring  it  to  nothing.  (Marg.  Ref. 
t\— Notes,  3:18— '23.  Joi  5:12— 16.  /s.  29:13 
—16.  44:25— 28.)— 'Why  did  the  Holy  Spirit 
'choose  to  deliver  such  important  truths,  in  the 
'liarbarous  idiom  of  a  fnw  obscure  Galileans.'' 
Campbell.  The  apostle  Paul  was  not  one  of 
these  'obscure  Galileans:'  but  is  not  this  highly 
improj)er  language,  concerning  inspired  writers, 
who  received  the  gift  of  tongues  immediately 
from  the  Holy  Spirit.?  They  did  not  learn  bar- 
barous Greek,  as  Gahlean  fishermen.  They 
made  no  claim  to  elegance;  but  certainly  pre- 

I  Is733ri'!T^3:T^ 

H  19.    2  Sam.  15-.;n.    lfi:2.'J.    17: 

ll.^S.     Job     12:17,20,24.     Is. 

44:25.   Hn:ii.  1:22. 
h  24.     D:.ij.  2:20.     Rom.   11:33. 

K|)h.  3  10. 
.    Malt.     11:25.         Luke    10;2l. 


Rom.  1:20—22,28. 

k  See  on  18. 

1  Malt.  12:38,39-   l^:'— ■*• 

Mark 

8:11,12.    I.i.ke  11:16^9. 

John 

2:16.  4:48. 

m  Ant?  17:18—21. 

cision,  and  perspicuity,  and  simplicity,  are 
found  in  their  writings,  in  no  common  degree. 
—  To  baptize.  (17)  Whence  did  the  almost 
universally  prevailing  opinion  originate,  that 
the  administration  of  sacraments  is  the  peculiar 
and  highest  office  of  the  Christian  ministry, 
above  even  that  of  preaching  the  gospel.''  Per- 
haps the  reader  has  never  thought  of  asking 
this  question.  I  have,  hoAvever,  no  hesitation 
in  answering.  From  popery,  in  its  incij)ient  or 
more  matured  state:  to  change  by  the  opus 
operatum,  which  the  priest  alone  can  perform 
aright,  'a  child  of  the  devil,'  into  'a  child  of 
'God,'  which  must  be  the  case  if  baj)tism  be 
regeneration,  or  inseparal^le  from  it;  and  to 
■change,  in  the  same  way,  a  piece  of  bread,  into 
the  body,  soul,  and  divine  nature  of  Christ, 
and  render  it  an  object  of  adoration,  derives  a 
far  higher  dignity  to  the  jjriesthood,  than  even 
apostolical  preaching  can  do.  I  tvill  destroy. 
(10)  From  the  LXX,  only  changing  y.uutj>u), 
Cov  a&eTi/out.   (7s.  29:14.) 

Of  words.  (17)  "Of  s])eech."  Marg.  Aoys. 
18.  2:4. —  The  preaching  of  the  cross.  (18)  '0 
Ao)'oc  6  Tn  guvfjii,  17. —  To  them  that  perish.] 
ToiQ  anoUufxfroi;.  2  Cor.  2:15.  4:3.  2  Thes. 
2:10.  {Note,  2  Cor.  2:14— 17.)— Foo//s/mfss.] 
MioQia.  21,23.  2:14.  3:19.  A  fiuigoc.  See  on 
Matt.  5 ■.'22. —  Which  are  saved.]  Toig  aulo- 
(.tpvoig.  See  on  Jlcts  2:47. —  The  power  of 
God.]  Jvrufag  QirH.  24.  Rom.  \:\&.—I will 
bring  to  nothing.  (19)  .td-ejijaoi.  See  on  Luke 
10:16.  Jd^BTiioig,  Heb.l:l8. 

20  Where  ^is  the  wise.''  where  is  the 
scribe.''  where  is  the  disputer  of  this  world.'' 
^  hath  not  God  made  foolish  the  wisdom  of 
this  world.-* 

21  For  after  that,  •'  in  the  wisdom  of 
God,  '  the  world  by  wisdom  knew  not  God, 
it  pleased  God  by  ^  the  foolishness  of 
preaching  to   save   them   that   believe. 

22  For  '  the  Jews  require  a  sign,  and 
'"  the  Greeks  seek  after  wisdom : 

23  But  "  we  preach  Christ  crucified, 
°  unto  the  Jews  a  stumbling-block,  and  unto 
the  Greeks   p  foolishness; 

24  But  unto  them    which  are  i  called, 
both  Jews  and   Greeks,  Christ  "■  the  power- 
of  God,  and  'the  wisdom  of  God. 

Note.— {Note,  Is.  33:17-19.)  The  phiIo,so- 
phers,  scribes,  and  disputers  of  the  world,  were 
in  general  employed  in  confuting  each  other's 
svstems:  they  scarcely  agreed  in  any  thing, 
except  in  rejecting  and  desjiising  the  gospel: 
and  it  was  evident  that  their  wisdom  and  learn- 
ing had  been  of  little  use  to  mankind.  What 
indeed  had  they  achieved.''  What  traces  of  their 
success,  in  meliorating  the  state  of  the  world,, 
could  be  discovered.'  Could  it  bedenied,  that  God' 
had  exposed  the  folly  of  this  kind  of  wisdom,  m 
the  most  con.spicuous  manner.'  In  his  infinite- 
wisdom,  he  had  left  a  great  part  of  the  world  to 
follow  the  dictates  of  their  own  boasted  reasoar 
and  the  event  had  demonstrated,  that  the  vus- 


18.2:2.  Liikp  24:4H,47.  Arts 
8:32—35.  10:39—43.  2  Cor.  4: 
5.  G:il.  3:1.  t:l4.  Kph.  3:8. 
Is.  8:14.15.  IVI.ilt.  11:6.  Liik* 
2:34.  John  6:.53— (il.  Rom. 
>.32,33.   Gal.  S:H.   1   Pel.  2:8. 


p  IS.  2:14. 

I)  2.9.     Luke  7:35.    Rom. 

30.  9:24. 
r  18.  Kom.  1:4,|6. 
s    30.     I'lov.    8:1,22 — 30- 

2:3. 


Col 


Vol.  M. 


n 


[1-29 


A.   D    60. 


I.  CORINTHIANS. 


A.  D.  t>0. 


dom  of  fallen  man  was  incompetent  to  find  out 
or  retain  the  knowledsre  of  God  his  Creator;  so 
that  idolatry,  atheism,  or  skepticism,  connected 
with   the  most  extreme  wickedness,    was  the 
universal   eilect.     (Marg.   Ref.  ^—\ -Notes, 
Matt  ll:i>5,26.  Bom.  1:21—32.)    When  this 
experiment   had    been    sutHciently   tried;    "it 
pleased   God"  to  send   forth  his   apostles  and 
evan^relists,  to  preach  that  doctrine,  which  was 
derided  as  "foolishness;"    and  they  delivered 
their  message  in  the  most  artless  and  unadorn- 
ed manner:  yet,  behold,  most  wonderful  effects 
followed  !    Immense  nmltitudes  believed  the  re- 
port, were  saved  from  idolatry  and  iniquities, 
and  became  the  worshippers  and  servants  ot 
the    living    God!    (Notes,    1   Thes.  1 :5— 10.) 
The  Jewish  scribes  indeed,  not  satisfied  with 
all  the  demonstrations,  from  miracles  and  pro- 
phecies,  that  Jesus  was  the  Messiah,  as  not 
savoring   his  s])iritual  salvation,  demanded  "a 
sign  from  heaven,"  and  waited  for  a  Messiah, 
who  should  "come  with  outward  observation:" 
(Marg.  Ref.  \.— Notes,  Malt.  J[6:l— 4.   Lv,ke 
17.20 — 23.)  and  the  Greeks  required  a  doctrine 
adapted  to  their  philosophy,  and  supported  by 
reasonings  and  speculations  like  that  of  their 
noted  leaders.  But  the  servants  of  God  "preach- 
ed Christ  crucified:"  this  was  the  grand  pecu- 
liarity of  their  doctrine,  the  centre  of  their  in 
structions,  and  the  topic  on  which   they  de 
lighted  to  expatiate,  and  by  motives  deduced 
from  it,   they  enforced  all  their  exhortations. 
This  doctrine  of  a  crucified  Messiah;  this  tes- 
timony, that  he,  w4io  had  been  put  to  death  by 
the  rulers  of  the  Jews,  as"adeceiver,"  was  their 
long  expected  Deliverer  and  King,  to  whom 
all  subjection  was  due,  and  from  whom  all  bless- 
ings were  to  be  expected,  was  "a  stumbling- 
stone  to  the  Jews,"  who  took  offence  at  it,  and 
persisted  in  unbelief:  while  the  philosophizing 
Greeks  derided,  as  the  excess  of  folly,  the  idea 
that  a  Jew,  and  one  whom  that  despised  na- 
tion had  crucified   with  ignominy,  should  be 
honored  as  the  Governor  and  Judge  of  all  man- 
kind, trusted  as  the  only  Saviour  from  ever- 
lasting misery,  and  even  adored  as  the  infinite 
and  almighty  God.   (Marg.  Ref.  m — p.)     But 
all  those,  whether  Jews  or  Gentiles,  who  were 
"called   according  to    his   purpose,"     {Notes, 
i?om.  8:28— 31.   9:24—29.)   not  only  saw  the 
power  of  God,  in  the  miracles  by  which  the 
gospel  was  confirmed  in  the  resurrection  of 
Christ,  and  in  the  accomplishment  of  ancient 
prophecies;  and  his  wisdom  in  the  glorious  plan 
of  redemption,  as  harmoniously  honoring  all  the 
divine  perfections  and  magnifying   the  divine 
law:  but  they  experienced  Christ  to  be  "the 
Power  of  God  and  the  Wisdom  of  God,"  to 
deliver  them  from  the  bondage  of  sin,  and  to 
make   them  "wise  unto  salvation;"  and  they 
-clearly  discerned  that  he  and  his  gospel  were 
the  grana  medium  by  which   the  power  and 
wisdom  of  God  were  displayed;    in  the  subver- 


t  18,27—29.     Ex.    13;  17.  14:2— 

4.  Josh.  6:2 — 5.  Judg.  7:2 8. 

15.15,16.      1    Siim.   17:40—51 
1    Kings  20;  14,&c.     Zech.  4:6, 
7.  12:7,8.  Rom.  11:33—36. 

H  20.  2:3—6,13.  3:18—20.  Matt. 
11:25,26.  Luke  10;2l.  John 
7:47—49.  .laui.  3;  1*— 17. 

I  Luke  1:3.  Ui:  18:24,25.  .John 
4:46—53.  19:3f.,3P.  AcU  13:7, 
12.  17:34.  Phil.  4.22.  Jam.  1: 
9 — 11.     2:5.     2  .lohii  1. 

T  Vs.  8:2.    Is.  26.5,G.     29:14,19. 

130] 


sion  of  Satan's  kingdom  of  idolatry  and  sin,  and 
in  confounding  all  the  subtle  devices  of  him  and 
his  servants.  (Marg.  Ref.  q — s. — Notes,  Eph. 
3:9—12.   UoAti  5:9,10,19-21.) 

The  disputer.  (20)  ^Liui/TiiJii:.  Here  only, 
.Sv'0]Ti,oic,  Jicls  15:2. —  Of  this  loorld.]  Tn 
inoit'o:  uuu.  '->:6,S.  Matt.  13 -.^'l.  Mark  4:\9. 
Luke  16:8.  Rom.  12:2.  2  Cor.  4:4.  Gal.  1:4. 
Eph.  2:2.  6:12.  2  Tim.  4:10.— Made  foolish.] 
Ejnoioavev. — A  umok/,  18.  Sec  on  Malt.  5:13. 
—Il^pleased.  (21)  Evdoy.i,aiv.  Matl.  3:17. 
LWre  12:32.  Rom.  lb ■.'iQ, 11  .—  Of  preaching.] 
Tii  xijovyfiuTog.  "Of  the  preaching."  See  on 
Rom.  16:25. —  Unto  them  ivhich  are  called. 
(24)  Toig  xhjToig.  2.   See  on  Rom.  1:1. 

25  Because  *  the  foolishness  of  God  is 
wiser  than  men;  and  the  weakness  of  God 
is  stronger  than  men.      {p,aaic,:iohst,-vatio.,t.-\ 

Note. — Those  doctrines  and  dispensations  of 
God,  which  proud  and  presumptuous  men  decry 
as  foolish  and  weak,  are  immensely  superior  in 
wisdom,  and  more  efficacitius  than  all  which 
man  ever  could  devise  or  attempt  for  the  same 
or  similar  purposes.  Thus  the  doctrine  of  sal- 
vation by  faith  in  a  crucified  Jew,  which  ap- 
peared to  the  carnal  mind  a  foolish  device;  and 
the  preaching  of  it,  by  unlearned  and  obscure 
persons,  which  appeared  a  weak  expedient; 
had,  by  the  power  of  God  accompanying  it, 
done  more,  in  a  few  years,  towards  making  men 
wise  and  holy,  than  all  the  learning  and  saga- 
city of  Jewish  Scribes  and  Pagan  philosophers, 
or  the  power  of  armed  legislators,  had  ever 
been  able  to  effect,  or  ever  would  have  effected 
to  the  end  of  time.  {Ma7-g.  Ref. — P.  O.  Josh. 
6:1—14.  Juc^^g-.  7:16— 25.) 

The  foolishness.]  To  fioiQOv.  27.  Mbtom- 
See  on  18. —  The  weakness.]  To  aa^^fcf;.  28. 
"That  which  is  foolish:"  "that  which  is  weak," 

26  For  ye  see  your  calling,  brethren, 
how  "  that  not  many  wise  men  after  the  flesh, 
"  not  many  mighty,  not  many  noble,  are 
called: 

27  But  God  >  hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise; 
and  God  hath  chosen  the  weak  things  of 
the  world,  to  confound  the  things  which  aie 
mighty; 

28  And  base  things  of  the  world,  and 
things  w'hich  are  despised,  hath  God  chosen, 
yea,  and  ^  things  which  are  not,  ^  to  bring 
to  nought  things  that  are: 

29  That  ''  no  flesh  should  glory  in  his 
presence. 

30  But  of  him  are  ye  *^  in  Christ  Jesus, 
who  ^  of  God  is  made  unto  us  "  Wisdom, 
and  *"  Righteousness,  and  s  Sanctification, 
and  ''Redemption; 


Zeph.  3:12.  Matt.  4:18—22. 
9;9.  21:16.  Luke  19:39,40.  21; 
15.  Acts  4:11—21.  6:9,10.  7: 
35,54.  17:18.  24:24,25.  2  Cor. 
4;7.  10:4,5,10. 
z  Rom.  4:17.  2  Cor.  12:11. 
a  2:6.  Deut.  28:63.  Job  34:19, 
20,24.  Ps.  32:10.  37:35,36.  Is. 
2-11,17.  17:13,14.37:36.41:12. 
Dan.  2:34,35,44,45.  Kev.  18- 
17. 

b  31.  4.7.  5:6.     P..  49:6.  Is.  10- 
IS.     Jer.  9:25.     Ron.  3:19,27. 


4:2.      15:17.     Eph.  2:9. 
c  12:18,27.     Is.  45:17.    John  1.5; 

1—6.  17:21- 23.Rom.  8:1.  12; 

5.    16:7,11.    2  Cor.  5:17.  12;2. 

Eph.  1:3,4.     2:10. 
d  Rom.  11:36.    2  Cor.  5:18— 21. 
e  24.     12:8.    Prov.  1:20.    2:6.    8: 

5.       Dan.  2:20.       Luke  21:15. 

John  1:18.  8:12.  14:6.  17:8,26. 

2Cor.  4:6.    Eph.  1:17,18.   3:9, 

10.  Col.  2:2,3.  3:16.  2  Tim.  3: 

15—17.     Jam.  1:5. 
f   Ps.  71:15,16.    Is. 45:21,25.  54; 


I       17.    Jer.  23:6.     33:16.  Dan.  9: 

24.  Rom.   1:17.  3:21-24.  4:6. 

5:19,21.    2  Cor.  5:21.    PhiL  S: 

9.     2  Pet.  1:1. 
g  2.  6:1 1.    Malt.  1:21.    John  17. 

17—19.     Ai:t3  26:18.     Rom.  8- 

9.     Gal.  5:22— 24.    Eph.  2;lO. 

5:26.      1  Pet.  1:2.     1  John  5*. 
h  15:51 — 57.    Hos.  13:14.     Rem, 

3:24.     8:23.      Gal.  1:4.     3:13. 

Eph.  1:7.  4:30.    Col.  1:14.  Tit. 

2:14.     Heb.  9:l2.      1  Pet   1:18, 

19.    Rev.  5:9.     14:4. 


A.   D.   60. 


CHAPTER  I. 


A.  D.  6b. 


31   That,  according  as  it  is  written,  '  He 
that  glorieth,  let  him  glory  in  the  Lord. 

Note. — Tlie  peivons,  who  had  been  convert- 
ed to  Cliristianity,  and  then  sent  lorth  to  preach 
the  gospel,  were  a  living  demonstration  of  what 
the  apostle  inculcated.  This  the  Corinthians 
might  see  tor  themselves:  tor,  as  the  gospel 
had  not  been  preached  to  them  "with  wisdom 
of  words,"  or  Avith  a  disi)lay  of  learning  and 
philosophy;  but  very  (vw  of"  the  sages,  politi- 
cians, mighty  pxinces,  or  warriors,  or  of  the 
noble  and  honorable  of  the  earth,  had  embraced 
it.  They  had  perhajjs  heard  a  few  instances 
of  this  kind,  in  which  the  onniipotence  of  divine 
grace  had  been  disiilayed.  (Notes,  Matt.  19: 
2S — 26.  ./«?».  2:5 — 7.)  The  persons,  however, 
whom  God  had  employed  in  |)reacliing  the  gos- 
jiel,  seem  especially  intemlecl;  and  the  words, 
''are  called,^^  which  seem  to  favor  the  other 
interpretation,  are  not  in  the  original.  {Maro;. 
Ref.  u,  x.— Notes,  Ps.  8:2.  Malt.  11:25,26. 
21:14—16.  2  Co;-.  4:7.  P.  0.7—12.)  The 
apostles,  and  evangelists,  and  other  ministers, 
whom  God  had  chosen  to  publish  his  salvation 
to  mankind,  were  not  in  general  called  to  that 
service  fi*m  the  schools  of  the  learned,  from 
the  covn-ts  of  princes,  or  from  noble  families  and 
eminent  stations.  On  the  contrary,  they  were 
men  whom  the  world  counted  "foolish,"  because 
not  remarkable  for  eminent  talents,  and  because 
destitute  of  human  learning:  and  indeed,  such 
persons  were  selected  for  this  purpose,  that  by 
them -God  might  confound  the  proud  reasonings 
and  scornful  objections  of  heathen  jjhilosophers 
and  Jewish  Rabbles.  (Marg.  Ref.  y. — Notes, 
Matt.  4:18—22.  P.  O.  12—25.  Note,  Acts  4: 
13 — 22.)  He  liad  chosen  "the  weak  things  of 
the  world,"  namely,  men  of  low  birth  and 
mean  circumstances,  unarmed,  unlettered  fish- 
ermen, tent-makers,  and  others,  destitute  of 
authority,  power,  and  influence,  not  previously 
renowned  for  courage  and  vigor  of  mind;  but 
gentle  and  mild  in  their  deportment:  that,  hav- 
ing endued  them  with  heavenly  wisdom  and 
strength,  and  enabled  them  to  confirm  their  tes- 
timony by  stupendous  miracles;  he  might  by 
their  holy  lives  and  heroic  constancy,  their  pa- 
tient sufferings  and  successful  labors,  put  to 
shame  and  confound  the  mighty  of  the  earth. 
God  had  even  chosen  "the  base  things  of  the 
world,"  even  some,  who  had  previously  been 
of  immoral  characters,  and  disreputable  profes- 
sions; that  being  made  wise,  holy,  and  useful 
in  the  ministry,  by  his  grace  and  blessing,  they 
might  confound  and  astonish  those,  who  for- 
merly counted  them  even  beneath  contempt. 
(Notes,  Matt.  9:9 — IS.)  Nay,  he  had  raised  up 
eminent  ministers  from  among  the  Gentiles, 
who,  in  the  proud  language  and  sentiments  of^ 
the  Jews,  were  considered  as  scarcely  exist- 
ing, in  respect  of  God  and  religion;  that  he 
might  by  them  confound  and  shame  the  Scribes, 
Pharisees,  and  unbelieving  Jews.  (Marg. 
Ref.  z,  a.)  In  short  the  Lord  had  ordered 
every  thing,  respecting  the  conversion  of  sin- 
ners, the  preachers  of  the  gospel,  the  plan  of 
redemption,  and  the  way  of  acceptance,  in  such  a 
manner,  as  to  give  no  one  of  the  human  species 
any  ground  of  boasting  or  "glorying  in  his  pre- 
sence;" either  in  respect  of  abilities,  learning, 


i    1  Clir.  16:10,35.  Ps.  105:3.  Is.  1       4l:H;.    45:25.    Jer.  4:2.    9:24. 


noble   birth,    privileges,    achievements,    moral 
character,  or  natural  good  dispositions;  or  anv 
other  distinction,  either  before  or  after  conver- 
sion.   (Marg.    Ref.   h.-~Notes,  4:6,1 .  Rom.  3 
27,28.   2  Cor.  10:17,18.)  Why  then  should  the 
Corinthians  so  value  these  endowments  in  their 
teachers,  when  God  had  evidently  poured  con- 
tempt  on    them.? — Even    that  distinction,   in 
which  alone  they  might  glory,  was  not  in  any 
respect  of  themselves.    By  the  gratuitous  choic'e 
and  regenerating  grace  of  God,  through  faith 
they,  sinners  of  the  Gentiles,  were  "in  Christ 
Jesus,"  who,  by  his  ajjpointment  and  free  mer- 
cy was  "made,"  or  become,  to  all  believers  the 
whole  of  salvation.     For   they  being  in  them- 
selves  ignorant,   foolish,   guilty,   polluted,  en- 
slaved, and  condemned;   Christ  was  constituted 
to  each  of  them  "Wisdom;"  that,  by  his  word 
and  Spirit,  and  from  his  fulness,  and  "treasures 
of  wisdom  and  knowledge,"  they  might  receive 
that  instruction  and  counsel,  which  would  ren- 
der  them   "wise   unto  salvation,"   and   fit  for 
every  service  to  which  ihev  were  calleil:  (Notes, 
Col.  2:1—4,8—10.)  "and"  Righteousness,"  that 
being  justified  by  his  obedience  unto  death  im 
puted  to  them,  and  "made  the  righteousness  of 
God    in  him,"   they   might  possess  a  title  to 
eternal  life:     (Notes,  Rom.  3:21 — 26,  v.  22.   2 
Cor.  5:18—21,  v.    21.)    "and   Sanctification," 
that,  by  the  power  of  the  Spirit  of  Christ,  they 
might  be  at  length  renewed  to  his  image,  and 
made  perfect  in  holiness,  and  meetness  for  their 
heavenly  inheritance:  "and  Redemption,"  that, 
bj'  his  power  and  grace,  being  delivered  from 
the  bondage   of  sin   and    Satan,  they  might  at 
length  be  completely  rescued  from  all  remains 
and  traces  of  this  hateful  slavery,  and  be  saved 
from  the  condemnation  and  all  the  consequen- 
ces of  sin;  till,  by  the  redemption  of  the  body 
from  the  grave,  "death  itself  should  be  swal- 
lowed up  in  everlasting  victory."  (Marg.  Ref.- 
e — h.)   Thus,  they  who  "gloried,  might  glory 
in   the   Lord,"  (Jer.  9:23,24.)  in   his  special 
favor,  all-sufficient  grace,  and  inestimable  sal- 
vation; tliough  in  themselves  theyliad  nothing 
to  glory  in,  but  every  thing  to  be  ashamed  of. 
— Here  again  the  apostle  refers  to  Jesus,  "the 
Lord  our  Righteousness  and  Strength,"  what 
the  prophet  had  spoken  of  Jehovah.   (Notes, 
/s.  45:23— 25.   Jer,  9:23,24.  23:5,6.   Rom.  14: 
10—12.    Gal.  6:11— 14,  v.  14.)— 'They  who 
'say,  that  Christ  is  made  our  Righteousness  by 
'his  righteousness  imputed  to  us,  have  the  same 
'reason  to  say  also,  that  he  is  made  our  Wis- 
'dom,  by  his  wisdom  imputed  to  us,  &:c.'  IVhit- 
by.     There  might  be  some  weight  in  this  objec- 
tion, if  this  were  the  only  j)a.s.sage  of  .scripture, 
by  which  those  who  hold  "imjiuted  righteou.s- 
ness"  prove  their  doctrine;  if  there  were  any 
other  passages  in  the  sacred  oracles,  which  even 
seem  to  countenance  the  notion  of  imputed  wi.s- 
dom,  or  sanctification,  or  redem|)tion;  and   if 
the  nature  of  the  case  were  not  essentially  dif- 
ferent.    Another  may  pay  my  debt,  and  allow 
me  to  receive  the  wages  which   he  has  earned, 
or  the  reward  to  which  iiis  services  entitle  !iim: 
thus  his  payment  and  his  labor  may  be  set  down 
to  my  account,  or  imputed  to  me  for  my  ade- 
quate advantage:  but  who  can  have  wisdon), 
healtli,  or  libertv,  by  imputation?  (Notes,  Rom. 
3:4.) 


2  tor.    10:17.       Gal.    o;li,l4.    |       rhil.  3:3.    Ur 


131 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


He  that  glorieth,  &c,  (31)  This  does  not 
seem  to  be  a  direct  quotation;  but  the  general 
meaning  of  the  passage  referred  to.  Jer.  9:24. 
—  Your  calling.  (26)  Ttjv  ith,aiv  viiotr.  1 -30. 
Rom.  MM.  Eph.  1:18.  4:1,4.  PM.  3:14.  2 
Thes.  1:11.  2  Tim.  1:9.  Heb.  3:1.  2  Pet.  1: 
10. — Noble.]  Evyei'Fig.  See  on  c5c/s  17:11. — 
The  base  things.  (28)  Ta  ayfv)].  Here  only. 
'■AyevTjc  dicitur,  cujus  genus  est  obscurum,  seu 
'ignoratur,  ignobilis,  humili  et  obscure  loco 
'natus.'  Schleusner.  Ex  «  priv.  et  yet'og,  gen- 
eratio:  opponitur  rw  evyerrjc. —  Things  that 
are  despised.]  Ta  ei.nd'evrjaern.  6:4.  16:11. 
See  on  Luke  18:9. —  To  bring  to  nought.]  ' Ivu 
...  y.uTuQyr]aij.  See  on  Rom.  3:3,31. — Should 
glory.  (29)  Kuvyi]orjTai.  31.  3:21.  See  on 
Jiom.  2:17.  b:'i.— Was  made.  (30^  Eyevtji^ij. 
John  l:lA.~Of  God.]  Jno  0f«."From  God." 
— Sanctification.]  'Ayiaqftog.  See  on  Rom.  6: 
19. — Redemption.]  ..4nolvToi»aiQ.  Luke '21:28. 
Rom.  3:24.  See  on  Rom.  8:""23. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
The  true  "church  of  God"  comprises  all  those, 
in  every  place,  who  are  "sanctified  in  Christ 
Jesus,  and  called  to  be  saints;"  who  call  on 
him  as  "God  manifest  in  the  flesh,"  for  all  the 
blessings  of  salvation;  and  who  acknowledge 
and  obey  him  as  their  Lord,  and  the  Lord  of 
all  saints,  of  all  men,  and  of  all  creatures:  and 
it  includes  no  other  persons.  In  behalf  of  all 
such,  we  should  pray  continually,  for  an  in- 
crease of  "grace  and  peace  from  God  our  Fa- 
ther, and  from  the  Lord  Jesus  Christ;"  we 
should  "thank  God,  for  the  grace  bestowed  on 
them  by  Jesus  Christ;"  with  an  especial  re- 
membrance of  those,  with  whom  we  are  more 
immediately  connected;  and  we  should  rejoice 
in  those  gifts  and  that  knowledge,  by  which 
"the  testimony  of  Christ  is  confirmed  among 
them."  But  ministers,  with  a  mixture  of  au- 
thority and  affection,  should  remind  their  flocks, 
that  an  account  must  be  given  of  all  their  ad- 
vantages at  the  coming  of  Christ,  and  call  on 
them  daily  to  wait  and  prepare  for  that  event. 
He  will  "confirm"  his  true  disciples  "unto  the 
end;"  and  they  may  confidently  trust  in  him  to 
"preserve  them  blameless  to  that  clay,"  and  to 
"present  them  faultless,  before  tlie  i)'resence  of 
his  glory,  with  exceeding  joy."  But  many  ap- 
pear to  be  Christians,  and  are  endued  "with 
useful  gifts,  who  have  not  been  "called  to  the 
fellowship  of  Christ:"  it  is  therefore  highly 
proper  to  exhort  all  who  profess  the  gospel,  to 
prove  the  reality  of  their  faith,  and  "the  sin 
cerity  of  their  love;"  and  to  "wait  for  the  com 
ing  of  their  Lord,"  by  watchfulness,  diligence 
and  a  careful  improvement  of  their  talents.— 
How  striking  is  the  contrast  between  the  Ian 
guage  of  the  apostle  in  these  verses,  and  that 
oi  many  modern  divines !  The  name  of  the  Lord 
Jesus  Christ  was  to  him  the  sweetest  melody, 
or     as  omtment  poured  fortli:"    (Note,  Cant. 

:3.)  they  seem  to  fear  nothing  so  much,  as  a 
too  frequent,  or  too  honorable  mention  of  him! 
and,  whatever  repetitions  they  may  fall  into, 

Z^Ini  '"'■?  '"  f '"'^  ""  "^=^"'  by  too  often 
dargmg  upon  h.s  d.gn.ty  and  condescension, 
h..  love  and  aton.ng  suff-erings,  his  characte; 
his    righteousness  and   salvation. 

V.  10—16. 

Satan  has  always  endeavored  to  stir  up  strife! 


and    offices 
(Note,  2:1. 


'among  Christians,  as  one  of  his  grand  devices 
i against  the  gospel:  we  should  therefore  use  a.. 
our  influence  to  prevail  with  our  brethren  by 
the  name,  and  for  the  honor  of  our  common 
Lord,  to  avoid  contests  of  every  kind,  and  as 
much  as  possible  to  "speak  the  same  thing,  and 
to  be  perfectly  joined  together  in  the  same 
mind  and  judgment;"  and  we  should  persevere 
in  praying  for  this  most  desirable  harmony,  and 
endeavor  to  promote  it.  For  it  must  greatly 
pain  every  serious  and  judicious  believer,  to 
see  or  hear  of  the  divisions  which  take  place, 
through  tlie  spiritual  pride,  ambition,  selfish- 
ness, and  malignant  jiassions,  of  turbulent  and 
designing  men;  and  through  the  prejudices^ in- 
stability, want  of  judgment,  love  of  novelty, 
and  eager  spirit  of  some  real  believers.  Thus 
the  church  is  divided  into  parties;  congrega- 
tions are  distracted  by  intestine  contentions; 
and  men  are  drawn  away  from  their  faithful 
pastors,  to  rank  themselves  under  the  banners 
of  some  confident  deceiver,  who  "privily  brings 
in  damnable  heresies;"  couched  in  plausible 
language,  propagated  under  specious  preten- 
ces, and  varnished  over  by  an  ingenuity,  which 
miglit  have  been  far  better  employed.  Thus, 
professed  Christians  become  'the  disciples  of 
'men;'  and,  regardless  of  the  apostle's  expostu- 
lations, they  still  glory  in  ranking  themselves 
among  the  followers  of  this  or  the  other  preach- 
er: as  if  "Christ  were  divided!"  or  as  if  that 
teacher,  whom  they  extol,  while  they  despise 
others,  had  been  "crucified  for  them,"  or  "they 
had  been  baptized  into  his  name,"  and  vowed 
to  be  'his  faithful  soldiers  unto  their  lives'  end  I' 
We  should  be  very  thankful,  if  we  have  been 
preserved  from  giving  sanction  or  occasion  to 
such  disgraceful  contests;  we  should  carefully 
avoid  all  appearance  of  seeking  our  own  credit, 
instead  of  the  glory  of  Christ;  {Note,  2  Cor.  4: 
5,6.)  and  pray  continually  for  "the  meekness 
of  wisdom,"  that  we  may  know  how  to  counter- 
act the  pestilent  endeavors  of  the  fire-brands 
of  the  church,  without  giving  them  any  handle 
or  plausible  preteiice  against  us. 
V.  17—25. 
Those  whom  Christ  sends  to  "preach  his 
gospel"  are  often  incapable,  and  should  never 
be  studious,  of  "that  wisdom  of  words,"  which 
men  of  education  and  ingenuity,  but  of  a  world- 
ly spirit,  admire;  nor  should  the  hearers  of  the 
gospel  look  for  such  worthless  decorations  of 
that  divine  doctrine,  which  is  most  beautiful  in 
its  native  simplicity.  Too  often  "the  cross  oi' 
Christ  is  rendered  of  none  effect,"  through  the 
vain  affectation  of  the  preachers,  to  recommend 
it  by  the  studied  graces  of  elocution,  or  the 
ostentatious  parade  of  learning  and  philosophy. 
Thus  its  edge  is  blunted,  its  convincing  ])lain- 
ness  is  obscured,  its  genuine  beauty  and  glory 
are  tarnished;  the  preacher  has  his  worthless 
reward,  in  human  applause  or  useless  populari- 
ty. (Note,  Matt.  6:1—4.)  But  the  S])irit  of 
God  disdains  to  set  his  seal  to  the  word  thus 
preached;  it  proves  the  mere  shadow  of  a  feast, 
at  which  the  guests  are  starved;  and  an  amus- 
ing display  of  ingenuity,  instead  of  an  assault 
on  "the  strong  holds"' of  Satan  by  the  power 
of  divine  truth.  Indeed  all  attempts,  to  make 
the  real  gospel  palatable  to  worldly  men,  must 
be  unsuccessl'ul :  it  always  was,  and  always  will 
be,  "foolishness"  to  such  as  are  in  the  road  to 
destruction:  and  the  only  way  to  render  it  in- 


A.  D.  60. 


CHAPTER  II. 


A.  D.  60. 


offensive,  is  to  leave  out,  or  but  slightly  touch 
on,  the  offensive  parts  of  it:  and  this  is  too  com- 
monly done,  when  preachers  study  to  embellish 
their  doctrine  and  recommend  themselves,  bv 
"the  wisdom  of  words,  or  the  excellency  of 
speech."  But  the  true  n\inister  of  Christ  is  no 
"man-|)leaser:"  he  will  with  "great  plainness 
of  speech"  deliver  his  whole  message,  however 
it  may  be  derided  or  reviled;  that  by  it,  as  a 
sure  touch-stone,  men  may  learn  their  real 
state  and  character.  Thus,  while  to  numbers 
it  appears  foolish,  to  "those  who  are  saved"  it 
proves  "the  power  of  God."  It  is  his  deter- 
mination to  "destroy  the  wisdom  of  the  wise, 
and  to  bring  to  nothing  the  understanding  of 
the  prudent;"  lie  will  not  honor  carnal  weapons, 
or  self-sutficient  teachers;  he  will  pour  contempt 
on  carnal  wisdom;  and  will  abase,  either  in  dee]) 
humiliation,  or  final  destruction,  all  the  learned 
scribes,  the  wise  philosophers,  and  the  eager 
"disputers  of  this  world."  Such  persons  are 
indeed  commonly  found  among  the  despisers  or 
opposers  of  the  doctrine  of  Christ  crucified;  but 
what  have  they  ever  done  towards  rendering 
the  world  wise  and  holy.^  Or  what  have  they  to 
propose  so  excellent,  as  to  merit  a  preference 
to  that  gospel  which  they  reject,  or  even  to 
bear  a  comparison  with  it.^  Undeniable  facts 
evince  the  folly  of  this  wisdom;  and  show  thSt, 
amidst  all  the  displays  of  the  "eternal  power 
and  Godhead,"  with  which  we  are  surrounded, 
human  reason,  sagacity,  and  learning  know  him 
not,   but  uniformly  lead  men  to  idolatry,  im- 

Eiety,  or  infidelity:  and  on  the  other  hand  "it 
ath  pleased  God,"  from  age  to  age  by  "the 
foolishness  of  preaching,"  (the  despised  doc- 
trine of  salvation  by  faith  in  a  crucified  Saviour, 
God  in  human  nature,  "purchasing  the  church 
with  his  own  blood,"  delivered  with  unadorned 
simplicity,)  to  save  multitudes,  even  all  that  be- 
lieve, from  ignorance,  delusion,  and  vice;  and 
to  make  them  meet  for  his  heavenly  kingdom. 
For  the  true  minister  of  God  insists  especially 
upon  this  great  doctrine,  which  is  no  less  a 
stumbling-block  to  some,  and  foolishness  to 
others,  at  present,  than  it  was  in  the  apostle's 
days:  but  which  is  known  and  experienced  to 
"be  the  wisdom  and  power  of  God"  to  all,  who 
partake  of  the  high  and  gracious  calling  of  God 
in  Christ  Jesus. 

V.  26—31. 
There  is  scarcely  a  stronger  demonstration 
of  man's  depravity,  blindness,  and  folly,  than 
this  circumstance;  that  neither  facts  nor  argu- 
ments can  repress  his  arrogance  in  treating 
the  wisdom  of  God  manifested  in  the  gospel  as 
"foolishness,"  the  power  of  God  as  "weakness;" 
though  no  human  devices  or  efforts  have  ever 
produced  effects  in  the  least  comparable  to 
those,  which  have  been  and  are  even  now 
wrought  by  it.  Let  them  then  call  it  folly, 
enthusiasm,  weakness,  madness,  or  what  they 
please:  may  we  show  in  our  lives,  that  it  is  a 
wise,  holy,  and  blessed  doctrine;  and  we  shall 
feel  in  our  hearts  that  it  gives  "a  peace  of  God, 
which  passeth  all  understanding."  And  though 
we  see,  as  those  before  us  did,  that  but  "few  of 
the  wise,  the  mighty,  the  noble  of  this  world" 
are  called  to  the  knowledge  of  the  truth,  or  em- 
ployed to  promote  the  cause  of  righteousness; 


a  Acts  18:1—1. 
b  4,13.   1:17.   Ex 
7.  Rom.    lP:li 


4:10.  .Ter.  1:6,     ' 
,    2  Cor.  10:10.  I 


11:6. 

I:K.    Is.  fi:20.  Acts  20:21.    22: 

10.  2  Thes.  1:10.  1  Tiin.  1:1). 


yet  we  may  j)erceive  also,  that  God  emjiloys 
the  foolish,  weak,  despised,  and  ignoble  of  this 
world,  to  conf nind  the  devices,  and  expose  the 
folly  of  the  wise,  to  disappoint  the  designs  of 
the  mighty,  and  to  disgrace  and  bring  into  con- 
tempt "the  honorable  of  the  earth:"  so  that  in 
every  thing  he  takes  care,  that  no  flesh  should 
glory  in  his  i)resence. — But  let  us  not  fear, 
knowing  how  foolish,  guilty,  polluted,  and  en- 
slaved we  are  in  ourselves;  for  by  deep  convic- 
tions of  this  kind  the  Holy  Spirit  leads  poor  sin- 
ners to  believe  in  Christ,  who  "of  God"  and  by 
his  special  grace  "is  made  to  them  Wisdom, 
and  Righteousness,  and  Sanclification,  and 
Redemption:"  so  that  having  all  in  him,  they 
may  be  satisfied  to  have  nothing  as  of  them- 
selves; and  when  most  covered  Avith  shame,  and 
filled  with  deep  remorse  and  self-abhorrence, 
they  may  yet  "glory  in  the  Lord  and  his  salva- 
tion;" and  hope  to  glorify  him  on  earth,  and  to 
be  preserved  as  monuments  of  his  love,  to  praise 
and  glorify  him  for  ever  in  his  heavenly  felicity. 

CHAP.  II. 

The  apostle  declnrcs,  that  he  had  not  come  among  the  Corinthiam 
'wilh  excellency  of  speecli  and  wndoin,"  hut  hsd  |>reache(l  Christ 
crucified,  wilh  plainness  and  hiiinhle  diffidence;  thai  their  "faith 
mis;ht  stand  in  the  power  of  God"  alone,  1 — 5.  The  [;05pel  contains 
the  hidden  "wUdnm  of  God"  in  hringing  men  to  ^lorv,  which  could 
not  he  discovered  hy  any  human  sagacilv,  6 — 9;  liut  God  hy  his 
Spirit  had  revealed  it,  10—13.  "The  natural  man"  cannot  receive 
it,  hecause  it  is  spiritually  discerned:  hut  "he  that  is  spiritual"  judgclh 
all  things,  "and  is  judged  of  no  man,"  II — 16. 

AND  I,  brethren,  ^when  I  came  to  you, 
came  not  ^  with  excellency  of  speech 
or  of  wisdom,  declaring  unto  you  '^  the  tes- 
timony of  God. 

2  For  I  determined  ^  not  to  know  any 
thing  among  you,  save  Jesus  Christ,  and 
him  crucified. 

Note. — When  the  apostle  came,  as  a  Jewish 
stranger,  among  the  polite,  speculating,  and  li- 
centious Corinthians;  he  did  not  attempt  to 
catch  their  attention,  by  afifected  elegance  or 
sublimity  of  language,  by  the  trappings  of  hu- 
man oratory,  or  by  the  plausible  reasonings  of 
philosophy.  {j\Jarg.  lief,  a,  b.)  For  it -was 
his  sole  object  to  declare  "the  testimony  of 
God,"  concerning  the  only  way  of  salvation 
from  eternal  misery,  and  of  obtaining  eternal 
life;  and  a  message  of  such  immense  imj)or- 
tance  would  not  admit  of  these  worthless  em- 
bellishments. (./Viar«-.  Ref.  c— Notes,  Ps.  19: 
7— n.  119:2, .3.  Is.  8:20.  Jo/m  3:27—36.  1  John 
5:9—12.)  Whatever  knowledge  he  therefore 
possessed,  either  of  Rabbinical  or  Grecian 
learning,  he  "determined"  to  keep  it  out  ol" 
sight;  and  to  preach,  as  if  he  had  known  no 
other  subject,  than  that  of  Jesus  the  Messiah, 
even  him  who  was  crucified,  and  who  was  gen- 
erally despised  and  execrated;  and  those  things 
which  related  to  redem|)tion  for  sinners  through 
his  blood.  This  was  the  centre  and  subslanre 
of  his  preaching:  but  it  is  evident,  that  he  did 
not  confine  himself  wholly  to  this  one  topic,  so 
as  to  exclude  other  parts  of  the  revealed  truth 
and  will  of  God.  F'or  we  are  sure,  from  his 
own  v.'ritings,  that  he  preached  man's  relation 
to  God,  as  his  Creator,  Benefactor,  and  Govern- 
or; the  glorious  perfections  and  the  holy  law 


2Tim.l:8.  IJohn  4:14.  5:11— I  d  1:22— 2.'i.  John  17:3.  Gal.S:!. 
13.  Kev.  1:2,9.  19: JO.  |       6:14    Ihil.  3:8— 10. 


fl33 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


oC  God;  the  future  judg-ment  and  eternal  state 
of  righteous  retributions;  tlie  lost  estate  of  man, 
regeneration,  rejientanee,  conversion,  the  ne- 
cessity of  personal  holiness,  attention  to  rela- 
tive duties;  and  in  short  "the  whole  counsel  of 
God,"  as  the  great  circumference  to  that  circle, 
(if  which  "Christ  crucified"  is  the  centre,  in 
which  all  the  lines  meet.  (J\Jarg.  Ref.  d. — 
Notes,  1:20—24.  Jlcts  20:18—21,25—27.) 
But,  upon  the  most  mature  deliberation,  he  had 
"determined  to  know  nothing,"  even  among 
the  refined  and  philosophical  Corinthians,  which 
did  not  elucidate,  recommend,  evince,  or  adorn, 
this  great  doctrine  of  salvation  by  the  cross  of 
Christ. — Declaring.  (1)  The  apostle  came  as 
a  messenger  simply  to  deliver  a  message,  even 
"thesuretestimonyof  God,"  without  alteration, 
omission,  decoration,  or  addition;  the  whole  of 
what  he  was  sent  to  deliver,  nothing  more,  and 
in  all  simplicity. — 'What  extraordinary  claims 
'are  advanced, — what  pretensions  made  in  this 
'chapter! — How  pointed  is  it  upon  the  subject 
'of  inspiration!  If  the  sacred  writers  were  in 
'any  degree  true  men,  they  were  then  fully  in- 
'spired  in  all  which  they  taught  concerning 
'religion.  The  miracles  which  they  wrought 
'prove  them  true  men,  wliatever  their  preten- 
'sions  might  be,  and  their  own  words  show 
'what  these  pretensions  were.' 

IFith  excellency  of  speech.  (1)  KnrT  vttfqo- 
^TjV  loya.  4.  1:17,18.  vneqayrj,  1  Tim.  '2 •.'2. 
Not  elsewhere.  Ab  vnsQe/o),  eminco. — De- 
claring.] KaTay(ello)v.  9:14.  11:26.  Acts  4: 
2.  13:5.  Bom.  1:8,  etal.  KaxayytXevg.  Jlcts 
n  :18.— I  determined.  (2)  ExQiva.  ,^c<s  15:19, 

3  And  I  was  with  you  ^  in  weakness,  and 
in  fear,  and  in  much  trembling. 

4  And  ^  my  speech  and  my  preaching  was 
8^  not  with  *  enticing  words  of  man's  wisdom, 
''  but  in  demonstration  of  the  Spirit  and  of 
power; 

5  That  your  faith  should  not  f  stand  in 
the  wisdom  of  men,  '  but  in  the  power  of 
God. 

Note. — In  adhering  to  his  determination,  the 
apostle  had  been  deeply  sensible  of  his  own 
weakness  and  insufficiency,  and  aware  of  the 
prejudices  and  opposition  which  he  had  to  en- 
counter: and  he  was  even  oppressed  with  much 
''fear  and  trembling,"  lest  his  infirmity  should 
prevent  his  success,  or  disgrace  his  glorious 
doctrine.  (Marg.  Ref.  e.~Notes,  Acts  18:1 
—17.  2  Cor.  10:7—11.  12:7—10.  Gal.  4:12— 
16.)  He  had  therefore  acted  among  the  Cor- 
inthians, with  much  diffidence,  modesty,  and 
meekness;  and  without  any  thought  of  making 
himself  the  head  of  a  party,  as  some  of  their 
present  teachers  did.  His  address  and  style  of 
preaching  had  been  entirely  devoid  of  "the 
persuasive  words  of  man's'  wisdom,"  which 
olten  seduces  men  into  error,  and  entices  them 
mto  the  views  of  designing  orators,  by  moving 

e  4:10—13.    Act?   18;6— 11.    20~ 

IR.I9.  2Cor.  4:1,7—1-2,16.  R:!. 

7:5.  10:1.10.     11:21,30.  12:5— 

10.  13:4.  Gal.  4:13,14. 
•  Arts  20:27. 
g  1,13.  1:17.  .Tudg.  14:15.  16:5.2 

Sam.   14:17—20.     15:2 — 6.     1 

Kings  22:13,14.  2Chr.  1S:19— 

21.  Tniv.  7:21.  20:19.  .ler.  20: 

10.  K?.  13:6,10,11.  Horn.  16:18. 

•''■1.  2:4.  2  VuU  1:16.  2:13. 

131] 


*  Or,  2>"sunsible.  Acts  26:28. 
Gal.  1:10. 

h  4:20.  .Tohnl6:B— 15.  Rom.  15: 
19.  1  Thes.  1:5.  1  Pet.  1:12. 

t  Gr.  be. 

i  1:17.  3:6.  AcU  16:14.  2  Cor 
4:7.     6:7. 

k  14:20.  Gr.  .Tol,  1:1.  P,.  37:37. 
>I:.tt.  .5:43.  19:21.2  Cor.  1311 
Kph.  4:11  —  13.  Phil.  3:12—15 
Cul.  4:12.    lleb.  5:14.    .laui    3- 


the  passions,  impressing  the  imagination,  and 
imposing  on  the  judgment.  On  the  contrary, 
he  left  the  success  of  it  to  be  produced  entirely 
"by  the  demonstration  of  the  Spirit,"  and  the 
exertion  of  his  divine  power.  Many  exposi- 
tors understand  this  exclusively  oi"  t\ie  miracles, 
by  which  the  Holy  Spirit  powerfully  demon- 
strated the  truth  of  the  gospel:  or  the  prophe- 
cies which  were  fulfilled  in  those  things,  which 
the  apostles  preached  concerning  Jesus  and  his 
salvation  :  but  these  proofs,  however  conclusive, 
without  the  internal  operation  of  the  Holy 
Spirit,  as  the  author  of  divine  life  in  regenera- 
tion, would  not  have  j)roduced  true  faith;  and 
it  is  unreasonable  to  confine  the  language  to 
those  operations,  wliich  were  peculiar  to  one 
age,  and  to  e.xclude  such  as  are  alike  necessary, 
and  alike  to  be  depended  on,  in  every  age. 
(Marg.  Ref.  I'—h.— Notes,  1  Thes.  1  :5— 8.  2: 
13 — 16.)  The  annexed  reason,  however,  puts 
it  beyond  all  reasonable  doubt,  that  the  latter 
were  ])rincipally  intended:  for  the  apostle  would 
use  no  other  arts  ol'  persuasion,  than  that  plain 
and  faithful  addre.ss  to  the  hearts  and  con- 
sciences of  men,  which  the  Spirit  of  God  al- 
ways makes  use  of  in  convincing  them  of  sin, 
and  in  powerfully  demonstrating  the  truth  and 
preciousness  of  the  gospel  to  their  souls: 
because  he  Avould  not  have  their  "faith  to  stand 
on  the  wisdom  of  men,  but  on  the  power  of 
God."  (Marg.  Ref.  i.— Notes,  1:17—19.  2 
Cor.  4:7.)  Now  that  faith,  which  is  produced 
by  outward  miracles,  and  wholly  rests  on  them, 
is  no  more  saving,  or  to  be  depended  on  than 
that,  which  is  the  eflfect  of  logical  reasoning.? 
or  eloquent  persuasions:  (Notes,  Jlcts 8:9 — 24.) 
but  the  faith,  which  is  the  effect  of  the  inward 
and  poAverful  teaching  and  "demonstration  of 
the  Spirit,"  rests  on  the  power  of  God,  and  is 
supported  by  it;  and  will  endure  through  all 
trials  even  to  the  end. 

Trembling.  (3)  TQOftco.  JYlark  16:8.  2  Cor. 
7:15.  Eph.^6:b.  Phil.  2:12.— Enticing.  (4) 
"Persuasible."  J\Iarg.  Ihtit^oig.  Here  only.  A 
7TEii}oi,  suadeo. —  Of  man's  wisdom.']  ^-ffif^Qot- 
nivTjc  aoq)iuc.  13.  4:3.  10:13.  Jam.  3:1.  1 
Pet.  2:13. — Demonstration.]  Anodeiiet.  Here 
only.  Ab  anodn^yrvfn,  4:9.  See  on  Acts  2:22. 
—Stand.  (5)  "Be."  JVIarg.  H.  "Might  not 
be"  dependent  on. 

6  Howbeit  we  speak  wisdom  among 
•^  them  that  are  perfec^  yet  '  not  the  wis- 
dom of  this  world,  nor  ^  of  the  princes  of 
this  world,  that  "  come  to  nought: 

7  But  we  speak  the  wisdom  of  God  in  a 
mystery,  "even  the  hidden  wisdom.,  which 
God  ordained  before  the  world  ^  unto  our 
glory: 

8  Which  1  none  of  the  princes  of  this 
world  knew:  'for  had  they  known  ?7,  they 
would  not  have  crucified  '  the  Lord  of  glory. 

9  But,   as  it  is  written,  *  Eye  hath  not 


2. 
1    1,1S 


n  Sec 
n   W. 


12.  4:4 
Job  12 
19:11- 
-28. 
on  1:2 
7S-2. 
13:35. 
3:4—: 
1.  1:9. 


5:10. 

19.  Luke  16:8.  2  Cor. 

Eph.  2:2.  Jam.  3:15. 

19,21.       Ps.  2:1— 6. 

13.     40:23.     Acts  4: 


Is.  48:6,7.  M;ili.  11: 
Pom.  16:25,26.  Epii. 
•?.    Co).  1:26,27.       2 

1  Pet.  1:11,12.  Kev. 


13:8. 

p  1  Pet.  5:1,10.     2  Pet.  1:3. 

q  C.  1:26—28.  Malt.  11:25.  John 
7:48. 

r  I.i.kp  23:34.  John  ,'?:19— 21.  8: 
19.  9:39—41.  12:40—43.  15:22 
—25.  16:3.  Arl53:l7.  1.3:27.  2 
Cor.  3:14.        1  Tim.   1:13. 

s  Ps.  24:7— 10.  Acts  3:15.  7:2. 
Jam.  2:1. 

t   Is.  64:4.  John3:16.  1  Pet.  1:12. 


A.  D.  60. 


CHAPTER  II. 


A.  D.  GO. 


seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  "  the  things  which 
God  hath  prepared  for  ''  them  that  love  hiin. 

[Practical  Observations.] 

Note. — The  apostle  disclaimed  all  preten- 
sions to  human  wisdom,  or  learning-;  yet  he 
v/oiild  not  allow  his  preaching  to  be  realhj 
"foolishness."  (iVo^fs,  1:20— 25.)  Indeed,  he 
and  other  faithful  ministers,  "spake  wis(loni 
among-  those  who  were  perfect;"  that  is,  who 
were  so  matured  in  judgment,  experience,  and 
spirituality,  as  to  be  able  to  receive  it.  {Mars^. 
Hef.  k.—Notes,  Phil.  S:\-2— 16.  Hcb.  5:11  — 
14.)  To  persons  of  this  description,  they  laid 
open  the  rich  treasures  of  the  wisdom  of  God, 
in  his  method  of  saving  sinners,  and  in  the  dis- 
pensations of  providence:  and  thus  they  excit- 
ed their  admiring  adoration:  and  rendered  them 
wise  and  intelligent  in  divine  things,  and,  in 
respect  of  their  true  interest  and  whole  duty, 
far  beyond  all  other  persons  in  the  world.  If, 
therefore,  the  Corinthians  had  not  been  initiat- 
ed into  the  depths  of  this  divine  wisdom,  it  was, 
because  they  were  not  proper  recipients  of 
them.  (Note,  3:1-3.)  But  this  wisdom  was  to- 
tally distinct  from  "the  wisdom  of  this  world," 
and  even  in  many  things  contrary  to  it,  and  to 
that  of  its  princes  and  rulers;  whose  sagacity 
and  policy  could  not  prevent  the  speedy  ter- 
mination of  all  their  grandeur,  and  their  ever- 
lasting ruin,  or  that  of  their  subjects  and  flat- 
terers. (Marg:  Ref.  1 — n.)  For  it  was  "the 
■wisdom  of  God  in  a  mystery,"  even  in  the  mys- 
terious design  of  glorifying  his  holy  name  and 
all  his  perfections,  in  the  redemption  of  sin- 
ners, by  the  incarnation,  righteousness,  atoning 
sacrifice,  and  mediation  of  his  co-equal  Son. 
(Marg.  Ref.  o,  p.— Notes,  Rom.  16:25—27. 
Eph.  3:1—12.  1  Tim.  3:16.)  This  was  or- 
dained and  intended  by  him,  "before  the  world 
began,"  in  order  to  bring  his  chosen  people  to 
everlasting  glory:  but  it  bad  been  entirely 
hidden  from  men,  except  as  made  known  by 
revelation,  and  as  faith  simply  received  that  in- 
formation. So  that  the  Gentiles,  with  all  their 
philosophical  speculations,  knew  nothing  of  this 
wisdom;  the  unbelieving  Jews,  and  their  most 
learned  Scribes,  were  wholly  unacquainted  with 
it:  the  Mosaic  dispensation  had  only  conveyed 
some  general  intimations  of  it:  but  the  gospel 
had  now  discovered  it  more  fully  to  all  who 
were  brought  to  embrace  it.  (Note,  2  Tim. 
1 :10.)  Yet  "none  of  the  princes,"  or  great 
men  in  the  world's  estimation,  had  known  any 
thing  of  it:  nay,  their  policy  was  diametrically 
opposite  to  it.  For  had  Pilate,  Herod,  Caia- 
phas,  or  the  Jewish  rulers,  imderstood  this 
divine  mystery;  they  would,  at  least  by  fear. 
Lave  been  restrained  from  crucifying  "the  Lord 
of  glory,"  that  divine  Person,  who,  even  when 
he  hung  upon  the  cross,  was  the  Lord  and 
"King  of  glory,"  God  in  human  nature,  the 
(iovernor  and  Judge  of  all  the  world.  {Marg. 
Ref.  q—s.— Notes,  Ps.  24:7—10.  Jajn.  2:1  — 
4,  V.  1.)  Thus  the  prophecies  had  been  ac- 
complished; and  what  had  of  old  been  written 

Rev.  1:1. 
z  Is.  48:10.     .59:21.    .Tolin  M:26. 

16:13.     1  .Tohii  2:20,27. 
,,  jl.     I2:n— 11.     Iii.m.  R:26,27. 
y  14:30.  Am.  3:7.     Matt.  11:25—  I  b  .lob  12:22.  Ps.  02:5.6.    Dan.  2: 
27.13:11.  16:17. Luke2:26.  10:  22.     H.Mii.  1 1:.")."?— 36. 

21.     Eph.  3:3,5.     1  IVt.   1  12.  I  c  I'rov.  14;  10.  20:5;!7.  Jer.  I7;9. 


u   Ps.  3::19.    Matt.  20:23.  25:34. 

licb.  11:16. 
X  Kom.  P.:2&.    Jam.  1:12.  2:5.   1 

.John  4:19. 


by  Isaiah  might  be  applied  to  the  glorious  re- 
demption now  jiroclaimed  to  mankind,  and  to 
the  hlessings  conferred  on  those,  and  jirepared 
for  those,  who  were  taught  by  the  grace  ol'lhe 
gospel  to  love  and  obey  God;  and  which  far 
exceeded  all,  that  had  been  seen,  heard,  or 
thought  of  by  men.  (Marg.  Ref.  t — x.^— 
Notes,  13:8—12,  v.  12.  Ps.  31:19,20,  Is.  64- 
4.) 

Ord'ined.  (7)  noooioiaey.  Predestinated. 
Note,  i^om.  8:28— SI.  See  on  ^c<s  4:28.  'It 
'signifies  little  to  bring  such  expressions  down 
'to  any  period  of  time.  If  it  be  granted,  that 
'they  intend  any  thing,  previous  to  the  exist- 
'ence  of  those  to  whom  they  refer,  the  same 
'difficulties  will  still  lie  in  the  way;  nor  is  it 
'possible  to  avoid  them.'  Doddridge. — Eye 
hath  not  seen.  (9)  Not  from  the  LXX,  nor  an 
exact  translation  from  the  Hebrew;  but  it  gives 
the  general  sense  of  the  verse.  (Is.  64:4.) 

Them  that  are  perfect.  (6)  Toi^  itleioiQ. 
14:20.  Matt.b-AS.  Phil.  SA5.  See  on  He'b. 
5:14. —  Of  this  world.]  Tu  luoirog  tutu.  See  on 
1:20. —  That  come  to  nought.]  Tun'  ytujuQyn- 
(lei'Mv.  See  on  Rom.  3:3. —  The  hidden.  (7) 
Tijv  anoxEiCQvuuevtjr.  Matt.  11:25.  Luke  10: 
21.  Eph.  3:9.  Col.  I  :<26.— Before  the  world.^ 
IIqo  tu  uunro;.  2  Tiin.  1 :9.  Tit.  1  :2.  yfn' 
(uoiroc,  Jlcts  15:18. —  T'he  Lord  of  glory.  (8) 
Tov  KvQior  T?;c  doitig.  "Of  the  glory,"  viz. 
that  mentioned,in  the  preceding  verse.  Jam.  2: 
1.— Ps.  24:7— 10.   Sept. 

10  But  5'  God  hath  revealed  tliem  unto 
us  '- hy  his  Spirit:  for  "^  the  Spirit  search- 
eth  all  things,  yea,  *"  the  deep  things  of  God. 

1 1  For  '^  what  man  knoweth  the  things 
of  a  man,  save  the  spirit  of  man  which  is  in 
him.'*  •*  even  so  the  things  of  God  knoweth 
no  man,  but  the  Spirit  of  God. 

12  Now  we  have  received,  ^  not  the 
spirit  of  the  world,  '"but  the  Spirit  which 
is  of  God;  ^that  we  might  know  the  things 
that  are  freely  given  to  us  of  God; 

13  Which  things  also  we  speak,  *"  not  in 
the  words  which  man's  wisdom  teached), 
'but  which  the  Holy  Ghost  teacheth;  com- 
paring •'spiritual  things  with  spiritual. 

Note. — The  apostles  in  general,  and  Paul  in 
particular,  had  not  discovered  the  mystery  of 
divine  wisdom,  by  their  own  sujierior  sagacity: 
but  "God  had  revealed  it  to  them  by  his  Spirit;" 
who  not  only  searched  all  hearts,  but  was  inti- 
mately acquainted  with  "the  deep  things  of 
God,"  and  all  the  inmost  counsels  of  his  infi- 
nite mind.  For  as  no  man  can  penetrate  the 
recesses  of  another's  understanding  and  heart, 
and  know  the  whole  of  his  thoughts  and  inten- 
tions, in  the  same  way,  that  his  own  soul  is 
conscious  of  them;  so  none  can  know,  discover, 
or  comprehend  the  tilings  of  God,  hut  his  own 
infinite  Spirit;  -who  is  One  with  the  Father 
and  the  Son,  in  the  unity  of  the  Godhead,  and 
whose  office  it  is  to  reveal  divine  mysteries  to 


d  10.     Rom.  11:33. 

e  6.      Kom.   8:.5,6.       2  Cor.  4:4. 

Kph.  2:2.Jam.  4:.5.  lJohn4:4, 

5.     .5:19.     Rev.  12:9. 
f  Uoin.  £:15,16. 
K  3:22.    John  16:14  15.    Rom.  8: 


32.  1  John  2:20.27.  Rev.  22:6. 
h  4.     1:17.       2  Pot.  1:16. 
i    12:1—3.       11:2.      Luke  12:12. 

Acts  2:4.     I  P<l.  1: 12. 
k   I4.  H:ll.  10:3—5.     Eph. 5:19. 

Col.  3:lCi 


[135 


A.   D.  60. 


I.  CORINTHIANS. 


A.  D.  60 


liis  church.  (MariT.  Ucf.  y-d.—Note,ML 
11.07  )_This  sliould  be  specially  noted  as  a 
mob't  decisive  testimony  hoth  to  the  Deity  and 
personality  of  tiie  Holy  Spirit.  (Notes  1^:4 
-11.  Jo/m  14:15-17,25,26.  15:26,27.16:8— 
11.  jlcts  5:1—11,  vv.  3,4,9.  13:1—5,  vv.  2,4.) 
— Notv  the  apostles  had  not  "received  the  spirit 
of  the  world;"  they  were  not  actuated  by  those 
worldly  principles^  nor  guided  by  that  carnal 
prudence,  of  which  Satan,  "the  spirit  that 
worketh  in  the  children  of  disobedience,"  is  in 
one  way  or  other  the  concealed  author:  but 
they  were  inspired  and  actuated  by  "the  Spirit 
of  (God,"  that  they  miffht  know,  and  commu- 
nicate to  the  church,  the  things  which  God 
most  freely  bestows  on  all  believers.  These 
they  declared,  not  in  such  words  as  man's  wis- 
dom would  have  employed,  but  in  simple  plain 
language,  dictated  by  the  Holy  Spirit:  (Note, 
3 — 5.)  which  sacred  style  was  formed,  by  com- 
paring one  ])art  of  divine  revelation  with  anoth- 
er; the  spiritual  nature  of  redemption  with  the 
holiness  of  the  divine  character  and  law;  the 
former  discoveries  of  the  truth  and  w^ill  of  God, 
with  these  later  revelations;  the  types  and 
prophecies  with  their  accomplishment;  and  the 
remedy  proposed,  Avith  the  state  of  mankind, 
and  their  need  of  it.  (Marg.  Uef.  e — k.)  Thus 
their  spiritual  meditations,  discoveries,  and  af- 
fections, under  the  teaching  of  the  Holy  Spirit, 
led  them  to  Tise  a  solemn,  energetic,  and  faith- 
ful method  of  speaking,  which  accorded  to  the 
majesty  and  importance  of  their  subject,  and 
the  style  of  the  sacred  oracles;  but  totally  dif- 
fered from  the  affected  oratory  and  enticing 
words  of  man's  wisdom. — The  apostle  here  un- 
doubtedly speaks  of  himself  as  divinely  inspired 
both  in  what  he  preached,  and  in  what  he 
wrote.  (Note,  1  Pet.  1:10—12,  v.  12.) 
'From  this  and  the  preceding  verses,  as  also 
'from  the  following,  it  is  exceeding  evident, 
'that  the  apostles  spake  and  wrote  by  inspira- 
'tion  of  the  Holy  Ghost,  as  did  the  ])rophets  of 
'old  time,  and  delivered  only  such  things  as 
'from  God,  which  God  revealed  to  them  by  the 
'Holy  Spirit,  according  to  those  words  of  St. 
'Peter:  "We  preach  the  gospel  to  J'ou,  with 
'the  Holy  Ghost  sent  down  from  heaven."  ' 
Whitby. — Probahly  Silvanus  and  Timothy 
also  had  immediate  revelations  from  God. 
Others,  who  preach  the  same  grand  truths, 
have  them  only  by  mediate  revelation;  and  the 
doctrine  of  all  uninspired  preachers  must  be  as- 
sayed by  that  of  the  apostles.  (Note,  Matt.  16: 
19.) 

Searcheth.  (10)  EnFin'o.  Bom.  8:27.  Rev. 
2:23.  See  on  John  5)39.— The  deep  things.] 
Tu  (iufh,].  Eph.  3:13.  See  on  Rom.  11  :33.— 
The  things  that  are  freely  given.  (12)  Tu  ya- 
Qt(T!hvTu.  Ga/.  3:18.  See  on  Luke  7:21.— 
Which  man's  wisdom  teacheth.  (13)  JiSu-atci: 
nv^qmTxivTj:  ancpiag.  See  on  4.  JiSuxioc,  John 
6:45.— Is.  54:13.  Siept.— Comparing.]  J^vy- 
xqivovtb;.  2  Cor.  10:12.  Not  elsewhere  N.T. 
—X>an.  5:12,16.  Sept.  Ex  av^,  etxgvvoj,  ju- 
dico.  sr        '  J 

14  Eut  *  the  natural  man  ""receiveth  not 


I  16:44.18.       Jam.    3:15.      JuJe 

19.  Gr. 
m  Matt.  16:23.  John  3:3—6.  P.: 43. 

10:26.27.  12:^7,38  Kom.  8:.'i->!. 
n  12.  Johiil4:2n.  1.5;26. 1G;8-1.5. 
o  1:18,23.    John  8:51,62.    10:20. 

Ads  17:18,32.     18:15.     25:19. 

136] 


26:24,25. 
P  Prov.  14:6.    John  5:44.    6:44 

45.  AcU  16:14.  2  Cor.  4:4—6.' 

I  John  2.20,27.  5:20.  Jude  in 
q  3:1.  14:37.  Gal.  6:1.  Col.  1:9. 
'  Or,  dKicerMtli.      2  Sun.   1417 

1    Kings  3:J— 11.       Ps.   25:14". 


"the  things  of  the  Spirit  of  God;  for  "they 
are  fooHshness  unto  hitn:  i*  neither  can  he 
know  them^  because  they  are  spiritually  dis- 
cerned. 

15  But  '•he  that  is  spiritual  *  judgeth 
all  things,  ''yet  he  himself  is  f  judged  of 
no  man. 

1 6  For  '  who  hadi  known  the  mind  of 
the  Lord,  that  he  |  may  instruct  him.'  *  but 
we  have  the  mind  of  Christ. 

Note. — It  was  not  to  be  expected,  that  the 
faithful  and  solemn  jireaching  of  the  gospel 
would  please  mankind  in  general;  as  "the  nat- 
ural man  receiveth  not  the  things  of  the  Spirit 
of  God,  for  they  are  foolishness  unto  him." 
(Marg.  Ref.  m — o.)  The  term  here  used  has 
occasioned  much  disputation:  but,  as  it  is  de- 
rived from  a  word,  which  sometimes  at  least 
signifies  the  rational  soul;  it  may  be  supposed 
to  have  reference  to  the  powers  of  his  mind,  as 
well  as  to  his  inferior  inclinations. — 'It  is  op- 
'posed  to  the  regenerate  man,  and  to  the  glori- 
^fied,  that  is,  the  perfectly  regenerated,  man. 
'A  man  that  hath  only  natural  abilities  and  per- 
'fections.'  Leigh.  One  that  has  not  the  Spirit 
of  God. — The  apostle's  argument  absolutely 
requires,  that  by  "the  natural  man"  we  under- 
stand the  un regenerate  man,  however  saga- 
cious, learned,  or  abstracted  from  sensual  in- 
dulgences: for  he  opposes  him  to  the  spiritual 
man;  and  the  pride  of  carnal  reasoning  is  at 
least  as  opposite  to  spirituality,  as  the  most 
grovelling  sensuality  can  be.  (Notes,  Gal.  5: 
19 — 26.)  No  man,  as  naturally  born  into  the 
world,  and  not  supernaturally  born  again  of  the 
Spirit,  "can  see  the  kingdom  of  God,"  or  re- 
ceive, in  iaith  and  love,  the  spiritual  mysteries 
of  redemption  bv  the  cross  of  Christ.  (Notes, 
John  3:3— 8.  14:15—17.)  To  all  unregener- 
ate  men,  these  things  will,  in  one  Avay  or  other, 
appear  "foolishness,''^  uninteresting,  unneces- 
sary, inconsistent,  or  absurd:  and  doubtless 
proud  reasoners  have  scoffed  at  them,  more 
than  ever  mere  sensualists  did.  (Notes,  1:20 
— 25.)  No  ingenuity,  address,  or  reasoning 
of  the  preacher  can  prevent  this  effect;  no  ap- 
plication of  the  man's  own  mind,  except  in 
humble  dejicndence  on  the  teaching  of  the 
Holy  Spirit,  can  enable  him  to  jierceive  th6 
real  nature  and  glory  of  them.  "For  they  are 
spiritually  discerned,"  that  is,  by  the  illumina- 
ting and  sanctifying  work  of  the  Spirit  of  God 
upon  the  mind;  bv  which  a  spiritual  capacity 
is  produced,  w'''-!!  discerns,  admires,  loves, 
and  deliefhts  in  iie  divine  excellency  of  heav- 
enly things,  ^\'hen  this  change  has  taken 
place,  and  a  man's  spiritual  senses  have  been 
matured  by  growth  and  exercise,  he  may  be 
called  "a  spiritual  man:"  and  he  perceives  the 
spiritual  glory  and  excellency  of  every  truth 
and  precept  in  the  word  of  God;  he  distinguish- 
es one  object  from  another  by  a  spiritual  taste, 
or  a  kind  of  extemporaneous  judgment,  and  so 
he  becomes  a  comjjetent  judge  in  these  matters, 
let  his  views,  jirinciples,  and  motives  do  not 


Prov.  2;;:5.     Kc.  i>:5.      John  7: 

s    Job   15:8.      22:2.      40:2.     Is. 

17.     Eph.  4:13,14.     Phil.  1:10. 

<tO:13.l4.     J  er.  23:13.      Rora. 

Gr.    1  Thes.  5:21.     Heh.  5:14. 

11:34. 

1  John  4:1. 

{  Or.  shall. 

4:5.     2  Sam.    12:16—23.     Acts 

i  John  15:15.   16:13^16.    ]7:S- 

15:1  — .5.   lri;3.  Gal.  2:3— 5 
Cr,  dUKi-utt. 

8.  Oal.  U12.  Eph.  3:3,4. 

A.  D.  GO. 


CHAPTER  II. 


A.  D.  60. 


fall  under  the  judgment  of  any  other  men: 
none  are  competent  to  decide  on  the  propriety 
of  his  conduct,  as  they  are  strangers  to  those 
views  and  discoveries,  which  direct  his  deter- 
minations. (Mars;.  Ref.  p — r. — Note,  Acts  16- 
1—3.  P.  0.1—12.)  For  "who  hath  known 
the  mind  of  the  Lord,"  or  can  be  capable  of 
"instructiriET  Aim"  who  is  inspired  by  the  Holy 
Spirit.''  As  therefore  the  apostle,  and  other  in- 
spired persons,  Avere  made  acquainted  with 
"the  mind  of  Christ,"  by  whom  the  Father  re- 
veals himself  to  men:  none  of  those  who  pre- 
sumed to  judge  them  could  be  competent  to 
decide,  either  upon  their  doctrine,  or  their  man- 
ner of  communicating  it.  They  were,  in  the 
very  order  of  things,  above  such  instructers  or 
censurers,  who  could  not  possibly  understand 
the  principles  on  which  they  acted.  (Marg. 
and  Marg.  Ref.  s,  t.)  In  a  measure,  all  "spir- 
itual" men  "have  the  mind  of  Christ,"  and  un- 
regenerate  men  are  incompetent  judges  of  their 
conduct:  yet  this  is  in  every  thing  to  be  tried 
by  the  word  of  God;  and  nothing  must  be  jus- 
tified or  excused,  which  does  not  accord  with 
that  rule,  when  properly  explained.  But  the 
inspired  apostles  were  employed  to  state  that 
"mind  of  Christ,"  by  which  men's  principles 
and  actions  must  be  judged,  both  at  present, 
and  at  the  day  of  judgment;  and,  in  this  re- 
spect, they  could  not  be  liable  to  be  judged  by 
any  man. — Some  indeed  explain  the  fast  verse, 
as  an  inquiry  whether  any  man  had  so  known 
the  mind  of  the  Lord,  as  to  be  competent  to 
give  him  any  counsel  or  instruction.  (Notes, 
Rom.  11 :33— 36.)  But  the  context  rather  fix- 
es the  meaning  to  the  preceding  interpretation; 
and  the  apostle  intended  to  expose  the  absurdi 
ty  of  a  "natural"  man  presuming  to  instruct 
"a  spiritual  man,"  in  resjject  of  "spiritual 
things!"  or  of  an  ordinary  Christian  or  teach- 
er presuming  to  censure  or  dictate  to  an  inspir- 
ed apostle,  as  he  thus  declared  himself  to  be! 
It  is  probable  that  he  had  in  mind  the  words  of 
the  prophet  Isaiah;  but  he  does  not  expressly 
quote  them.  (Note,  Is.  40:12—17.)  "The 
mind  of  Christ,"  is  "the  mind  of  the  Lord." 

The  natural  man.  (14)  •Ihi/txog  uvd^Qajnog. 
15:44,46.  Jam.  3:15.  Jude  19.  A  yv/ij,  ani- 
ma.  See  on  JHa«.  16:25.  (Notes,  Mark  SiS'i 
— 37,  V.  35.  Jam.  S:\S— 16,  V.  15.) — Receiv- 
ethnot.]  Ou  dexPTcu.  Luke  8:13.  1  Thes.  1:6. 
2:13.  2  Thes.  2:\0.—SpirituaIli/.]  nvev^iun- 
y.'jig.  Rev.  11 '.S.  ATD'fvinmy.og. — Discerned.1 
Ji'ay.QtvFTHi.  15.  4:3,4.  9:3.  10:25,27.  14:24. 
Jlcts  17:11. — He  that  is  spiritual.  (15)  '0 
■jivsv^imixoz.  13.  3:1.  Gal.  0:1.  Col.  1:9.  3:16. 
See  on  Rom.  7:14. — Judgeth,  ...  judged.] 
"Discerneth,"  "discerned."  Marg.  ^^i'uxqi- 
vn.  See  on  14. — Maxj  instruct  him.  (16)  ^'v//- 
diGuoei.     See  on   ^c<s  9:22.— /s.  40:14.  Sept. 

PRACTICAL    OBSERVATIONS. 
V.  1—9. 

How  surprising  is  it,  that  this  most  honored 
servant  of  Christ  should  be  constrained  to  jus- 
tify his  divinely  excellent  and  useful  preaching, 
even  to  the  very  persons,  who  had  been  con- 
verted by  it!  But  this  surprise  should  be  con- 
nected with  a  pleasing  and  grateful  admiration 
of  the  divine  wisdom,  in  taking  occasion  from 
that  circumstance,  to  give  the  church  most 
valuable  instructions,  concerning  ihe  best  meth- 
od of  "declaring  the  testimony  of  God"  tosin- 

VOL.    '\  I.  '    IS 


ners.  This  requires  no  "excellency  of  speech" 
or  of  wisdom  to  enforce  it;  but  appears  uiost 
venerable,  when  the  witness  for  God  is  regard- 
less of  human  applause  or  censure;  when  his 
whole  soul  is  occupied,  by  zeal  for  the  honor 
of  his  Lord,  and  compassion  for  perishing  sin- 
ners; when  he  is  willing  even  among  the  learn- 
ed and  polite,  to  be  counted  ignorant  in  other 
respects;  when  "he  determines  to  know  noth- 
ing but  Christ  crucified,"  and  the  gracious 
message  Avhich  he  is  sent  to  deliver  in  his 
name. — But  if  this  arduous  service  made  even 
this  great  apostle  to  fear  and  tremble,  through 
conscious  weakness:  what  reason  have  we  to 
be  humble  and  diliident,  when  called  to  declare 
the  same  testimony  to  mankind  !  (Note,  2  Cor. 
2:14 — 17.)  How  should  we  fear  disgracing 
this  honorable  ministry,  by  our  own  ibily  or 
sin!  At  what  a  distance  should  we  keeji  from 
all  amhili(m  and  self-confidence !  How  carefully 
should  we  remember  that  all  "our  sulhciency 
is  of  God"  alone!  Such  humility  and  meek- 
ness adorn,  and  give  dignity  to,  that  holy  con- 
stancy and  boldness,  with  which  we  ought  to 
plead  the  cause  of  God:  and  a  realizing  sense 
of  eternal  things,  of  the  worth  of  souls,  the 
awful  danger  of  ungodly  men,  the  preciousness 
of  Christ,  and  the  importance  of  our  message, 
will  counteract  our  natural  propensity  to  shrink 
from  "declaring  the  whole  counsel  of  God,"  to 
trifle,  or  to  affect  "the  enticing  words  of  man's 
wisdom."  The  more  deeply  we  are  convinced, 
that  no  arguments  or  eloquence  of  man  can  by 
their  own  efficacy  produce  saving  faith;  the 
greater  care  we  shall  take  to  speak  in  a  plain, 
serious,  and  scriptural  .manner;  and  in  imita- 
tion of  those  preachers  of  old,  whose  word  was 
attended  with  "demonstration  of  the  Sj)irit 
and  of  power:"  depending  singly  on  his  effec- 
tual operation  to  bring  our  hearers  to  believe 
to  the  salvation  of  their  souls. — The  maxims 
of  "human  wisdom,"  whether  philosoj)hical  or 
political,  will  soon  "come  to  nought,"  and  sink 
into  contempt.  But  experienced  believers  are 
made  acquainted  with  such  glorious  displays  of 
wisdom,  as  eclipse  all  that  they  before  admired; 
even  as  the  rising  sun  obscures  the  glinunering 
lamp.  The  things  which  "God  ordained  before 
the  world,"  in  order  to  bring  liis  chosen  people 
to  glory,  are  such  as  "angels  desire  to  look  in- 
to:" they  give  the  humbled  and  enlightened 
mind  those  views  of  God,  and  his  perfections, 
works,  and  ways,  which  fix  it  in  astonishment, 
excite  it  to  adoration,  inspire  it  with  love  and 
gratitude,  raise  it  above  this  earthly  clod  and 
all  its  puny  concerns;  and  enlarge  it  into  the 
most  holy,  exalted,  yet  humble  ambition  after 
true  honor  and  greatness.  But  this  wi.sdom 
must  still  be  "hidden"  from  the  proud,  the 
carnal,  and  the  unbelieving,  notwithstanding 
the  fulness  and  clearness,  with  which  it  is  n>- 
vealed  in  the  gos])el. — The  same  j)rinciple:!, 
which  inlluenced  "the  princes  of  the  world"  \o 
'crucify  the  Lord  of  glory,"  still  possess  ti.e 
minds  of  men  in  general:  and  avarice,  sensu- 
ality, or  pride  and  andiition  of  worldly  honor 
and  distinction,  still  lead  men  to  desjiise  tho.se 
good  things  Avhich  "God  hath  prepared  for 
them  that  love  him,"  though  'they  jiass  man's 
understanding,'  and  infinitely  excel  in  glory 
and  vaUie  wliatever  he  has  seen  or  heard,  or 
can  possibly  imagine.  Tiiey  "are  prepared 
for  those  who  love  God:"  (Notes,  Rom.  8:2S 

1137 


A.  D.  GO. 


I.  CORINTHIANS. 


A.  D.  60. 


_31,  V.  28.  1  Jo/m  4:19)  nor  can  we  know 
ourselves  to  be  of  this  number,  except  as  we 
are  conscious  that  we  do  "love  God,"  and  de- 
sire and  endeavor  constantly  to  keep  his  com- 
mandments. 

V.  10—16. 
No  man  truly  understands  or  properly  values 
divine  revelation,  except  that  divine  Spirit, 
"who  searchcth  all  things,  even  the  deep  things 
of  God,"  and  who  revealed  them  to  the  apos- 
tles, removes  the  veil  from  his  heart,  and  ena- 
bles him  to  perceive  their  real  excellency. 
(Notes,  and  P.  O.  2  Cor.  3:7—18.)  On  this 
great  Teacher  we  must  simply  depend,  while 
we  seek  to  know  "the  things  that  are  freely 
given  by  God"  to  his  people,  and  to  obtain  the 
assurance  that  we  belong  to  that  favored  com- 
pany. If  indeed  we  are  delivered  from  "the 
spirit  of  the  world,"  and  are  taken  under  the 
guidance  of  "the  Spirit  of  God;"  we  shall  more 
and  more  regard  the  words  of  the  sacred  scrip- 
ture; and,  "comparing  spiritual  things  with 
spiritual,"  our  holy  discernment  virill  increase, 
and  we  shall  acquire  a  faculty  in  speaking  on 
religious  subjects,  in  language  in  some  degree 
suited  to  their  divine  nature  and  infinite  impor- 
tance. But  Avhoever  teaches,  or  what  language 
soever  is  employed;  "the  natural  man"  will 
either  oppose,  despise,  or  pervert  "the  things 
of  the  Spirit  of  God:"  he  cannot  cordially  re- 
ceive or  rightly  understand  them:  ihey  will 
remain  foolishness  to  him,  because  he  is  desti- 
tute of  spiritual  discernment.  On  the  other 
hand,  he  who  is  "born  of  God,"  however  desti- 
tute of  genius  and  learning,  will  become  spirit- 
ual, and  capable  of  discerning  the  harmony  and 
glory  of  divine  truth:  he  will  experience  its 
sanctifying  effects  in  his  heart,  and  produce 
correspondent  fruits  in  his  life.  His  judgment 
and  conduct  will  be  formed  upon  the  word  of 
God;  and  those  who  presume  to  judge,  con- 
demn, or  deride  him,  for  violating  the  maxims 
of  worldly  wisdom,  will  only  show  their  own 
ignorance  and  arrogance.  They  cannot  in- 
struct him  "in  spiritual  things,"  by  carnal  reas- 
onings: they  have  not  "known  the  mind  of  the 
Lord"  Jesus,  or  they  would  not  condemn  him 
for  acting  according  to  it:  and  they  can  no 
more  argue  him  out  of  his  principles,  experi- 
ence, hope,  or  duty,  than  a  man  with  good 
eyes,  could  be  convinced  that  there  is  no  light 
from  the  sun,  or  that  light  is  neither  pleasant 
or  profitable,  by  the  ingenious  sophisms  of  a 
man  who  has  been  blind  from  his  birth.  {Notes, 
Ps.25:14.  P.  O.  JoAn  9:24—41.  Notes,  2Pet. 
1:19.   1  JoAn  5:9,10.   Rev.  2:17.) 


CHAP.  III. 


Id   not   impart    to  the  Corinthmns  the 

mvsttrries  of  the  gospel,  heraii-e  ihey  were  carnal,   1 3;    as 

ateil  from  their  clissension-,  4.     All  true  niinislers  are  servants 
I.oid,  5;  who  employs  them  in  ciiltiiatin?   his   field,   and   in 


'1 1  e  apostle  shows,  that  he 
dee|j 
it  appear 
to  one  I, 

bnildinshis  temple,  ami -who  alone  renders  their  labors  successful,  G 
IhooW  tnt^"'""  u"**  l"'"^  ""^  °"'y  "•'"^  Foundation,  and  others 
tried  as  hvfi?"',n'",'-""^-^  •""'''   ""    "^    ^^'  "'''^  «"^"'    «""'''   ^^ 

«;lm  u  f  "h'  ^s'';[;  "God.  'f^ ""  ''"T- '';  "■  ^"^'•">- 

all  thing,  helon,  to  t'h^f  „  ho°tre"ct":;v  ^"^2^"  ^'"^  "  "'""  '"' 

AND  I,  brethren,  could  not  speak  unto 
you,  "  as  unto  spiritual,  but  •>  as  unto 
carnal,  even  as  unto  '  babes  in  Christ 


I  2:8,15.  Gal.  fi:l. 

b  a.4.  2:14.    Malt.  16:23.    Rom 

7:14. 
;  1 4:20.    Ilom.  2:20.    Epb.  4:13,  |  f  1:11  "eM-^ 
138] 


1  .Tohn2:l2. 
d  neh.  5:12—14.  1  Pet    2-2 
-    'ohn  16:12.  Heh.  5:11.12.' 

11:13.  2  Cor.  12: 


2  I  have  '•  fed  you  with  milk,  and  not 
with  meat:  ''for  hitherto  ye  were  not  able 
to  bear  it,  neither  yet  now  are  ye  able. 

3  For  ye  are  yet  carnal:  *^for  whereas 
there  is  among  you  envying,  and  strife,  and 
*  divisions,  are  ye  not  carnal,  ^  and  walk 
fas  men.^ 

Note. — Many  of  the  Corinthians  had  been 
seduced  into  a  mean  opinion  of  the  apostle's 
ministry,  because  he  had  not  fully  instructed 
them  in  those  abstruse  subjects,  on  which  some 
of  their  teachers  had  particularly  insisted,  and 
about  which  they  plausibly  speculated:  he 
therefore  here  assigns  the  reason  of  his  con- 
duct in  this  respect.  Though  they  bad  been 
plenteously  endued  with  supernatural  gifts  and 
knowledge;  (Note,  1:4 — 9.)  yet  he  had  ob- 
served those  things  in  their  disposition  and 
conduct,  which  rendered  it  improper  for  him 
to  speak  to  them,  as  to  "spiritual"  men,  who 
were  competent  to  receive  the  deeper  discov- 
eries of  divine  wisdom:  and  thus  he  was  con- 
strained to  address  them  "as  carnal,  even  as 
babes  in  Christ."  (Marg.  Ref.  a— c— Notes, 
2:14—16.  Matt.  16:21  — 23,  v.  23.  Pom.  7:13, 
14.)  For  though  he  looked  on  them  in  general 
as  sincere  converts,  and  thus  in  a  measure 
"spiritual,"  yet,  even  till  he  left  them,  they 
were  so  far  from  maturity  of  judgment  and  ex- 
perience, and  so  prone  to  carnal  passions,  that 
he  deemed  it  incumbent  on  him  "to  feed  them 
with  milk,"  as  the  nurse  does  the  infant,  "and 
not  with  strong  meat,"  which  they  could  not 
digest.  (Notes,  Heb.  5:11—14.  1  Pet.  2:1—3.) 
The  simplest  truths  of  the  gospel,  respecting 
the  sinfulness  of  man,  and  the  rich  mercy  of 
God  as  shown  in  redemption  by  the  blood  of 
Emmanuel;  with  regeneration,  "repentance, 
and  works  meet  for  repentance,"  faith  in  our 
Lord  Jesus  Christ,  the  necessity  and  nature  of 
holiness;  the  influences  and  fruits  of  the  Spirit; 
the  day  of  judgment,  and  eternal  happiness  and 
misery;  delivered  in  the  simplest,  plainest  lan- 
guage, suited  them  far  better,  than  those  deeper 
mysteries,  which  led  to  more  speculation,  and 
which  afforded  the  teacher  a  fairer  opportunity 
of  showing  liis  knowledge,  ingenuity,  and  ca- 
pacity. On  these  the  apostle  did  not  much  in- 
sist; because  he  knew  the  Corinthians  could 
not liear  them;  (Marg:.  Ref.  d,  e. — Notes,  Mark 
4:33,34.  JoAn  16:12^13.)  "and  likewise  that  such 
instructions  would  feed  carnal  pas.sions,  instead 
of  faith  and  love.  Indeed,  though  a  ijonsidera- 
ble  time  had  since  elapsed,  they  were  not  yet 
able  to  receive  and  make  a  good  use  of  these 
sublimer  truths,  because  they  were  still  under 
the  influence  of  worldly  principles.  This  needed 
no  other  proof  than  their  well-known  conduct: 
for,  ivhile  they  envied  one  another  the  gifts 
which  God  had  bestowed  on  them,  and  with 
emulation  sought  their  own  credit  in  the  exer- 
cise of  them;  (Notes,  14.)  while  there  subsisted 
eager  contentions  and  lamentable  divisions 
among  them;  could  they  deny  that  they  were 
"carnal,"  and  acted  more  like  men  Iif  the 
world,  in  their  competitions  and  contests  for 
honors  and  distinctions,  or  lor  the  interest  of  a 
party,   or  the   credit   of  a    favorite   orator  or 


20.  Gal.  5:15,19— 21.    Jnm.  3: 

16.  4:1,2. 
*  Or.J'iirtinns. 
S  Hos.  tn.    Mark  7:21,22.    Epb. 


2:2,3.    4:22—24.     lit.   3:3.     I 
Trt.  4:2. 
t  Gr   acoordii'g  to  man 


A.  D.  60. 


CHAPTER  III. 


A.  D.  60. 


philosopher,  than  like  "spiritual"  men?  The 
principles  and  atlections  of  "the  natural  man" 
were  more  prominent  in  their  conduct,  than 
the  humble,  meek,  loving,  and  peaceable  dispo- 
sitions, which  spring-  from  regeneration. — It  is 
evident  that  by  carnal,  and  as  men,  the  apostle 
does  not  here  intend  tlie  prevalence  of  sensual 
appetites,  but  that  of  malignant  jiassions;  not 
the  propensities  of  the  animal,  but  tliose  of  tht 
fallen  spirit:  and  this  may  confiim  the  inter 
pretation  given  of  this,  and  similar  words,  in 
other  places.  {Notes,  Rom.  8:1 — 13.  Gal.  5 
19 — 26.) — As  "spiritual"  is  opposed  to  "car- 
nal," it  must  relate  exclusively  to  the  sancti- 
fying grace  of  the  Holy  Spirit;  and  not  at  all 
to  miraculous  endowments.  The  Corinthians 
were  enriched  with  the  latter;  but  some  of 
them  seemed  altogether  destitute  of  the  ibrmer, 
and  the  generality  of  them  were  but  "babes  in 
Christ." 

Carnal.  (1)  2'«^x(xoic.  3,4.  2  Cor.  1:12. 
See  on  J?om.  7:14.  The  apostle  considered  the 
Corinthians  capable  of  receiving  the  simpler  parts 
of  "the  things  of  the  Spirit  of  God;"  Avhich 
"the  natural  man  cannot  receive."  (2:14.) 
"Carnal,"  in  this  place  cannot  mean  more  than 
"natural:"  and  a  man  maybe  "carnal"  in  some 
respects,  and  yet  not  altogether  destitute  of 
what  is  "spiritual." — Babes.'\  Nijuioig.  13:11. 
Matt.  M-.'ib.  21:16.  i?om.  2:20.  Ga/.  4:1.3. 
Eph.  4:14.  Heb.  5:13.  I  have  fed.  (2)  Etioti- 
(T(x.  6—8.  See  on  Rom.  I'iilO.— Envying.  (3) 
Zj;Ao-.  Jets  13:45.  Rom.  10:2.  13:13.  2  Cor. 
12:20.  Gal.  5:20.  {Note,  Jam.  3:13—16.)— 
Divisions.']  "Factions."  Marg.  Ji.yoqaaiut,. 
See  on  Rom.  16:17. — Jls  men.]  "According  to 
man."  Marg.  Kuiu  avd^QO)noy.  {Notes,  Hos. 
6:7.   1  Pet.  4:1,2.) 

4  For  while  one  saith,  ''I  am  of  Paul; 
and  another,  I  am  of  Apollos;  are  ye  not 
carnal? 

5  Who  then  is  Paul,  and  who  is  Apol- 
los, '  but  ministers  by  whom  ye  believed, 
''even  as  the  Lord  gave  to  every  man? 

6  '  I  have  planted,  ""  Apollos  watered; 
but  "  God  gave  the  increase. 

7  So  then  "  neither  is  he  that  planteth 
any  thing,  neither  he  that  watereth;  but 
God   that  giveth  the   increase. 

8  Now  P  he  that  planteth,  and  he  that 
watereth  are  one:  land  every  man  shall 
receive  his  own  reward,  according  to  his 
own  labor. 

9  For  '■  we  are  laborers  together  with 
God:  *  ye  are  God's  *  husbandry,  ^ye  are 

God's    building.  [Practical  observations.] 

Note. — The  apostle  cautiously  forbore  for  the 
present  to  mention  the  false  teachers  at  Corinth, 
who  had  done  the  mischief.     Even,  if  Paul, 


h   1:12.     4.6. 

i    7.4:1,2.    Lukel:2.    Rom.  10: 

14,15.  2  Cor.  3:6.  4:5,7.  6:1,4. 

11:23. 
k  10.  9:17.     12:4—11,23.     Malt. 

25:15.  .Tohn3:27.  Rom.  12:3— 

6.      1   Het.  4:10,11. 
1   9,10.4:14,15.9:1,7—11.15:1— 

11.    AcU18:4— 11.    2Cor.  10: 

14,15. 
«  Piov.  11:25.        Acts  18:26,27. 


19:1. 
n  1:30.  15:10.   Ps.  62:9,11.  92:13 

—15.  127:1.  Is.  55: 10,11.  61:11. 

Acts  11:18.  14:27.16:14.21:19. 

Rom.  15:18.    2  Cor.  3:2—5.    1 

Thes.  1 :5. 
o  132.    Ps.  115:1.    I5.  40:17.  41: 

29.     Dan.  4:35.     2  Cor.  12:11. 

Gnl.  6:3. 
p  9.     4:6.  John  4:36—38. 


and  his  beloved  brother  Apollos,  had  been  set 
up  for  the  heads  ol"  the  contending  ]iarties,  the 
contests  of  the  Corinthians  would  have  proved 
them  to  be  carnal.  {Notes,  1:10 — 16.  4:6,7.) 
For  who  were  Paul  and  Apollos.''  Not  "lords 
over  God's  heritage,"  but  ministering  servants 
to  them  for  Christ's  sake;  by  whose  labors  they 
had  been  brought  to  believe  the  gospel,  accord- 
ing to  the  gift  of  Goil,  both  to  tlie  ministers, 
and  to  those  converted  bv  them.  {Marg.  Ref. 
\~\.— Notes,  Mall.  20:24—28.  2  Cor.  1^23,24. 
1  Pet.  5:1 — 4.) — 'For  what  reason  do  you  re- 
'gard  either  tlie  one  or  the  other.'  Is  it  on  no 
'consideration  but  that  of  talents,  which  they 
'have  in  common  with  many  who  are  strangers 
'to  the  gospel }  Or  ought  it  not  to  be  in  a  dili'er- 
'ent  view,  even  because  they  are  the  ministers 
'of  Christ?'  Doddridge. — Indeed  Paul  had  been 
sent  to  inclose  and  plant  the  Lord's  vineyard  at 
Corinth;  and  when  he  had  done  this,  Apollos 
had  f()llowed  him  to  water  it:  but  God  alone 
had  given  the  increase,  and  made  the  plants  to 
grow  and  become  fruitful.  {Marg.  Ref.  m,  n, 
—Notes,  Ads  18:1—11,24—28.)  'The  potoer 
'of  growing,  in  this  sacred  agriculture,  is  nei- 
'ther  by  nature  in  the  plants  themselves,  nor 
'inserted  by  the  diligence  of  the  cultivator:  but 
'it  springs  entirely  irom  the  grace  and  ethcacy 
'of  the  Holy  Spirit.  ...  Not  that  their  labor  is 
'vain;  ...  for  "faith  comes  by  hearing:"  but 
'first,  God  does  not  use  their  ministry,  because 
'he  needs  either  it  or  them,  or  is  unable  to  do 
'without  them:  again,  they  could  not  perform 
'what  they  do,  unless  God  of  his  mere  mercy 
'had  constituted  them  his  laborers.  But  espe- 
'cially,  because  all  their  work  is  external,  God 
'alone  claiming  to  himself  exclusively  all  that  is 
'inwardly  done  in  man's  salvation:  that  his 
'Restorer  unto  life  eternal  may  be  one  and  the 
'same,  who  was  his  Creator  to  this  present  life.' 
Beza.  Thus  neither  of  the  instruments  were 
any  thing  compared  with  the  great  Agent. 
{P.  O.  JoAn  11 :28— 40.)  Yet  both  ministers 
were  as  one;  both  acted  as  servants  in  the  same 
work,  and  with  the  same  intention  of  glorifying 
God,  by  seeking  the  salvation  of  souls:  and 
they  would  each  receive  a  gracious  reward 
from  their  common  Master,  who  was  the  only 
competent  Judge  of  their  faithfulness  and  dili- 
gence. For  they  were  "fellow-laborers of  God:" 
while  the  church  at  Corinth  was  his  husbandry, 
in  which  he  employed  and  wrought  by  them; 
it  was  "God's  building,"  which  he  was  erecting 
by  their  means,  according  to  his  own  i)lan,  for 
his  own  glory,  and  to  be  his  holy  temple:  and 
they  did  the  work  which  he  set  them  to  do,  and 
no  more.   {Marg.  Ref.  o — t.) 

Gave  the  increase.  (6)  J/viarFv.  7.  Matt. 
6:28.  Mark  4:8.  LwAy  12:27.  13:19.  John  3: 
30.  Acts  6:7.  12:24.  19:20.  2  Cor.  10:15. 
Eph.  4:15.  Col.  1:10,  et  al. — ^re  one.  (8) 
'Er  etat.  Neuter.  "One  thing."  John  10:30. 
— Laborers  together  %vith  God.  (9)  ^'vt'foyot 
Tou  Oeov.     "Fellow-laborers  of  God."  See  on 


4:5.  9:17,18.  1^:58.    P».  62:12. 

Dan.  12:3.     Mall.  5:11,12.    10: 

41,42.  16:27.    Rom.  2:6.    Gal. 

6:7,8.   Ilel).  0:10.       1  Pet.  5:4. 

2  .lolin  8.  It ev.  2:23.  22:12. 
r  Sec  OH  C Matt.  9:37,38.  M:irk 

16:20.  2  Cor.  6:1.  S.Iohn  8. 
9    Ph.  65:9— 13.  72:16.    80;E— II. 

Is.  5:1— 7.  27:2,3.    28:24—29. 

32:20.      61:3.5.11      Jcr.  2:21. 


Matt.     13:3—9,18—30,36—42. 

20:1—14.21:33—44.    Mark  4i 

26— 29.  John  4:35— 38.     l&l, 

8. 
*  Or,  tUltt^c. 
t    16.  6:19.  Ps.  1IR:22.  Am.  9:11- 

12.  Zecb.  6:12,13.  Matt.  16:18. 

Arts  4:11.    2  Cor.  6:16.     Eph. 

2:10,20—22.   Col.  2:7.    1  Tim. 

3:15.     11  cl).  3:3,4.     1  Pel.  2:5. 


[139 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


Horn.  1(3:3.  :Sut'F()yovnFc,  2  Cor.  6:1. — Hus- 
bandnj.]  "Tillage."  Jlarg.  rtcQyior.  Here 
only.  J 'i- 0)0)0;,  John  15:1.  Ex  yy,  terra,  et 
royor,  opus. — Building.]  Oiy.oSouij.  Mark  13: 
1,5>.  2  Cor.  5:1.  Eph.  2:21.  See  on  J?o?n.  14: 19, 

10  According  "  to  the  grace  of  God 
which  is  given  unto  me,  ^  as  a  wise  master- 
builder,  >  I  have  laid  the  Foundation,  ^  and 
another  buildeth  thereon.  ''But  let  every 
man  take  heed  how  he  buildeth  thereupon. 

1 1  For  ^  other  foundation  can  no  man 
lay,  than  that  is  laid,  which  is  Jesus  Christ. 

12  Now  if  any  man  build  upon  this 
Foundation  "  gold,  silver,  ^  precious  stones, 
^wood,  hay,  stubble; 

13  Every  *" man's  work  shall  be  made 
manifest:  for  »  the  day  shall  declare  it,  be- 
cause it  *  shall  be  revealed  by  fire;  ''  and 
the  fire  shall  try  every  man's  work  of  what 
sort  it  is. 

14  If  'any  man's  work  abide  which  he 
hath  built  thereupon, he  sliall  receive  a  reward. 

15  If  any  man's  **■  work  shall  be  burn- 
ed, '  he  shall  suffer  loss:  but  he  himself 
shall  be  saved;   ""yet  so   as  by  fire. 

[Practical  Obscrrutions.] 

Note. — Thus  far  the  apostle  proceeded  on 
the  snjjposition,  that  the  laborers  were  skilful 
and  faithful;  but  he  meant  to  lead  the  attention 
of  the  Corinthians  to  some  who  were  not  so. 
He  therefore  declared,  tliat,  "according  to  the 
grace  bestowed  on  him,"  (Notes,  15:3 — 11,  vv. 
10,11.  Rom.  12:3—5.  Eph.  4:7—10.)  he  had 
laid  the  Foundation  of  "God's  building"  among 
them,  like  a  wise  architect;  and  he  knew  that 
it  was  cai)able  of  supporting  the  whole  weight 
of  the  intended  superstructure.  But  since  he 
left  Corinth,  "another  had  builded  on"  his 
Foundation;  nay,  several  had  been  employed 
in  that  work:  but  "let  everyone  take  heed" 
with  what  materials,  and  in  what  manner,  he 
carried  on  the  building.  {Marg.  Bef.  ?.,  a.) 
The  apostle  knew  that  no  man  could  lay  any 
other  foundation  of  a  spiritual  temple,  for  the 
glory  of  God,  or  for  the  sinner's  hope  of  salva- 
tion, than  what  he  had  laid  in  his  preaching, 
and  which  God  had  laid  in  his  purpose,  and  by 
the  gospel;  namely,  the  Person,  mediatorial 
office,  righteousness,  atonement,  intercession, 
and  grace  of  the  Lord  Jesus  Christ.  {Mars:. 
Ref.h.— Notes,  /s.  28:1G.  Matt.  16:18.  Rom. 
10:1—4.  Eph.  2:19—22.  1  Pet.  2:4—6.)  If 
a  man  laid  any  other  foundation  than  this,  lie 
could  not  be  considered  as  one  of  "the  fellow- 
laborers  of  God."  (9)  The  apostle  did  not 
here  put  the  supposition,  that  this  was  the 
case  with  any  of  their  teachers.  Yet,  even  on 
this  Foundation,  very  different  materials  might 


u  5. 15:10.  Uom.  1:5.  l'2-.3.  1515  1 

Eph.  ;i:2— 8.  Col.  1:20.  1  Tim" 

1:11—14.     1    Pet.  4:11. 
X  1  Kinss  3:9—11.    2  Chr.  2:12. 

Dan.  12:3.    Malt.  7:24.    24-15 

2  Tim.  2:15. 
y  See  on  0: 1 1 .     9:2.      Zerh.  4:9. 

Rom.  15:20.    Eph.  2:20.    Rev. 

21:14,19. 
z  15:11,12.      Arts   1R:27,23.       2 

Cor.  10:15.     11:13—15. 
a  Ec.  12:9.     Luke  11:35.     21:8. 

Col.  4:17.    1  Tim.  4:1G.    Jam. 

3:1.     Gr.     1  Pet.  4:11.  2  I'd. 


140] 


2:1—3. 
b  Is.  2;i:16.      Matt.  16:18.     Ads 
4:11,12.  2  Cor.    11:2—4.    Gal. 
1:7—9.    1   Pet.  2:6— n. 
c  Ps.  19:10.   119:72.    Pruv.    8:]0. 
lfi:16.    Is.  60:17.     1  Tim.  4:6. 
2X1111.2:20.  1  Pel.  1:7.    Rev. 
3:18. 
<"  l^-S-1-11-13.       Rev.  21:18- 

e  Pniy  30:R.  Jer.  23:28.  Matt. 
15:6—9.  Acts  20:30.  R„m.  16- 
17.  2  for.  2:17.  4:2.  Col  28 
lU— 23.    ITim.  4:1— 3,7.  6-3" 


be  builded:  some  might  carry  on  the  work  with 
"gold,  silver,  and  valuable  stones;"  others  with 
"wood,  hay,  or  stubble."  (Marg.  Ref.  c — e.) 
Some,  who  preached  the  doctrine  of  salvation 
by  faith  in  Christ,  would  instruct  believers  from 
the  word  of  God,  in  all  the  great  and  holy 
truths  of  the  gospel  in  due  connexion,  propor- 
tion, and  symmetry;  show  them  their  obliga- 
tions and  duties;  ami  teach  them  to  evidence 
their  faith,  hy  sjiiritual  worship  and  devoted 
holy  obedience.  Others  might  substitute  false 
doctrines,  human  inventions,  abrogated  cere- 
monies, and  i)hilosoj)hical  speculations;  or  de- 
duce licentious  inferences  from  the  doctrines  of 
grace.  (JVo/es,  5:1— 5.  Gff/.4:8— 11.  Co,'.  2: 
8,9.)  Thus  the  building  might  be  deformed  and 
weakened,  by  such  additions  and  base  materials, 
as  would  never  stand  the  trial  which  God  had 
appointed.  For  the  time  was  coming,  when 
the  nature  antl  value  of  "every  man's  work" 
would  be  made  manifest:  the  day  of  judgment 
would  openly  declare  it.  The  materials  of  this 
spiritual  building,  and  every  man's  work  in  it, 
must  be  "tried  as  by  fire,"  during  the  discove- 
ries of  that  solemn  season.  This  will  prove 
them  "of  what  sort  they  are :"  the  "gold,  silver, 
and  precious  stones"  will  stand  the  fire,  and 
even  be  purified  by  it;  and  he  who  has  built 
with  these  approved  materials  will  receive  an 
abundant  rcAvard:  but  "the  wood,  hay,  and 
stubble"  will  be  burned;  and  he,  who  has  spent 
his  time  and  labor  in  building  with  such  worth- 
less materials,  will  suffer  great  loss,  even  in 
respect  of  the  degree  of  his  future  glory;  yet, 
provided  he  is  indeed  fixed  on  the  good  Foun- 
dation, he  shall  finally  be  saved.  {Marg.  Ref. 
f— i.)  It  will  however  be,  as  a  man  is  preserv- 
ed from  the  flames  of  his  house,  when  he  escapes 
naked  through  ihem,  and  thus  narrowly  saves 
his  life  with  the  loss  of  all  his  property.  So  ex- 
tremely dangerous  is  it  to  teach  false  doctrines, 
even  in  connexion  with  fundamental  truths! 
{Marg.  Ref.  k — m.) — The  extreme  absurdity 
of  the  papists,  in  producing  this  passage,  in 
support  of  their  doctrine  of  purgatory,  is  very 
obvious:  but  it  is  to  be  feared,  that  the  zealous 
abettors  of  that  doctrine,  and  many  others  of  a 
similar  nature,  will  be  found  to  build  Avholly 
without  a  foundation.  {Note,  Matt.  7:24—27.) 

—  The  day,  &c.  (13)  Marg.  Ref  g. 
Master-builder.  (10)  .'fo/tTtxToiv.  Here  only 

N.T. — Is.  3:2. — Ex  «o/n;,  princeps,  et  Tfx- 
iiov,  faher. — Buildeth  thereupon.]  Enoiy.oSo- 
IJFt.  12,14.  Jlcis  20:32.  Eph.  2:20.— iYwrn. 
32:38.      Sept. — Ex  em  et  oty.ndofifiii,   edifico. 

—  It  shall  be  revealed,  &c.  (13)  "It  is  reveal- 
ed." Marg.  Jnoy.ulvTTTe lai.  (Notes,  2  Thes. 
1  :5— 10,  V.  7.  2  Pet.  S:10—]S.)— Shall  suffer 
loss.  (15)  ZriftH)ii)i-afT(xi.  See  on  Matt.  16:26. 

16  H  "Know  ye  not  that  ° ye  are  the 
temple  of  God,  and  that  i'  the  Spirit  of  God 
dwelleth  in  vou.'' 


2  Tim.  2:16— 18.  3:7,8,13.  4:3, 

4.  Tit.  1:9— 11.  3:9— 11.   Heb. 

13:9.     Rev.  2:14.15. 
f   14,15.     4:5.     2  Tim.  3:9. 
C  1:8.    Mai.  3:17,18.    Rom.   2:5, 

6,16.  2  Thes.   1:7— lO.    2Tim. 

1:18.    2    Pet.  3:10—13.    Rev. 

20:12. 
*  Or.  is  revealed. 
h  Is.    8:20.     2r;:l7.     Jer.  23:29. 

Ez.  13:10—16. 
i  8.    4:5.     Dan.  12:3.    MM.    24: 

45—47.  25:21—23.    1  Thes.  2: 


19.  2  Tim.  4:7,8.    1  Pet.  5:1,4. 

Rev.  2:8-11. 
k  12,?3.  Rev.  3:18. 
1  Ads  27:21,22.44.  2  .lohn  8. 
m  Ain.  4:11.    Zech.  3:2.    1  PeL 

4:18.  .Tu(le2.3. 
n  5:6.  6:2.3,9.16.    9:13,24.  Rom. 

6:3.  Jam.  4:4. 
o  2  Cor.  6:16.17.    Fph.   2:21,22. 

II eh.  3:6.  1  Pet.  2:5. 
p  Ez.  36:27.    Johal4;l7.    Rem. 

8:11.    2  Tim.  1:14.    1  Jth;i  4: 

12,15,16. 


A.   D.  60. 


CHAPTER  III. 


A.  D.  60. 


1 7  If  1  any  man  *  defile  the  temple  of 
God,  him  shall  God  destroy:  "■  for  the 
temple  of  God  is  holy;  which  temple  ye 
are. 

Note. — The  metaphor  of  a  buiiding;  led  the 
apostle  to  inquire,  whether  the  Christians  at 
Corinth  did  not  know,  that  they  were  "the 
temple  of  God,"  and  that  the  Holy  S])irit  dwelt 
in  them.  {Marg.  Ref.  o,  y*.— Notes,  6:18—20. 
Is.  57:15,16.  John  14:21—24.  Rom.  8:10,11. 
2  Cor.  6:14—18.  Eph.  2:19—22.  1  Pet.  2:4— 
6.) — The  indwelling  of  the  Holy  Spirit  con- 
stitutes "the  temjjle  of  God:"  this  is  express 
testimony  to  his  Deity.  Now,  if  any  man 
defiled  or  profaned  the  temple  of  God,  he  would 
be  exposed  to  his  indignation,  and  might  ex- 
pect the  most  terrible  destruction;  because  of 
the  holiness  of  the  temple,  as  consecrated  to 
God.  {Marg.  Eef.  q,  r.)  It  w^iuld  therefore 
be  extremely  dangerous  lor  any  one,  by  false 
doctrines  or  a  licentious  example,  to  defile  the 
church,  or  any  of  its  members:  and  if  the 
teachers  were  chargeable  with  a  crime  of  so  ag- 
gravated a  nature,  they  would  have  reason  to 
fear  the  severest  judgments  of  God;  and  would 
be  presumptuous  in  expecting  to  be  "saved 
even  as  by  fire."  {Note,  10 — 15,  v.  15.) — 
'They  are  said  by  the  apostle  to  defile  the 
'temple  of  God,  who  corrupted  the  purity  of 
'the  gospel  by  carnal  eloquence;  and  who  rent 
'the  church  hy  factions.'  Beza. — 'The  like 
'words  used,  (6:16 — 19.)  by  way  of  dehorta- 
'tion  from  fornication,  and  (2  Cor.  6:16.)  from 
'communion  with  heathen,  in  their  idolatrous 
'rites  and  heathen  practices;  and  by  way  of 
'inducement  to  "cleanse  ourselves  from  all 
'filthiness  of  flesh  and  spirit;"  (2  Cor.  7:1.) 
'more  naturally  incline  us  to  refer  these  verses 
'to  the  corrupting  of  the  temple  of  God,  by  un- 
'cleanness  and  fornication,  or  by  idolatrous 
'practices;  both  which  the  Corinthians  did.' 
Whitby.  It  does  not,  liowever,  appear,  that 
there  is  any  necessity  of  confining  the  interpre- 
tation to  this  or  the-  other  kind  of  defilement: 
and  in  proportion  as  the  declaration  is  made 
general,  it  becomes  more  and  more  important. 
The  verb,  rendered  "destroy,"  is  the  same  with 
that  before  translated  "defile."  The  Jews 
polluted  the  temple  of  God  by  their  crimes,  and 
were  given  up  into  the  hands  of  their  enemies 
as  polluted,  to  be  destroyed  by  them:  the  tem- 
])le  was  given  up  to  be  profaned  and  destroyed 
for  their  crimes :  and  part  of  the  awful  doom 
of  the  wicked  is  thus  exi)ressed,  "He  that  is 
filthv,  let  him  be  filthv  still."  {Notes,  2  Tim. 
2:19.  3:l.S.'i?ev.  ll:f,2.  22:10—12.) 

Defile:  ...  destroy.  (17)  '/n'i-f/^ff.  15:33.  2 
Cor. '7:2.  11:3.  Eph.4:'22.  Jtide  10.  Rev.i9: 
'i.— The  temple.']  'Ovuo;.  16.  6:19.  See  on 
JoAn  2:19. 

18  Let  no  man  *  deceive  himself:  Mf 
any  man  among  you  seemeth  to   be  wise 


q  G;18— 20.  Lev.  15:31.  20:3. 
Num.  19:20.  Ps.  74:3.  79:1. 
Kz.5:n.  7:22.  23:33,39.  Zepli. 
3:4. 

*  Or,  destroy. 

r  Gen.  23:17.  Ex.  3:5.  1  Chr. 
29:3.  Ps.  93:5.  99:9.  I«.64:n. 
Kz.  43:12. 

•  6:9.  15:33.  Is.  44:20.  Jer.  37: 
9.      Luke    21:S.     Gal.    6:3,7. 


Eph.  .5;G.     2  Tim.  3:13.     Tit. 

3:3.  Jam.  1:22,2U.   1  .John  1:!!. 
t  1:18—21.    4:10.     R:l,2.     Prov. 

3:5,7.  20:12.  Is.  5:21.  .ler.  E:S. 

Horn.  11:2.5.   12:16. 
u  M:ai.  13:4.    M:iik  10:15.    Luke 

ia:l7. 
X  1:19,20.     26.     Is.    19:11—14. 

29:14 — 16.    44:25.    Koui.  1:21, 

22. 


in  this  world,  "  let  him  become  a  fool,  that 
he  may  be  wise. 

19  For  "the  wisdom  of  this  world  is 
foolishness  with  God.  >  For  it  is  written, 
'^  He  taketh  the  wise  in  their  own  craftiness. 

20  And  again,  "^  The  Lord  knoweth  the 
thoughts  of  the  wise,  ^  that  they  are  vain. 

21  Therefore  let  no  man  '  glory  in  men; 
**  for  all  things  are  yours: 

22  Whether  "  Paul,  or  Apollos,  or 
Cephas,  ''or  the  world,  or  life,  or  death, 
or  things  present,  or  things  to  come;  all  are 
yours; 

23  And  5 ye  are  Christ's;  ''and  Christ 
is  God's. 

Note. — 'The  Corinthians  were  induced  to 
'eat  things  offered  to  idols,  in  the  idnl-teiiij)Ies, 
'by  men  pretending  to  great  knowledge.  ...  (8: 
'1,2.)  They  also  introduced  among  them  the 
'doctrine  of  the  lawfulness  of  fornication.  (5:1.) 
'  ...  These  teachers  seem  to  have  been  the  Nic 
'olaitans,  who  received  their  doctrine  from  the 
'philosophers.'  Whitby.  {Note,  Rev.  2:14 — 
16.) — However  this  may  be,  the  persons  more 
immediately  concerned  in  the  preceding  warn- 
ing, were  in  danger  of  despising  it,  especially 
coming  from  one  wbom  they  disregarded,  as 
far  beneath  them  in  knowledge  and  wisdom: 
but  let  them  not  "deceive  themselves"  in  this 
matter.  {Marg.  Ref.  s.)  If  any  one  of  them 
appeared  "to  be  wise  in  this  world;"  instead 
of  trusting  to  such  a  distinction,  "let  him  be- 
come a  fool,"  in  his  own  opinion,  and  in  that 
of  worldly  men;  and  indeed  this  would  be  abso- 
lutely necessary,  in  order  to  his  being  made 
wise  unto  everlasting  life.  {Marg.  Ref.  t,  u. 
— Note,  Matt.  18:1 — 4.)  For  God  accounted 
"the  wisdom  of  this  world"  to  be  folly:  he 
ensnared  the  worldly-wise  in  their  own  politics 
and  devices,  and  he  knew  their  reasonings  and 
imaginations  to  be  vain  and  worthless.  {Marg. 
lief,  ^—h.— Notes,  1:17—25.  Job  5:1 2— 16. 
Ps.  94:10,11.)— Let  therefi)re  none  "glory  in 
men;"  as  if  some  eloquent,  learned,  or  saga- 
cious leader  were  a  great  honor  to  them,  and 
they  might  value  themselves  on  their  relation 
to  him.  {Notes,  2  Cor.  10:7— -18.  Gal.  4:17— 
20.  6:11 — 14.)  Whereas  on  the  contrary,  "all 
things  were  theirs,"  if  indeed  they  were  believ- 
ers. The  abilities,  gifts,  and  services  of  apostles 
and  ministers,  were  intended  for  their  benefit; 
the  world,  and  every  thing  in  it,  belonged  to 
them,  as  far  as  it  coiild  do  them  good;  its  po.<- 
sessions  would  be  given  them,  if  really  ])rolita- 
ble;  itsenmity  would  discipline  them  for  heaven: 
and  all  providential  ajipuinttnents  would  pro- 
mote their  sanctification.  "Life"  would  be  en- 
sured to  them,  till  their  work  was  done,  and 
they  were  rijie  for  their  reward;  "death,"  at 
the  appointed  hour,  would  come,  as  their  friend, 
to  deliver  them  from  sin  and  sorrow,  and  con- 


y  .h.h  5;  13. 

z   Kx.    1:10.     18.11 


Ps    7: 


2  S:im.  15: 
23.  17:14,23.  Eslh.7:10. 
1,15.  C0:15,Ui.   141:10. 


a  I'».  94:11. 

b  Job    11:11,12.     Ps.  2:1.     Kom. 

1:21.  Col.  2:8. 
r  4—7.  1:12,  kc.  4:6. 
J  Kom.   4:13.     3:28,32.     2  Cor. 

4:16.  Kev.  21:7. 


e  .'i— 8.    9. 19— ;2. 

K|ih.  4:11.12. 
r  Kom.  8:37—39. 
g  6:19,20.  7:22.   15: 

9,10.    Horn.  14:8. 

Gal.  3  29.  5:24. 
Ii  8:6.      11.3.     Mall 

17:18,21.     K|ib.  1 

e— 11. 


riiil.  1:21. 
i23.  John  17: 
2  Cor.  10:7. 

.  17:5.    John 
:10.     Pliil.  2: 


[141 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


vev  them  to  tlieir  Father's  mansions;  present 
(■■imCnrf^  and  trials  would  concur  in  promoting 
their  advantage;  and  the  "future"  judgment 
and  its  eternal  consequences,  would  he  alto- 
gether in  their  favor.  Thus  "all  things  were 
theirs,"  even  as  much  as  if  the  whole  property 
ofthe  creation  had  heen  vested  in  them.  {Marg. 
il,f  ^\-^i•—Noles,  Itom.  4:13.  8:28— 39.  2  Cor. 
4  5  6,13-18.  6:3-10.  7^M.  1 :21-26.)  This 
was  and  would  certainly  be  the  case,  if  indeed 
thev  belonged  to  Christ,  "the  Heir  of  all 
things;"  aiul  were  one  with  him,  his  chosen 
and  redeemed  people,  the  members  of  his  body, 
!iis  beloved,  the  trophies  of  his  victories,  and 
the  jewels  of  his  crown;  and  as  "Christ  is 
God's,"  his  beloved  Son,  his  appointed  Surety, 
"the  Brightness  of  bis  glory,"  and  the  grand 
Medium  of  displaying  all  his  perfections,  in  the 
sight  of  all  worlds,  and  to  all  eternity.  {Marg. 
Ref.  ff,  h.)  These  were  truly  honorable  dis- 
tinctions: and  they  ought  to  recollect,  that  by 
"glorying  in  men,"  they  acted  inconsistently 
with  their  relation  and  obligations  to  Christ,  to 
whom  alone  they  ought  unreservedly  to  devote 
themselves. — He  taketh,  &c.  (19)  Not  from 
the  LXX,  but  the  Hebrew.  {Job  5:13.)  The 
Lord  knoweth,  &c.  (20)  It  is  here  read  "wise 
men:"  both  the  Hebrew  and  the  LXX  have 
only  men.     (Ps.  94:11.) 

Wise.    (18)    2ocfoc.     10,19,20.   1:19,20,25, 

26.  Matt.  11:25.  23:34.   J?om.  1  :14, 22.  16:19, 

27.  1  Tm.  1:17.  Judelb.—Jobb-.m.  Sept. 
— In  this  ivorld.]  Ev  iio  uiuti'L  7«toj.  See  on  1 : 
20.— .4/00/.]  MMQOz.'l:<ib.  See  JWa/f.  5:21. 
—  Of  this  world.  (19)  Tn  xoatiH  tutu.  <2:l<2.— 
He  taketh,  '  0  dQuaaofterog.  Here  only  N.  T. 
Lev.  2:2.  5:12.  iYwm.  5:26.  Sept.  AdQ«S, 
pugnus. — Craftiness.^  HavaQyia.  2  Cor.  4:2. 
11^3.  See  on  Luke  "iO-.^S.— Thoughts.  (20) 
Ji(doyi(T(w:.  Rom.  1:21.  14:1.  See  on  Mark 
7:21.  {Note,  Rom.  I  m— ^3.) 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 

Ministers  should  suit  their  instruction  to  the 
state  and  wants  of  their  hearers,  and    teach 
them  such  things,  as  more  immediately  tend  to 
their  edification;  rather  than  insist  continually 
on  those  subjects,  which  are  agreeable  to  their 
own    inclinations,    or   those   of   any   party. — 
"Babes"  in  Christ  must  be  "fed  with  milk," and 
not  with  strong  meat:"  many  doctrines,  which 
they  may   hereafter  feed   upon  and   digest  into 
strengthening  nutriment,  would   at  present  be 
useless,   or   pernicious;  because  they   are   not 
able  to  perceive  the  tendency  of  them,  or  their 
harmony  with  other  truths. — Men  may  have 
much   doctrinal  knowledge,   and   yet  be  mere 
novices  in  the  life  of  faith  and  experience:  nay, 
tlieir  promptitude   to   speculations,   and    their 
acuteness  in  them,  may  prove  them  to  be  in  a 
great  degree  "carnal,"   and  very  imperfectly 
grounded  even  in  the  first  principles  of  experi- 
mental and  practical  religion.    Thus  many  pro- 
tessed   Christians,  yea  preachers,  show  them- 
selves to  be  "yet  carnal,"  by  their  vain-glori- 
ous emu  at.ons,  their  eagerness  for  controversy, 

.tl  Pv  r  1  '^  r''  ''^"''"  'I'^P^^ition  to  prei^; 
and  exalt  themselves,  and  to  despise  and  revile 
others;  and  their  apparent  dehgbt  in  disturbing 
the  peace  oi  the  churcu.  This  is  the  tendencv 
ol  sin,  not  ol  grace;  the  temper  of  the  "car 
nai,"  "the  natural  man,"  and  not  of  the  ''spir 


itual:''''  and  we  Avant  a  large  measure  of  that 
"love  which  hopeth  all  things,"  to  suppose,  that 
wranglers  of  this  kind  have  any  spirituality,  or 
are  even  "babes  in  Christ."  It  is,  however, 
an  universal  rule,  that  these  evils  proportiona- 
bly  prove,  that  the  carnal  mind  is  prominent 
and  prevalent:  and  while  so  many  are  saying, 
"I  am  of  Paul,  and  I  of  Apollos;"  we  may 
fairly  demand  of  them,  whether  they  be  not 
altogether  carnal.  For,  what  are  the  most  able 
ministers,  but  servants  of  Christ  and  of  rns 
people.^  They  do  not  come  in  their  own  name, 
or  about  their  own  business;  they  do  not  seek 
their  own  glory,  or  interest,  or  ease,  or  inaul- 
gence:  sin  and  folly  are  all  that  they  have  of 
their  own,  and  their  wisdom  and  grace  are 
wholly  from  the  Lord.  {Note,  John  1:16.) 
By  his  help,  they  may  "plant  and  water;"  but 
he  alone  can  "give  the  increase:"  so  that  they 
are  "nothing,"  and  he  alone  must  be  consider- 
ed as  the  Object  of  confidence  and  attachment, 
as  well  as  of  our  adoring  love  and  gratitude. — 
Faithful  ministers  indeed  are  afraid  of  receiving 
undue  honor.  Though  their  rank  and  abilities 
may  differ,  they  are  ali  "one;"  they  are  engag- 
ed in  the  same  work,  and  aim  at  the  same  ob- 
ject: they  are  "fellow-laborers  of  God,"  in  his 
spiritual  husbandry  and  building;  and  he  will 
graciously  reward  the  services,  which,  hy  his 
grace,  they  have  performed.  Indeed,  all  those, 
who,  in  their  several  places,  labor  by  scri|)tural 
means  to  promote  the  cause  of  true  religion, 
are  "workers  together  with  God:"  {Notes,  1 
Sam.  14:45,46.  Jlcts  14:24—28.  Rom.  15:18 
— 21.)  but  all  ungodly  men,  especially  persecu- 
tors, false  teachers,  seducers,  tempters,  and 
such  as  emj)loy  their  ingenuity  in  disseminating 
infidelity,  impiety,  and  licentiousness,  ^re  "fel- 
low-workers" with  the  devil,  in  rendering  others 
wicked  and  miserable;  and  their  recompense 
will  be  proportioned  to  their  zeal,  diligence, 
and  success. 

V.  10—15. 
It  is  a  great  comfort  to  the  minister  of  Christ, 
wlien,  on  reflection,  he  is  humbly  conscious  of 
having,  like  "a  wise  architect,"  laid  a  right 
Foundation:  but  every  man  should  also  take 
heed  what  "he  buildeth  upon  it."  For,  while 
many  attempt  in  vain  to  substitute  some  other 
foundation,  in  the  stead  of  Christ,  and  so  perish 
with  their  deluded  followers;  there  are  like- 
wise numbers,  who  lay  the  right  Foundation, 
and  yet  build  worthless  materials  upon  it,  to 
their  own  great  loss  and  danger,  and  to  the 
great  peril  and  detriment  of  their  hearers.  In 
expectation  therefore  of  that  solemn  day,  when 
"every  man's  work  shall  be  manifested,"  and 
"tried  as  by  fire;"  we  should  now  be  careful 
to  build  with  approved  and  precious  materials: 
we  should  most  carefully  reject  all  superstitious 
inventions,  unscriptural  doctrines,  enthusiasti- 
cal  delusions,  and  philosophical  speculations; 
nay  indeed  a  variety  of  trifling  inquiries  and 
disputations,  about  which  many,  who  seem  to 
lay  the  right  Foundation,  waste  their  time,  and 
lose  their  labor,  while  they  injure  the  building 
and  endanger  their  own 'souls.  We  should 
bestow  pains  to  procure  gold,  silver,  and  pre- 
cious stones  for  this  work  from  the  inexhausti- 
ble stores  of  the  sacred  oracles;  that,  Avith 
sound  doctrine,  and  scriptural  instructions,  we 
may  build  up  the  souls  of  believers  in  knowl- 
edge, hope,  love,  and  obedience-;  that,  by   our 


A.  D.  60. 


CHAPTER  IV. 


A.   D.  60. 


labors,  example,  and  prayers,  tliey  may  grow 
up  "a  holy  temple  to  the  Lord."  Thus  oiir 
work  will  abide  the  fiery  trial,  and  we  shall 
receive  "a  full  reward,"  and  have  "an  abun- 
dant entrance  ministered  unto  us  into  the  ever- 
lastings kingdom  of  Christ." — It  is  ])eculiarly 
incumbent  upon  ministers,  in  all  their  studies, 
pursuits,  sermons,  ])ublications,  and  conversa- 
tion, to  recollect  that  their  "work  must  be 
tried  by  fire;"  to  anticipate  the  sentiments, 
which  the  day  of  judgment  will  inevitably 
obtrude  upon  them,  concerning  their  present 
occupations;  and  to  reflect  on  the  irreparable 
loss  of  spend  injT  their  time  of  service  to  no  pur- 
pose, or  perniciously;  to  consider  the  tendency 
of  their  undertakings; to  compare  them  with 
the  word  of  God;  and  to  "judge  themselves 
that  they  may  not  be  judged  of  the  Lord." 
For  if  shame  and  sorrow  could  enter  lieaven; 
sufely  the  minister,  whose  work  shall  be  burn- 
ed, yet  "he  himself  saved  as  through  fire," 
would  be  overwhelmed  with  these  distressing 
feelings. 

V.  16—23. 
When  faithful  admonitions  have  no  effect  on 
the  minds  of  men,  their  state  is  very  awful. 
It  is  proper,  however,  to  warn  them,  with  all 
solemnity,  concerning  the  guilt  and  danger  of 
"defiling  the  temple  of  God,"  by  their  false 
doctrines  and  bad  examples.  Many  of  them 
will  indeed  despise  the  warning,  and  "deceive 
themselves."  (Note,  6:9— II.  Gal.  6 -.Q— 10. 
Eph.  5:5 — 7.) — The  reputation,  of  being  "wise 
in  this  Avorld,"  is  no  favorable  evidence  of  a 
man's  character;  as  "the  wisdom  of  this  world 
is  foolishness  with  God,"  who  "takes  the  wise 
in  their  own  craftiness,"  and  exposes  the  van 
ity  of  their  counsels  and  speculations.  It  can 
not  therefore  be  too  earnestly  inculcated  on  all, 
to  "cease  from  their  own  wisdom,"  and  to  be 
willing  to  think  themselves  "fools,"  and  to  be 
thought  so  by  others;  that  they  may  become 
wise  by  the  teaching  of  the  word  and  Spirit  of 
God.  (Note,  4:9 — 13.) — But  we  all  should  re- 
member that  true  Christians  are  "the  temple 
of  God,"  who  dwelleth  in  them  by  his  sanctl 
fying  Spirit:  and  those  who  know  not  this  can 
hardly  be  thought  even  "babes  in  Christ."  If 
we  are  ccmscious  of  this  spiritual  consecration 
to  God,  to  be  his  living  temples;  let  us  be  care- 
ful to  have  our  sacred  character  adorned  by  a 
holy  conversation,  and  to  avoid  whatever  may 
defile  either  ourselves  or  our  fellow  Christians. 
And  surely  he  is  deceived,  who  deems  himself 
the  temple  of  the  Holy  Spirit;  and  yet  is  un- 
concerned, or  but  little  concerned,  about  per- 
sonal holiness,  or  about  the  purity  and  peace 
of  the  church! — If  indeed  we  are  the  children 
of  God,  we  have  something  nobler  to  glory  in, 
than  in  men,  and  our  relation  and  attachment 
to  them;  for  "all  things  are  ours:"  apostles, 
prophets,  ministers,  ordinances,  providential 
dispensations,  earth,  heaven,  life,  death,  things 
temporal,  and  things  eternal  are  ours;  and  shall 
be  ours  for  ever,  notwithstanding  all  our  most 
powerful  enemies,  sharp  conflicts,  and  our 
lamented  weakness  and  sin  that  still  dwelleth  in 
us:  for  indeed  we  are  one  with  Christ,  and  his 
purchased  and  redeemed  people;  and  he  is  One 


a  13.  2  Cor.  12:6. 

b  3:5.   9:1(1—13.    Malt.  21:45.    2 

Cor.  1:5.  6:4.   11:23.  Col.  1:25. 

1  Tim.  3:6. 


c  I.uke  12:42.  16:1—0.    Tit.  1:7. 

1  Pet.  4:10. 
(1  2:7.     Mnll.  13:11.    Mark  4:11. 

Luke  8:10.  Koiu.  lti:25.    E[ih. 


with  the  Father.  (Note,  Col.  3:1— -4,  w.  3,4.) 
As  the  glory  of  God  is  displayed  in  Christ  his 
Son,  our  salvation  is  secured  in  Christ  our 
Head,  who  will  cause  us  to  sit  down  as  con- 
querors, through  him  "upon  his  throne,  even 
as  he  hath  overcome,  and  hath  sat  down  with 
his  Father  upon  his  throne."  (Note,  Rev.  S: 
20—22.) 

CHAP.  IV. 

The  aposilea,  niiil  [ire.iclicrs  of  tiic  !;o.sptl,  should  lie  :;cci)mil(tl  of.  ni 
ministering  ser'.niili  to  Christ,  and  "stewards  of  (he  mysteries  of  God-,*' 
and  they  ure  required  as  sucli  to  be  faithful,  1,2.  They  must  1  c  left 
to  the  judnment  of  the  Lord  -it  his  comins;,  3 — 5.  The  apostle  ex- 
horts the  Corlnthl.in^,  not  lohepuAcd  up  for  one  a|.iiii!tanulner:  as  all 
have  their  diirrrenl  endowments  from  God,  ti,  7.  lie  ronlrasis  Ihiir 
vain-clory  and  supposed  proficiency;  with  his  own  destilsed  and  al- 
flicled  slate,  and  lowly  conduct,  f. — 13.  He  warns  llum,  as  theii 
only  "father  in  Christ,"  and  exhorts  ihem  to  iuiilale  him,  14 — 11>. 
For  thii  purpose  he  had  sent  I'imolliy  unio  them,  17;  and  inltnded 
to  come  himself:  and  I"  make  trial  of  the  power  of  those  «ho  ojipos- 
ed  him,  la— 21. 

ET   a  man  so  "  account  of  us,  as  of 
^  ihc  iniuisters  of  Christ,  '^  and  stew- 
ards of  the  ''  mysteries  of  God. 

2  Moreover,  it  is  required  in  stewards, 
^  that  a  man  be  found  faithful. 

Note. — Lest  the  Corinthians  should  con- 
clude, from  what  the  apostle  had  said,  thai 
little  res[tect  or  afl'ectlon  was  due  to  minisfers; 
he  here  showed  them,  in  what  estimation  they 
ought  to  hold  them,  and  by  what  measure  they 
ought  to  regulate  their  regard  to  them. 
Whether  they  were  apostles,  evangelists,  or 
ordinary  pastors  and  teachers,  they  ought  to 
consider  them,  not  indeed  as  lords,  but  as  the 
"ministering  servants  of  Christ"  for  their  ben- 
efit, in  the  highest  and  most  important  office: 
even  as  the  "stewards  of  the  mysteries  of  God ;" 
as  his  Immediate  representatives,  ajjpolnted  by 
his  authority,  they  should  preside  in  his  family, 
t.ake  care  of  his  interest  and  honor,  instruct 
and  direct  the  services  of  their  brethren,  and 
give  every  one  his  portion  in  due  season. 
(Marg.  Ref.  h,  c— Notes,  Matt.  24:45—51. 
25:14—30.  Luke  i 6:1—8.  I  Pet.  4:9— 11.) 
Thus  they  were  entrusted,  with  the  mysteri- 
ous and  sublime  truths  of  the  gospel,  that  they 
might  preach  them  to  the  people;  and  apply 
them  with  suitable  admonitions,  exhortations, 
encouragements,  and  warnings,  acconling  to 
what  every  one's  case  required,  in  order  to  the 
conversion  of  sinners,  and  the  establishment 
and  edification  of  believers.  (Mars:.  Rcf.  d. — 
Notes,  Matt.  \5:\0,U.  Kom.  16:25— 27.  Kph. 
3:1—7.  Col.  2:1—4.  1  Tim.  3:16.)— Snnie, 
by  "the  mysteries  of  God,"  understand  also 
the  administration  of  the  sacraments,  \vhich 
were  commonly  called  "mysteries"  by  the  an- 
cient fathers:  'but  though  this  is  a  part  of  the 
minister's  work;  yet  the  external  ordinances 
are  not  called  "mysteries"  in  scripture;  and 
this  name,  afterwards  given  them,  helped  to 
lead  men  to  form  a  wrong  judgment  concern- 
ing them,  which  has  in  every  age,  proilticed, 
and  still  does  produce,  most  mischievous  eftr-cts; 
by  leading  men  to  confound  the  sign  of  godli- 
ness with  the  thing  sitrnified,  and  will)  the 
power  of  godliness.  'That  which  this  day  is 
'generally  called  a  sacrifice,  is  the  sign  of  the 
'true  Sacrifice.     If  the  sacraments  had  not  a 


1:9.  3:3—9.6:19.  Col.  1:26,27. 
2:2.  4:3.   1  Tim.  .1:9,16 
e  17.  7:25.  Num.  12:7.  I'rov  13: 


17.  Matt.  25:21^23.  Luke  12: 
42.  16:10— 12.  2  Cor.  2:17.  4: 
2.  CoL  1:7.  4:7,17. 

ri43 


A.  D.  60. 


I.  CORINTHIAIS'S. 


A.  D.  60. 


'certain  similitude  of  those  things  of  which  tliey 
'are  sacraments,  they  would  be  no  sacraments 
'at  all:  now  it  is  for  the  similitude  or  resem- 
'blance,  that  they  often  bear  the  name  of  the 
'things  themselves.'  Jlugustine.  Thus  bap- 
/tsm  was  called  regeneration,  and  the  Lord's 
supper,  a  sacrifice:  till  the  things  signified 
were  lost  sight  of,  and  the  sign  alone  regarded, 
and  idolized.  And  alas!  it  is  so  still,  not  only 
among  Papists,  but  to  a  very  great  degree,  in 
the  Protestant,  Lutheran,  and  reformed  church- 
es, with  their  rulers  and  teachers.— Now,  it 
was  well  known,  that  exact  fidelity  was  the 
most  essential  qualification  required  "in  a  stew- 
ard." A  man  of  strict  probity,  attached  to  his 
master's  interest,  and  imjiartial  in  his  conduct 
towards  his  fellow-servants,  might  be  a  valua- 
ble steward,  though  hii  accomplishments  were 
but  moderate  and  his  address  uncourtly;  but 
nothing  could  compensate  for  the  want  of 
"faithfulness."  Thus  a  minister  who,  upright- 
ly and  simply,  sought  the  glory  of  God  and 
the  good  of  souls;  and  v/ho  impartially  dispens- 
ed the  truths  of  God,  without  respect  of  per- 
sons, or  regard  to  his  own  interest,  honor,  ease, 
or  indulgence,  would  be  accepted  by  the  Lord, 
and  ought  to  be  valued  by  believers;  though 
not  so  eminent  in  natural  endowments,  elo- 
quence, learning,  or  polite  accomplishments;  or 
even  in  spiritual  gifts  and  attainments,  as  oth- 
ers were,  who  sought  themselves  in  their  ad- 
mired ministrations. 

Jlccount.  (1)  Aoyitead-M.  See  on  Rom.  4:3. 
—  The  ministers.l  'YntjQsiu;.  Matt.  5:25. 
Luke  1:2.  4:20.  Jlcis  5:22.  13:5.  26:16. 
'YnriqezeM,  Acts  13:36.  20:34.— SfewJarrfs.] 
Oixovo/iiug.  2.  See  on  LmA:^  12:42. —  The  mys- 
teries.] MvgijQiwr.  2:7.  13:2.  14:2.  15:51. 
Eph.  1:9.  3:3,4,9.  6:19.  CoZ.  1 :26,27.  2:2. 
4:3.  1  Tm.  3:9,16.  Rev.  10:7.  17:7.  See  on 
Matt.  13:11. 

3  But  with  me  '"it  is  a  very  small  thing 
that  I  should  be  judged  of  you,  or  of  man's 
*  judgment:  yea,  I  judge  not  mine  own 
self. 

4  For  s  I  know  nothing  by  myself;  ''  yet 
am  I  not  hereby  justified:  'but  he  tiiat 
judgeth   me   is   the    Lord. 

5  Therefore  *"  judge  nothing  before  the 
time,  '  until  the  Lord  come,  '"  who  both 
will  bring  to  light  the  hidden  things  of  dark- 
ness, and  will  make  manifest  the  counsels 
of  the  hearts:  and  then  shall  every  man 
have  "praise  of  God. 

JVofe.— The  apostle  counted  it  "a  very  small 
matter,"  compared  with  the  acceptance  of  his 
gracious  Lord,  what  judgment  the  Corinthians, 
or  any  man,  formed  of  him;  whether  they  sup- 
posed him  to  be  faithful  or  not;  or  whether 
they  were  offended  with  him  for  his  faithful- 
'^rL  =*"\^«P»«'^'|  l"m  because  he  had  not 
AoT'%'nf\T'vT^  Of  speech  or  of  wis- 
dom Indeed  he  d,d  not  rely  on  his  own  judg- 
ment concerning  h  msel^  hppaii««  kI  ^  ^ 
"^    "■'•'^'•?  oecau&e  he  was  aware 

I  2.1.5.  I  Sam.  lf>:7.  John  7:24. 

*  Gr.  dy.  3:  Ui. 

5  Job27:(;.   Ps   7:3—5.  John  2l- 

17.  2i;(.r.  112. 1  .i(,iiii3.;n,2i.  i  k  i\i'itt  7-19   i  ,    ,.  o,    „ 
h  Jo!,  n:2,2).  ^5.^A.  2.V4    40-     I     2  r  «     ', ;  ^"^''f^-^^-  R""'. 

1'^.  0..2.   .3>3.   H3:2    P^o  ".  h  1  7' li-' «^Vi^' V^™" '^" 
\AA1  '  '^■*''-    Mall.  24:30, 


21:2.  Horn.  3:19,20    4-2 
'  5      I's.  26:12.    50:6.    2  Cor.  5: 


of  the  deceitfulness  of  the  human  heart:  for 
though  he  was  not  indeed  conscious  of  any 
unfaithfulness  or  self-peeking  in  his  ministry; 
yet  this  was  not  sufficient  to  justify  him  before 
God,  who  often  saw  that  evil  in  the  heart, 
which  pride  and  self-flattery  hid  from  the  man 
himself.  He  therefore  sought  to  the  Lord  to 
judge  him,  and  so  waited  for  that  day  when  he 
must  appear  before  his  tribunal.  {Marg.  Ref. 
f—l— -Notes,  3:10—15.  2  Cor.  5:9—12.) 
Knowing,  however,  that  many  were  disposed 
to  think  unfavorably  of  him,  through  the  arti- 
fices of  their  seducers;  he  exhorted  them  not 
to  judge  matters  of  this  importance  before  the 
time;  but  to  leave  them,  till  the  Lord  sliould 
come  to  judgment,  when  characters  and  ac- 
tions would  appear  in  another  light,  than  they 
did  at  present.  (Note,  Rom-.  14:10 — 12.)  Fo'r 
the  Judge  will  then  both  discover  the  secret 
sins  of  men's  lives,  which  they  had  veiled  in 
darkness  from  the  view  of  their  neighbors; 
and  disclose  the  motives  and  intentions,  which 
lay  concealed  in  the  impenetrable  recesses  of 
the  heart;  and  which  would,  in  numberless  in- 
stances, ajipear  to  be  designing,  ambitious,  and 
selfish,  when  the  man's  words  and  works  were 
most  specious  and  plausible.  {Marg.  Ref. 
k—m.— Notes,  Ec.  12:11—14,  v.  14.  Rom.  2: 
12—16.  Hcb.  4:12,  13.  Rev.  20:11  —  15.)  On 
the  other  hand,  those  holy  desires,  and  pure 
motives,  and  secret  acts  of  piety  and  charity, 
which  men  overlooked  or  slandered,  will  be 
shown  in  the  full  light  of  day.  (Notes,  Ps.  37: 
5—8.  Matt.  6:1—4.)  Then  the  faithful  stew- 
ard will  be  proportionably  honored,  with  the 
commendation  of  God  himself,  which  would 
abundantly  counterbalance  the  contem])t  and 
reproach  of  men:  {Marg.  Ref.  n. — Notes, 
Matt.  25:19—23.  1  Pet.  1:6,7.)  but  it  will  be 
a  day  of  detection  and  confusion  to  all  hypo- 
critical, ambitious,  and  self-seeking  teachers, 
however  admired  and  extolled, — 'Hence  note, 
'that  Jesus  Christ  must  have  the  knowledge  of 
'the  secrets  of  the  hearts  of  all  men,  subject  to 
'his  judgment;  and  so  must  be  that  God,  who 
'alone  knows  the  hearts  of  all  men.  ...  1  Kings 
'8:39.  1  Chr.  28:9.  Jcr.  17:10.'  Whitby. 
(Note,  Rev.  2:20 — 23.) — 'This saying  of  Paul,' 
("Judge  nothijig  before  the  time,")  'must  be 
'restrained  to  a  certain  hypothesis:  for  both 
'the  spirits  are  to  be  tried,  and  Ave  ought  to 
'  "judge  ourselves  whether  we  be  in  the  laith." 
'The  apostle  does  not  even  condemn  the  pri- 
'vate  judgments  of  charity;  and  much  less 
'either  civil  or  ecclesiastical  i)olify.  For  he  is 
'not,  properly,  discnursing  about  the  examina- 
'tion  of  men's  doctrine  or  manners;  but  rather 
'concerning  the  estimate  that  is  to  be  made  of 
'each  person  by  men,  which,  says  he,  the  Lord 
'will  at  last  judge.  Finally,  when  he  says, 
'that  he  "knew  nothijig  by  himself;"  it  must 
'be  referred  to  the  subject  of  Avhich  he  was 
'treating,  namely,  the  mini'sterial  office;  which, 
'he  testifies,  he  had  fulfi!l<;d  among  the  Corin- 
'tliians,  with  so  good  a  conscience,  that  he 
'could  not  charge  himself  with  any  fraud  or 
'negligence.  ...  This  wonderfully  suited  both 
'those  teachers,  who  seemed  to  themselves  so 


4f;.     1    ThM.    5:2.     Jnm.    .5:7. 
2  Pet.  3:4,12.    Ju.le  14.     llev. 
1:7. 
1  3:13.    Ec.  11:9.     12:14.    MM. 
3.18.    Luke  12:!— o.     Uotii.  2: 


10.     2    Cor.  4:2.     Ilcb.    4:13. 
Kev.  20:12. 
n  MM.    25:2i  23.      .John    5:44. 
Rom.    2:7,29.     2    t'oi.    10:18. 
1  let.  1:7.  5(4. 


A.  D.  60. 


CHAPTER  IV 


A.  D.  60. 


'excellent  in  comparison  of  Paul;  and  those 
'hearers,  who  (like  the  persons  who  sat  in  the 
'theatre,  in  order  to  confer  the  crown  on  the 
best  performer,)  so  boldly  extolled  or  depress- 
'ed  whom  they  would.  But  indeed,  says  Paul, 
'I  cannot  pronounce  concerning  myself,  in  that 
'manner  which  ve  do,  concerning  me  and  oth- 
'ers.'  Beza.  {Note,  2  Cor.  1 :12— 14.)— -This 
'only  forbids  our  censure*;  of  things  uncertain, 
'of  which  no  righteous  judgment  can  be  pass- 
'ed, because  we  cannot  be  certain  concerning 
'the  truth  of  that  judgment;  and  of  things 
'which  it  belongs  not  to  us  to  judge  of.  This 
'appears  both  from  the  words  and  the  occasion 
'of  them.  From  the  words;  for  they  respect 
'  "the  hidden  things  of  darkness,"  and  "the 
'counsels  of  the  heart."  ...  From  the  occasion 
'of  them;  they  passing  their  censures  on  St. 
'Paul,  and  questioning  his  fidelity  in  his  office, 
'of  whom  they  had  no  authority  so  to  judge, 
'nor  any  occasion  so  to  judge.'      Whitby. 

Should  he  judged.  (3)  yffuxQi{)^o).  See  on  2: 
15. — Man's  judgment.]  "Man's  day."  Marg. 
u^j'&obtTTirijs  r^ijeQu:.  See  on  2:4.  'Hufqu,  3: 
13.  2  Pet.  3:10,12.—/  knoiv  nothing,  &c.  (4) 
Oudei'  eftuvTco  avroiSu.  "I  am  conscious  to 
myself  of  nothing."  Acts  5:2. — 2:vvei8riaig. 
See  on  .^cfs  23:1, — Shall  bring  to  light.  (5) 
*T>o)Tiaei.  See  on  Luke  11 :36. 

6  And  °  these  things,  brethren,  I  have  in 
a  figure  transferred  to  myself  and  to  ApoUos 
P  for  your  sakes;  i  that  ye  might  learn  in  us 
not  to  think  of  men  above  that  which  is 
written,  that  no  one  of  you  "■  be  puffed  up 
for  one  against  asother. 

7  For  ^  who  *  maketh  thee  to  differ 
from   another?    *  and  what  hast  thou  that 

thou  didst  not  receive.^  now  if  thou  didst 
receive  it,  "why  dost  thou  glory,  as  if 
thou   hadst   not   received   if? 

[Pr.  c'.ical  Observations.] 

Note. — In  speaking  of  those,  who  had  been 
considered  as  heads  of  different  parties  at  Co- 
rinth, the  apostle  had  chiefly  mentioned  himself 
and  Apollos;  and  thus  to  avoid  giving  offence, 
he  had,  as  by  a  figure,  transferred  the  case  from 
the  persons  principally  concerned,  to  those 
whom  he  could  not  be  thought  disposed  to  un- 
dervalue; that  in  them,  the  teachers  might  learn 
not  to  be  "wise  in  their  own  conceits;"  and  the 
j)eople  not  to  think  too  highly  of  men,  calling 
them  masters,  or  glorying  in  being  their  disci- 
j)les;  and  thus  esteeming  them  as  something 
more  than  servants  or  stewards,  or  above  what 
he  had  written  according  to  the  word  of  God 
and  on  other  accounts  than  because  of  their 
faithfulness.  {Marg.  Ref.  n — q. — Notes,  Matt. 
23:8 — 12.  JRom.  12:3— 8.)  Indeed,  both  they 
and  the  teachers  (whom  they  jdaced  in  competi- 
tion with  each  other,  and  about  whom  they  were 
puffed  uj),)  ought  to  inquire  "who  had  made 
them  to  differ,"  from  their  idolatrous  neighbors, 
or  their  fellow-Christians.    Was  this  difference 


o  1:12.  3:4—7.     2  Cor.  10:7,12, 

15.  11:4.12—15. 
p  3;23.    2  Cor.  4:15.      12:19.      1 

Thcs.  1:5.  2  Tim.  2:10. 
q  Job   11:11,12.    Ps.  2:4.     140:3. 

Is.   2:22.     Jer.    17:5,6.     Malt. 

23:8—10.    Rom.  12:3.    2  Cor. 

12:6. 
r  18,19.   3:21.    5:2,6.    8:1.  13:4. 

Vol.  ^L 


Num.     11:28,29.     John    3:26. 

Col.  2:18. 

12:4—11.  15:10.    Rom.  9:16— 

18.     Kph.  2:3—5.     2  Thei.  2: 

12—14.         1    Tim.     1:12—15. 

Tit.  3:3—7. 

Gr.  diilinguishtth  thee. 

3:5.     7:7.    1  Chr.  29: 1 1— 16.  2 

Chr.  1:7— 12.  Pior.  2:6.  Malt. 

19 


the  effect  of  their  superior  merit,  docility,  or 
goodness?  "What  had  they,  which  they  had 
not  received"  as  free  gifts,  or  as  talents'com- 
mitted  to  their  stewardship.'  Why  then  did 
they  "glory"  and  boast;  as  if  they  had  been 
the  independent  authors  of  tliose  endowments, 
by  which  they  were  distinguished  from  others; 
and  as  if  they  were  authorized  to  employ  to 
their  own  glory  or  advantage,  without  being 
accountable  to  God  for  them.'*  Surely,  such  self- 
exaltation  must  be  most  absurd,  abominable, 
and  sacrilegious.  {Marg.  lief,  r — u.) — It  is 
evident,  that  the  apostle  is  here  more  immedi- 
ately speaking  of  natural  abilities  and  si)iritual 
gilts;  and  not  of  regenerating  and  efficacious 
grace.  Yet  if  we  all  are,  by  nature,  entirely 
depraved;  if  we  must  be  born  again,  and  new 
created;  if  it  "is  God  that  worketh  in  us  to  will 
and  to  do  of  his  good  pleasure,"  and  if  "by 
grace  we  are  saved  through  faiili,  and  that  not 
of  ourselves,  it  is  the  gift  of  God;"  the  apos- 
tle's reasoning  is  at  least  as  conclusive,  against 
all  kinds  and  degrees  of  self-preference  on  ac- 
count of  our  reKgious  attainments,  and  all  glo- 
rying in  ourselves  and  other  men,  as  aaainst 
that  which  he  was  directly  opposing.  (Notes, 
7:25-28.  15:.3-11.)  ^     ^ 

I  have  in  a  figure  transferred.  (6)  Meii-a- 
XtjftujKTa.  2  Cor.  11:13,14.  Phil.  3  •.'21.  Ex 
fjeju,  et  (Tyijfiuii'ui.  sumo  formam;  a  ayr,un, 
7:31,  Phil.  I-.S.—Be  puffed  up.]  H>vaa,aifF. 
18,19.  5:2.  8:1.  13:4.  Col.  2:18.  'Proprie, 
'rem  aere  vel  vento  info,  i.  c.  vesicam,  follem, 
'&c.  .,,  Metaphorice,  sum  animo  elato,  &c.' 
Schleusner. — Maketh  thee  to  differ.  (7)  "Dis- 
tinguisheth  thee."  Jliarg-.  JtaxotrFi.  11:29,31. 
14:29.  Acts  15:9,  Rom.  14:23.^  Jude  22, 

8  Now  "  ye  are  full,  now  ye  are  rich, 
ye  have  reigned  as  kings  ^  without  us: 
^  and  I  would  to  God  "ye  did  reign,  that 
we   also  might  reign  with  you. 

Note. — After  the  apostle  had  left  Corintli, 
and  the  church  had  found  more  eloquent  or 
flattering  teachers,  they  were  satisfied  and 
pleased:  they  thought  themselves  rich  and 
happy,  and  seemed  to  "reign  as  kings"  Avithout 
him  and  his  fellow-laborers;  who  had  treated! 
them  as  children,  and  kept  them  under  far  more 
than  was  agreeable  to  them.  {Marg.  Ref.  x, 
y. — Note,  3:1 — 3.)  Many  of  them,  it  is  proba- 
ble, were  in  prospero,us  circumstances,  and  ex- 
empted from  persecution;  they  had  abundance 
of  spiritual  gifts;  they  grew  vain  of  their  dis-^ 
tinctions;  and  they  deemed  themselves  pre-em-' 
inent  above  other  churches:  and  thus  tliey 
were  led  to  use  this  improjior  language  one 
among  another;  but  the  apostle  iiTtimated  that 
they  were  under  a  lamentable  delusicMi.  {Note, 
Rev.  3:17.)  He  indeed  most  cordially  desired, 
that  they  should  be  as  happy,  prosperous,  hon- 
orable, and  eminent,  as  they  thouglit  them- 
selves: for  then  lie  knew  that  he  shoidd  have 
comfort  in  them,  and  credit  among  them.  If 
they  had  really  "reigned  as  kings,"  he  should 
have  "reigned  with  them;"  instead   of  being 


5:14,15.  Luke  19:13.  John 
1:16.  3:27.  Rom.  1:5.  12:6. 
Jam.  1:17.     1  Pet.  4:10. 

u  5:6.  2  Chr.  32:23—29.  Ez. 
28:2—5.  29:3.  Pan.  4:30—32. 
6:18—23.     Acts  12:22,23. 

X  1:.5.  3:1,2.  5:6.  Prov.  13:7. 
25:14.  Is.  5  21.  Luke  1:51  — 
63.   6:25.    Rom.  12:3,16.  Gal. 


Phil. 


6:3.      Hev.  3:17. 

18.      Act*  20.29,30. 

27.     2:12. 

Num.    ll:'Jil.      Acts 26.29.      2 

Cor.  11:1. 

Ps.  122:5— 9.  Jer.  2f!:6.    Rom. 

12:15.     2  Cor.  13:9.       1  Thei. 

2:19,20.    3:6—9.    2  Tim.  2:11, 

12.     KeT.5:10. 


[145 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


despised  by  them,  in  addition  to  all  liis  other 
trials  and  persecutions.  (Marg.  lief.  7,  a.— 
Notes,  Rev.  1:4—6.  5:8—10.) 

Yc  are  full.]  Kexooi-uiisvoo  fcb.  Acts  27:38. 
Not  elsewhere.  "Ye  have  b^-en  satisfied." — Ye 
are  rich.]  Enhuijaiaf.  See  on  Luhe  12:21. — 
Ye  have  reigned  as  kitigs.]  EintuihvuuTe.  15: 
25.  Luke\:^5.  19:14.  Rom.  b:\4,  et  al.—I 
would  to  God.]  (hfelov.  2  Cor.  11:1.  Gal. 
5:12.  Rev.  3:15.  Adverbium  optandi. —  We 
might  ...  reign  ivith  you.]  :£viit6uat}.Eva(x)U€v. 
2  Tim.  2:12.  K\vui',ct  ^acrdFin». 

9  For  ''  I  think  that  God  hath  set  forth 
us  the  apostles  last,  "^  as  it  were  appointed 
to  death:  for '' we  are  made  a*  spectacle 
unto  the  world,  and  *=  to  angels,  and  to  men. 

10  We  ^are  fools  '^for  Christ's  sake,  but 
ye  ^  are  wise  in  Christ;  '  we  are  weak, 
'^  but  ye  are  strong;  ye  are  honorable,  '  but 
we  are  despised. 

1 1  Even  ™  unto  this  present  hour  we 
both  hunger,  and  thirst,  "  and  are  naked, 
"  and  are  buffeted,  ^  and  have  no  certain 
dwelling-place ; 

12  And  "i  labor,  working  with  our  own 
hands:  ''being  reviled,  we  bless;  ^  being 
persecuted,  we   suffer  it: 

13  Being  defamed,  we  intreat:  Hve  are 
made  as  the  filth  of  the  world,  and  are  the 
off-scouring  of  all  things  unto  this  day. 

[Practical  Obsei~vations.] 

Note. — It  appeared  to  St.   Paul,  that  God 
had  cliosen  him  and  the  other  apostles,  to  bel 
set  apart,  like  those  condemned  persons  in  the 
gladiatorial  shows,  who  were  brought  forth  last, 
without  any  defensive   armor,    to   fight  with! 
each  other,  or  to  be  exposed  to  wild  beasts,  till 
they  were  slain  in  the  sight  of  the  spectators; 
and  who,  if  they  escaj)ed  at  one  time,  were 
only  reserved  to  another  day  of  slaughter :  being 
"appointed  unto  death,"  and  having  no  hope 
of  more  than  a  short  respite.     Thus,  the  apos-' 
ties   were  distinguished  by  a  larger  share   of 
contempt,  hardship,  and  suffering,  tlian  any  of  j 
their  brethren;   and  were  appointed  to  martyr- 
dom at  the  end  of  their  course,  and  as  the  only! 
termination  of  their  trials:  that,  conflicting  with 
exceedingly  urgent  difficulties  and  distresses,  in; 
patient   iaith   and   persevering  hope,  and  sup- 1 
ported  by  omnipotent  grace,  they  might  be  "a! 
spectacle"  to  the   whole   intelligent   creation,' 
both  men  and  angels;  while  all  holy  beings  be- 
held them  with  solicitous  affection  and  aston-' 
ishment;  and  unholy  beings  with  malice,  rage,  i 
and  disappointment.    (Marg.  Ref.  b— e.)     In 
this  conflict  Paul  and  his  brethren  were  count-' 
ed  "fools  for  Christ's  sake;"   {Notes,  Acts  17:! 
18   26:24—29.)  not  only  by  unconverted  Jews' 
and  Gentdes,  but  by  the  Christians  at  Corinth 
also;  who  accounted  themselves  to  be  "wise in! 
Christ,"  through  the  admired  instructions  of 


h  l-.:30— 32. 


Ci; 


•1:!!— 12.  Phil.  1:29,30.   1  Thes 

3:S. 
c  I's.  44:22.  Rom.  8:36.    1  Thes. 

5:0,10.      liev.G:3— 11. 
d  Heh    10:35.     11:3fi. 
*  Gi.  theatre.     Ads  19:29,31. 
r  Ileh.    1:14.        Hev.    7:11—14. 

17:G,7. 


';''~'^-  I  ^  ':18— 20,26— 28.    2:14. 


3:18. 


146] 


2  Kings  9:11.     iio9.  9:7. 

17:18,32.     26:24. 
S  Matt.  5:11.     10:22—25.     24-9. 

Luke  6:22.     Acts  9:16.     1  p'et 

4:14. 
h  8.  10:14,15.     Jcr.  8:8,9 
'    Tt    2t^or.I0:10.  11:29, 

S.lO.      13:3,4,9 


Acts 


12: 


their  speculating  teachers,  the  liberty  to  which 
they   suj)posed    themselves    entitled,    and    the 
politic   methods  which  they  used  for  escaping 
contempt  and  persecution.     They  thought  the 
apostle,  and  such  as  he,  Aveak,  timid,  and  scru- 
pulous Christians,  men  of  feel>!e  minds,  narrow 
capacities,  and  inferior  attainments:   but  they 
supposed  themselves  "strong"  in  faith,  of  great 
discernment,   and   superior  to   those   fears  and 
disquietudes,  which  troubled  others.   Nay,  it  is 
[)robable  that  tiiey  deemed  themselves  honora- 
ble, on  account  of  their  affluence,  knowledge, 
and  wisdom;  and  despised  the  apostle  and  his 
friends,  as  mean  and  obscure  persons.   {J>Iars:. 
Eef.  i—\.— Notes,  2  Cor.  10:7—11.    11:1—6, 
16 — 20.)    Thus,  while  they  lived  in  plenty,  he 
and  his  companions  in  travel,   and  the  other 
apostles  in  great  measure,  continued  even  "to 
that  day,"  exposed  to  hunger  and  thirst:  they 
ol'ten  wanted  even  suitable  raiment  to  appear  in 
before  their  auditories:  they  were  buffeted  with 
contempt  and  cruelty;    they   wandered   about 
without  any  settled  habitation;  and  they  earned 
their  mean  and  scanty  subsistence  by  the  labor 
of  their    own    hands.      {Marg.  Ref.  m — p. — 
Notes,  9:6.  Acts  20:32—35.  2  Cor."  1 1 :21— 27. 
12:7—15.   PA?7.  4:10— 13.    1  T/j<'s.  3:6— 10.  2 
Ti'm.  4:9 — 13.)    Yet,  when  they  were  reviled, 
they  blessed  and  prayed  for  those  who  reproach- 
!edthem:   they  endured  persecution   patiently; 
ithey  returned  humble  intreaties  for  slander  ancl 
j  defamation.     {Marg.   Ref.  q — s.)      But,  while 
[thus  rendering  good  for  evil,  they  were  treated 
as  the  "filth  of  the  world,"  and   the  refuse  and 
scum  of  the  earth,  even  to  that  very  time:  they 
jwere  considered  as  below  contempt,  or  as  wor- 
thy of  execration,  as  pestilences  and  nuisances, 
who  ought  to  be  extirpated  and  purged  out  of 
I  society;  as  the  common  sewer  carries  aAvay  the 
; filth  and  off-scouring  of  the  city,  to  prevent  in- 
fection and  disease.    (Notes,  Lam.  3:45.  Acts 
j  22:22— 30,     24:1—9.)     Some    understand   the 
I  words  of  certain  human  victims,  peculiarly  mean 
and  vile,  whom   the   idolaters  used   to  offer  to 
I  the  infernal  gods,  Avith  vehement  expressions 
of  abhorrence  and  execration. 
I     Appointed  unto   death.     (9)     Ent&artxTtu^. 
Here  only.     Ex    ftti,   et  ■i>uruToc,  mors. — A 
\spectacle.]      Qeai^nv.     See   on  Acts  19:29. — 
'Honorable.  (10)  ErSotot.  See  on  Luke  13:17. 
— Despised.]     ^Inuoi.      12:23.     Matt.  13:57. 
Mark  6:4.     Ex  a  priv.   et  nfitj,  honor. — Are 
naked.  (11)  rvuiijxFvnuFv.  Here  only.  A  j'u//- 
J'oc,  nudus. — Are  buffeted.]    Kolucf^t'Courfht.  2 
\Cor.  12:7.  See  on  Matt.  •20:67 .—Have  no  cer- 
tain drcelling  place.]     JqujuuFv.     Here  only. 
Ex  a  \ix\v.  et  g«r/(c,  statio;  ab  i^ijui.  sto,  sisto. 
j — Being  defamed.  (13)  BAdKTcpijtiiiiiFrot.  10:30. 
ISeeon^Matt.  21 -.Sd.— The  filth.]    nFoi^eufhio- 
/trxTu.     Here  only  N.  T.—Prov.  21  :18.     Sept. 
jEx  nsQt,  et  H(td-ixiQot,  purgo. —  The  off-scour- 
ving.]  JlFQufnifiu.   Here  only.  Ex  nFi)i,e\.  ijnuo, 
\tergo.    'JJeQixuxhtQUit   signifies   the  cart,   into 
'Avhich  the  filth  of  the  sAveepings  of  the  streets 
'and  markets  is  throAvn;  and   vile  contemptible 
'persons  are  called  so  figurativeiy.     Demosthe- 


k  3:2.      10:12. 

1    Prov.  11:12.     Is.  53:3.       Lute 

10:16.      18:9.     1  Thes.  4:8. 
m  9:4.  2 Cor.  6:4,5.  11:27.  Phil. 

4:12. 
n  Rom.  8:35. 
o  Acts  14:19.  16:23.  232.  2  Cor. 

11:23—25.     2  Tim.  3:11. 
p  Matt.  8:20. 


q  9:G.    Act?  10:3.  20:34.   1  Thes. 

2:9.      2  Thes.  3:8.       iTim.  1: 

10. 
r  Matt.  5:44.    Luke  6:28.    23:34. 

Acts  7:60.     Rom.  12:14,20.      1 

Pet.  2:23.     3:9.      Jude  9. 
s   Matt.  5:11.      1  Pet.  3:14.     4:12 

—  14,i9. 
t    Lam.  3-:45.     Acts  22  2 Z 


A.  D.  60. 


CHAPTER  IV. 


A.  D.  60. 


'nes  calls  Escliines  [CaS-ctnua. — TleQiifn^if/n  is 
'well  rendered  "off-scouring,"  rejectamenta, 
'deter stones.'  Leigh. 

14  1"  write  not  these  things  to  shame 
you,  but  as  "^  my  beloved  sons  ^  I  warn 
you. 

15  For  though  '-ye  have  ten  thousand 
instructers  in  Christ,  yet  have  ye  not  many 
fathers;  "for  in  Christ  Jesus  I  have  begot- 
ten you  througii  tiie  gospel. 

16  Wherefore  I  beseech  you,  **  be  ye 
followers  of  rae. 

17  For  this  cause  have  "^  I  sent  unto  you 
Timotheus,  ^  who  is  my  beloved  son,  and 
^  faithful  in  the  Lord,  who  shall  bring  you 
into  remembrance  of  ^my  ways  which  be  in 
Christ,  as  I  teach  every  where  in  every 
church. 

Note. — The  apostle  assured  the  Corinthians, 
that  he  did  not  thus  state  his  distresses  as  con- 
trasted with  their  prosperity  and  fulness,  in  or- 
der to  put  thein  to  shame  for  neglecting-  him, 
and  adding  to  his  trouhles:  hut  he  affectionate- 
ly warned  them,  as  his  beloved  children,  that 
their  ambition,  carnal  security,  attachment  to 
false  teachers,  and  lamentable  divisions,  would 
expose  them  to  great  dangers  and  evils. 
For,  "though  they  should  have  ten  thousand 
instructers"  to  teach  them  religion,  as  school- 
masters are  hired  to  educate  other  men's  chil- 
dren; yet  they  would  not  find  them  endued 
with  the  disinterested,  faithful,  and  prudent  af- 
fection of  a  father;  or  entitled  to  the  authority 
and  honor  due  to  a  parent.  This  he  regarded 
as  his  own  character,  spirit,  and  claim:  for  he 
had  been  the  instrument  of  Christ  Jesus,  in 
their  conversion  to  the  faith,  by  successfully 
preaching  the  gospel  to  them.  As  therefore 
they  were  his  children,  he  was  tenderly  solicit- 
ous'for  their  welfare:  and  he  must  speak  with 
authority  as  a  parent,  and  had  a  right  to  their 
respectful  obedience.  {Marg.  Ref.  u — a. — 
Notes,  2  Cor.  12:14,15.  1  Thes.  2:1—12.)  He, 
however,  would  rather  beseech  them  in  love, 
to  be  "followers  of  him,"  in  preference  to  their 
new  teachers;  to  adhere  to  the  doctrines,  regard 
the  admonitions,  obey  the  commands,  and  imi- 
tate the  example,  wliich  he  had  given  them. 
(Marg.  Ref.  h.— Note, '2  Cor.  6:11— 13.)— For 
this  purpose,  not  being  at  that  time  able  to 
come  himself,  he  had  sent  Timothy  to  them, 
who  was  his  beloved  son,  converted  by  his  min- 
istry, resembling  him  in  spirit  and  conduct,  and 
faithful  in  the  Lord,  as  "a  steward  of  his  mys- 
teries." And  Timothy,  when  he  came,  would 
recall  to  their  remembrance  the  apostle's  doc- 
trines, and  the  regulations  that  he  made  in 
every  church  which  he  planted;  that  whatever 
had  been  put  into  disorder  since  he  left  Corinth, 
might  be  rectified  before  he  came  again. 
(Marg.  Ref.  c—C— Notes,  16:lO,lh  Phil.  2: 
19—23.    1   Tm.  1:1,2.)  


u  9:  l5.     2  Cor.  7:3.      12:19. 

X  IS.      2  Cor.  6:11—13.      11:11. 

12:14,15.      1   Thea.  2:11. 
y  E/.  3:21.      Ads  20:31.       Col. 

I:2R.     1  Thes.  5:14. 
I  2  Tim.  4:3. 
a  3:6,10.    9:1,2.     Acts  18:4— 11. 

Rom.  16:20.       2   Cor.  3:1—3. 

Ual.  4:19.     Tit.  1:4.     I'liilein. 


10—12,19.  .lam.  1:16.      1  Pet. 

1*23. 
b  11:1."       .Tohii  10:4,5.      Phil.  3: 

17.       1  Thes.  1:6.       2  Thc.i.  3: 

9.     Heh.  13:7.       1  Pet.  5:3. 
c  16:10.      Acts  19:21,22.       Phil. 

2:19.     1  Thes.  3:2,3. 
d   15.      1  Till..   1:2.      2  Tim.  1:2. 
e  2.    7:25.     Num.  12:7.       Prov. 


To  shame.  (14)  Ei'TQFrroiy.  See  on  Matt 
21  :S7. — Irvarn.]  jYnd^eTui.  See  on  ^cts  20:81. 
— Instructers.  (15)  Idtidayio-i'tig.  Gal.  3:24, 
25.  Ex  7T(xtg,puer,  et  ttyoi,  duco. — Be  ye  fol- 
lowers. (16)  DfiiiijTKi  yivtath.  "Become  ye 
imitators."  11:1.  Eph.  5:1.  1  Thes.  1:6.  2: 
14.  Heb.  6:12.  Mifitouui,  2  Thes.  3:7,9.  Hcb. 
13:7.  3  John  11. 

18  Now  some  ^  are  puffed  up,  as  though 
I  would  not  come  to  you. 

19  But  ''  I  will  come  to  you  shortly,  '  if 
the  Lord  will,  and  will  know,  '^  not  the 
speech  of  them  which  are  puffed  up,  but  the 
power. 

20  For  '  the  kingdom  of  God  is  not  in 
word,  but  in  power. 

21  What  will  ye.''  "'shall  I  come  unto 
you  with  a  rod.''  or  in  love,  "  and  in  the 
spirit  of  meekness.'' 

Note. — Some  of  the  teachers  and' their  ad- 
lierents,  at  Corinth,  were  so  puffed  up  with 
their  imaginary  importance  and  superiority, 
that  they  were  confident  the  apostle  would  not 
venture  to  come  among  them,  or  attempt  to  in- 
termeddle in  their  affairs.  (Notes,  5:1 — 5.  16:5 
—9.  2  Cor.  1  :15— 24.)  But  he  assured  them 
that  he  fully  intended  to  come,  if  the  Lord 
would  enable  him:  and  then  he  would  make 
trial,  not  of  their  oratory  and  admired  elo- 
quence, or  "wisdom  of  words;"  but  of  their 
power  to  support  themselves,  in  opposition  to 
liis  apostohcal  authority,  and  the  miracles 
which  he  should  perform  in  confirmation  of  it. 
For  "the  kingdom  of  God,"  was  not  set  u])  in 
the  world,  or  in  men's  hearts,  by  well-chosen 
words  or  eloquent  harangues;  but  by  "the  power 
of  God,"  exerted  in  working  miracles  to  j)rove 
the  divine  original  of  the  gospel,  and  es])ecially 
in  the  efficacious  operation  of  the  Holy  S])irit  to 
convert  the  souls  of  men.  (Marg.  Ref.  h — I. — 
Notes,  i  Cor.  10:1—11,17,18.12:14,15.  13:1— 
10.)  The  Corinthians  could  not  but  know,  that 
the  apostle's  testimony  had  been  confirmed 
among  them  by  miracles.  Would  tlu\v  then 
choose  that  he  should  come  to  them,  with  the 
rod  of  correction,  denouncing  spiritual  censures, 
and  inflicting  miraculous  juilgments  on  the  re- 
fractory, as  he  had  done  on  Elymas;  and  as 
Peter  had  done  on  Ananias  and  Sappliira.' 
(Notes,  5:1—5.  Jets  5:1—11.  13:6—12.  2  Cor. 
13:1_4.)  Or  Avould  they,  that  he  should 
come  to  them  in  the  spirit  of  tender  love  and 
meekness,  to  encourage,  commend,  and  comfort 
them.?  This  would  depend  on  their  conduct, 
in  respect  of  those  evils  which  he  was  about  to 
specify;  for  if  they  were  not  remedied,  he 
shoultl  be  compelled'  to  exercise  a  salutary  se- 
verity on  the  offenders.  (Marg.  Ref  m,  n.)— 
If  the  Lord  will.  (19)  Note,  Jam.  4:1.3—17. 

Puffed  up.  (13)  F.(fviui<ini,onr.  See  on  6. — 
V/ilh  a  rod.  (21)  Ef  (uttiilni.  Mark  G:S.  Heb. 
1-8    9:4.   11:21.  i?fi;.  2:27.— JVof.  10:13.  22: 


15.  23:13,14.   Sept.- 

T3T7~Malt724:45.    25:21,23. 

Eph.  G:21      Col.  1:7.    4:9.     2 

Tim.  2:2.     Rev.  2:10,13. 
f  7:17.  11:2,16.  1G:1.     2Tim.  3: 

10. 
c  6— B.  .5:2. 
Ii  11:5.    Acts  19:21.    2  Cor.  I:l5 

—  17,23.  2:1.2. 

.4cU  18:21.    Rom.  15:32.    Hch. 


Of  meekness.]    IlQnoiij- 

Tl       6:3.  .lam.  4:15. 
k  le.  2  Cor.  13:1—4. 
I   1:24.    2:4.     Rom.  1:16.     14:17. 

15:19.    ?  Cor.  10:4,5.    1  Tht«. 

1:5. 
m  5:.5.  2  Cor.  10:2,6,8.   12:20,21. 

1.3:2,3,10. 
n  2  (.'or.  10:1.  1  Thos.  2  7.  Jam. 

3:17. 

(in 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


IOC.  2  Cor.  10:1.  Gal.  5:23.  Eph.4:^.  1  Tim. 
6:11.  2  Tm.  2:25.  Tit.  3:2.  A  7i?«0i;,  Matt. 
11:29. 

PRACTICAL    OBSERVATIONS. 
V.  1—7. 
The  ministers  of  Christ  ought  by  all  means 
to  be  as  deeply  sensible  of  the  importance  of 
their  trust,  as  of  the  dignity  of  their  office;  that, 
as  active  and  self-denying  laborers,  as  well  as 
"stewards  of  the  mysteries  of  God,"  they  may 
be  "faithful"  to  him  and  to  his  church;  that 
they  rnay  disregard  their  own  interest,  indul- 
gence,  a"nd   reputation;  and    willingly  endure 
reproach  and  suffering,  for  the  honor  of  their 
Lord  and  the  salvation  of  souls.     Thus  they 
should  apply  themselves  Avith  diligence,  impar- 
tiality,  boldness,    and  simplicity,   to  dispense 
"the  mysteries  of  God,"  and  "rightly  to  divide 
the  word  of  truth"  among  the  people,  accord- 
ing to  their  characters  and  conduct:  (Note,  ^ 
Tim.  2:14 — 18.)  remembering,  that  faithfulness 
is  indispensably  requisite  in  a  steward;  and  that 
every  other  qualification  must  be  contemptible, 
in  the  eye  of  all  competent  judges,  if  this  be 
wanting. — Christians  also  should  learn  to  value 
ministers,  not  so  much,  in  proportion  to  the 
brilliancy  of  their  gifts,  or  their  rank  and  sta- 
tion in  the  church,  as  their  integrity  and  disin- 
terested faithfulness:    and  those   persons  cer- 
tainly offend  the  Lord,  who  slight  such  as  are 
true  to  their  trust;  as  they  also  do,  who  tempt 
them  to  be  unfaithful,   by   flatteries,   bribes, 
frowns,    censures,    or    contempt.      Indeed,    it 
ought  to  be  "the  smallest  matter"  with  us,  tn  Ix^ 
judged  of  men,  or  blamed  for  that  which   God 
approves,  even  by  those  whom  we  most  love : 
yet  it  requires  a  superior  strength  of  faith  and 
grace  to  be  so  totally  indifferent  to  the  opinion 
of  others,  as  not  to  be  influenced  by  it;  and 
many  are  thus  tempted  to  waver,  or  warp  from 
the  constancy  of  their  testimony.     (NoteH,  Acts 
20:18—28.    P.  O.  13— 31.)   But  men  must  be 
incompetent  judges:  nay,  though  we  know  more 
of  ourselves,  than  any  others  can  do  of  us,  yet 
our  own  judgment  is  not  to  be  depended  on  in 
resi)ect  of  our  faithfulness,  any  more  than  our 
own  works  in  respect  of  our  justification.    We 
should  therefore  rely  in  this,   as   in  all  other 
things,  on  the  Lord;  beseeching  him  to  pre- 
serve us  from  deceiving  ourselves,  and  to  plead 
our  cause  against  unjust  censures  and  suspi- 
cions: and,  in  respect  of  others,  we  should,  in 
all  doubtful  matters,  especially  in  respect   of 
motives,  refrain  from  passing  judgment;  Avait- 
ing  "till  the  Lord  come."    {Note,  Matt.  7:1— 
5.)     Then  every  secret  will  be  disclosed,  every 
heart  will  be  laid  open,  and  all  counsels  mani- 
fested; every  hypocrite  will  be  unmasked,  every 
slandered  believer  justified,  and  every  faithful 
servant  and  steward  applauded  and  rewarded. 
Waitmg  for  that  solemn  season,  and  preparing 
to  render  our  account;  we  should  beware  of 
thinkmg   of  ourselves   or   of    others,    "above 
Toinl  ''  ^"\^^^"  i"  the  word  of  God,  and  of 
being  "pufTed  up  for  cne  against  another;"  lest 
ve  should  desp.se  those  whom  God  will  then 
honor,  applaud  those  whose  "hidden  things  of 
darkness"   he  will  then  disclose,  or  trust  and 
glory  ,n  man  mstead  of  the  Lord  himself-IfVe 
duly  consider,  what  we  are  by  nature  and  prac- 
tice; who  has  made  us  in  every  rp^;pect  to  differ 
J rorn  others;  and  from  wlunn  we  have  received 
14o  I 


all  our  talents:  we  shall  see  no  ground  of  "glo- 
rying in  ourselves"  on  any  account,  but  rather 
of  much  shame  and  humiliation  before  God; 
even  if,  in  some  respects,  we  are  distinguished 
from  our  brethren,  and  if  we  do  not  over-rate 
our  endowments,  which  we  very  generally  do. 
For  our  responsibility  increases  with  our  tal- 
ents; and  it  is  seldom,  that  our  faithfulness  and 
diligence  increase  proportionably. 
V.  8—13. 
Fallen  man  is  most  apt  to  count  himself  full, 
rich  and  lionorable,  when  he  is  most  blind,  poor 
and  naked;  and  many  professors  of  the  gospel, 
like  glow-worms,  in  the  dark  shine  most,  as  to 
their  own  opinion  of  themselves,  when  their 
real  character  is  most  obscure  and  doubtful.  Tiie 
absence  of  faithful  ministers  concurs  with  the 
smooth  and  enticing  words  of  false  teachers,  to 
but)y  them  up  in  vain-confidence,  and  to  lead 
them  to  admire  the  wisdom  of  avoiding  the 
cross,  of  attempting  to  "serve  God  and  mam- 
mon,'' and  of  counting  self-indulgence  the  sum- 
mit of  evangelical  liberty.  But  such  ministers, 
as  most  desire,  and  would  most  rejoice  in,  their 
real  prosperity,  will  be  the  last  to  congratulate 
them  on  their  admission  into  this  'fool's  para- 
dise:' and  they  may  know  to  w^hat  a  precarious 
and  carnal  kingdom  they  are  advanced,  by  their 
shyness  towards  those  pastors  who  "will  also 
reign  with  them,"  if  ever  they  are  admitted 
into  the  kingdom  of  heaven. — They,  whom 
God  has  most  honored,  have  always  been  pro- 
portionably despised,  hated,  and  abused  by 
men;  and  their  sufferings,  even  unto  death, 
have  made  them  an  interesting  spectacle  to  all 
the  intelligent  creation. — The  consideration  that 
so  many  eyes  are  upon  us,  when  struggling  with 
difficulties,  or  conflicting  with  temptation,  should 
animate  us  to  unconquerable  constancy  and  pa- 
tience; that  holy  angels  and  saints  may  rejoice, 
and  that  evil  spirits  and  wicked  men  may  be 
disappointed  and  confounded. — The  wisest  of 
men,  the  strongest  believers,  and  the  most  hon- 
ored of  God's  ambassadors,  have  been  thought 
"fools  for  Christ's  sake;"  and  treated  as  weiak 
and  contemptible,  through  bodily  infirmities, 
poverty,  and  the  mean  appearance  and  accom- 
modation connected  with  it,  from  want  of 
worldly  accomplishments,  and  because  of  an 
unpliant  faithfulness  to  the  souls  of  men.  Yea, 
this  has  been  the  estimate  made  of  them  ainong 
Christians,  and  even  their  own  converts,  Avho 
have  counted  themselves  "wise  in  Christ, 
strong,  and  honorable,"  in  exact  proportion  as 
they  were  inferior  to  those,  whom  they  thus 
undervalued ! — It  is  very  instructive  to  reflect 
on  the  apostles,  as  invested  with  the  highest 
rank  and  authority  in  the  church,  endued  with 
miraculous  powers,  and  conferring  them  on 
others  evidently  and  extensively,  and  most 
eminent  in  holiness  and  usefulness:  yet  even  to 
the  end  of  their  lives  so  entirely  poor  and  des- 
titute, as  often  to  want  the  very  necessaries  of 
life;  earning  their  bread  by  manual  labor,  and 
treated  every  where  as  mean,  obscure,  or  exe- 
crable criminals,  "the  filth  of  the  world,  and 
the  off-scouring  of  all  things!"  It  would  be 
useful  to  those,  who  imagine,  that  the  credit 
of  the  ministry  depends,  in  a  great  measure, 
on  their  making  a  creditable,  or  even  a  genteel, 
appearance,  and  who  emulate  the  affluent  in 
the  expenses  of  their  families,  tn  meditate  care- 
fully on  the  subject  before  us;  that  they  might 


A.  D.  GO. 


CHAPTER   V 


A.  D.  60, 


be  led  to  discern  "a  more  excellent  way,"  of 
maintaining^  the  dignity  of  character,  becoming 
tlie  ministers  of  Him  "vvlio  had  not  where  to 
lay  his  head."  If  indeed  superior  rank  in  the 
church  were  now  attended  with  apostolical  d\s- 
tinctions  alone,  it  would  not  so  eagerly  be  pur- 
sued.— We  ought  not,  however,  to  bo  cast 
down,  if,  in  some  small  degree,  we  are  con- 
formed to  the  apostles,  as  to  these  things;  and 
if  we  too  should  be  counted  "fools  R)r  Christ's 
sake,"  weak  and  despicable,  even  by  professors 
of  the  gospel.  Though  unable  to  live  and  ap- 
pear like  our  wealthy  hearers,  (and  surely  we 
should  not  desire  to  do  it,)  we  do  not  general- 
ly want  wholesome  food,  decent  raiment,  or 
comfortable  habitations:  and,  if  in  some  very 
rare  instances,  a  faithful  minister  be  so  entirely 
destitute,  it  is  commonly  the  reproach  of  the 
people,  rather  than  any  disparagement  to  him. 
— We  should  however  persist  in  blessing,  in- 
treating,  and  being  kind  to,  our  calumniators 
and  persecutors;  and  if  we  should  be  unable 
"to  overcome  evil  with  good,"  but  still  be  treat- 
ed with  contempt  and  abhorrence,  we  may  re- 
collect that  far  better  men  than  we  are  have 
been  thus  vilified. 

V.  14—21. 
It  is  j)eculiarly  distressing,  when  a  faithful 
minister  sees  his  spiritual  children  turn  away 
from  him,  with  disdain  and  aversion:  but,  let' 
such  as  experience  this  heavy  yet  common  af- 
fliction, remember  that  St.  Paul  continually  ex- 
perienced the  same:  let  him  not  then  be  bowed 
down  with  discouragement. — No  man  indeed 
should  be  followed  further  than  be  "follows 
Christ:"  yet  believers  should  remember  that  a 

Keculiar  regard  is  due  to  those,  whom  God  hath 
onored  as  the  instruments  of  their  regenera- 
tion; that  it  is  very  criminal  to  despise  or 
grieve  those  hearty  friends,  who  feel  a  real 
parental  affection  for  them;  and  that  those  in- 
structers  are  commonly  influenced  by  selfish 
or  party-motives,  who  want  to  draw  them  off", 
on  frivolous  pretences,  from  the  affectionate 
care  and  faithful  ministry,  of  "their  fathers  in 
Christ,  who  have  begotten  them  by  the  gos- 
pel." We  ought,  however,  to  persevere  in  at- 
tempting to  do  good  to  those,  who  are  thus 
turned  from  us,  or  against  us:  and  it  may  be 
useful  to  i)ut  them  in  remembrance  of  those 
things,  which  they  have  formerly  learned,  but 
seem  to  have  forgotten.  We  should  imitate 
the  tenderness  of  wise  and  good  parents,  who 
are  not  easily  induced  to  forego  all  care,  even 
of  their  disobedient  children;  but  who  know 
how  to  employ  rebukes  and  corrections,  as  well 
as  the  language  of  "love  and  the  spirit  of  meek- 
ness."— The  kingdom  of  God  is  not  set  up,  or 
supported,  by  florid  metaphors  or  well-turned 
periods,  but  by  a  divine  power;  and  they  are 
the  most  eminent  ministers,  not  who  speak 
most  gracefully,  but  by  whom  God  works  most 
powerfully. — Spiritual  censures,  and  scriptural 
warnings,  are  greatly  to  be  feared,  though  not 
followed  at  present  by  sensible  temporal  judg- 
ments: and  they  who  are  so  self-confident  as 


a  1:11.  Gen.  ,",7:2.    1  Sam.  2:24. 
b   11.  6:9,13,in.  Acls  15:20,21.  2 

Cor.  12:21.  Gal.  5:l9.   Kpli.  5: 

3.  Col.  3:5.   1  Thes.  4:7.    Rf.v. 

221.  21:8. 
c  Jer.  2:33.  Kt.  16:47,51,52. 
d  Gen.  35:22.     49:4.     Lev.  18:8. 

20:11.    Deut.  22:30.   27:20.    2 


Sam.  16:22.  20:3.      1  Clir.  5:1. 

Ez.  22:10.    Am.  2:7.    2  Cor.  7: 

12. 
e  6.  4:6—8,18. 
f  Num.    25:6.      2    Kings    22:19. 

Ezra  9:2— 6.  Iftl— 6.   Ps.  119: 

136.    Jer.  13:17.    Ei.  9:4,6.    2 

Cor.  7:9—11.  12:21. 


to  despise  them,  are  most  Hkely  to  expeiienct 
their  dreadful  effects. 


CHAP.  V. 


rhe  apostle  sharply  reproves  a  scaiulaloiis  incest,  protected  from  cen- 
suie,  in  (he  church  at  Corinth,  1,  2.  By  the  authoiity  of  Cliriat  he 
orders  the  excommunication  of  (he  ince.-tiious  person,  S — 5.  lie 
shows  that  the  leaven  of  sin  must  he  purged  out,  in  order  to  keep  the 

true  ' .      -  .- 

ChrisI 


!  "passovcr,"  hy  faith  in  Ciirist,  6 — 8.     Scandalous  profcssois  of 
istianity  must  oe  sliunned,  more   decidedly  than  those  wiliiout,  9 


T  is  '^  reported  commonly  that  there  is 
^  fornication  among  you,  '^  and  such 
fornication  as  is  not  so  much  as  named 
among  the  Gentiles,  '^  that  one  should  have 
his  lather's  wife. 

2  And  ^  ye  are  pufFed  up,  and  have  not 
rather  *" mourned,  that  he  that  hath  done  this 
deed  's  might  he  taken  away  from  among 
you. 

3  For  I  verily,  ''  as  absent  in  body,  but 
present  in  spirit,  have  *  judged  already,  as 
though  I  were  present,  concerning  him  that 
hath  so  done  this  deed; 

4  In '  the  name  of  our  Lord  Jesus  Christ, 
^  when  ye  are  gathered  together,  and  my 
spirit,  with  the  power  of  our  Lord  Jesus 
Christ, 

5  To  '  deliver  such  an  one  unto  Satan 
for  the  destruction  of  the  flesh,  ">  that  the 
spirit  may  be  saved  in  "  the  day  of  the  Lord 
Jesus. 

Note. — After  the  preceding  introductory 
statements  and  intimations,  the  apostle  next 
proceeded  to  animadvert  directly  on  the  most 
flagrant  abuse,  which  was  connived  at  by  the 
Corinthians.  Incest  with  near  relations  Avas  a 
crime,  which  the  law-givers,  moralists,  and 
even  poets  in  general,  among  the  Gentiles, 
never  named  without  the  most  indignant  de- 
testation: yet  it  was  well  known  and  "com- 
monly reported,"  that  a  member  of  the  church 
at  Corinth,  lived  with  his  mother-in-law  as  his 
wife,  probably  while  his  father  was  still  living! 
(Marg.  Ref.  a— d.— Note,  2  Cor.  7:12.)  But 
though  so  scandalous  a  wickedness  had  been 
committed,  and  escaped  censure  among  them; 
they  were  "puffed  up"  with  a  vain  conceit  of 
gifts  and  superior  attainments,  and  were  not 
ashamed  of  it,  or  concerned  about  it.  Proba- 
bly, the  guilty  person  was  of  considerable  rank 
among  them,  and  a  zealous  adherent  of  the 
popular  teachers:  so  that  a  [larty-spirit,  and  a 
most  erroneous  notion  of  Christian  liherty,  se- 
cured him  from  the  censure  of  the  church. 
But  if  the  Corinthians  in  general  had  been  in  a 
truly  Christian  frame  of  mind,  they  would  have 
"mourned  over"  such  an  enormity;  and  hum- 
bled themselves  before  God,  with  earnest 
i)ravers,  intreating  him  to  remove  all  obstacles, 
that  he  who  had  done  this  nefarious  deed  might 
be  separated  fr<mi  their  company.  {3Iarg.  Kef. 
e g.)     For,  though  the  apostle  was  ahsent. 


c  5,7,13.  Rev.  2:20—22. 

h  2  Cor.  10:1.11.   1S:2.  Col.  2:5. 

1  Thes.  2:17. 
*  Or,  determintd, 
i  Acts    3:6.     4:7—12.30.     16:18. 

Eph..5;20.  Col.  3:17. 
k  Matt.  16:19.   18:16—18,20.  28: 

1 8,20.  John  20:23.  2  Cor.  2: 10. 


13:3,10. 
1  13.  2  Cor.  2:6.  I0;6.  13:10.  AcU 

26:18.   1  Tim.  1:20. 
m  11:32.   2  Cor.2:7.    Gal.  6:1.2. 

2  Thes.  3:14,15.    Jam.  .5:l9,liO. 

1  John  5:16.  Jude  22,23. 
n  1:8.  Phil.  1:6.    2  Tim.  1:18.  2 

Pet.  3:12. 


[149 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


and  could  not  therefore  exert  liimself  as  he 
would  otherwise  have  done;  and  though  he 
was  aware  that  his  peremptory  interference 
would  give  great  oO'ence  to  many:  yet,  "being 
present  in  spirit,"  having  the  whole  affair  clear- 
ly before  his  mind,  (perhaps  by  a  supernatural 
revelation  by  the  Holy  Spirit,)  and  being  full 
(,f  i;eal  for  the  honor  of  Christ  and  the  welfare 
of  the  church;  he  had  already  determined  in 
the  case,  and  had  passed  sentence  on  the  crimi- 
nal as  if  upon  the  spot.  He  therefore  charged 
them  in  the  name,  by  the  authority,  and  for 
the  honor  of  Christ, 'that,  when  they  met  to- 
gether as  a  church,  they  would  consider  the 
apostle  as  present  in  spirit  among  them,  to  rat- 
ify their  sentence  with  his  delegated  authority, 
and  to  enforce  it  by  the  power  of  Christ;  and 
thus  to  expel  the  incestuous  person  from  their 
communion;  that  he  might  no  longer  be  con- 
sidered as  a  Christian,  but  as  a  heathen,  a  sub- 
ject of  Satan's  kingdom.  {Marg.  Ref.  li — 1. — 
'Note,  Malt.  18:15—18.)  Yet  this  was  not  to 
be  done  in  hatred,  or  for  his  ruin;  but  in  hopes 
that  it  would  be  the  means  of  bringing  him  to 
repentance,  and  the  mortification  of  his  fleshly 
lusts,  that  so,  "his  soul  might  be  saved  in  the 
day  of  Christ,"  and  with  fervent  prayers,  that 
this  might  prove  the  happy  event.  (Marg. 
Ref.  m,  Ji.— Note,  2  Thes.  3:14,15.)  Proba- 
bly, the  apostle  expected,  that  this  solemn  sen- 
tence of  excommunication  would  be  attended 
by  some  miraculous  infliction  of  pain  and  dis- 
ease, to  the  wasting,  or  even  the  death,  of  his 
body:  (Notes,  \1 :29~34.  -2  Cor.  2:5— 11.  1 
Tim.  1:18 — 20.)  yet  by  "delivering  him  over 
to  Satan,"  he  seems  to  intend  his  expulsion 
from  the  visible  kingdom  of  Christ  into  that  of 
the  devil;  and  not  that  Satan  would  inflict  the 
correction  which  might  follow.  No  doubt,  evil 
spirits  are  able  and  willing  to  disorder  the  bo'dy, 
or  distract  the  mind,  or  destroy  life,  if  God 
permit:  yet  it  is  far  more  reasonable  to  think, 
that  God  by  miracle  directly  inflicted  the  dis- 
ease, than  that  he  merely  permitted  Satan  to 
do  it.  It  should  however  be  noted,  that  when 
supernatural  visitations  do  not  accompany  ec- 
clesiastic'al  censures;  no  temporal,  pains  and 
penalties,  of  whatever  sort,  ought  to  be  annex- 
ed to  them.  Unwarranted  severities  in  this 
respect  have  made  way  for  the  disuse,  or  re- 
laxation, of  salutary  discij)line,  throughout  a 
great  part  of  the  Christian  church;  the  ex- 
tensively injurious  effects  of  which  can  never 
be  enough  lamented,  or  indeed  fully  conceived 
by  those  who  liave  not  deejjly  considered  the 
subject. — 'A  mother-in-law  marries  her  son-in- 
'law,  with  no  favorable  auspices,  by  no  author- 
'ity'  Oh,  incredible  wickedness!  and  unheard 
'of  through  life,  excei)t  in  this  one  instance.' 
Cicero.  {Notes,  Lev.  18:6—17.  20:10—19,  v. 
11.  .5m.  2:6 — 8.) — Have  not  ...mourned.  (2) 
Ini  ^^'^^  ^^^  custom,  both  of  the  Jews  and 
'Christians,  when  any  one  was  to  be  cut  ofl' 
'from  the  church,  as  a  dead  member,  to  do  it 
with  fasting  and  humiliation,  to  show  their 
sympathy  with  him,  and  to  demonstrate  their 
sorrow  for  the  scandal  brought  upon  the  so- 
ciety.'     Whitby.  ' 


r.  2.  321.  4:18,19.  .Jam.  4:16. 
pl.i33.    Matt.  13:33.    16:0 — 12. 

Cial.  5:a,  2  Tim.  2:17. 
q  13.   Fx.  12:16.   13:6,7.  Eph   4: 

22.  Col.  3:5—9. 
r     10:17. 


150] 


s  15:3,1.    Ex.  12:5,6.    Is.  53:7 
10.      John  1:29.36.      Acts  8:32 
—35.  1  Pet.  1:19,20.    Rev.  .5:6 

*  Or,  slain. 

t    Lev.     23:6.     Num.     23:16,17 


Commonly.  (1)  ' Oloic.  6:7.  15:29.  Matt.  5: 
34.  Ab  dloi,  lotus. — Fornication.']  riooretit. 
18.  7:2,  See  on  Matt.  \9:9.— Named.]  "  Oio- 
fuitsTcn.  11.  Eph.  5:3,  et  al. — Have  judged. 
(3)  "Determined."  Marg.  KeyQixu.  See  on 
^cts  lb:19.— Destruction.  (5)  Ole&oof.  1 
Thes.  5:S.  ^  Thes.  1:9.  lTim.6:9.—Prov. 
21:7.  Jer.  48:3.   Sept. 

6  Your  "glorying  is  not  good.  Know 
ye  not  that  p  a  little  leaven  leaveiieth  the 
whole  lump.'' 

7  1  Purge  out  therefore  the  old  leaven, 
that  "^ye  may  be  a  new  lump,  as  ye  are 
unleavened.  For  even  *  Christ  our  Pass- 
over is  *  sacrificed  for  us: 

8  Therefore  *  let  us  keep  the  f  feast,  "  not 
with  old  leaven,  "neither  with  the  leaven  of 
malice  and  wickedness;  >' but  with  the  un- 
leavened bread  of  sincerity  and  truth, 

[Practic'tl  Observatimis.] 

Note. — It  was  evident,  that  the  Corinthians 
had  no  reason  to  glory  in  their  eminence  and 
prosperity:  for  their  connivance  at  the  gross 
wickedness  before  mentioned  was  alone  suffi- 
cient to  prove,  that  pure  religion  had  greatly 
declined  among  them.  (Notes,  1 — 5.  4:6 — 8.) 
What!  did  they  not  know,  that  "a  little  leav- 
en" would  soon  ferment  "the  whole  lump"  of 
dough.?  And  that  corrupt  jirinciples  and  exam- 
ples,,if  connived  at,  would  difl'use  their  baleful 
efficacy  through  the  whole  church.?  (Note, 
Matt.  13:33.)  The  judgment  and  principles 
of  men  woulcl  thus  be  corrupted,  their  conduct 
would  grow  more  and  more  relaxed  and  even 
licentious,  and  they  would  altogether  become  a 
scandalous  community.  (Marg.  Ref.  o,  p, — 
Notes,  15:31—34.  Heb.  12:15—17.)  As  the 
Jews  therefore  used  to  search  with  candles  in 
every  corner  of  their  houses,  that  they  might 
cast  out  all  the  leaven,  before  they  made  the 
unleavened  bread  for  the  passover;  so,  ought 
they  to  purge  out  such  crimes  and  oflenders. 
(Note,  Ex.  13:3—7.)  Evils  of  the  kind  refer- 
red to,  though  in  some  respects  congenial  with 
their  old  state  of  idolatry,  were  utterly  incon- 
sistent with  the  purity  of  a  Christian  church; 
which  should  be  "a  new  lump;"  the  members 
of  which  should  resemble  the  unleavened  bread 
used  at  the  passover.  (Marg.  Ref.  q,  r. — 
Notes,  EpA.  4:17— 19.  5:8—14.  1  Thes.b:4— 
11.  1  Pet.  4:3—5.)  The  Jews,  indeed,  had 
only  the  type  and  shadow  of  good  things  to 
come,  in  their  appointed  feast:  but  Christ  him- 
self, the  true  "Passover,  had  been  sacrificed" 
for  his  people,  to  atone  for  their  sins,  and  to  be 
the  spiritual  sustenance  of  their  souls.  It  be- 
hoved them  therefore  to  "keep  the  feast,  not 
with  the  old  leaven"  of  heathen  licentious- 
ness, nor  yet  with  "the  leaven  of  malice,"  am-, 
bition,  and  contention;  but  with  that  simplicity 
and  sincerity  of  repentance  and  holy  obedience, 
which  were  the  truth  and  substance  shadowed 
forth  bv  the  unleavened  bread.  (Marg.  Ref.  s 
—y.— Notes,  Ex.  12:3—10.  Mutt.  16:5— ]"2.) 
This  might  either  be  applied  to  the  habitual 


Dent.  16:16.  Is.  25:6. 
t  Or,   holy   dny.     Ps.    42:4.     Is. 

30:29. 
u  1,6.      6:9—11.      2  Cor.   12:21. 

Eph.  4:17—22.   1  Pet.  4:2,3. 
X    3:3.      Matt.    16:6,12.      26:.1,5. 


I.iike  12:!.    .lohn  18:2C— 30.  2 
Coi.  12:20.  1  Pet.  2:1,2. 
y  Josh.  21:14.    P».  32:2.  John  1: 
47.    2Ccr.  1:12.    8:8.    Eph.  6- 
24.   1  John  3:18—21. 


A.  D.  60. 


CHAPTER  V. 


A.  D    60. 


feast  of  communion  with  God,  by  faith  in 
Christ,  or  to  their  commemorating  his  death  in 
tlie  Lord's  supper:  and  it  inchided  both  perso- 
nal purity,  and  the  purity  of  the  reiigious  so- 
ciety.— Some  expositors  confidently  maintain, 
that  the  incestuous  person  was  one  of  the 
teachers  who  opposed  the  apostle;  or  the  oppo- 
sing teacher,  sui)posing,  that  the  apostle  had  a 
single  false  teacher  in  his  mind.  But  in  the 
second  e])istle,  where  he  directs  the  Corinthians 
to  comfort  the  incestuous  person,  as  brought  to 
(leej)  rejjentance,  and  as  in  danger  of  being 
"swallowed  uj)  of  over  much  sorrow;"  he  speaks 
of  "false  apostles,  ministers  ol"  Satan,  trans- 
formed into  the  ministers  of  righteousness,"  in 
a  manner  which  wholly  subverts  this  supposi- 
tion. (iVo<es,  2  t'o>-."  2:5— 11.  7:12.11:13— 
15.) — 'Lewdness  is  the  old  leaven  to  be  purged 
'out;  because  the  Corinthians  were  infamous 
'for  it  to  a  proverb.'     Whitby. 

Glorying.  (6)  Knv/ij^nt.  9:15.  See  on  Rom. 
4:2. — Lump.'\  <I'uQ(tfia.  7.  See  on  Rom.  9:21. 
—  Unleavened.  (7)  J'^vfioi.  8.  Matt.  26:17. 
Mark  14:1,12.  Jlcts  12:3.  Ex  a  priv.  et  uu/;/. 
9,.— Sacrificed.']  "Slain."  Marg.  Eiv,'hj.'  10: 
20.  Malt.  22:4.  Mark  14:12.  Jlcts  14:13,18. 
Svant,  10:18. —  Of  sincerity.  (8)  Eilixoiveiuc. 
2  Cor.  1:12.  2:17!  EdixQn'ijg,  Phil.  1:10.  Ab 
f  iii?,  solis  splendor,  et  xqivoj,  judico. 

9  IF  I  wrote  unto  you  in  an  epistle  ^  not 
to  company  with  fornicators: 

10  Yet  "not  altogether  with  the  forni- 
cators ''of  this  world,  or  with  the  covetous, 
or  extortioners,  or  with  idolaters;  'for  then 
must  ye  needs  go  out  of  the  world. 

11  But  now  I  have  wrhten  unto  you,  not 
to  keep  company,  if  any  man  that  is  ^  called 
a  brother  be  ^  a  fornicator,  *"or  covetous, 
ff  or  an  idolater,  ^  or  a  railer,  '  or  a  drunkard, 
*"  or  an  extortioner;  'with  such  an  one,  no 
not  to  eat. 

12  For  '"what  have  I  to  do  to  judge 
"  them  also  that  are  without.''  "  do  not  ye 
judge  them  that  are  within.-' 

13  But  them  that  are  without  p  God 
judgeth.  1  Therefore  put  away  from  among 
yourselves  that  wicked  person. 

J^ote. — Probably,  the  apostle  had  in  some 
previous  epistle,  which  has  not  been  preserved, 
warned  the  Corinthians  not  to  associate  with 
fornicat(n-s,  or  persons  who  were  known  to  live 
in  any  kind  of  lewdness.  (Marg.  Ref.  z.)  Some 
expositors  indeed  are  of  opinion,  that  the  apos- 
tle did  not  refer  to  any  epistle,  which  he  had 
before  written;  but  to  what  he  had  enforced  in 
the  ])receding  verses  of  this  chapter.  But  this 
certainly  is  not  the  most  obvious  meaning  of 
tlie  passage.  And  why  should  we  suppose,  tliat 
all  his  letters,  any  more  than  all  his  sermons, 
must  be  preserved  as  a  part  of  the  sacred  vol- 
ume:   {Notes,  John  ^l:M,<25.     Co/.  4:15,16.) 


z   f's.  1:1.2.    I'rnv.  ii/J.    2  Vuf.  ti: 

17.  Eph.  5:11. 
a  I0-.27. 
I.  1:20.  .lolin  R:23.    15:11.     17:6, 

9,15,18.    2  Cor.  4:4.  Eph.  2:2. 

1  John  4:5,7. 
0  Malt.    5:14— I R.     John    17:15. 

Phil.  2:15.  1  John  5:19.    Rev. 

I2:fl. 
(1  C:U.  7:12,15    8:11.  AcU  9:17. 


e  See  on  1.— 9,l0.  I's.  50:10— 
21.  2  Cor.  12:20,21.  Gal.  5: 
19—21.  1  Thcs.  4:i— 8.  Rev. 
2:14,20.  21:8.  22:15. 

f  Vs.  10:3.  Mark  7:21—23. 
Luke  12:15,  &c.  Kph.  5:5. 
Col.  3:5.  I  Tim.  3:3.  6:9,10. 
2  Pel.  2:14.15. 

g  10:7,8,14.18—22. 


Can  it  be  thouglit  probable,  on  reflection,  thai 
this  zealous  apostle,  so  admirably  qualified  to 
give  epistolary  instruction,  who  lay  so  long  in 
l)rison,  and  was,  in  various  Avays,  so  much  kept 
at  a  distance  from  his  friends  and  children, 
should  in  the  course  of  his  whole  ministry,  write 
no  more  letters,  than  are  now  extant.' — How- 
over  this  may  be,  he  did  not  mean  to  prohibit 
all  intercourse  with  fornicators,  or  witli  cove- 
tous nr'n,  or  with  such  as  oppressed  the  poor 
by  iniquitous  exactions,  or  even  with  idolaters, 
()rovided  they  were  not  professed  Christians: 
for  so  extremely  general  were  these  crimes, 
that  such  a  prohibition  would  he  equivalent  to 
a  command,  to  leave  their  laniilies  and  occupa- 
tions, and  to  become  hermits  and  recluses; 
which  would  by  no  means  be  for  their  good,  or 
for  the  honor  of  God.  {Marg.  Ref.  a — c. — 
iVo/cs  and  P.O.  JV/«</.  5:13— 16.)  He  would 
therefore  now  more  explicitly  say,  that  if  one, 
"called  a  brother,"  a  member  of  the  Christian 
church,  was  guilty  of  fornication,  or  similar 
crimes,  or  of  reviling,  or  intemperance;  he 
ought  not  only  to  be  excommunicated,  but  his 
society  should  be  shunned  as  infectious  by  eve- 
ry believer:  and  they  all  ought  \n  refuse  even 
"to  eat  with  him,"  till  he  had  given  evidence 
of  his  sincere  rej)entance.  Tims  tlie  infection 
might  be  stopped,  and  the  scandal  prevented; 
and  the  most  effectual  method  would  V)e  taken 
to  convince  oflfenders  of  their  guilt  and  danger. 
(Marg.  Ref.  d— I— Notes,  Rom.  16:17—20.  2 
Thes.  3:6—9,14.15.  3  John  9— 12.)— The 
apostle  did  not  tliink  himself  re(|uired,  or  au- 
thorized, to  determine  any  thing  concerning 
those,  who  were  not  professed  Christians:  but 
did  it  not  belong  to  them,  to  exercise  a  judicial 
authority  over  the  members  of  their  own  church, 
and  to  censure  the  scandalous.'  (Note,  6:1 — 
6.)  As  for  tho.se  "without,"  they  must  be  left 
to  the  judgment  of  God,  who  would  not  permit 
them  to  escape  unpunished.  Therefore,  let 
the  Corinthians  proceed  to  do  their  duty,  by 
"putting  away  from  among  them"  this  noto- 
rious offender,  without  regarding  the  displeas- 
ure which  might  be  excited  by  it:  otherwise, 
the  apostle  would  be  compelled  to  "come  unto 
them  with  a  rod,"  and  to  exert  his  miraculous 
powers  in  inflicting  punishments  on  them. 
{Note,  4:18 — 21,  ij.  21.) — As  no  mention  is 
made  of  excommunicating  the  incestuous  wo- 
man; it  may  be  concluded,  that  she  was  not  a 
professed  Christian,  but  a  heathen,  one  of  those 
"without,"  and  perhaps  specially  meant.  (3/rtr»-. 
Ref.  m— q.) — Dr.  Hammond,  anti  some  others, 
by  learned  criticisms,  interjiret  almost  all  the 
words  here  used,  of  some  kind  or  degree  of 
lewdness.  Thus  "the  covetous,  the  extortion- 
ers," and  even  "the  railers,"  are  supposed  to 
mean  debauched  or  licentious  characters:  as  if 
"covetousness,  extortion,  and  reviling"  were 
not  totally  inconsistent  witii  Christianity; 
{Note,  6:9' — 11)  or  as  if  such  a  writer,  as  St. 
Paul,  would  have  needlessly  accumulate<l  words, 
in  speaking  of  one  species  of  wickedness;  and 


h  f!:IO.    i's.  101:5. 

1  11:21.     Miilt.  24:49—51.    I.iikc 

I2:45.4fi.       21:34.      Roni.    13: 

13.     Eph.    5:18.      1    Thes.    5. 

7,3. 
k   Kz.  22:12.    Malt.  23:25.    Luke 

18:11. 
I   13.  Malt.  18:17.  Rom.  16:17.  2 

■Jhe».  3:6.14,15.     1  Tim.  C:5.  2 


John  lO  II. 
m  I.uke  12:14.  Jolin  13:36. 
u  Mark  4:11.     Col,  4:5.     1  Thef. 

4:12.     1  Tim.  3:7. 
o  6:1 — 5. 
p   Fs.    50:6.      Arts    17:31.    Roin. 

2:16.     Heb.    13:4.     2   Pel.  2:9. 
n    1,5,7.     Ur-iit.  1S:5.     17:7.  21: 

21.  2::2l,24.  Ec.  .»1C. 


[151 


A.  D.  GO. 


I.  CORINTHIANS. 


A.  D.  60. 


not  liave  dropped  a  single  hint  concerning  oth- 
er kinds  of  wickedness,  which  are  equally 
abominable  in  the  sight  of  God  !  (Notes,  Eph. 
5:3,4.  Col.  3:5,6.)— To  company.  (9)  II 
Christians  were  not  allowed  to  keep  up  such  a 
degree  of  intimacy  with  scandalous  professors 
of  "the  gospel,  as  to  "eat  with  them;"  much 
less  ought  they  to  intermarry  with  them. 
(A'o<fs,  7:39,40.  2  Cor.  6:14— iS.)  — Without. 
(12)  Notes,  Col.  4:5,6.  1  T/tes.  4:9— 12.  1 
Tim.  3:7. 

To  company.  (9)  Iwavni^nyfva^ym.  11.  2 
T'hes.  3:14.  Not  elsewhere  N.  T.— Ex  aw, 
Ki'u,  et  fiiyyvfu,  misceo. —  The  covetous.  (10) 
Toi::  ■nUni'fXTiuc.  11.  6:10.  Eph.  5:5.  IlXm- 
rexreu,,  2  Cor.  2:10.  7:2.  1  Thes.  4:6.  A  tiIf- 
oiF^iu.  See  on  Mark  1  :'i'i. — Extortioners."] 
'JoTTutiv.  11.  6:10.  Matt.  7:15.  Luke  18:11. 
'jQTiuCf),  Matt.  13:19. — trailer.  (11)  Am- 
dogo:.  6:10.  Not  elsewhere  N.  T.  Prov.  25: 
24.  26:21.  27:15.  Sept.  AoiHoQeio-  See  on 
Acts  23:4.— J  drunkard.]  Mf^tvang.  6:10. 
NotelsewhereN.T.— Prov.  23:21.  26:9.  Sept. 
Med-vM,  Matt.  24:49.  Me»ij,  Gal.  5:21.— To 
eat.]  l^vi'EG&iea',  Luke  15:2.  Gal.  2:12.— 
Gen.  43:32.  Sept.— Put  away.  (13)  ESuQeiie. 
2.  Here  only.  Ex  a^,  et  uiqu,  tollo. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
How  grievous  is  it,  that  those  crimes  should 
sometimes  be  notoriously  committed   by  pro- 
fessors of  the  gospel,  which  heathens  would  be 
ashamed  of!     "Woe  be  to  the  world  because 
of  offences!"     And  "woe  be  to  them  by  whom 
the  offences  come!"  yea,  to  those  also  by  whom 
they  are  connived  at!  (Note,  Matt.   18:7 — 9.) 
— Spiritual  pride,  ambition,  and   false  doctrines 
and  teachers,   directly  tend   to  introduce  and 
perpetuate  these  scandals:  for  men's  gifts,  in- 
fluence, notions,  and  connexions  are,  in  such 
circumstances,  more  regarded  than  their  con- 
duct.    So  that,  religious  societies,  as  well  as 
individuals,  are  generally  most  "puffed  up," 
when  they  have  most  need  to  be  ashamed  and 
to  mourn:  (Notes,  Rev.  3:14—17.  P.  O.  14— 
22.)  and  sometimes  those  men  are  gloried  in, 
especially  when  eminent  in  gifts  and  affluence, 
who  must  be  taken  away,  as  mortified  limbs, 
before  the  church  can  prosper  in  vital  godliness. 
When  a  man  has  wisdom,  s^eal,  and   love,  he 
can   have  but  one  judgment  in  cases  of  this 
kind:  and  if  he  possess  authority  or  influence, 
he  will  use  it,  whether  present  or  absent,  in  ex- 
citing those  who  are  more  immediately  con- 
cerned, to  prefer  the   honor  of  the   gospel   to 
every  personal  or  party  interest;  to  venture  all 
conseiiuences  in  bearing  testimony  against  scan- 
dalous crimes;    and   to  separate  from  among 
them  those  who  have  done  such   deeds. — It  is 
mdeed  highly  desirable,  that  all  the  ministers 
and  churclies  of  Christ  were  enabled  to  exer 
cise  this  salutary  discipUne,  in  the  name  and  by 
the  authority  of  their  Lord;  and  to  deliver  over 
into  the  visible  kingdom  of  Satan,  all  who  evi- 
deiitly  disgrace  their  profession:  and  that  those, 
who  have  such  discipline  among  them,  .hould 
uniformly  exercise  it  with  exact  impartiality, 
not  respecting  persons,  and  with  due  solemnity 
and  tender  compassion  to  the  souls  of  off-enders 
But  alas!  it  hath   been  so  generally  perverted 
by  men's  carnal  passions,  or  rendered  ineffi- 
cient by   family-connexions,  secular   motives 
152]  ' 


and  party-influence,  and  an  undue  regard  to 
the  rich  above  the  poor;  that  a  more  compiete 
revival  of  pure  and  spiritual  religion  seems 
necessary,  before  it  can  produce  its  tuU  effect. 
Far  more,  however,  might  be  done  in  most 
places  than  now  is;  if  ft?ar  of  man,  respect  of 
persons,  and  carnal  policy,  did  not  deter  those 
concerned,  from  decidedly  acting  acc(^rding  to 
their  judgment.  But  alas!  many  even  glory 
in  their  prosperous  state,  when  evils  greatly 
prevail,  which  fully  authorize  us  to  say,  "Your 
glorying  is  not  good."  Few  seem  sufficiently 
aware,  that  "a  little  leaven  leaveneth  the 
whole  lump;"  and  that  the  honor  and  success 
of  the  gospel,  and  the  flourishing  of  the  church, 
requires  that  "the  old  leaven"  be  diligently 
sought  out  and  purged  away;  though  the  num- 
bers and  wealth  of  the  society  should  be  great- 
ly diminished  by  it:  and  that  no  one  should  be 
considered  as  a  part  of  the  true  church,  who 
does  not  appear  to  have  renounced  and  morti- 
fied his  old  sins;  that  thus  the  whole  company 
may  be  a  new  and  unleavened  mass.  (Notes, 
Luke  \ 4:25— 21.  John  15:2.  2  Tim.  2:14—19. 
2  Pet.  2:1 — 3.)  So  far  is  the  sacrifice  of 
"Christ  our  Passover,"  from  rendering  this 
personal  and  public  sanctification  unnecessary; 
that  it  furnishes  the  most  cogent  reasons  and 
effectual  motives  and  assistances  for  it;  else  we 
can  neither  live  by  faith  in  him,  nor  join  in  his 
ordinances  with  conifiirt  and  profit.  This  feast 
cannot  he  solemnized,  these  provisions  cannot 
be  relished,  along  with  "the  old  leaven"  of  sen- 
sual indulgence,  or  that  "of  malice  and  wick- 
edness;" but  must  be  attended  with  "the  un- 
leavened bread  of  sincerity  and  truth."  Yet, 
alas!  fiestivals  observed  in  commemoration  of 
the  great  events,  on  which  all  our  hopes  depend, 
are  very  generally  celebrated  with  "the  old 
leaven,"  and  the  leaven  of  wickedness  in  varied 
forms. 

V.  9—13. 
When  individuals,  who  "mourn  over"  those 
who  have  done  evil,  cannot  prevail  to  have 
them  put  away  from  among  them;  they  should 
refuse  to  associate  with  them,  and  protest 
against  their  scandals  by  withdrawing  from 
them:  and,  though  we  ought  not  to  be  severe 
on  the  infirmities,  or  even  the  occasional  falls, 
of  such  as  are  humbled  for  them;  yet  when  any 
one,  who  professes  the  gospel,  is  "a  fornicator, 
or  covetous,  or  a  railer,  or  a  drunkard,  or  an 
extortioner,"  charity  itself,  the  love  of  men, 
and  the  best,  the  eternal  interests  even  of  the 
offender  himself,  require  of  us  to  avoid  all  fel- 
lowship with  him,  even  more  than  we  do  with 
persons  guilty  of  similar  crimes,  who  make  no 
profession  of  religion;  lest  we  should  appear  to 
allow  of  his  sins,  because  he  is  of  our  party 
and  sentiments.  But  hovv  grievous  is  it,  that 
we  "must  needs"  still  "go  out  of  the  world," 
(though  called  Christian,)  if  we  should  reso- 
lutely refuse  all  intercourse  with  such  charac- 
ters as  are  here  described  !  So  prevalent  is  vice 
on  every  side.  We  must,  however,  leave 
."those  that  are  without,"  and  who  are  stran- 
gers or  enemies  to  the  doctrines  of  grace,  to 
the  judgment  of  God.  We  should  first  judge 
ourselves,  and  take  heed  to  give  no  offence  to 
others:  then  we  should  shun  such  professors 
of  the  gospel  as  would  be  an  offence  1o  us,  and 
a  reproach  to  the  cause:  and  thus  attending  to 
our  own  duty  in   this  respect,  we  should  wait 


A.  D.  60. 


CHAPTER  VI. 


A    D.  60. 


and  pray  for  times  of  greater  purity  in  the 
church  of  God. 

CHAP.  VI. 

The  Oorinthiani  are  reproved  for  going  to  law  before  heathen  magis- 
tia'.es,  inslcad  of  seltliiii;  IheirdiiTerenccs  amons;  themselves,  1 — 6,  and 
for  selH<hiie.-s  and  diilioneity,  7,f).  Neither  foinicatois,  nor  idolaters, 
nor  adulterers,  nor  thieves,  nor  covetous  persons,  nor  drunkards,  nor 
revilers,  nor  extoitioiiers  'Shall  inheiil  the  kini;(lom  of  God,"  9,|0. 
Some  of  the  Corinthians  had  been  such,  but  they  were  "  washed,  and 
sanctified,  and  justified,"  11.  All  lawful  things  are  not  expedient,  12. 
Chiislians,  whose  oodles  arc  (he  members  ot  Christ,  and  the  temple 
of  the  Holy  Spirit,  must  flee  fornication,  as  a  sin  against  their  own 
bodies,  13 — Id;  that,  as  bought  with  a  price,  they  may  glorify  God 
in  body  and  soul,  20. 

ARE  any  of  you,  having  "a  matter 
against  another,   ^  go  to  law  before 
the  unjust,  and  not  before  *^  the  saints.^ 

2  Do  ye  not  know  that  ^  the  saints  shall 
judge  the  world?  and  if  the  world  shall  be 
judged  by  you,  are  ye  unworthy  to  judge 
•^the  smallest  matters.'^ 

3  Know  ye  not  that  we  shall  '"judge 
angels?  how  much  more  things  that  s:  per- 
tain to  this  life? 

4  If  then  '*  ye  have  judgments  of  things 
pertaining  to  this  life,  set  them  to  judge 
'who  are  least  esteemed  in  the  church. 

5  I  speak  ''to  your  shame.  'Is  it  so, 
that  there  is  not  a  wise  man  among  you?  no, 
not  one  that  shall  be  able  to  judge  between 
his  brethren? 

6  But  "'  brother  goeth  to  law  with 
brother,  and  that  before   the   unbelievers 

Note. — The  apostle  here  keenly  reproved 
another  lamentahle  evil  in  the  Corinthian 
church.  He  abruptly  inquired,  as  a  man  in 
astonishment,  whether  any  of  them  could  ven- 
ture to  go  to  law  with  their  brethren,  before 
the  heathen  magistrates,  Avho  were  unrighteous 
before  God,  and  might  he  expected  to  be  unjust 
judges  in  such  matters.  Surely,  they  ought  to 
have  decided  all  their  differences,  (if  such 
indeed  arose,)  hy  the  arbitration  of  "the  saints," 
the  holy  disciples  of  Christ.  (Marg.  Ref.  a — 
c.—Note,  Matt.  18:15—17.  P.  O.  15—22.) 
What!  with  all  their  superior  knowledge,  did 
they  not  know  that  believers,  being  first  declar- 
ed righteous  and  heirs  of  God,  at  the  day  of 
judgment  will  be  assessors  with  Christ  in  judg- 
ing the  world,  and  will  concur  in  the  sentence 
denounced  by  him  against  the  wicked.''  {Notes, 
Matt.  19:27',28.  Luke  22:28—30.  Rev.  2:24 
— 28.  3:20—22.)  And  if  this  honor  was  in- 
tended them,  were  they  not  worthy  to  he  en- 
trusted with  the  decision  of  such  causes,  as 
related  only  to  the  comparatively  trifling  con- 
cerns of  this  life.'  Indeed,  even  fallen  angels, 
whose  slaves  they  once  were,  and  by  whom 
they  were  long  harassed,  will  be  judged  by 
them;  and  the  punishment  of  those  proud  and 
malignant  spirits  will  be  embittered  by  this  mor- 
tifying circumstance.  {Marg.  Ref.  d — g.)  If, 
then,  the  Corinthians  had  causes  relative  to 
secular  matters,  to  be  "judged"  or  decided  on; 
they  need  not  either  take  off  the  ministers  of 


a  Matt.    IRilS— 17.     AcU  18:1-1, 

1.5.     19:38. 
b  6,7. 

c  1:2.     14-33.      lf;:l,l.'5. 
d  Ps.  49:14.     149.5—9.      Dan.  7: 

18.     Zech.  14:5.      Matt.  19:28. 


Vol.  ^I. 


I.ulie    22:30.       1  Thcs.     3:13. 

Rev.  2:2fi,27.  3:21.  20:4.  I 
e  4.      2  Cor.  4:18.     1  John  2:l6, 1 

17.  I 

f  Matt.  25:41      2  Pet.  2:4.    Jude 

6.  I 

20 


the  gospel  from  their  sacred   em])Io\Mnent,  or 
select   such   as   were  qu.nlified  for  other  mort 
arduous  and  important  services:  even  brethren 
of  inferior  abilities  and  estimation  in  the  church 
were  competent  for  this  office.    At  present,  they 
acted   in  a  manner  very  disgraceful   to  them- 
selves: for,  after  having  greatly  gloried  in  their 
wisdom  and  gifts,  there  seemed  to  be  "not  so 
much  as  one  wise  man  among  them,"  not  one 
who  cf.jld  be  trusted  as  an  arbitrator  between 
his  brethren!  So  that  disjiutes  between  Chris- 
tians were  carried  before  the  unbelieving  mag- 
istrates, who  would  thence  naturally  conclude 
them  to  be  a  selfish  and  litiarit)us  set  of  men. 
{Marg.    Ref.    k — m.)      Doubtless,   therefore, 
there   was   a  great  fault  among   them,   which 
could   not  be   [lalliated:  their  contests  proved 
them  carnal  and  selfish;  this  effect  of  them  was 
exceedingly  dishonorable   to   the   gospel;    and 
their  connivance  at  these  scantlals  proved,  that 
the  cliurch  was  far  from  being  in  a  flourishing 
state. — The  Jews  were  allowed  to  settle  mat- 
ters of  property  among  themselves,  according 
to  their  own  law;  and  Christians  would  perhaps 
have  been  permitted  to  exercise  the  same  kind 
of  authority   over    their   own    comj)any:    yet 
voluntary  reference  to  arbitration  seems  rather 
to  be  intended. — 'The  a])ostle  is  not  treating 
'concerning  the  causes  to  be  judged,  between 
'believers  and    unbelievers,   nor  of  the   public 
'administration  of  justice;  but  of  those  difier- 
'ences  which  nothing  hindered   from  being  set- 
'tled  by  private  arbitration.  ...  If  the  Corinth- 
'ians  had  been  such  as  they  ought  to  have  been; 
'this  question  would  have  been  superfluous:  for 
'no  one  would  have  given  his  brother  any  occa- 
'sion  for  litigation.  ...  To  decide  such  matters 
'as  these,  they  ought  by  no  means  to  employ  the 
'pastors,  or  teachers,   or  other  rulers,  of  the 
'church,  or  the  deacons;  who  were  fully  occu- 
'pied  in  their  sacred  functions:  but  rather  they 
'should  choose  some  of  those,  (afterwards  called 
'the  laity,)  who  being  less  taken  up  in  sacred 
'services,  might  be  more  at  leisure  to  attend  to 
'these  secular  concerns.'  Beza.  {Note,  ^Icts  6:2 
-6.)-'Ifyou  still  retain  your  secular  judicatures, 
'you  set  them  to  be  judges  over  you,  who  are 
'despised  in  the  church.'    Whitby.    This  learn- 
ed   writer     reads   the    clause    interrogatively: 
"Do  ye  set  them  to  judge,  Avho  are   despised 
in  the  church.?"  That  is,  the  heathen  magis- 
trates.    But  did  the  church  avowedly  despise 
those    very    magistrates,    whom    the   ajiostles 
commanded  them    to   honor   and   obey.''    Mr. 
Locke  understands  it  of  private   persons  not 
appointed  to  the  magistracy:  but  it  does  not 
appear,  that  the  original  word  was  ever  used  in 
that  sense.      In   fact,  none  of  the  interpreta- 
tions above  given  consideretl  as  detached  from 
local  circumstances,  are   fully  satisfactory :  for 
the  meanest  Christian  could   not  be  despised, 
and  set  at  nought,   in  the  church;  excej)t  as 
that  church  was  corrupted.     But  may  not  the 
apostle  refer  to  the  vain  glory  and  sel*-wisdom 
of  the  leading  j)ersons  at  Corinth;  who  would, 
by  necessary  consequence,  desjiise  such  as  were 
inferior  to  themselves,  in  knowledge,  utterance, 
and  spiritual  gi("ts,  in  proportion  as  they  exalted 


g  4.    I's.   17:14.    Luke  8:14.     2l: 

1:5. 

3:13—13. 

34.     2  Tim.  2:4.     4:10. 

ra  1,7. 

Gen.  13:7-9.       45:24. 

h  5:12. 

Neh 

5:F.,9.   Ps.  133:  AcU  7:2G. 

Arts  G:2— 4. 

Phil. 

2:14,15.    lJohn2:9— 11. 

k  4:14.     11:14.     15:34. 

S:ll. 

-15. 

3:18.    4:10.    Prov.  14:8.   Jam. 

[153 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


(liemselvos?  Yet  the  meanest  real  and  experi- 
enced Chiistians  whom  they  proudly  "set  at 
nought,"  were  competent  to  decide  such  causes, 
as  they  hrought  before  the  heathen  magistrates, 
nav,  far  more  competent  than  their  despisers. 

Dare  0)  Toluu.  Matt.  ^'l-AG.  Mark  15: 
43  Ads  5:13.  Rom.  15:18,  et  aL—A  matter.] 
Jl'ouyuu.  Matt.  18:19.  LmA:^  1:1.  Jlcts  b:4.  1 
Thes'.  4:6,  et  al.—  To  go  to  law.]  Kgirfai^ui. 
2,3,6.  "Tohe  judged."— Unworthy.  (2)  ylp- 
utioi.  Here  only,  ^ywt/wc,  11  :27,29.— Ex  « 
priv.  et  itiio:,  dignus.—  The  smallest  matters.] 
Koijijoiuiv  eh(/igoii'.  Kqhijoiu.  4.  Jam.  2:6. 
\xnu'(x),judicio.  ElaxK^og,  4:S.— Things  that 
pertain  unto  this  life.  (3)  BuoTixa.  4.  Luke 
21  :.34.  A  Hioc;  Luke  8:14. —  Who  are  least  es- 
teeme'd.  (4)  ESa.'Tenjiniu:.  1:28.16:11.  See 
on  Luke  18:9.  'It  is  full  of  sense,  signifying  to 
'esteem  a  man  to  have  no  worth  in  him,  to  dis- 
'dain,  vihfy,  and  nuUifyaman,  to  set  at  nought, 
'and  basely  to  esteem  of  a  thing.'  Leigh. — 
Your  shame.  (5)  Evtqottijp  viup.  15:34.  Ei- 
TQsnu)-  See  on  Matt.  21  :37.— To  judge.]  Jkx- 
xQivui.  4:7.  11:29,31.  14:29.  Matt.  \&:3,etal. 

7  Now  therefore  "  there  is  utterly  a  fault 
among  you,  hecause  ye  go  to  law  one  with 
another.  °  Why  do  ye  not  rather  take 
wrong?  why  do  ye  not  rather  suffer  your- 
selves to  be  defrauded? 

8  Nay,  ?  ye  do  wrong,  and  defraud,  and 
that  xjour  brethren. 

Note. — 'There  is  a  fault  among  you,  that 
'you  go  to  law  at  all;  it  being  either,  on  the 
'one  side  want  of  patience  and  Christian  con- 
'tentment,  that  you  do  not  rather  bear  some 
'injuries,  than  thus  seek  to  redress  them;  or  on 
'the  other,  covetousness  and  injustice,  which 
'move  you  to  do  wrong  to  and  defraud  your 
'brethren.'  Whitby.  (Marg.  Rcf. — Notes, 
Matt.  5:38—42.  P.  O.  33—42.  Note,  and  P. 
O.  Luke  6 :27— 36.)  No  doubt  there  were  faults 
on  both  sides,  though  the  dishonest  party  was 
most  criminal. — Fault.  (7)  'That  is,  a  want  of 
'fortitude  of  mind,  which  causes  you  to  be^ 
'  "overcome  with  evil:"  ...  whencedisputes  and 
'Htigations  arise.'  Beza.  {Notes.  Rom.  12:17: 
—21.  £p/i.  4:28.  1  Thes.  4 iQ— 8.  5:12—15. 
Heb.  12:14.)  | 

Utterly.  (7)  'Oluic.  Si^e  on  b:l.—Jl  fault.] 
'HiTtjf^iu.  See  on  Horn.  11:12. — Suffer  your- 
selves to  be  defrauded.]  ^'InogeQeiaife.  8.  7:5. 
See  on  Mark  10 -.19. 

9  1  Know  ye  not  that  the  ''  unrighteous 
shall  not  inherit  the  kingdom  of  God?  be 
not  deceived:  neither  *  fornicators,  nor 
idolaters,  nor  adulterers,  nor  eifeminate, 
nor  "  abusers  of  themselves  with   mankind, 

10  Nor  ''thieves,  nor  ^  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners, 
shall  mherit  the  kingdom  of  God. 

n  Prov.   2.y.R—\0.       Hos.   10:2 
.Tain.  4:1 — 3. 


o  Prov.  20:22.      Matt.  5:39—41. 

Iuke6:29.     Rom.  12:17,18.    1 

Thes.  5:15.      1   Pet.  2:19— 23. 

3:9. 
p  Lev.  19:13.      Mic.  2:2.      Mai. 

3:5.     min;.  Mark  10:19.    Col. 

3:25.     1  Thes.  4:B.      Jam.  5:4. 
q  2.3,l5,lfi,19.     3:16.     9:24. 
r    Ex.  23:1.      Lev.    19  15,35,36. 

Pent.  25:13—16.     Prov.  11:1. 


55:7.  Zech. 
Kom.  1:18. 


154] 


22.3.     Is.  10:1,2. 
5:3.      Acts  24:25 
1  Tiip.  1:9. 
!   10.  15:50.    Malt.  19:29.  25:34. 

G.l.  5:21. 
t  S:I,10.  Gal.  5:19-21.  Eph. 
5:o.  Hel,.  12:16.  13:4.  Rev. 
21:8.  22:15. 
H  Gen.  19:5.  Lev.  1R:22.  20- 
13.  Dent.  22:5.  23:17.  .Tiide. 
1<':22.  Rom.  1:26,27.  1  Tim. 
1:10. 


11  And  ^such  were  some  of  you:  ^  but 
ye  are  washed,  ^  but  ye  are  sanctified,  *=  but 
ye  are  justified  in  the  name  of  the  Lord 
Jesus,   and  by  the    Spirit   of  our   God. 

[Prrictical  Obacnhitions.] 

Note.— (Note,  5:9—13.)  The  apostle  here 
plainly  declares  his  doubts,  concerning  the  real 
conversion  of  some  professed  Christians  at  Co- 
rinth, seeing  their  conduct  was  so  contrary  to 
the  precepts  of  God's  word.  What!  did  they 
not  know  that  the  unjust  or  dishonest  should 
"not  inherit  the  kingdom  of  God.'"'  There  is 
very  great  energy  in  these  inquiries,  when  we 
consider  that  they  were  addressed  to  a  people, 
who  were  puffed  up  with  an  imagination  of 
their  superiority  to  others  in  wisdom  and  knowl- 
edge. (Marg.  Ref.  q,  r.— Notes,  1—6,12—17. 
4:8 — 13.) — if,  however,  they  did  not  pay  a 
proper  regard  to  so  plain  and  evident  a  truth, 
he  must  warn  them  not  to  "be  deceived;"  not  to 
deceive  themselves,  or  each  other;  and  to  take 
heed  that  Satan  did  not  deceive  them  :  for  they 
would  certainly  find,  that  persons  who  lived  in 
the  practice  of  any  of  the  vices  and  iniquities 
which  he  proceeded  to  enumerate,  would  be  ex- 
cluded from  heaven  at  last,  whatever  tlieir  ]jro- 
fession,  gifts,  or  creed  had  been.  (Marg.  Ref. 
t—x.— Notes,  Gal.  5:19 — 21.  Eph.  5:5—7. 
Rev.  21:5—8.  22:14,15.)— The  apostle  did  not, 
however,  mean,  that  those  who  had  been  guilty 
of  these  or  similar  abominations  were  excluded 
from  salvation;  for  even  some  of  the  true  Chris- 
tians at  Corinth  had  been  habitually  criminal 
in  many  of  these  respects;  and  probably  most 
of  them  in  one  or  other  of  them.  But  then, 
they  had  been  washed,  not  only  by  the  water 
of  baptism,  but  in  "the  Fountain  opened  for  sin 
and  uncleanness;"  (Note,  Zech.  13:1.)  so  that 
they  were  "sanctified"  from  the  love  and  prac- 
tice of  sin,  and  to  the  love  and  service  of  God, 
by  the  operation  of  the  Holy  Spirit,  as  well  a.s 
pardoned  and  justified  by  faith  "in  the  name  of 
the  Lord  Jesus."  (Marg.  Ref.  z — c. — Notes, 
Ps.  51:1,2,7.  Js.  1:16— 20.  £r.  36:25 — 27. 
JoAn  13:6— 11.  Eph.  5:22—27.  Tit.  3:4— 7. 
Rev.  1:4—6.  7:13—17.)  Thus  their  character 
and  conduct  were  changed,  as  well  as  their 
state:  but  if  any  one  of  them  still  practised 
these  vices,  he  deceived  himself,  if  he  sup- 
posed himself  to  be  an  accepted  believer.  The 
arrangement  of  the  expressions  in  the  elev- 
enth verse  shows,  that  no  argument  can  be 
drawn  merely  from  that  circumstance,  in  re- 
spect of  controverted  points  of  doctrine.  'Here 
'is  the  figure  called  Hyperbaton:  Ibr  we  "are 
'justified  in  the  name  of  the  Lord  Jesus,"  and 
'  "sanctified  by  the  Spirit  of  our  God."  (So 
^Philem.  5.)  ...  To  be  justified  still  signifies, 
'(in  all  Paul's  epistles,)  to  be  absolved  from  the 
'guilt  of  sin,  and  approved  as  righteous,  either 
'at  present,  or  before  God's  tribunal.  And  so, 
'  "the  name  of  Christ,"  when  we  are  said  to  be 
justified  by  it,  must  signify,  not  the  profession 


X  Ps.    £0  17,18.      Is.  1:23.     .ler. 

7:11.    Ez.    22  13,27,29.    Mat!. 

21:19.     23:14,33.      John  12:6. 

Eph.  4:23.       1  Thes.   4:6.      1 

Pet.  4:!5. 
y  See  on  5:1 1. 
z  12:2.      R(im.    6:17—19.     Eph. 

2:1—3.     4:17-22.     5:8.    Col. 

3:5—7.   Tit.  3:3.     1  Pet.  4:2,3. 
a  Ps.  51:2,7.       Piov.  30:12.      Is. 

1:16.      Jer.  4:11.      Ez.  3C:25. 


.John  13:10.    Acts22:I(>.  Eph. 

5:26.   Tit.  3:5.    ,Mch.  10:22.    I 

Pet.  3:21.     Rev.  i:5.     7:14. 
h  1:2  30.     Acts  26:18.    G,il.  5:2'-, 

23.      2  Thes.  2:13        1  Pet.  1: 

2  22. 
c  Is.  45:25.  53:11.      Luke  18:14. 

Acts    13:39.     Kom.   3:24,26— 

30.    4:5.  5:1,9.     8:30,33.    Gal. 

2:16.3:8,11,24.    Til.  3:7.  Jam. 

2:21—26. 


A.  D.  60. 


CHAPTER  VI. 


A.  D.  60. 


'of  Cliristianity,  but  faith  in  Christ  dying  for 
'us;  and  be  the  same  as  ...  "in  him  shall  all 
'that  believe  he  justified."'  Whilby.—'The 
'apostle  begins  with  those  vices,  with  which  a 
'rich  and  luxurious  city  abounded,  seriously 
'warning  them,  that  repentance  and  forgive- 
'ness,  justification  and  sanctification,  are  joined 
'by  an  indissoluble  bond.'  Beza. — Inherit,  &c. 
(9,11.)— "The  kingdom  of  God,"  or  "of  heav- 
en," is  "entered  into,"  when  we  truly  believe: 
{Notes,  Matt.  3:2.  John3:3—5.)  that  is,  the 
kingdom  of  grace  in  tliis  life;  and  all  the  true 
subjects  of  this  kingdom,  will  inherit  'the  king- 
'dom  of  glory'  in  another  world,  and  they  alone. 
(15:50.  Gal  5:21.  Notes,  Matt.  25:'34— 40. 
Eph.  5:5—7.  Jam.  2:5—7.) 

Shall  not  inherit.  (9)  Ou  xlijooi'ofnjan(Ti.  10. 
15:50.   Matt.  5:5.   19:29.   25:34.  Mark  10:17. 
Luke  18:18.     Gal.    5:21.     Heb.  6:12.     12:17. 
jRev.  21 :7,  et  al. — Effeminate.]  Muhtxoi.  Malt.  \ 
11:8.     'Pathicus  ...    muliehria  pati  assuetus.'i 
Schleusner. — Abusers  of  themselves  with  man-l 
hind.]  ^^qaevoxouTai.   1   Tm.  1:10.   Ex  «/jCTf;',| 
viaaculus^ei  -aoihj,  concubitus. — Covetous,  &c.] 
See  on  5:10,11. —  Washed.  (11)  -•Inthuruat^e. 
Acts  22:16.  Ex  uno,  et  kuoi,  lavo.  Rev.  1 :5. 

12  IT  All  ''things  are  lawful  unto  me, 
but  all  things  "^  are  not  *  expedient:  aH 
things  are  lawful  for  me,  ^but  I  will  not  be 
brought  under  the  power  of  any. 

13  e  Meats  for  the  belly,  and  the  belly 
for  meats:  •*  but  God  shall  destroy  both  it 
and  them.  Now  the  body  is  not  for  forni- 
cation, '  but  for  the  Lord;  and  the  Lord 
for  the   body. 

1 4  And  ''  God  hath  both  raised  up  the 
Lord,  and  will  also  raise  up  us  '  by  his  own 
power. 

15  Know  ye  not  that  ""your  bodies  are 
the  members  of  Christ.''  shall  I  then  take 
the  members  of  Christ,  and  make  them  the 
members  of  an  harlot.''  "  God  forbid. 

16  What!  know  ye  not  that  he  which  is 
joined  to  "  an  harlot  is  one  body.''  i'  for  two, 
saith  he,  shall  be  one  flesh. 

17  But  1  he  that  is  joined  unto  the  Lord 
is  one  spirit. 

Note. — It  is  surprising  tliat  expositors  should 
so  generally  speak  of  Judaizing  teacliers,  as 
tlie  authors  of  the  divisions  at  Corinth:  when 
their  jo/«7o.sop/«'.9«7ig- disposition,  and  their  erro- 
neous notions  of  Christian  liberty,  plainly  show 
them  to  have  been  speculating  Gentile  con- 
verts, who  ran  into  the  opposite  extreme,  and 
introduced  a  specious  system  of  antinomianism. 
As  all  meats  might  lawfully  be  eaten,  the  cere- 
monial law  being  no  longer  in  force;  (Notes, 
8:7—13.  10:2.'?— 33.  Rom.  14:2— 4.)  they  were 
disposed  to  extend  the  same  principle  even  to 
fornication,  as  if  that  too  were  only  prohibited 
by  the  ceremonial  law,  or  as  if  the  moral  law 


also  had  lost  its  force !  (Note,  Acts  15:19 21.) 

— This  false  principle,  added  to  their  heathen 
maxinis  and   habits,  seems  to  have  m;u!e  way 
for  their  coiuiivance  at  the  conduct  of  tbe  inces- 
tuous person.   (Note,  5:1—5.)    Now,  says  the 
apostle,   admitting   tlie  truth   of  this  ])osition, 
that   "all   things  are   lawful"  to  a   Christian, 
which  niight   be  granted  in   respect  of  meats: 
yet  "all  things  are  not  expedient"  to  liim;  that 
is,  con;  iritent  with  his   real  benefit,  and  that  of 
his   brethren   or  neighbors:  so  that  even  this 
liberty  nuist  be  used  under  certain  limitations. 
{Marg.   Ref.  d—i\— Notes,  Rom.  14:13—23.) 
Moreover,  a  Christian  should  habituate  all  his 
natural  inclinations  to  subjection;  and  not  allow 
them,  by  unrestricted  indulgence,  even  in  law^- 
tul   tilings,   to  obtain   such  a  power  over  him, 
that  he  cannot  retrain  when  it  is  requisite  tliat 
he  should.   {Note,  9:24—27.)   Indeed,  all  kinds 
of  food  were  created  fortlifsup|)ort  of  the  body, 
and  f)r  no  other  pur])ose;  and  the  stomach  and 
bowels  were  fi)rmed  to  receive,  digest,  and  con- 
vert them  into  nourishment:  yet  both  the  meat 
and  the  l)ody,  in   res])ect  of  its  present  subsist- 
jence,  will  soon  he  destroyed,  according  to  the 
apjiointment  of  God.  (Marg.  Ref.g,\\. — Note, 
\Matt.  15:15—20.)     But   he   did   not  form  the 
body,   to  be  emjiloyed   in   fornication,  and  the 
[promiscuous  intercourse  of  the  sexes;    which 
[counteract,  and,  if  universal,  would  entirely  de- 
i'eat,  the  design  of  the  CreatiU',  in  making  them 
'male  and  female;   namely,  the  increase  of  the 
jliuman    species,    the    proper    training    up   of 
jChildren,  and  all  the  comforts  and  advantages 
of  relative  and  domestic  life,  as  springing  Ircmi 
jhonorable  marriage.    {Note,  Gen.'H-.'HA.  P.  O. 
\Prov.  5:15 — 23.)  Eut  even  this  was  a  very  sub- 
ordinate end,  for  which  their  bodies  were  cre- 
mated: as  they  were  "for  the  Lord,"  to  be  em 
ployed  in  his  service;   especially  the  bodies  of 
|believers   were   "li)r   the   Lord   Jesus,"   to  be 
"presented    as  living  sacrifices"    to   him,  and 
employed  as  instruments  of  righteousness  to  his 
glory:'  {Marg.  Ref.  i,  k. — Notes,  Rom.  6:12 — 
19.   12:1.)   and  the  Lord  Jesus  was  appointed 
to  be  the  Saviour,  Proprietor,  and  happiness  of 
the   body  as  well  as  of  the  soul:  for  God  had 
raised  him  up  from  the  grave,  as  the  earnest  of 
the  resurrection  of  all  his  people  by  his  ])ower, 
to  glory  and  immortality.     (Notes,  Rom.  8:10, 
11.   14":7— 9.   Phil.  3:20,21.)  And  did  tliey  not 
know  that  their  bodies  were  thus  members  of 
Christ's  mystical   body,   the  church.''    (Notes, 
12:12—26.)    Was  it  "then  meet  that  the  body 
of  a  believer,  which  stood  in  so  high  and  hon- 
orable a  relation  to   the   Lord  of  glory,  the  in- 
carnate Son  of  God,  should  be  disgraced  and 
abused  by  a  base  intercourse  with  a  liarlot.' 
They  ought  to  know,  that  this  was  to  become 
one  body,  or  flesh,  Avith  a  licentious  woman,  by 
a  most  fiegrading  and  jjernicious  deviation  from 
the  original  institution  of  marriage.    Whereas, 
he  that  was  united  to  the  Lord  was  "one  spirit" 
with  him;  this  union  was  formed  by  tliecommu- 
nicationof  the  Holy  Spirit, and  Avasof  a  s|)iritual 
and  sacred  nature,  com])rising  a  conformity  of 


d  10:23.     Rom.  14:14. 

e  8:4.7—13.       9:12.      10:24—33. 

noin.  14:1.5—23.     2  Thes.  3:9. 
*  Or,  pi-nftiible. 
f  9:27.    Rom.  7:11.    Heb.  12:15, 

16.     Judf  12. 
g  Malt.  15:17.     Mark7:19.Rom. 

14:17. 


h   10:f>— 5.     John  6:27.49.      Col. 

2:22  23. 
i    r.5,19,20.    3:16,17.    Rom.  G:12, 

13.    7:4.   12:1.   l4;7— 9.  2  Cor. 

5:15.    11:2.  K|)h.  5:23.  1  Thcs. 

4:3—7. 
k  15:1.5—20.    Acts   2:24.    17:31. 

Rom.  6:4—8.    8:11.    2  Cor.  4: 


It.    I'liil.  3:10,11.  1  Thes.  4:l4. 

I  .lohn  .5:23,29.  fi:G!<,10.  11:25, 
2K.    Eph.  1:19.20.     I'hil.  3:21. 

ra  19.  11:3.  12:27.  Rom.  12:5. 
Kph.  1:22,23.  4:12,15,16.  5:23, 
30.    Co!.  2:19. 

II  Cen.  44:17.  I,iikc20:lG.  Rom. 
3:3,4,6,31.  6:2,l5.  7:7,13.  Gal. 


2:17.    3:21.     6:14. 
o  Gen.  34  31.    3P:  15.24.     .Tudg. 

16:1.    Matt.  21:31,32.  Ileb.  11: 

31. 
p  Gen.  224.   Matt.  19:5,6.  Mark 

10:8.    liph.  5:31. 
q   12 13.     .John  3:6.     17-21—23. 

Epb    4:3.4.     5:30.      I'hil.  2:5. 

ri65 


A.  D.  GO. 


I.  CORINTHIANS. 


A.  D.  60. 


iurlo-ment  and  disposition,  and  a  sympathy  of 
sou!:  and  could  a  Christian  think  of  being  "one 
spirit"  with  Christ,  and  one  flesh  with  a  harlot.^ 
(Mars;.  Ref.  m—q.—  Note,  Matt.  19:3— 6. y 

Notexpedient.  (12)"Not  profitable." JV/ar|-. 
^vucr^oei  7:35.  10:23.  12:7.  Matt.  3:^29,30 
18:6.  Jo/ml6:7.  2  Cor.  8:10.  1^:1,  et  al. 
'The  word  importeth  such  a  kind  of  profit,  as 
'redoundeth  to  community:  ...  as  when  a  great 
'many  bring  every  one  his  stock,  and  lay  them 
'together,  and  make  a  conmion  bank  for  them 
'all.  Collalitiu7)i.'  Le\gh.— Brought  under  the 
power.]  ESuaiua&i/aoiKd.  7:4.  See  on  Luke 
o2:-io.— Shall  destroy.'  (iS)  KuTUQ-pjaei.  13:8, 
10.  See  on  Rom.  3:3.— Which  is  joined.  (16) 
'0  xollotuBvo;.  17.  See  on  Matt.  19:5. 

18  ■■  Flee  fornication.  Every  sin  that 
a  man  doeth  is  without  tlie  body;  but  he 
that  comraitteth  fornication  '  sinneth  against 
his  own  body. 

19  'What!  know  ye  not  that  "your 
body  is  the  temple  of  the  Holy  Ghost, 
which  is  in  you,  which  ye  have  of  God, 
"and  ye  are  not  your   own? 

20  For  yye  are  bouglit  with  a  price: 
therefore  ^  glorify  God  in  your  body,  and 
in  your  spirit,  which  are  God's. 

Note.' — As  fornication  was   so    inconsistent 
with  Christian  holiness;  and  as  the  temptation 
of  the  Corinthians  to  it,  from  former  bad  habits, 
the  example  of  their  neighbors,  and   abundant 
o])portunities,  would  be  very  many;  they  ought 
to  "flee  from  it,"  as  from  an  enemy  whom  they 
dared  not  to  face;  they  should   shun  all  incen- 
tives to  it,  and  reject  every '  thought  of  it,  or 
solicitation  to   it,   at  once,   and   with    j)rompt 
decision.     (Marg.  Ref.  r.—No>es,   1   Tim.  6: 
11,12.  2  Tim.  2:20— 22.)— For  it  might  further 
be  observed,  that   other  sins  in  general   have 
their  chief  effect  upon  the  mind,  rather  than  on 
the  body,   and  commonly   injure  others  more 
immediately  than  the  man   himself:  but  lewd 
persons  not  only  sin  against  God,  their  neigh- 
bors,  and   their  own  souls,  but  againsi  their 
own  bodies  also;  dishonoring  and  abusing  them 
to  the  basest  purposes,  and  bringing  upon  them 
the   most  painful,   loathsome,  and   destructive 
diseases.     Thus  they,   as   it  were,  take  their 
bodies,  and,  by  an  act  of  cruelty  to  themselves, 
and  gradual  suicide,  present  them  for  sacrifices 
to  the  filthiest  demons.     The  case  is  the  same, 
in  some  degree,  in  other  kinds  of  sensual  excess; 
but  far  more  in  respect  of  this  vice  than  any 
other:   as  every  one  must  know,  who   is  ac- 
quainted with  the  horrible  effects  of  lewdness 
in    populous  cities;  and    with    the  very  great 
multitudes  who  are  annually  cut  off",  in  early 
life,  and  in  the  most  deplorable  manner  imagi- 
nable, by  the  various  diseases,  with  which  it 
■  has  pleased  God  to  show  his  abhorrence  of  it. 
(P.  O.  Proij.  2:10—22.  5:1—14.  6:16—35.)— 
Moreover,  Christians  ought  to  know,  that  their 
bodies  were  consecrated  to  be  "the  temples  of 
the  Holy   Spirit,  who  dwelt  in  them,"  as   the 
gift  oi  the  Father  through  the  Son,  to  conse- 
crate them  to   God,  and  prepare  them  for  his 


r  Gen.  39:12— 18.  Prov.  2.16  — 
19.  5:3—15.  R:24— 29.  7:5,i:c. 
9:16— 18.  2  Tim.  2:22.  1  Pet. 
2:11. 

156] 


s  Rom   1:21.  1  Thes   45 

t   15,16.  '   ■ 

u  3:16.    2  Cor.  6:16.    Enh.  2-91 

22.  1  Pet.  2:5.  '  ' 


glory;  so  that  in  this  respect  too  they  were  no 
longer  "their  own,"  but  the  property  of  God 
the  Spirit,  who  had  taken  possession  of  them 
as  his  holy  habitation.  (Marg.  Ref.  u,  x. — 
Notes,  3:16,17.  John  14:15—17.  Rom.  8:10, 
11.  2  Cor.  6:14—18.  E^h.  2:19—22.)  For 
they  had  been  redeemed,  from  merited  condem- 
nation and  hopeless  slavery,  by  the  atoning 
sacrifice  of  Christ;  who,  having  thus  "bought 
them  with  a  price,"  had  acquired  for  himself, 
and  for  the  Father  and  the  Spirit  as  One  with 
him,  a  new  and  endearing  right  to  them  and 
their  services,  in  addition  to  that  which  he  had 
as  their  Creator.  (Marg.  Ref.  v,  z.  7:22,23. 
Notes,  Acts  <=10:<2S.  2  Cor.  5:13—15,  Tit.  2: 
14.  1  Pet.  1:17—21.  2:9,10.)  So  that,  being 
wholly  and  on  every  account  the  Lord's,  they 
were  bound  to  devote  both  body  and  soul  to  his 
glory,  in  every  service  to  which  he  called  them, 
and  to  make  no  other  use  of  either  body  or 
soul,  than  was  consistent  with  that  holy  and 
entire  devotedness  to  God. — The  language  of 
this  chapter  is  remarkable:  "God,"  the  Father, 
will  "raise  the  bodies  of  believers  by  his  oion 
power."  (14.  Notes,  John  5:24—29.  Phil.  3: 
20,21.)  Their  bodies  are  members  of  Christ, 
and  for  him,  as  he  lor  them;  his  property,  to 
be  devoted  to  him,  having  been  "bought  with 
the  price"  of  his  blood.  And  they  are  also 
"the  temples  of  the  Holy  Ghost,"  and  thus  his 
property,  so  that  they  are  not  their  own,  but 
God's,  to  glorify  him.  Does  not  all  this  demon- 
strate, that  St.  Paul  considered  the  God,  to 
whom  Christians  especially  belonged,  as  sub- 
sisting in  three  divine  persons,  the  Father,  the 
Son,  and  the  Holy  Ghost,  to  each  of  whom  he 
shows  their  peculiar  relation.''  This  accords 
with  the  form  of  baptism  and  benediction. 
{Notes,  Malt.  28:19,20.  2  Cor.  13:14.)— 'The 
'question,  "Know  ye  not  this.'"  is  repeated  six 
'times  in  this  one  chapter;  which  may  seem  to 
'carry  with  it  a  just  reproach  to  the  Corinthi- 
'ans,  who  had  got  a  new  and  better  instructer 
'than  himself,  in  whom  they  so  much  gloried.' 
Locke. 

He  that  committeth  fornication.  (18)  '  O  nog^ 
vevoiv.  10:8.  Rev.  2:14.  17:2.  18:3,9.— /Jo^)- 
vfM,  13.  7:2.  See  on  Matt.  19:9.  lloQvrj,  15, 
16.  See  on  Luke  15:30.— Fe  are  bought.  (20) 
HyoguadijTF.  7:23.  2Pe<.  2:1.  Rev^5:9.  14: 
3,4.-~A  price.]  Tifa]g.  7:23.  JHa«.  27:6,9. 
Acts  4:34.   5:2.   19:19. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 

The  high  privileges  and  glorious  prospects 
of  believers  should  suggest  arguments  to  them 
against  sin,  and  for  the  practice  of  every  duty: 
that  so,  a  just  sense  of  the  dignity  gratuitously 
bestowed  on  them,  so  mean  and  worthless  in 
themselves,  may  render  them  superior  to  the 
debasing  allurements  of  vice,  and  the  love  of 
worldly  vanities.  Surely,  "the  saints"  of  God, 
and  the  assessors  of  Christ  in  judgment  on  men 
and  angels,  should  not  so  eagerly  contend  with 
each  other  about  secular  interests,  as  to  make 
their  appeal  to  those  who  are  strangers  to  true 
religion!  Surely,  they  are  competent  to  decide 
such  comparatively  insignificant  causes  among 
themselves!  If  there  were  not  '-'utterlv  a  fault 


X  1  Kings  2:):4.   1  Chr.  29:14.   Vs. 

12.4.   100:3.    Kotii.  14:7—9.    2 

Cor.  5:15.  Til.  2:14. 
y  7:23.     Acts  20:28.      Gal.  3:13. 


Heh.  9:12.     I    Pet.   1:1?,.19.    2 
Pet.  2:1.   Rev.  5:9. 
10:31.    Matt.  5:1fi.    Rom.  (1:19. 
12:1.  Phil.  1:20. 


A.  D.   GO, 


CHAPTER  VII. 


A.  D.  GO. 


among  them,"  disputes  of  this  kind  would  rarely 
occur:  and  if  at  any  time  they  hecame  una- 
voidahle,  it  would  be  easy  to  decide  them  by 
arbitration,  were  not  professors  of  the  gospel 
often  too  tenacious  of  their  supposed  right,  in 
secular  matters,  and  partial  in  their  own  cause: 
for  real  Christians,  even  of  moderate  abilities, 
might  generally  tietermine  these  matters  with 
sufficient  equity,  if  they  were  impartially  set 
before  ihem,  and  unreservedly  left  to  their  de- 
cision. It  must,  however,  be  a  shame  to  any 
religious  company,  if  there  is  no  man  among 
them  so  wise  and  faithful,  that  his  brethren  dare 
trust  him  to  determine  their  secular  differences. 
Indeed,  law-suits  with  "those  that  are  without" 
need  seldom  be  had  recourse  to,  if  Christians 
were  disinterestpd,  and  forbearing  in  due  meas- 
ure; and  if  they  would,  in  all  tolerable  matters, 
suffer  themselves  to  be  defrauded  and  injured, 
for  the  sake  of  peace,  and  the  credit  of  the 
gospel.  (Note,  Phil.  4:b— 7.)  But  "brotlier" 
would  never  "go  to  law  with  brother  before" 
human  tribunals,  if  there  were  not  a  very  great 
fault  on  one  side,  or  on  both:  and  much  delib- 
eration, counsel,  prayer,  and  endeavor  for  ac- 
commodation should  precede,  before  a  man 
"dare"  to  enter  upon  so  perilous  and  disgrace- 
ful a  business.  But  alas!  many,  who  are  zeal- 
ous for  evangelical  doctrines,  not  only  refuse  to 
bear  and  forgive  injuries,  but  they  "do  wrong 
and  defraud,  and  that  their  brethren  !"  Wheth- 
er such  men  act  in  direct  opposition  to  their 
consciences,  or  are  misled  by  false  princijjles; 
they  should  be  reminded,  that  "the  unrighteous 
shall  not  inherit  the  kingdom  of  God:"  ibr  no 
one,  continuing  an  adulterer,  a  fornicator  or 
licentious,  a  dishonest,  covetous,  I'raudulent, 
drunken,  or  malicious  man,  can  have  either  title 
to  the  holy  habitation  of  God  and  his  saints, 
or  meetness  for  it.  Numbers  deceive  them- 
selves and  others  in  these  matters  ;  but  the 
thing  is  impracticable;  and  the  hope  of  it,  the 
grossest  and  most  fatal  presumption.  As  many, 
however,  who  are  now  true  Christians,  were 
once  enslaved  to  these  crimes;  so  they,  who 
are  now  the  most  abandoned,  may  become 
Christians:  but  then  they  must  be  "washed, 
and  sanctified,  and  justified,  in  the  name  of  the 
Lord  Jesus,  and  by  the  Spirit  of  our  God." 
{Note,  Tit.  3:3—7'.  P.  O.  1—8.) 
V.  12—20. 
Satan  takes  advantage  of  men's  ignorance, 
pride,  and  lusts,  to  drive  them  from  one  extreme 
to  another.  Thus,  when  they  are  led  to 
renounce  superstitious  scruples,  they  run  into 
inexpedient  or  even  unlawful  indulgences.  But 
"the  wisdom  from  above"  teaches  a  man  to 
guard  against  mistakes  on  each  side;  to  abstain 
i'rom  "lawful"  things  when  "inexpedient," 
when  unprofitable  or  injurious  to  himself  or 
others;  and  to  exert  an  authority  over  his  own 
inclinations,  that  he  may  not  be  "brought  under 
the  power  of  any"  of  them.  This  is  a  difficult 
lesson,  but  of  the  highest  importance:  and  if 
we  consider,  how  soon  all  animal  pleasures, 
and  our  present  life,  will  terminate;  the  re- 
flection may  teach  us  moderation  in  ihe  niost 
innocent  gratifications,  and  arni  us  against 
temptations  to  such  as  are  unlawful,  or  unsea- 


sonable, or  immoderate.  Our  bodies  should  be 
considered,  as  "for  the  Lord,"  and  be  devoted 
to  his  service,  that  they  may  at  length  share 
his  resurrection,  and  be  made  like  to  liis  glori- 
ous body.  (Note,  Phil.  3:20,21.)  How  de- 
grading then,  how  base,  how  ungrateful,  how 
sacrilegious,  to  make  "the  members  of  Christ 
the  members  of  an  harlot!"  Or  to  defile  the 
temple  of  the  Holy  Si)irit,  and  to  alienate  the 
Lord's  peculiar  property,  to  the  vile  purposes 
of  fornication !  It  is,  however,  needful  to  for- 
tify our  minds  on  every  side,  against  these  dan- 
gerous temptations,  by  whicli  so  many  eminent 
men  have  been  cast  down,  and  shamefully 
overcome:  (Notes,  Judg.  16:  2  Sam.  11:  1 
Kings  11:1—8.  Neh.  13:23—30)  and  in  this 
view,  even  the  horrid  diseases  incident  to  those, 
who  thus  "sin  against  their  own  bodies,"  may 
be  profitably  reflected  upon,  especially  by  the 
young  and  inexperienced;  in  order  to  caution 
them  to  flee  from  so  destructive  a  vice,  and  to 
kee[)  at  the  utmost  distance  from  all  its  fasci- 
nating allurements.  But  nobler  motives  should 
animate  the  believer's  soul:  being  united  to 
Christ,  "as  one  spirit,"  and  bought  with  a  price 
of  inestimable  value;  he  should  consider  him- 
self as  wholly  the  Lord's,  by  the  most  endear- 
ing and  indissoluble  ties;  that,  seeking  all  hap- 
piness in  his  favor,  and  liberty  in  his  service, 
be  may  live  wholly  devoted  to  him,  and  may 
"glorify  him  in  body  and  spirit,  which  are  his." 

CHAP.  VII. 

Directions  concerning  marriage,  as  a  remedy  against  fornication*,  antl 
concerning  the  conduct  of  husbands  and  wives  In  each  other,  1 — 3. 
The  single  stale  has  advantages  to  those  who  are  ca()al)lc  of  it,  6 — 9. 
Instructions  how  to  act,  when  one  of  Ihe  married  persons  is  an  unbe- 
liever, 10 — 16.  Every  one  should  abide  with  God,  in  the  stale  m 
which  he  was  called,  17 — 24.  Further  intimations  of  Ihe  advantages 
of  a  single  life,  in  that  troubled  state  of  the  church;  and  a  memento 
concerning  the  shortness  and  uncertainly  of  earthly  things,  25 — ait. 
Directions  concerning  the  marriage  uf  virgins  and  widows,  36—40. 

NOW   concerning   the   things   whereof 
ye  wrote   unto  me :    It  is  °  good  for 
a  man  not  to  ^  touch  a  woman. 

2  Nevertheless,  '  to  avoid  fornication, 
*•  let  every  man  have  his  own  wife,  and  let 
every  woman  have  her  own  husband. 

3  Let  the  husband  "^  render  unto  the  wife 
due  benevolence:  and  likewise  also  the  wife 
unto  the  husband. 

4  The  '"wife  hath  not  power  of  her  own 
body,  but  the  husband:  and  likewise  also 
the  husband  hath  not  power  of  his  own 
body,  but  the  wife. 

5  Defraud  ye  not  one  the  other,  «  ex' 
cept  it  he  with  consent  for  a  time,  that  ye 
may  give  yourselves  to  fasting  and  prayers; 
and  come  together  again,  ''  that  Satan  tempt 
you  not  for  your  incontinency. 

jVo<e. — It  is  evident  that  those  who  retainei) 
their  regard  to  the  apostle's  authority  at  Co- 
rinth, had  written  to  him  desiring  his  decision 
of  several  questions,  which  had  been  starti-il 
among  them;  and  he  here  proceeded  to  answer 
their  inquiries,  especially  respecting  marriage 
While  some  of  them  pleaded  for  the  lawfulness 


a  8.26,27,37,33.  Matt.  1>J:10.1I. 
b  Oen.  20:6.    Ruth  2:9      I'rov.  (1: 


c  3.  6:13.    Prov.  5:1S,  19.  1  Tin 


4:3. 
d  Prov.  18:22.    19:1). 
15.    Eph.  3:28,33. 


!e  Ex.  21:10.  1  Pet.  3:7. 
f  IIos.  3:3.  Malt.  19.9.     Mark  10: 
1      11,12. 


g  Ex.  19:15.   1  Sam. 21:4,5.  .lu 

2  1G.   Zerh.  7:3.    12:12— U- 
h  Malt.  19:11.  1  Tlic«.  aS- 


[151 


A.   D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


of  fornication,  others  seem  to  have  imbibed  the 
■sentiments  of  tne  Pythagoreans,  or  other  phi- 
losopliers;  and  to  have  deemed  marriage  itselt 
inconsistent  witli  Cliristian  purity,  or  at  least 
unfavorable  to  intellectual  improvement.  On 
the  other  hand,  the  Pharisees  generally  taught, 
that  it  was  sinful  for  a  man  to  live  unmarried 
hevond  Ids  twentieth  year;  but  at  the  same 
time,  they  laid  down  many  frivolous  and  super- 
stitious rules,  concerning  the  conduct  of  mar- 
ried persons.  In  determining,  therefore,  this 
matter,  the  apostle  first  allowed,  that,  in  many 
cases  and  circumstances,  it  might  be  profitable, 
or  becoming,  for  a  man  to  live  unmarried,  and 
might  render  him  more  useful  to  others;  pro- 
vided he  were  able  and  willing,  to  live  with 
that  entire  chastity  Avhich  the  single  life  requir- 
ed. Nevertheless,  "because  of  fornications," 
on  account  of  those  propensities  which  God 
originally,  for  wise  reasons,  implanted  in  human 
nature,  and  which  man's  sinfulness  has  render- 
ed generally  too  predominant  to  he  kept  in  abso- 
lute subjection;  in  order  to  prevent  fornication, 
and  every  kind  of  lewdness,  and  to  remove  the 
temptation;  "let  every  man  have  his  own  wife, 
and  every  woman  her  own  husband."  In  all 
cases  this  was  allowable;  in  very  many  it  was 
far  best  that  it  should  be  so.  (Marg.  Ref.  a 
— d.)  Nor  ought  they  to  imagine  it  a  virtue 
in  them  to  live  apart;  or  that  it  was  even  allow- 
able for  one  of  them  to  Avithdraw  without  the 
consent,  or  contrary  to  the  inclinations,  of  the 
other:  but  in  every  respect,  they  should  con- 
sider mutual  compliance  andallection  an  incum- 
bent duty;  and  the  proper  means  of  living  in 
harmony  and  purity,  and  at  a  distance  from 
temptation;  remembering  that  they  had  an  una- 
lienable property  in  each  other's  person,  in 
respect  of  all  the  purposes  for  which  marriage 
was  appointed.  {Note,  Ex.  21 :7— 11.)  This 
places  the  husband  and  the  wife  entirely  on  the 
same  ground;  and  as  much  forbids  him  to  take 
another  woman,  as  it  does  her  to  cohabit  with 
another  man:  so  that  it  is  absolutely  decisive 
against  polygamy.  {Notes,  Matt.  19:7 — 9. 
Mark  10:2 — 12.) — Neither  ought  married  per- 
sons to  deprive  each  other  of  the  appointed  pre- 
servative against  temptation:  so  that  they 
ought  not  to  separate,  but  "by  consent,"  and 
that  they  might  be  at  leisure  for  the  spiritual 
exercises  of  fasting  and  prayer  on  special  occa-j 
sions:  {Marg.  Ref.  g.~Notes,  Ex.  19:10—15,! 
v.  15.  1  Sa7n.  21:3—6.)  and  even  this  should 
not  generally  be  for  any  long  time;  lest  Satan 
should  take  advantage  of  their  Aveakness,  to 
harass  and  defile  their  minds  by  improper 
thoughts,  or  even  to  tempt  them  to  unlawful 
actions. 

To  touch.  (1)  'Jmeat^ai.  2  Cor.  6:17.  Col. 
2;21.— Gen.  20:6.    Sept.— To  avoid /omzca- 
tion.  (2)  /tiuiagnooveiitQ.  "On  account  of  the 
fornications."    See  on  Matt.  19:9.— Jfer  own  ] 
T'o.'K^W.   4,7.    Jo/w  1:42.     5:18.— 'In  strict- 
ness, I  have  no  right  to  call  that  idiov,   which 
len^oy  in  common   with  others.     {Jlcls  A-.m. 
Gr.)  .No  woman  can  call  any  man  idio, 
«^W,  ("her  own  husband,")  ...  Whom  she  has 
'in  common  with  other  women.  .     In  the  New 
'Testament  we  have  always  i8ioc  uvrjo,  never 
K)t«    •/t.r,/     (his  own  wife,)   ...   which  is  the 
'more  remarkable,  as  no  such  expression  occurs 

•    12  25.  2  Cor.  SP..   11: 17.  \\  12;ll.^^irTqr^ 

k  !l:M5.  Acts2G.29.  ' 

158] 


'in  the  Septuagint.  ...  For,  during  that  dispen- 
'sation,  ...  things  were  on  a  diflerent  footing.' 
Campbell. — The  words,  rendered  "his  own 
wife,"  are  up'  nturu  yvi'i(iy.<t.  There  was  not 
the  same  reason  for  the  explicit  strong  restric- 
tion, on  that  side,  which  is  contained  in  the 
word  idcoQ.  {Note,  John  5:17,18.) — Due  be- 
nevolence. (3)  Oq^filof^iEvrjv  svi'oiav.  Eph.  6:7, 
Eui'oeo),  Matt.  5:25.  Ex  sv  bene,  et  ru:,mens. 
— Hath  not  power.  (4)  Ova  e^aotuZFi.  See  on 
6:12. — Defraud.  (5)  u^nogsQetis.  See  on  6:7. 
—  With  consent.']  En  aini(potvH.  Here  only. 
J'i'//(f  o»/')ya/c,  2  Cor.  6:15.  ^v/ttcpbivta-  See  on 
Luke  15:25. — May  give  yourselves.]  Syolujj- 
TF.  Matt.  12:44. — A  cr/ohj,  olium.  See  on  Acts 
19:9. — Inco7iiinence.]  Jy-ouaiuv.  Matt. '2S:2o 
^■ixQdiTij;,    2  Tim.  3:3.  Kquto;  yy.  e/o)v. 

6  But  I  speak  this  '  by  permission,  and 
not  of  commandment. 

7  For  '^  I  would  that  all  men  weie  even 
as  I  myself.  '  But  every  man  hath  his 
proper  gift  of  God,  one  after  this  manner, 
and  another  after  that. 

8  I  say  therefore  "^  to  the  unmarried  and 
widows,  it  is  good  for  them  if  they  abide 
even   as   I. 

9  But  if  they  cannot  contain,  "  let  them 
marry:  for  it  is   better   to  marry  than  to 

DUrn.  [Practical  Observations.] 

Note. — The  apostle  stated  the  things,  which 
have  been  considered,  as  what  were  allowable; 
but  not  as  giving  an  absolute  commandment. 
Men  might  use  their  own  discretion  about  mar- 
rying; and  married  persons  concerning  their 
conduct  in  that  state:  provided  they  did  not 
needlessly  thwart  each  other's  inclinations,  do 
injustice  to  one  another,  or  throw  any  tempta- 
tion in  their  own  or  each  other's  way.  For  he 
could  have  desired,  that  all  his  Christian  breth- 
ren had  been  as  free  from  disquietude  in  that 
respect,  as  he  himself  was;  that,  if  the  glory 
of  God  and  the  circumstances  in  which  they 
were  placed  required  it,  they  might  live  un- 
married Avith  as  much  content  as  he  did.  Some 
think  that  he  was  a  widower,  but  this  is  uncer- 
tain. We  cannot  suppose,  that  he  wished  mar- 
riage to  cease  among  Christians;  but  only  that 
every  one  might  be  enabled  calmly  to  use  his 
prudence  in  that  respect,  without  being  neces- 
sitated to  marry,  when  otherwise  it  would  not 
have  been  advisable.  But  the  apostle  knew, 
that  his  experience,  in  this  matter,  was  not  a 
rule  for  other  men:  as  this  superiorit}'^  to  the 
animal  inclinations  was  a  special  gilt  of  God, 
which  he  gave  to  one  and  not  to  another,  as  he 
saw  good;  and  that  in  different  proportions. 
{Notes,  4:6,7.  Matt.  19:10— 1'2,  v.  \<2.)  He 
would  therefore  remind  unmarried  persons,  and 
such  as  had  been  left  in  widowhood,  that  their 
condition  had  many  advantages,  which  render- 
ed it  good  for  them  to  abide  in  it:  but,  if  any 
of  them  found  that  they  could  not  obtain  the 
gift  of  entire  continence,  it  was  allowable, 
and  even  incumbent  on  them  to  marry;  as  it 
would  be  far  better  for  them,  more  holy  in  it- 
self, and  more  becoming  their  Christian  jirofes- 
sion,  to  marry,  than  to  be  harassed  with  pol^ 
luting  temptations,  and  continually  in  danger 


ru  l;2u,27,32,31,35. 


I  II  2,28,3R,.'59.  1  Tim.  5; II.) 4. 


A.  D.  60. 


CHAPTER  YII. 


A.   D.  GO. 


of  being  drawn  into  forbidden  gratifications. — 
'This  whole  p;iyaage  is  framed  against  those, 
'who  condemn  second  matriages,  when  the  first 
'has  been  dissolved  by  deatlu'  Beza. — (Mars:. 
Ref^—Noles,  1   Tim.  3:2.  5:9—15.) 

By  permission.  (6)  A'«r«  (Tvyyfbiuijv.  Here 
only.  A  (Tvyyii'Kiay.0),  ignosco,  indulgeo,  con- 
sentio. — I  xoould.  (7)  Oeloi.  "I  am  willing," 
or  desirous. — His  proper  gift.]  l!)iov  •/"Q'fTint. 
See  on  2,  and  Rom.  1:11. —  The  unmarried. 
(8)  Jyu^iot;.  11,32,34.  Here  only.  Ex  « 
priv.  et  7«,«o:,  nuptice.  Unmarried  men,  wheth- 
er they  had  never  been  married,  or  were  left 
widowers,  are  meant. —  Widows.]  Tut;  /ijoia::. 
Luke^-.Sl.  4:25,26.  7:12.  21:2,3.  1  Tim.  5: 
3 — 5,9,11,10,  et  III. —  They  cannot  contain.  (9) 
Ovx  FyxiutTFuni'Tui.  9:25.  Not  elsewhere. — 
See  on  5.  EyxQuieia-  See  on  i^c<5  24:25. —  To 
burn.]  IJvosathu.  2  Cor.  11:29.  £pA.  6:16. 
2  Pet.  3:12,  et  al. 

10  And  luito  the  married  I  command, 
°  yet  not  I,  but  the  Lord,  i'  Let  not  the  wife 
depart  from  her  husband: 

11  But  and  if  she  depart,  let  her  remain 
unmarried,  ^  or  be  reconciled  to  her  hus- 
band: '■  and  let  not  the  husband  put  away 
his  wife. 

12  But  to  the  rest  'speak  I,  not  the 
Lord :  *  If  any  brother  hath  a  wife  that 
believeth  not,  and  she  be  pleased  to  dwell 
with  him,  let  him  not  put  her  away. 

13  And  the  woman  which  hath  an  hus- 
oand  that  believeth  not,  and  if  he  be  pleased 
to  dwell  with  her,  let  her  not  leave  him. 

14  For  "  the  unbelieving  husband  is 
sanctified  by  the  wife,  and  the  unbelieving 
wife  is  sanctified  by  the  husband:  "else 
were  your  children  unclean;  but  now  are 
they  holy. 

Note. — As  to  married  persons,  the  apostle 
did  not  counsel,  but  "command"  them;  and 
not  by  his  own  authority,  but  by  that  of 
Christ,  that  they  should  not  separate  from  each 
other;  which  was  common  among  the  Gen- 
tiles, as  well  as  the  Jews,  and  that  on  very 
frivolous  pretences.  The  wife  must  not  leave 
her  husband :  or,  if  she  had  previously  been 
separated  from  him,  she  must  not  marry  again; 
rather,  she  ought  to  make  every  advance  and 
concession,  to  bring  about  a  reconciliation  with 
him:  and  the  same  rules  were  to  be  observed 
by  the  husband.  Doubtless,  the  exception  is 
implied,  which  our  Lord  made,  in  the  direc- 
tions given  by  him  in  this  particular.  {Note, 
Malt.  5:31,32.)— Though  he  had  not  given 
express  rules  in  the  following  cases;  yet  the 
apostle  considered  himself  fully  authorized  to 
enjoin,  that  the  Christian,  who  was  married  to 
an  unbeliever,  Avhether  a  heathen  or  a  Jew, 
that  chose  to  live  with  him  notwithstanding 
this  difference  of  religion,  should  not  put  her 
away;  as  the  Jews,  for  reasons  peculiar  to  their 
situation,  were  required  to  put  away  their 
heathen   wives.'     {Marg.   Ref   o,   \).— Notes, 


o  12.25,40. 

p   15.    Jer.  3:20.    Mai.  2:14—1*). 

Mnlt.  5  22.    I9;6— 9.    Mark  10; 

11,12.  I-iike  16:18 


q  .Tud;.  1 9:2,3.  Jer.  3:1. 

r  Dent.  22:19.      Is.   50:1.     M.irk 


Ezra  10:)  Christians,  indeed,  ought  not  to 
marry  unbelievers:  yet  if  that  relation  had 
been  entered  into,  either  before  conversion,  or 
through  inattention  to  the  rule,  or  by  mistake; 
it  would  cause  great  confusion  and  scandal  to 
dissolve  it  on  that  account.  The  same  held 
good  in  respect  of  a  Christian  woman,  who 
had  an  unbelieving  husband,  that  chose  to  live 
with  her. — Nor  ought  any  person  to  suppose, 
that  th!s  union,  as  "one  ilesh"  with  nnheliev- 
ers  or  idolaters  in  lawful  marriage,  was  incon- 
sistent with  being  "one  spirit  with  the  Lord," 
as  fornication  had  been  declared  to  lie:  (Note, 
6:12 — 17.)  lor  the  unbelieving  hu.*band  or 
wife  Avas  "sanctified"  to  the  believer,  by  the 
appointment  and  command  of  God;  so  that 
their  marriage  was  h<ily  and  honorable.  If 
this  had  not  been  so  a])pointe(I,  and  if  Chris- 
tians had  been  commanded  to  put  away  their 
unbelieving  partners,  as  the  Jews  did  their 
idolatrous  wives;  the  children  of  such  marria- 
ges would  have  been  accounted  relatively  "un- 
clean," and  so  excluded  from  baptism,  even  as 
those  of  the  Jews  in  the  above-mentioned  case 
were  from  circumcision:  but,  on  the  contrary, 
they  were  accoiuited  holy  in  the  Christian 
churches,  and  thus  admitted  among  them,  as 
a  part  of  tlie  visible  kingdom  of  God.  (Marg. 
Ref  u,  X.) — This  exposition  of  the  scripture 
before  us  has  indrcd  been  much  controverted; 
and  some  have  explained  "holy,"  or  "unclean," 
to  mean  legitimate,  or  illegitimate :  but  in  all 
the  places,  where  these  words  are  found  in 
scripture,  there  is  not  one  which  will  admit  of 
this  sense.  No  doubt,  the  children  of  the  hea- 
then, who  were  lawfully  married,  were  as 
legitimate  as  those  of  Christians;  yet  they  were 
never  said  to  be  "holy."  Something  more 
must  be  meant,  by  the  believer  "sanctifying" 
the  unbelieving  party,  than  merely  legalizing 
their  marriage;  for  that  would  have  been  valid 
and  lawful,  if  both  had  been  unbelievers:  and 
the  children  would  not  really  be  more  "holy," 
in  respect  of  their  nature,  if  one  jjarent  was  a 
believer,  than  if  both  were  unbelievers.  But 
as  the  word  "unclean"  is  frequently  used  in  a 
relative  sense,  denoting  unfit  to  be  admitted  to 
God's  ordinances,  and  "holy"  the  contrary; 
as  in  this  sense  the  male  children  of  the  Jews 
were  "holy,"  and  so  partakers  of  circumcision; 
while  those  of  the  Gentiles,  and  even  such  as 
had  one  idolatrous  parent,  were  "unclean,"  and 
excluded  from  circumcision:  I  cannot  but  con- 
clude, after  long  attention  to  the  subject,  that 
the  baptism  of  the  infant-offspring  of  Chris- 
tians is  here  evidently  referred  to,  as  at  that 
time  customary  in  the  churches;  and  that  the 
Corinthians  knew,  that  this  was  not  objected 
to,  when  only  one  parent  was  a  Christian. — 
'Hence  then  "the  argument  for  infant-baptism 
'runs  thus:  If  the  holy  seed  among  the  Jews 
'was  therefore  to  be  circumcised;  and  to  be 
'made  federally  holy  by  receiving  the  sign  of 
'the  covenant,  and  being  admitted  into  the 
'number  of  God's  holy  people;  because  they 
'were  born  in  sanctity,  or  were  seminally  holy; 
'for  "the  root  being  holy,  so  are  the  branches 
'also:"  then,  by  like  reason,  the  holy  seed  of 
'Christians  ought   to   be  admitted  to  baptism, 


s  6.25.  2  Cor.  11.17. 
t  E/ra  10:2,3,11—19. 
u  G:15— 17.    Eira  9:1,2.     1  Tiu 


4:5.  Til.  1:1.1. 
X  E7ra9:2.    I«.  52:1.    Mai.  2:15. 
Acts  10:28.  Itom.  11:16. 


[159 


A.  D.  GO. 


T.  CORINTHIANS. 


A.  D.  60. 


•and  receive  the  sign  of  the  Christian  covenant, 
'  "the  laver  of  regeneration;"  and  so  be  enter- 
'ed  into  the  society  of  the  Christian  church.' 
Whitby.  (Notes,  Ex.  19:6.  Deut.  7:6—8. 
Ezra  9:1,2.  Mai.  2:10— 16.  Rom.  11:16— 
21.)  'It  would  be  proving  a  thing  by  itself,  ... 
'to  argue,  that  the  converse  of  the  parents  was 
'lawful,  because  the  children  were  not  bas- 
'tards;  whereas  all,  who  thought  the  converse 
'of  the  parents  unlawful,  must  of  course  think 
'that  the  children  vvere  illegitimate.'  Dod- 
dridge. 

The  married.  (10)  rEyctfii]xom.  9,28,33,36, 
39.  Matt.  5:32.  19:9,10.  Luke  20:34,35.  1 
Tim.  b :11, 14,  et  al.— Depart.  (11)  XwQta&rj. 
15.  See  on  JVfaf^.  19:6. — Be  reconciled.]  K(x- 
rulhxyiiTM.  See  on  Rom.  5:10. — She  he  pleased. 
(12)  ^vi'fvdoxei.  13.  Seeon  Acts  8:1. -/s  sanc- 
tified. (14)  'Hyiagui.  1:2.6:11.  Matt.  23:17, 
19.  See  on  John  10:36. —  Unclean.]  Jxu&uq- 
rn.  Jets  10:14.— Holy.]  'Ayiu.  Luke  2:2S. 
Rom.  11:16. 

15  But  if  the  unbelieving  depart,  let  him 
depart.  ''  A  brother  or  a  sister  is  not  under 
bondage  in  such  cases:  ^  but  God  hath  call- 
ed us  *  to  peace. 

16  For  what  knovvest  thou,  ^  0  wife, 
whether  thou  shalt  save  thy  husband.''  or 
f  how  knovvest  thou,  0  man,  whether  thou 

shalt  save  thy  wife.''        [Practical    Obse,-vatwns.] 

Note. — The  apostle  further  observed,  that 
if  the  unbelieving  wife,  or  husband,  chose  to 
depart,  and  to  disannul  the  marriage  accord- 
ing to  the  laws  of  the  community;  the  be- 
liever was  not  required  to  act  in  opj)Osition  to 
it,  or  to  be  embarrassed,  as  if  reduced  to  bon- 
dage by  the  preceding  contract.  Yet  separa- 
tions ought  to  be  avoided,  if  this  could  be 
done:  for  God  had  called  them  to  live  "in 
peace"  with  all  men,  as  far  as  possible;  and 
therefore  they  ought  so  to  act,  that  if  a  sepa- 
ration took  place,  no  part  of  the  blame  should 
attach  to  the  Christian.  (Marg.  Ref.  y,  z.) 
An  union  with  an  unbeliever  indeed  would  oc- 
casion grief  and  trouble;  yet  that  ought  pa- 
tiently to  be  endured:  for  how  did  the  believ- 
ing wife  know,  but  that  God  would  make  use 
of  her,  as  an  instrument  in  the  conversion  and 
.salvation  of  her  unbelieving  husband?  or,  how 
did  the  husband  know,  but  he  might  thus  be- 
come a  blessing  to  his  unbelieving  wife;  by  his 
pious,  affectionate,  and  exemjtlary  behavior, 
edifying  converse,  and  fervent  prayers?  (Marg. 
Ref.  a.~Notes,  Gen.  12:1—2.  Jam.  5:19,20. 
1  Pet.  3:1—4.)  On  the  other  hand,  there  was 
lo  positive  assurance,  that  this  v/ould  be  the 
case;  and  therefore  no  special  reason  for  oppos- 
ing the  dissolution  of  the  marriage.— The 
fathers  in  general  interpret  this,  as  allowing  the 
deserted  person  to  marry  again.— 'Such  a  total 
'and  perpetual  desertion  must,  (on  this  inter- 
-pretation,)  dissolve  the  matrimony,  and  render 


V  Matt.  12.50.  Jam.  2:15. 

i  It: 33.     Horn.  12:18.    14:19.    o 

Cor.    13:11.    Gal.  5:22.    HeC 

12:14.  Jam.  3:17,18. 
*   Gr.  in  peace. 
a  9:22.      Pn)V.  11:30.     Luke  15: 

10.     I  Tim.  4:16.     Jam.  5:19, 

20.   1  Pet.  3:1. 
t  Gr.  rvh.it. 
b  7.  Malt.  19:12.   Rom.  12:3— n. 

1  Pet.  4:10,11. 


160] 


c  18,21. 
(1  4:17. 
e  Acts 


f  R:R. 


16:1.      2  (;or.  11:28. 
15:1,5,19,24,28.     Gal.  S; 
Col.  3:11. 

Rom.  2:25—29.       3:30. 
Gal.  5:6.     6:15. 
S  1  Sam.    15:22.      Jer.  7-2'' 2' 
Malt  5:19.  John  15:14.   1 .1'nlm 
2:3,4.    3:22-24.    ,5:2,3.    Key. 

h  17,21—23.    Luke  3:1C— 14.    i 


'the  deserting  person  as  dead  to  the  other.  ... 
'A  brother  or  a  sister  is  not  enslaved,  after  all 
'means  of  peace  and  reconciliation  have  been 
'in  vain  attempted,  and  the  unbeliever  hath 
'entered  into  another  marriage,  or  rather  hath 
'dissolved  the  former  by  adultery;  as  may  well 
'be  supposed  of  those  heathens,  who  thus  sep- 
'arateci  from  their  Christian  mates.  And  this 
'interpretation  seems  to  be  confirmed,  from  the 
'former  words,  relating  to  the  case  of  the  be- 
'lieving  wives  and  husbands;  "if  they  depart, 
'let  them  remain  unmarried;"  it  being  not  to 
'be  supposed,  that  believers  would  dissolve  the 
'bond  of  matrimony  by  adultery.  Therefore 
'the  apostle  seems  to  grant  tins  in  the  case  of 
'unbelievers,  departing  from  Christians  on  the 
'account  of  their  faith.'  Whitby. — Total  and 
perpetual  desertion,  when  accompanied  by  evi- 
dent adultery  in  the  deserting  party,  undoubt- 
edly sets  the  other  party  at  full  liberty,  accord- 
ing to  the  scriptural  rule;  for  deserting  a  hus- 
band or  wife  to  live  with  another  man  or  wo- 
man, or  in  any  way  evidently  adulterous,  must 
as  much  dissolve  the  marriage,  as  a  divorce 
explicitly  given  on  account  of  adultery:  and 
there  is  no  restriction,  in  any  part  of  the  holy 
scriptures,  laid  on  divorced  persons,  to  inhibit 
them  from  marrying,  though  very  many,  im- 
posed by  human  laws,  are  often  spoken  of,  as 
if  scriptural  injunctions.  (Notes,  Matt.  19: 
1-9.) 

17  But  ^  as  God  hath  distributed  to 
every  man,  as  the  Lord  hath  '^  called  every 
one,  so  let  him  walk:  and  **  so  ordain  I  in 
all  churches. 

18  Is  any  man  called  *  being  circum- 
cised.^ let  him  not  become  uncircumcised. 
Is  any  called  in  uncircumcision.''  let  him 
not  be   circumcised. 

19  ^Circumcision  is  nothing,  and  uncir- 
cumcision  is  nothing,  ^  but  the  keeping  of 
the  commandments  of  God. 

20  Let  every  man  ^  abide  in  the  same 
calling:  wherein  he  was  called. 

Art   thou    called   '  being   a   servant ' 

not  for  it:  but   if  thou  may  est   be 

free,   use  it  rather. 

For  he  that  is  called  in  the  Lord, 
being  a  servant,  '  is  the  Lord's  J  freeman: 
likewise  also  he  that  is  called,  being  free, 
"'  is  Christ's  serv^ant. 

23  Ye  "are  bought  with  a  price:  "be 
not  ye  the  servants  of  men. 

24  Brethren,  let  every  man,  wherein  he 
is  called,  therein  i'  abide  with  God. 

[Practical   Observntious.] 

Note. — The  preceding  subject  led  tlie  apos- 
tle to  digress  to  a  more  general  topic.  In  or- 
dinary cases,  and  without  some  good  reason  to 


21 

''  care 
made 

22 


Tlies.  4:11.     2Tlies.  3:l2. 
i    12:13.     G:il.  3:28.      Col.  3:11. 

1  Tim.  6:1—3.       1  Pel.  2:ir— 

24 
k  Luke  10:40,41.    1229.    mnif. 

21:34.       Pliil.   4:0,11.      1    Pet 

5:7. 
1   Luke  1:74,75.     John  8:32— 36. 

Rom.  6:1i;— 22.       Gal.  5:1,13. 

Kph.    6:5,6.       Col.    3:22-24. 


PJiilem.  16.       1  Pel.  2:16. 
];  Gr.  made  free. 
m  9:19.     Rom     1:1.       Gal.  1:10. 

Col.  4:12.     2  Pet.  1:1.  J  tide  I. 
n  <;;20.     Lev.  25:42.     Arts  20:23 

Tit.  2:14.  1    Pet.  1:18,19.  3:ia 

Rev.  5:9. 
o  Matt.  23:8—11.     Gal.  2:4. 
I>   10:31.     Gen.  5:22—24.      17:1 

1  S.im.  14:45.       Col.  3:23,21. 


A.  D.  60. 


CHAPTER  VII. 


A.  D.  60. 


the  contrary,   it  was  proper  that  every   man 
should  continue  to  serve  God,  by  the  improve- 
ment of  those  gifts  which  he  had  distributed  to 
him,  and  in  tliat  situation  in  which  he  liad  call- 
ed him.     This  was  the  general  rule,  which  the 
apostle  enjoined  in  all  the  churches.     Thus,  if 
a  Jew  or  circumcised  proselyte  had  been  con- 
verted, let   him   not  deny  his  circumcision;  or 
refuse  that  regard  to  the  ceremonial  law,  which 
might  tend  to  conciliate  his  unbelieving  breth- 
ren: but  let  not  the  uncircumcised  convert  sub- 
mit to  that  abrogated  ordinance,  or  at  all  take 
that  yoke   upon  him.     For,  in  fact,  the  ditTer- 
ence  was  in  itself  immaterial,  unless  men  placed 
dependence  on  these  things;  but  obedience  to 
the  commandments  of  God  was  the  great  con- 
cern.    While  the  Mosaic  dispensation  contin- 
ued in  force,  it  was  proper  that  its  requirements 
should  be  complied  with;  and  it  might  be  still 
expedient  for  the  Jewish  converts  to  pay  some 
regard  to  them:  but  the  Gentiles  had  nothing 
to  do  with  them,  and  ought  exclusively  to  re- 
gard the  precepts  of  the  moral  law,  and  the  in- 
stitutions of  Christ,  from  a  principle  of  faith 
in  him,  and  love  to  him.     (Marg.  Ref.  b — e.) 
— It  is   obvious,  that  the   apostle  is  rot  here 
speaking  of  the  way  of  justification,  but  of  the 
conduct  of  justified  believers.     (Mars:.  Bef.  f, 
g.— Notes,  Gal.  5:1—6.  6:15,16.)     The  three 
particulars,  whicii  here,  and  in  the  texts  refer- 
red to,  the  apostle  selects,  in  this  connexion, 
should  not  be  considered  as  existing  separately. 
For   he   who    is  "a   new  creature"  possesses 
"faith  which  worketh  by  love,"  and  this  love 
constrains  him  to  "keep  the  commandments  of 
God."     (Notes,  Johi  14:15—24.    2  Cor.  5:13 
— 17.) — It  W.1S  also  advisable  in   general  for 
every  one  to  abide  in  that  profession,  trade,  or 
station,  in  which  the  grace  of  God  had  called 
him  to  the  knowledge  of  Christ;  provided  it 
were  an  honest  employment.     For  the  gospel 
would  teach  a  man  how  to  behave  in  any  con- 
dition, and  patiently  to  bear  its  inconveniences. 
If  then  any  one  had  been  converted  in  a  state 
of  slavery,  (which  was  the  common  case  of  the 
servants  in  those  days,  that  is,  of  a  very  large 
majority,  in  many  cities  and  countries,)   and 
he  was  the  property  of  a  heathen  roaster;   let 
him  be  less  solicitous  about  his  liberty,  than 
about  glorifying  God  in  that  trying  situation 
But,  as  it  would  frequently  deprive  him  of  re- 
ligious advantages,  especially  that  of  meeting 
with  his  brethren  on  the  Lord's  day,  or  at  oth- 
er times;  and  as  it  wmuld  expose  him  to  many 
temptations;  if  he  was  able,  or  had  a  fair  op- 
portunity of  obtaining  his  freedom,  he  would 
do  well  to  embrace  it.     The  converted  slave, 
hovvever,  was  called  to  the  noblest  liberty,  as  a 
freeman  of  Christ,  and  emancipated  from   Sa- 
tan's  yoke:  and   the   Christian,   .who  enjoyed 
his  outward  liberty,  should  consider  himself  as 
"the  servant    of   Christ,"    his    property,    and 
bound  to  devote  himself  to  him,  and  obey  his 
will.    (Notes,  6:18—20.  John8:S0—36.  2  Cor. 
5:13 — 15.)      But   as   all   Christians  had  been 
bought   with   an   invaluable   price,    to  be   the 
Lord's  servants;  they  ought  not,  by  choice,  or 
from  secular  motives,  to  "become"  the  servants 
of  men;  because    that   would    interfere    with 
their  devoted  obedience  to  their  common  Lord. 


I]  '28,34,36—38.      Ps.  78:63. 
r   6,10,12,40.        2  Cor.  P.:8- 
11:17. 

Vol.  M. 


,  4.2.   l.'J:10.    2  Cor.  2:17.  4:1,2. 

1  Tiro.  1:12. 
i   1,8,28,35—38.      Jer.    16:2 — 4. 

21 


Every   man    therefore   ought   contentedly    to 
"abide  with  God,"  by  constantly  performing 
the  duties  of  that  situation,  in  which  he  was 
converted  to   the   faith   of  Christ. — Ministers 
were,  at  that  time,  entirely  taken  from  among 
the  converts  to  Christ  in  every  church,  most 
of  whom   had   doubtless  been  previously  em- 
ployed  in  other  occupations;    and   seminaries 
f)r   educating  men   for  this   service  were  not 
then   known:  it   is  therefore  evident  that  the 
apostle  did  not  mean  to  forbid  that  change  of 
employment;  when  it  could  be  made  advisedly, 
and   on  good  grounds,  as  well  as  from  proper 
motives:  and  in  other  respects  his  general  rule 
might  admit  of  some  exceptions. — '^They  should 
'not  change,  upon  a  presumption,  that  Chris- 
tianity gave  them  a  new  and  peculiar  liherty 
'so  to  do.'     Locke. — The  context  favors  the 
supposition,  that   those  changes,   which  some 
might  be  induced  to  make,  from  an  erroneous 
judgment,  in  respect  of  their  liberty  or  duty  as 
Christians,  was  the  primary  object,  which  the 
apostle  had  in  view:  yet  his  general  language 
seems  to  imply,  that  he  meant  to  extend  the 
rule  to  various  other  cases. — Dr.  Whitby  and 
some  others  explain  the  words,  "Ye  are  bought 
with  a  price,"  of  those  slaves,  who  had  been 
charitably  ransomed  at  the  expense  of  tlieir  fel- 
low  Christians.     But  their  fellow    Christians 
obtained  no  property  in  them,  by  thus  ransom- 
ing them,  as  Christ  does  by  ransoming  us:  the 
advice  is  general,  and  not  limited  to  these  per- 
sons; and   it  is   far  more  obvious   to  suppose 
that   the  apostle  used   this   expression  in   the 
same  sense,  in  which  he  had  before  employed 
it.     (Marg.  Ref.   h—o.— Note,  6:18—20.)— 
Abide  with  God,  &c.  (24)     'Neither  deserting 
his  master  upon  pretence  of  being  God's  ser- 
vant, nor  doing  any  thing  against  the  laws  of 
'God,  in  obedience  to  his  master.'    IVhilby.  It 
may  be  added;  'But  serving  God  by  faithfully, 
'diligently,  and  meekly  serving  his  master,  in 
'all   things   lawful.'     (Marg.  Ref.  p.— Notes, 
Eph.6:b—9.    Co/.  3:22— 25.     1   Tim.  6:1— 5. 
Tit.  2:9,10.    1  Pet.  2:18—25.) 

But  as.  (17)  El  firj. — Some  think,  that  ft  //17, 
belongs  to  the  close  of  the  former  verse;  and 
that  this  should  begin  Avith  sxnqw. — Hath  dis- 
tributed.] EfiBQiaFv.  34.  1:13.  i?om.  12:3.  2 
Cor.  10:13,  et  al. — Become  uncircumcised. 
(18)  EntaTxaath'i.  Here  only.  Ex  e-ni,  et 
anau),  traho. —  The  keeping.  (19)  TiiQijoic. 
Here  only  in  this  sense,  Tijoijcri:,  career,  Acts 
5:18,  ct  al.  A  ttjofo,  servo. — Free  man.  (22) 
"Made  free."  Marg.  Jn^Uvlhon;.  Here 
owX^.— Liber atus,  libertate  donntus,  manumis- 
sus.  Ex  ano  et  f^M/i'/foou,  liber.— Be  not. 
(23)  Mrj  yiffaiye.    "Become  not." 

25  H  Now  "i  concernins  virgins,  I  •■  have 
no  commandment  of  the  Lord:  yet  I  give 
my  judgment,  as  one  that  hath  •obtained 
mercy  of  the  Lord  to  be  faithful. 

26  I  suppose  therefore  *  that  this  is  good 
for  the  present  *  distress,  /  say,  that  it  is 
good  for  a  man  so  to  be. 

27  Art  "  thou  bound  unto  a  wife.'*  seek 
not  to  be  loosed.  Art  thou  loosed  from  a 
wife.''  seek  not  a  wife. 


Malt.  24:19.    I.uke  21:23.    23: 
28,29.      1  Pet.  4:17. 


*  Or,  neccuily. 
u  12—14,20." 


[161 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


28  But  and  if  thou  marry,  *  thou  hast 
not  sinned;  and  if  a  virgin  marry,  she  hath 
not  sinned.  •  Nevertheless,  such  shall  have 
trouble  in  the  flesh:  ^  but  I  spare  you. 

\yracli  al  Ohservations.] 

j^ole. — The  apostle  here  resumes  his  former 
subject,  with  especial  reference  to  those  Avho 
had  never  been  married:  for  he  seems  to  use 
the  word,  rendered  "virgins,"  in  this  latitude, 
including  both  unmarried  men  and  women. 
Christ  had  given  no  commandment  in  this  mat- 
ter, but  had  left  them  free  to  marry,  or  not,  as 
they  saw  good;  and  the  apostle  had  received 
no  special  revelation  about  it.  He  did  not 
therefore  speak  authoritatively;  but  he  gave 
them  counsel,  according  to  the  spiritual  judg- 
ment which  he  possessed,  as  one  "who  had  ob- 
tained mercy  to  be  faithful,"  in  his  steward- 
ship of  the  divine  mysteries;  for  he  ascribed 
his  faithfulness  to  the  compassion  and  mercy 
of  God,  by  a  very  remarkable  expression, 
"pitied  of  the  I>ord'  to  be  faithful."  {Marg. 
Ref.  r,  s. — Note,  4:1,2.) — Considering  the  un- 
settled state  of  the  church,  and  the  persecu- 
tions to  which  it  was  or  might  be  exposed,  he 
considered  it  becoming  and  advantageous  for 
them  tc  live  unmarried;  that  they  might  be 
less  encumbered  in  removing  from  city  to  city, 
and  have  fewer  temptations  to  shrink  from 
banishment,  imprisonment,  and  death;  and 
that  they  might  be  more  disengaged,  and  ready 
for  any  service,  which  should  be  proposed  to 
them,  for  "the  furtherance  of  the  gospel:"  as 
their  anxieties,  occupations,  attachments,  and 
impediments  would  be  fewer,  in  the  single  than 
in  the  married  state.  But  if  a  man  were  either 
married,  or  contracted  to  a  woman  under  prom- 
ise of  marriage,  he  ought  by  no  means  to  at- 
tempt the  violation  of  his  engagements,  in  or- 
der to  possess  more  liberty  for  the  service  of 
God:  though  the  unmarried  might  be  counsel- 
led to  avail  themselves  of  their  advantages,  and 
not  to  involve  themselves  in  additionaldifficul- 
ties,  during  those  distressing  times.  Yet  if 
either  man  or  woman  should  deem  it  best,  all 
things  considered,  to  marry;  they  would  break 
no  la\y  of  God,  and  ought  not  to  be  blamed  for 
so  doing.  Indeed,  they  would  probably  have 
additional  outward  trouble  and  suffering:  but 
the  apostle  would  not  insist  on  this,  or  censure 
their  conduct  as  imprudent;  lest  he  should  de- 
ter some  from  marrying  whose  duty  it  was  to 
marry,  or  lest  he  should  give  occasion  to  any 
of  representing  that  state  as  unholy.  (Marg 
Ref.  t.— Notes,  6—9.  Jer.  16:2—4.  Matt.  24- 
19,20.  Luke  23:26—31.)  'Here  Esthius  takes 
'care  to  add,  that  the  apostle  must  be  under 
'stood  only  ...of  virgins,  who  were  not  under 
'a  vow  of  continence:...  And  on  28.  ...Both 
'which  exceptions,  seeing  St.  Paul,  assisted  by 
the  Holy  Spirit,  thought  not  fit  to  add,  we 
may  presume  that  he  knew  nothing  of  that 
'matter.'—  Whitby. 

Virgins.  (25)  Totv  nnQ&svt,)v.  28,34,36,37 
Jlfa«.  1:23      25:1.     Acts  'iX:<d.-Judgment.\ 
rru,fnir.  40.   1:10.  Acts  20:3.   Philevi.  14,   et 
al.    i:vYyvo,uri-    See  on  6.- One  that  hath  ob- 

13:13,14.  1  Pet.  4:7.    2  Pet.  3- 

8,9.  1  John  2:17. 
b  Ec.   12:7,8,13,14.      I,.   2412 

40:6—8.     Jam.    4:13—16."   '  i 

Pet.  1:24. 
e  P«.  30.5.  126:5,6.    Ec.  3:4.  Is. 


»  36.     Heh.   1S:4. 

y  26,52—31. 

r.  35.     2  Cor.  1:23. 

a    Foil  14:1,2.     Ps.  89:4— 7.     90. 

5—10.     103:15  IG.     Ec.   6:12. 

9  10.     Uoin.    15:1 1,1Z      Hcb. 

162] 


tained  mercy  of  the  Lord  to  be  faithful. '\ 
HIftjufioq  V710  KvQiij  TTiqn;  ftrai.  Compare  1 
Tm.'l:12.  HUii'nm-,  Bom.  9:15,16,18.  11: 
30—32.  12:8.  2  Cor.  4:1.  1  Tim.  1:13,16,  et 
al. —  The  present  distress.  (26)  "Necessity." 
Marg.  Tin'  hv^ci'ioar  (irayyiir.  37.  lU'tzi/^n, 
3:22.  Rom.  8:38.  Gal.  1:4.  2  Tm.  3:1.  Heb. 
9:9.  Jvityy.T),  9:16.   2  Cor.  6:4.   12:10,  et  al. 

29  But  this  I  say,  brethren,  "the  time 
?s  short:  it  remaineth,  "^  that  both  they  that 
liave  wives  be  as  though  they  had  none; 

30  And  they  "^that  weep,  as  though  they 
wept  not;  and  they  that  rejoice,  as  though 
they  rejoiced  not;  and  they  that  buy,  as 
though  they  possessed  not; 

31  And  they  that  ''use  this  world,  as  not 
abusing  it:  ''  for  the   fashion  of  this   world 

paSSeth     away.  [Practkal  Obsen-aHons.] 

Note. — In  speaking  on  this  subject,  it  was 
proper  that  Christians  should  be  reminded  of 
the  shortness  of  life,  and  the  transitory  nature 
of  earthly  things,  at  all  times.  "The  time  is 
contracted,  as  to  the  remainder:"  thus  some 
render  the  words.  Only  a  small  remnant  of 
life  remains. — Or,  "it  remained"  to  be  observ- 
ed, that  married  persons  should  reflect  how 
s|)eedily  their  union  must  be  dissolved,  that 
they  might-sit  loose  to  the  satisfactions  of  that 
endeared  relation,  and  be  habitually  ))repared 
for  a  separation :  that  those  who  mourned  any 
temporal  loss,  should  moderate  their  grief; 
(Note,  1  Thes.  4:13—18.)  that  the  prosperous 
and  joyful  also  should  repress  and  temper  their 
rejoicing  by  more  serious  recollections;  that 
those  who  were  purchasing  houses  or  lands 
should  consider  the  uncertainty  of  their  tenure, 
and  not  deem  themselves  owners  of  such  fleet- 
ing possessions;  and  that  those  who  were  lay- 
ing out  worldly  riches,  or  in  any  way  using  the 
gifts  of  Providence,  should  be  careful  not  to 
abuse  them,  or  to  expect  happiness  from  their 
pleasures  and  enjoyments:  seeing  "the  fash- 
ion," the  whole  scheme,  form,  and  show,  of 
this  world,  "was  passing  away,"  as  a  pageant, 
or  procession,  through  the  street,  and  would 
soon  vanish  as  a  phantom.  {Marg.  Ref. — 
Notes,  1  Pet.  4:7.  1  JoAn  2:15— 17.)  So  that 
the  spirit  of  a  pilgrim  and  traveller  ought  in  all 
cases  to  be  maintained. 

Is  short.  (29)  J^weguluevog  eqi.  Here  only. 
Ex  avi',  et  cfAao),  mitto. — As  though  they  pos- 
sessed not.  (30)  'Jlc  fiT]  x«rf/oi'Tfs.  11:2.  15: 
2.  Rom.  7:6.  2  Cor.  6:10.  I'Thes.  5:'2l, etai. 
— Abusing.  (31)  KumxQMfJ^^ot,.  9:18.  Not 
elsewhere.  To  pervert  and  destroy  in  using. 
Ex  xmu,  et  XQuofiai,  21.  9:12,15.  2  Cor.  1: 
17.  3:12,  et  al— Fashion.]  .T/r/^u.  Phil.  2:8. 
See  on  Rom.  12:2. — 'To  have  and  use  these 
'things,  as  though  we  had  them  not,  or  did  not 
'use  them,  is  to  be  moderate  in  the  enjoyment 
'of  them;  not  to  be  much  affected  witli  them, 
'when  we  have,  or  much  afflicted  when  we 
'want  or  lose  them.'  Whitby. — Passeth  away.'] 
nuQayfi.  Matt.  20:30.  John  8:59.  9:1.  1 
John  2:8,17. 


25:8.  30:19.  Luke  6:21,25.  16: 
25.  John  16:22.  Rev.  7:17. 
1  F,:7. 
d  9:18.  Ec.  2:24,25.  3:12.13.  5: 
18-20.  9:7—10.  11:2,9,10. 
MalL    24:48—50.       25:14—29. 


Luke  12:15—21.  16:1,2.  19:17 
—26.  21:34.  1  Tim.  6:17,18. 
Jam.  5:1 — 5. 

Ps.  73:20.  Ec.  1:4.  .Tam.  I 
10,11.  1  Pel.  1:24.  Ijulm2.l7 


A.   D.  OO. 


CHAPTER  VII. 


A.  D.  60. 


32  But  *■  I  would  have  you  without 
carefulness.  ^  He  that  is  unmarried  careth 
for  the  things  that  belong  to  the  Lord,  how 
he  may  please  the  Lord: 

33  But  he  that  is  married,  ''  careth  for 
the  things  that  are  of  the  world,  '  how  he 
may  please   his  wife. 

34  There  is  difference  also  between  a 
wife  and  a  virgin:  the  unmarried  woman 
■"  careth  for  the  things  of  the  Lord,  that  she 
may  be  holy  '  both  in  body  and  in  spirit; 
but  she  that  is  married  careth  for  the  things 
of  the  world,  how  she  may  please  her  hus- 
band. 

35  And  this  I  speak  for  your  own 
profit;  "'  not  that  I  may  cast  a  snare  upon 
you,  but  for  that  which  is  "  comely,  °  and 
that  ye  may  attend  upon  the  Lord  without 
distraction.  . 

Note. — By  the  preceding  counsel,  the  apos- 
tle intended  to  preserve  believers  from  perplex- 
ing cares  and  anxieties,  especially  in  that  un- 
settled state  of  the  church.  For  he  was  sen- 
sible, that  an  unmarried  man,  having  grace 
proportioned  to  liis  state,  and  being  enabled  to 
live  superior  to  its  temptations,  might  wholly 
em})ioy  himself  in  contriving  the  best  methods 
of  serving  and  pleasing  the  Lord:  and,  not 
having  the  charge  and  expense  of  a  family,  he 
might  employ  his  time,  talents,  and  substance 
more  entirely  in  promoting  the  glory  of  God, 
and  the  good  of  mankind;  and  be  ready  to 
travel  to  any  part  of  the  world  for  this  purpose, 
if  an  opportunity  presented  itself.  But  the 
believer  who  was  married,  must  needs  employ 
more  of  his  thoughts  and  time  about  secular 
concerns;  that  he  might  provide  for  liis  family, 
attend  to  its  concerns,  and  render  things  agree- 
able and  comfortable  to  his  wife,  whom  he  was 
commanded  to  love  and  cherish  as  bis  own 
flesh:  (iVoie,  £p A.  5:22— 27.)  and  this  would 
sometimes  exclude  him  from  several  active  ser- 
vices, to  which  be  might  otherwise  have  been 
competent. — The  difference  between  a  virgin 
and  a  married  woman  was  of  a  similar  nature: 
the  former  might  wholly  dedicate  her  time  and 
thoughts,  her  body  and  soul,  to  the  service  of 
God,  in  following  after  holiness  and  in  doing 
good:  but  the  latter  must  be  engaged  in  the 
business  of  the  family,  and  in  other  duties  of  i 
her  station,  according  to  the  will  of  her  hus- 
band, whom  God  had  commanded  her  to  obey. 
—(Note,  1  Pet.  3:1—7.)  So  that,  though 
marriage  was  most  suited  to  men  and  women 
in  general;  yet  individuals,  who  desired  pecu- 
liar advantages  for  progress  in  personal  relig- 
ion, and  for  doing  good,  might  possess  them  in  I 
an  unmarried  life;  and  to  such  it  might  bej 
good  not  to  marry,  even  if  the  times  had  beeui 
more  favorable.  "  (Marg.  Ref.  f— 1.) — This 
counsel  of  the  apostle  was  far  Irom  warranting 
or  persuading  them  to  shut  themselves  up  in 
convents,  and   thus  to  put  the  lighted  candle 


f  Ps.  55-2'i.    Matt.  6:25—34.   13: 

22.   Phil.  4:6. 
c;   I  Tim.  5:5. 
hNrh.  .5:1  — 5.      Luke  12:22.      1 

Thes.  4:11,12.   1  Tim.  5:C. 
i  3.   1  Sam.  1:4—8.    E)>h.  5:25— 


33.  Col.  .1:19.  1  Pet.  3:7. 
k  L.ike   2:36,37.    2  C.r.  7:11.12. 

8:Ifi.lI:2R.  I  Tim  3:.5.Til.3  8. 
1  6.20.   Horn.  6:13.   12:1,2.    Phil. 

1:20.    1  Thes.  5:2;. 


under  a  bushel:  on  the  contrary,  it  instructed 
them  to  "let  their  light  shine  before  men,"  by 
an  uninterrupted  series  of  active  services,  for 
the  glory  of  God  and  the  benefit  of  the  world. 
(Note,  Matt.  5:14— 16.)  Yet  he  only  gave  them 
this  counsel  for  their  ])rofit;  and  would  not  by 
any  means  "cast  a  snare  on  them,"  by  persuad- 
ing those  to  a  single  life,  who  had  not  a  suffi- 
cient command  over  their  own  pa.ssions.  He 
did  not  mean  that  this  was  required  of  them; 
but  that  in  some  cases  it  would  be  comely,  and 
enable  them  to  wait  upon  God  in  his  ordinan- 
ces and  commandments,  without  having  their 
thoughts  or  affections  divided  and  distracted 
by  other  cares  or  attachments.  {Marg.  Ref.  ni 
— o.) 

Without  carefulness.  (32) -^ueQiiivn:.  See  on 
Matt.  2S:i4.— Careth  for.]  Mei/i/iiia.  33,34. 
See  on  Matt.  6:25. —  There  is  V  difference. 
(34)  MeftiQi^iu.  See  on  \1.— Profit.  (35) 
2:vftcpeooi'.  12:7.  See  on  6:12. — Ji  snare.\ 
BQn/oP. —  That  which  is  comely.]  Tn  fva/ij- 
(lov.  12:24.  See  on  Mark  \b:4i.— That 'ye 
may  attend.]  Evnijnafdoov.  Here  only.  Ex 
f\i,  bene,  7i()o;,  et  f()ou,  sedes. —  Without  dis- 
traction.] .^ni-nnfTcnuTuig.  Here  only.  Ex  «, 
priv.  TiEQi,  et  U7IUM,  (raAo.-Seeon  Luke  10:40. 

36  But  if  any  man  think  that  he  be- 
haveth  himself  uncomely  towards  his  virgin, 
if  she  pass  i'  the  flower  of  her  age,  '•  and 
need  so  require,  let  him  do  what  he  will, 
'■  he  sinneth  not:  let  them  marry. 

37  Nevertheless  he  that  standeth  stead- 
fast in  his  heart,  having  no  necessity,  but 
hath  power  over  his  own  will,  and  hath  so 
decreed  in  his  heart,  that  he  will  keep  his 
virgin,  doeth  well. 

38  So  then,  he  that  giveth  her  in  mar- 
riage 'doeth  well;  but  he  that  giveth  her 
not  in  marriage  *  doeth  better. 

Note. — Hitherto  the  apostle's  meaning  has 
been  evident;  but  these  verses  are  not  without 
difficulty.  Some  explain  them  of  a  man's  res- 
olutely continuing  in  a  single  state;  supposing 
the  "necessity"  mentioned,  to  be  matter  of  per- 
sonal consciousness,  and  not  any  thing  arising 
from  the  conduct  of  another:  but  such  a  con- 
struction of  the  original  is,  by  their  own  al- 
lowance, without  example.  Others  would  re- 
fer them  to  the  case  of  a  man,  who  had  be- 
trothed a  virgin,  and  was  in  doubt  whether  he 
should  complete  the  marriage:  but  "to  marry" 
is  not  the  same  as  "to  give  in  marriage."  It 
seems  therefore  most  obvious  to  explain  the 
passage  of  a  parent,  or  guanlian,  who  had  the 
charge  of  a  virgin.  If  one  thus  circumstanced 
thought  that  he  acted  unsuitably,  in  letting  the 
virgin  live  single,  till  she  had  ])asse(l  the  prime 
of  her  life;  and  if  any  attachment,  or  other 
circumstance,  rendered  it  needful;  let  him  de- 
termine as  he  saw  good;  or,  as  it  may  be  ren- 
dered, "as  she  willeth,"  without  supposing  it 
sinful  to  allow  her  to  marry.  But  on  the  other 
hand,  if  a  man  was  established  in  his  judgment, 


m  2,5— n.2R,.")8.  Mntl.  I9:l2. 

n  36.     Efih.  5:3.     I'hil.   4:8,9.     1 

Tim.  1:I0.  Til.  2:3. 
o  33,34.    LuKeS:l4.     10:40—42. 

21:34 


p  1  Sara.  2:^.',. 

q  9.37. 

r  2S. 

«  2.  TItK  IS:4. 

t  l,l;y.U,C2— 34,37. 


flG3 


A.  D.  60. 


I,  CORINTHIANS. 


A.  D.  60. 


that  it  was  best  for  his  daughter  or  ward  to 
remain  unmarried  in  those  evil  times;  and  if 
he  saw  "no  necessity,"  from  any  thing  in  her 
behavior,  disposition,  or  attachments,  to  devi- 
ate from  his  own  inclinations  respecting  her, 
and  he  so  "determined  in  his  mind"  to  keep 
her  unmarried,  he  "did  well."  So  that  the 
parent  or  guardian,  who  gave  a  virgin  in  mar- 
riage to  a  proper  person,  "did  well,"  and  was 
by  no  means  to  be  blamed,  though  she  might 
in  consequence  be  exposed  to  additional  diffi- 
culties, especially  in  those  unsettled  times;  on 
which  account,  he  who  did  not  give  his  daugh- 
ter or  ward  in  marriage,  did  "better;"  that  is, 
he  acted  more  for  her  real  advantage,  provided 
she  were  satisfied  in  the  single  state. 

He  behavcth  himself  uncomely.  (36)  -^ct/»;- 
[loveiv.  13:5.  Not  elsewhere.  Jaxrifivtv.  12: 
23. — Opposed  to  evayrj/xon'.  See  on  35. — She 
pass  the  flower  of  her  age.]  H  vneQcxy/nog. 
Here  only.  Ex  vnfQ,  et  ax/iirj,  vigor  cetatis. — 
Steadfast.  (37)  "EdQatoc.  15:58.  'EdQniwfia,  1 
Tim.  S:i5.  Ab /5tf^<r  See  on  35. —  Givethher^ 
in  marriage.  (38)  Exyu^iQwv.  Matt.  '22:30. 
24:38.  Luke  17:27. 

39  The  "  wife  is  bound  by  the  law  as 
long  as  her  husband  liveth;  but  if  her  hus- 
band be  dead,  she  is  at  liberty  to  be  mar- 
ried to  whom  she  will;  ''only  in  the  Lord. 

40  But  J'  she  is  happier  if  she  so  abide, 
after  my  judgment:  ^  and  I  think  also  that 
I  have  the  Spirit  of  God. 

.  Note. — The  law  was  still  in   force,  which 
bound  the  wife  to  her  husband  as  long  as  he 
lived;    (Note,  Rom.  7:1 — 4.)   that  is,  except 
when  legally  divorced  for  a  sufficient  reason: 
but  afterwards  she  might,  without  sin,  marry 
any  other  man,  provided  he  were  a  Christian, 
and,  in  the  judgment  of  charity,  a  true  believ- 
er.     (Marg.  Ref.   u,  x. — Notes,   5:9—13.    2 
Cor.  6:14 — 18.)  The  apostle,  however,  judged 
that  widows  would  be  happier,  if  they  continu- 
ed unmarried,  in  the  present  state  of  the  church : 
and,  whatever  some  of  the  Corinthians  might 
suppose,  he  considered  himself  as  one  guided 
by  the  Holy  Spirit,  in  giving  these  counsels 
and  instructions. — The  language  employed  in 
several  places  of  this  chapter  has  led  most  ex- 
positors to  conclude,  that  the  apostle  did  not 
write  by  inspiration,  in  the  particulars  referred 
to:  and  doubtless  these  intimations,  thus  un- 
derstood, would  rather  prove,  than  invalidate, 
his  immediate  inspiration  in  other  parts  of  his 
writings.    (Notes,  2  Sam.  7:1—4.)    Yet  there 
seems  no  sufficient  ground  for  the  distinction:, 
sometimes  he  spoke  by  way  of  "permission," 
concerning  what  was  allowable;  sometimes  by 
^^7^y  P^  "counsel,"  concerning  what  was  ad- 
visable;   and   at  other   times    "by   command- 
ment," concerning  what  was  absolutelv  hind- 
ing  on  their  consciences.     But,  in  all  this,  he 
might  be,  and  doubtless  was,   guided  by  the 
spirit  of   mspiration:    some  things   being  ex- 
pressly  forbidden;    others   as    expressly  com- 
beSckl  '  ^"owed,  as  far  as  expedient  or 

Be  dexid     (.39)    Koifirj&yj.    \  T^e*.  4:13.14 
See  on  JohnU  M.-Uhink.  (40)  ^ox.,.  sIlS. 


11  10,15.  Rum.  7:2,3. 

»  Oen.  6:2.  I)«,t.  7:3,4.   Mai.  2: 


164] 


11.2  Cor.  &14 — 1 
Z  1,8,2      o 


4:9.  8:2.   10:12.   11:16.   14:37.  .;3cf5  15:22,25, 
28,34. 

.PRACTICAL  OBSERVATIONS. 
V.  1—9. 

That  which  is  good  in  itself,  may  not  always 
be  best  for  a  man,  when  every  circumstance  is 
weighed;  and  when  all  the  variety  of  inward 
evils  and  outward  temptations,  connected  with 
it,  are  duly  considered:  so  that  those  things, 
Avhich  are  good  for  one,  must  not  so  much  as 
be  recommended  to  another;  because  he  is  in- 
capable of  overcoming  the  difficulties  and  temp- 
tations to  which  they  expose  him.  None  in- 
deed may  be  dispensed  with  in  breaking  the 
divine  law:  even  this  perfect  rule  leaves  men 
at  liberty  to  serve  God  in  that  way,  which  is 
most  suited  to  their  capacity  and  various  cir- 
cumstances; of  which  others  are  commonly  in- 
competent judges.  Thus,  if  they,  who  find 
advantages  for  serving  God  in  the  single  state, 
imagine  that  all  others  might  do  the  same;  they 
show  themselves  to  be  ignorant  of  the  situation 
of  fallen  man  in  this  ensnaring  world:  for  there 
is  no  doubt,  but  rAany,  who  from  various  mo- 
tives live  unmarried,  know  that  doing  this 
proves  a  great  hindrance  to  them  in  respect  of 
their  souls;  and  are  unable,  or  unwilling,  to 
persevere  in  that  kind  of  celibacy,  which  the 
apostle  describes  as  "good."  To  prevent 
therefore  the  fatal  effects  of  unchastity,  and  of 
[the  strong  propensity  of  most  men  to  it,  it  is 
generally  "expedient,"  and  always  allowable, 
that  "every  man  should  have  his  own  wife, 
.and  every  woman  her  own  husband."  All  re- 
Istrictions  of  this  allowance  uniformly  tend  to 
j  licentiousness;  and  no  tongue  can  express  the 
mischiefs,  which  arise  from  covetous,  licentiows, 
and  constrained  celibacy. — Every  part  of  the 
conduct  of  married  persons  also  ought  to  be  so ' 
regulated,  as  to  render  them  agreeable  to  each 
other,  and  satisfied  in  the  relation.  (Notes,  1 
Pet.  .3:1 — 7.)  Whatever  therefore,  on  either 
side,  tends  to  give  Satan  an  opportunity  of 
tempting  the  otber  party,  to  any  of  those  evils, 
which  marriage  was  instituted  to  prevent,  or  to 
render  it  inefi'ectual  for  any  of  those  ends  for 
which  the  Creator  appointed  it;  must  be  high- 
ly criminal,  under  whatever  specious  pretence 
it  may  be  done:  and  the  offending  party  is  an- 
swerable to  God,  for  the  consequences  of  the 
deviation  from  his  commandments.  For,  not 
only  adultery  and  polygamy  are  inconsistent 
with  the  duties  of  this  relation,  and  with  the 
mutual  property  of  married  persons  in  each  oth- 
er; but  also,  whatever  is  disobliging  and  tends 
to  weaken  the  attachment,  and  to  open  the 
way,  for  either  of  them  to  look  with  greater 
satisfaction  on  another  object. — Every  thing 
in  the  Christian's  conduct  sbould  be  regulated, 
in  subserviency  to  his  communion  with  God. 
Abstinence,  and  abstraction  from  lawful  indui-' 
gences,  may  for  a  time  be  greatly  subservient 
to  that  end :  yet,  when  carried  beyond  proper 
bounds,  they  often  produce  contrary  effects, 
and  give  Satan  peculiar  advantages  against  us. 
-^Those  who,  like  the  apostle,  are  enabled  to 
live  with  purity  and  contentment  in  an  unmar- 
ried state,  should  co[)y  his  example,  by  laying 
tliemselves  out  with  double  diligence  to  glorify 
God,  and  to  be  useful  to  mankind:  they  siioul'd 


25.   9:1-3.  M:.!t;,.17.  2(:or.  10:  )       C_I0.   12:11.    1  Thes.  1:3. 


A.   D.  60. 


CHAPTER  VII. 


A.  D.  60. 


also  imitate  his  prudence  and  candor,  in  not 
presciihing-  his  own  conduct  to  others,  as  obli- 
gatory on  them  in  tiiis  respect;  or  despising 
those  who  are  not  endued  with  the  same  gift; 
remeinbeiing  that  in  this  also  God  has  "made 
them  to  differ."  In  counselling  our  brethren 
also  we  should  use  caution;  lest  by  exciting  a 
man  to  grasp  at  advantages,  which  are  out  of 
his  reach,  we  should  cast  him  into  circumstan- 
ces of  insirperahle  temptation;  urge  him  to  that 
which  is  contrary  to  his  duty;  and  dissuade 
him  from  what  is  best  for  him,  and  indeed  in- 
cumbent on  him:  for,  in  such  matters,  no  man 
is  competent  to  judge  for  another,  but  every 
one  must  determine  for  himself;  or  rather,  he 
should  seek  counsel  from  God  how  he  ought  to 
act. 

V.  10—16. 

It  is  the  express  commandment  of  God,  that 
married  persons  should  not  separate  from  each 
other,  y  it  can  possibly  be  avoided;  and  that 
euch  as  have  separated,  should  endeavor  to  be 
reconciled,  or  else  live  single.  It  is  also  his 
will,  that  husbands  and  wives  should  be  careful 
to  please  each  other  in  lawful  things,  though  it 
leave  them  less  time  for  religious  exercises,  than 
they  enjoyed  in  a  single  state.  Even  if  a  be- 
liever has  been  married  to  an  unbeliever,  either 
before  conversion,  or  by  inattention  to  the  rule 
of  the  sacred  word;  the  cross  of  that  incongru- 
ous union  must  be  patiently  endured,  and  the 
duties  of  the  relation  cheerfully  performed;  that 
by  kindness,  by  a  good  example,  and  by  fervent 
prayers,  the  unbelieving  party  may  be  won 
over,  and  the- immortal  soul  saved.  Nor  need 
any  doubt,  but  that,  even  in  this  case,  the  mar- 
riage state  is  sanctified  to  them;  and  they  may 
stfll  hope  that  their  children  Avill  be  made  par- 
takers of  the  spiritual  grace,  as  well  as  the  out- 
ward sign  of  baptism,  by  means  of  their  redou- 
bled diligence  to  "bring  them  up  in  the  nurture 
and  admonition  of  the  Lord." — In  every  state 
and  relation,  we  should  remember  that  God  has 
"called  us  to  peace;"  and  tiiat  every  thing 
should  be  done  to  promote  domestic  and  social 
harmony,  as  far  as  truth  and  holiness  will 
permit. 

V.  17—24,  29—31. 

It  is  proper  that  every  man  should  walk  with 
God,  according  to  the  gift  distributed  to  him, 
and  the  duties  of  his  station  in  the  community. 
Believers  ought  not  by  any  means  to  manifest 
an  inconstant  and  unsettled  temper.  Even  a 
disposition  to  change  from  one  sect  to  another, 
on  frivolous  pretences,  is  frequently  injurious 
and  dishonorable;  for  these  changes  generally 
are  as  nothing,  compared  with  that  cheerful 
obedience  to  God's  commandments,  which  both 
evidences  our  faith  in  Christ,  and  recommends 
his  gospel  to  others. -So  superior  are  a  believer's 
privileges  to  ail  temporal  things,  that  even  the 
want  oi' personal  liberty,  the  most  valuable  of 
earthly  blessings,  should  not  much  disquiet  him: 
nor  ought  he  to  be  careful  about  it,  though 
called  to  serve  God  in  a  state  of  slavery.  If 
"the  Son  of  God  has  made  him  free"  from  sin 
and  Satan,  he  has  a  far  nobler  liberty,  even  in 
bondage,  than  his  unconverted  master  ever 
formed  an  idea  of  The  lowest  condition  of 
those,  whom  Christ  has  made  free,  is  hoitorable: 
and,  being  "bought  with  a  price,"  we  are  all 
his  servants,  and  should  abide  with  God  in  our 
proper  place  and  work;  well  satisfied  with  his 


appointment,  and  not  desirous  of  a  change,  un- 
less a  substantial  reason  can  be  given  for  it:  nor 
ought  a  believer  so  to  attach  himself  to  any 
man,  from  secular  motives,  as  to  restrict  him- 
self as  to  his  liberty  in  the  service  of  God. — 
But,  whatever  our  state  or  service  may  be,  we 
should  remember  tliat  "tlie  time  is  short:"  our 
temporal  comforts  and  trials  will  toon  be  termin- 
ated; our  season  of  preparation,  or  of  useful- 
ness, wi'l  speedily  expire.  {P.  O.  iPet.  4:7-11.) 
Let  us  then  study  to  sit  loose  to  earthly  satis- 
factions; to  bear  up  under  temporal  sorrows; 
to  be  sober  and  considerate  in  prosperity,  and 
cheerful  in  adversity;  to  deem  heaven  our  sole 
inheritance;  and  "to  use  thethingsof  the  world, 
as  not  abusing  them,  seeing  the  lashion"  of  this 
vain  world  is  passing  away  like  a  shadow. 
Thus  we  may  be  helped  forward  by  them  in  our 
pilgrimage;  kept  out  of  the  way  of  temptation; 
and  enabled  to  serve  God  and  our  generation  to 
better  advantage,  as  we  pass  through  the  world 
to  heaven. 

V.  25—28,  32—40. 
Those  who  have  obtained  mercy  of  the  Lord 
to  be  faithful,  and  who  have  most  studied  the 
word  of  God  and  human  nature,  will  be  the 
most  candid  and  cautious  in  giving  their  judg- 
ment, or  passing  their  censures:  for  whatever 
may  be  good  in  respect  of  present  difficulties  or 
peculiar  circumstances;  they  know  that  mar- 
riage is  honorable,  and  fornication  is  abomina- 
ble, in  all  persons  and  circumstances.  They 
will  therefore  be  careful  not  to  speak,  as  if  mar- 
riage were  sinful  in  any;  and  they  will  be  pe- 
culiarly cautious  not  to  throAV  a  snare  upon 
those  that  pay  deference  to  their  judgment. 
And  though  they  foresee  that  others  "will  have 
trouble  in  the  flesh,"  by  marrying  in  certain 
circumstances,  and  might  in  some  respects  be 
happier  in  a  single  state:  yet  they  will  "spare" 
tliem,  without  attempting  to  restrict  the  liberty 
which  God  hath  allowed,  or  condemning  them 
for  what  they  do  conscientiously.  They  will 
only  counsel  them  for  their  profit,  and  to  what 
is  comely,  and  that  they  may  "serve  God 
without  distraction." — Great  discretion  is  also 
needful  for  parents  and  guardians,  in  their  con- 
duct respecting  young  persons;  that  they  do 
not,  by  laying  down  rules  and  making  deter- 
minations, according  to  their  own  views  of  what 
is  most  for  their  interest,  lead  them  into  dan- 
gerous temptations:  for  it  may  be  "doing  well" 
to  permit  young  persons  to  marry,  if  their  at- 
tachments or  inclinations  lead  that  way;  when 
otherwise  it  would  be  "doing  better"  to  prevent 
them:  as  even  apparent  imprudence,  and  it.s 
troubles,  are  better  than  sin  and  its  deplorable 
consequences.  How  absurd  then  must  vows  of 
celibacy  and  perpetual  virginity  be!  especially 
in  young  persons,  wiio  are  as  yet  incapable  of 
ibrming  a  judgment  for  future  years:  and  are 
probably  induced  to  do  it,  by  the  plans  of  others 
concerning  them,  and  those  plans  often  formed 
from  secular  motives,  and  what  is  thought  the 
most  desirable  way  of  settling  the  difl'erent 
branches  of  the  family.  The  general  conse- 
quence of  them  will  be,  eitlier  the  violation  of 
their  vows;  or  a  life  spent  amidst  temptation 
and  mental  defilement;  or  still  worse.  This 
was  man's  policy.  How  different  from  the 
wisdom  of  God,  even  in  tiiis  chapter;  which 
contains  in  it  more  in  favor  of  a  single  life,  than 
all  the  rest  ol"  the  scripture  taken  together  does ! 

[1G5 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


— Believers,  when  under  no  other  restriction, 
should  be  sure,  in  contracting  marriage,  to  re- 
member the  limitation  made  by  the  apostle, 
"only  in  the  Lord."  What  miseries  have 
many  endured  through  the  remnant  of  their 
lives;  and  what  bad  consequences  have  they 
entailed  upon  their  families,  by  transgressing 
it,  on  one  vain  pretence  or  other!  Let  every 
one  then  beware  in  time,  that  they  may  not 
rashly  take  a  step,  which  they  niay  have  cause 
deeply  to  bewail  to  the  end  of  life. 

CHAP.  vni. 

In  respect  of  things  offered  lo  idols;  humble  "love"  is  preferable  to 
thai  -'knowledge  which  puffeth  up,"  I — 3.  We  know  that  idols  are 
nolhinjT)  for  «e  worship  only  one  God,  through  one  J.ord  and  Medi- 
ator, 4—6:  yet  this  knowledge,  and  the  liberty  connected  with  it, 
mny  be  so  used  as  lo  enfeeble  or  stumble  weak  believeis,  7 — 1 1.  In 
tliis  case  we  sin  against  Christ,  12.  The  ?.postle  would  lalher  for  ever 
abstain  fjoui  meat,  than  stumble  a  weak  brother,  Hi. 

NOW  as  ^  touching  things  offered  unto 
idols,  we  know  that  ^  we  all  have 
knowledge.  *  Knowledge  puffelh  up,  ^  but 
charity  edifieth. 

2  And  '^  if  any  man  think  that  he  knoweth 
any  thing,  he  knoweth  nothing  yet  as  he 
ought  to  know. 

3  But  if  any  man  *"love  God,  the  same 
e^is  known  of  him. 

Note. — It  is  probable,  that  some  of  the  Cor- 
inthians had  proposed  this  question  to  the  apos- 
tle; 'Is  it  lawful  for  Christians  to  eat  the  flesh 
'of  those  animals,  which  had  been  sacrificed  to 
'idols." — It  was  customary  with  the  idolaters  to 
feast  on  these  oblations,  both  in  the  temples  and 
in  their  own  houses;  and  many  of  them  were 
publicly  sold  in  the  markets.  {Marg.  Ref.  a,  b. 
—iNTofe,  10:23— 28.)    On   this  flesh  several  of 
the  Christians  at  Corinth  feasted  without  scru- 
ple: declaring  that  they  knew  the  idol  to  be  a 
mere  senseless  log;  and  the  supposed  deity  rep- 
resented by  it,  a  mere  nonentity.     Thjs  was, 
in  some  respects,  taken  from  a  misunderstand- 
ing of  those  scriptures,  which  speak  of  idols  as 
vanity.  (Notes,  10:18— 2^.  /«.  44:9— 11.  Jer. 
10:6 — 15.)     They  therefore  imagined   that  it 
was  an  evidence  of  superior  knowledge,  to  eat 
of  such  sacrifices,  even  in  the  very  temples  of 
the  idols!  Now,  says  the  apostle,  we  know  that 
all  of  us,  who  are  acquainted  with  the  gospel, 
have  this  kind  and  measure  of  knowledge:  but 
we  are  also  aware,  that  such  speculations  "puff 
up"  those  who  indulge  in  them  with  a  vain  con- 
ceit of  their  superior  abilities  and  attainments, 
and  fi:>ster  a  haughty,  self-sufficient,  unteacha- 
ble  ttimper;  which  is  diametrically  opposite  to 
genuine  Christianity,  and  prevents  a  man  from 
making  any  progress  in  spiritual  and  experi- 
mental knowledge  and  wisdom:   whereas,  holy 
attections,  and  love  to  God,  to  heavenly  things, 
and  to  the  brethren,  prepare  men  for  receiving 
lurttier  mstruction,  and  tend  to  their  edification; 
and  to  qualify  them  to  edify  others  also.  (Mar^. 
Rcf.  c,d.~Notes,  13:4—7.     Eph.   4:11—13 


a  10.  lO-.lP— 22,28.    Num.  25-2 

Acts  15:20,29.    21:25.    Rev.  2- 

14,20. 
b  2,4,7,11.  1:5.   4:10.    13:2.    14- 

20.  15:34.  Kom.  14:14,22.  Col. 

2:13. 
c  4: 1  P.     5:2,6.     13:4.     Is.   5:21. 

Rom.  11:25.  12:16. 
d  13;R — 13.  Eph.  4:16. 
e   I'rov.  26:12.    30:2—1.    Gal.  C: 

8.   1  Tim.  1:5—7.  6: 1. 


1661 


f  2:9.  Rom.  p.;28.    .Tarn.  1:12.  2: 
5.  IPet.  1:8.  lJohD4:l9.  5:2, 

g  Ex.  33:12,17.      P,.  1:6.      17-3 

139:1,2    Nnh.  1:7.    Matt.  7:23'. 

John  1ft, 4.  21:17.  Rom.  E:29. 

11:2.     Gal.  4:9.     2  Tim.  2:19. 

Kev.  2:9,13,19.  3:f!,9,15,16. 
h  10:19,20.  Ps.  1,5:4-8.  ir  41. 

V.-r't\  •'"•'"^'*-  51:17; 

18.    liab.  2:19,20.    Acts  19:26! 


Jam.  3:13 — 18.)  If  anyone  therefore  presumed, 
that  he  knew  any  thing  pre-eminently,  and  so 
despised  warnings  and  instructions;  he  certainly 
knew  nothing,  in  that  holy,  humble,  and  sanc- 
tifying manner,  in  which  he  ought  to  know 
God,  and  his  truth  and  will.  (Marg.  Ref.  e. — 
Notes,  3:18—23.  4:8.  Matt.  18:1  —  4.)  On  the 
other  hand,  if  any  man  really  loved  God,  valued 
his  favor,  and  sought  his  glory;  he  was  thus 
evidenced  to  be  "known"  and  appro\*ed  of  God. 
(Marg.  Ref.  f,  g.— Notes,  Ps.  1 :4— 6.  Nah.  1 : 
7,8.  JV/a«.  7  :21— 23.  JoAn  10:14— 18,26— 31. 
l?om.  8:28— 31.  11:1—6.  Ga/.4:8— 11.  2  Ttm. 
2:19.) 

^s  touching  things  offered  unto  idols.  (1) 
UfQiTuiv  sidbdo^uTMi'.  4.  10:19,28.  See  on 
Acts  15:29. — Knoxoledge.']  'Hyrwoig.  7,10,11. 
1:5.  12:8.  13:2,8.  14:6.  Rom.  15:14.  2  Cor. 
4:6,  6:6.  8:7.  Phil.  3:8.  Col.  2:3.  1  Tim.  6: 
•20.— Puffeth  up.]  fi'vaini.  See  on  4:6.— TAc 
same  is  known.  (3)  'Oiroc  f/»'t>)=;«t.  c  ''This 
person  hath  been  known."  Gal.  4:9.  See  on 
Rom.  8:29. 

4  As  concerning  therefore  the  eating  of 
those  things  that  are  offered  in  sacrifice  unto 
idols,  ^  we  know  that  an  idol  is  nothing  in 
the  world,  and  that  '  there  is  none  other 
God  but  one. 

5  For  though  there  be  ^  that  are  called 
gods,  whether  in  heaven  or  in  earth,  (as 
there  be  gods  many,  and  lords  many,) 

6  But  to  us  there  is  but  '  one  God,  the 
Father,  ""  of  whom  are  all  things,  "  and  we 
*  in  him;  "  and  one  Lord  Jesus  Christ,  by 
whom  are  all  things,   p  and  we  by  him. 

[Practical  Observations.] 

Note. — In  respect  of  the  question  proposed, 
it  might  be  allowed,  as  well  known  among 
Christians,  that  an  idol  had  no  real  existence, 
further  than  the  senseless  image,  which  specif- 
ically represented  "nothing  in  the  world."  No 
such  deities  existed  as  those  to  whom  the  tem- 
ples were  consecrated;  for  indeed,  there  was 
"one  true  and  living  God,  and  no  other  than 
he."  (Marg.  Ref.  i.—Mark  12:82,)-The  Gen- 
tiles indeed  had  many  gods,  celestial,  terrestrial, 
and  infernal;  superior  and  inferior;  who  were 
adored,  either  as  independent  gods,  or  as  inter- 
mediate beings,  appointed  to  authority,  in  dis- 
tinct departments,  by  their  supreme  deity;  and 
mediators,  in  some  sense,  between  him  and  man- 
kind. (Marg.  Ref.  h.  k.)— But  Christians 
knew,  that  there  was  but  "one  God,  the  Fath- 
er; of  whom,"  as  the  self-existent  Author  of 
all  things,  every  creature  proceeded,  in  whom 
all  Christians  had  their  spiritual  life  and  happi- 
ness, and  unto  whom  they  were  devoted:  and 
"one  Lord  Jesus  Christ,"  the  appointed  "Me- 
diator-between  God  and  man,"  the  Lord  of  his 
redeemed  people,  and  of  all  things  for  their  ben- 
efit; by  whom  all  things  at  first  were  created, 


i  e.   Dent.  3:24.  4:39.  6:4.  32;S9. 

K  37:16,20.    44:6,8.     45:5,14. 

Jer.  10:10.  Mark  12:29.    Eph. 

4:6.   ITim.  1:17.  2:5.  .ludeiS. 
k  Dent.  10:17.    Jer.  2:11,28.   11: 

13.  I>in.5:4.  John  10:34.  Gal. 

4:8.  2  Thes.  2:4. 
1  Sec  on  4.— J.jn.  1:9.   M»l.  2:10. 

John  10:30.   14:9,10.   17:3.    20: 

17.  Eph.  1:3.  3:14.  4:6.   1  Pet. 

1:2,3. 


m  Acts  17:28.  Rom.  11:36.  Eph. 
4:6. 

n  J(,hii  14:20.  17:21—23. 

*  Or, /or  Aim.  6:13. 

o  12:3.  Malt.  11:27.  28:18.  John 
5:20—29.  13:13.  17:25.  Act.i 2: 
36.  5:31.  Eph.  1:20— 23.  Phil. 
2:9— 11.  Col.  1:16,17.  1  Tim.  2: 
5,6.   1  Pa.  1:21.  Rev.  1:18. 

p  John  1:3.  Ileb.  1:2,3. 


A.  D.  60. 


CHAPTER  VIII. 


A.  D.  60 


and  by  whom  believers  were  redeemed  and  re- 
conciled to  God.  {Marg.  lief.  I — p. — Note,  1 
Tim.  2:5 — 7.)— The  Lord  Jesus  cannot  liere 
hi^  spoken  of,  in  respect  of  his  original  nature, 
as  if  inferior  to  the  Father;  any  more  than  in 
those  texts,  which  more  directly  speak  of  his 
mediatorial  Person,  character,  office,  and  au- 
thority. {Note,  John  14:27,28.)  The  One  God, 
even  the  Father,  signifies  the  Godhead,  as  the 
sole  object  of  all  religious  worship:  and  the 
Lord  Jesus  Christ  denotes  the  Person  of  Em- 
manuel, "God  manifest  in  the  flesh,"  One  with 
the  Father  and  One  with  us,  the  appointed  Me- 
diator and  Lord  of  ail;  through  whom  we  come 
to  the  Father,  and  through  whom  the  Father 
communicates  all  blessings  to  us,  by  the  opera^ 
tions  of  the  Holy  Spirit.  So  that  this  passage 
proves,  that  Christ  the  Mediator  is  the  Object 
of  our  worship,  as  One  with  the  Father  and  the 
Spirit,  in  the  unity  of  the  Godhead:  and  as  op- 
posed to  all  others  to  whom  divine  adoration 
was  rendered,  or  by  whom  it  was  claimed,  or 
to  whom  it  has  since  been  abundantly  and  idol' 
atrously  rendered  by  professed  Christians 
(Note,  Col.  2:18— 20.)— 'For  thou  only  art 
'holy;  thou  only  art  the  Lord;  thou  only,  O 
'Christ,  with  the  Holy  Ghost,  art  most  high  in 
'the  glory  of  God  the  Father.'  Communion 
Service.  None  essentially  holy,  no  creature  the 
object  of  worship,  as  Mediator,  none  else  ex- 
alted, with  the  Holy  Ghost,  in  the  glory  of 
"God  the  Father,"  except  Jesus  Christ.  {Notes, 
JoAn  5:24— 29.  Phil.  i:9—U.)  This,  at  the 
reformation,  was  a  noble  protest  against  the 
worship  of  saints  and  angels  as  mediators,  by 
the  Papists.  The  gentiles  generally  acknowl- 
edged one  Supreme  deity;  but  they  surrounded 
him  with  such  a  group  of  inferior  gods  and  de- 
mons, that  he  seemed  lost,  or  neglected  in  the 
crowd.  Thus  it  has  been  in  the  corrupted 
Christian  church,  in  respect  of  "the  One  living 
and  true  God,"  and  the  "One  Mediator  be- 
tween God  and  man,  the  Man  Christ  Jesus." 
Though  acknowledged  in  words,  they  have 
been  and  are  so  surrounded  by  angels  and  saints, 
as  mediators  and  objects  of  religious  worship; 
that  the  peculiar  honor  both  of  the  Father,  and 
of  Christ  "the  Head,"  has  been  and  still  is  given 
almost  entirely  to  creatures. 

Lords.  (5)  KuQini. —  One  Lord.  (6)  'Etg  Kv- 
(fiog.   Luke  2:11.   Jlr.ts  10:36.  Eph.  4:5. 

7  Howbeit  i  there  is  not  in  every  man 
that  knowledge:  for  some,  ''  with  conscience 
of  the  idol,  unto  this  hour  eat  it  as  a  thing 
offered  unto  an  idol;  and  their  conscience 
being  weak  is  defiled. 

8  But  *  meat  commendeth  us  not  to  God: 
for  neither  if  we  eat  *  are  we  the  better; 
neither  if  we  eat  not  f  are  we  the  worse. 

9  But  *  take  heed  lest  by  any  means  this 
J  liberty  of  yours  become  "  a  stumbling- 
block  to  them  that  are  "^  weak. 

10  For  if  any  man  see  thee  ^  which  hast 
knowledge  ^  sit  at  meat  in  the  idol's  temple. 


q   1,10,11. 

r   9,10.  10:28,29.  Rom.  14:14,23. 

s   6:13.    Rom.  14:17.  Col.  2:20— 

23.     Hell.  13:9. 
*  Or,  have  jue  the  more. 
t  Or,  have  JVC  the  less. 
I    10.    10:24,29.    Matt.  18:6,7,10. 

Luke  17:1,2.       Horn.  14:20,21. 


Gal.  5:13.    1  Pet.  2:1K.    2  Pet. 

2:19. 
J  Or,  power. 
u   10:32.     Lev.  19:14.     L.  57:14. 

K/..  14:3.     44:12.     Rom.  14:13 

—  15.     Rev.  2:14. 

12.     9  22.     15.35:3.     Horn.  14 

1,2.     15:1.     2  Cor.  ll:2i. 


'  shall  not  the  conscience  of  him  which  is 
weak  be  §  emboldened  to  eat  those  things 
which  are  offered  to  idols; 

1 1  And  through  thy  knowledge  ^  shall 
the  weak  brother  perish,  for  whom  Christ 
died.? 

12  But  'when  ye  sin  so  against  the 
brethren,  and  wound  their  weak  conscience, 
''  ye  sin  against  Christ. 

13  Wherefore,  ^  if  meat  make  my 
brother  to  offend,  I  will  eat  no  flesh  while 
the  world  standeth,  lest  I  make  my  brother 
to  offend. 

Note. — Christians,  who  were  matured  in 
knowledge  and  judgment,  knew  indeed  that  an 
idol  was  the  senseless  representative  of  a  nom- 
inal deity,  which  had  no  existence:  and  many 
of  the  Corinthians,  beingf  "puffed  up,"  with 
the  groundless  conceit  of  their  own  superior 
attainments,  boasted  of  their  own  knowledge 
in  this  respect,  and  assigned  it  as  the  reason  of 
their  conduct,  in  partaking  of  the  sacrifices, 
even  in  the  temples  of  the  idols.  But,  had 
there  been  no  other  reasons,  Avhy  they  should 
refrain  from  doing  this,  {Note,  10:18 — 22.) 
regard  to  their  weaker  brethren,  should  have 
sufficed.  For,  not  every  professed  Christian, 
no,  nor  every  true  believer,  had  "that  knowl- 
edge:" so  that  some  of  them,  even  to  that 
time,  ventured  to  eat  of  the  idol  sacrifices,  who 
retained  a  superstitious  regard  to  the  supposed 
invisible  object  of  worship.  They  had  an  im- 
pression upon  their  minds  through  an  associa- 
tion of  ideas  not  easily  dissolved,  that  they 
were  joining  in  an  idolatrous  sacrifice;  and 
thus  "their  consciences  being  weak  were  defil- 
ed." {Marg.  Ref.  T.)  Now,  for  what  object, 
in  any  measure  adequate,  did  the  Corinthians 
thus  lead  their  brethren  into  temptation  and 
gin.^  "Meat,"  of  whatever  kind,  "did  not  rec- 
ommend them  to  God;"  or  give  them  any  reli- 
gious advantages  above  those  who  abstained 
from  it,  whether  out  of  scruples  of  conscience, 
or  regard  to  their  brethren.  They  ought 
therefore  to  be  far  more  cautious  and  circum- 
spect, in  using,  what  they  considered  as  their 
liberty  and  privilege;  and  not  to  act  in  such  a 
self-confident  and  imprudent  manner,  as  tended 
to  seduce  those  into  sin,  who  were  weak  and 
unconfirmed  in  the  faith.  For  if  a  person  of 
this  description  saw  a  Christian,  who  had  the 
reputation  of  superior  knowledge,  "sit  at  meat 
in  the  idol's  temple,"  he  would  he  led  to  follow 
his  example;  and  induced  to  do  that,  which 
either  brought  on  him  the  guilt  of  acting 
against  the  dictates  of  his  own  conscience,  by 
eating  while  he  doubted  the  lawfulness  of  so 
doing";  or  to  commit  real  idolatry,  through  an 
erroneous  conscience,  thus  emboldened  to  think, 
that  it  was  not  inconsistent  with  Christianity, 
to  pay  some  degree  of  regard  to  those  idols, 
which  they  had  been  used  to  worship.  {Marg. 
jfgj-  s.) — The  word,  translated  "emboldened," 
is   literally  "edified:"  {Marg.)    and   thus  the 

19:4,5.      24:11. 


y  iX 

z  10  20,21.      Num.  25:2.     .Tndg. 

9:27.     .\m.  2:8. 
a   10  2P.,29,32.      II  om.  11:14,23. 
■;  Or.  edified.      1. 
li  1,3.     10:33.    11:1.    Rom.  14:15, 

20.21.      15:1—3. 
c  Gen.  20:9.     42:22.    Ex.  32.21. 


1  Sam.  2  25 

iMalt.  18:21. 
d  12: 12.    Kx.  16:8.    INIaU.    12:49, 

50.      18:10,11.    25:4').45.    Acts 

9:4.5. 
e  6:12.    9:12,19—23.    10:35.    Jit 

1.   13;.5.     H'.i.i.  14:21.     2  Cor 

11:29.     2  Tlie».  3:8,9. 

[167 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


apostle  intimated,  that,  instead  of  edifying  their 
weaker  brethren,  "in  their  most  holy  faith," 
\.y  their  example  anil  endeavors;  they  were 
confirming-  tliem  in  the  superstitious  regard, 
which  in  some  degree  they  still  retained  for 
idols-  and  even  inducing^  them  to  join  in  those 
idolatrous  rites,  by  which  the  worshippers  had 
•'fellowship  with  devils."  (Marcr,  Ref.  t.) 
Thus  their  knowledge,  of  which  they  made  so 
ostentatious  a  display,  directly  tended  to  the 
ruin  of  "those  for  whom  Christ  died:"  and, 
whatever  might  be  the  event,  through  the  spe- 
cial grace  of  God  preventing  the  fatal  conse- 
quence, yet,  by  thus  giving  a  wound,  mortal  in 
its  nature,  to  a  member  of  Christ's  mystical 
body,  they  committed  a  very  heinous  sin 
against  the  Saviour  himself;  which  would  not 
pass  without  severe  rebukes.  {Marg.  Ref.  b. 
d.—Notes,Ps.bl:4.  Acts  9:3— 6.)  On  this 
account,  the  apostle  declared,  that  rather  than 
thus  "cause  his  weak  brother  to  offend,"  or 
thus  dis|)lease  his  gracious  Lord,  he  would,  to 
the  end  of  his  life,  eat  vegetables  alone,  and 
"taste  flesh  no  more  for  ever."  {Marg.  Ref. 
e.) — The  word  rendered  "weak"  often  means 
sick,  or  diseased:  and  some  learned  men  ex- 
plain these  verses,  not  of  a  doubting  con- 
science, but  of  an  erroneous  conscience :  that 
is,  not  of  one,  who  ate,  though  he  doubted  the 
lawfulness  of  so  doing;  but  of  one,  who  erro- 
neously thought  he  might  lawfully  partake  of 
the  sacrifices,  with  some  degree  of  regard  to 
the  idol,  and  in  expectation  of  some  advantage 
to  himself  or  fanuly.  (Note,  Rom.  14:19 — 23.) 
And  indeed,  considering  the  inveterate  liabits, 
of  such  as  had  been  brought  up,  and  perhaps 
grown  old  in  idolatry,  and  likewise  the  corrupt 
state  of  the  Corinthian  church;  it  is  not  un- 
likely, that  some  professed  Christians  retained 
a  hankering  after  their  former  usages;  espe- 
cially, as  feasting  Avith  their  neighbors  and  re- 
lations, on  these  occasions,  would  in  part  ex- 
empt them  from  reproach  and  persecution. 
The  apostle,  however,  by  "a  weak  brother," 
seems  particularly  to  mean  the  man  with  a 
doubting  conscience;  not  him  with  the  errone- 
ous one,  at  least,  not  exclusively. —  The  better. 
(8)  Dr.  Whitby,  after  endeavoring  to  refute 
the  argument,  which  some  drew  from  these 
verses,  against  conformity  to  the  ceremonies  of 
the  church  of  England,  because  they  doubted 
the  lawfulness  of  so  doing,  makes  the  following 
important  remark:  'Nevertheless,  this  seemeth 
'to  press  hard  on  them,  who  believe  that  the 
'schism  of  such  weak  persons,  will  finally  tend 
'to  their  ruin,  and  render  them  exiles  from  the 
'flock  of  Christ;  and  yet  for  things  indifferent, 
'will,  in  this  dreadful  sense,  cause  their  weak 
'brother  to  oftend :  ...  since  this  they  do,  for 
'^that  "which  commends  them  not  to  God," 
'which  doing  they  "are  not  the  better,  or  omit- 
ting they  are  not  the  worse"  (8).  For  if 
schism  and  idolatry  be  equally  damning  sins, 
and  equally  "cause  my  brother  to  oftend,"  and 
him  to  perish  for  whom  "Christ  died;"  we  are 
equally  to  take  heed  in  both  cases  lest  our 
power  to  do  the  thing  indifferent,  become  "a 
Stumbling-block  to  the  weak,"  or  the  errone- 
'ous  in  their  judgment  of  these  things.     Fo 


'from  that,  which  through  his  erroneous  con- 
'science  gave  occasion  to  it,  is  the  same,  I  fear 
'the  guilt  will  be  the  same.'  This  cannot 
easily  be  answered,  by  those  who  think  non- 
conformity a  fatal  schism,  and  yet  require 
things  allowedly  indifferent  as  terms  of  con- 
formity.     (Note,  Rom.  14:13—18,  v.  14.) 

With  conscience.  (7)  Tij  avreidijOFi.  12.  10; 
25,28,29.  See  on  Acts  23:1.— /s  defiled.]  Mo- 
IvveTin.  Rev.  3:4.  14:4.  Molvo/no;,  2  Cor.  7: 
1. — Commendeth.  (8)  ]htQic,ijai.  See  on  J?om. 
3:5. — Are  we  the  better.]  "Have  we  the  more." 
Marg.  fJfQiaai-vofjifv.  See  on  Mark  12:44. — 
Are  we  the  worse.]  "Have  we  the  less." 
Marg.  'Y^i-Q8tteda.  12:24.  See  on  Liike  15:14. 
i?o«i"3:23.  Liberty.  (9)  "Power."  Marg.  Ei- 
aat«.  9:4—6,12,18.  John  1 :1^.~  The  ^idol's 
temple.  (10)  Eidoil^io).  Hereonly.  Ab  fK5ci»Aoi'. 
4,7.  10:19.  12:2.  See  on  Acts  lb :i9.— Be  em- 
boldened.] "Be  edified."  Marg.  Oixodo/ttrjx^^jj- 
aeiai.  1.  10:23.  14:4,17.  Acts  9:31.  1  2'hes.  5: 
11.  See  on  3:10.— rro«nc?.  (12)  TvnTovrec. 
Matt.  24:49.  27:30.  Acts  18:17.  21:32,  et  al. 
—  Ye  sin  against  Christ.]  Etg  Xoigni'  uuuqjk- 
rfTF. — Comp.  Ps.  51 :4.  Sept. — Make  ...  to  of- 
fend. (13)  :::xui'u()(xhCft.  Matt.  11:6.  13:57. 
17:27.  Rom.  14:21.  See  on  Matt.  5:29.— 
While  the  ivorld  standeth.]  Etc  toj'  (ttoint. 
Matt.  21:19.  and  Acts  9:4.  John  8:35.    14:16. 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 
Satan  as  effectually  injures  some  men's  souls, 
by  tempting  them  to  be  proud  of  their  intellec- 
tual powers,  as  he  does  those  of  others,  by 
alluring  them  to  the  grossest  sensualities.  That 
knowledge,  therefore,  which  puffeth  up  the 
possessor,  and  renders  him  self-confident,  dog- 
matical, and  unteachable,  is  as  dangerous  at 
least,  as  self-righteous  pride;  even  though  an 
exactly  evangelical  creed  be  the  object  of  it: 
and  they,  who  are  elated,  because  they  thus 
know  much  about  the  truth,  "know  nothing 
yet  as  they  ought  to  know;"  and  need  to  be 
sent  to  school  to  learn  the  first  rudiments  of 
heavenly  wisdom.  (Notes,  1  Chr.  28:9.  John 
17:1—3.  2  Cor.  3:17,18.  4:5,6.  1  JohniiS— 
6.  5:20,21.)  For  without  holy  affections  and 
divine  love,  all  human  knowledge  is  worthless, 
and  far  beneath  the  attainments  of  apostate 
angels:  but  sanctifying  aftections,  and  humble 
grateful  love,  are  not  only  evidences  of  the 
Lord's  merciful  acceptance,  but  are  important 
steps  to  a  'good  understanding  in  the  way  of 
'godliness.'  The  proud  speculator  is  probably 
at  the  top  of  his  attainments;  but  the  loving 
disciple,  though  comparatively  ignorant,  shall 
daily  be  edified  and  make  progress  in  heavenly 
wisdom;  so  that  he  shall  be  abundantly  enrich- 
ed from  the  fulness  of  Christ. — While  we  stead- 
ily refuse  all  kinds  and  degrees  of  worship  to 
the  many,  "who  are  called  gods  and  lords,"" 
and  to  those  saints  and  angels  which  anti- 
christianity  hath  devised  for  mediators;  remem- 
bering, that  "to  us  there  is  one  God,  even  the 
Father,  of  Avhom  are  all  things,  and  one  Lord 
Jesus  Christ,  by  whom  are  all  things:"  let  us 
diligently  examine  whether  we  really  come  to 
God,  by  faith  in  the  divine  Saviour;  and 
whether  we  be  indeed  spiritual  worshippers  of 
the  living  and  true  God,  according  to  his  holy 
word.  (Notes,  John  4  ■.'■11~'24.  Eph.  2:14— 
13.     He6,  7:23— 25.    10:19—22.) 


A.  D.  60. 


CHAPTER  IX. 


A.  D.  60. 


V.  7_i3, 

If  our  evidence  of  conversion  is  clear  and  de- 
cisive, and  our  views  distinct  and  satisfactory, 
let  us  bless  God  for  the  consolation;  but  let  us 
not  sujipose  that  this  measure  of  knowledge 
and  assurance  is  vouchsafed  to  all  believers;  or 
that  we  are  "better"  in  ourselves,  or  more  be- 
loved of  God,  than  our  weaker  brethren,  the 
younger  children  of  the  same  family.  Let  us 
beware  of  self-preference  on  any  pretence,  and 
vain-glory,  and  self-indulgence,  and  of  despis- 
ing those  wlio  are  disquieted  by  needless  scru- 
ples; who,  though  less  comfortable,  may  per- 
haps serve  God  more  conscientiously  and  hum- 
bly than  we  do.  {Notes,  Rom.  14:2 — 12.) — 
Such  Christians,  as  "have  knowledge,"  should 
also  beware  of  abusing  their  liberty,  and  of 
approaching  to  the  verge,  or  "appearance,  of 
evil;"  lest  by  any  means  "this  liberty  of  theirs" 
should  prove  "an  occasion  of  stumbling  oth- 
ers," and  so  of  guilt  to  themselves.  For,  should 
a  weak  believer  see  one,  who  is  reputed  to  have 
knowledge,  sitting  at  some  of  those  feasts,  or 
in  some  of  those  places  of  public  concourse,  for 
which  many  plead;  (about  as  plausibly  as  the 
Corinthians  did  in  behalf  of  eating  in  the  idol's 
temple;)  might  he  not  be  tempted  to  do  the 
same,  though  contrary  to  the  convictions  of 
his  own  conscience?  and  thus,  through  this 
man's  proud  knowledge  and  carnal  self-indul- 
gence, would  the  soul  of  a  weak  believer  "for 
whom  Christ  died,"  be  endangered,  and  his 
conscience  wounded;  nay,  many  who  were 
hopefully  inquiring  after  salvation,  may  be  and 
doubtless  are  turned  aside  and  utterly  perish. 
How  can  men  thus  "sin  against  their  breth- 
ren," and  violate  the  law  of  love,  without  deep- 
ly offending  Christ  and  endangering  their  own 
souls  also.^  What  evidence  can  they  have  of 
being  true  Christians,  seeing  they  act  in  a 
manner,  which  is  directly  contrary  to  the  spirit 
of  the  apostle,  who  would  "have  eaten  no  flesh 
to  the  end  of  life,  rather  than  cause  his  weak 
brother  to  offend ;"  and  to  the  mind  of  him,  who 
shed  his  precious  blood,  and  poured  out  his 
dying  prayers,  for  his  misguided  murderers.'' 
(P.  O.  Bom.  14:13—23.) 

CHAP.  IX. 

St.  Paul  asserts  and  proves  his  apostolical  authority,  1 — 3:  and  shows 
that  the  ministers  oi'lhe  gospel  nave  a  right  to  marry;  and,  with  their 
families,  to  he  supported  hy  ihc  people,  4 — 14:  yet,  he  had  not  avail- 
ed himself  of  this  right;  artd  had  in  many  things  waved  the  exercise 
of  his  liherlv,  in  order  to  promote  the  salvation  of  souls,  15^23. 
Alluding  to  the  conduct  of  the  contenders  in  the  public  games,  he 
proposes  to  them  the  example  of  his  own  exceeding  earnestness  in 
securing  tlie  incorruptible  crown,  24 — 27. 

AM  '^  I  not  an  apostle.^  ''  am  I  not  free.'' 
"  have   I   not  seen  Jesus  Christ  our 
Lord .''  ^  are  not  ye  my  work  in  the  Lord .'' 

2  If  t  be  not  an  apostle  unto  others,  yet 
doubtless  I  am  to  you;  ^  for  the  seal  of  mine 
apostleship  are  ye  in  the  Lord. 

3  Mine  ^  answer  to  s  them  that  do  ex- 
amine me  is  this. 

Note. — Some  expositors  think,  that  the  apos- 
tle here  began  a  new  subject;  and  entered  upon 

a  2,3.     1:1.      15:8,1.       Acts  9:15. 

13:2.   14:4.  22:14,15.  26:17,18. 

Itom.  1:1,5.    11:13.    2  Cor.  11: 

5.    12:11. 12.  Gal.  1:1.15—17.2: 

7,8.    iTim.  2:7.     2  Tim.  1:11. 

Tit.  1:1—3. 
b  m.     Gal.  5:1. 
C  15:8.    Acts  9:3,5.17.    18:9.    22: 

Vol.  M. 


6—8,14—21.     23:11.     2ti:ir>— 

18. 
d  3:6.      4:14,15.     Act9lS:S— 11. 

2  Cor.  6:1. 
e  John  6:27.    2Cor.    3:1—3.12: 

12. 
f  Acts  22:1       25:16.      Phil.  1:7, 

17.     2  Tim.  4:16.    Ur. 


a  formal  vindication  of  his  conduct  among  the 
Corinthians:  but  he  appears  rather  to  have 
digressed  a  little  from  his  main  subject,  in  order 
to  illustrate  it  by  his  own  example,  and  in  dif- 
ferent Avays;  and  accordingly  he  resumed  and 
concluded  it  in  the  next  chapter.  (Notes,  8:7 
—13.  10:15— 33.)— He  had  before  declared  his 
readiness  to  deny  himself  "the  eating  of  flesh 
for  ever,"  rather  than  "stumble  his  weak  broth- 
er;" aiid  he  here  proceeded  to  show  what  he 
had  actually  done  in  this  respect,  to  promote 
the  gcwpel.  But  in  order  to  state  this  clearly, 
it  was  necessary  to  prove  his  apostolical  oflice, 
and  that  he  had  a  right  to  a  maintenance  and 
(ither  privileges  in  tliat  character.  He  there- 
fore intjuired,  "Am  I  not  an  apostle.'  Am  I  not 
free.'"  i.  e.  as  well  as  the  Corinthians,  if  he 
chose  to  exercise  his  liberty.  Indeed  lie  Avaa 
aware  that  some  of  them  would  (]uestion  his 
apf)stleship:  but  could  they  deny,  that  he  bad 
seen  the  Lord  Jesus,  who  rejieatedly  appeared 
to  him,  that  he  might  be  an  unexceptionable 
witness  of  his  resurrection  and  glory .''  (JMarg. 
Ref.  a— c— Notes,  15:3—11.  ./Jc/s  9:3— 7,17— 
22.  22:14--21.)  And  were  not  the  Christians 
at  Corinth  "his  work  in  the  Lord;"  who,  by 
employing  his  ministry  for  their  conversion,  had 
affixed  his  OAvn  seal  to  Paul's  apostolical  com- 
mission.'' For  he  certainly  wouki  not  thus  have 
attested  a  direct  imposture.  So  that  they  were 
the  last  persons,  who  ought  to  have  made  a 
doubt  of  this;  being  themselves  the  seal  and 
demonstration  of  it.  {Mars;.  Ref.  d,  e. — Notes, 
JoAn  6:22— 27.  2  Cor.  3:1—3.)  This  there- 
fore might  serve  as  a  brief  but  sufficient  answer 
to  those,  who  examined  him  concerning  the 
credentials  of  his  commission. — Mine  answer, 
&c.  (3)  'Namely,  what  is  said  in  the  preceding 
'verse:  therefore  this  is  improperly  by  some 
'joined  to  the  next  verse.  ...  He  adds  this  by 
'the  way,  as  if  he  had  said.  So  far  should  you 
'be  from  doubting  of  my  apostleship;  that  I 
'am  used  to  answer  those,  who  call  that  in 
'question,  by  declaring  what  the  Lord  hath  by 
'me  done  among  vou.'     Beza. 

The  seal.  (2)  'H  o(fQuytg.  2  Tim.  2:19.  See 
on  Rom.  4:11. — Apostle  ship. '\  Ttjc  u7Tocoh]g. 
Acts  1 :25.  Rom.  1 :5.  Gal.  2:8.— JVfj/  answer. 
(3)  'H  sfu]  (tuo'ko)'ut.  See  on  Acts  I'lA.— That 
do  examine  me.]  Ton;  Ffis  avaxQivaaiv.  See 
on  2:15. 

4  Have  ^  we  not  power  to  eat  and  to 
drink.'' 

5  Have  we  not  power  '  to  lead  about  ^  a 
sister,  a  *  wife,  as  well  as  other  apostles, 
and  as  '  the  brethren  of  the  Lord,  "'  and 
Cephas.'' 

Note. — It  being  determined,  that  Paul  was 
the  apostle  of  Christ;  (Note,  2  Cor.  11:1—6.) 
{he  next  inquired,  whether  he  had  not  an  indis- 
putable right  to  eat  and  drink  at  their  expense; 
»and  whether  he  had  not  the  liberty  of  marrying 
a  believing  woman,  and  of  taking  her  along 
with  him  in  his  travels;  receiving  from  the 
churches  a  maintenance  for  her  antl  his  family 

TTim.  5:2. 


g   14:37.    2  Cor.  10.7,8.     12:16— 

19.     13:3,.5,10. 
h  7—14.     Malt.  10:10.    Luke  lO: 

7.    Gal.  fi:6.      I  Thes.  2:6.      2 

Th.5.  3:8,9.    1  Tim.  5:17,18. 
i    1    Tim.  3:2.      4:3.        Tit.  1:6. 

Ileh.  13:4. 
k  7  15,39.    Cant.  4:9,10  12.   5:1. 


2.  Uom.  U;l. 
*  Or,  woman. 
1    .Matt.  ir,:4t'— 50.     13:55.  Mark 

6:3.      John  2:12.      AcU    1:11. 

Gal.  1:19. 
m   1:12.    Matt.  S:14.    Mark  1:30. 

John  1:42. 


[169 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  6d. 


also.  This  several  of  the  apostles  did;  espe- 
cially Peter,  'the  apostle  of  the  circumcision,' 
who  was  attended  by  his  wife,  when  he  vyent 
to  different  ))laces  to"  preach  the  gospel.— -The 
words  "a  sister,  a  wife,"  are  so  determinate, 
that  they  leave  no  doubt,  that  several  of  the 
apostles  were  married,  and  took  their  wives 
with  them  to  those  places,  where  they  more 
statedly  resided.  To  render  them  "a  sister,  a 
woman,"  as  some  do,  would  form  an  unmean- 
ing- tautology,  or  rather  one  calculated  to  mis- 
lead the  reader:  for,  "a  sister"  must  be  a 
woman:  and  the  latter  word  would  be  wholly 
redundant,  if  it  were  not  intended  to  show  in 
what  relation  she  was  supposed  to  stand ;  namely, 
that  of  "a  wife,"  according  to  the  general  ac- 
ceptation of  the  word. — {Marg.  and  Marg. 
Ref.)  'This  declares  in  effect,  that  St.  Peter 
•continued  to  live  with  his  wife  after  he  became 
'an  apostle;  and  also  tliat  St.  Peter  had  no 
'rights  as  an  apostle,  which  were  not  common 
'to  St.  Paul.  A  remark  utterly  subversive  of 
'popery,  if  traced  to  its  obvious  consequences.' 
Doddridge. — 'Clemens  of  Alexandria  not  only 
'saith,  that  he  that  marrieth  bath  the  apostles 
'as  examples,  and  that  St.  Peter  carried  his 
'wife  with  him  till  his  martyrdom:  but  confutes 
'the  enemies  of  matrimony  from  these  words. 
'  ...  Adding  that  they  carried  about  tlieir  wives, 
'not  as  wives,  but  as  sisters,  to  minister  to 
'tnose  who  were  mistresses  of  families,  that  so 
'the  doctrine  of  the  Lord  might,  without  any 
'apprehension,  or  evil  suspicions,  enter  into  the 
'apartments  of  the  woman.'  Whithy .  The 
former  part  of  this  quotation  shows  what  the 
records  or  traditions  of  the  church  in  the  sec- 
ond century  were;  the  latter  is  a  proof  how 
soon  antichristian  notions  about  marriage  began 
to  prevail. 

Power.']  E^aaia.  5,6,12,18.  See  on  8:9. 

6   Or  I  only  and  "  Barnabas,  •*  have  not 
we  power  to  forbear  working.'' 

Note. — The  apostle  further  inquired,  wheth- 
er he  "and   Barnabas"  alone   were   excluded 
from  the   right   of  being  supported,   without 
earning  their  bread  by  labor.     These  two  emi- 
nently useful  servants  of  Christ  were  called   to 
the   apostolical  office,   after    the  ascension  of 
Christ;  and    went  forth   together   "to   preach 
among  the  Gentiles."    {Marg.  Ref.  n. — Notes, 
Acts  13:14.)    The  circumstances  in  which  they 
found  themselves,  probably,  led  them  to  adopt 
the  method  of  subsisting  by  their  own  manual 
labor,  in  order  to  promote  the  gospel;  and  they 
both    persevered   in   it   after    they   separated. 
{Note,  Acts  15:36—41.)     But  the  other  apos- 
tles, beginning  their  ministry  among  the  Jews, 
who  had  been  used  to  support  their  teachers, 
were  generally  maintained    by   them  without 
working;  and  were  supplied  when  they  jour- 
neyed to  other  jilaces,  where  churches  had  not 
been  planted.     Thus  Paul  and  Barnabas,  by 
not  requiring  a  support,  seemed  to  have  lost 
their  right  to  one;  and  were  generally  left  to 
labor,  and  struggle  with  difficulties  and  neces- 


13:1,2,50. 


n  AcU  4; 36.     11;22. 

14:I2.   15:36,37. 
o  4:11,12.     Acis   1»!;3.    20:34,35. 

1  Thcs.  2:9.  2  Thes.  3:7,8. 
p  2  Cor.  10:4,5.    1  Tim.  1:18.    6: 

12.  2  Tim.  2:3.4.  4:7. 
<|  3:6—8.    Dent.  20:0.     Prov.  27: 

IR.  Canl.  8:12. 
r  .Fer.  23:2,3.     John  21:15—17. 

1701 


.\ct3  20:2a.  1  Pet.  5:2 
s  Piov.  27:27.  Is.  7-22 
I  7:40.  Rom.  6:19.    1  Thes.  2:13 

4:8. 
u  14:31.  I..  8:20.  Rom.  3:31. 
X  Deut.  25:4.  1  Tim.  5- 18 
y  Num.  22:28—35.     Deut.    514 

l'».  101:27.     145:15.16.     ,47:8; 

9.    Jon.  4:11.     Matt.  6:20_3o. 


sities,  for  want  of  adequate  assistance. — This 
view  of  these  verses  renders  their  connexion 
with  the  foregoing  chapter  very  clear.  The 
apostle  was  preparing  to  show  the  Corinthians, 
how  he  waved  the  exercise  of  his  liberty,  in 
order  to  do  good;  that  they  might  see,  as  in  a 
glass,  the  impropriety  of  their  selfish  exercise 
of  their  liberty,  "in  eating  the  things  offered 
unto  idols."  {Marg.  Ref.  o.— Notes,  13— \8. 
8:7—13.  Ads  18:1—6.  20:32—35.  2  Cor.  11: 
1—6.  12:11—15.) 

7  Who  1*  goeth  a  warfare  any  tune  at  his 
own  charges.''  who  i  planteth  a  vineyard, 
and  eateth  not  of  the  fruit  thereof.''  ''  or  who 
feedeth  a  flock,  and  ^  eateth  not  of  the  milk 
of  the  flock  .^ 

8  Say  I  these  things  *  as  a  man  ?  "  or 
saith  not  the  law  the  same  also.'' 

9  For  it  is  written  in  the  law  of  Moses, 
"  Thou  shalt  not  muzzle  the  mouth  of  the 
ox  that  treadeth  out  the  corn.  ^  Doth  God 
take  care  for  oxen.'' 

10  Or  saith  he  it  altogether  for  our 
sakes.''  ^  For  our  sakes,  no  doubt, //its  is 
written ;  "  that  he  that  ploweth  should  plow 
in  hope,  and  that  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope. 

1 1  If  we  have  ^  sown  unto  you  spiritual 
things,  is  it  *=  a  great  thing  if  we  shall  reap 
your  carnal  things.'' 

12  If  ^  others  be  partakers  of  this  power 
over  you,  *  are  not  we  rather.''  '^neverthe- 
less we  have  not  used  this  power;  ^  but 
suffer  all  things,  lest  we  should  ''  hinder  the 
gospel  of  Christ. 

Note. — Had  the  Corinthians  objected,  as 
some  suppose,  that  St.  Paul,  by  not  receiving 
a  maintenance,  seemed  to  allow  that  he  was 
not  an  apostle;  it  would  have  been  needless  for 
him  formally  to  prove  himself  entitled  to  it: 
but  this  was  absolutely  necessary,  if  he  meant 
tacitly  to  instruct  them  by  his  example,  to  give 
up  the  self-indulgent  exercise  of  their  Christian 
libertv,  or  privilege,  from  love  to  their  brethren. 
(Notes,  1—3.  8:7—13.)  He  first  shows,  that 
be,  as  well  as  other  ministers  of  the  gospel,  had 
an  equitable  claim  to  a  maintenance  on  the 
principles  of  natural  justice:  for  who  expected 
others  to  employ  their  time,  strength,  and  skill 
in  tiieir  service,  without  affording  them  a  sup- 
port.' The  soldier,  when  fighting  for  his  coun- 
try, being  thus  prevented  from  attending  to  his 
private  concerns,  had  his  charges  borne  by  the 
state.  The  person,  employed  in  planting  a 
vineyard,  was  allowed  a  maintenance  from  its 
produce:  and  he  who  tended  a  flock  used  to 
eat  the  milk  of  the  flock,  (Marg.  Ref.  p— r.) 
Who  then  could  think  it  equitable  to  refuse 
the  ministers  of  religion,  while  "fighting  the 
good  fight  of  faith,"  laboring  in  the  Lord's  vine- 


Luke  12:24 — 28. 
z  Malt    24:22.       Rom.    15:4.     2 

Cor.  4:15. 
a  3:9.     Luke    17:7,8.    John  4:35 

—38.  2  Tim.  2:6. 
b  Mai.  3:8,9.    Matt.  10:10.  Rom. 

15:27.  Gal.  6:6. 
c  2  Kings  5:13.  2  Cor.  11:15. 


d  2  Cor.  11:20. 

e  2.  4:14,15. 

f  15,18.    Acts  20:31— 34.    2  Cor. 

11:7—10.       12:13,14.      1  Tbts. 

2:6—9.  2  ThM.  3:8,9. 
%  4:11,12.  6:7. 
h  Gen.  24:56.     Neh.  4:8.      Luk« 

11:52.  Rom.  15:22. 


A.  D.  60. 


CHAPTER  IX. 


A.  D.  eo. 


yard  and  husbandry,  and  feeding-  his  purchased 
fldck,  this  recompense  for  their  labor?  {Notes, 
8:4—9.  Matt.  9:36— S3.  John  4:35—38.21: 
15—17.  ^^c^s  20:28.  2  Cor.  10:1—6.  2  Tim. 
2:3—7.  4:6—8.  1  Pet.  5:1—4.)  Ought  not 
those  who  gave  up  other  prospects  of  support- 
ing themselves  and  their  iamilies,  that  they 
might,  with  great  peril  and  hardship,  promote 
the  spiritual  good  of  others,  to  be  maintained 
in  a  decent  and  comfortable  manner  by  them.? 
— 'Chrysostom  and  Tlieophylact  observe,  that 
'he  saitli  not,  Who  goetli  to  warfare,  and  is 
'not  rich.''  Who  plants  a  vineyard,  and  heaps 
'not  up  gold  of  the  fruits  of  \i?  Who  feeds  a 
'flock,  and  makes  not  a  merchandise  of  the 
'sheep.'  Teaching  us,  that  the  spiritual  pastor 
'should  be  content  with  little,  and  seek  only 
'what  is  necessary,  not  what  is  superfluous.' 
Whitby. — But  was  this  merely  the  dictate  of 
human  reason.'  Verily  the  law  gave  an  emble- 
matical intimation  of  it,  when  it  forbad  the| 
Israehtes  to  muzzle  the  ox,  which  was  employ-' 
ed  in  treading  out  the  grain.  (Deut.  25:4.) — [ 
If  the  ox  must  not  be  refused  a  share  of  that 
abundance,  which  men  enjoyed  through  its: 
labor;  surely  the  laborious  and  patient  minister! 
should  be  supported  by  those,  who  received  far 
richer  blessings  by  his  diligent  and  self-denying 
services.  (jVIarg.  Ref.  s— x. — Notes,  Hos.  10: 
9—11.  1  Tjto.  5:17,18.)  For  could  it  be  sup- 
posed, that  God  made  such  particular  laws 
from  a  regard  to  oxen.'  He  indeed  required 
men  to  be  merciful  to  the  beasts,  and  his  provi- 
dential care  and  bounty  extended  to  all  crea- 
tures: yet  doubtless  this  prohibition  was  en- 
tirely given  for  the  sake  of  the  human  species; 
that  none  should  receive  his  neighbor's  service 
without  wages:  and  especially  for  the  sake  of 
ministers,  that  they  should  he  supported  in  a 
suitable  manner,  as  a  recompense  for  their  use- 
ful and  affectionate  labors.  Thus,  when  en- 
deavoring to  propagate  the  gospel  among  the 
Gentiles,  or  when  laboring,  amidst  great  hard- 
ship and  necessities,  among  unconverted  per- 
sons, where  no  support  could  be  expected,  any 
more  than  the  oxen  had  when  plowing  the 
ground;  they  might  be  encouraged,  by  the  hope 
of  future  maintenance,  to  persevere  in  the  work : 
and,  when  employed  in  furthering  the  joy  and 
growth  of  believers,  they  might  be  partakers 
of  the  expected  recompense,  and  have  some 
refreshment  and  relief  after  their  hardships,  by 
a  comfortable  maintenance;  as  the  oxen  eat  of 
the  corn,  when  treading  it  out  for  the  benefit 
of  others.  {Mars^.  Ref.  z,  a.)  And  indeed,  if 
the  ministers  of  Christ  had  sown  the  "spirit- 
ual" seed  of  the  word  of  God,  which  was 
about  to  produce,  for  the  benefit  of  the  people, 
the  excellent  and  permanent  fruits  of  salvation; 
ought  they  to  deem  it  a  great  matter,  a  large 
expense  to  themselves,  or  a  great  favor  to  their 
ministers,  if  they  allowed  them  to  reap  a 
portion  of  "their  carnal  things;"  which  were 
of  an  earthly  nature  and  could  not  long  be 
preserved,  and  which  would  prove  them  also 
"carnal,"  if  they  either  tenaciously  hoarded 
them,  or  luxuriously  spent  them  on  themselves.' 


i  10:18.    Lev.  6:lfi— IS.    7:6—3. 

Num.    I8:f;— 20.     Deut.    10:9. 

18:1—5.   1  Sam.  2:28. 
*  Or,  f red. 
k  Sec  on  4. 
1  See  on  12. 
TO  2  Cor.  11:9— 12.    12:13—18. 


n  Mall.  ia:6.    Acts  20:24.      Pliil. 

1:20—2:}. 
o  Rom.  4:2.  15:17. 
p  .)er.  20:7.  Am.  3:8.  7:15.  Acb 

4:20.  9:6,15.  2R:  16—20. 
n  Is.  6:5.  I.uke  9:62.  Col.  4:17. 
r  iChr. 28:9.  29:5,9,14.  Neh.Il: 


(Marg.  Ref.  b,  c— Notes,  Mai.  3:7—12.  Rom. 
15:22—29.  Gal.  6:6—10.)  If  then  ntiier  pas- 
tors, and  even  the  false  teachers  at  Corinth, 
had  been  allowed  to  partake  of  this  jiriviiege, 
or  authority  over  them,  much  more  was  this 
due  to  the  apostle  and  his  helpers,  who  first 
preached  the  gospel  among  them.  Neverthe- 
less, they  had  not  availed  themselves  of  this 
undoubted  right  ;  but  had  chosen  to  endure 
unceasii.g  labor,  pinching  want,  and  every 
extremity,  "lest  they  should  give  any  hin- 
drance to  the  gospel  of  Christ,"  and  |)revent 
its  success.  Yet  after  all,  the  Corinthians 
would  not  abridge  themselves  of  the  indulgence 
of  a  luxurious  meal,  out  of  love  to  their  weaker 
brethren!  This  is  evidently  the  contrast  intend- 
ed; and  a  most  striking  contrast  it  was.  {Marg. 
Ref.  d~h.— Notes,  2  Kings  5:15,16,20—25.) 
—  Thou  shall  not  muzzle,  &c.  (9)  Exactly 
from  LXX. 

Goeth  a  ivarfare.  (7)  I'ronTfverai. — See  on 
Luke  3:14. — Charges.]  Oi/mii'ioig.  See  on 
Luke  3:14. — Jls  a  man.  (8)  Kitju  nvO^fidtnov. 
See  on  3:3. — 'This  phrase  in  the  New  Testa- 
'ment  doth  always  signify,  to  speak,  and  act, 
'and  live  after  the  manner  of  a  mere  natural 
'man,  not  acting  by  the  guidance  of  divine  wis- 
'dom,  or  not  assisted  by  the  Holy  Spirit.' 
Whitby.— Altogether.  (10)  Tluvrui;.  22.  16: 
12.  Lu/ce  4:23.  ^c<s  18:21.  ^8:4.— Spiritual 
things,  ...  carnal  things.  (11)  Ttt  Tntuuunxu, 
...  Tu  aitQxtxa.  See  on  Rom.  15:27. — Suffer. 
(12)  J'/f-/o.«fj'.  13:7.  1  Thes.  S:l.— Lest  we 
should  hinder.]  'It'u  fxij  fyxonijv  iivn  dut/uf.f. 
— "Lest  we  should  give  any  hindrance  to." 
Eyxoni].  Here  only.  EynoniM,  Rom.  15:22. 
Gal.  b.l. 

13  Do  ye  not  know,  that  '  they  which 
minister  about  holy  things  *  live  of  tke 
things  of  the  temple.''  and  they  which  wait 
at  the  altar  are  partakers  with  the  altar.^ 

14  Even  so  hath  the  Lord  ''ordained, 
that  they  which  preach  the  gospel  should 
live  of  the  gospel. 

15  But  '  I  have  used  none  of  these 
things:  '"  neither  have  I  vtritten  these  things, 
that  it  should  be  so  done  unto  me:  "  fo:-  it 
were  better  for  me  to  die,  than  that  any  man 
should  make  my  glorying  void. 

16  For  though  I  preach  the  gospel,  °I 
have  nothing  to  glory  of:  ^  for  necessity- 
is  laid  upon  me;  yea,  "J  woe  is  unto  me,  if  I 
preach  not  the  gospel. 

17  For  ■'if  I  do  this  thing  willingly,  I 
'  have  a  reward:  but  if  *  against  my  will,  "  a 
dispensation  of  the  gospel  is  committed 
unto  me. 

18  What  is  my  reward  then.'*  Verily 
that,  "  when  I  preach  the  gospel,  I  may 
make  the  gospel  of  Christ  without  charge, 
y  that  I  abuse  not  my  power  in  the  gospel. 

[  Practicul  Obatrvations.'] 


2.  li.n-.n.  2 Cor.  n:  12.  Philcm. 

14.    I  Pel.  5:2 — 1. 
s  3:8,14.   Mall.  l0:4t. 
I  Ej.  4:13,14.    .ler.  20:9.    Ei.  3: 

14.  .Ion  1:3.  4:1—3.  M;il.l:l0. 
uS«onlfi— 4:1.     Malt.    24:45. 

Luke  12:42.  Gal.  2:7.  Eph.  3:2 


—  8.  Col.  1:25.     1  Thea.  2:4.   I 

Tim.  1:11—13. 
X  See   on   6,7.-2    Cor.  11:7—9. 

12.13—18.  1  The>.  2:6.  2  Tliw. 

.".:8.9. 
y  7:31.  8:9.  Rom.  14:15. 

[171 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


jVb<c. — The  apostle  here  adduced  another 
proof  of  his  right  to  a  maintenance.  The 
Christians  at  Corinth  could  not  but  knovA',  that 
the  priests  and  Levites,  who  attended  on  the 
worship  of  the  temple,  (and  so  spent  their  time 
in  that  service,  as  to  be  excluded  from  the  in- 
heritances and  the  employments  with  which 
the  other  Israelites  supported  themselves  and 
their  families,)  were  maintained  from  the 
tithes,  first  fruits,  oblations,  and  sacrifices  there 
presented:  {Marg.  Ref.  i.— Notes,  Num.  18: 
20  21.  35:2 — 8.)  in  like  manner,  the  Lord 
Jesus  had  appointed,  that  the  ministers  of  his 
gospel  should  be  supported  by  the  people,  for 
their  services  in  this  sacred  function,  and  not 
be  obliged  to  engage  in  any  other.  (Note, 
Matt.  10:9,10.)  Some  expositors  argue,  from 
the  apostle's  frequent  reference  to  the  law,  that 
the  judaizing  teachers  were  his  chief  opponents 
at  Corir.th.  Yet  the  contrary  is  evident;  and 
doubtless  all  professed  Christians  would  soon 
become  acquainted  with  the  holy  scriptures, 
and  might  properly  be  referred  to  them.  In- 
deed the  Old  Testament  is  replete  in  every  part 
with  instructions  to  us  at  this  day,  though  no 
one  thinks  of  obeying  the  ceremonial  law. — 
The  Corinthians,  however,  well  knew,  that  the 
apostle  had  not  insisted  on  his  right,  in  any  of 
these  things;  nor  did  he  thus  write  to  them,  in 
order  to  induce  them  to  raise  him  an  income: 
on  the  contrary,  he  deemed  himself  to  have 
Ruch  a  ground  of  glorying,  (though  not  before 
God,  yet  before  them,)  in  this  self-denying, 
disinterested  conduct,  that  he  should  account 
it  more  desirable  to  die  even  by  want,  or  in 
any  way,  than  by  receiving  support  from  them, 
to  "render  it  void."  Probably,  he  had  wit- 
nessed some  things  in  the  disposition  of  the 
Corinthian  Christians,  which  first  induced  him 
to  decline  receiving  any  support  from  them. 
What  had  passed  since  he  left  them  still  more 
confirmed  him  in  his  purpose:  he  thought  him- 
self unkindly  used  by  them,  and  in  this  way 
only  v;ould  he  show  them  his  s^-nse  of  their 
misconduct.  (Notes,  ^  Cor.  11:1— \1.  12:11  — 
21.)  He  knew  that  the  false  teachers  wanted 
an  occasion  against  him;  but  this  disinterest- 
edness gave  him  an  advantage  over  them:  and 
it  was  very  important  that  his  example  should 
be  contrasted  with  their  conduct,  which  could 
not  otherwise  so  properly  have  been  done. 
Indeed,  he  had  "nothing  to  glory  in,"  (though 
he  had  faithfully  preached  the  gospel,)  as  pe- 
culiarly expressive  of  his  zeal  and  love,  and 
which  he  might  oppose  to  the  vain-glorious 
boasts  of  false  teachers.  For  he  had  been  call- 
ed to  this  ministry  in  so  singular  a  manner, 
that  "a  necessity  was  laid  upon  him,"  and  he 
could  not  decline  the  service,  or  execute  it  un- 
faithfully, without  incurring  the  heaviest  con- 
demnation. If  indeed  he  had,  without  an  ex- 
press command,  (having  previously  embraced 
the  gospel,)  deliberately  and  willingly  engaged 
in  the  work  of  the  ministry,  from  love  to  Christ 
and  to  the  souls  of  sinners,  and  zeal  for  the 
glory  of  God;  he  might  have  been  assured  of 
a  gracious  and  abundant  recompense      But  as 


z  1.  Gal.  5:1. 

a  IftSa.  jMalt.  20:26—28.  John 
13:14.15.  Horn.  15:2,3.  2  Cor. 
4:5.  Gal.  5:13. 

b  20— ?2.  7: 16.  Prov.  11:30.  Mntt. 
18:15.  Rom.  11:14.  1  Tim.  4: 
If..  2  Tim.  2:10.  J«m.&l9,20. 

1721 


1  Pet.  3:1 

c  Acts  16:3. 

20—26. 


17:2,3.    18:18.    21: 

<1  Rom.  3:19.    6:14,15.    Gal.  4:5, 

c  Ads  15:28.  10:4.  21:25.  Rom. 
2:12,14.  Gal.  2:3,4,12 -14. 


he  was  so  wonderfully  arrested,  when  violently 
persecuting  the  church,  and  entrusted  with  a 
dispensation,  or  stewardship,  without  any  pre- 
vious choice  or  willingness;  a  line  of  conduct 
of  a  peculiar  nature  was  requisite  for  him,  in 
order  to  show  that  he  was  not  actuated  by 
slavish  fear,  or  mercenary  principles.  (Note, 
Acts  9:1 — 22.)  For,  if  this  had  been  the  case, 
where  would  have  been  his  reward.'  (Marg. 
Ref.  o—x.— Notes,  Matt.  6:1—5,16—18.) 
Or,  how  could  he,  in  his  peculiar  circum- 
stances, distinguish  himself  from  mercenary 
teachers,  and  thus  have  ground  of  glorying, 
through  the  grace  of  God,  in  this  distinction.'' 
Or  how  might  he  possess  the  assurance  of  a 
gracious  reward  .>  Truly,  by  preaching  the  gos- 
pel freely,  without  putting  his  hearers  to  any 
expense;  and  by  enduring  poverty,  hunger, 
and  labor,  rather  than  make  an  inexpedient  and 
improper  use  of  his  liberty  and  privilege,  as  an 
apostle  of  Christ.  Thus  he  evidenced  that  he 
acted  from  the  genuine  principles  of  zeal  and 
love,  and  so  enjoyed  much  comfort  and  assur- 
ance of  hope  in  his  own  soul. — Let  it  here  be 
carefully  noted,  that  for  ministers  of  religion 
to  insist  on  their  due,  and  use  their  liberty, 
when  this  hinders  their  usefulness,  is  to  "abuse 
their  power  in  the  gospel."  (Note,  7:29—31.) 
IVhich  wait  at.  (13)  ' Oi  nQoaed^evofie;. 
Here  only.  See  on  7  :35. — Are  partakers  with.] 
^vfjfieQi'c^ovTui.  Here  only,  ^x  avr  et /neQi^ut' 
See  on  7:17. — Should  make  ...  void.  (15)  Ke- 
roiarj.   1 :17.  See  on  Rom.  4:14. — Is  laid  upon. 

(16)  EnixfiTui.  Luke  b A.  23:23.  JoAn  1 1 : 
38.  21:9.  Acts  ^7  ■.'20.  Heh.  9:10.— Willingly^ 

(17)  'Ey.Mv.  i?o?Ji.  8:20.  Not  elsewhere. — 
Against  my  will.]  ^'fy.iiir.  Here  only. — A  dis- 
pensation of  the*  gospel  is  committed  unto  me.] 
Oixnrouiur  TifTTtzevfiai — Otxorofjux-  See  on 
Luke  16:2.  Oixovouo;.  See  on  4:1.  Ilertia- 
levuui-    See   on   J?oni.  3:2. —  Without  charge. 

(18)  ytSunuvov.  Here  only. —  That  I  abuse 
not.]  Eig  TO  ^n)  y.uT(x/orja(xa&ai. — See  on  7 : 
31.  From  ;>'^«o,uut,  12:15. 

1 9  For  though  ^  I  be  free  from  all  men, 
yet  have  "  I  made  myself  servant  unto  all, 
''  that  I  might  gain  the  more. 

20  And  ^  unto  the  Jews  I  became  as  a 
Jew,  that  I  might  gain  the  Jews;  to  them 
that  are  ^  under  the  law,  as  under  the  law, 
that  I  might  gain  them  that  are  under  the 
law: 

21  To  ^  them  that  are  without  law,  as 
without  law,  (being  *"not  without  law  to 
God,  but  tmder  the  law  to  Christ,)  that  I 
might  gain  them  that  are  without  law. 

22  To  ^  the  weak  became  I  as  weak, 
that  I  might  g^ain  the  weak:  ''  I  am  made  all 
things  to  all  men,  that  I  might  by  all  means 
'  save  some. 

23  And  this  I  do  "^  for  the  gospel's  sake, 
'  that  1  might  be  partaker  thereof  with  yon. 

Note. — The  preceding  instance  was  not  the 


f  7:19,22.  Ps.  119:32.  Mall.  5:17 
—20.  Rora.  7:22.25.  8:4.  13:8 
—10.  Gal.  5:13,14,22.23.  Eph. 
6:1—3.  1  Thes.  4:1,2.  Tit.  2:2 
—12.  Ilcb.  8:10. 

g  8:13.  Rom.  15:1.  2  Cor.  11:29. 
Gal.  6:1. 


h   10:33 

i  See  on  19. 

k  12.  Mark- 8:35.  2 Cor. 2:4.  G.il. 

2:5.  2  Tim.  2:l0. 
125—27.    2  Tim.  2:6.    Ileh.  3:1, 

14.   1  Pet.  5:1.   1  Jolm  1:3. 


A.   D.   60. 


CHAPTER  IX. 


A.  D.  60. 


only  one,  in  which  the  apostle  thus  denied  him- 
scir.  Thougli  he  "was  free"  trom  every  ohh- 
gation  to  comply  witli  other  men's  incHnations, 
or  to  conform  to  tlieir  customs;  yet  he  had 
vohintarily  become  as  "a  slave  to  all  men,"  or 
to  men  of  every  nation,  rank,  or  religious  opin- 
ion; by  renouncing  all  personal  considerations, 

)  and  bearing  with  their  prejudices,  mistakes,  and 
infirmities,  as  far  as  he  could  consistently  with 
his  duty;  in  order  that  he  might  win  over  the 
more  to  the  faith  of  Christ.  {Marg.  lief,  z — 
b. — Note,  Prov.  11:30.)  So  that  he  Cf)nver3ed 
among  the  unconverted  Jews,  as  though  he 
had  considered  the  Mosaic  law  to  be  still  in 
force:  thus  he  circumcised  Timothy,  tliat  he 
might  give  them  no  offence;  (Note,  Acts  16: 
1 — 3.)  and  he  paid  that  regard  to  their  rules, 
which  consisted  with  his  duty  as  the  apostle 
of  the  Gentiles,  without  regarding  the  trouble 
and  self-denial  of  so  doing.  By  this  conduct 
he  endeavored  to  win  upon  them,  to  attend 
to  his  doctrine  for  their  good.  Even  to  the 
Jewish  converts,  who  still  deemed  themselves 
under  the  autliority  of  the  ritual  law,  he  be- 
came as  one  of  them;  and  joined  with  them  in 
their  worship  and  purifications,  as  far  as  he 
could  without  misleading  them;  in  order  that 
he  might  soften  their  prejudices  and  be  made 
useful  to  them.  He  likewise  conversed  as 
freely  among  the  Gentiles,  as  if  he  had  been 
unacquainted  with  the  law  of  Moses,  in  order 
that  he  miglit  win  them  over  to  embrace  the 
gospel.  {Marg.  Bef.  c — e. — Notes,  Acts  21 : 
22—26.  Gal.  2:11—16.  4:12—16.)  He  did 
not  however  disregard  the  authority  and  com- 
mands of  God,  but  considered  himself  to  be 
"under  the  law  to  Christ,"  bound  to  receive 
the  moral  law  from  his  hand  as  a  rule  of  duty; 
taught  by  his  grace  to  love  it  and  delight  in  it; 
and,  as  delivered  from  its  curse,  engaged  by 
additional  motives  to  yield  a  prompt  obedience 
to  it.  (Marg.  Ref.  f.) — In  like  manner,  he 
condescended  to  the  infirmities  and  scruples  of 
"the  weak"  in  faith,  as  if  he  too  had  been 
weak;  abridging  himself  of  his  liberty,  lest  he 
should  grieve  or  ensnare  them;  without  mak- 
ing any  ostentation  of  stronger  faith  or  great- 
er knowledge,  or  showing  any  neglect  or  con- 
tempt of  them.  {Notes,  8:7—13.  10:29—33. 
Rom.  15:1 — 3.)  Thus,  in  every  respect,  in 
which  he  could  do  it  with  a  good  conscience, 
"he  became  all  things  to  all  men,"  by  an  habit- 
ual, cheerful,  patient  endurance  of  their  infir- 
mities, and  toleration  of  their  prejudices  and 
mistakes  in  things  unessential;  that,  by  every 
means  which  he  could  devise,  "he  might  save 
some,"  from  each  of  the  sevnal  descriptions 
of  men  among  whom  he  lab  m;(1.  {Marg.  Ref. 
g—\.—Note,  2  Tim.  2:8—13.)      This  he  did 

.  from  love  to  the  gospel,  and  a  valuation  of  its 
blessings;  that  he  might  be  a  partaker  of  them 
himself,  and  might  also  share  them  with  nu- 
merous converts,  and  especially  with  the  Cor- 
inthians; not  being  satisfied,  as  it  were,  to  be 
saved  himself,  without  he  could  prevail  for  the 
salvation  of  others  also.  {Marg.  Ref.  k,  1. — 
Note,  John    12:23— 26.)— Nothing   could    be 


more  suited  to  shame  those  whom  he  addressed 
out  of  a  selfish  use  of  their  liberty,  than  this 
statement  of  his  own  principles  and  conduct; 
or  more  strongly  mark  the  surprising  change 
which  had  taken  place  in  him,  since  the  time, 
vvlien,  by  cruel  persecution,  he  aimed  to  make 
all  the  Christians  every  where  conform  to  his 
own  sentiments  and  practice,  in  the  great  con- 
cerns of  religion. 

I  made  myself  servant.  (19)  Euttvinv  ri^n- 
i.otuit.  7:15.  See  on  i?oni.  6:18. —  Under  the 
law.  (20)  'y:\ovofAov.  i^om.  6:14,15. —  Wilh- 
oiit  law.  (21)  Jvouo:.  Mark  15:28.  Luke  22: 
37.  ^c<s2:23.  i  Thes.  'i:S.  1  Tm.  1 :9.  2 
Pet.1:%.  ^'It'outft.  1  John  3:4.  ."ti'ofin.-  how- 
ever here  signifies,  one  who  is  not  under  the 
law  of  Moses:  as  itrouiog,  Rom.  2:12.  This 
rendered  the  explanation  given  ])eculiarly  need- 
ful and  important. —  Under  the  latv.]  Eit'Ofing. 
Acts  19:39.  Efi'ouoii,  Prov.  31  .'24.  Sept.— A 
partaker  thereof  with  you,  (23)  ^vYxon'curog 
uviu.  See  on  J?OTO.  11:17. 

24  If  Know  ye  not  that  ""they  which 
"  run  in  a  race,  run  all,  but  one  receiveth 
the  prize.''  "  So  run,  that  ye  may  obtain. 

25  And  every  man  that  p  striveth  for  the 
mastery  is  •>  temperate  in  all  things.  Now 
they  do  it  to  obtain  a  corruptible  crown; 
■■  but   we   an  incorruptible. 

26  I  therefore  so  run,  '  not  as  uncer- 
tainly; *  so  fight  I,  not  as  one  that  beateth 
the  air: 

27  But  "  I  keep  under  my  body,  and 
bring  t'i  into  subjection;  ^  lest  that  by  any 
means,  when  I  have  preached  to  others,  I 
myself  should   be  ^^  a  cast-away. 

Note. — To  illustrate  his  subject,  the  apostle 
called  the  attention  of  the  people  to  the  Isth- 
mian games,  which  were  celebrated  near 
Corinth.  Did  they  not  well  know,  that 
though  several  racers  set  out  to  run  for  the 
prize,  yet  it  was  awarded  to  the  victorious  per- 
son alone,  and  the  rest  were  disappointed  and 
in  a  measure  disgraced.'  This  induced  each  of 
them  to  exert  himself  to  the  utmost,  in  order 
to  be  successful.  Let  then  tlie  Corinthi:ins  do 
the  same  in  their  Christian  course:  let  them 
run  with  earnestness,  self-denial,  and  patience, 
without  shrinking  from  hardships  or  perils,  and 
without  loitering,  from  attention  to  worldly 
allurements;  that  they  might  obtain  the  i)ri7e, 
which  self-indulgent  professors  of  Christianity 
Avould  come  short  of.  {Marg.  Ref.  n,  o.— 
Notes,  Phil.  3:12—14.  Heb.  12:1.)  They 
well  knew,  that  every  man,  who  contended  ni 
those  athletic  exercises,  must  prepare  himself 
for  them  by  rule,  in  respect  of  his  diet,  and  all 
other  things.  This  would,  in  many  cases, 
require  ])eculiar  temperance,  self-government, 
and  self-denial,  without  which  no  one  could 
expect  to  succeed.  Now,  they  subn)itted  to 
this  for  a  garland  of  herbs,  or  evergreens,  which 
would  soon  wither  and  decay,  even  as  the  honor 


m  Hos.  12:10. 

n  Ps.  \0:5.    Kc.  9:11.    .Icr.  12:5. 

0  26.  Gal.  2:2.    5:7.     Phil.  2:lfi. 

3:14.  2  Tim.  4:7, S.   Ueh.  li;:!. 

.Jam.  1:12.  Rev.  3:11. 
p  Kph.  fi:l2— IR.     1    Tim.    6:12. 

2  Tim.  2:5.  4:7.  He':.  12:4. 


q    Cial.  5:23.  TH.  1:8.  2:2.  2  Pet. 

I:f!. 
r  15:54.  2  Tim.  4:"'.  Heb.  I2:2S. 

.lam.    1:12.     1   PM.  1:4.     5:4. 

Rev.  2:10.  3:11.  4:1,11). 
I  2eor  5:1,8.   Pliil.  1:21.  2  Tim 


I      1:12.  2;.5.  Hfh.  4:1.  1  Pel. 5:1. 

2  IVt.  1:10,11. 
I  Mall.  11:12.    I.ukc  13:24.   Kph. 

fi:l2.  Col.  1:29. 
'u  25.4:11,12.  6:12.13.  R:I3.  Hr.m. 

8:13.  2  Cor.  6:1,5.   11:27.  Col. 


3:.='.  2  Tim.  2:22.  1  Pet.  2:!1 
13  1—3.  P».  .';0;lfi.  Mall.  7:2l. 
—■23.  I.jke  12:45—47.  13:26 
27.  2  Pit.  2:1.'). 
.ler.  6::;0.  l.uke  0:25.  AcU  1: 
25.  2  Cor.  13:5,6. 

ri73 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


annexed  to  them  must  be  very  transient:  but 
Christians  contended  with  the  enemies  of  their 
salvation,  in  hopes  of  obtaining  an  "incorrup- 
tible crown  of  glory  and  felicity;"  and  surely 
ihey  ought  not  to  shrink  from  any  self-denial 
or  snfterilig.  {Marg.  Ref.\)—r.—'Note,  1  Pet. 
1:8—5.)  The  apostle,  as  to  himself,  could 
truly  say,  that  he  did  not  so  run  in  this  race  as 
to  leave' the  event  of  it  "uncertain,"  or  as  will- 
ing to  be  left  among  the  undistinguished  mul- 
titude of  losers.  Nor  did  he  fight,  as  the  pugil- 
ists used  to  exercise  themselves,  when  their 
blows  oidy  beat  the  air,  having  no  opponent 
to  contend  with;  but  as  they  did  when  actually 
engaged  in  the  combat.  Thus  he  got  the  better 
of  his  animal  inclinations;  as  they  used  to  sub- 
due their  antagonists,when  by  violent  blows  they 
beat  them  down  to  the  ground,  and  kept  them 
under  till  they  yielded  the  victory.  For  he  not 
only  refused  his  appetites  unlawful  or  inexpe- 
dient indulgences;  but  he  habituated  them  to 
brook  denial  in  every  thing,  when  there  was  a 
call  to  it:  and  he  inured  his  body  to  hard  labor 
and  patient  sufferings;  and  thus  wore  it  out, 
of  which  the  marks  and  scars  might  be  visible 
to  every  one.  In  this  way  he  sought  and  pos- 
sessed the  assurance,  that  he  should  not,  after 
having  preached  to  others,  (like  the  heralds 
who  called  the  combatants  to  the  conflict,)  be 
himself  rejected,  as  having  no  title  to  the  incor- 
ruptible crown.  {Mars;.  Ref.  s — y. — Notes, 
^c<s_  20:22—24.  2  Tim.  4:6— 8.)— This  did 
not  imply  that  the  apostle  doubted  of  his  ac- 
ceptance, or  perseverance:  but  it  showed  the 
Corinthians  the  nature  of  his  assurance,  and 
forcibly  cautioned  them  not  to  rest  in  such 
hopes,  as  were  consistent  with  indiscriminate 
self-indulgence,  even  in  things  lawful.  He  had 
abundant  occasions  and  methods  of  thus  "keep- 
ing under  his  body,  and  bringing  it  into  subjec- 
tion," without  using  the  tortures,  austerities, 
and  flagellations  of  the  papists:  while  he  will- 
ingly endured  hunger,  thirst,  fatigue,  and  im- 
prisonment, in  preaching  the  gospel  ;  and 
was  frequently  "in  watchings,  fastings,"  and 
prayers,  as  well  as  habitually  temperate  in  all 
things.  {Notes,  1  Cor.  6:3—10.  11:21—27.) 
— The  apostle  seems  designedly  to  contrast  the 
continence  and  temperance  of  the  heathen 
combatants,  for  a  fading  crown,  with  the  luxu- 
rious self-indulgence  of  the  Corinthian  Chris- 
tians, whom  no  motives,  either  taken  from  the 
good  of  their  brethren,  their  own  spiritual  ad- 
vantage, or  the  honor  of  the  gospel,  could  in- 
duce to  deny  themselves  the  gratification  of  a 
sensual  feast.— "The  body"  seems  here  to  be 
meant  literally. — The  depraved  nature,  "the 
body  of  sin  and  death,"  must  be  crucified  as  a 
malefactor:  {Notes,  Rom.  6:5—7,  7:22—25 
8:12,13._Gai.  5:22— 26.)  but  "the  bodv,"  or 
animal  Jrame,  the  exquisite  workmanship  of 
the  great  Creator,  needs  only  by  wholesome 
and  sometuTies  sharp  discipline  to  be  brought 
under,  and  kept  under,  as  a  well  educated  child. 
1  he  unsuccessful  racers  or  pugilists  in  the  pub- 
he  games  at  most  were  only  exposed  to  some 
transient  disgrace,  while  their  other  comforts 
remained  to  them:  but  in  the  Christian  conflict, 
there  is  no  alternative  between  the  incorrupti- 
ble crown,  and  everlasting  shame  and  misery 

In  a  race.  (24)  Er  ^uduo.  Here  only,  in  this 
sense.— In  another  sense,  Luke  24:13  John 
(t:\9.~Theprize.]    To  ^quGeiov.    Phil.  S A 4. 


BnuGevot,  Col.  3:15. —  Ye  may  obtain.]  Kmu- 
li<(li;Te.  PAi7.  3:12,13.  See  on  JoAn  8:3.  Rom. 
9:30.— That  strivethfor  the  mastery.  (25)  'O 
(tyon'i'cof^u-voc. — See  on  Luke  13:24. — Is  tem- 
perate.'] EyxQUTevsTdi.  See  on  7:9. —  Uncer- 
tainly. (26)  ylStjlMQ.  Here  only.  ^(hjXog,  14: 
8.  Luke  11 :44. — Fight.]  TJi/xreuw.  Here  only. 
A  nvHiri;,  pugil. — I  keep  under.  (27)  'Ynio- 
TTia'lM.  See  on  Luke  18:5. — Bring  it  into  sub- 
jection.] J!ilayo)yM.  Here  only. — Jl  cast- 
away.] jl8oy.ti.ioz,  2  Cor.  13:5 — 7.  See  on 
Rom.  1 :28. 

PRACTICAL  OBSERVATIONS. 
V.    1—18. 

When  the  Lord  bears  the  prayers  of  his  min- 
isters, and  blesses  their  labors  in  the  conversion 
of  sinners,  he  sets  his  seal  to  their  commission. 
This  should  satisfy  conscientious  ministers  in 
respect  of  their  own  call  to  the  work,  and  be 
deemed  a  sufficient  proof  to  others,  especially 
to  those  converted  by  them :  though  no  occa- 
sional usefulness  will  prove  an  unholy  man  to 
be  a  real  Christian,  or  a  self-confident  boaster 
to  be  a  "faithful  steward  of  the  mysteries  of 
God." — HoAvever  expedient  the  single  life  may 
be  in  some  cases;  yet  marriage  not  only  con- 
sists with  the  office  of  a  stated  pastor,  but  with 
that  of  a  missionary,  or  an  evangelist,  as  it  did 
with  that  of  the  holy  apostles,  and  is  often 
highly  expedient  for  them:  and  though  minis- 
ters may  see  good,  in  some  circumstances,  to 
labor  for  their  bread,  they  have  an  undoubted 
right  to  a  decent  maintenance  for  themselves 
and  families;  whether  natural  equity,  or  the 
word  of  God,  be  appealed  to.  They  who  judge 
it  best  "not  to  use  this  power,"  are  the  most 
proper  persons  to  enforce  the  equity  of  it:  as 
they  may  do  it  with  less  suspicion  of  wrong 
motives;  and,  as  otherwise  their  conduct  might 
be  misconstrued  to  the  disadvantage  of  their 
brethren.  Nor  ought  they,  who  reap  the  spir- 
itual benefit  of  the  minister's  labors,  to  yield  a 
proportion  of  their  temporal  goods,  as  if  it  were 
an  alms,  or  a  great  favor  conferred  on  him:  for 
it  is  at  least  as  much  his  due,  as  the  soldier's  or 
the  laborer's  wages.  How  should  it  be  expect- 
ed that  men  will  give  up  the  prospect  of  lucra- 
tive employments,  and  creditable  professions, 
to  engage  in  this  warfare,  to  "labor  in  the 
Lord's  husbandry,"  or  "to  feed  his  flock;"  if 
they  cannot  do  it  in  hope  of  living  by  their  pro- 
fession.'* How  can  they  face  the  dangers  and 
endure  the  hardships  of  plowing  up  the  fallow 
ground,  by  preaching  to  the  ignorant,  careless, 
and  profligate;  if  pinching  want  be  their  only 
prospect,  however  diligent  and  successful  they 
may  be.''  Or  how  can  they  minister  to  the  com- 
fort and  edification  of  believers;  when  they  are 
burdened  with  debts,  destitute  of  necessaries, 
surrounded  by  indigent  families,  compelled  to 
place  their  children  in  unsuitable  situations,  or 
driven  themselves  into  other  employments  for 
bread  .^  How  can  they  but  suspect,  that  their 
hearers  are  deceiving  themselves,  in  professing 
to  love  Christ  and  the  gospel;  while  they  enjriy 
plenty,  and  lay  up  for  their  children,  yet  leave 
their  jjastors  to  wear  out  their  lives  in  distress- 
ing poverty? — Ministers  have  passions  and 
feelings  like  other  men;  they  find  as  much  in- 
ward and  outward  opposition,  to  the  exercise 
of  faith,  and  hope,  and  patience,  as  their  breth- 
ren, and  commonly  more:  so  that  their  .spirits 


A.  D.  60. 


CHAPTER  X. 


A.  D.  60. 


are  often  depressed,  and  their  hands  weakened p 
on  these  accounts;  when  a  regard  to  the  real 
dignity  of  their  olhce  forhids  them  to  complain, 
and  induces  tliem  to  suffer  in  silence  and  sub- 
mission.— On  the  other  hand,  it  behoves  minis- 
ters to  be  as  disinterested  as  possible:  they  had 
better  "sutler  ail  things,"  and  even  lose  their 
lives,  than  give  reason  to  suspect  that  they  act 
from  love  to  "filthy  lucre;"  or  that  any  should 
make  "their  glorying  void,"  when  they  avow 
that  the  love  of  Christ,  and  of  souls,  dictates 
tiieir  affectionate  persuasions  and  solemn  warn- 
ings. But  if  they,  to  whom  "a  dispensation  is 
given  to  preach  "the  gospel,"  and  who  act  ac- 
cording to  it,  have  no  ground  of  glorying; 
because  "necessity  is  laid  upon  them,  and  woe 
is  to  them  if  they  do  not:"  what  will  be  the 
case  of  those,  who  loillingly  assume  this  office, 
and  seek  a  designation  to  it;  and  then  bestow 
no  pains  to  preach  the  gospel,  or  to  preach  at 
all;  but  only  aim  to  appropriate  to  themselves, 
and  to  secure  to  their  children,  relatives,  or 
dependents,  as  much  as  possible  of  those  funds, 
which  were  established  for  the  maintenance  of 
such  as  "labor  iti  the  word  and  doctrine?" 
Woe!  woe!  to  such  "idol-shepherds,"  to  such 
hireling  priests;  yea,  to  all  who  encourage  and 
reward  their  unfaithfulness!  {Notes,  Is.  56:9 
—12.  Zech.  11:15—17.  Mai.  1:9— 11.)— But 
in  proportion  as  we  honestly  lay  ourselves  out 
in  this  good  work,  and  willingly  embrace  oppor 
tunities  of  "preaching  the  gospel  without 
charge,"  whenever  tliey  offer  themselves;  and 
give  up  our  right,  lest  we  "should  abuse  our 
power  in  the  gospel;"  we  may  be  assured,  that 
we  act  upon  genuine  j)rinciples,  and  shall  have 
a  gracious  reward:  for  "when  the  chief  Shep- 
herd shall  appear,  we  shall  receive  a  crown  of 
glory  tliat  fadeth  not  away,"  {Note,  1  Pet. 
b:l—4.  P.  0.  1—7.) 

V.  19—27, 

"While  we  refuse  to  flatter  the  person  or  pal- 
liate the  vices  of  any  man,  or  to  deviate  from 
truth  and  duty  to  gain  favor  or  applause:  we 
should  be  ready  to  give  up  our  own  interest, 
humor,  credit,  or  inclinations,  and  to  be  "ser- 
vants to  all  men,"  that  "we  may  gain  the  more," 
(P.  O,  Rom.  15:1 — 7.)  A  mind  freed  from  nar- 
row bigotry,  enlarged  by  comprehensive  views 
of  tlie  grand  object  of  the  gospel,  and  taught 
to  keep  the  great  end  of  doing  good  continu 
ally  in  view,  will  know  when  to  wave  minute 
discussions,  to  connive  at  less  dangerous  preju- 
dices; and  to  venture  down  towards  the  ground 
of  other  men,  in  order  to  argue  with  them  upon 
their  own  principles,  and  to  bring  them  to  sav- 
ing views  of  the  gospel.  But  while  a  man 
postpones,  or  subordinates,  every  other  thing 
to  this  grand  object,  as  far  as  consists  with  im- 
portant truth  and  duty:  while  he  "becomes  all 
things  to  all  men,  that  he  may  gain  the  more," 
to  share  with  him  in  the  great  blessings  of  sal 
ration,  and  to  be  useful  to  persons  of  different 
sentiments  and  descriptions;  and  whde,  on  the 
other  hand,  he  will  not  give  place  for  a  moment 
where  essential  truth  or  the  salvation  of  souls 
are  at  stake:  he  must  expect  to  be  deenied  a 
time-server  by  bigots;  inconsistent  by  the  igno- 
rant: a  bigot  by  the  unprincipled;  and  unsound, 
weak,  or  unfaithful  by  the  self-conceited.  {Note, 
2:14—16.)  Indeed,  we  should  always  watch 
airainst  extremes.     If  we  liave  to  do  with  those 


who  are  superstitious,  or  sclf-righte.nis;  while  we 
insist  on  the  necessity  of  good  works,  and  coi>- 
nive  at  their  mere  external  forms;  we  must  Vie  ve- 
ry careful  to  warn  them  against  relying  on  their 
own  performances,  and  decided  in  leading  them 
to  trust  in  Christ  alone.  If  we  have  to  do  with 
those,  who  seem  to  be  "without  law,"  and 
would  endeavor  to  show  them,  that  true  reli- 
gion requires  of  us  no  injurious  or  useless  ob- 
servances; we  must  still  remember,  that  we 
are  "not  without  law  to  God,  but  under  the 
law  to  Ciirist;"  and  we  must  not  countenance 
or  connive  at  their  loose  principles  or  practices: 
and,  in  condescending  to  the  weak  and  injudi- 
cious, we  must  not  tolerate  those  errors  or 
faults,  which  may  either  injure  them,  or  dis- 
grace the  gospel.  But  a  sini])le  heart,  a  single 
eye,  and  an  habitual  reliance  on  God  for  heav- 
enly wisdom,  will  carry  a  man  through  such 
services  and  past  such  dangers,  as  cannot  be 
directed  or  guarded  agamst  by  any  rules. — If, 
however,  we  would  be  regarded  as  men  earn- 
estly and  zealously  seeking  the  salvation  of 
others,  we  must  not  be  remiss  in  securing  our 
own.  IVe  must  run  the  race  vigorotisly,  if 
we  would  have  them  so  to  "run  that  they  may 
obtain."  We  must  endeavor  to  practise  our 
own  exhortations:  in  "striving  for  the  mastery, 
we  must  be  tem])erate  in  all  things;"  and  "in 
fighting  the  good  fight"  we  must  contend,  as 
those  who  know  they  are  opposed  by  real  and 
formidable  enemies.  Thus  subduing  our  sinful 
passions,  habituating  every  inclination  to  sub- 
mit, "keeping  our  bodies  under,  and  bringing  , 
them  into  subjection,"  we  shall  best  enjoy  the 
assurance,  that  when  we  have  "preached  to 
others  we  shall  not  ourselves  be  cast-aways;" 
for  this,  though  tremendous  in  the  extreme,  it 
is  to  be  feared,  is  not  at  all  uncommon.  And 
when  we  consider  what  labor,  self-denial,  self- 
abasement,  and  perseverance,  men  submit  to, 
for  the  fading  honors  and  distinctions  and  cor- 
ruptible interests  of  this  world,  of  which  con- 
tested elections  in  this  land  give  us  a  striking 
illustration;  it  should  make  us  ashamed  of 
shrinking  from  any  hardshiji,  abstinence,  self- 
abasement,  or  suffering,  which  maybe  needful, 
in  securing  "the  incorruptible  crown"  and  most 
blessed  inheritances  for  which  we  are  called  to 
contend.  Finally,  in  those  ancient  contests, 
and  in  those  of  our  own  days  above  alluded  to, 
men  may  without  danger  or  mischief  decline 
the  contest:  but  that  "good  fight  of  failh"  to 
which  v;e  are  called,  cannot  be  declined  with- 
out incurring  the  dire  penalty  of  everlasting 
destruction.  We  must  engage,  and  we  must 
conquer,  or  perish  among  the  enemies  of  God. 

CHAP.  X. 

When  I«rael  came  oiil  of  Kevpl,  they  all  shared  in  (ho«c  Ihinyi,  which 
were  sacnmeiilal  signs  of  sjiiritual  blessings;  jct  most  of  them  di<d 
in  the  wilderness,  I — 5.  Their  example  u  recorded  os  a  warniiii 
to  professed  Christians,  not  to  imibitc  their  crimes,  6 — 12.  God  will 
not  suffer  his  scrianis  to  be  tempted,  so  as  to  have  no  wav  of  escape, 
13.  They  must  flee  from  idolatry,  14.  They  cannot  ha\e  fellow- 
ship with  Christ  and  believers,  in  the  Lord's  supper,  and  with  idola- 
ters, in  llioso  sacrifices  which  are  offered  to  devils,  15 — 22.  In  the 
use  of  things  lawful,  the  good  of  others  should  he  consulted,  23 — 30; 
that  all  may  lie  done  to  the  glory  of  God,  and  without  giving  any  oc- 
casion of  falling  to  men,  31 — 33. 


M 


OREOVER,    brethren,    "  I    would 
not  that  ye  should  be  ignorant,  how 


a  12:1.    U.3S.    Rom.  11:21. 


[175 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


that  all  ''  our  fathers  *  were  under  the  cloud, 
''  and  all  passed  through  the  sea, 

2  And  were  all  ^  baptized  unto  Moses  in 
the  cloud  and  in  the  sea; 

3  And  ''did  all  eat  the  same  spiritual 
meat; 

4  And  ^  did  all  drink  the  same  spiritual 
drink:  for  they  drank  of  that  spiritual  Rock 
that  *  followed  them:  and  ''  that  Rock  was 
Christ. 

5  But '  with  many  of  them  God  was  not 
well  pleased:  for  they  were  overthrown   in 

the   wilderness.  [Practical  observations.] 

Note. — (Notes,  S:  12:1 — 3.)  In  prosecuting 
his  subject,  concerning;  "things  offered  to  idols," 
the  apostle  next  referred  to  the  case  of  Israel, 
and  the  judgments  of  God,  which  came  upon 
them  for  their  lustings,  murmurings,  and  self- 
indulgence.  He  would  not  have  the  Christians 
at  Corinth  ignorant,  how  that  all  the  fathers 
of  the  nation  of  Israel  came  out  of  Egypt  un- 
der the  guidance  and  protection  of  "the  cloud," 
which  gave  them  light  hy  night,  and  was  an 
overshadowing  canopy  to  them  by  day;  being 
an  emblem  of  the  Lord's  providential  care  and 
gracious  guidance  of  his  people:  {Marg.  Ref. 
b,  c— Notes,  Ex.  13:21,22.  14:19,20,24,25. 
40:36 — S8.)  and  that  the  whole  company  was 
safely  conducted  through  the  Red  Sea,  in 
which  the  Egyptians  were  drowned.  Thus 
they  were  initiated,  as  by  baptism,  into  the 
true  religion,  under  the  instruction  of  Moses, 
the  type  of  Christ;  by  the  over-shadowing 
cloud,  and  by  the  waters  of  the  sea:  and  the 
whole  nation,  men,  women,  and  children,  were 
acknowledged  as  the  visible  church  of  God;  in 
a  manner  which  resembled  that  by  which  all 
professed  Christians  were  admitted  into  the 
church  by  baptism.  (Marg.  lief,  d,  e. — Notes, 
Ex.  14:15.  Matt.  ^3 ■.19,20.)  They  ail,  like- 
wise, without  exception,  were  sustained  by  the 
manna:  and  this  miraculous  provision  might 
be  called  "spiritual  meat;"  as  it  typified  Christ, 
"the  Bread  of  life"  to  the  souls  of  the  true 
Israel.  (Marg.  Ref.  C— Notes,  Ex.  16:4,b,3l 
—36.  Ps.  78:17— 31.  JoAn  6:30— 35,41— 58.) 
And  they  all  drank  of  those  waters,  which 
flowed  from  the  rock,  and  followed  them  as  a 
river,  through  most  of  their  wanderings  in  the 
wilderness.  This  too  might  be  called  "spirit- 
ual drink,"  fi)r  it  typified  the  sacred  influences 
of  the  Holy  Spirit,  as  given  to  believers  through 
Jesus  Christ:  and  the  rock  itself  might  be  call- 
ed "spiritual;"  ibr  "that  Rock  was  Christ,"  a 
type  of  him,  who  was  wounded  and  smitten 
for  our  sins,  that  salvation  might  be  communi- 
cated to  our  perishing  souls.  (Marg.  Ref.  g, 
h.~Notes,Ex.  17:5,6.  P.  O.  1—7.  Num.20- 
2—5,10-13.  Ps.  78:13— 16.) -Nothing  can 
more  clearly  show  the  absurdity  of  forcing  fig- 

0  .lohn  4;20.  Roui.  4:11.  Gal   3- 

29.  '    ■ 

-,  Kx.  13:21,22.    14:19,20.    Num. 

9:15—22.     14:14.     Dciit.  1:33. 

Neh.  9:12,19.     Ps.  78:14.    105- 

39. 
d  Kx.     14:22,29.       Num.    33:8. 

.losh.  4:23.  Neh.  9:11.  Ps.  6fi- 

6.77:10—20.  7S:lfl,=3.  10  ;:7— 

II.    114:3—5.    13a;13— 1ft.  Is. 

6311  —  13.      Heb.   11:29.   Hfv. 

l.=i:2.3. 

UG] 


e  1:13—16.      Ex.  14:31.  John9; 

2S,29.     jleh.  3:2,3. 
f  Ex.  16:4,15,35.  Ueul.  8:3.  Neh. 

9:15,20.     Pb.  78:23— 25.     105- 

40.     .I(ihnB:22— 58. 
%  Ex.  17:0.  Num.  20:11.   Ps.  78- 

15,20.   105:41,  Is.  43:20.  48:21. 

John  4:10,14.7:37.  Rev.  22:17. 

Or,   went  xuiih  them.     Deut.  9: 

h  11:24,25.     Gen.  40:12.    41-2fi 
Kz.  .5:4,5.      Uaii.  2:38.      t-.n, 


urative  language  into  a  literal  meaning,  and  so 
grounding  doctrines  upon  it,  as  the  Papists 
have  done  in  the  monstrous  notion  of  transub- 
stantiation,  than  this  text  does.  By  such  a 
mode  of  construction  we  might  prove,  that  the 
rock  was  literally  the  person  of  Christ;  and 
that  "the  rock"  followed  the  Israelites  in  the 
wilderness!  (Notes,  Matt.  ^e-.^G—^S.  Luke 
22:19,20.)  The  Israelites,  in  respect  of  these 
things,  seemed  all  alike  the  peoj)le  of  God,  and 
dear  to  him:  yet  was  he  "not  well  pleased  with 
the  most  of  ihem;  (Note,  Num.  16:1 — 4.)  so 
that  they  were  destroyed  in  the  wilderness  in 
such  multitudes,  that  their  dead  bodies  lay  in 
heaps  upon  the  ground,  as  after  the  carnage  of 
some  terrible  battle.  (Marg.  Ref.  i.)  —  Our 
fathers.  (1)  The  ancestors  of  the  Jewish  na- 
tion.— Baptized.  (2)  Certainlv  not  bv  immer- 
sion. (Notes,  Matt.  20:20— hs'.  Mark  7 -.3,4. 
Luke  11:37—40.  ^cts  2:41.  Heb.  9:8—10.)— 
The  same,  &c.  (4)  'In  fact,  the  sacraments 
'of  the  ancients  were  the  same  as  ours,  as  they 
'had  respect  to  Christ  alone.'  Beza.  Some  make 
their  sacraments  types  of  our  sacraments,  that 
is,  shadows  of  shadows:  but  a  sacrament  is 
well  defined  by  our  church,  to  be  'an  outward 
'and  visible   sign   of  an   inward   arfd  spiritual 

'grace.' The    apostle   evidently    intended  to 

warn  the  Corinthians,  not  to  presume  on  bap- 
tism, or  attendance  on  the  Lord's  supper,  or 
any  external  forms,  })rofessions,  or  privileges, 
as  securing  to  them  the  favor  of  God,  notwith- 
standing their  sins:  and  nothing  could  be  bet- 
ter suited  to  his  purpose,  than  the  example  of 
Israel.     (Note,  Jude  5 — S.) 

Unto  Moses.  (2)  Eig  lov  Moiaijv.  1:13,15. 
Matt.  28:19. —  The  same  spiritual  drink.  (4) 
To  avio  nnua  TTt'FVfiaTixoi'.  ...  Jlofta,  Heb.  9: 
10.  Not  elsewhere.  Jfnat;,  John  6:55.  Jlifv- 
juarixot',  3.  See  on  Rom.  7:14. —  JVith  many 
of  them  God  tvas  not  well  pleased.  (5)  Ovx  p/' 
loig  nlEioaii'  itvuov  FvSoxijaev o  Ofo.g. — "With 
the  most  of  them  God  was  not  well  pleased." 
Evdoxijaev.  Matt.  3:17.  17:5.  Luke  12:32.  2 
Cor.  5:8.  12:10.  See  on  Rom.  lb:27.~They 
were  overthrown.]  Kanei^oiod^rjauv.  Here  only 
N.T. — Num.  14:16.  Sept.  Ex  y.mn,  et  c^wr- 
vv^u,  sterno,  Matt.  21:8.   Acts  9:34, 

6  Now  ''  these  things  were  our  f  exam- 
ples, to  the  intent  we  should  not  '  lust  after 
evil  things,  as  they  also  lusted. 

7  Neither  "*  be  ye  idolaters,  as  ivere 
some  of  them:  as  it  is  written,  "  The  peo- 
ple sat  down  to  eat  and  drink,  and  rose  up 
to  play. 

8  Neither  "  let  us  commit  fornication,  as 
some  of  them  committed,  and  fell  in  one 
day  three  and  twenty  thousand. 

9  Neither  let  us  p  tempt  Christ,  as  some 
of  them  also  tempted,  "i  and  were  destroy- 
ed of  serpents. 


Matt.  13:38,39. 26:2C — 28.  Oal. 

4:25.       Col.  2:17.     Ileb.  10:1. 
1    Num.  14:11,12,28—33.     2G:64, 

65.   Dcut.  1:34.35.  2:1.5.16.   Ps. 

78.32—34.  90;  title.   7,8.  9.5:11. 

106:26.       Ileh.  3:17.      Jude  5. 
k  II.    Zeph.  3:6,7.     licb.  4:11.2 

Pet.  2:6.     .lucle  7. 
t  (ir.Jigvres.    Horn. 5:14.     Hel). 

9:-.'4.      1    Pel.  3:21. 
1    .N'nm.    11:4.31— rU.     Ps.  78:27 

—31.      106:11,15. 


Ill  14,20—22.      5:11.      6:9.      8:7. 

Dcut.  9:12,16— 21.    P?.  106:19, 

20.      I.Ii,hn5:2I. 
n  Ex.  32:6—8,17—19. 
o  6:9,18.  Num.  25:1—9.  Ps.  105: 

29.     nev  2:14. 
p  Ex.  17:2.7.      23:20.21.     Num. 

21:5.  Deut.  6:16.    Ps.  78:18,56. 

9.5:9.  106:14.  (Icb.  3:8-  -II.  10: 

2!5— .■;0. 
i|  Nuui.  21:6. 


A,  D.  60. 


CHAPTER  X. 


A.  D.  60. 


10  Neither  ''murmur  ye,  as  some  of  them 
also  murmured,  and  Mvere  destroyed  of  the 
'  destroyer. 

Note. — The  apostle,  in  applying  his  suhject, 
next  observed,  that  these  events  were  intended 
to  be  instructive  examples  to  the  Christian 
church,  or  figurative  representations  of  God's 
dealings  with  his  professed  worshippers,  in  all 
ages :  that,  by  the  fatal  consequences  of  Israel's 
disobedience  and  rebellion,  others  miglit  be  de- 
terred from  allowing. an  evil  concupiscence  after 
sinful  or  inexpedient  indulgences.  {Marg.  Ref. 
k,  1.— iVo/es,  9:24— 27.  Num.  11:4—9,31—34. 
Ps.  78:17—31.  106:15.)  The  apostle,  there- 
fore, warned  the  Corinthians  to  "flee  from 
idolatry,"  of  which  they  were  in  great  danger; 
because  they  loved  the  luxurious  gratification 
of  their  appetites,  and  the  pleasures  of  a  feast, 
whatever  other  reasons  they  assigned  for  their 
conduct.  {Marg.  Bef.  m,  *n. — Notes,  Ex.  32: 
1 — 6.  Ps.  106:19 — 23.)  Some  expositors  sup- 
pose that  the  word,  rendered  "to  play,"  signi- 
fies to  commit  fornication:  but  the  Israelites 
are  not,  on  that  occasion,  charged  with  this 
crime,  or  any  other  of  the  same  nature:  and  a 
jovial  festive  religion,  without  gross  and  scan- 
dalous immorality,  is  peculiarly  congenial  to 
human  nature,  as  circumstanced  in  this  world. 
(P.  O.  Ex.  32:1—14.)  For  regard  to  charac- 
ter and  Avorldly  interest,  and  some  remaining 
feeling  in  the  conscience,  restrain  very  large 
numbers  of  unconverted  persons  from  direct 
licentiousness;  especially  where  the  word  of 
God  is  so  far  known,  as  to  render  those  crimes 
shameful,  and  uneasy  to  the  conscience,  which 
the  Gentiles  practised  without  shame  or  re- 
morse.— In  the  next  verse  the  apostle  directly 
warns  the  Corinthians  against  fornication;  to 
which  the  inhabitants  of  Corinth  were  so  ad- 
dicted, that  one  Greek  word,  signifying  'to 
commit  fornication,'  is  taken  from  the  name  of 
that  city;  {XaQwO-iu'Cair,  to  follow  the  custom 
of  Corinth;)  and  he  adduces  the  example  of 
Israel,  when,  by  the  counsel  of  Balaam,  the 
daughters  of  Moab  were  their  tempters,  and 
their  fornication  was  connected  with  the  wor-i 
ship  of  Baal-peor. — Twenty-three  thousand' 
died  of  the  plague,  besides  one  thousand  slain 
by  the  sword,  at  the  command  of  Moses.! 
(Marg.  Ref.  o. — Note,  Num.  25:)— He  then! 
cautions  them  against  "tem))ting  Christ,"  by 
provoking  him  to  jealousy,  w^-aring  out  his  pa-' 
tience,  and  putting  his  love  and  power  to  the 
))roof,  as  the  Israelites  had  done  in  the  wilder- 
ness, Avhen  he  was  with  them  as  Jehovah  of. 
Hosts,  their  Redeemer:  {Marg.  Ref.  p,  q. — 
Note,  Num.  21:4 — 9.)  and  from  murmuring 
ungratefully  at  the  Lord's  disjjensations  to- 
wards them,  the  restrictions  laid  on  them,  or 
the  spiritual  authority  exercised  over  them,  as 
the  Israelites  had  done;  and  for  which  they! 
had  been  cut  off  by  desolating  judgments,  andi 
the  destroying  angel,  whom  the  Lord  employ- 
ed against  them.  {Marg.  Ref.  r — t. — Notes,] 
Num.  13:14:16:17:20:)  These  transactions! 
have  before  been  fully  considered;  and  the  ap-j 
plication  of  them  to  the  conduct  of  the  Corin- 
thians must  be  obvious  to  every  attentive  read- 

r   Ex.   15:24.       16:2—9.       17:3.  I  I   Ex.  12:23.      2SBni.  2):lfi.      li 


er. —  The  people  sat  down,  &c.  (7)  From  the 
LXX,  which  accord  to  the  Hebrew.  {Ex.  32: 
6  ) — Tempt  Christ,  &c.  (9)  This  language  of 
the  apostle  fully  confirms  the  point,  that  all  the 
appearances  recorded  in  the  Old  Testament, 
were  made  by  "the  only  begotten  Son,  in  the 
form  of  God,"  and  adored  as  "Jehov.sh,  the 
God  of  Israel."  {Notes,  Gen.  48:15,16.  Ex. 
3:2,4.  23:20—23.  Is.  63:9.  Acts  7:37—43. 
Heb.  I  \ -24— 26.)— The  destroyer.']  Many 
writers  suppose  that  an  evil  angel  is  meant  by 
"the  destroyer:"  but  this  is  not  probable;  for 
holy  angels  are  continually  represented  as  em- 
ployed by  the  Lord,  in  executing  vengeance  on 
his  enemies. 

Ensamples.  (6)  "Types."  Marg.  Tvnnt.  11. 
See  on  Jo/m  20:25.  Rom.  5:14.— To  the  in- 
tent toe  should  not  lust  after.]  Eig  to  /*>;  eiru* 
T'lfiug  tnil^vfiTjTac.  Here  only  N.T. — Num.  11: 
34.  Sept.  Eniifvfit^M,  Matt.  5:28.  Lw/fe  22:15. 
—  To  play.  (7)  TliuUiv.  Here  only  N.T.— 
Ex.  32:6.  Sept. — Commit  fornication.  (8) 
UoQievuif/ep.  See  on  6:\S. —  Of  the  destroyer. 
(10)  'Yno  la  okod-Qtviu.  Here  only.  (jXo- 
^Q£vo),  Heb.  11:28. 

11  Now  all  these  things  happened  unto 
them  for  *  ensamples:  •''and  they  are  writ- 
ten for  our  admonition,  ^  upon  whom  the 
ends  of  the  world  are  come. 

12  Wherefore  ^  let  him  that  thinketh  he 
standeth  take  heed  lest  he  fall. 

Note. — The  apostle  further  observed,  tliat 
tliose  things,  Avhich  seemed  so  severe  in  respect 
of  Israel,  were  merciful  in  the  object;  being  in- 
tended as  "examples"  to  others,  warning  them 
to  restrain  their  appetites  and  passions,  and  to 
exercise  holy  caution  and  humble  fear.  {Note, 
6 — 10.)  Especially  they  "were  written  for  the 
admonition"  of  Christians,  "on  whom  the  com- 
pletion of  the  ages  Avas  come;"  who  had  the 
substance  of  the  ancient  shadows,  and  the  ac- 
complishment of  all  the  prophecies;  wiio  en- 
joyed those  advantages,  which  were  the  end 
and  perfection  of  the  old  dispensation;  and  who 
lived  under  the  light  of  the  last  and  most  com- 
plete revelation,  which  was  to  be  vouchsafed 
to  the  world.  {Marg.  Ref.  x,  y. — Notes,  Rom. 
10:1—4.  15:4—7.  Heb.  11:39,40.  1  John  <2: 
18,19.)  For,  in  proportion  to  their  knowledge, 
privileges,  and  encouragements,  so  ought  their 
iholy  obedience  to  be:  their  guilt  would  other- 
Iwise  be  more  aggravated  than  under  the  darker 
dispensation  of  the  law,  and  would  he  punished 
with  more  terrible  judgments.  It  therefore  was 
proper,  that  every  man,  who  supposed  himself 
to  stand  secure  in  the  favor  of  God,  and  strong 
in  the  faitli  of  the  gosjjel,  without  being  troub- 
jled  by  weak  and  superstitious  scruples,  should 
"take  heed  that  he  did  not  fall"  away  from  his 
'self-confident  profe.'^sion,  and  at  last  lie  under 
[the  righteous  condemnation  of  God,  having 
'only  "the  form  of  godliness:"  or  lest  he  should, 
'(like  Peter,  when  through  self-confidence  he 
neglected  to  watch  and  pray,)  fall  into  grievous 
sin,  and  thus  wound  liis  conscience,  expose 
himself  to  severe  rebukes,  disgrace  his  profes- 
Ision,  and  injure  or  ruin  the  souls  of  others. 


Num.  14:2,27—30.    I6:4I.    Ps. 
100:25.      I'hil.2:l4.     Ji!i'»  11.. 
*    Num.  14:37.  10:M— 19. 

Vol.   M. 


C'lir.  2I:I5.  2  0hr.  32:21.  jMall. 
13:39—42.  Acts  12:23.  2 
Thef.  1:7.8.  Heb.  11:28.    Ret. 

23 


I       16:1. 
I  *  Or,  types, 
X  9:l0.     Kiioi.  15:4. 
iy  PliU.  4:5.       Heb.  1025.37. 


I       John2:lR. 

[  t  4  U— 8.  8:2.  Pror.  16:18.  Malt. 
I      26:33.34.40.41.       Bom.  11-aX 
R«T.9cl7,lS. 

[177 


A.  D.  bO. 


i.  CORINTHIANS. 


A.  D.  60. 


(Marg.  Ref.z.~Noles,S:\—3.    Prov.    11:2. 
Malt.  26:30—35,69—75.   Rom.  11:16—21.) 

Admonition.  (11)  A'iffhaiur.  Eph.  6:4. 
TiL  3:10.  AH.'^fifc,*,  4:14.  Acts  10 -.m.  Rom. 
15:14.— The  ends  of  the  in  or  Id.]  7\i  rf^hj  nor 
uiojvLOf.  Heb.Q-.U.—  Thatthinketh.  (12)  '  0 
Sox{x)v.   See  on  7  :40. 

13  There  *''  hath  no  temptation  taken  you 
but  such  as  is  *  common  to  man:  ^  but  God 
is  faithful,  '  who  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able;  but  will 
with  the  temptation  also  «•  make  a  way  to 
escape,  that  ye  may  be  able  to  bear  it. 

[Practical  Obsenutinns.] 

JSlote. — The  Corinthians  would  be  the  more 
inexcusable,  should  they,  through  self-confi- 
dence and  unwatchfulness,  fall  into  sin :  because 
"no  temptation  had  befallen  them,"  but  such 
as  men  in  general  must  meet  with,  from  their 
own  hearts,  the  suggestions  of  Satan,  and  the 
allurements  of  the  world.  {Marg.  Ref.  a. — 
Note,  Jam.  1 :13 — 15.)  For  they  had  not  been 
tempted,  by  severe  persecutions,  to  deny  Christ, 
or  conform  to  the  established  idolatry,  as  many 
had  been  and  would  be.  The  apostle,  howev- 
er, did  not  mean  to  discourage  the  humble  and 
fearful,  by  thus  mentioning  far  sharper  trials 
than  those  which  they  had  met  with:  for,  if 
indeed  they  truly  believed,  the  faithfulness  of 
God  to  his  promise  and  covenant  would  secure 
them  from  being  finally  overcome  by  any  temp- 
tation. (^Marg.  Ref.  b,  c— Notes,  1  •.4—9.  1 
T/;<'s.  5:23— 28.  2  Tm.  2:8—13.)  He  would 
so  direct  and  over-rule  every  event,  and  so  re- 
strain the  malice  of  tempters  and  persecutors, 
as  well  as  communicate  strength  proportioned 
to  their  trials;  that  they  should  never  be  "temp- 
ted above  what  they  were  able:"  but,  in  one 
way  or  other,  he  would,  in  his  providence  or 
by  his  grace,  make  a  way  for  them  to  escape, 
that  they  should  be  enabled  to  bear  the  trial, 
and  come  forth  out  of  it  unhurt,  however 
sharp  or  durable  it  might  be.  This  cannot 
mean,  that  all  believers  should  be  rendered  vic- 
torious over  every  particular  temptation;  be- 
cause in  that  case  they  must  all  be  kept  from 
actual  sin,  which  is  contrary  to  fact  and  scrip- 
ture: yet  it  must  imply,  that  no  concurrence  of 
circumstances  should  ever  cast  them  into  such 
temptation,  as  would  render  the  commission  of 
sin  absolutely  unavoidable;  and  that  nothing 
should  ever  occasion  their  final  apostasy  and 
condemnation.  (Notes,  John  10:26—31.  Rom. 
8:32—39.) — The  word  rendered,  "a  way  to 
escape,"  is  suited  to  lead  the  reader's  thoughts 
to  the  case  of  a  poor  shipwrecked  mariner,  who 
has  indeed  escaped  to  dry  land;  but  the  winds 
roar,  the  billows  rage,  the  tide  flows,  the  cliffs 
overhang;  and  death,  inevitable  death,  seems 
still  to  pursue  him:— when  at  length  he  dis- 
covers an  opening,  or  gate,  such  as  are  com- 
rnon  in  some  places,  where  the  cliff  is  high  and 
steep;  and  thus  a  most  welcome  outlet,  or  "way 

>  Jer.    12:5.      Matt.    21:21—24 

L«k<rll:4.    22::51,46.      2Cor'. 

11:2.')— 23.  Eph.  6:12,13.   Heb. 

11:35—38.  12:4.  Jam.   5:10  11 

I  Pet.  1-6,7.   5:8,9.    R«v.  2- 10 

3:10. 
♦  Or,  moderate. 
b  1:9.     Deut.  7:P.    Ps.  36:5.     89- 

33.    Is.  11:5.  25:1.  49-.   Lain. 

3:23.  Ijo,.  2:20.    1  Thes.  5-24. 

178] 


2  Thes.  3:3.    2  Tim.  2:11—13. 
Heh.G:18.  10:23.   11:11.   i  Pet. 

•4:19.  1  John  1:9.  Rev.  1911 
c  Ex.  3:17     Ps.  125:3.    Luke  22: 

o2.    John  10:28-30.    Rom.  8: 

2..-39.  2  Cor.  1:10.  12:8-10. 

2T.m.  4:18.  1  Pet.  1:5.  2  Pet. 

<J  Cicn.  19:20,21.  Ps.  124:7.  Luke 
16:26.  Acts  27:44.     '*■ '' '""'^'^ 


of  escape,"  is  unexpectedly  afforded  him.  The 
experience  of  Christians,  who  have  been  pecu- 
liarly tried  and  tempted,  till  ready  to  give  up 
hope;  and  yet  have  at  length  been  rescued,  and 
filled  with  admiring  gratitude,  will  show  the 
peculiar  propriety  of  the  illustration. 

Common  to  man.]  "Moderate."  Marg.  ylr- 
d-QU)7iivoQ.  2:4,13.  4:d.  See  on  J?o?n.  6:19.— 
A  vjay  to  escape.]  Tip'  ey.6uoir.  Heb.  13:7. 
Not  elsewhere.  Ab  ey-Saivui,  exeo,  evado.  'A 
'metaphor,  taken  from  them,  who,  being  sur- 
'rounded  by  thieves,  are  in  danger  on  every 
'side.'  Parens  in  Leigh. —  To  bear  it.]  'Yni^- 
reyy.eir.  2  Tim.  3:11.  1  Pet.  2:19.  Not  else- 
where N.  T.— Ps.  55:12.  Sept. 

14  Wherefore  '^  my  dearly  beloved,  ''flee 
from  idolatry. 

15  1  speak  ^as  to  wi.se  men;  judge  ye 
what  I  say. 

16  The  ''  cup  of  blessing  which  we 
bless,  is  it  not  '  the  communion  of  the 
blood  of  Christ.''  "^  The  bread  which  we 
break,  is  it  not  the  communion  of  the  body 
of  Christ.'' 

1 7  For  '  we  being  many  are  one  bread, 
and  one  body:  for  we  are  all  partakers  of 
""  that  one  bread. 

Note. — The  examples  and  warnings  which 
had  been  given  sufficiently  proved,  that  Chris- 
tians ought  to  flee  to  the  greatest  distance  from 
all  approaches  to  iilolatry,  and  occasions  of  it: 
for  if  so  small  a  i;fiii[;tation  as  a  feast  was  more 
than  they  could  resist;  how  could  they  liopeto 
withstand  in  the  evil  day  of  fiery  persecution.^ 
(Marg.  Ref.  e,  f.— Notes,  8:7—13.  Jer.  12:5, 
6.)  The  Christians  at  Corinth  valued  them- 
selves on  their  superior  knowledge  and  wisdom; 
and  the  apostle  would  speak  to  them  "as  to 
wise  men,"  and  call  on  them,  impartially  and 
discreetly,  to  judge  of  what  he  had  further  to 
say,  against  their  feasting  in  the  idol-tempies. 
(Marg.  Ref.  g.—Note,  4:8.)  Would  they  not 
allow,  that  the  cup  of  wine,  which  was  used 
in  the  Lord's  supper,  to  represent  spiritual 
blessings,  and  as  an  act  of  praise  and  thanks- 
giving to  God,  after  it  had  been  blessed,  and 
set  apart  by  prayer  for  that  purpose,  was  a  to- 
ken and  pledge  of  their  "communion  of  the 
blood  of  Christ,"  as  tlie  atonement  for  sin,  and 
of  their  being  made  joint  partakers  of  it.?  And 
was  not  the  bread  which  they  broke,  a  token 
of  their  participating  of  liis  body.'*  Did  not  a 
man's  joining  in  that  sacred  institution,  imply 
a  profession  of  faith  in  Christ  crucified,  and  of 
adoring  gratitude  to  him  for  this  salvation? 
Certainly  every  one  would  put  this  construc- 
tion on  it:  and  if  a  man  realK'^  intended  in  his 
heart,  what  he  thus  professed,  he  would  actu- 
ally be  partaker  of  the  Saviour's  blood  shed,- 
and  body  broken,  for  the  sins  of  the  world. 
(Marg.  Ref.  h—k.— Notes,  11 :23— 28.  Matt. 
26:26—28.)    For  all  Christians,  by  this  sacra- 


e  Rom.  12:19.  2  Cor.  7:1.   11:11. 

12:15,19.    Phil.  4:1.   Philem.  1. 

1  Pet.  2:11. 
f  7,20,21.  2  Cor.  6:17.    1  John  5: 

21.  Rev.  2:14.   13:8.  21:8.  "22: 

15. 
§  4:10.  6:5.     8:1.    11:13.     14:20. 

Job  34:2,3.   1  Tlies.  5:21. 
h  21.     11:23—29.     Matt.  26:26— 

28.  Mark  14:22—25.  Luke  22: 


I     ia,20. 

i  20.   1:9.  12:13.  .Tnhn  6:53—5?.. 

Ileh.  3:14.   1  John  1:3,7. 
k  Acts  2:42,46.  20:7,11. 
I  12:12,27.     Rom.   12:5.     Gal.  3: 

26—28.  Eph.  1:22,23.  2:15,16. 

3:6.  4:12,13,25.  Col.2:19.  3:11, 

15. 
m  3,4,21.  11:26—28. 


A.   D.  60. 


CHAPTER  X. 


A.  D.  60. 


ment,  and  the  faith  sincerely  pnifossed  in  it, 
and  the  grace  impHed,  were  united,  as  the 
grains  of  wheat  in  one  loaf  of  bread,  or  as  tiie 
members  in  the  human  body;  seeing  they  were 
all  one  with  Christ,  and  had  fellowship  with 
him,  and  with  (me  another,  by  partaking  of  the 
same  bread,  as  a  token  of  their  ieeding  by  faith 
on  the  same  spiritual  nourishment  for  their 
souls.  (Marg.  Ref.  1,  m.) — In  like  manner,  to 
join  witli  idolaters,  in  their  feasts  at  the  tem- 
ples of  their  idols,  must  be  understood,  as  a 
professed  act  of  communion  and  particii)ation 
with  the  idol  and  its  worshippers:  and  if  this 
were  not  intended,  it  was  a  sort  of  iiypocritical 
profession. — 'The  apostle  calls  it,  "the  cup  of 
'blessing,"  because  when  we  have  it  in  our 
'hand,  we  praise  and  bless,  with  admiration  of 
'his  ineffable  gift,  him  who  shed  his  blood  for 
'us;  and  not  only  shed  his  blood,  but  has  made 
'us  all  partakers  of  it.'  Ambrose. — 'These 
'words,  "the  bread  which  we  break,"  the  "loaf, 
'or  bread,  is  one,"  and  we  all  partake  of  one 
'loaf,  and  therefore  are  one  body,  show  how 
'grossly  the  church  of  Rome  has  varied  from 
'Christ's  institution,  in  distributing  to  the  com- 
'municants,  severally,  an  unbroken  wafer;  so 
'that  they  are  neither  partakers  of  one  loaf,  or 
'bread,  or  of  "bread  broken."  '  Whitby.  (Note, 
12:12—14.) 

To  wise  men.  (15)  fl'ooriuoiz.  4:10.  See  on 
Mall.  25:2. —  The  communion.  (16)  Xon'o>/'(«. 
See  on  Rom.  15:26. — Are  partakers.  (17)  Me- 
lexouer.  21,30.  9:10,12.  Heb.  2:14.  5:13.  7: 
13.  Meroxog,  Luke  5:7. 

18  Behold  "Israel  after  the  flesh:  °  are 
not  they  which  eat  of  the  sacrifices  parta- 
kers of  the  altar.'' 

19  What  say  I  then.?  p  that  the  idol  is 
any  thing,  or  that  which  is  offered  in  sacri- 
fice to  idols  is  any  thing.'' 

20  But  /  say,  that  the  things  which  the 
Gentiles  i  sacrifice  they  sacrifice  to  devils, 
and  not  to  God:  and  I  would  not  that  ye 
should   have  fellowship  with  devils. 

21  Ye  "■  cannot  drink  the  cup  of  the 
Lord,  and  the  cup  of  devils:  ye  cannot  be 
partakers  of  the  Lord's  table,  and  of  the 
table  of  devils. 

22  Do  *  we  provoke  the  Lord  to  jeal- 
ousy ?  *  are  we  stronger  than  he } 

[  Practical  Obsc'-vntions.  ] 

Note. — The  subject  might  be  illustrated  by 
the  case  of  "Israel  after  the  flesh,"  the  whole 
nation,  and  not  merelv  the  company  of  true  be- 
lievers in  Israel.  (Note,  Gal.  6:15,16.)  Those 
who  feasted  in  the  courts  of  the  temple,  upon 
the  flesh  of  the  sacrifices  and  peace-offerings, 
of  which  part  had  been  burned  upon  the  altar, 
were  understood  to  have  fellowship  with  Je- 
hovah and  his  worshippers,  and  expected  to 
partake  of  the  benefits  arising  from  such  sacri- 
fices: and  was  not  the  meaning  similar,  when 
any  on*  feasted  with  idolaters  in  the  idol-tem- 
j)les,  upon  the  sacrifices.?  had  not  he  also  com- 
munion with  the  idol  and  its  votaries.'  (Marg. 


n   Rom.  4:1,12.      9:3— «.    2  Oor. 

11:11!  22.     Eph.  2:11,12.     I'liil. 

3:3—5. 
o  9:13.     Lev.  3:3— 5,11.    7:11  — 

17.  1  S.iin.  2:13—16.    9:12,13. 


p  1:28.  3:7.  fi:4.  13:2  Dctit.  32: 
21.  Is.  40:17  41:20.  2 Cor.  12: 
11. 

q  Lev.  17:7.  Deut.  32:1(!,I7.  2 
Cl.r.  11:15.     I's.  1C6:33,3U.     2 


\Ref.  n,  o.)  Would  any  persons  then  suppose 
the  apostle  to  mean,  that  an  idol  was  a  real 
being  to  whom  worship  was  rendered.?  or  that 
these  sflcrifices  difft'red  materially  from  other 
!f)od.?  (Marg.  Ref.  \^.—Note,  8:4—6.)  Tims 
ihe  knew  that  some  would  sjieculate,  to  excuse 
■  their  self-indulgence.  But,  though  the  deities, 
jto  which  they  sacrificed,  were  nonentities,  aiid 
all  the  account  of  their  origin  and  exploits 
were  meie  fables,  or  in  a  great  degree  fabulous, 
being  distorted  histories  of  deceased  eminent 
men;  yet  he  must  inform  them,  that  their  sac- 
jrifices  were  actually  presented  to  devils,  fallen 
'angels,  malignant  demons;  and  that  these  am- 
jbitious  rivals  of  God  were  gratified  by  them, 
I  in  proportion  as  God  was  dishonored  and  pro-' 
jvoked.  Perhaps  some  might  suppose,  that  the 
name  was  not  essential,  and  that  God  was  wor- 
shipped in  these  rites,  though  under  another 
title;  (as  modern  speculators  have  asserted, 
that  Jehovah,  or  Jupiter,  are  virtually  the 
same;  and  that  the  Su|)reme  Being  is  worship- 
ped with  equal  acceptance,  'in  every  age  and 
every  clime;')  but  the  apostle  assured  them, 
that  these  sacrifices  were  not  presented  to.  God, 
but  to  the  determined  enemies  of  God  and  man  : 
and  he  would,  on  no  account,  have  his  beloved 
fellow  Christians  join  themselves  with  demons 
and  their  worshippers.  (Marg.  Ref.  q,  r.)  In- 
deed, they  could  not  render  the  ordinances  of 
Christ  consistent  Avith  these  abominable  rires: 
and  if  they  attempted  it,  they  would  jirovoke 
the  Lord  to  jealousy,  by  this  familiarity  with 
his  detested  rivals;  as  if  they  were  "stronger 
than  he,"  and  could  defend  themselves  against 
his  judgments:  even  as  a  woman,  though  not 
guilty  of  gross  adultery,  must  excite  the  suspi- 
cion and  indignation  of  her  husband,  if  she  as- 
sociated familiarly  with  the  man,  of  whom  he 
entertained  a  peculiar  jealousy.  (Marg.  Ref. 
s,  t. — Note,  Ex.  20:5.) — The  apostle  joined 
himself  in  these  inquiries,  to  show  how  great- 
ly he  abhorred  such  a  conduct,  and  how  lie 
should  dread  the  consequences  of  being  seduced 
into  it.  'Dare  you  then,  being  es])oused  to 
'Christ,  provoke  the  Lord  to  jealousy  by  idola- 
'try,  which  is  spiritual  whoredom.-'  "Are  you 
'stronger  than  he,"  and  able  to  resist  him,  when 
'he  shall  let  loose  hisfurv  against  you.-"  Locke. 
—Devils.  (20,21.)  Notes,  Lev.  17:1—7,  v.  7. 
Deut.  32:17.  1  Tim.  4:1— 5.— Sume  writers 
contend,  that  this  simply  means  intermediate 
beings,  superior  to  man,  but  inferior  to  God. 
But  are  holy  angels  here  included.?  Certainly 
not.  Then  fallen  angels,  or  wicked  spirits, 
must  exclusively  be  intended:  and  the  worship 
of  the  idolaters',  though  not  rendered  to  |'the 
devil,"  in  the  exact  scriptural  meaning  of  the 
word,  which  distinir"isli<'s  between  "the  devil, 
and  his  angels,"  (Malt.  25:41.)  was  rendered 
to  evil  spirits,  not  perhaps  by  express  inten- 
tion, (though  the  character  and  conduct  as- 
cribed to  the  objects  of  the  pagan  worship, 
renders  even  this  doubtful,)  yet  eventually: 
evil  spirits  were  substituted  in  the  place  of 
God,  and  received  the  glory  due  to  him. — The 
scripture  knows  nothing  of  demons,  in  a  good 
sense;  whatever  heathen  writers  did,  or  iearn- 


Cor.  4  4.  U<v.  :);2'J. 

111.     8.10.      Ptul.  32:37,311.      1 

King!  18:21.  Watt.  G:24.  2Cor. 

G:  113,17. 

Ex.   2J;5.    34.!  1,     Di-iil.  4:24. 


t;;l,5,  32  lt!,2l.  .lojh.  2-1:19.  Vi. 
7:;- .OS,  7,.p!i    1:1". 
t  Joh9.4.    40  9—14.    E.-.  22:11. 
i;eb.  10:3l. 


[179 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


ed  modern  divines  now  do.      {Note,  Jlcts  17: 
18—25.) 

Partakers.  (18)  Koipwroi.  20.  SeeonLwfre 
b:lO.— Sacrifice.  ^20)  Gufi.  See  on  5:7.— To 
devils.]  Jui/nopioig.  21.  John! iW.  10:21.  Jlcts 
17:18.  1  Ttm.  4A.  Jaw.  2:19.  Rev.  9:20.— 
Deut.  32:\7.  Ps.  96:5.  Sept.— Do  we  provoke 
...  to  jealousy.  (22)  TluqaQi^la^ev.  See  on 
i?om.  10:19. 

23  All  "  things  are  lawful  for  me,  but  all 
things  are  not  expedient :  all  things  are  law- 
ful for  me,  but  all  things  '^  edify  not. 

24  Let  no  man  >  seek  his  own,  but 
every   man   another's   wealth. 

25  Whatsoever  is  ''sold  in  the  shambles, 
that  eat,  asking  no  question  ^  for  conscience' 
sake : 

26  For  ^  the  earth  is  the  Lord's,  and  the 
fulness  thereof. 

27  If  any  of  them  that  believe  not  *=  bid 
you  to  a  feast.,  and  ye  be  disposed  to  go; 
•*  whatsoever  is  set  before  you,  eat,  asking 
no  question  "^  for  conscience'  sake. 

28  But  if  any  man  say  unto  you.  This 
is  offered  in  sacrifice  unto  idols,  ^  eat  not 
for  his  sake  that  showed  it,  and  for  con- 
science' sake;  ^  for  the  earth  is  the  Lord's, 
and  the  fulness  thereof: 

Note.~{Notes,^:\'i—\l.  8:7—13.)  Feast- 
ing in  the  idol-temples  having  been  proved  to 
I  be  direct  idolatry;  the  apostle  next  proceeded 
to  show,  that  some  limitations  must  be  assigned 
to  their  liberty,  and  expediency  and  mutual  ed- 
ification consulted,  in  the  use  even  of  lawful 
things.  He  exhorted  his  brethren  at  Corinth 
therefore  not  to  seek  their  own  indulgence  or 
satisfaction,  exclusively  or  principally;  but  to 
study  the  spiritual  welfare  and  advantage  of 
their  brethren  and  neighbors,  whom  they  ought 
"to  love  as  themselves;"  and  for  whose  greater 
good  they  ought  to  give  up  every  inferior  in- 
terest or  gratification.  {Marg.  Ref.  x,  y.) 
They  might,  however,  be  allowed  to  eat  with- 
out scruple  what  they  bought  in  the  public 
market;  without  asking  any  questions,  whether 
it  had  been  offered  to  an  idol  or  not:  lest  they 
should  receive  an  answer,  which  might  perplex 
or  wound  the  consciences  of  their  brethren,  if 
their  own  were  out  of  danger:  for,  as  "the 
earth  and  its  fulness"  belonged  to  the  Lord, 
they  might  partake  of  his  bounty  without  hes- 
itation, provided  they  knew  no' reason  to  the 
contrary.  {Marg.  Ref.  z— b.  g.—Note,  Ps. 
24:1,2.)  In  hke  manner,  if  an  unbelieving 
iiend  or  relation  invited  any  of  them  to  his 
house,  and  they  were  disposed  to  go;  (which 
in  many  cases  would  be  "lawful,"  and  in  some 
even  "ex^pedient-,")  let  them  eat  of  the  provis- 
ions set  before  them  without  asking  any  ques- 
nT\x.  }■  u  ''"''  ii^'ornied  them,  that  this  or 
the  other  dishjyrasj)anof  an  idol-sacrifice,  let 


u  S^e  OH  6.12.  8:9.    Rom.  14:15, 

K  f.l.     14:3—5,12,17,26.     nom. 

14:19.     15:2.     2    Cor.     12:19 

Kph.  4:29.      1    The*.    3:11.     1 

Tim.  1:4. 
y  33.     9:19—23.   13:5.     Phil.  2- 

4.5. 
r  Rom.  14:14.     1  Tin.  4:4.    Tit. 

1:15. 


a  27—29.   8:7.  Horn.  13:5. 

1>  28.     Ex.    19:5.     Deut.     10:14. 

•Tob  41:11.  Ps.  24:1.    50:12.    1 

Tim.  6:17. 
"  |3~y-     Luke     5:29,30.      15: 
H  Luke  10:7. 

e25.  2r,.r    ,12.  4:2.  5:11. 
f  Ss<:<,„8;io_i3.  Rom.  14:15. 


180] 


them  refrain  from  eating  of  it :  because  it  would 
be  proper  thus  to  protest  against  idolatry,  and 
to  show  their  judgment  of  it,  for  the  benefit  es- 
pecially of  him  who  told  them,  whether  he  were 
a  Christian  or  an  unbeliever;  and  that  they 
might  not  wound  the  conscience  of  any  man. 
And,  as  "the  earth  and  its  fulness  were  the 
Lord's;"  they  could  not  need  such  defiled  food, 
but  might  be  supplied  with  other  meat,  though 
they  abstained  from  this.  {Marg.  Ref.  c — f,) 
— Some  versions  and  manuscripts  omit  the  con- 
cluding clause :  but  there  appears  to  me  a  pecu- 
liar beauty  in  the  repetition,  and  it  is  entirely 
in  the  apostle's  manner. — Ml  things  are  lawful, 
&c.  (23)  'Tertullian,  speaking  of  women's  ap- 
'parel,  says,  'How  much  more  easily  will  she 
'  'fear  things  unlawful,  who  is  cautious  and 
'  'scrupulous  in  things  lawful!'  Thus  Clement 
'also,  'They  who  do  whatever  is  lawful,  will 
'  'soon  glide  into  that  which  is  unlawful.' '  Be- 
za. — Bid  you,  &c.  (27)  The  words  "to  a 
feast,"  are  here  needlessly  and  improperly  add- 
ed. The  invitation  of  a  relation  or  friend,  who 
had  not  embraced  the  gospel,  does  not  imply 
the  idea  of  "a/easf,"  but  merely  a  social  meet- 
ing and  meal. —  The  earth,  &c.  (26,28.)  From 
the  LXX,  who  Avell  translate  the  Hebrew.  {Ps. 
24:1.) 

In  the  shambles.  (25)  Ev  /juxeXXo}.  Here  on- 
ly. Latin.  A  mactando. — Asking  no  question. 
(27)  Mijdtv  (tvuy.oii'ovjEg.  See  on  2:14. — For 
conscience^  sake.]  Jiu  ttjv  aweidijoip.  28,29. 
See  on  Rom.  13:5. — For  his  sake  that  showed 
it.  (28)  ^i  Exeivov  jov  juijvvaaviu.  Luke  20: 
37.  Jo/m  11:57.  Acts  23:30.  Not  elsewhere. 

29  Conscience,  I  say,  ''nat  thine  own, 
but  of  the  other;  for  '  why  is  my  liberty 
judged  of  another  man''s  conscience.'* 

30  For,  if  I  by  *  grace  be  a  partaker, 
why  am  I  evil  spoken  of  for  that  ^  for  which 
I  give  thanks.'' 

3 1  Whether  therefore  '  ye  eat,  or  drink, 
or  whatsoever  ye  do,  do  all  to  the  glory 
of  God. 

32  Give  ^  none  offence,  neither  to  the 
Jews,  nor  to  the  f  Gentiles,  nor  to  "  the 
church  of  God: 

33  Even  °  as  I  please  all  men  in  all 
things^  not  seeking  mine  own  profit,  but  the 
profit  of  many,  that  they  may  be  saved. 

Note. — The  apostle  observed,  perhaps  with 
reference  to  the  self-confidence  of  some  at  Co- 
rinth, that  he  did  not  so  much  mean  that  they 
ought  to  abstain  for  the  sake  of  their  own  con- 
sciences, for  he  supposed  them  alile  to  discard 
all  scruples  of  this  kind;  but  for  the  sake  of 
other  men's  consciences,  especially  those  of 
their  weaker  brethren.  {Note,  S:l— 13.)  Yet. 
they  would  inquire,  why  their  liberty  was  to 
be  thus  judged  and  restrained,  out  of  regard  to 
other  men's  consciences;  or  why  they  were  to 
be  blamed  and  slandered,  in  eating  those  things, 

8:16 — 18.     Zerh.  7:5,6.     Luke 

11:41.  Ce.1.  3:17,23.  1  Pet.  4:11. 
in  33.  8:1.3.  Rom.  14:13.    2  Cor. 

6:3.   PhiL  1:10. 
t  Gr.  Greeks. 
n  11:22.     Acts  20:28.      I  Tim.  3: 

5,15. 
o  24.    See   on    9:19— 23— Rom. 

15;2,S.  2  (.'or.  11:28,29.    12: 19. 


§  See   on   26.- Ex.     9:29.       Ps. 

115:16.     J  cr.  27:5,6.     Malt.  6: 

31,32. 
h  32.  8:9-13.  Rom.  14:15—21. 
i  Horn.  14:16.     2   Cor.    8:2l.      1 

Thcs.  5:22. 
'^  Or",  M.K/A-Ag'iWr/g.. 
k  Horn.  14;6.   I  Tim.  4:3.4. 
1  7:34.     Dent.    12:7,12,1.1.     Neh. 


A.   D.  60. 


CHAPTER  X. 


A.  D.  60. 


for  whicli  they  gave  thanks,  and  which  they 
received  in  a  thankful  and  believing  frame  oV 
inind.  {Marg.  Ref.h — k. — Notes,  Rom.  14:2 
— 6.  1  Tim.  4:1 — 5.)  Thus  we  may  explain 
the  passage,  as  the  oh^ection  of  the  Corinthians 
to  the  apostle's  directions:  but  it  may  be  un- 
derstood as  his  inquiry:  Why  should  they  so 
incautiously  use  their  liberty,  as  to  give  cause 
for  its  being  condemned,  in  the  consciences  of 
other  men?  Or  why  should  they  so  use  those 
good  gifts  of  God,  which  they  received  with 
thanksgiving,  as  to  give  cause  for  slander  or 
offence?  (Note,  Rom.  14:13— 18.)  He  there- 
fore concluded  this  subject,  by  admonishing 
them,  "whether  they  ate  or  drank,"  in  any 
place  or  company,  or  "whatever  they  did,"  to 
do  it  all  Avith  an  habitual  aim  at  the  glory  of 
God;  by  considering  his  precepts,  and  the  pro- 
priety, expediency,  api)earance,  and  tendency, 
of  their  actions,  and  the  construction  which 
others  would  put  upon  them;  and  by  acting 
with  prudence,  temperance,  thankfulness,  con- 
sistency, and  charitv  in  every  thing.  (Marg. 
Ref.  I— Notes,  Luke  11 :41.  'Col.  3:16,17,22— 
25.)  Thus  the  whole  tenor  of  their  conduct 
would  show  the  excellency  of  the  gospel,  and 
conduce  to  win  over  others  to  it;  by  which  the! 
name  and  perfections  of  God  would  be  the  more 
extensive .y  known,  adored,  and  glorified.  This' 
great  end  they  ought  habitually  to  have  in 
view;  whatever  interfered  with  it  ought  to  be 
avoided;  and  every  interest,  pursuit,  and  in-! 
dulgence  should  be  rendered  subordinate,  or! 
even,  if  possible,  subservient  to  it.  They  would  | 
then  be  careful  not  to  give  needless  offence  to 
any  man;  to  throw  no  stumbling-block  in  the 
way,  either  of  Jews  or  Gentiles;  and  not  to; 
give  occasion  of  sin  to  the  church,  or  any  be-j 
liever;  but  to  imitate  the  apostle  as  he  imitated 
Christ,  (Note,  11:1.)  and  according  to  what 
he  had  shown- them  of  his  principles  and  con- 
duct. (Note,  9:9— 27.)  For  he  had  endeav-' 
ored  to  please  men  of  all  descriptions,  and  in  all 
things,  as  far  as  consisted  with  faithfulness;  in 
nothing  consulting  his  own  emolument  or  sat-- 
isfaction,  but  "the  good  of  many,  in  order  to' 
their  salvation."  (Marg.  and  Marg.  Ref.  m 
— o. — Note,  Rom.  15:1 — 3.) — Neither  to  the 
Jews.  (32)  'The  Jew  will  b"  npt  hence  to  con-; 
'elude,  that  Christianity  rend-.^rs  you  enemies  ■ 
'to  the  law  and  the  prophets;  the  Gentiles,  that 
'your  professed  abhorrence  of  idols  is  not  real, 
'and  that  the  practice  in  which  you  comply; 
'v/ith  them  is  not  sinful:  and  the  weak  Chris- j 
'tian  will  be  tempted  by  your  example,  to  eat 
'these  things  "with  conscience  of  the  idol,"  (8: 
'7.)   or   to  fly  off  from   the   Christian  faith.' 

By  grace.  (30)  "By  thanksgiving."  Marg.\ 
XuQiii. — Giving  none  offence.  (32)  Jngocnto-, 
7101  yivta&F.  Phil.l  .10.  Gr.  See  on  ^c^s  24:16. ' 

PRACTICAL    OBSERVATIONS. 
V.  1—5. 

The  mistakes  and  sins  of  professed  Chris- 
tians, commonly  originate  from  ignorance  of 
the  scriptures,  or  from  a  partial  attention  to 
them.  If  this  ignorance,  either  total  or  partial, 
were  not  common,  men  could  not  suppose,  that 
forms,  ordinances,  or  assent  to  doctrines,  would 
procure  them  a  licence  to  indulge  evil  passions, 
or  impunity  in  the  allowed  practice  of  sm, — 
Men  may  seem  to  be  converted;  they  may  give 


a  specious  account  ol'  convictions,  terrors,  and 
comforts  in  regular  succession,  and  make  a 
credible  profession  of  faith;  they  may  be  ad- 
mitted members  of  the  visible  church,  where 
the  strictest  discij)line  is  exercised,  and  statedly 
hear  the  most  faithful  instruction;  they  may  be 
greatly  distinguished  by  external  privileges  and 
gifts;  they  may  be  baptized  in  anij  form,  and 
receive  the  "spiritual  meat"  and  "drink"  of  the 
Lord's  SLpper,  in  the  purest  societies:  and  yet, 
not  'feeding  on  Christ  himself  in  their  hearts 
'by  I'aith,  with  thanksgiving,'  God  will  not  be 
well  pleased  with  them,  but  they  will  die  short 
of  Canaan,  and  perish  with  the  multitude  of 
the  ungodly.  (Notes,  Heb.  3:14—19.  4:1,2.) 
— So  vain  are  all,  even  the  most  scriptural  out- 
ward signs,  or  sacramental  pledges  of" salvation, 
without  that  "  inward  and  spiritual  grace," 
which  is  signified  by  them ! 
V.  6—13. 
The  examples,  recorded  in  the  word  of  God 
"for  our  admonition,"  who  in  these  latter  ages 
of  the  world  enjoy  the  full  benefit  of  all  preced- 
ing revelations,  should  warn  us  to  repress  ev- 
ery evil  lusting;  to  avoid  a  festive,  sensual  re- 
ligion, which  gratifies  the  eye,  the  ear,  the 
taste;  and  which  connects  with  "sitting  down 
to  eat  and  drink,  and  rising  up  to  play:"  to 
keep  at  a  distance  from  every  I'orbidden  indul- 
;gence:  not  to  "tempt  Christ,"  by  running  our- 
I  selves  into  those  dangers  in  which  many  have 
jperished;  and  to  avoid  all  "murmurings  and 
Idisputings,"  by  which  the  enemy  of  souls  has 
I  made  immense  havoc  in  the  church.  Al>ove 
all,  we  should  beware  of  "a  haughty  sj)irit, 
[which  goes  before  a  fall;"  and  "while  we  think 
we  stand,"  we  should  trust  in  God  to  preserve 
jus  from  deceiving  ourselves,  and  from  falling 
by  temptation;  using  every  means  of  security 
against  evils  so  fatal  and  lamentable.  In  these 
quiet  times,  we  have  "no  temptation"  to  re- 
sist, "but  such  as  is  common  to  man:"  and  if 
!we  cannot  now  stand  our  ground  against  the 
I  world,  the  flesh,  and  the  devil,  what  should  we 
do  in  the  fiery  trial  of  persecution  ?  If  not  j)re- 
pared  to  give  up  a  trifling  interest,  or  worthless 
indulgence,  for  Christ's  sake;  how  should  we 
yield  our  bodies  to  the  flames  in  his  cause? — 
:  Whether  the  world  smiles  or  frowns,  it  is  a 
dangerous  enemy:  but  if  we  are  believers,  we 
shall  be  enabled  to  overcome  it,  with  all  its  ter- 
rors and  fascinations:  (Notes,  John  16:31 — 33. 
l./oAn2:15 — 17.  5:4,5.)  nor  will  our  faithful 
God,  who  "keepeth  his  covenant  and  mercy  to 
them  that  fear  him,  sufi'er  us  to  be  tempted 
above  what  we  arc  able."  We  may  often  be 
alarmed,  harassed,  baffled,  and  even  cast  down; 
but  we  shall  rise  again  sui)erior  to  our  foes:  for 
I  "with  every  temptation  he  will  make  a  way  for 
us  to  escape,  tliat  we  may  be  able  to  bear  it." 
I  Yet  "his  fear  put  into  our  hearts"  will  be  one 
great  means  of  our  safety;  and  the  greater  our 
humble  jealousy  is  concerning  ourselves,  the 
more  we  shall  escape  such  falls,  as,  when  not 
, fatal,  are  productive  of  most  painful  and  mis- 
chievous consequences  to  ourselves  and  others. 

V.  14— 22. 
I  In  all  cases,  we  should  "flee  from  tempta- 
tion," and  every  occasion  of  sin;  and  i>ot  fool- 
ishly or  ostentatiously  parley  with  it. — If  we 
would  be  deemed  wise  and  prudent,  let  us  show 
our  wisdom  by  a  circumspect  conduct,  and  not 
bv  curious  speculations.-Our  union  and  commu- 

[181 


A.  D.  GO. 


I.  CORINTHIANS. 


A.  D.  60. 


nion  Avith  Christ  and  his  people,  by  partaking- 
of  his  ordinances,  should  engage  us  to  avoid  all 
'•lellowship  with  the  unfruitlul  works  of  dark- 
ness," and  ail  conlormity  to  the  vanities  oi'  the 
world.  When  we  receive  the  outward  signs 
ol"  the  body  and  blood  of  Christ;  we  should 
seriouslv  inquire  into  the  sincerity  of  this  pro- 
fL'ssion  "of  I'aith  in  him  and  his  atonement;  and 
of  our  desire  to  live  devoted  to  his  service,  and 
united  to  his  people,  as  "one  bread,  and  one 
body,"  with  him  and  them.  For  "the  world 
lieth  in  the  wicked  one:"  ungodly  men  are  the 
servants  of  the  devil,  and  false  religion  is  his 
worship,  however  ingeniously  numbers  may 
varnish  over  or  deny  this  awful  truth:  we  can- 
not unite  the  service  of  God  with  that  of  dev- 
ils; or  have  "fellowship  with  Christ,"  and  with 
those  enemies,  whose  "works  he  wag  manifest- 
ed to  destroy:"  {Notes,  2  Cor.  6:14—18.  1 
John  3 :7 — 10,  v.  8.)  and  they,  who  aim  at  such 
a  coalition,  are  commonly  hypocrites  in  their 
religion,  and  only  sincere  in  their  idolatrous 
worship  of  mammon.  If  Christians  will  ven- 
ture into  those  places,  and  join  in  those  sacrifi- 
ces, to  "the  lust  of  the  fiesh,  the  lust  of  the  eye, 
and  the  pride  of  life;"  (Note,  1  J0A71 2:15— 17.) 
which  are  of  no  ill  repute  even  in  this  favored 
land,  they  will  certainly  "provoke  the  Lord  to 
jealousy:"  and,  seeing  they  cannot  endure  his 
omnipotent  indignation,  why  should  they  fool- 
ishly act  as  if  they  were  "stronger  than  he?" 
and  what  must  eventually  be  the  consequence.'' 
(Note,  Job  40:9—14.) 

V.  23—33. 
Let  us  not  be  amused  and  imposed  on  with 
"vain  words,"  about  the  innocence  of  this  or 
the  other  worldly  pleasure:  these  apologies  are 
seldom  grounded  in  truth:    but  if  they  were, 
Are  such  indulgences  "expedient.''"    Do  they 
tend  to  edification.''  Do  they  consist  with  char- 
ity.''  Might  not  the  time  and  money  be  better 
employed  ?    Does  not  the  example  grieve  or 
mislead  others?    Let  us  not  then  be  so  selfish, 
as  to  seek  our  own  needless  indulgence,  in  pre- 
ference to  the  important  good  of  our  neighbors. 
— While  we  trust  in  the  Lord  for  our  temporal 
provision,  and  thankfully  receive  it  as  his  gift; 
let  us  be  careful  to  use  our  liberty,  or  plenty, 
in  such  a  manner,  that  we  may  "avoid  the  ap- 
pearance of  evil,"  of  excess  or  selfishness,  and 
of  whatever  may  occasion  censure  or  suspicion; 
and,  that  piety,  charity,  temperance,  and  pru- 
dence, may  so   regulate  even  our   feasts   and 
meals,   and   every  jjart   of  our  conduct,  that 
"whether  we  eat  or  drink,  or  whatever  we  do, 
we  may  do  all  to  the  glory  of  God."  Connected 
with  this  great  end,  we  should  be  careful  to 
give  no  needless  "offence,"  or  occasion  any  pre- 
judice, in  the  minds  of  unbelievers  of  aiiy  de- 
scription; and  not  to  cause  any  discord  in  the 
church,  or  disquietude  to  the  consciences  even 
of  weak  believers:  but  we  should  endeavor  in 
all  thmgs  "to  please  others"  rather  than  our- 
selves, as  far  as  it  consists  with  our  duty,  or  can 
conduce  to  their  profit  and  salvation;  (Note,  2 
Cor.  6:3-10.  P.  O.  l_io.)    and  ^et  to  dis- 
please  any  man,  or  body  of  men,  when  the  will 


and  glory  of  God  are  evidently  concerned.  And 
let  us  remember,  that  he,  who  gives  us  these 
admonitions,  and  calls  us  to  follow  him  as  he 
followed  Christ,  was  the  Avriter  of  those  scrij)- 
tures,  which  most  I'ully  declare  the  doctrines  of 
free  grace,  and  oi"  God's  eternal  purjwses  of 
special  love  to  his  chosen  peo])le;  which  there- 
fore must  consist  with  these  practical  instruc- 
tions, though  many  are  unable  to  perceive  that 
consistency. 

CHAP.  XI. 

The  aposile  cvhorl?  llin  Corinthians  to  imitate  him,  as  he  imitated 
Clnist,  1.  fie  praises  them  for  ohser\iii5  his  injunctions,  2.  lie 
gives  dicectioni  concerning  men  and  women  prophesying,  2 — 16.  lie 
blames  them  lor  ahuses  in  their  religions  assemblies;  especi.illy  for 
their  divisions,  17 — 19;  and  their  profanation  of  the  Lord's  siipjier,  20 
— 22;  reminding  them  of  the  first  institution  of  it;  and  showing  the 
danger,  and  the  piinCul  efl'ects,  arising  lioin  the  partaking  of  it  un- 
woMliily,  23—34. 

E  '^  ye  followers  of  me,  ^  even  as  I 
also  am  of  Christ. 
Note. — This  verse  is  most  evidently  con- 
nected with  the  conclusion  of  the  preceding 
chapter:  it  referred  to  what  the  apostle  had 
written  concerning  his  own  conduct,  in  the 
ninth  chapter,  and  it  concludes  the  subject 
which  began  in  the  eighth.  (Notes,  8:7 — 13. 
9:13—27.  10:29— 33.)— He  called  on  the  Cor- 
inthians to  become  "imitators  of  him,  even  as 
he  imitated  Christ,"  especially  In  the  charitable 
and  cautious  use  of  their  Christian  libeity: 
(Note,  Rom.  15:1 — 3.)  and  he  thus  hinted, 
that  they  had  in  this  respect  followed  others, 
who  had  acted  contrary  to  the  will  and  the  ex- 
ample of  Christ.  (Marg.  lief. — Notes,  4:14 — 
17.  Phil.  2:1—8.  3:17—19.  4:8,9.  1  Thes. 
1:6 — 8.) — Followers.]  Mi/ntjiai.   See  on  4:16. 

2  Now  '■  I  praise  you,  brethren,  ''  that  ye 
remember  me  in  all  things,  *"  and  keej)  the 
*  ordinances,  as  I  delivered  them  to  you. 

3  But  I  would  have  you  know,  that  ^the 
Head  of  every  man  is  Christ;  s^  and  the 
head  of  the  woman  is  the  man;  ''and  the 
Head  of  Christ  is  God. 

4  Every  man  praying  '  or  prophesying, 
■^  having  his  head  covered,  dishonoreth  his 
Head. 

5  But  every  woman  that  prayeth  '  or 
prophesieth  with  her  head  uncovered  dis- 
honoreth her  head:  for  that  is  even  all  one 
as  if  she   were  '"  shaven. 

6  For  if  the  woman  be  not  covered,  let 
her  also  bo  shorn:  "  but  if  it  be  a  shame 
for  a  woman  to  be  shorn  or  shaven,  let  her 
be  covered. 

7  For  ,a  man  indeed  ought  not  to  cover 
his  head,  forasmuch  as  °  he  is  the  image 
and  glory  of  God:  p  but  the  woman  is  the 
glory  of  the  man. 

8  For  1  the  man  is  not  of  the  woman; 
but  the  woman  of  the  man. 

9  Neither  was  "■  the  man  created  for  the 


a  4:16.  10.33.  Phil.  3:17.  1 
Thcs.  1:6k  2  Thes.  3:9.  Hch. 
6.12. 

b  Uom.  15:2,3.  Eph.  5:1,2.  Phil. 
2:4,5.  « 

c  17.22.     Prov.  31:28—31. 

d  4:17.     15  2. 

e  7:17.     1  Thcs.  4:1,2.      2  Thes. 

1821 


2:1S. 
*  Or,  triiriitioTis. 
f   Kph.    1:22,23.       4:15.       5:23. 

T'hi\.  2:10,11.    Col.  1:18.  2:10, 

19.  ' 

e  Cien.  3:1B.    Eph.  5:22,24.  Col. 

3:18.     1  Tim.  2:11,12.     1  Pet. 

3:1,5,6. 


h  3,23.       15:27,25.       Is.  49:3— 6. 

52:13.     55:4.     61:1—4.     Malt. 

28:18.    ,Iohn  3:34— 36.  5  20— 

30.   14:28.  17:2—5.  Eph.  1:20 

—22.     Phd.  2:7—11. 
i    12.10,28.     14:1,  ice. 
k  14.     2  Sam.  1.5:31.      19:4. 
1    Luke  2:35.     Acts  2:17.  21:9. 


m  Dent.  21:12. 

n  Num.  5:IQ. 

o  (ien.  l:2t',27.      5 

8:6.     .Iain.  3;9. 
p  3.     Gen.  3:16. 
i\  Gen.  2:21,22.     1 
r  Gen.  2:18,20,24. 


A.  D.  60. 


CHAPTER  XI. 


A.  D.  60. 


woman;     but    the    woman    for    the    man. 

10  For  this  cause  ought  tlie  woman  to 
have  *  power  on  her  head,  '  because  of  the 
angels. 

1 1  Nevertheless,  *  neither  is  the  man 
without  the  woman,  neither  the  woman 
without    the   man,    in    the    Lord. 

12  For  as  the  woman  is  of  the  man, 
even  so  is  the  man  also  by  the  woman ;  "  but 
ail  things  of  God. 

13  "^  Judge  in  yourselves:  is  it  comely 
that  a  woman  pray   unto   God  uncovered? 

14  Doth  not  even  nature  itself  teach 
you,  that  '  if  a  man  have  long  hair  ^  it  is  a 
shame  unto  him? 

15  But  if  a  woman  have  long  hair,  it  is 
a  glory  to  her:  for  Iier  hair  is  given  her  for 
a  f  covering. 

16  But  if  any  man  "  seem  to  be  con- 
tentious, we  have  no  ^  such  custom,  neither 
"  the  churches  of  God. 

Note. — The  apostle  here  entered  on  another 
subject:  and  began  to  discuss  several  particu- 
lars respecting  the  public  assemblies  of  tbe 
Christians  at  Corinth;  which,  with  some  di- 
gressions, he  continued  to  the  end  of  tbe  four- 
teenth chapter.  As  he  was  about  to  reprove 
various  instances,  in  which  they  had  been 
greatly  reprehensible;  he  thought  it  advisable 
to  begin  by  a  general  commendation  of  their 
conduct,  in  remembering  him  and  observing  his 
injunctions;  though  this  admitted  of  some  ex- 
ceptions, or  some  misconstructions  had  taken 
place.  {Marg.  Ref.  c — e.)  In  the  abundance 
of  spiritual  gifts  bestowed  on  them,  several 
women  had  been  endued  with  the  Spirit  of 
prophecy,  which  enabled  them,  by  immediate 
inspiration,  to  offer  prayers  for  the  congrega- 
tion, or  to  giv'e  instructions,  or  even  to  predict 
future  events:  for  it  is  not  at  all  reasonable  to 
suppose,  that  a  woman  could  be  said  to  "pro- 
phesy," merely  by  being  present  when  another 
prophesied.  {Notes,  Ex.  15:20,21.  Judg.  4:4. 
5:1.  1  Sam.  2:1—10.  <2  Kings  2'2:^4.  Luke 
2:36—38.  Jets  2:14—21.  21:7—14,  vv.  8,9.) 
This  seems  to  have  been  the  only  case,  in  which 
women  were  allowed  to  s|)eak  in  public,  and  in 
this  respect  some  abuses  had  crept  in.  {Notes, 
14:34,35.  1  Tm.  2:1 1—14.)— In  order  to  un- 
derstand what  was  h;.coniing,  in  this  exempt 
case;  the  apostle  would  have  them  to  under 
stand,  that  Christ  was  the  immediate  "Head,' 
or  Ruler  of  every  man,  whose  honor  was  con 
cerned  in  his  conduct:  and  thai  the  man  was 
the  immediate  "head"  ami  ruler  of  the  woman, 
to  whose  authority  God  had  subjected  her,  and 
who  would  therefore  be  disgraced  by  any  im- 
propriety in  her  behavior:  and  that  Christ,  as 
Mediator,  was  subject  to  God,  as  his  Head  and 
Principal;  to  whose  glory  the  whole  of  his  ad- 
ministration, in  his  mediatorial  government, 
was  referred.  {Marg.  Ref.  C—h.—Note,  Phil. 
2:9—11.)  As  therefore  Christ  did  the  will  and 
sought    the    honor   of  God;    so  the  Christian 


*  Th.it  is.  a  covn'iiig  in  sign  that 
she  is  under  tlit  pozucr  f:f  her 
huiband.  Geii.  20:  IG.  24: 
6.->. 

•  K^.  5:6.    Malt.  IS  10.    Ileb.  I: 


II. 
t   7:10—14.  12:12—22  Gal.  S.28, 
u  fi:6.   Vrov.  ie:4.     Rom.  11:36. 

(Itb.  1:2,3. 


should  avow  his  subjection  to  Christ,  doiiio-  hia 
will  and  seeking  his  glory;  and  the  woman 
should  acknowledge  her  subjection  to  the  man, 
and,  in  all  things  lawl'ul,  do  what  was  ])leasing 
and  honorable  to  him.  According  to  the  cus- 
tom of  those  days,  "a  veil"  on  the  head  was 
the  token  of  subjection,  and  respect  to  superi- 
ors: if  a  man  therefore  should  ))ray  or  prophesy 
with  such  a  covering,  he  would  dishonor  "Christ 
his  Head,"  by  acting  out  of  character,  and  ap- 
pearing as  if  he  was  placed  in  subjection  to  the 
woman,  instead  of  in  authority  over  her.  On  the 
other  hand,  it  would  be  inconsistent  with  mod- 
esty, and  I.er  state  of  subjection,  for  a  woman  to 
lay  aside  her  veil  on  such  occasions:  for  thus  she 
would  seem  to  forget  her  place,  and  to  adect 
authority;  which  would  dishonor  the  man, 
whom  God  had  a|)pointed  to  be  as  "a  head" 
over  her.  Nay,  this  would  be  so  great  an  im- 
propriety, that  it  would  be  of  a  similar  meaning 
with  the  "shaving"  of  her  head;  which  was  a 
disgraceful  punishment,  that  was  sometimes  in- 
flicted on  women  of  bad  character. — If  then  the 
women  persisted  in  exercising  their  gifts  "un- 
covered, let  them  be  shorn  or  shaven:"  but  if 
they  counted  this  shameful,  let  them  wear  their 
veils. — Some  think  that  these  proj)hetesses  had 
their  hair  dishevelled,  after  the  manner  of  the 
Pythian  priestesses  of  Apollo;  and  if  this  was 
so,  it  would  be  an  additional  rea.son  for  the 
apostle  thus  strenuously  to  oppose  them. — The 
man  indeed,  being  "the  image  and  glory  of 
God,"  and  appointed  as  his  representative  in 
ruling  over  this  lower  world,  ought  not  to  be 
veiled  on  these  occasions.  {Marg.  Eef.  o. — 
Note,  Gen.  1 :26,27.)  But  the  wo'man  reflect- 
ing, as  it  were,  the  glory  of  the  man,  being 
formed  his  counterpart,  and  the  most  honorable 
subject  of  his  delegated  authority,  ought  to 
avow  her  willing  subjection  by  wearing  the 
veil.  For  the  woman  was  not  originally  creat- 
ed separately,  but  taken  out  of  the  man;  as  a 
part  of  him,  yet  inferior  to  him:  neither  was 
the  man  created  for  the  woman's  advantage, 
but  the  woman  for  that  of  the  man.  {Note, 
Gen.  2:18 — 25.)  On  this  account  therefore,  the 
woman  ought  to  be  covered  with  her  veil,  even 
when  praying  or  prophesying,  as  an  end)lem  of 
her  being  under  the  authority  of  the  man. — 
Many  conjectures  have  been  formed  concerning 
the  meaning  of  the  following  expression,  "be- 
cause of  the  angels:"  but,  probably,  the  apostle 
referred  to  the  presence  of  holy  angels,  who  had 
witnessed  the  creation  of  man  as  sj)ectati)rs,  or 
were  even  in  some  res])ects  joint  worshi])pers 
with  believers,  in  their  jjublic  assemhiii-s;  wliich 
therefore  ought  to  be  regulated  with  the  most 
exact  propriety,  that  these  heavenly  worship- 
pers might  not  witness  any  thine  unbeconiing 
so  holy  an  occasion.  {JIarg.  Ref.  i?.—Nole, 
Job  38^4— 7.)  — But,  though  the  woman  had 
been  created  for  the  man,  and  subjected  to  him; 
yet  no  diflt^rence  was  made  between  them  in 
respect  of  accej)tance  in  Christ,  as  they  were 
called  together  to  have  fellowsliij>  with  him. 
Nor  ought  the  authority  of  the  man  to  be  exer- 
cised harshly,  but  in  tenderness  and  love;  see- 
ing that,  as  the  woman  was  originally  "from 
the  man,"  so  the  man  hath  ever  since  been  "by 


\   in:l,5.   I.uki-  12:.57. 
y  2  Sam    14:26. 
z  11;  .'5.5. 
t  Or,  vnl. 


a  1  Tiai.  6:3. 
h  Act.  21:2l,J4. 
I  c  7:17.     14:33,31. 
2:14. 


16:1.     1  The 


[183 


A.  O.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


the  woman;"  born  of  her,  and  tended  on  in  in- 
fancy by  her  tender  care:  that,  as  both  were 
reciprocally  means  of  comfort  and  benefit  to 
each  other,  so,  they  should  live  together,  in  liar- 
mony  and  aftection.  But  all  things  were  to  be 
considered,  as  derived  from  God;  and  regulated 
by  him,  whose  wise  appointments  ought  to  be 
submitted  to.  (Marg.  Ref.  t.)  The  Corinthi- 
ans therefore  might  "judge  for  themselves," 
whether  according  to  the  constitution  of  the 
Creator,  it  would  be  comely  for  a  woman,  to 
appear  uncovered  in  the  act  of  worshipping 
him.  Even  "nature  would  teach  them,"  that  if 
a  man  wore  his  hair  long,  and  tired  in  the  man- 
ner which  custom  had  appropriated  to  women; 
it  would  be  a  disgrace  to  him,  and  be  consider- 
ed as  a  j)roof  of  effeminacy  and  folly.  {Note, 
fl  Sam.  14:25 — 27.)  On  tlie  other  hand,  long 
hair,  when  decently  tired  according  to  the  cus- 
tom of  the  times,  would  be  an  honor  to  a  wo- 
man, being  given  to  her  as  a  natural  veil;  and 
to  wear  her  hair  short,  as  men  used  to  do, 
would  appear  masculine  and  disgraceful:  and, 
for  the  same  reason,  she  ought  to  wear  her  veil 
on  her  head  when  praying,  that  she  might  keep 
her  proper  place  and  appear  in  character.  These 
things  the  apostle  stated  as  decent  and  proper: 
but  if  any  of  the  Corinthian  teachers  appeared 
inclinable  to  excite  a  contention  about  them; 
he  would  only  add,  that  he  and  his  brethren 
knew  of  no  such  custom  as  prevailed  among 
them:  nor  was  there  any  such  in  the  churches 
of  God,  which  had  been  planted  by  the  other 
apostles.   (Marg.  Kef.  c.—Note,  14 :S&— 40.) 

Keep.  (2)  Kaip/fTF.  7:30.  15:2.  See  on 
J?om.  1:18. —  The  ordinances.]  "The  tradi- 
tions." Marg.  Tug  -nuQadnafi;.  Col.  2:8.  2 
r/ies.  2:15.  3:6.  See  on  Matt,  lb :2.  {Note, 
2  Thes.  '2:1b.)— The  head.  (3)  ' H  y.e<f>ulr].  4, 
5.  Eph.l:<z<2.  4:15.  5:23.  Col.  1:18.  2:10,19. 
— Having  his  head  covered.  (4)  7w<t«  xecfithjg 
£;(un'.  5,7,10. —  Uncovered.  (5)  yixuiaxulvn- 
TCi).  13.  Here  only.  Ex  «  priv.  et  ;<«r(/xuAu7r7W, 
6,7.  Here  only  N.T.— Gm.  38:15.  Sept.  Ex 
xaju,  etxitXuTiToi,  vclo. — Jls  if  she  were  shav- 
en.] T,j  fivQtjftefr;.  6.  See  on  .^cis  21 :24.— 
Let  her  be  shorn.  (6)  Keioaoiyui.  Jlcts  S:32. 
18:18. — Power.  (10)  "That  is,  a  covering  in 
sign  that  she  is  under  the  power  of  her  hus- 
band." Marg.  Ehtaiuv. — Have  long  hair. 
(14)  Ko/^tu.  15.  Here  only.  Axninj,\b.—A 
covering.  (15)  "A  veil."  Marg.  rhoi6oXain. 
Heb.  1:12.  Not  elsewhere  N.  T.—J06  26:6. 
Ps.  104:6.  Sept.  A  neoiGuXXM,  circumdo, 
Luke  19:4S.  Rev.  10:1.  \2:\.— Contentious. 
{16)  ff'dotety.ng.  Here  only.  <lHlovetxiu.  See 
on  Luke  22:24.— Cws<om.]  ^vnji^siav  See 
on  John  18:39. 

17  H  Now  in  this  that  I  declare  unto 
you,  ^  I  praise  you  not,  *=  that  ye  come  to- 
gether, not  for  the  better,  but  for  the  worse. 

18  For  first  of  all,  when  ye  come  to- 
gether m  the  church,  f  I  hear  that  there 
be  divisions  among  you;  and  I  partly 
believe  it.  '■       ■' 


19  For  g  there  must  be  also  f  her 


esies 


d  Z22.    Lev.  1 9: 17.    Prov.  27:5. 

Rom.  13;3.  1  I'et.  2:14. 
e  20,34.     11:23,26.    Is.   1:1314 

5R:1— 4.  Jer.  7:9,10.    Heh.  10: 

25. 
i  1:10—12.  5:J.  6:1. 

184] 


Or,  schwms.  See  on  1:10.  3-3. 
S  ^'f?!!-    1^7-    Loke   17:1.    Acts 

^Y      '  ^""-  ^■•''2-    2  Pet.  2: 
t  Or,  seett.      Acts  5:17.       n-s 

24:5,14.    2G:5.   23:22     Gal   5: 


among  you,  that  they  ''  which  are  approved 
may  be  made  manifest  among  you. 

20  When  ye  come  together  therefore 
into  one  place,  |  this  is  not  to  eat  the 
Lord's    supper. 

21  For  '  in  eating,  every  one  taketh 
before  other  his  own  supper;  '^  and  one  is 
hungry,  and  another  is  drunken. 

22  What!  '  have  ye  not  houses  to  eat 
and  to  drink  in.''  ""  or  despise  ye  the  church 
of  God,  and  shame  them  §  that  have  not.' 
What  shall  I  say  to  you.''  shall  I  praise  you 
in  this.''  I  praise  you  not. 

Note. — Another  exception  the  apostle  must 
adduce,  to  the  general  commendation,  which 
he  had  bestowed  upon  the  Corinthians,  (2) 
for  when  they  came  together,  they  behaved  so 
disorderly,  that  it  conduced  to  their  detriment, 
rather  than  to  their  edification;  and  thus  they 
lost  more  in  one  way,  than  they  gained  in  oth- 
ers, in  respect  of  religious  improvement.  For, 
in  the  first  place,  when  they  assembled,  as  a 
society  met  together  for  the  worship  of  God, 
in  which  they  ouglit  to  have  been  of  one  heart 
and  mind;  there  were  divisions,  or  schismSi 
among  them.  Though  they  met  in  one  place, 
as  one  congregation;  yet  they  were  divided 
into  parties,  and  were  actuated  by  car'^al  com- 
petition and  mutual  animosity.  This  disgrace- 
ful report  he  had  heard;  and  he  believed  it  in 
part,  or  concerning  a  part  of  them:  for  he  was 
so  acquainted  with  human  nature,  and  with 
the  temper  of  the  Corinthians,  that  he  was 
aware  these  schisms  would  be  followed  by  her- 
esies also;  or  by  a  more  entire  separation  of 
some  of  them  from  the  rest,  out  of  zeal  for  the 
pernicious  doctrines  which  thev  had  espoused. 
{Marg.  Ref.  d—g.— Notes,  1:10—16.  Rom. 
11:25—32.  2  Pet.  2:1— 3.)— 'It  seems  evi- 
'dent  from  hence,  that  heresy  is  something 
'worse  than  the  schism  above-mentioned.' 
Doddridge. — This,  Satan  was  attempting; 
and  God  would  permit  it  to  take  place,  in  order 
to  distinguish  his  "approved"  servants,  by 
their  steadfast  adherence  to  the  truth,  from  the 
unsound  characters  who  bad  crejjt  in  among 
them.  {Note,  1  John  2:18,19.; — Their  as- 
sembling together  in  one  place,  with  divided 
hearts,  was  very  evil;  and  their  subseijuent 
conduct  was  so  selfish  and  sensual,  that  though 
they  professed  to  celebrate  the  Lord's  supper, 
they  could  not  be  said  to  do  this,  but  rather  to 
substitute  a  carnal  feast  in  the  stead  of  it.  For 
they  brought  their  own  provisions  with  them, 
and  ate  separately;  not  waiting  for  each  other, 
or  communicating  with  each  other !  So  that  a 
self-indulgent  or  intemperate  meal  had  succeed- 
ed to  that  holy  feast  of  faith  and  love:  and,  ■ 
while  the  poor  went  away  hungry,  for  want  of 
proper  provision,  the  rich  ate  and  drank  plen- 
tifully, if  not  to  excess!  {Notes,  Gen.  43:34. 
JoAn  2:6—11.)  What  could  be  said  to  such 
a  scandalous  profanation.?  "Had  they  not 
liou.ses"  to  feast  in  on  their  abundance,  and  to 


20.  Tit.  3;  10.  Or. 
h  Deut.  13:3.  Luke  2:35.    2  Cor. 

13:5—7.  G/-.— 1  John  2:19. 
f  Or,  ye  cavHot  eat. 
1   23—25.   10:16—18. 
k  2  Pet.  2:13.  Judel2. 


1    34. 

in  10:.32.      15:9.     Acts  20:28.      1 

Tim.  3:5.1.5. 
^  Or,  that  are  po»r.    Prov.    17:5. 

Jam.  2:5,6. 


A.  D.  60. 


CHAPTER  XI. 


A.  D.  60. 


which  they  mi^ht  invite  their  friends?  Did 
tliey  despise  the  assembled  church  of  God,  as 
if  it  liad  been  a  company  of  intemperate  rev- 
ellers? Or  did  llie  rich  purpose  to  shame  their 
poor  brethren,  because  they  had  not  suitable 
j)rovisions?  AVould  they  have  the  apostle  of 
Christ  applaud  such  profane,  uncharitable,  and 
sensual  practices?  This  he  would  not  do, 
though  glad  to  praise  them  when  he  could. 
Such  a  refusal  of  commendation,  as  this  was, 
implied  the  severest  rebuke.  {Manr.  Rrf. — 
Notes,  2  Pet.  2:12—14.  Jude  1 1—13.)— It  is 
almost  unaccountable  that  a  Christian  church, 
in  a  short  time  after  this  eminent  apostle  had 
left  them,  should  run  into  so  abominable  a  pro- 
fanation of  this  sacred  institution.  But  the 
public  feasts  of  the  Greeks  were  frequently 
conducteil  in  this  manner,  which  appears  to  us 
as  inconsistent  with  civility  as  with  piety.  The 
self-conceited  Corinthian  teachers  carried  their 
notions,  of  Christian  liberty,  to  an  excess 
almost  inconceivable  at  present:  they  not  only 
joined  in  the  idolatrous  feasts  of  their  neigh- 
bors, but  they  introduced  the  customs  of  them 
into  the  church,  and  so  perverted  this  sacred 
feast:  and,  to  show  the  folly  of  man's  wisdom, 
they  were  left  thus  to  disgrace  themselves  more 
than  an}'-  other  church,  because  they  thought 
themselves  wiser  than  others.  (Note,  4:9 — 
13.) — It  is  also  wonderful  that  the  apostle 
should  express  so  favorable  an  opinion  of  the 
professed  Christians  at  Corinth  in  general,  not- 
withstanding these  gross  abuses:  and  we 
should  thence  learn  caution  in  condemning 
whole  religious  societies,  because  of  those 
evils,  which  perhaps  but  few  fully  approve, 
though  numbers  are  seduced  to  connive  at 
tnem. — 'The  Judaizing  converts  thought  them- 
'selves  obliged  to  drink  plentifully  at  their  fes- 
'tivals;  four  large  cups  of  wine,  saith  Dr. 
'Lightfoot,  at  the  paschal  supper;  and  to  be 
'quite  drunk,  saith  Buxtorf,  at  the  feast  of 
'Purim.'  Whitbxj.  {Note,  Esth.  9:21—32.  P. 
O.  17 — 32.)  If  such  sentiments  were  pubUcly 
avowed,  at  the  time  when  the  apostle  wrote, 
our  astonishment  at  the  facts  advanced  may  be 
abated;  but  our  abhorrence  should  be  propor- 
tionably  increased. — 'Though  the  Corinthians 
'had  written  to  St,  Paul,  requesting  his  ... 
'directions  in  several  points;  ...  yet  they  had 
'not  said  one  syllable  about  the  enormities 
'which  had  crept  in  amongst  them,  and  in  the 
'blame  of  which  they  all  shared:  ...  his  infor- 
'mation,  concerning  these  irregularities,  had 
'come  to  him  from  other  quarters.  (1:11,12. 
'5:1,2.)'  Paley. 

Ye  come  together.  (17)  ^vveg/ea&s.  18,20, 
34,  14:23,26.  Jlct s  \0:<27.  19:32."  21 :22,  e<  a/. 
— Divisions.  (18)  Or  "schisms."  Marg. 
^■/ioiiuTic.  A-l-.^b.  See  on  1:10.  Malt.^:\G.— 
I  partly  believe.^  Meoo;  ti  rngsvo).  "I  believe 
a  certain  part." — Heresies.  (19)  "Sects." 
Marg.  'Jioeaei;.  Gal.  b:'20.  ^  Pet.  2:1.  See 
on  Acts  5:17. —  Which  are  approved.]  '  Oi-  do- 
xijLioi..  See  on  Rom.  14:18. —  The  Lord's  sup- 
per. (20)  Kvotuy.Qi'  SfiTTvoi'.  Rev.  1 :10.  (Note, 
Rev.  1:9— if,   v.  10.)— Takcth    before   other. 


a  15:3.     Deut.  4.5.     Matt.  28;2J. 

Gal.  1:1,11,12.   1  Thes.  4:2. 
o  Matt.  26:2,17,34. 
p    »I:ilt.  26:2-3—28.     JNIark    14:22 

—24.  Luke  22:19,20.    AcU  20: 

7. 
q  5:7,8.  Ps.  22:26,29.    Prof.  9:5. 

Cant.  5:1.      Is.  25:6.     55:1—3. 


Vol.  ^  I. 


.I.jIih  6:53—53. 
r  27,2H.   10:3,4,16,17. 
*  Or    for    a   remembrance.    En. 

12:14.      Jo5h.  4:7.     Ps.  111:4. 

Cant.  1:4.    Is.  26:8.     Matt.  26: 

13. 
9  27,28. 
t    Luke   22:20.      2   Cor.   3:6,14. 


(21)  UQnlituCxirei.  See  on  Mark  14:8. — Is 
drunken.]  iMi-fhiF I.  Matt. '24:49.  ^c/s  2:15.  1 
>Thes.  5:7.— Gm.  43:34.  Sept.—'Me^vtii'  ... 
'is  by  the  grammarians  thought  to  have  its 
'original  from  //fT«  t«  rf^veir,  because  of  the 
'free  drinking  whicli  they  indulged  in  after 
'their  sacrifices.'  Whitby. — Despise  ye.  (22) 
KuuKfQoiriie.  Matt.  6:24.  18:10.  Luke  16: 
13.  Rom.  2:4.   1   T/m.  4:12.  6:2.  Heb.  12:2. 

23  For  "  I  have  received  of  the  Lord 
that  which  also  I  delivered  unto  you;  Tliat 
the  Lord  Jesus  °  the  same  night  in  which 
he  was  betrayed,  p  took  bread: 

24  And  when  he  had  given  thanks,  he 
brake  it,  and  said,  Take,  i  eat:  ''  this  is  my 
body,  which  is  broken  for  you:  this  do  *  in 
remembrance  of  me. 

25  After  tiie  same  manner  also  he  took 
the  cup,  when  he  had  supped,  saying, 
'  This  cup  is  '  the  new  testament  in  my 
blood:  this  do  ye,  as  oft  as  ye  drink  if,  in 
remembrance  of  me. 

26  For  as  often  as  ye  eat  this  bread, 
and  drink  this  cup,  f  ye  do  show  the  Lord's 
death  "  till  he  come. 

27  Wherefore,  ^  whosoever  shall  eat 
this  bread,  and  drink  this  cup  of  the  Loid 
unworthily,  >'  shall  be  guilty  of  the  body 
and  blood  of  the  Lord. 

28  But  '^  let  a  man  examine  himself, 
^  and  so  let  him  eat  of  that  bread,  and  drink 
of  that  cup. 

Note. — To  remedy  the  disorders,  which  pre- 
vailed in  the  Corinthian  church,  the  apostle 
referred  them  to  the  original  appointment  of 
the  Lord's  supper;  with  which  he  had  been 
made  acquainted  by  immediate  revelation  from 
Christ,  and  which  he  had  faithfully  delivered 
to  them  when  he  was  at  Corinth.  This  ac- 
count of  the  institution  of  the  Lord's  supper 
entirely  coincides  with  that  which  has  been 
considered,  and  fully  confirms  the  interpreta- 
tion given  of  it.  It  was  of  great  importance, 
that  it  should  be  here  repeated  and  enforced, 
that  the  obligation  of  the  institution,  to  the 
end  of  the  world,  might  be  fully  ascertained. 
The  words  "which  is  broken  for  you,"  are  here 
added,  to  those  recorded  by  Matthew  and 
Mark;  and  substituted  for  "which  is  tjiven  for 
vou,"  in  Luke's  gosjiel.  (Marg.  Rcf.  n— t. — 
Mark  14:22—25.  Luke  22:19,20.  Notes, 
Matt.  26:26 — 29.)  The  body  of  Christ,  as 
"broken,"  in  his  sufierinffs  and  death,  is  rejire- 
sented  by  the  bread  broken:  but  an  unbroken 
wafer  does  not  rejiresent  this  most  material 
circumstance. — It  is  also  here  added,  that  as 
"oft  as  they  drank  of  the  cup,"  they  ought  to 
do  it  "in  remembrance  of"  Christ;  in  order 
that  the  frequent  recollection  of  his  love,  his 
sutTerings,  and  their  obligations  to  him,  might 
have  a  proper  effect  upon  their  hearts  and  lives. 


Ilch.  9:15—20.  13:20. 

t  Or,  shuw  ye. 

u  4:5.  15:23.  John  21:22.  Acts 
1:11.  1  Thes.  4:16.  2  Thei.  2: 
2,3.  Meh.  9:28.  2  Pet.  3:10.  1 
.John  2:28.  Rev.  1:7.  20:11,12. 
22:20. 

X  10:21.    Lev.   10:1—3.    2  Chr. 


30:18—20.    JIatt.  22:11.    Johi. 

13:18—27. 
y  29. 
I  31.      Ps.  26:2— 7.      Lam.  3:40. 

Hag.  1:5,7.      Zich.  7:5—7.      2 

Cor.  13:5.  Gal.  6:4. 
a  Num.  9:10—13.  MalL  5:23,24. 


24 


[18; 


A.  D.  GO. 


I.  CORINTHIANS. 


A.  D.  60. 


Whenever  they  attended  on   this  sacred  ser- 
vice,  thev  would   "show  the   Lord's  death;" 
tliat  is,  profess  their  faith  in  it,  and  declare  tha 
end  and   ellicacv  of  it,   till  he  should  come  to 
jud<riTient.      (Maro;  Ref.  ii.)     The  manner  in 
wluch  the  quakersVvade  this  decisive  <leclara- 
tion,    by   saying-,    till    the    time    when    Christ 
should  come,  by  his  spiritual   illumination  on 
their  minds,  to  "take  them  off  from  carnal  or- 
dinances, is  a  striking  instance  of  perverse  in- 
genuity, used  in  defence  of  rooted  prejudices. — 
The  a|)Ostle   here   repeatedly  speaks  of   "the 
bread,"  after  its  consecration,  or  appropriation 
to  that  particular  use;  which  is  decisive  against 
those  absurd    and    monstrous   interpretations, 
which  have  been  put  upon  our  Lord's  words. 
— He  further  declared,  that  whosoever  should 
partake  ol"  this  ordinance  "unworthily;"  tliat 
is,  in   a  profane,  carnal,  or  irreverent  manner, 
as  an  ordinary  meal,   or  a  sensual  feast,  or  ibr 
secular  purposes,  would  "be  guilty  of  the  body 
and  blood  of  the  Lord;"    would  be  chargeable 
with  treating  them  contemptuously;    and,  in  a 
measure,  with  a  share  of  the  guilt  contracted 
by  those,  who  wounded   his  sacred  body,  and 
shed    his    precious     blood,    upon     the    cross. 
(Marg.   Ref.  x.)     It  was  therefore  proper  for 
every  man,   however  approved  by  his  pastors 
and  brethren,  "to  examine  himself,'^  concern- 
ing the  reality  of  his  faith  and  re|)entance,  the 
sincerity  of  his   profession,    his   intentions  in 
communicating,  the  state  of  his  heart,  and  the 
tenor  of  his  conduct:  not  in  order  to  find  some 
reason  for   absenting  himself;  but   that,   after 
such  self-examination  and  serious  preparation 
of  heart,  he  might  commemorate  the  Lord's 
death  in  a  proper  manner,  and  according  to  his 
appointment.  {Marg.  Ref.  z,  a. — Note,  Matt. 
5:23,24.)     This  expressly  shows  it  to  be  every 
Christian's  duty,  to  attend  on  this  sacrament; 
and  that  both  the  bread  and  the  wine  should 
be  administered  to  all  without  exception.     In- 
deed, in  one  place,  it  is  in  the  original,  "shall 
eat  this  bread,  or  drink  this  cup,  &c."  (27); 
and  the  needless  variation  in  our  version  has 
caused   some   cavils  of    the  papists:    yet   the 
verse  would   as   readily   prove,  that  the   wine 
alone,  as  that  the  bread  alone,  should  be   re- 
ceived: but,  in   fact,  it  only  shows   that  both 
bread  and  wine  should  be  received,  in  a  seri- 
ous, believing,  and  reverential  manner. — 'The 
'true  form  of  celebrating  the  Lord's    supper 
'must  be   sought  from  its  first  institution,  of 
'which    these    were   the   parts.     The   pastors 
'must  declare  the  death  of  the  Lord  by  preach-] 
'ing  his  word;  bless  the  bread  and  wine,  hav- 
'ing  called  on  the  name  of  God,  and  explained 
'the  institution  along  with  their  prayers;  and 
'finally,  deliver  the  broken  bread   to  "be  eaten, 
'and   the  cup   to  be  taken    and   drunk,    with 
'^thanksgivings.     The  flock  must  prove  them- 
^selves,  that  is,  carefully  examine  their  knowl- 
'edge,  iaith,  and  repentance;  they  must  "show 
'forth   the  death  of  Christ,"  that  is,   by  true 
'luith   consent  to  his  word  and  appointment; 
'and  finally,  receive  the  bread  from  the  hand 
of  the  mituster,  and  eat  it,  and  drink  the  wine, 
'and  give  thanks  to  the  Lord.     This  was  the 


*  Or,     jud^mei  t.        30,32 — 31. 

Horn.  13;2.    Ur.    Jam.  3;1.  5: 

12.  mwi;. 
1>  21:27.  Ec.  'i:5.  Tleh.  5:14. 
c  32.     Kx.  l.5:-2f;.     Num.   20  12, 

21.    21(^9.    2  Sam.  12:11— 

1861 


IS-  1  Kine;5  13:21—24.  Ts 
35:1-8.  78^30,31.  B9:3l_34, 
Am.  3.2.  lleh.  12:5—11.   Uev, 

J   l-;:.51.     .\cU    13:36.     1    Thes 
■1:11. 


'liturgy  of  Paul  and  the  apostles. ...  Shovj  (26) 
'That  is,  publicly  profess  that  you  believe,  and 
'embrace  it  with  thanksgiving.'  Beza. — From 
one  loaf,  our  Lord,  having  broken,  gave  a  por- 
tion to  each  person  present,  and  they  all  drank 
fiom  the  same  cup,  as  a  token  that  all  believ- 
ers alike  partake  of  the  blessings  signified  in 
that  sacred  ordinance,  and  have  communion 
with  one  another,  as  one  in  Christ.  (Note, 
10:14 — 17.)  How  different  this,  from  a  num- 
ber of  people  meeting  together,  to  make  a  meal 
each  separately  from  the  provisions,  which 
they  had  brought  with  them! — Much  has  been 
written,  by  some  expositors,  concerning  the 
love-feasts,  which  are  supposed  to  have  accom- 
jianied  the  administration  of  the  Lord's  supper 
in  the  primitive  times,  as  having  given  occasion 
to  the  disorders,  which  the  apostle  here  re- 
proves: but  it  is  not  certain,  that  he  at  all 
refers  to  them;  and  indeed  it  is  not  certain,  or 
very  probable  that  they  were  at  this  time  in 
use,  {Notes,'^  Pet.'<2h2—\4.  Jude  \1—1S.) 
I  received.  (23)  ninQeluGnv.  15:3.  Gal.\: 
9,12.  Phil.  4:9.  1  77ies.  2:13.  4:1,  etui.— I 
delivered.]  JTuQF()o)xn.  2.  15:3.  Mark  1:13. 
2  Pet.  2:21,  et  al. — In  remembrance  of  me. 
(24)  "For  a  remembrance."  Marg.  Etc  irjv 
e/nijv  ttvufirijaiv.  25.  Heh.  10:3.  See  on  Luke 
22:19.— P.  O.  Ex.  12:43—51.  Josh.  4:— Tes- 
tament. (25)  Jiut^ijy.i].  Matt.  26:28.  Mark 
14:24.  Lvke  22:20,  2  Cor.  3:6.  Heh.  7:22.  9: 
15.  10:29.  13:10,  et  al.—Ye  do  shov).  (26) 
Or,  "Show  ye."  Marg.  Kuntyy^lleie.  2:1. 
9:14. —  Unworthily.  (27)  .4ruttuis.  29.  Here 
only.  _^>'«.?(oc,  6:2. — Guilty.]  Ero/og.  See  on 
Matt.  5:21. — Examine.  (28)  Joni^uQeiu).  8: 
13.   16:3.  See  on  Luke  12:56. 

29  For  he  that  eateth  and  drinketh  un- 
worthily, eateth  and  drinketh  *  damnation 
to  himself,  ^  not  discerning  the  Lord's  body. 

30  For  this  cause  '  many  are  weak  and 
sickly  among  you,  and  many  "^  sleep. 

31  For  "  if  we  would  judge  ourselves, 
we  should  not  be  judged. 

32  But  when  we  are  judged,  ^we  are 
chastened  of  the  Lord,  that  we  should  not 
be  E  condemned  with  the  world. 

33  Wherefore,  my  brethren,  when  ye 
come  together  to  eat,  tarry  one  for  another. 

34  And  ''  if  any  man  hunger,  let  him 
eat  at  home;  that  ye  come  not  together 
unto  f  condemnation.  And  the  rest '  will 
I  set  in  order  ^  when  I  come. 

Note. — To  show  still  further  the  necessity 
of  self-examination,  the  apostle  declared  that 
everyone,  who  unworthily  partook  of  this  sa- 
cred feast,  would  "eat  and  drink  judgment  to 
i himself."  (Marg.)  His  very  attendance  on 
jthis  religious  service  would  offend  God,  and  ex- 
Iposehim  to  his  righteous  judgment;  because  he 
I  made  no  proper  discriminaticm  between  the 
[bread  and  wine,  which  represented  the  Lord's 
body  as  offered  on  the  cross  a  sacrifice  for  our 
sins,  to  be  received   by  faith,  and  an  ordinary 


e  2S.  Ps.  32:3—5.  .Ter.  31:18 
—20.  I.ukc  15:18—20.  1  John 
1:9.  Rev.  2:5.  3:2,3. 

f  S'-c  on  30.— DpuI.   S:5.     Job  .=i: 

17.11.  r?-A?.—r.o.  3i:-i.r,r.  r*. 

«l;r2.;3.11-:r,.lVuv.  3:n,:2. 


Is.  1:5.  Jer.  7.2  !.  Zeph.  3:2. 
E  Horn.  3:19.   1  .loliii  5:19. 
Ii  Sue  on  21.22. 

t  Or  /iv'aiT.  (. 
i  7:i7  Til.  1-5. 
U  4:1 'J.   ib:2,5. 


A.  D.  60. 


CHAPTER  XI. 


A.  D.  60. 


meal.  This  irreverence,  being  a  lioinous  crime, 
would  doubtless  subject  a  man  to  final  condem- 
nation, if  he  did  not  repent:  but  certainly  the 
apostle  did  not  mean,  that  it  was  in  its' own 
nature  unpardonable;  or  that  it  sealed  a  man's 
damnation,  as  very  many  have  supposed:  for  he 
was  addressing-  Christians,  and  warning  them 
to  beware  of  incurring  those  temporal  judg- 
ments with  which  God  chastised  his  otiending 
servants. — The  scruples  and  consequent  neg- 
lect of  numbers,  Avho  seem  in  other  things  to 
obey  Christ,  have  no  ground  in  this  passage, 
except  in  the  apparent  harshness  of  our  trans- 
lation, in  which  the  word,  that  signifies  "judg- 
ment," is  rendered  damnation;  antl  this  com- 
monly means  eternal  punishment.  Indeed,  the 
conscious  unworthiness,  and  lamented  infirmi- 
ties of  those,  who  desire  to  express  tlieir  grati- 
tude for  redeeming  love,  are  widely  diflirent 
from  the  profanations  of  these  Corinthians,  who 
yet  were  not  at  all  supposed  to  have  sinned  be- 
yond the  hope  of  pardt)n:  and  generally  they, 
who  deem  themselves  most  unxoorthy,  are  least 
likely  to  receive  "unworthily;"  whicii  is  com- 
monly the  sin  of  the  careless,  or  proud,  and 
self-sufficient. — But  the  apostle  more  fully  ex- 
plained his  meaning  in  what  follows:  for  he  ob- 
served, that,  on  account  of  these  profanations, 
many  of  them  were  visited  with  enfeebling  and 
wasting  sickness;  and  several  had  even  been 
cut  off  by  death:  which,  being  called  "sleep," 
was  charitably  supposed  to  be  that  of  believers. 
(^Marer.  Ref.  c,  d.—Note,  5:1—5.  1  Kings  13: 
20—32.  P.  O.  20—34.  Notes,  2  Kings  22:15 
—20.  2  C'Ar.  35:20— 24.)  For,  if  men  would 
call  themselves  to  an  account  for  their  conduct, 
and  humble  themselves  before  God  in  deep  re- 
pentance; they  would  escape  many  temporal 
calamities,  as  well  as  final  condemnation:  but 
when  Christians  were  thus  judged,  and  visited 
'with  divers  diseases  and  sundry  kinds  of  death,' 
"they  were  chastened  of  the  Lord,  that,"  being 
led  to  rejientance,  "they  might  not  be  con- 
demned with  the  world."  {.Marg.  Ref.  e — g.) 
— As  this  was  the  case,  the  apostle  exhorted 
them  to  "tarry"  fi)r  each  other,  and  to  com- 
memorate the  death  of  their  most  gracious 
Lord,  in  charity  and  peace,  as  well  as  in  faith 
and  piety:  and  let  them  satisfy  their  hunger  at 
home,  and  not  think  of  making  a  full  meal,  or 
a  sensual  feast,  of  the  Lord's  supper;  by  which 
they  exposed  themselves  to  condemnation  and 
very  painful  visitations,  even  when  meeting  to- 
gether in  the  Saviour's  name.  As  to  the  rest, 
he  purposed  to  come  shortly,  and  then  he  would 
regulate  matters  by  his  apostolical  authority. — 
It  is  manifest,  that  the  custom,  which  some  scru- 
pulously adhere  to,  as  a  matter  of  conscience, 
often  to  the  injury  of  their  health,  of  receiving 
the  Lord's  supper  fasting,  has  not  the  smallest 
ground  in  scrijtture,  and  is  in  fact  a  mere  super- 
stition: as  is  the  still  much  more  common  no- 
tion, that  irreverence,  or  even  involuntary  de- 
fects and  mistakes,  in  this  sacrament,  are  far 
more  heinous  and  perilous,  than  in  other  acts 
of  worship;  or  even  in  administering  or  receiv 
ing  baptism. — It  should  also  be  observed,  that 
the  apostle  does  not  speak  oi"  ivorthy  or  unwor- 
thy ])articipants;  but  oi"  eating  and  drinking 
unworthily.  Not  the  character  of  the  j)erson, 
but  the  manner  of  receiving  the  Lord's  supper, 
forms  bis  direct  subject.— 'We  do  not  presume 
'to  come  to  this  thy  table,  trusting  in  our  own 


'righteousness;  but  in  thy  manifold  and  great 
'mercies.  We  are  not  Avorthy  so  much  as  to 
'gather  up  the  crumbs  under  thy  table.'  Com- 
munion Service.  The  sell-righteous  must  then 
receive  most  unworthily,  because  he  proudly 
thinks  himself  ^'or/Zi?/;  and  that  man  comes  in 
the  most  worthy  manner,  who  approaches  in 
deej)  humility,  j)rofound  reverence,  simple  de- 
pendence on  the  mercy  ol'  God,  throujrh  the 
atoning  blood  of  Christ,  and  lively  gratitude  for 
favors  so  entirely  undeserved.  'So  is  the  dan- 
'ger  great,  if  we  receive  the  same  unworthily: 
'for  then  we  are  guilty  of  the  body  and  blood 
'of  Christ  our  Saviour:  we  eat  an<l  drink  our 
'own  damnation,  not  considering  the  Lord's 
'body:  we  kindle  God's  wrath  against  us:  we 
'provoke  him  to  plague  us  with  divers  diseases, 
'and  sundry  kinds  of  death.'  Exhortation. 
Communion  Service.  The  concluding  words 
exj)lain  what  precedes,  but  by  no  means  so 
clearly,  as  the  apostle  explains  what  he  intend- 
ed by  "eating  and  drinking  judgment  to  him- 
self," and  the  former  part  is  often  misunder- 
stood, and  excites  many  needless  fears  and 
scruples,  in  the  minds  of  humble  and  conscien- 
tious behevers. 

Damnation.  (29)  "Judgment."  Marg.  Koi- 
fiu.  34.  jMatt.  23:14.  Luke  23:40.  Rom.  5:16. 
1  Tm.  3:6.  5:12.  /iei.  6:2.  Jam.  3:1.  2  Pet. 
1:d,etal. — Discerning.']  /1iir/.()iro)v.  31.  6:5. 
J  14:29.  Matt.  16:3.  Acts  15:9.  Jam.  <2:4,etal. 
— Sickly.  (30)  .^o()utgot.  See  on  Matt.  14:14. 
—  We  are  chastened.  (32)  Ilttuhvoiuiht.  Acts 
7:22.  22:3.  2  Cor.  6:9.  Heb.  12:6,7,10.  Rev. 
3:19,  et  al,  A  nui;,  puer. — Should  not  be  con- 
demned.] Ii'u  /iij  y.uTuxQii/MUfi'.  See  on 
Mark  16:16. 

PRACTICAL  OBSERVATIONS. 
V.  1—16. 
We  ought  to  imitate  no  man,  any  further 
than  he  imitates  Christ,  whose  examj)le  alone 
is  absolutely  perfect:  nor  should  we  desire, that 
others  should  follow^  us,  except  as  we  are  ena- 
bled to  follow  our  Lord  and  Master. — When 
we  must  blame  in  some  things;  we  should  show 
a  disposition  to  be  pleased,  by  commending  and 
excusing  whatever  will  admit  of  it. — In  order 
to  know  our  duty  in  various  particulars,  we 
should  accurately  study  our  relations  to  God, 
and  to  each  other  in  society  and  in  the  church. 
His  plan  of  government  includes  a  regular  sub- 
ordination. The  immediate  government  of 
mankind,  especially  of  Christians,  is  vested  in 
One  who  bears  our  nature,  and  who,  as  Media- 
tor, acknowledges  "the  Father  as  his  Head:" 
under  this  mediatorial  authority,  he  has  ap- 
pointed man  to  be  the  head  of  the  woman,  who 
immediately  rides  over  her;  that,  "as  the  image 
and  glory  of  God,"  he  may  in  this,  and  other 
instances  of  relative  authority,  shadow  (()rth  the 
glory  and  obligations  of  the  divine  government. 
But  the  Lord  has  so  arranged  matters,  both  in 
the  kingdom  of  providence,  and  in  that  of  grace; 
that  the  authority  of  the  superior,  and  the  sub- 
jection of  the  inferior,  relations,  should  conduce 
to  the  mutual  help  and  benefit  of  all  concerned. 
(Notes,  EpA.  5:22— 33.  1  Pet.  3:1— 7.)— Even 
nature  and  the  common  sense  of  mankind,  re- 
quire that  men  and  women  should  preserve  a 
due  distinction  in  their  api^arel,  behavior,  and 
appearance;  and  the  contrary  to  this  is  con- 
temptible  and   odious.       The    particulars,    by 

1187 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


IS 


which  this  distinction  shall  be  expressed,  are 
.enerally  determined  by  custom;  but,  however 
ashions  may  vary,  an  effeminate  man,  and  a 
masculine  woman,  will  always  be  disgusting 
and  disgracefui. — The  believer's  conduct  sliould 
be  so  regulated,  that  it  may  "honor  Christ  his 
"Head;"  for  even  his  indiscretions,  and  imprO' 
j)rieties,  will  in  a  measure  dishonor  his  profes- 
sion: in  like  manner,  the  conduct  of  women 
will  either  do  credit  to  their  husbands,  and 
those  who  stand  nearly  related  to  them,  or  it 
will  disgrace  them.  {Note,  1  Tim.  3:4,5.  P.  O. 
8 — 16.)  Much  attention  therefore  to  decorum 
is  necessary:  but  especially,  in  every  thing  re- 
lating to  the  worship  of  God,  where  nothing 
unseemly,  or  improper  for  any  one's  state, 
rank,  or  character,  ought  to  be  tolerated.  And 
not  only  should  our  sense  of  the  Lord's  special 
presence  influence  our  conduct  in  this  manner; 
but  even  that  of  the  holy  angels,  who,  in  our 
assemblies,  must  witness  many  things  unworthy 
of  the  sacred  service,  and  which  ought  carefully 
to  be  avoided. 

V.  17—22. 
Alas !  how  often  do  even  the  professors  of  the 
gospel  "meet  together  for  the  worse  instead  of 
the  better!"  Especially,  how  frequently  do  ani- 
mosities and  personal  or  party-contentions  di- 
vide religious  societies,  and   corrupt  the  appa- 
rently united  worship  \    Indeed,  in  the  present 
state  of  human   nature,  such  "schisms"  and 
"heresies"  cannot  altogether  be  avoided:  but, 
while  we  adore  the  wisdom  of  God,  in  over- 
ruling these  evils  for  the  manifestation  of  those 
who  are  approved  by  him;    we  must  by  no 
means  palliate  the  guilt  of  such  persons,  who 
thus  divide  and  distract  the  church.  The  Lord, 
indeed,  can  take  occasion  from  the  most  aggra- 
vated profanations,  to  establish  the  most  bene- 
ficial regulations,  of  which  this  chapter  gives 
us  a  striking  specimen;  but  that  display  of  his 
wisdom  and  goodness  is  far  from  excusing  the 
criminals,  or  exempting  them  from  punishment. 
{Note,  J?oTO.  3:5— 8.)— We  should  rejoice,  that 
we  are  under   no   temptation  to   pervert   the 
Lord's  supper  to  an  intemperate  revel;  but  we 
may  seriously   inquire,  whether  profanations, 
equally  flagrant  and  expressive  of  contemfit, 
are  not  common  among  us.    How  often  do  ava- 
rice,   ambition,    and   extravagance   send  their 
infidel,     impious,    or     profligate    votaries,    to 
qualify  for  preferment  by  this  sacred   institu- 
tion!   How  often  do  custom  and  ostentation 
lead  sinners  of  superior  rank  to  exhibit  their 
petty  distinctions,   even  in   attending  on   this 
sacrament,  which  especiallv  requires  our  most 
humble  gratitude !    How  often   is  it  made  the 
support  of  Pharisaical  pride,  or  the  cloak  with 
which  hypocrites  cover  dishonesty,  or  secret 
licentiousness!    Shall  we  praise  men  for  such 
things?  Surely  not!  nay,  we  must  most  stren- 
uously and  decidedly  protest  against  them:  and 
pray  earnestly  and  constantly  to  God,  to  incline 
the  hearts  of  those  who  have  authoritv  in  the 
church,  to  iise  proper  and  eff-ectual  methods, 
with   impartial  decision,   of  terminating   such 
scandalous  practices;  doing  all  we  can  in  the 
mean  time,  in  our  several  places,  to  counteract 
and  prevent  them;  without  fearing  reproach  or 
persecution,   in   whatever   form   it  may  come 
upon  us,  •' 


188] 


I.     14;1-18.     Eph.4:ll.lb  ICkl.  2Cor.  1:8.    lThes.4:l3. 


V.  23—34. 
Those  who  understand  what  the  apostles 
"received"  from  Christ,  and  "delivered  to"  the 
church,  respecting  the  interesting  season  when 
the  Lord'ssupper  was  appointed,  even  that  very 
night,  in  which  the  Saviour  was  betrayed;  and 
concerning  the  meaning,  use,  and  benefit  of  it, 
will  be  fully  convinced,  that  a  penitent  heart, 
a  simple  reliance  on  God's  free  mercy  by  faith 
in  Christ,  according  to  "the  new  covenant  in 
his  blood;"  a  thankful  recollection  of  his  suffer- 
ings and  of  his  love;  a  desire  "to  show  his 
death,"  to  profess  our  obligations  to  him,  and 
to  give  up  ourselves  to  his  service,  in  doing 
good  to  his  people,  and  to  all  men  for  his  sake, 
constitute  the  proper  preparation  for  accepta- 
bly communicating.  All,  who  aim,  and  pray  to 
be  enabled  to  come  in  this  frame  of  heart  and 
mind,  are  bound  in  gratitude,  and  by  their  pro- 
fessed subjection  to  Christ,  to  "show  the  Lord's 
death  till  he  come."  Such  persons  are  not 
likely  "to  eat  and  drink  unworthily,"  or  to  be 
"guilty  of  the  body  and  blood  of  Christ;"  and 
their  fears  and  scruples  are  in  general  the  effect 
of  mistake:  for  every  one  is  fit  to  come  to  this 
sacred  service,  who  can  pray  for  spiritual  bless- 
ings in  the  name  of  Christ,  without  hypocrisy, 
and  in  an  acceptable  manner.  There  should, 
however,  be  an  habitual  self-examination;  and 
a  more  particular  one,  at  those  times,  when  we 
have  opportunity:  this  will  more  and  more 
convince  the  humble  believer  of  the  difference 
between  his  case,  and  that  of  profane,  ])roud, 
and  carnal  communicants.  The  same  method 
will  prevent  other  evils  and  mistakes,  which 
might  bring  chastisements  upon  us.  But  the 
end  of  self-examination  should  be  renewed  re- 
pentance, acceptance  of  Christ,  and  prayer  for 
grace  to  enable  us  to  "discern  the  Lord's 
body,"  and  to  attend  on  this  sacred  feast  in  a 
humble,  spiritual,  and  grateful  manner;  and 
not  to  find  excuses  for  neglecting  'this  our 
'bounden  duty  and  service.' — In  every  respect 
we  act  most  wisely  for  our  present  comfort,  as 
well  as  n)r  our  future  good,  when  we  "judge 
ourselves,  that  we  may  not  be  judged  of  the 
Lord."  Our  personal  and  family-trials  should 
remind  us,  that  he  has  a  controversy  with  us: 
but,  as  we  are  apt  to  be  partial,  or  dilatory,  in 
"judging  ourselves,"  we  should  count  it  a 
mercy  to  be  "chastened  of  the  Lord,  that  we 
may  not  be  condemned  with  the  world;"  and 
to  suffer  any  thing,  even  unto  death,  by  which 
we  may  escape  the  eternal  damnation  of  the 
wicked.  {Note,  5:1 — 5.)  Yet  it  is  ])rudent  for 
us  to  act  with  such  caution,  piety,  charity,  se- 
riousness, and  temperance;  that  we  may,  as 
much  as  we  can,  avoid  chastenings,  which  "for 
the  present  seem  not  joyous,  but  grievous," 
though  they  afterwards  "bring  forth  the  peace- 
able fruits  of  righteousness  to  them  who  are 
exercised  thereby." 

CHAP.  XII. 

The  apostle  instructs  the  Corinthians  in  the  origin,  nature,  variely,  and 
use,  of  "spiriliial  gifts,"  1 — 11.  He  ilhistrales  the  subject,  hyshow- 
in»  how  the  membrrs  in  the  human  body  perform  their  several  func- 
tions, fur  the  lienefil  of  the  whole,  12— 2ti:  and  apphcs  this  to  the 
church,  and  its  different  orders  of  ministers,  and  members,  27 — 30. 
He  (oncludes  with  exhortation,  31. 

OW  concerning  ^  spiritual  gifts,  breth- 
ren, ^  I  would  not  have  you  ignorant. 


A..   D.   60. 


CHAPTER  XII. 


A.  D.  60. 


2  Ye  know  « that  ye  were  Gentiles, 
carried  away  unto  these  ''  dumb  idols,  ^  even 
as  ye  were  led. 

3  Wherefore  I  give  you  to  understand, 
that  ''no  man  speaking  by  the  Spirit  of  God 
calleth  Jesus  *  accursed :  and  that  s  no  man 
can  say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost. 

Note. — The  Corinthians  were  favored  with 
a  rich  abundance  of  miraculous  gifts  by  the 
power  of  the  Holy  Spirit,  which  they  exercised 
principally  in  their  public  assemblies:  and,  as 
they  were  divided  into  parties,  it  seems  that 
they  vied  with  each  other,  in  the  display  of 
these  endowments.  (Notes,  14:)  This  gave 
rise  to  vain  glory,  envy,  corrupt  emulation,  and 
repinings,  which  were  equally  opposite  to  piety 
and  charity.  To  remedy  these  grievous  evils, 
the  apostle  began  his  (observations  on  the  sub- 
ject, by  reminding  them  of  what  they  had  been 
a  short  time  before.  {Notes,  Gal.  4:8 — 11. 
Eph.  2:11 — 13.)  He  would  not  have  them 
ignorant  of  the  origin  and  proper  use  of  spirit- 
ual gifts;  {Note,  1 :4-9.)  for,  though  they  prid- 
ed themselves  on  their  knowledge,  they  were 
in  great  danger  of  remaining  entirely  without 
instruction,  in  many  practical  matters  of  prime 
importance.  {Marg.  Kef.  a,  b.)  They  could 
not,  however,  but  know,  that  they  had  in  gen- 
era) been  Gentiles,  who  were  carried  away  by 
a  blind  attachment  to  their  idols;  even  as  they 
were  led  captive  by  their  lusts,  by  their  priests, 
and  by  Satan.  These  were  duvib  idols,  not- 
withstanding all  that  was  boasted  concerning 
their  oracles;  and  therefore  they  could  not  con- 
fer on  their  deluded  votaries  those  gifts  of 
tongues,  and  that  utterance,  wnich  the  con- 
verts to  Christianity  had  now  received,  and 
which  must  be  ascribed  exclusively  to  the  sove- 
reign gTace  and  poAver  of  God.  It  was  there- 
fore, proper  for  them  to  understand,  that  all 
such  gifts  were  confined  within  the  limits  of  the 
Christian  church:  so  that  no  man,  whether 
Jew  or  Gentile,  who  blasphemed  the  name  of 
Jesus,  or  treated  him  as  a  deceiver  that  deserv- 
ed the  death  of  the  cross,  "spake  by  the  Holy 
Spirit;"  but  his  pretended  or  apparent  inspira- 
tion must  be  ascribed,  either  to  human  impos- 
ture, or  to  diabolical  agency.  {Notes,  John  16: 
14,15.  1  John  4:1 — 3.)  On  the  other  hand,  no 
man  could  sincerely  confess  "Jesus  to  be  the 
Lord,"  the  promised  Messiah,  the  Son  of  God, 
according  to  his  own  declarations  concerning 
himself;  except  "he  spake  under  the  influence 
of  the  Holy  Spirit.  The  knowledge  and  belief 
of  this  truth,  and  the  boldness  to  profess  it, 
must  come  from  that  blessed  Agent.  In  this 
important  sense,  all  true  Christians  had  "spir- 
itual gifts;"  and  none  ought  either  to  despise 
another,  or  to  think  himself  overlooked,  if  he 
were  not  favored  with  such  as  were  more  cov- 


c  6: 1 1 .     G3I.  4-. 8.     Eph.  2: 1 1 ,1 2. 

4:17.18.  Tit.  3:3.  1  I'et.  J:.3. 
d  Pj.  11S:.5,7.     135:16.     Hab.  2: 

13,n. 
e  Malt.  15:14.   1  Pet.  1:18. 
f  Mark  9:39.     John  16:14,15.     1 

.lohn  4.2,3. 
*  Or,    nnr'thema.     16:22.      Deut. 

21:23.  Gal.  3:13. 
g  8:6.     Malt.  16:16,17.     .Tohn  13: 

13.   15:26.  2  Cor.  11:4. 
h  8—11.28.  Rom.  12:4— 6.  Kpb. 

1:4.  Hcti.  2:4.   1  Pel.  4:10. 
\  Oy,mini.(eries.     2 1,29.      Itom. 


12:6—8.   Eph.  4:11,12. 
i  £:6.     Malt.  23:10.     Acts  10-36. 

Rom.  14:8,9.   Phil.  2:11. 
k  11.  3:7.  .lob  33:29.  .Tohn  5:17. 

Eph.  1:19— 22.  Col.  1:29.  Phit 

2:13.  Heh.   13:21. 
1  15:28.  Eph.  1:23.   Col.  3:11. 
m    14:5,12,17.19.22—26.       Mall. 

2.5:l4,i:c.  Eph.  4:7—12.1  Pfl. 

4:11. 
n   1:5,30.   2:6—10.   13:2,8.     Gen. 

41:38,39.   Ex.  31:3.     1  Kin^3: 

5—12.    Nth.  9:20.    Job  32.o. 


eted,  but  less  valuable. — The  context,  however, 
leads  us  to  suppose  the  apostle  meant,  that  this 
confession,  from  the  mouth  even  of  a  nominal 
Christian,  being  made  under  the  impulse  of 
the  Holy  Spirit,  (as  wicked  Balaam  p^OJ)h^■sied,^ 
was  "a  spiritual  gift,"  which  might  beuelit  oth- 
ers, though  it  should  jirove  of  no  use  to  the 
possessor. — 'Nor  can  they,  who  confirm  the 
'doctrine  of  Christ  by  miracles,  be  acted  on  by 
'any  other,  but  the  Holy  Ghost:  lor  no  evil 
'spirit  would  assist  them  to  confirm  a  doctrine 
'so  opposite  to,  and  destructive  of,  their  king- 
'dom  and  designs.'  Whillnj.  {Notes,  Jlatt.  I'H: 
25—28.  Mark  9:38 — 10.  Luke  9:46—50.) 
The  expression,  "say,  that  Jesus  is  the  Lord," 
more  obviously  signifies,  the  profession  of  the 
true  doctrine  concerning  Christ,  than  the  exer- 
cise of  saving  faith  in  him,  especially  in  a  dis- 
course concerning  "sjiiritual  gills;"  or,  as  some 
would  render  it,  "spiritual  men,"  or  men  pos- 
sessing spiritual  gifts,  such  as  are  afterwards 
enumerated,  (8 — 10.)  to  qualify  them  for  pub- 
lic stations  in  the  church  (28).  Many  have 
"prophesied  in  the  name  of  Christ,"  as  well  as 
preached  and  defended  his  truth,  who  were 
"workers  of  iniquity:"  yet,  as  far  as  they 
avowed  "that  Jesus  was  the  Lord,"  thev  spake 
by  the  Holy  Spirit.  {Notes,  13:1—3.  Matt.  7: 
21-— 23.  1  JoAn  4:1— 3.) — The  contrast  between 
saying  "Jesus  is  an  accursed  thing,"  and  "Je- 
sus is  the  Lord,"  is  very  emphatical. 

Spiritual  gilts.  (1)  Tiiv  nffvuuTixon'.  See 
on  i?om.  7:14. — Dumb.  (2)  Jcpoira.  14:10. 
Jicts  8:32.  '2Pet.  2:16.— Is.  53:7.  Sept.  Note, 
Ps.  115:3 — 7. —  Ye  were  carried  aunty. "l  .4nn- 
youFvoi.  Matt.  ^7  :<2,3i.  Z.«A-e  23:26.  ^clsli: 
19.  23:17.  Ex  «.-to,  et  «7t>),  duco,  Luke  4:1. 
i?OOT.  8:14.  Gal.  b :18.— Accursed.  (3)  "Ana- 
tliema."  Marg.  Jvud^i^fia.  16:22.  Seeon.^c<« 
23:14.  Notes,  16:21—24.  Rom.  9:1—3. 

4  Now  ^  there  are  diversities  of  gifts, 
but  the  same  Spirit. 

5  And  there  are  differences  of  f  admin- 
istrations, '  but  the  same  Lord. 

6  And  there  are  diversities  of  opera- 
tions, but  it  is  the  same  God  which  ^  work- 
eth  '  all  in  all. 

7  But  "  the  manifestation  of  the  Spirit 
is  given  to  every  man  to  profit  withal. 

8  For  to  one  "  is  given  by  the  Spirit  the 
word  of  wisdom;  to  another  the  word  of 
knowledge  by  the  same  Spirit; 

9  To'another  °  f\iith  by  the  same  Spirit; 
to  another  p  the  gifts  of  healing  by  the  same 
Spirit; 

10  To  another  '<  the  working  of  mira- 
cles; to  another  ■"  prophecy;  to  another 
'discerning  of   spirits:  to  another  ^divers 


Ps.  143:10.    I'rov.  2:6.   Is.  11:2. 

50:4.  59:21.    Dan.  2:21.    Malt 

13:11.   Acts  6:3.    Eph.  1:17,18. 
o  13:2.     Malt.    17:19,20.     2l  21. 

Mark  11:22.23.  Liike  17:5,r-;.  2 

Cor.  1:13.  Ilch.  11:33. 
p  Mall.  10:8.     Mark6:l3.     16:18. 

I.iikc9:2.   10:9.  Acls3;f— 8.  4: 

29—31.  5  15.   10:3y.   19:11,12. 

Jam.  5:14,15. 
n  28.29.     Mark  16:17,20.      Lnkf 

24:49.     John  14:12.     Arts  1:8. 

Kom.  15:19.  Gal.  3:5.  Heh.  2: 


4. 

r   13:2.  14: 1,3,5.24 ,31 ,32.r9. 

Num.  11:25—29.  1  Sam.  10:10 
—13  19:20—21.  2  Sam.  23:1, 
2.  Joil  2:28.  Jolm  16:13.  Arts 
2:17,18.29.30.  11:28.  2l:9,l0. 
Kom.  12:6.  1  Thci.  5:20.  2 
P.-I.  1:20,21. 

s  14:29.  .A.cls  5:3.  1  John  4:1. 
Rev.  2:2. 

I  2^—30.  13:1.  14:2 — 1,23.27, 
39.  .Mark  lt:l7.  Acts  2:4— 12 
10:40,47.   19:6. 


[189 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


kinds   of   tongues;  "  lo   another   the   inter- 
pretation of  tongues. 

11    But  •'' all  Uiese  worketh  that  one  and 
the  self-same   Spirit,  dividing  to  every  man 

Sevei'ally   ''  as   he   will-  [Praetical  Ohscrvntions.] 

Note.— There  was  a  great  diversity  in  the 
spiritual  gifts  conferred  on  the  Christians  at 
Corinth  and  elsewhere;  and  some  of  them  were 
valued  Ihr  more  than  others :  yet  these  were  all 
(Vom  "the  same  Spirit,"  of  whose  operations 
the  possessors  were  but  instruments  and  vehi 
cles.  There  were  also  different  "administra- 
tions," or  offices,  in  which  men  ministered  to 
the  benefit  of  the  church,  according  to  the 
work  assigned,  and  the  talents  entrusted  to 
them:  but  they  were  all  the  servants  of  Christ; 
and  were  dependent  on  the  same  Lord,  and  ac- 
countable to  him.  {Notes,  Rom.  12:3 — 5.  Eph. 
4:7 — 16.)  In  the  effects  which  followed  the 
exercise  of  their  gifts,  whether  in  miraculous 
cures,  or  in  the  conversion  of  sinners;  the 
whole  was  produced  by  the  power  "of  the  same 
God,"  who  wrought  all  these  changes  on  the 
bodies  and  souls  of  men,  through  his  Son,  and 
by  his  Spirit,  for  the  glory  of  his  own  great 
name.  (Marp^.  Ref.h — k.)  But  "the  manifest- 
ation of  the  Spirit,"  in  these  extraordinary  op- 
erations, was  not  made  for  the  credit  of  the 
man  by  v/hom  he  wrought,  but  for  the  advan- 
tage of  the  church,  and  even  of  those  without; 
that  the  person,  who  possessed  these  gifts,  or 
filled  up  any  office  in  the  church,  might  profit 
others:  for  such  gifts  were  entirely  distinct  from 
that  gracious  state  of  the  heart,  which  disposes 
a  man  to  improve  his  talents  of  everv  kind. 
(Marg.  Ref.  m.— Notes,  Matt.  25:14—30.) 
For  tlie  purpose  of  thus  profiting  others,  the 
Holy  Spirit  conferred  on  one  "the  word  of 
wisdom;"  by  which  may  be  intended  such  im- 
mediate discoveries  of  the  grand  scheme  of  sal- 
vation, attended  with  such  powers  of  discours- 
ing about  it,  as  were  suited  to  render  other 
men  "wise  unto  salvation."  (Note,  Eph.  3:9 
— 12.)  To  another,  the  same  Spirit  gave  "the 
word  of  knowledge;"  by  Avhich  an  exact  and 
extraordinary  understanding  of  the  Old  Testa- 
ment types  and  prophecies,  and  a  capacity  of 
explaining  difficult  subjects,  of  answering  ob- 
jections, of  determining  cases  of  conscience,  or 
of  speaking  suitable  words  to  different  descrip- 
tions of  persons,  seems  to  be  meant.  (Marg. 
Ref.  n.)  Another  was  endued  with  a  remark- 
able degree  of  faith;  which  rendered  him  capa- 
ble of  engaging  in  very  perilous  services,  for 
which  persons  of  more  exact  knowledge  might 
be  less  competent.  This  kind  and  degree  of 
faith  was  distinct  from  that  faith  which  justi- 
fies; and  so  might  be  considered  as  "a  spiritual 
gilt,"  bestowed  on  certain  persons  to  enable 
them  to  profit  others.  (Mcn-g.  Ref.  o.—Notc, 
13:1—3.)  Some  were  endued  with  the  gift  of' 
pcrlormmg  miraculous  cures:  others  were  ena- 
bled to  work  miracles  of  divers  kinds.  Some 
predicted  future  events;  others  had  a  superna- 
tural talent  of  discerning  spirits,  of  perceiving 
by  what  principles  men  were  actuated,  and  of 


u  30.   l'l:2fi— 2R. 

X  4.  7t7,17.  .Ioliii3:27.  Rom.  12: 

6.  2  Cor.  10:13.  Kph.  4:7. 
y   I>:ii).  4:35.   :\I:itt.  ll:2fi.    20:15. 

John  J:f!.     .'1:21.     iioni.   9:18. 

Eph.  1:11.  flch.2:4  .Tatn.  1:1R. 
>.   10:17.     U<m>.    12:1,5.     Eph.  1: 

190] 


23.  4:4,12,15,10.  5:23,30.  Col. 

1: 1 8,24.  2:19.  3:15. 
a  27.  Gal.  3:10. 
b  10:2.     Is.  44:3—5.     Kj..  36-25 

—27.     Malt.  3:11.    I.uke3:lC. 

John  1:33.  3:5.   Art=  1:.5.  Uom. 

t:3-C.     t:9-n.     Kph.  5:^,1. 


what  services  they  were  capable.  Some  could 
speak  in  various  languages,  which  they  had  not 
learned;  and  others  could  miraculously  inter- 
pret their  words  to  the  hearers,  who  understood 
them  not.  {Marg.  Ref.  p— u. — Note,  14:26 — 
33.)  All  these  endowments  the  Holy  Spirit 
freely  bestowed,  in  that  measure  and  diversity 
which  he  saw  good,  and  to  be  conducive  to  the 
common  advantage  of  the  church :  so  that  no 
one  had  any  ground  of  glorying  over  others,  or 
of  repining  as  if  he  v/ere  forgotten  in  this  dis- 
tribution.— There  is  indeed  much  difficulty,  at 
present,  in  determining  precisely  what  the  apos- 
tle meant  by  each  of  the  terms  here  used,  which 
doubtless  Avere  readily  understood  at  the  time 
when  the  gifts  spoken  of  were  exercised:  but 
the  sense  which  appeared  most  probable  has 
been  chosen;  and  great  exactness  on  such  a 
subject  is  not  at  all  necessary. — "  All  these 
U'orketh  that  one  and  the  self-same  Spirit;  di- 
viding to  every  one  severally  as  he  will"  (11); 
compared  with,  "It  is  the  same  God,  which 
worketh  all  in  all;"  suggests  a  conclusive  proof 
of  the  Personality,  Sovereignty,  and  Deity  of 
the  Holy  Spirit.  (Marg.  Ref.  x,  y. — Note, 
Eph.  1:9—12,  vv.  9,11.) 

Diversities.  (4)  Jintfjeaeic.  5,6.  Here  only. 
A  dufiQFO),  11. —  Of  administrations.  (5)  "Of 
ministries."  Marg.  JinxorioM'.  16:15.  Luke 
10:40.  ^cis  6:4.  12:25.  J?om.  11:13.  12:7. 
15:31.  2  Cor.  4:1.  5:18.  6:3.  8:4.  9:1.  Eph. 
4:12.  2  Tim.  4:11,  et  al. —  Of  operations.  (6) 
ErfoyijtituToir.  10.  Here  onlv.  Ereoyiui.  11. 
Phil.  2:13.  See  on  Matt.  14:^.— The  manifes- 
tation. (7)  'H  (paveQoiaig.  2  Cor.  4:2.  Not 
elsewhere.  A  cfuveqow,  manifesto. —  To  profi' 
ivithal.}  TJQog  to  aufi(fSQor.  6:12.  10:23. —  Of 
healing.  (9)  Tu/uaToir.  28,30.  Here  only.  Lt- 
aiQ,  Luke  13:32. — Discerning.  (10)  Jiayoi- 
aeic.  Heb.  5:14.  See  on  Rom.  14:1. — Inter- 
pretation.] 'EQfirjj'Etu.  14:26.  Not  elsewhere. 
'EQui]v&vor  See  on  John  1:38. — .3s  he  tvilL 
(11)  Ka^o)s  tinlETui.  See  on  Matt.  11:27.  A 
^Hhj,  JctsQ:i3.    4:28.  Eph.  1:11.  Heb.  6:17. 

22  For  'as  the  body  is  one,  and  hath 
many  members,  and  all  the  members  of 
that  one  body,  being  many,  are  one  body; 
"  SO  also  15  Christ. 

1 3  For  ^  by  one  Spirit  are  we  all  bap- 
tized into  one  body,  '^  whether  we  be  Jews 
or  *  Gentiles,  whether  ice  be  *•  bond  or  free; 
and  have  been  all  made  *^  to  drink  into  one 
Spirit. 

14  For  ''the  body  is  not  one  member, 
but  many. 

Note. — The  apostle  next  illustrated  the  wis- 
dom and  goodness  of  the  Holy  Spirit,  in  his 
distribution  of  these  gifts,  by  the  similitude  of 
the  human  body.  This,  though  formed  of 
many  members,  constituted  one  harmonious 
wiiole:  while  every  member  had  its  proper  use 
and  capacity,  for  the  common  benefit.  Thua 
Christ  mystical,  or  his  church  as  united  to  him 
its  glorious  Head,  was  one  great  whole,  con- 


Col.  2:11,12.     Tit.    3:4—6.     1 

Pa.  3:21. 
c  Rom.   3:29.     4:11.      G.nl.  3:23. 

Eph.     2:11—16,19—22.       3:6. 

CI.  1:27.     3:11. 
*  Gr.  Greeks, 


d  7:21,22.     Eph.  0:R. 

e  CJant.  5:1.     Is.  41:17,18.    55:1. 

Zech.  9:15— 17.  John  4:10,14. 

6:63.      7:37— 3Cl. 
f   12,19,20,27,28.     Eph.  4:25. 


A.  D.  60. 


CHAPTER  XII. 


A.  D.  GO. 


slsiinn:  of  many  parts.  (13 — 'i6.  .Mars;.  Ref. 
7..— Notes,  Rom.  12:3—5.  Gal.  3:15—18.) 
For  all  true  Christians  had  been  baptized  into 
Christ's  mystical  body,  by  the  connnunication 
of  his  life-giving  Spirit,  whether  they  were 
before  Jews  or  Gentiles,  slaves  or  freemen;  and 
by  deriving  continual  supjjlies  of  that  same 
Spirit,  in  answer  to  their  earnest  desires  and 
believing  prayers,  they  were  made  "to  drink 
into  one  Spirit,"  and  became  more  and  more 
of  "that  mind  which  was  in  Christ."  (Jvlarg. 
Ref.  b,  c— Notes,  10:1—5.  Ex.  17:5,6.  Cant. 
5:1.  is.  44:3— 5.  55:1—3.  Zech.  9:13— 16,  v. 
15.  John  4:10—15.  7:37—39.  Eph.  4:1  —  6. 
5:15 — 20,  V.  18.)  Here  the  apostle  doubtless 
alluded  to  the  wine  used  in  the  Lord's  supper; 
as  before  to  baptism.  {Notes,  10:14—22.)— 
Therefore  as  tlie  body  is  one,  and  has  one  com- 
mon interest,  though  it  consists  of  many  mem- 
bers; so  Christians  should  be  considered,  as  in- 
corporated by  faith  in  Christ,  and  "the  supply 
of  his  Spirit."  Whereas  if  they  had  all  pos- 
sessed the  same  gifts,  they  would  have  resem- 
bled a  detached  member,  or  several  of  the  same 
kind,  ratlier  than  a  regularly  organized  body. 

15  If  ^  the  foot  shall  say,  Because  I  am 
not  the  hand,  I  am  not  of  the  body;  •'  is  it 
therefore  not  of  the  body.'' 

16  And  if  the  ear  shall  say,  Because  I 
am  not  the  eye,  I  am  not  of  the  body;  is 
it  therefore  not  of  the  body.'' 

17  If  '  the  whole  body  ivere  an  eye, 
where  ivere  the  hearing?  If  the  whole  were 
hearing,  where  loere  the  smelling.'' 

18  But  now  ''hath  God  set  the  mem- 
bers, every  one  of  them  in  the  body,  '  as 
it  hath  pleased  him. 

1 9  And  '"  if  they  were  all  one  mem- 
ber, where  icere  the  body.^ 

20  But  now  are  lliey  many  members, 
yet  but  one  body. 

2 1  And  "  the  eye  cannot  say  unto  the 
hand,  I  have  no  need  of  thee:  nor  again, 
the  head  to  the  feet,  I  have  no  need  of  you. 

22  Nay,  "  much  more  those  members  of 
the  body,  which  seem  to  be  more  feeble, 
are  necessary: 

23  And  those  members  of  the  body, 
which  we  think  to  be  less  honorable,  upon 
these  we  *  bestow  more  abundant  honor; 
and  our  uncomely  parts  have  more  abundant 
comeliness. 

24  For  P our  comely  parts  have  no  need: 
but  God  hath  tempered  the  body  together, 
having  given  more  abundant  honor  to  that 
part  which  lacked: 

25  That  1  there  should  be  no  f  schism 
m  the  body;  but  that  the  members  should 
have  "^  the  same  care  one  for  another. 

26  And  '  whether  one   member  suffer, 


all  the  members  suffer  with  it;  or  one 
member  be  honored,  all  the  members  re- 
joice with  it.  [I'ractical  Observation's.] 

Note. — From  tbe  preceding  illustration,  the 
Corinthians  might  see  the  folly  and  pernicious- 
ness  of  their  emulations,  covetings,  and  mur- 
murs.    For,  supposing  there  could  be  a  distinct 
consciousness  in  each   of  tiie  members  of  the 
liunian  body;  and  should  "the  foot,"  dissatisii- 
cd  with  its  lowly,  laborious,  and  useful  station, 
covet  the  function  and  the  jiowers  ol' the  hand; 
and  complain  that,  as  this  was  not  granted,  it 
could  not  be  accounted  a  part  of  the  bodj'  or 
at  all   regarded   in  it,  must  not  every  one  see 
that  this  would  be  false  and  frivolous.'     The 
same  would  be  the  case,  if  the  ear  should  repine, 
because  not  placed   in  the  oflice,  and  possessed 
of  the  powers,  of  tlie  eye.     For  if  every  ])art 
of  the  body  were  formed  into  an   eye,  where 
would  be  the  important  sense  of  bearing.''  In- 
stead of  such  monstrous  productions.  Got!  has, 
wisely  and  kindly,  ]ilaced  the  members,  senses, 
and  organs,  in  the  liuman   body,  "as  it  j)Ieased 
him;"  and   unspeakahly  better  than  any  self- 
wise  counsellor  could  have  directed.  The  very 
idea,  of  every  memlier  coveting  to  be  the  most 
honored   part,   is  associatefl   with   that  of  the 
destruction  of  tbe  body;  which  necessarily  con- 
sists of  many  different  members,  so  formed  and 
placed,  as  to  become  one  regular  whole.  (.Mar<i-. 
Ref.  f-m.)    Thus,  the  eye  could  not  say,  that  it 
did   not  want  the  assistance  of  the  hand;  for 
without  tbe  power  of  executing,  of  which  the 
hand  is  the  instrument,  even  sight  would  be  of 
small  value.     Nay,  the  bead  itself,  the  seat  or 
source  of  sensation  and   reflection,  wants  the 
help  of  the  feet,  to  convey  it  about  from  place 
to  place.     This   appears   still   more  clearly,  in 
respect  of  those  parts,  Avhich  seem  "feeble," 
and  yet  are  absolutely  necessary  to  life,  or  to 
the  well-being  of  tbe  whole:  such  as  tlie  vari- 
ous vessels,  by  which  digestion,  nutrition,  and 
circulation  are  carried  on;  and  by  which,  wiiat- 
ever  is  redundant  or  detrimental,  is  thrown  off 
by  a  natural  and   regular  process.     So  far,  in 
fact,  are  the  more  honorable  parts  of  tbe  body 
from  appropriating  the  whole  of  a  man's  regard, 
that  the  contrary  often  takes  place:  and  tiiose 
parts,  which  wc  are  accustomed  to  conceal  as 
"less    honorable,"   are  covered   and  decorated 
with  the  greatest  care  and  expense.     For  those 
which  are  deemed  most  "honorable,"  do  not 
want  such   decoration,  being  comely  in  them- 
selves.   {Marg.  Ref.  n— p.)     And  if  any  jiart 
of  the  body   is  wounded,  diseased,  or  pained, 
all  other  parts  sympathize  with  it,  and  share 
the  suffering,  and  are  ready  to  ease  or  relieve 
it:   and,  on' the  other  hand,  they  all  seem  to 
rejoice,  and  share  the  pleasure  of  that  member, 
which  is  in  health  and  at  ease;  or  which  is  em- 
ployed in  any  honorable  or  beneficial  service. 
{Marg.  Ref.'q—^. — Note,   Rom.  13:14—16.) 
The  smelling.  (17)  'If  oaifoijoi:.  Here  only. 
Ab  naqoitivonui,  otfacio,   Judg.  16:9.    1  Sam. 
26:19.  Sept.— We' bestow.  (23)  "We  put  on." 
Marg.  JlfQiTifhfif)'.    Matt.  ^\ -.33.    27:28,48. 
Mark  12 :L  15:17,36.  John  19:19.-~Uncomely 


t,  Jiiil?.  9:'!— 15  2  Kings  14:9. 
Il  1«,22.  Rom.  12  3,10.  l'hil.2;3. 
i   21,29.      1  Sam.  9.1).     Ts.  01:9. 

139:13—16.      Prov.  20:12. 
k  24,23. 
I  Stt  <m  11.-3:5.  15:38.  Ps.  110: 


3.   135:6.  lii.  -10:10.    .Ion.  1:11. 

Luke  10:21.  12:32.  Uom.  12:3. 

Kpli.  1:5,9.     Rev.  4:11. 
m  11. 
n   S.im.  10:31,32.    I  S:.m.  2.5:32. 

li/ra  10:1—5.    Ncli.  1.16— 2l. 


.lol.  29:11. 
o  Prov.  14:28.    Ec.  5:9.     2  Cor. 

1:11.     Tit.  2:9,10. 
*Or,  p«/on.     Gcii.  3:7,21. 
p  Gen.  2:25.     .3:11. 
q  1:10—12.    8:3.     John  |7:21— 


2t;.     2  Cor.  13:11. 
t  Or,  division, 
T   2  Cor.  7:12.     8:16. 
s    Horn.  12:15.     2  Cor.  11:2^  :X 

(iai.  6:2.  IJi!<    13.3.    1  Pu.  a 

f.     Gr. 

ndi 


A.  D.  GO. 


I.  CORINTHIANS. 


A.  D.  60. 


parts.]  Tu  aa/ii/nova.  Here  only.  Ja/Tifiorso), 
\S:b.~Evaxmiioavi'r,v,<2^.  Here  only.  Euaxij- 
fiuiv,  24.  See  on  Mark  15:43.— Hath  temper^ 
ed.  {<iA)  :^  V  VOCE  QUO  E.  Heb.  4:2.  Not  elsewhere. 
Ex  (Tvf,  el  y.fQuvi'vfti,  tntsceo. — Suffer  with  it. 
(26)  l^vU7Tua/ei.  See  on  Rom.  8:17.— Rejoice 
toithit.]  ^vyx'^^Q^'-  13:6.  PM.  2:17,18.  See 
on  Luke  15:6. 

27  Now  *  ye  are  the  body  of  Christ  and 
members  in  particular. 

28  And  "  God  hath  set  some  in  the 
church,  first  apostles,  secondarily  proph- 
ets, thirdly  teachers,  after  that  miracles, 
then  gifts  of  healings,  helps,  governments, 
*  diversities  of  tongues. 

29  Are  '^  all  apostles.''  are  all  prophets? 
are  all  teachers.-'  are  all  f  workers  of  mir- 
acles ? 

30  Have  all  the  gifts  of  healing. -^  do  all 
speak  with  tongues.''  do  all  interpret.'' 

31  But  5' covet  earnestly  the  best  gifts: 
and  yet  ^  show  I  unto  you  a  more  excellent 
way. 

Note. — The  apostle  here  applies  this  most 
appropriate  similitude  to  the  case  which  he  in- 
tended to  illustrate.     The  church  was  the  mys- 
tical body  of  Christ,  and  believers   "were,  in 
particular,  members"  of  that  body.     In  placing 
these  members,  God,  in  his  sovereign  and  un- 
erring wisdom,  had  appointed  some  to  liie  first 
and  most  honorable  office  of  apostles;  to  whom 
especially  he  had  "given  the  word  of  wisdom," 
for  the  instruction  of  mankind.     Next  to  them, 
he  had  placed  others  as  prophets,  who  gave 
particular  instructions,  by  immediate  inspira- 
tion, as  by  "the  word  of  knowledge:"    and 
after  them  he  had  stationed  pastors  and  teach- 
ers, to  superintend  and  instruct  particular  con- 
gregations, or  to  preach  occasionally  in  other 
places.     Besides  the  gifts  and  authority  confer- 
red on  these  persons;  many  Christians  were 
endued  with  the  power  of  working  miracles, 
and  of  healing  the  sick:  others  were  qualified 
to  attend,  and  be  assistant  to,  the  apostles  in 
their  labors,  as  evangelists;  or,  as  some  explain 
it,  to  help  the  pastors  in  the  ofRce  of  deacons, 
and  in  various  other  services.    Some  were  qnal- 
ified  to  preside  over  the  secular  affairs  of  the 
church,   as  governors:  or  they  were  suitable 
persons  to  be  left  in  authority  by  the  apostles, 
when  they  were  forced  away  from  newly  plant- 
ed churches;    "that  they  might  set   in  order 
such  things  as  were  wanting:"  while  others 
were  best  qualified,  by  speaking  a  variety  of 
tongues,  to  attempt  the  conversion  of  those 
who  had  not  yet  heard   the   gospel.   (Mara:. 
Kef.  t,  u.)     But,  would  it  be  proper  that  all 
Ltinstians  should  be  apostles,  prophets,  teach- 
ers, or  evangelists.'  This  evidently  was  not  the 
case:    and    if  it   could   be   thus   ordered;    the 
church   would  be  like  a  bodv,  which  was  all 
eye,  al    hand    or  all  tongue;  like  an  army,  con- 
stituted  whollv  of  general  officers  ;  or   like  a 
kingdom  in  whu-h  all  were  rulers.   (Notes,  4- 
11.   Deuf.  32:4.    Rom    12:6-8.   Enh    4-1— fi 
11-16.    Col.   3:12-15.)-The  Christians     ' 


12  14— lO.      E|>h.    S 


I  See   on 

30. 
u  7—11.      Acti  13:1—3. 

193] 


at 

I2^r-_r.    I-ph.2:20.    4:  ■ 
■3.   Her.   13;I7,24.    1  Pel. 


Corinth,  indeed,  "coveted  earnestly,"  or  were 
emulous  of  the  best  gifts,  or  such  as  were  deem- 
ed most  splendid  and  honorable:  but  the  apostle 
was  about  to  show  them  a  more  excellent  way, 
even  that  of  love;  (Marg.  Ref.  q.  x. — Notes, 
13:)  which  would  influence  them  to  be  content 
with  the  gifts  already  conferred,  and  to  be  prin- 
cipally zealous  in  making  an  useful  improve- 
ment of  them.  (Notes,  14:) — Our  translation, 
indeed,  renders  the  clause  as  an  exhortation; 
but  it  may  with  equal  exactness  be  translated, 
"Ye  do  covet  earnestly,"  &c.  and  so  imply  a 
reprehension  of  the  corrupt  emulation  of  the 
Corinthians:  and  this  certainly  coincides  far 
better  with  the  argument  of  the  apostle.  For 
exhorting  them  to  "covet  the  best  gifts;"  or 
those  that  were  most  valued,  which  the  Holy 
Spirit  distributed  as  he  saw  good;  would  have 
sanctioned  that  ambitious  temper,  which  he 
evidently  aimed  to  repress. 

Helps.  (28)  Avjihmieic.  Here  only  N.T. — 
Ps.  22:19.  83:8.  108:8.  Sept.  Ah  ondaftOa- 
vb),  Jlcts  20:35. —  Governments.]  Kv(jEQi'}/aEig. 
Here  only  N.  T.—Prov.  1:5.  11:14.  Kvftfn- 
vrijrjg-  See  on  Acts  27:11. — Interpret.  (30) 
JiEQfjijvEvuai.  14:5,13,27.  LukeM:'il.  Acts 
9:86.  See  on  10. —  Covet  earnestly.  (31)  Zijka- 
TP.  13:4.  14:39.  ^c<s  7:9.  17:5.  2  Cor.  11:2. 
Gal.  4:17,18.  Jam.  4:2,  Rev.  3:19,  (Note, 
Jam.  3:13 — 16.) — A  more  excellent  way.] 
KuxF  vTiEQHohjv  oi^ov.  "A  way  by  far  most 
excellent,"  See  on  Pom,  7:13, 

PRACTICAL  OBSERVATIONS, 
V.  1—11, 

Acute  speculators  are  often  most  ignorant  of 
practical  subjects:  those  who  are  most  elated 
with  the  gifts  bestowed  on  them,  are  common- 
ly most  forgetful  of  the  Giver,  and  the  proper 
use  of  them;  and  "spiritual  gifts"  have  fre- 
quently been  the  support  of  spiritual  pride, 
(Note,  27 — 31,) — In  order  to  prevent  these 
evils,  we  should  often  recollect  what  we  were 
by  nature  and  practice.  We  have  not  indeed 
been  "carried  after  dumb  idols:"  yet  "we  Avere 
by  nature  children  of  wrath,  even  as  others;" 
we  have  idolized  worldly  objects;  and  most  of 
us  have  been  the  "enemies  of  God  by  wicked 
works,"  after  which  we  were  carried  away 
from  the  truth  and  will  of  God,  even  as  Satan, 
the  Avorld,  and  the  flesh  led  us.  If  then  we 
have  any  knowledge  of  the  truth,  or  any  ability 
to  communicate  that  knoAvledge  to  others;  let 
us  give  the  whole  glory  to  God. — There  have 
been  many  who  advanced  a  claim  to  inspiration, 
or  extraordinary  illumination  of  one  kind  or 
other;  and  there  still  are  those  who  advance 
such  claims:  but  appearances  of  this  kind  must 
be  counterfeit  in  all,  who  refuse  the  Lord  Jesus 
those  honors,  which  he  demanded  to  himself. 
For,  what  do  such  men,  but  "call  Jesus  ac- 
cursed.?" They  may  speak  of  him  as  a  good 
Man,  or  an  able  Teacher:  but,  while  they  reject 
his  priesthood,  and  deny  his  Deity  as  One  with 
the  Father:  what  do  they  less  than  charge  him 
with  blasphemy  and  impostures,  in  evidently 
claiming  this  equality;  and  with  abetting  idoj- 
atry,  in  teaching  "al!  men  to  honor  the  Son, 
even  as  thev  honor  the  Father.''"  (Notes,  John 
j5:19— 23.  10:26— 31,  V.  30.)   And  do  they  not, 

■*  Or.  ki  ds.     10.  |  _v  R:l.     1-1  |,.<in. 

;x  4—1 1.1.1—20.  V.   13:1.  .Vc.     I'hi!.  3:8.     lleh.  1 1: 

I  T  Or,  poxuirs.  I       4, 


A.  D.  GO. 


CHAPTER  XII. 


A.  D.  60. 


in  effect,  justify  the  Jewish  ruiers  in  putting 
him  to  death  as  "an  Anathema,"  for  saying-, 
"I  am  tile  Son  of  God?"  Can  such  men  speak 
by  the  Holy  Sj)irit,  or  according  to  the  lan- 
guage of  inspiration?  But  if  indeed  we  can 
from  our  hearts  say  that  "Jesus  is  the  Lord;" 
if  we  adore  him  with  Thomas,  saying,  "My 
Lord,  and  my  God!"  and  if  we  as  sinners, 
trust  and  obey  him,  as  our  divine  Saviour, 
Teacher,  and  King;  we  may  be  sure  that  we 
profess  his  i'aitii  "by  the  Holy  Spirit;"  though 
we  cannot  explain. the  manner,  in  which  he  has 
wrought  this  C(jnviction,  and  though  we  be 
destitute  of  all  other  spiritual  gifts.  Indeed, 
we  do  not  now  expect  miraculous  gifts:  yet 
"the  word  of  wisdom  and  of  knowledge,"  and 
divers  special  endowments  by  "the  same  Spirit," 
according  to  our  different  services  to  "the  same 
Lord,"  and  that  we  may  be  the  instruments  in 
those  "operations  of  the  same  God ,  who  work'eth 
all  in  all,"  may  yet  l)e  depended  on  by  us.  What- 
ever station,  therefore,  be  allotted  us,  and  what- 
ever abilities  we  possess  for  the  duties  of  that 
station;  we  should  remember,  "that  they  were 
given  us  to  profit  withal."  Even  a  capacity  of 
speaking  in  a  proper  and  scriptural  manner,  on 
any  topic  of  religion,  will  not  profit  a  man; 
except  he  have  grace,  humbly  and  simply  to 
improve  his  talent,  for  the  edification  of  others, 
without  seeking  his  own  glory  or  emolument. 
Such  endowments  will  indeed  infallibly  expose 
the  possessor  to  many  additional  temptations: 
and,  as  he  will  need  a  larger  measure  of  grace 
than  his  more  obscure  brethren  do,  to  keep  him 
humble  and  spiritual;  so  he  will  probably  meet 
with  a  more  abundant  share  of  painful  experi- 
ences, and  humiliating  dispensations.  We 
have  therefore  little  cause  to  envy  those,  who 
are  eminent  in  abilities  and  popularity,  to  covet 
these  dangerous  distinctions,  to  glory  in  any 
measure  of  them  bestowed  on  us,  or  to  despise 
such  as  are  destitute  of  them.  Numbers  have 
thus  been  ruined:  being  lifted  up  in  pride,  they 
have  come  short  of  that  salvation,  which  they 
preached  to  others;  or  they  have  been  betrayed 
into  such  evils,  as  have  caused  them  to  termi- 
nate their  days  in  disgrace  and  distress.  And 
the  few,  who  have  not  been  apparently  injured, 
by  eminency  in  gifts  and  popularity,  have  gen- 
erally l]ad  more  to  relate  concerning  "thorns  in 
the  flesh,  and  messengers  of  Satan  to  buffet 
them,"  than  their  less  gifted  and  admired  breth- 
ren had  any  conception  of.  (Notes,  and  P.  O. 
2  Cor.  12:1—10.) 

V.  12—26. 

We  ought  most  earnestly  to  inquire,  as 
our  grand  concern,  whether  Ave  have  been 
"baptized  into  the  body  of  Christ,"  by  his  re- 
generating grace;  and  whether  we  are  "drink- 
ing into  his  Spirit,"  by  receiving  daily  from  liis 
fulness.  If  this  be  our  privilege,  we  should  be 
abundantly  thankful  for  so  valuable  a  distinc- 
tion, and  contentedly  occupy  the  place,  which 
it  hath  pleased  God  to  assign  us  in  his  church: 
we  should  attentively^  consider  the  relation,  in 
which  we  stand  to  the  Head,  and  to  every 
member  of  this  mystical  body;  seek  to  have 
our  hearts  filled  with  love  to  the  whole,  and  to 
every  part,  of  the  church  of  Christ;  estimate 
soberly  the  functions  of  our  station,  and  pray 
in  faith  and  hope  tor  wisdom  and  grace,  that 
we  may  be  enabled  to  perform  them.  We 
should  also  watch  against  pride,  ambition,  en- 

VoL.  M.  25 


vy,  discontent,  selfishness,  contempt  of  others* 
and  thus  seek  the  good  of  the  church,  of  those 
in  our  own  sphere  of  action,  and  of  every  indi- 
vidual, by  properly  improving  our  talents,  and 
performing  the  duty  of  our  station.  If  situated 
in  the  lowest  place,  we  should  not  disdain  its 
services  as  beneath  us:  if  advanced  to  a  higher 
station;  we  should  not  imagine,  that  we  do  not 
stand  in  need  of  the  prayers  and  lielp  of  our 
feeblest  and  most  obscure  brethren;  I'or  these 
are  essential  to  the  perfection  of  the  whole. 
Nay,  we  should  guard  and  take  care  of  the 
weak  and  feeble  believer;  even  as  the  God  of 
nature  has,  with  exquisite  skill  and  kindness, 
defended  those  parts  of  the  body,  which,  though 
essential  to  life  and  health,  might  otherv/ise 
easily  be  wounded  and  destroyed;  and  cover 
with  affectionate  attention  the  infirmities  and 
uncomeliness  of  those,  whom  we  have  reason 
to  regard  as  real  believers,  and  who  are  expos- 
ed to  disgrace  and  contempt:  that  so  "the  more 
abundant  honor  may  be  given  to  that  part 
which  lacked;"  seeing  the  more  honorable  of 
our  brethren  have  no  need  of  such  j)articular 
assistance  and  support  from  us.  Our  kind 
Creator  hath  effectually  provided,  that  there 
should  be  "no  schism  in"  our  natural  body: 
but  he  has  for  wise  reasons  seen  good  to  make 
trial  of  the  members  of  the  mystical  body  of 
Christ,  in  this  respect;  and  through  the  re- 
mainder of  error  and  sin  in  real  Christians, 
through  the  intrusion  of  hypocrites,  and  the 
artifices  of  the  enemy,  many  disgraceful  and 
lamentable  divisions  still  prevail;  which  we 
should  pray  against,  and  endeavor  to  heal,  to 
the  utmost  of  our  power,  and  with  persevering 
earnestness.  {Note  and  P.  0.  Eph.  4:1 — 6.) 
V.  27—31. 
In  proportion  as  the  members  of  Christ  have 
not  the  same  care  of  others  as  of  themselves, 
very  injurious  consequences  will  manifestly  en- 
sue. If  all  filled  up  their  several  places  in  en- 
tire and  equal  love;  there  could  be  no  envyings, 
jealousies,  murmurs,  vain-glory,  self-seeking, 
or  disregard  of  others,  any  more  than  there  is 
in  heaven.  {Note,  Malt. '^:\0.)  We  should, 
in  that  case,  every  one  reciprocally  care  for  all 
the  rest;  we  should  sympathize  with  the  af- 
flicted, tempted,  distressed,  or  fallen  believer, 
and  help  him  as  we  could;  we  should  feel  our- 
selves sharers  in  the  disgrace  and  reproach  of 
the  poor  and  needy;  deem  ourselves  honored 
and  prospered,  in  the  reputation,  success,  and 
usefulness  of  our  more  distinguished  brethren; 
and  rejoice  in  the  consolation  of  such  as  were 
glad  in  the  Lord.  The  meanest  Christian 
would  not  then  repine,  or  envy  the  most  exalt- 
ed; but  rejoice  and  bless  God  on  his  account: 
the  most  eminent  would  not  disregard  the 
meanest;  but  would  peculiarly  endeavor  to  en- 
courage and  help  him.  Thus  the  ^ooil  of  the 
whole,  and  of  every  part,  would  be  the  uniform 
object  of  all,  in  every  station,  without  any  ex- 
ception; and  with  the  subordination  of  all  per- 
sonal interests  and  satisfactions  to  this  superior 
end.  Instead  of  "coveting  earnestly"  the  high- 
est stations,  or  the  most  conspicuous  gil'ts;  in- 
stead of  acting,  as  if  all  were  to  be  apostles, 
prophets,  teachers,  and  rulers;  we  should  then 
unreservedly  leave  the  appointment  of  his  ser- 
vants to  God,  and  those  whom  he  employs  m 
his  providence:  and  we  slujuld  choose  "the 
most  excellent"  way  of  love:  endeavoring  to 

[193 


A.  D.  60.  - 


I.  CORINTHIANS. 


A.  D.  60. 


occupy  with  our  measure  of  ability  and  influ- 
ence, for  the  good  of  our  brethren,  till  our 
Lord  come:  remembering-,  that  they  will  not 
be  most  approved  and  commended  at  that  time, 
who  affected  or  occupied  the  chief  places;  but 
those  who  have  been  most  faithful  to  the  trust 
reposed  in  them,  and  most  dilig-ent  in  their 
Master's  work.    {Nole,  Malt.  20:24—28.) 

CHAP.  XIII. 

Gifts  and  miraculous  powers,  ivillio.it  love,  are   of  no  wortli,  or  effica- 
cy, I 3.  The  excellent  properties  of  love.  ■)— 7.      Love  will  aliide. 

when  prophecies  anti  tongues  shall   cease,  and  knowledge  shall    he 
peifLclcd,  Z — 12.     It  is  greater  than  faith  and  hope,  13. 

THOUGH  "  I  speak  with  the  tongues 
of  men  and  of  angels,  ^  and  have  not 
charity,  I  am  become  "  as  sounding  brass,, 
or  a  tinkling  cymbal. 

2  And  though  "^  I  have  the  gift  of 
prophecy,  and  "^understand  all  mysteries, 
and  all  knowledge;  *'and  though  I  have  all 
faith,  so  that  I  could  remove  mountains, 
s  and  have  not  charity,  ''  I  am  nothing. 

3  And  '  though  I  bestow  all  my  goods 
to  feed  the  poor^  ^  and  though  I  give  my 
body  to  be  burned,  and  have  not  charity, 
it '  profiteth  me  nothing. 

Note. — The  more  effectually  to  expose  the 
radical  error  of  the  Corinthians,  in  over-valuing 
spiritual  gifts,  and  seeking  tlieir  own  credit  in 
the  use  of  them,  without  due  regard  to  the 
benefit  of  their  bretliren;  the  apostle,  in  this 
chapter,  declares  the  most  eminent  of  these 
gifts  to  be  comparatively  nothing,  and  "love" 
to  be  everv  thing.  (Notes,  2:3 — 5.  12:27 — 31. 
14:1—5.  "2  Cor.  10:7—11.)  He  had  told 
them,  that  he  would  "show  them  a  more  ex- 
cellent way:"  and  he  here  averred,  (as  con- 
cerning himself,  to  give  the  less  offence,)  that 
if  he  could  speak  all  the  variety  of  human  lan- 
guages most  perfectly;  and  if  he  could  discourse 
in  them  with  the  eloquence  of  angels,  or  even 
use  their  heavenly  language;  yet,  without  love, 
he  should  merely  resemble  the  unmeaning  sound 
of  the  most  common  and  less  harmonious  musi- 
cal instruments.  (iVofes,  14:6— 12,  Acts^:4 — 
11.)  Nay,  could  he  also  deliver  prophecies, 
which  should  be  verified  by  the  most  signal 
accomplishment;  if  he  could  understand,  and 
even  comprehend,  all  divine  mysteries;  if  he 
were  possessed  of  all  the  natural  and  religious 
knowledge  imaginable;  and  if  he  could  exer- 
cise that  special  faith  on  the  power  of  Christ, 
by  which  miracles  were  wrouglit,  to  such  a  de- 
gree, that  even  mountains  should  literally  be 
removed  at  his  word,  to  the  universal  astonish- 
ment of  mankind;  yet  without  "love"  he  should 
be  nothing,  not  a  Christian  at  all,  and  so  far 
beneath    the    meanest    believer    upon    earth. 


'^^^^^y"'^^'^''•  >4:6.2Cor. 
12:4.  2  Pet.  2:18. 

b  r:l.     Malt.  2.5:45.     Rom.   14- 

IS.     Gal.  S:f;,22.     1  Tim.  IS 
«  14:7,8. 
•d  12:8—10.20.  14:1,6—9-    Num 

24:15—21.  MbU.  7:22,23. 
«  4:1.  Matt.  13:11.    Rom.  11.25 

16:25.  Eph.  3:4.    6:19.  Col.  1- 

2n.   I  Tim.  3:16. 
f  12:9.  Matt.  17:20.  21:21.  Mark 

11:^2,23.  Luke  17:5,6. 
g  1,3.  16:22.  Gal.  5:6,22.  IJohn 

4:R.20,2l. 
h  3.  7:19.  8:4.  2  Cor.  12: 11.  Gal. 


.134] 


6:3. 

i  Matt.  6:1—4.  23:5.  luke  18: 
22,28.  19:8.  21:3,4.  John  12- 
43.  Gal.  5:26.     Phil.  1:15—18. 

k  Dan.  3:16—28.  John  13:37. 
15:13.  Acts  21:13.  Phil.  1:20, 
21.  2:3.  ' 

lis.  57:12.  Jer.7:8.  John  6:63. 
l^^l'^^^.,-    H't'.   13:9.    Jam. 

■"  ^IT-^A^^-    2  Cor.  6:6.  Gal. 

o:2..Lph  4:2.  Col.  1:11.  3:12. 

|?;"";|25.S:tO.    4:2.   Jam. 

3:17.  1  Pet.  4:8. 
D  Neh.9:l7.  Prov.  19;22.  01:20 


(Marg.  Ref.  a— n.— Notes,  8:1—3.  12:4—11. 
Matt.  1  ■.'21—23.  21:21—22.  Mark  11  :<20—m. 
Luke  17:5,6.  Eph.  3:1— 7.)— Nay,  if  from 
pride,  ostentation,  or  similar  motives,  he  should 
"give  all  his  goods  to  feed  the  poor,"  even  to 
the  starving  of  himself,  from  selfish  motives; 
or  if,  from  party-zeal  and  obstinate  attacliment 
to  a  system,  he  should  "give  his  body  to  be 
burned"  as  a  martyr;  yet,  without  "love,"  he 
could  be  nothing  better  than  a  deluded  enthu- 
siast, or  ambitious  hypocrite,  and  should  derive 
no  benefit  from  it.  The  apostle  meant  to  show, 
in  the  strongest  instances  imaginable,  that 
nothing  could  prove  a  man  a  true  believer,  who 
had  not  love.  Some  of  the  cases  wliich  he 
states  cannot  be  supposed  to  have  ever  existed : 
yet  it  seems  evident  from  scripture,  that  a  man 
might  have  the  largest  degree  of  that  faith,  by 
which  miracles  were  performed,  without  any 
of  the  "faith  which  worketh  by  love;"  and 
that  it  is  possible  for  a  person  to  expend  all  his 
wealth  in  alms,  and  die  a  martyr  not  only  for 
error  and  superstition,  but  even  for  the  truth, 
without  saving  grace! — The  word  "charity" 
has  been  of  late  so  appropriated  to  one  exter- 
nal expression  of  love,  which  yet  may  be  pro- 
duced from  other  principles;  that  it  is  desirable 
for  the  word  "love"  to  be  here  substituted,  ac- 
cording to  the  exact  meaning  of  the  original, 
in  order  to  render  the  passage  more  intelligible 
to  common  readers. — 'It  must  here  be  taken  in 
'the  noblest  sense,  for  such  a  love  to  the  whole 
'church,  and  the  whole  world,  as  arises  from 
'principles  of  true  piety,  and  ultimately  cen- 
'tres  in  God.'     Doddridge. 

Charity.  (1)  yfynTTijr.  2,3,4,8,13.  8:1.  14:1. 
Gal.  5:6,13,22,  Phil.  2:1.  1  Thes.  1:3,  ct  al 
— Sounding.]  H/oir.  Luke  21 :25.  ff'/n^,  Acts 
2:2. —  Tinkling.]  Jlulu'coi'. — See  on  Mark  5: 
38. — Cymbal.]  KvftGu}.or.  Here  only. — So  that 
I  could  remove.  (2)  'Slqe  fi(-x)-i:^arFtv.  Luke 
16:4.  c/3c<s  13:22.  19:26.  Ex //f rf<,  et  ('=:»;,//», 
sto,  sisto. — I  am  nothing.]  Ovder  fim.  JohnS: 
54.  2  Cor.  12:11,  Comp.  3.—/  bestow  ...  to 
/eerf  the  poor.  (3)  WoiuiCo).  7?ow.  12:20.  A 
ipu)/ninr,  John  13:26,27.  To  feed  any  one  with 
bread  broken  into  pieces,  liberally  and  atten- 
tively; as  nurses  feed  children,  or  birds  their 
young. —  To  be  burned.]  ' Ivu  ...  y.itvxhjOMiiai. 
Here  only. — Kuvaig,  Heb.  6:8. — Many  copies 
read  x«i;//;ff&)//otf,  "that  I  might  glory." — It 
profiteth  me.]  Jlcpeksuai.  14:6.  Matt.  15:5. 
16:26.  Lw/ce  9:25.  Jo  An  6:63.  12:19.  Gal.  b: 
2,  Heh.  4:2.   13:9. 

4  Charity  "*  suffereth  long,  and  "  is  kind; 
charity  "  envieth  not;  chai-ity  *  vaunteth 
not  itself,  p  is  not  puffed  up, 

5  Doth  not  1  behave  itself  unseemly, 
■■  seeketh  not  her  own,  *  is  not  easily  pro- 
voked, Hhinketh  no  evil; 


26.    Luke  6:35,36.    Eph.  4:32. 

Col.  3:12,13.   1  Pel.  3:8.  2  Pet. 

1:7.   1  John  3:16—18.  4:11. 
o  3:3.     Gen.  30:1.    ,37:11.    Matt. 

27:18.  Rom.  1:29.  13:13.  2Cor. 

12:20.  Gal.  5:21,26.  Phil.  1:15. 

1  Tim.  6:4.    Tit.   3:3.    Jam.  3: 

14—16.  4:5.  1  Pet.  2:1. 
*  Or,  is  not  rash.     1  S:.m.  25:21, 

22.33,34.  1  Kines  20: 10,11.  Ps. 

10:5.   Prov.  13:10.  17:14.    25:8 

—10.    Ec.  7:8,9.  10:4.  Dan.  3: 

19—22. 
p  4:6,18,19.    5:2.    8:1.    Phil.  2:1 


—5. 
q  7:36.  0.-11:13-16,18,21,22. 

14:33—40.    Is.  3:5.     PhU.  4:8, 

2  Thes.  3:7. 
r  10:24,33.  1.2:25.  Rom.  14:12  - 

1.3.     15:1,2.     Gal.  5:13.    6:1,2. 

Phil.  2:3—5,21.    2  Tim.  2:10, 

1  John  3:16,17. 
s  Num.  12:3.     16:1.5.    20:10—12. 

Ps.  106:32,33.  Matt.  5:22.  Mark 

3:5.  Jam.  1:19,20. 
t  2  Sam.  10:3.    Job   21:27.    Jcr 

11:19.     18:18—20.     40:13—16 

Matt.  9:4.  Luke  7:39. 


A    D    60. 


CHAPTER  XIII. 


A.  D.  60 


6  "  Rejoiceth  not   in   iniquity,  but   "  re- 
joiceth  *  in  ilie  truth; 

7  5'  Beareth  all  things,  believeth  all  thine;s, 
'-  hopeth  all  things,  "  endureth  all  things. 

[Practical  Obscii'ai  ions.] 

Note. — Tlic  effects  of  "love,"  here  onumor 
atod,  show  that  the  Rpostle  priinaritij  iiitendec 
tliose  exercises  of  that  holy  affection,  which 
respect  mankind.  Yet  it  is  equally  evident, 
tiiat  no  natiH'al  benevolence,  which  subsists  in 
an  unbeliever's  heart,  can  at  all  answer  to  the 
description  which  he  has  given.  Indeed  he 
evidently  meant  that  love,  which  is  "the  fruit 
of  the  Spirit"  in  the  believer's  heart,  and  by 
which  especially  "faith  Avorketh."  {Notes, 
Gal.  5:1— 6,  V.  6,22— 26,  V.  22.  1  Pet.  1:22 
1  Jo/t?i  3:13— 15.  4:7,8.)  The  humble  peni- 
tent, obtaining  pardon  and  peace  by  faith  in 
Christ,  finds  his  self-confidence  and  his  attach 
ment  to  the  world  deprived' of  dominion  and 
greatly  weakened :  he  is  also  taught  to  love  the 
perfections,  the  holiness,  and  the  cause  of  God; 
the  person,  truth,  and  precepts  of  Christ,  and 
his  image  in  his  people;  to  love  his  neighbors, 
and  even  his  enemies,  after  the  example  of 
Christ  and  in  obedience  to  his  commands;  and 
he  now  desires,  that  they  should  all  be  bappy, 
and  that  God  should  be  glorified  in  their  salva- 
tion. This  love  therefore  includes  all  parties, 
nations,  and  characters,  in  its  expansive  exer 
cise;  though  still  capable  of  more  particular 
attachments.  It  regards  both  the  temporal 
and  eternal  interests  of  mankind;  and  the  ex- 
ternal comfort,  as  well  as  spiritual  advantage 
of  believers:  and,  in  subordination  to  the  love 
of  God,  it  seeks  to  promote  the  benefit  of  man- 
kind, and  the  peace  and  prosperity  of  the 
church,  as  its  grand  objects.  This  love  is  the 
unequivocal  evidence  of  regeneration;  and  it  is 
a  better  touchstone  of  men's  professed  faith  in 
Christ,  than  even  the  love  of  God;  because  its 
effects  may  more  easily  be  examined  and  ascer- 
tained, and  there  is  less  danger  of  false  affec- 
tions in  it.  {Notes,  1  John  3:16,17.  4:20,21.) 
It  was  also  that  part  of  the  Christian  temper, 
in  which  the  Corinthians  were  j)eculiarly  de- 
fective: the  apostle  therefore  selected  this  sub 
ject,  to  show  them  how  low  an  estimate  ought 
to  be  made  of  their  religion,  and  so  to  abate 
their  high  opinion  of  themselves. — We  must 
further  observe  that  he  described  "love"  as  a 
man  would  gold,  by  enumerating  its  properties 
in  the  abstract.  Wherever  it  subsisted,  it  had 
those  properties,  whether  its  quantity  were 
small  or  great:  and  by  this  a  man  might  esti- 
mate his  own  attainments  in  real  religion. 
Some  love  might  exist,  where  great  remains  of 
selfish  passions  obstructed  its  exercise;  as  a  lit- 
tle gold  may  be  mixed  with  a  large  alloy  of 
base  metal:  but  it  would  then  become  less  con- 
spicuous, and  the  man's  state  more  doubtful. — 
"Love  suffereth  long;"  it  influences  us,  as  far 
as  it  prevails,  to  endure  the  most  grievous  in- 
juries and  provoking  affronts  for  a  long  time 
together,  without  resentment  or  retaliation. 
(JV/arg-.  Ref.  m.— Notes,  Ex.  34:5—7.  Ps. 
86:14,15,  i?om.  2:4— 6.   Co^  3:12— 15.)   Love 


11   1  Sarn.  23:19— 21.     2  Sam.  4: 

X  Ex.     18:9.     Josh.     22:22—33 

10—12.      Ps.    I0:3.       11'J:I3(!. 

Rom.    12:9.     2    C,,r.   7:9-lC 

Prov.  14:9.  .Ter.9:l.   1317.20: 

Phil.  1:4,18.     2:17,18.    1   Ttu-s 

10.     Ho-..   4:8.  7:3.     Mic.  7:8. 

3:(;— 10.  2  John  4.  3  John  3. 

Luke  19:41,42.  22:5.     Roa  .  1: 

*  Or,  urith. 

32.  Phil,  3:18. 

"is  kind,"  even  to  the  most  injurious;  perse- 
vering in  endeavors  "to  overcome  ^vil  with 
good;"  and  delighting  in  showing  kindness  to 
all  sorts  of  persons,  by  word  and  deed.  {J\Iars: 
Ref.  n.— Notes,  Rom.  12:9—21,  Eph.  4:30— 
32.  5:1,2.)  "Love  envieth  not;"  or,  is  not 
emulous  and  ambitious:  as  far  as  it  rules  in  the 
heart,  it  represses  pride  and  selfislmess;  and 
causes  men  to  rejoice  in  the  comfort,  advan- 
tage, and  honor  even  of  those,  whom  nature 
would  regard  as  enemies  or  rivals.  "Love 
vaunteth  not  itself:"  it  is  a  humble,  unosten- 
tatious principle;  it  never  prompts  a  man  to 
boast,  to  push  himself  into  notice,  to  prefer 
himself  to  others,  to  act  with  rashness  or  inso- 
lence, or  in  an  overbearing  dogmatical  spirit. 
"It  is  not  puffed  u]):"  it  never  leads  a  person 
\o  be  elated  by  endowments,  offices,  applause, 
or  pojjularity:  for  where  love  j)revails,  these 
are  only  regarded  and  valued  as  means  of  good 
to  others,  comnumicated  from  God,  to  Avhom 
all  the  honor  of  them  belongs,  {Note.i,  4:6 — 
8,18—21.  5:1—5,  8:1-3,  3  Cor.  12:17— 
21,)  "Love  doth  not  behave  itself  unseemly :" 
it  guides  a  man  to  a  gentle,  beneficent,  cour- 
teous, compassionate,  respectful  conduct,  suit- 
ed to  his  employment,  relative  duties,  age,  and 
station:  and  thus  it  preserves  him  from  rash- 
ness, and  those  improprieties  into  which  pride 
and  selfishness  betray  others,  {Marg.  Ref.  o, 
p,)  For  he,  who  is  influenced  by  love,  will 
keep  the  good  of  mankind  continually  before 
him  as  his  object:  and  this  will  restrain  him 
from  those  evil  temjiers  and  unbecoming  ac- 
tions, which  would  counteract  his  grand  design. 
Love  "seeketh  not  its  own:"  it  never  prompts 
men  to  seek  their  own  ease,  interest,  credit,  '.r 
indulgence,  except  in  subordination  to  the  wel- 
fare of  others  and  the  glory  of  God :  and  it 
docs  not  allow  them  to  seek  any  selfish  end,  in 
the  use  of  their  gifts  and  talents,  which  are 
conferred  on  them  to  profit  others  with. 
{Marg.  Ref.  r.— Notes,  10:2.3—28.  Phil.  2: 
1 — 4.)  Love  "is  not  easily  provoked;"  it  is 
not  passionate  and  furious,  any  more  than  re- 
vengeful; it  does  not  readily  take  offence  even 
at  many  or  great  affronts,  which  })ride  and 
self-love  would  deem  intolerable.  Love  "think- 
eth  no  evil:"  it  is  unsuspecting,  and  not  apt  to 
impute  men's  conduct  to  bad  motives,  without 
evident  proof:  it  can  therefore  never  prompt 
any  one  to  invent  or  circulate  slanders,  to  be- 
heve  malicious  reports,  or  even  needle.ssly  to 
expose  the  faults  of  others;  but  it  will  rather 
influence  him  to  extenuate  or  conceal  them, 
when  this  can  be  done  consistently  with  other 
duties.  {Note,Matt.7:U'2.)  For  love  "re- 
joiceth not  in  ini(iuity:"  it  is  not  gratified,  (as 
pride  and  malevolence  are.)  with  the  report  of 
the  vices  and  follies  of  others,  though  belong- 
ing to  another  jtarty,  or  regarded  as  opposers; 
it  rather  influences  a  man  to  weep  over  it,  and 
to  desire  that  it  should  be  found  erroneous. 
"But  love  rejoiceth  in  the  truth;"  it  excites 
joy  in  the  heart,  when  the  triumphs  of  the 
truth,  and  the  holy  lives  of  such  as  profess  it, 
are  mentioned,  or  when  aspersed  characters  are 
vindicated  by  the  truth  being  made  known;  or 


V  See  mi    4. — Num.     11:12 — I  1.  ] 
Dcut.  1:9.      I'rov.  10:l2.   Cant.  1 
8:G,7.     Horn.   15:1.       Gal.  6:2. 
llcb.  13:13.      1  Pet.  2:24.     4:8. 

I  Luke  7:37—39,44—40.    J9:4— 


10. 
a  9  18— 22.     Gen.  29:20.     Malt. 
10:22.2for.  11:8— 12.  2  Thei. 
1:4.    2  Tim.  2:3—1024.   3:11. 
4:5.     Jaiu.  1:12. 


195 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


when  Christians,  however  disting-uished,  act 
with  truth,  sincerity,  integrity,  professing  and 
adorning  the  truth  of  the  gospel.   {Marg.  Ref. 

8 X.)   "Love  beareth  all  things:"  it  covers  all 

fault's,  as  far  as  it  can  properly  be  done:  it 
bears  with  the  infirmities  and  mistakes  of  oth- 
ers, with  candor  and  kindness;  and  it  submits 
to  any  inconvenience  cheerfully,  which  this  for- 
bearance imposes.  {Notes,  Prov.  10 -A^.  Rom. 
15:1—3.  Gal.  6:1—5,  1  Pet.  4:8.)  Love 
"believeth  all  things:"  it  disposes  a  person  to 
believe  the  most  favorably  of  all  others,  till  the 
contrary  be  proved;  to  act  as  counsel  for  the 
accused;  and  even  to  credit  a  man's  apologies 
for  his  faults,  his  professions  of  repentance, 
and  his  purposes  of  amendment.  (Note,  Luke 
17:3,4.)  "Love  hopeth  all  things:"  it  prompts 
a  man  to  hope  the  best  of  another's  character 
and  intentions,  which  the  case  will  fairly  allow 
him;  to  hope  for  the  conversion  of  the  sinner, 
or  the  recovery  of  the  backslider;  to  proceed 
with  hope,  in  his  attempts  to  do  good  to  the 
most  profligate,  obstinate,  and  ungrateful:  and 
it  allows  no  one  to  despair  of  others,  to  be 
wearied  out  by  their  perverseness,  or  to  give 
up  all  endeavors  for  their  good :  and  so  consign 
sinners  of  every  descripton,  as  hopeless,  to  in- 
evitable and  eternal  destruction.  (Note,  Luke 
15:25 — 32.)  In  this  desire  and  hope  of  finally 
succeeding,  at  least  in  some  instances,  "love 
endureth  all  things:"  it  influences  a  man  to 
bear  any  poverty,  reproach,  persecution,  hard- 
ship, suffering,  or  even  death,  in  seeking  to  do 
good  to  the  bodies  and  souls  of  men,  after  the 
example  of  Christ,  and  in  obedience  to  his 
commandments.  {Marg.  Ref.  y — a.) — It  is 
obvious  to  every  attentive  reader,  that,  in  this 
beautiful  description  of  the  properties  and 
effects  of  love,  the  apostle  meant  to  show  the 
Corinthians,  that  their  conduct  had,  in  most 
particulars,  been  an  entire  contrast  to  it. 
(Notes,  Gal.  5:1.3—18.  Jam.  3:13—18.)— 
He  seems  also,  without  intending  it,  to  have 
delineated  his  own  character,  as  a  successful 
imitator  of  the  Lord  Jesus,  the  perfect  pattern 
of  this  holy  love.  {Note,  11:1.)  Love,  as 
exercised  by  Christians,  not  the  love  of  God  to 
man,  inust  be  meant;  and  the  admired  accom- 
modation of  it  to  the  latter  by  some  eloquent 
writers,  leads  the  reader  away  from  the  intend- 
ed instruction  of  the  passage,  however  excel- 
lent in  other  respects. 

Suffereth  long.  (4)  Mnxqo&vf^tfi.  See  on 
Matt.  18:26.  Is  kind.]  Xorjc;EveTai.  Here  only. 
A  y^Qr^goc,  Matt.  11 -.30.  Eph.A-.SI.—Envieth.] 
Ztjloi.  See  on  l'2:Sl.—  Vaunteth  not  itself.] 
"Is  not  rash."  Marg.  and  Ref.  Ov  neq-neoeve- 
7«t. — Here  only. — 'Verbum  Latinum  a  perpe- 
'ram.'  ^cUeusner. —Is  not  puffed  up.]  Ov  qv- 
niBjui,.  b:1.~Behave  itself  unseemly.  (5)  Jo- 
■/.^junvf^.  See  on  7:36.  11:^3.— Is  not  easily 
provoked.]  Ov  naQo^vi'STai.  See  on  Acts  17: 
IQ.  naQo^vaf.iog-  See  Jets  15:39.— TAinfe- 
eM.]  AoY^QBia,.  u.  4:1.  2  Cor.  10:2.  11:5. 
See  on  Rom  2 :3.-Beioicef A  in.  (6)  J^vyym- 
on  9  12  """  ^^■•^^— ■^««'-«'^^-  (7)  W^F*.    See 

8  Charity  »>  never  falletb:    but  whether 


n  10,13.     Liikc  22:32.    Gal.  5:6. 
c  1.   12-.10,28— 30.  14;39.  Acls2: 

4,11.     19:t;. 
H  Jer.  49;7.     Ileh.  8:13. 
f  12.  2;9.  8:2.  .toh  11:7,8.  2R:14. 

Ps.  40.5.     139:6.      Prov.  30-4. 

1961 


Malt.  11:27.  Rom.  11:34.  Fph 
3:3,18.19.    Col.  2:2,3.  1  Tet.  1: 
10—12.     1  John  3:2. 
f  12.      Is.  24-23.     60:19,20.       2 

C^ur.  5:7,8.    U«,v.  21:22  23     2')- 
4,5. 


there  he  prophecies,  they  shall  fail;  wheth- 
er there  be  '  tongues,  they  shall  cease: 
whether  there  be  knowledge,  it  .shall  ''  van- 
ish away. 

9  For  ^  we  know  in  part,  and  we 
prophesy  in  part: 

10  But  ^when  that  which  is  perfect  is 
come,  then  that  which  is  in  part  shall  be 
done  away. 

11  When  I  was  a  child,  ^I  spake  as  a 
child,  I  understood  as  a  child,  I  *  thought 
as  a  child:  but  when  I  became  a  man,  I 
put  away  childish  things. 

12  For  now  ''we  see  through  a  glass, 
f  darkly;  but  then  '  face  to  face:  ''now  I 
know  in  part;  but  then  shall  I  know  even 
as  also  I  am  known. 

Note. — The  "love,"  which  the  apostle  so 
warmly  recommended,  "never  faileth:"  it  nev- 
er loses  its  value  or  excellency:  it  will  never  be 
changed  for  any  other  thing;  nor  will  it  ever 
fail  out  of  that  heart,  in  which  it  has  taken 
root:  {Note,  Eph.  3:14 — 19.)  and  especially  it 
will  endure  for  ever  in  heaven.  But  even 
"prophecy"  would  fail:  the  Spirit  of  prophecy 
would  soon  be  withdrawn  from  the  church;  the 
instructions,  given  by  the  prophets  from  im- 
mediate revelation,  would  soon  be  supersed- 
ed by  more  ordinary  methods;  and  even  the 
prophecies  of  the  scripture  would  all  at  length 
be  accomplished,  and,  having  answered  their 
end,  be  of  no  further  use.  The  gift  of 
"tongues"  was  of  no  long  continuance  in  the 
church;  and  in  heaven  no  acquaintance  with 
human  languages  will  be  of  any  value.  Tliat 
philosophical  "knowledge,"  on  which  the  Cor- 
inthians prided  themselves,  soon  vanished  as  a 
dream:  and  even  that  kind  and  degree  of  reli- 
gious knowledge,  which  is  acquired  on  earth, 
will  be  eclipsed  by  the  perfect  knowledge  of 
heaven,  as  the  light  of  the  stars  by  the  blaze  of 
noon :  or  the  knowledge,  by  which  some  were 
qualified  to  teach  others  the  truth  and  will  of 
God,  will  at  length  be  of  no  further  use.  Here 
indeed  the  servants  of  God  "knew  in  part,  and 
so  projjhesied  in  part:"  they  had  a  small  por- 
tion of  his  ways,  works,  and  counsels  made 
known  to  them;  but  when  the  perfect  discove- 
ries of  another  world  are  made,  all  this  is  done 
away,  as  the  useless  taper  in  the  day-time. 
{Marg.  Ref.  b— f,)  This  might  be  illustrated 
by  the  difference  between  the  apprehensions  of 
a  child,  and  those  of  a  man.  The  apostle  him- 
self could  recollect,  that  when  he  was  a  child, 
he  had  talked  in  a  childish  and  unsuitable  man- 
ner about  the  affairs  of  men;  and  he  had  con- 
ceived of  them,  been  affected  by  them,  and 
reasoned  about  them,  with  much  ignorance 
and  misapprehension :  but  when  he  became  a 
man,  he  not  only  put  away  his  toys  and  child- 
ish pursuits,  but  his  childish  manner  of  speak- 
ing, thinking,  and  judging;  as  one  ashamed  of 
the  impertinence  and  folly  which  had  mixed 
with  even  the  little  knowledge  that  he  had  ac- 


g  3:1,2.    14:20.    Ec.  11:10.    Gal. 

4:1. 
*  Or,  renstyncd. 

h  2  (.-'or.  3:18.     5:7.     .Tim.  1:23. 
t  Gr.  ill  a  riddle.    Jud-.  14:12— 


19.     K?..  17:2. 
i  Ex.  33:11.     Num.  12:  R.   Malt. 

a.f..       18:10.     KoTii.    8:13.        1 

.lolin  3:2.     Rev.  22.4. 
k  9,10.     Jolin  lO:lo. 


A.  D.  60. 


CHAPTER  XIII. 


A.  D.  GO. 


quired.  Thus  on  earth,  he  could  conceive  and 
speak  only  "as  a  child,"  about  divine  things, 
when  his  present  knowledge  was  compared 
with  that  of  heaven.  {Marg.  Ref.  g.)  Thougli 
preserved  from  all  error  in  delivering  the  doc- 
trine to  mankind,  by  preaching  or  writing:  lie 
was  aware,  that  he  should  find  his  views  of 
them  inadecjuate,  unsuitable,  and  widely  dif- 
ferent from  the  real  nature  and  glory  ofthose 
sublime  objects  of  contemplation.  For  he  could 
here  only  see  them  "through  a  glass  darkly;" 
as  by  the  imperfect  reflection  of  a  mirror,  or  in 
the  obscure  description  of  a  riddle.  (JS'otes, 
Judg.  14:10—14.  Ps.  49:1—4.  Matt.  13:34, 
35.) — This  view  of  them  by  faith,  through 
revelation  and  by  divine  teaching,  is  sufficient 
for  the  present  state;  but  it  is  inadequate  and 
obscure,  compared  with  that  view  of  them, 
which  is  obtained  by  those,  who  "see  face  to 
face;"  and  who  liave  an  immediate,  intuitive, 
and  complete  perception  of  God,  of  Christ,  and 
of  heavenly  things.  (Marg.  lief,  h — k.)  So 
that  even  the  apostle's  "knowledge  in  part," 
of  the  truths  and  purposes  of  God,  would  be 
as  nothing,  when  he  came  "to  know,  as  he  was 
known;"  and  to  perceive  tliose  objects,  with 
that  clearness,  fulness,  and  adequate  concep- 
tion of  them,  which  corresponds  to  the  perfect 
knowledge  of  God  himself,  as  far  as  a  finite 
mind  can  comprehend  infinity.  {Note,  1  John 
3:1—3.) 

Faileth.  (8)  Ey.nimei.  See  on  Rom.  9:6. — 
Shall fail.^  KuTaQyti't^i/aovTui.  10,11.  See  on 
Rom.  3:S.  6:6.  Ga/.  5:4.  2  Tim.  1 : 1 0.— /n 
part.  (9)  Exfts^Qii;.  10,12.  12:27.  Anon^QHQ, 
Rom.  11:25. — i  child.  (11)  i\^//7r<oc.  3:i. 
Matt.  11:25.  21:16.  Rom.  2:20.— I  thought.] 
"I  reasoned."  Marg.  Eloyilioiiip'.  See  on  5. — 
Through  a  glass.  (12)  Jv  tGomqa.  Jam.  1: 
23.  Not  elsewhere,'  K(XT07iTQt'Cofie I'oi ,  2  Cor. 
S -.IS. —Darkly.]  Or  "in  a  riddle."  JJflrg-.  JS"*- 
aivtyuuji.  Here  only  N.  T, — Num.  12:8.  2 
Chr.  9:1.  Prov.  1:6.   Sept. 

13  And  now  '  abideth  ""  faith,  "  hope, 
°  charity,  these  three;  but  p  the  greatest  of 
these  is  charity. 

Note. — Not  only  is  "love"  more  excellent 
and  more  enduring,  than  all  spiritual  gifts,  mi- 
raculous powers,  and  prophetical  discoveries; 
but  it  even  far  exceeds  in  value  all  other  Chris- 
tian graces.  After  the  ceasing  of  supernatural 
gifts  in  the  church,  "faith,  hope,  and  love  would 
abide,"  to  the  end  of  the  world,  as  the  three 
principal  graces  which  distinguish  Christians 
from  all  other  men,  and,  in  fact,  as  including 
all  the  others. — Faith  cordially  and  practically 
receives  the  "sure  testimony  of  God"  concern- 
ing invisible  things,  appropriates  his  instruc- 
tion, and  thus  welcomes  his  salvation,  by  look- 
ing to  the  divine  Redeemer,  and  relying  on  him 
and  the  promises  of  God  in  him.  (Marg.  Ref. 
],m.— Notes,  John  3  ■.27—36,vv.  35,36.  Heb.ll: 
1,2.  1  Johjib:9 — 12.) — Hope,  with  longingand 
patient  waiting,  expects  the  proniised  blessings, 
as  to  be  perfected  in  eternal  life;  and  thus  it  is 
the  "anchor  of  the  soul,"  keeping  it  steadfast  in 
obedience  and  patient   waiting,    amidst  every 


I  3.14.   I  Pet.  1:23.   1  John  2:1-1,  I  n  Ps    42:11.    43:5.    146:5.  Lam. 

24—27.     3-9.  3:21— 26.  Rom.  5:4,5.  8:21,25. 

m  Luke  3:13— 15.   22:32.  Gal.  5:  I  15:13.    Col.  1:5,27.     1  Thes.  5: 

6.  rieh.  10:39.  11:1—7.  1  John  I  8.    Heb.  6:11,19.     1  Pet.  1:21. 

5:1—5,9—13. 


kind  of  opposition  and  discouragement.  (Mara:. 
Ref.n. — Notes,  Helj.  6:16 — 20.  1  Jo/;7i  3:1— s") 
And  love  to  God,  and  to  mankind  for  his  sake, 
as  before  described,  is  the  active  principle  of 
all  those  willing  services,  in  which  the  Chris- 
tian does  good  to  others,  according  to  the  will 
of  God.  "These  three  abide,"  and  must  abide, 
as  essential  to  godliness,  under  every  dispensa- 
tion, and  in  every  age;  whatever  other  changes 
take  ])lace:  but  "the  greatest  of  these  is  love." 
{Marg.  Ref.  o,  p.)  Not  that  love  can  do  the 
ollice  of  faitli,  in  justifying  the  sinner,  or  do  any 
thing  towards  it;  any  more  than  the  eye  can 
perform  the  function  of  the  ear:  nor  can  this 
"love"  be  found  in  any  man,  who  is  not  jiartak- 
er  of  faith  and  hope.  But  faith  and  hope  are 
the  means,  or  the  intermediate  acts  of  the  mind, 
by  which  a  proud,  selfish,  carnal,  condemned 
criminal,  is  brought  to  love  a  reconciled  God. 
and  to  love  men  in  general,  and  Christians  in 
particular,  for  liis  sake.  They  are  as  the  seal- 
folding,  without  which  the  building  cannot  be 
erected:  yet  the  building  is  more  valuable  than 
the  scaflolding,  and  when  tliat  is  completed,  the 
other  will  be  taken  down  as  of  no  further  use. 
For  love  is  the  very  nature  and  image  of  God, 
"the  bond  of  perfection,"  the  essence  of  holi- 
ness, "the  fulfilling  of  the  law."  Faith  and 
hope  are  only  requisite  for  us,  as  sinners,  in  this 
imperfect  state:  faith  will  therefore  soon  be 
lost  in  vision,  and  hope  swallowed  up  in  fiui- 
tion;  but  perfect  love  will  flourish  for  ever,  the 
business,  element,  joy,  an<l  glory  of  heaven  it- 
self; uniting  God  and  all  holy  creatures  in  the 
most  perfect  harmony  and  feJicity,  without  the 
least  alloy  of  any  contrary  principle,  through 
all  the  ages  of  eternity.  {Notes,  Mark  12:28— 
34.  Rom.  13:3— lO!  Gal.  5:1—6,22—26.  1 
John  4:7— 12.) 

Charity.]  'HuyaTTtj.  "The  love,"  above 
described.  4,8. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

Splendid  abilities,  extensive  learning,  admir- 
ed eloquence,  and  even  exact  "knowledge  in 
the  mysteries  of  God,"  may  be  possessed  by  a 
proud  and  selfish  man;  who  is  as  "sounding 
brass,  or  a  tinkling  cymbal,"  in  the  most  admir- 
ed displays  of  his  conspicuous  endowments. 
Indeed,  the  powers  or  eloquence  of  angels,  and 
all  imaginable  gifts  of  miracles  or  prophecy, 
cannot  demonstrate  a  man  to  be  at  all  better 
than  Balaam  or  .Judas:  and  even  the  most  as- 
tonishing liberality  or  patient  fortitude,  under 
self-invented  or  imposed  austerities,  nay,  perse- 
cution even  to  tortures  and  death,  may  spring 
from  other  motives  and  principles  than  holy 
love,  and  in  that  case  will  avail  nothing  before 
our  heart-searching  Judge.  How  then  are  they 
deluded,  who  expect  acceptance  and  reward, 
for  those  good  works,  which  are  as  scanty  in 
their  degree,  as  they  are  corrupt  and  selfish  in 
their  principle!  And  how  are  even  true  Chris- 
tians often  fascinated,  to  over-rate  ostentatious 
eloquence,  gilts, and  abilities,  and  to  undervalue 
honest,  simjile,  and  unadorned  love  which  seeks 
only  to  do  them  good! — But  where  does  this 


1  John  3:3. 

o  1— R.     8:1,3.      2  Cor.  5:14,15. 

GaL  5:6.  1  John  2.10.  4:7—13. 

p  8.    14:1.    16:14    Mark  12.29— 


31.  Luke  10:27.  Gal.  5: 13-22. 
Phil.  1:9.  Col.  3:14.  1  Tim.  1: 
5.  2  Tim.  1:7.  1  John  4:7— 3. 
2  John  4— e. 


ri97 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


heavenly  love  reside,  which  the  apostle  so 
warmly'panegyrizes?  Is  she  returned  to  heav- 
en, being  wearied  out  with  our  contentions  and 
selfishness  on  earth  ?  Or  does  she  dwell  in  some 
obscure  retreat,  at  a  distance  from  the  disputes 
of  the  world,  and  of  the  church?  Certainly  she 
is  but  seldom  seen  among  us;  she  has  but  few 
votaries  and  little  influence;  and  is  treated 
with  strange  neglect  almost  every  where.  Alas  ! 
numbers,  who  might  he  supposed  "to  be  some- 
what," if  we  only  looked  at  their  talents, 
knowledge,  and  zeal;  appear  to  be  "nothing," 
or  very  little,  if  "love"  be  the  touchstone  of 
their  characters. — Indeed,  this  chapter  may  be 
considered  as  an  answer  to  all  the  wrangling 
pamphlets  of  angry  disputers  about  religious 
truth,  of  different  names  and  sentiments.  Many 
of  these  seem  incapable  of  long-suffering  or 
kindness  to  any  but  their  own  party:  so  that 
envy,  boasting,  railing,  ridicule,  slander,  and 
acrimony,  are  ihe  prominent  features  of  the 
portrait,  which  they  exhibit  to  the  view  of  the 
public!  In  the  most  unseemly  manner,  they 
sound  their  own  praises;  vent  their  own  resent- 
ments; expose  and  triumph  over  their  oppo- 
nents; forget  all  decent  regard  to  superiors; 
and  turn  religious  investigation  into  a  vain-glo- 
rious, selfish,  if  not  scurrilous,  contest  for  vic- 
tory! It  is  evident,  that  many  of  this  character 
are  "easily  provoked,"  and  hardly  pacified 
that  they  think  evil  of  others,  and  rejoice  in 
detecting  the  faults  and  follies  of  those  who  dif- 
fer from  them.  In  short,  the  attentive  observ- 
er will  perceive  that  every  part  of  the  apostle's 
definition  of  love  forms  a  complete  contrast  to 
the  conduct  of  great  numbers,  who,  in  different 
ages,  have  had  numerous  adn\irers,  for  their 
zeal  and  ability,  in  contending  for  the  senti- 
ments or  forms  of  their  own  sect  or  party. — 
But  alas!  we  need  far  more  "love"  than  is  gen- 
erally possessed,  to  animadvert  on  such  abuses, 
without  being  betrayed  into  a  measure  of  imi- 
tation. Let  us  then  rather  inquire,  whether 
this  divine  love  inhabit  and  influence  our  hearts .-' 
Have  we  learned  to  suffer  long  and  to  be  kind? 
Are  we  taught  to  repress  envy  and  unholy  em- 
ulation, "and  to  rejoice  in  the  superior  reputa- 
tion and  success  of  our  brethren?  Has  love  in- 
structed us  "in  honor  to  esteem  others  better 
than  ourselves,"  and  brought  under  all  inso- 
lence, rasliness,  and  ostentation?  Has  this  di- 
vine principle  guided  us  into  a  becoming  beha- 
vior, to  our  superiors,  equals,  inferiors,  oppo- 
nents, competitors,  friends,  relatives,  and  all 
orders  of  men  in  the  church  or  the  community? 
Have  we  attained  the  habit  of  giving  up  our 
own  interest  or  inclination,  whenever  the  good 
of  others  requires  it?  Can  we  bear  affronts, 
witliout  being  "easily  provoked?"  Are  we  dis- 
posed to  be  unsuspecting;  to  mourn  over  the 
sms  of  others;  to  bear  with  their  infirmities, 
dulness,  and  perverseness;  to  "believe,  hope, 
and  endure  all  things"  for  their  sakes?  If  some 
sparks  of  this  heavenly  flame  have  been  kin- 
died  in  our  hearts;  we  know  that  there  is  much 
of  a  contrary  nature,  to  counteract  its  efficacy. 
Here  then  is  a  call  for  watchfulness,  diligence, 
and  prayer;  that  our  "love  mav  abound  yet 


a  Prov.  15:9.  2l:21.  Is.  51:1.  I 
Rom.  9:30.  14:19.  1  Tim.  5  i 
10.  6:11.  Heh.  12:14.  1  Pet. 
3:11  —  13.     S.Tohnll. 

b  S«  o.t  13:1—8.13 2  Tim.  2- 

198] 


22.    2  Pet 
12:1,31 


<1  3-5,24,25,37,39.  13:2,9.  N„m 
1  o^^-^?:  «""'•  IS*.  1  Thes! 


5:20.    1  Tim.  4:1 4. 


more  and  more,  in  knowledge,  and  in  all  judg- 
ment;" and  that  our  selfish  nature  may  be 
more  entirely  subdued  and  mortified.  (Notes, 
Phil.  1:9—11,  V.  9.  1  Thes.  4:9—11.  2  Thes. 
1:3,4.  1  Pet.  1:22,23.)  Hence  we  shall  also 
see  still  more  our  need  of  the  cleansing  blood 
of  Christ:  and  shall  learn  to  walk  humbly  be- 
fore God,  and  to  bear  with  others;  as  conscious 
that  we  need  the  patient  forbearance  both  of 
the  Lord,  and  of  our  brethren. 
V.  8— 13. 
If  love,  as  before  described,  is  planted  in  our 
hearts,  though  as  an  exotic  in  an  unfriendly 
soil  and  climate;  it  will  "never  fail,"  but  cer- 
tainly grow  up  to  maturity:  and  it  will  flourish 
abundantly,  when  prophecies  shall  cease,  when 
human  science  and  eloquence  shall  vanish 
away;  and  when  even  our  highest  attainments 
in  divine  knowledge  in  this  present  world, 
(which  are  indeed  very  small  compared  with 
those  of  the  apostle,)  will  appear  like  the  lisp- 
ings,  the  imaginations,  and  the  reasonings  of 
a  little  child. — But,  if  that  feeble  indistinct 
view  which  we  obtain  by  faith,  when  looking 
in  the  mirror  of  the  sacred  word,  be  so  delight- 
ful, as  we  have  sometimes  found  it;  Avith  what 
raptures  shall  we  "see  face  to  face,"  and  "know 
even  as  we  are  known!"  Let  us  then  "jiut 
away  the  childish  things,"  which  amused  us  in 
an  unconverted  state;  for  so  we  now  clearly 
see  them  to  have  been:  let  us  learn  to  value 
things  according  to  their  intrinsic  worth;  and 
not,  as  children,  admire  all  that  glitters  wheth- 
er it  be  gold  or  tin,sel :  let  us  cease  from  our 
childish  pursuits  about  externals  and  non-essen- 
tials; that  we  may  value  and  seek  an  increase 
of  faith,  hope,  and  love  from  the  Giver  of  all 
good  gifts:  and  while  we  contend,  that  "faith 
alone  justifies"  the  sinner,  by  forming  his  rela- 
tion to  the  Saviour;  and  that  hope  only  can 
supjiort  the  soul,  amidst  all  the  trials  of  life 
and  death;  let  us  remember,  that  love  is  still 
greater  than  these  most  neetiful  graces,  being 
the  evidence  of  our  title  to  eternal  life,  the 
meetness  fi)r  that  holy  and  unspeakable  felicity, 
and  the  blessed  earnest  and  beginning  of  it. 

CHAP.    XIV. 

The  apostle  exhorts  the  Corinthians  to  follow  after  love;  and  shows  that 
prophecy,  as  most  conducive  to  edification,  is  to  be  preierrtd  xo 
"speakini;  with  tongues,"  1 — 5.  Speaking  in  a  lans^iiage,  which  the 
hearers  Jo  not  understand,  resembles  indistinct  musical  sounds,  and 
is  of  no  use  to  the  hearers,  fi — 11.  All  gifti  should  he  used  in  the 
most  edifying  manner,  12 — 20.  Tongues  are  intended  to  convince 
unbelievers;  hut  prophesying  is  more  useful  in  the  public  assembly, 
and  to  strangers  who  re-iort  thither,  21 — 25.  Rules  for  the  orderly 
exercise  of  spiritual  gifts  in  Ihe  church,  2t; — 33.  Women  are  fur- 
bidden  to  speak  in  public,  34,35.  A  reproof  of  the  self-sufliciencv  of 
some  teachers  at  Corinth,  36 — 38.  Gifts  muit  be  exercised,  and  all 
things  done  "  decently  and  in  order,"  39,40. 


F 


OLLOW  after  ^  chanty,   "  and   de- 
sire  spiritual  gifts;    but  rather  that 
ye  may  '^  prophesy. 

2  For  '^  he  that  speaketh  in  an  imknoicn 
tongue,  speaketh  not  unto  men,  but  unto 
God:  for  no  man  *  understandeth  him; 
'"howbeit  in  the  spirit  he  speaketh  mysteries. 

3  But  he  that  prophesieth  speaketh  unto 


e  9—11,16,21,22.  Gen.  11:7. 
42:23.  Deut.  2R:49.  2  Kings 
1R:26.  Acts  2:4—11.  10:4G. 
19:6. 

*  Gr.  heanih.     Acts  22: 9. 


f  2:7,10.  13:2.  15:51.  Ps.  49: 
3,4.  78:2.  Malt.  13:11.  Mark 
4:11.  Rom.  16:25.  Eph.  3.3— 
9.  6:19.  Col.  1:26.27.  2:2.  1 
Tim.  3:9,16     Rev.  10:7- 


A.  D.  60. 


CHAPTER  XIV. 


A.  D.  60. 


men,  to  ^  edification,  and  "  exhortation,  and 
"comfort. 

4  He  that  speaketh  in  an  unknown 
tongue  ^  edifieth  himself;  but  he  that 
prophesieth   '  edifieth   the    church. 

5  1"^  would  that  ye  all  spake  with 
tongues,  but  rather  that  ye  prophesied: 
"  for  greater  is  he  that  prophesieth  than  he 
that  speakeih  widi  tongues,  "except  he  in- 
terpret, that  the  church  may  receive  edify- 
ing. 

Note. — Having  shown  the  pre-eminent  ex- 
cellency of  "love,"  the  apostle  exhorted  the 
Corinthians  "to  follow  after"  it,  as  the  great 
object  of  their  unremitting  pursuit,  in  prefer- 
ence to  all  other  things:  and  then  they  would 
do  well,  in  "earnestly  desiring  spiritual  gifts," 
that  they  might  be  useful  to  their  brethren;  I'or 
under  the  influence  of  "love,"  they  would  cer- 
tainly thus  use  them.  (Marg.  Ref.  a — c.)  But 
especially  they  should  value  "the  gift  of  proph- 
esying." By  this  the  apostle  seems  to  have 
intended,  an  immediate  communication  from 
the  Spirit  of  God,  concerning  the  meaning  of 
the  holy  scriptures,  or  some  point  of  doctrine 
or  practice,  in  which  the  church  or  individuals 
wanted  instruction  at  the  time.  This  was  a  gift 
bestowed  on  several,  by  which  they  became  oc- 
casional or  extraordinary  teachers  in  the  church : 
and  it  appears  to  have  been  generally  accompa- 
nied by  the  power  of  predicting  future  events, 
when  circumstances  required  it.  {Mars;.  Ref. 
d.—Note,  1  Thes.  5:16—22,  v.  20.)  The  Co- 
rinthians, however,  did  not  value  it  so  much  as 
"the  gift  of  tongues,"  or  of  miracles;  because 
it  was  less  suited  to  excite  admiration:  but  the 
apostle  instructed  them,  that  it  Avas  greatly  to 
be  preferred  by  them,  because  more  useful  in 
their  situation.  For  he  Avho  spake  in  a  lan- 
guage, which  the  hearers  could  not  understand, 
"did  not  speak  to  men,  but  unto  God"  only; 
nor  would  others  receive  any  benefit,  even  if 
indeed,  under  the  impulse  of  the  Holy  Spirit, 
he  spake  the  most  sublime  mysteries  of  the 
gospel,  in  the  most  suitable  Avords.  (Marg. 
Ref,  e,  r.—Note,  ^c/s  2:6— 1 1.)  Whereas  "he 
that  prophesied"  spake  to  men,  to  edity  them 
in  divine  truth,  to  exhort  them  to  holy  prac- 
tice, or  to  animate  and  comfort  them  under 
their  trials  and  conflicts.  {Marg.  Ref.  g — i.) 
Indeed,  he,  who  spake  in  an  unknown  tongue, 
might  derive  instruction  and  benefit  from  his 
own  words,  and  his  faith  might  be  established 
by  the  exercise  of  this  miraculous  gift;  in  case 
he  was  not  elated  with  pride,  and  influenced  by 
ostentation.  But  he  who  prophesied  would 
edify  many,  which  was  far  more  desirable.  As 
the  apostle  rejoiced  in  every  thing  conducive  to 
their  prosperity,  he  desired  that  they  might  all 
be  endued  with  the  gift  of  tongues:  but  still 
more,  that  they  might  all  be  capable  of  in- 
structing others,  by  the  gift  of  prophesying. 
{Note,  i2:4— 11.)  For  the  prophet  was  cer- 
tainly a  more  honorable  and  useful  person,  than 
he  who  spake  with  tongues;  except  the  latter 


g  4,12,2:'!.     8:1.      10:23.     Acts  9:  j 

31.     Uom".  14:li>,    15:2.    Eph. 

4:12—13,29.     1  Thes.  5:11.     1 

Tim.  1:4.    Jurie  20. 
b  1.111(6  3:13.     Acts  13:15.    14:22. 

15:3J.     n<.m.  12:8.     lTiiei.2: 


3.  4:1.  .5:11,1  >•  2  Tlics.  3:12. 
I  Tim.  4:13.  6:2.  2  Tim.  4:2. 
Til.  1:9.  2:f!,9,l5.  Ileb.  3:13. 
10:25.  13:22.  I  Pet.  5:12. 
31.  2  Cor.  1:4.  2:7.  K|>h.  0:22. 
Col.  4:8.      1  Tlies.  2:11.      3:2. 


were  also  endued  with  the  gift  of  interpreting- 
his  discourse,  into  the  language  understood  hv 
his  hearers;  that  so  the  church  might  be  edified 
by  what  he  spake.  {Marg.  Rif.  m,  o.)  It 
seems  that  this  was  not  generally  the  case:  in- 
deed a  man  might  be  miraculously  enabled  to 
speak  in  one,  two,  or  more  languages,  Avhich 
he  had  never  learned:  and  yet,  being  left  igno- 
rant of  other  languages,  he  might  be  unable  to 
explain  nis  meaning  to  those,  who  neither  un- 
derstood the  language  in  which  he  spake,  nor 
that  which  was  his  native  tongue.  Or  per- 
haps, to  counterpoise  a  gift,  which  Avas  so 
much  calculated  to  elate  the  possessors,  they 
miglit  be  left  incapable  of  giving  utterance,  with 
propriety,  perspicuity,  or  promptitude,  suiteil 
to  a  public  assembly,  even  in  their  native 
tongue,  to  those  divine  truths  which  they  spake 
fluently  in  another  language,  under  the  influ- 
ence of  the  Holy  Spirit:  and  another  man 
might  be  miraculously  enabled  to  understand, 
and  interpret  into  the  language  of  the  audience, 
what  was  thus  spoken,  who  yet  himself  might 
be  unable  to  speak  fluently,  in  the  language 
which  he  interpreted.  Even  in  ordinary  case.'^, 
clearly  understanding  a  language,  and  being 
able  to  speak  fluently  in  it,  are  very  distinct 
attainments. — 'Why  was  tlie  gift  of  tongues 
'conferred.'  That  the  mysteries  of  God  might 
'be  openly  made  known  to  more  jieople  and  na- 
'tions.  Then  surely,  prophecy,  to  which  the 
'gift  of  tongues  was  intended  to  be  subservient, 
'must  be  of  superior  excellency.'  Beza.  'This 
'therefore  was  a  great  abuse  of  this  gift,  that 
'when  they  had  a  mystery  revealed  to  them, 
'they  did  not  utter  it  in  a  language  understood 
'by  the  assembly,  but  only  by  themselves:  and 
'so  they  did  not  edify  the  church  by  it,  though 
'it  Avas  given,  as  all  the  other  gifts  Avere,  for 
'edification.  (12:7.)''  Whitby. — Follotu  after. 
{I)  Pursue  love.  (Note,  Heh.  12:14.)  'The 
'word  dioixBTf  properly  signifies,  to  jiursue  with 
'an  eagerne.ss,  like  that  with  Avhich  hunters  fol- 
'loAV  their  game.  And  it  may  be  intended  to 
'intimate,  how  hard  it  is  to  obtain,  and  preserA'e 
'a  truly  benevolent  spirit  in  the  main  series  of 
'life;  considering  on  the  one  hand  the  many 
'provocations  Ave  are  like  to  meetAvilh;  and  on 
'the  other,  the  force  of  self-love,  which  will,  in 
'so  many  instances,  be  ready  to  break  in  upon 
'it.'     Doddridge. 

Follow  after.  (1)  Jtoiy.eie.  See  on  Ro»i.  12: 
13.— Desire.]  Z>,l»ie.  See  on  12:31.— .S>/r//- 
ual  gifts.]  Tti  Trrfvunnxu.  See  on  12:1. — Jin 
unknoAvn  tongue.  (2)  rXoiaoij.  4 — 6,13,18,19, 
22,23,27,39.  Jicts  2:4.  10:46. —  Under stund- 
eth.]  "Heareth."  Marg.  .-/xiift.—In  the. 
spirit.]  JlfeviiuTi.  15,S-2.— To  edification.  (3) 
Otitoi')nfn,v.  5,12,26.  3:9.  See  on  i^om.  14:19. 
—Exhortation.]  ]l<uuty.h,ij,v.  Luke  2. '2b.  (i ■.'24. 
See  on  Jets  4:S(J.  Uitnu/.h,u);-  Sea  on  John 
14:16. —  Coitifort.]  Ihcutuvlhuy.  Here  onlv. 
JI<ti)(ii/i'thoi',  Phil.  2:1.  Jlu^ufivd^eofiiu,  John 
11:19,31.   1  Thes.  2:11.   5:14. 

6  Now,  brethren,  if  I  come  unto  you 
speaking  Avith  tongues,  •'  what  shaj)  I  profit 
you,  except  I  shall  speak  to  you  euher  by 


4  18.     5:11—11. 
li   14. 
I    3:13.19. 
m  12:28—3.1.      13:4. 

2:f.2:.l. 
a  1,3. 


o  l2.13.2:->— 2f..    12.1030 

|>  10:33.    12:7.    13:3.    i  Prm.  T2: 

21.    .Icr.  1P:19.     23:3-2     .Matt. 

1(5:20.    -2  Tim.  2:14.     1  <.  3:3. 

iicli.  13:9. 


199 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


1  revelation,    or   by     "'  knowledge,    or   by 
•prophesying,   or  by  'doctrine? 

7  And  ev*en  "  things  without  life  giving 
sound,  whethet  pipe  or  harp,  "  except  they 
give  a  distinction  in  the  *  sounds,  how  shall 
it  be  knovv-n  what  is  piped  or  harped? 

8  For  >■  if  the  trumpet  give  an  uncertain 
sound,  who  shall  prepare  himself  to  the 
battle? 

9  So  likewise  ye,  except  ye  utter  by 
the  tongue  words  f  easy  to  be  understood, 
how  shall  it  be  known  what  is  spoken?  ^for 
ye  shall  speak  into  the  air. 

1 0  There  are,  it  may  be,  so  many  kinds 
of  voices  in  the  world,  and  none  of  them  is 
without  signification- 

1 1  Therefore  if  I  know  not  the  mean- 
ing of  the  voice,  "  I  shall  be  unto  him  that 
speaketh  a  barbarian,  and  he  that  speaketh 
shall  be  a  barbarian  unto  me. 

12  Even  so  ye,  ''forasmuch  as  ye  are 
zealous  of  J  spiritual  gifts,  '^  seek  that  ye 
may  excel  to  the  edifying  of  the  church. 

[Practical  Observations.] 

Note. — To  convince  the  Christians  at  Cor- 
inth, without  giving  them  needless  offence,  of 
what  he  had  advanced,  the  apostle  put  the  case, 
that  if,  when  he  should  come  to  see  them,  he 
should  merely  display  his  gift  of  speaking  in  a 
variety  of  languages;  of  what  use  would   his 
visit   be   to  them.''    Surely  of  none;  except  he 
spake  intelligibly,  either  by  immediate  '"'revela- 
tion" from  God,  or  from  his  superior  "knowl- 
edge" in  the  mysteries  of"  God;    {Notes,  Eph. 
S:l — 7.)  or  by  some  prophetical  message  suit- 
ed to   their   case;  or  concerning  some    "doc- 
trine," in  which  they  wavered,  or  were  mis- 
taken.    Unless,  in  some  of  these  ways,  (wliich 
indeed  it  is  difficult  to  distinguish  with  exact- 
ness,) be  gave  them  clear  instructions;  all  that 
he  could  say  would  be  an   unmeaning   noise, 
even  if  the  languages  in  which  he  spake  were 
understood;  mucb  more  if  they  did  not  under- 
stand them.     {Marg.   Ref.  p — t.)     For  even 
"lifeless  things,"  which  are  made  use  of  to  give 
sound,  as,   for  instance,  musical   instruments, 
can  give  no  direction  to  those  who  are  to  sing 
or  dance  to  them,  unless  a  proper  distinction  be 
observed  in  the  sounds.     And  if  the  trumpet 
should  be  blown  at  random,  without  any  dis- 
tmction  between  that  sound   which  calls  the 
combatants  to  the  field,  and  that  which  sounds 
a  retreat,  and  other  sounds  of  different  mean- 
mg;  what  soldier  could   understand  when   to 
'/prepare  himself  for  the  battle.?"    If  then,  an 
intelligible  distinction  of  sounds  was  necessary 
m  the  ordinary  concerns  of  life,   much  more 
must  they  be  so  in  those  of  religion.  For  unless 
the  speakers  uttered  significant  and  intelligible 
words,  how  could  the  hearers  understand  what 
Avas  spoken.?    They  might  as  well  speak  in  an 
empty  room,  or  an  unfrequented  desert;  where 


q  26—30.  Malt.  11:25.    1^:17.  2 

Cor.  12:1,7.    Epii.  1:17.    I'hil. 

3:15. 
r  12;8.  1.3:2,R.9.    Rom.  15:14.    2 

Cor.  11:6.  Eph.  3:4.    2  Pet.  1: 

5.  3:18. 
s  Sec  o,i  1.   13:2. 

2001 


:I0, 


t  2G.    Rom.  16:17.    2  Tim 

16.  4:2.  2  John  9. 
u  13:1. 

X  Z.    Num.  10:2-10.    Matt.  U 

17.  Luke  7:32. 
*  Or,  tunes. 

y  Xu:ii.     10:9.     Josh.    6:4-20. 


their  words  would  be  lost  in  the  air,  and  never 
reach  any  human  ear.  (Marg.  Ref.  u — z.) 
There  were  indeed  many  languages,  or  dialects, 
according  to  tlie  different  regions  of  the  earth: 
and  each  of  these  was  significant  to  the  persons 
accustomed  to  it.  That  circumstance  tlierefore 
ought  to  be  considered:  otherwise,  even  in  or- 
dinary conversation,  the  speaker  and  hearer, 
who  did  not  understand  each  other,  would  ap- 
pear reciprocally  barbarians  to  each  other; 
however  expressive,  polite,  and  copious,  the 
languages  were  in  which  they  spake:  and  they 
would  be  more  likely  to  despise  one  another, 
than  to  profit  by  the  interview,  or  be  satisfied 
with  it.  {Marg.  Ref.  a.— Note,  Ids  28:1,2.) 
In  the  common  concerns  of  life,  it  was  thus  ab- 
solutely requisite  for  men  to  understand  each 
other;  and  surely  the  Corinthians,  amidst  their 
zeal,  and  emulous  desire  of  spiritual  gifts,  ought 
to  act  consistently  with  the  common  sense  of 
mankind,  and  desire  to  excel  in  those  things, 
by  which  they  might  edify  the  church;  and  not 
in  such  as  could  only  procure  to  themselves 
irrational  admiration  ! — 'At  this  day,  among  the 
'papists,  they  are  used,  in  their  ser)no7is,  al- 
'ways  to  quote  the  sacred  scriptures  in  Latin, 
'without  adding  a  translation  in  the  vulgar 
'tongue;  nor  do  they  use  any  other  method,  in 
'the  singing  and  prayers.'  Beza. — 'If  you,  that 
'have  the  gift  of  strange  languages,  do  not 
'speak  ...  that  which  the  auditors  may  under- 
'stand:  (for  to  that  end  sure  were  those  lan- 
'guages  given,)  that  you  might  speak  to  every 
'one  in  his  own  language;  {Acts  2:6.)  how 
'shall  anyone  be  better  for  your  language?' 
Hammond. — It  should  be  carefully  noted,  how 
decidedl}'^  the  apostle  prefers  those  gifts,  and 
that  exercise  of  gifts,  which  were  suited  to  in- 
struct and  edify  others;  to  those,  which  were 
more  admired,  but  less  suited  to  do  substantial 
good. 

By  revelation.  (6)  E>>  uTrnxuXvijiFi.  26.  1 :7. 
See  on  Luke  2:32. — By  prophesying.]  Ev  ttqo- 
(fijTFUi.  22.  12:10.  13:2,8.  Horn.  ]2:f>.  1  Thes. 
5:20.  1  Tim.  1:18.  4:14,  et  al.— Things  with- 
out life.  (7)  Tit  (ttiw/a.  Here  only.  Ex  a 
priv.  et  i/'v/rj,  anima. — Pipe.]  ^4vIoq.  Here 
only. — Piped.]  Jvluui-rQi'.  Matt.  11:17. — 
Harp.]  Ki&KQu.  Rev.  5:8.  14:2.  lb:'i.~Harp- 
ed.]  KiifaoiCouFvoi'.  Rev.  14:2. — Jl  distinc- 
tion.] JutgolTjf.  See  on  Rom.  3:22. —  The 
sounds.]  "The  tunes."  Marg.  f/^^^f^nyyot;.  See 
on  Rom.  10:18. —  Uncertain.  (8)  jidijlov. 
Luke  11:44.  ^^(hjlor;,  9:26. — Easy  to  be  un- 
derstood.  (9)  "Significant."  Marg.  Evmjnoy 
Here  only.  Ex  ev,  bene,  et  oijfiu,  signum. — 
Without  signification.  (10)  Jqutrnv.  See  on 
12:2. —  Ye  are  zealous  of  spiritual  gifts.  (12) 
ZijXmthi  fge  nvtv^iuToiv.  See  on  12:31.  Z^Aw- 
T?/g,    LuAre  6:15.  See  on  ^c<5  21 :20. 

13  Wherefore  let  him  that  speaketh  in- 
an  unknoivn  tongue,  ''  pray  that  he  may 
interpret. 

14  For  if  I  pray  in  an  unknoivn  tongue, 
•^  my  spirit  prayeth,  but  my  understanding 
is  unfruitful. 


.Iiidg.  7:16— 18.      Nih.  4:18- 

21.     Job  39:24,25.     Is.  27:1?. 

Am.  3:6.   Eph.  6:11—18 
t  Gr.  significant.    19. 
r.  9:26. 
a  21.    Acts  2S:2,4.    Rom.    1:14. 

Col.  3:11. 


b  1.   12:7,31.  Tit.  2:14. 

I  Gr.  spii-its.—Sce  on  32. 

r  3,4  26. 

d  27.2R.    12:10,30.    Mark  11:24. 

John  14:13,14.  Ads  1:14.  4;29 

—31.  8:15. 
e  2,15,16,19. 


A.  D.  60. 


CHAPTER  XIV. 


^A.  D.  60. 


15  *"What  is  it  then?  ^I  will  pray  with 
the  spirit,  and  I  will  pray  with  the  under- 
standing also:  I  will  sing  with  the  spirit, 
''  and  I  will  sing  with  the  understanding 
also. 

16  Else  when  thou  shalt  '  bless  with 
the  spirit,  how  shall  he  that  occupieth  the 
room  of  the  "^unlearned  say  '  Amen,  at  thy 
giving  of  thanks,  seeing  he  understandeth 
not  what  thou  say  est? 

17  For  thou  verily  givest  thanks  well, 
•"  bi'.t  the  other  is  not  edified. 

18  I  "  thank  my  God,  I  speak  with 
tongues  more  than  you  all: 

19  Yet  °  in  the  church  I  had  rather  speak 
five  words  with  my  understanding,  that  by 
my  voice  I  might  teach  others  also,  than  ten 
thousand  words  in  an  unknown  tongue. 

Note. — If  any  of  the  Corinthians  would  speak 
in  an  unknown  tong'ue  among  their  brethren, 
let  them  pray  to  be  endued  also  with  the  gift 
of  interpreting  what  was  spoken,  or  what  others 
delivered  in  a  foreign  language;  that  their  reli- 
gious exercises  might  not  be  a  mere  display  of 
gifts,  without  meaning  or  use.  Supposing  the 
apostle  should  come  among  them,  and  pray 
with  the  congregation  in  an  unknown  tongue; 
his  spirit,  or  heart,  might  indeed  be  very  de- 
voutly engaged  in  the  worship  of  God,  while 
exercising  ihis  gift  of  the  Holy  Spirit:  but,  as 
others  could  not  understand  him,  so,  his  own 
understanding  would  be  unfruitful,  having  no 
just  and  proper  exercise,  and  producing  no 
benefit  to  his  fellow-worshippers.  What  would 
then  be  the  proper  inference  from  this  observa- 
tion? Truly,  he  would  pray  from  the  fulness 
of  spiritual  ati'ections;  and  in  the  sober  exercise 
of  his  understanding  also,  by  using  such  words 
as  might  edify  others,  and  enable  them  to  join 
with  him.  In  like  manner,  when  he  sang  the 
praises  of  God,  he  would  endeavor  to  have  his 
spiritual  affections  engaged  as  much  as  possible; 
yet  he  would  also  consider,  as  a  rational  man, 
Avhat  language  would  be  best  understood  by 
the  congregation.  (J\'Iarg.  Ref.  d — h.)  Now  if 
any,  neglecting  this  obvious  dictate  of  discre- 
tion, should  celebrate  the  praises  of  God,  and 
return  thanks  for  his  mercies,  in  the  most  spir- 
itual and  fervent  manner,  but  in  an  "unknown 
tongue;"  how  could  he  who  occupied  the  place 
of  a  private  believer,  who  had  neither  learning, 
nor  the  gift  of  tongues,  give  his  assent  to  the 
thanksgiving,  by  saying.  Amen,  as  it  was  cus- 
tomary among  them;  {Marg.  Ref.  h — I;)  see- 
ing he  had  not  understood  any  thing  which 
was  spoken?  The  one  might  give  thanks  in  a 
very  ])roper.  manner,  but  the  other  could  derive 
no  benefit  from  it. — Many  indeed  of  the  Corin- 
thians supposed  themselves  to  excel  in  this  par- 
ticular gift,  and  were  pleased  to  make  a  show 
of  it:  but  the  apostle  thanked  God,  that,  as 
commissioned  to  preach    to   the    Gentiles,  of 


'   10:19.      Rom.  3:5.  8:31.     Pliil. 

1:13. 
g  19.     John  4:23,24.    Rom.  1:9. 

Eph.  5:17—20.    6:18.    Col.  3: 

Iti.  .IuJe20. 
h  Ps.  47:7.  Rom.  l2:l,2. 
I  2,14. 
k  23,24.     13.29:11,12.     John  7: 

Vol.  ^I. 


15.  Arts  4:13. 
1  1C:2I.  Num.  5:22.  Deut.  27: 
15,  &c.  I  Kings  1:36.  1  Chr. 
16:36.  Ps.  41:13.  72:19.  89:52. 
106:4R.  Jer.  28:6.  Malt.  6:13. 
28:20.  Mark  16:20.  John  21: 
25.  Rev.  5:14.  22:20. 

26 


whatever  nation,  he  "spake  with  tongues  more 
than  they  all,"  and  was  enabled  to  preach  in 
more  languages;  the  whole  praise  of  which  he 
gave  to  the  Lord.  Yet  he  liad  rather  "speak 
five  words,"  or  the  shortest  instructive  sen- 
tence, among  believers,  in  the  public  assembly, 
in  a  rational  manner,  so  that  others  might  un- 
derstand him,  and  be  edified  by  what  he  said; 
than  irrationally  to  speak  ten  thousand  words, 
or  the  most  copious  discourse,  "in  an  unknown 
tongue"  which  could  be  of  no  use  to  them. — 
Had  the  apostle  lived  about  the  era  of  the  re- 
formation, and  written  expressly  against  the 
church  of  Rome;  he  could  not  more  emphati- 
cally have  exposed  the  absurdity,  and  wicked- 
ness, of  worshipping  God,  and  performing  all 
public  services  in  Latin;  of  which  the  common 
jieople  understand  not  one  word.  No  wonder 
the  rulers  of  that  church  lock  up  the  scriptures 
also  in  an  u?iknovm  tongue,  seeing  they  must 
otherwise  hear  too  evident  a  testimony  against 
them. —  IVilh  the  understanding.  (15)  That 
is,  say  most  commentators,  so  as  to  he  under- 
stood. This  indeed  is  implied,  and  principally 
intended:  yet  an  example  of  such  an  use  of  the 
words,  cannot  easily  be  adduced.  But  might 
not  the  apostle  mean,  that  they,  who  spoke 
publicly  in  a  language  not  understood  by  the 
auditors,  however  fervent  their  affections,  or 
excellent  their  gifts  might  be,  seemed  to  act  like 
men  without  understanding,  or  who  made  no 
use  of  their  understanding;  seeing  no  man, 
however  irrational  and  enthusiastical,  could  act 
more  evidently  against  the  plain  dictates  of  so- 
ber reason  ancj  sound  judgment? — Does  not  the 
apostle's  argument,  about  prayer  without  any 
preconceived  form,  fully  show,  that  if  any  one 
prayed,  or  gave  thanks,  in  a  language  under- 
stood by  the  congregation,  the  people  might, 
if  nothing  else  prevented,  cordially  say  Amen 
to  his  words?  And  does  not  this  remark  suffi- 
ciently answer  many  common  objections  and  ar- 
guments against  prayer  of  this  kind?  It,  how- 
ever, by  no  means  decides,  whether  that,  or  a 
liturgy,  as  to  public  worsliiji,  is  most  conducive 
to  general  edification,  in  the  present  state  of 
tlie  church. 

My  spirit.  (14)  To  Tjrevfiu  /mi.  15,32.  2:11. 
5:4.  Rom.  1:9.  1  Thes.  b-.li. —My  understand- 
ing.] 'Ovu;  fjii.  15,19.  1:10.  2:16.  L«Ay 24:45. 
Ro7n.  1 :28.  7:23,25.  11 :34.  Eph.  4:17,23.  Phil. 
4:7,  et  al.~ Unfruitful.]  J y.ixQ 77 o;.  Matt.  13: 
22.  Eph.  5:l\.  Tit.  3 A 4.  2Pct.  1:8.  Jude 
l<2.—  0fthe  unlearned.  (16)  Tii  ti)ii.nH.  23,24. 
See  on  Acts  4:13.— The  word  in  Greek  writers, 
in  Demosthenes  especially,  signifies  vulgua 
plebs,  the  common  people,  as  distinguished 
from  learned  men,  magistrates,  nobles,  and 
public  characters.  Note,  Arts  4:13— '22.— That 
...  I  might  teach.  (19)  '//«  x(n>,/riOoi.  See  on 
Luke  1 :4. 

20  Brethren,  i"  be  not  children  in  un- 
derstanding: howbeit  i  in  malice  be  ye 
children,  but  in  understanding  be  *  men. 

21  In  '■  the  law  it  is  written,  '  With  men 


m  4,26. 

n  1:4—6.  4:7. 

o  4,21.22. 

p  3:1,2.    13:11.    Ps.  119:99.     Is. 

11:3.  Rom.  16:19.    Eph.  4:14. 

Phil.  1:9.   lleh.  5:12,13. 
q  P>.  131:1,2.    Matt.  11:23.    18; 


3.    19:14.    Mark  10:15.     1  Pel. 

2:2. 
*  Gr. perfect.,  or,  fifa  ripe  age. 

2:6.    Phil.  3:15. 
r  John  10:34.  Rom.  3; If., 
s  Deut.  28:19.     Is.    28- II.     Jer 

5:15. 


[201 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


of  other  tongues  and  otlier  lips  will  I  speak 
unto  this  people;  and  yet  for  all  diat  will 
they  not  hear  me,  saiUi  the  Lord. 

22  Wherefore  tongues  are  '  for  a  sign, 
not  to  them  that  believe,  but  to  them  that 
believe  not:  but  prophesying  serveth  not  for 
them  that  believe  not,  "  but  for  them  which 
believe. 

2S  If  therefore  "  the  whole  church  be 
come  together  into  one  place,  and  all  speak 
with  tongues,  and  there  come  in  those  that 
are  unlearned  or  unbelievers,  >'  wHl  they 
not  say  that  ye  are  mad  ? 

24  But  if  all  prophesy,  and  there  come 
in  one  that  beheveth  not,  or  one  unlearned, 
'■  he  is  convinced  of  all,  he  is  judged  of 
all: 

25  And  thus  are  the  secrets  of  bis  heart 
made  manifest;  and  so,  '^  falling  down  on 
his  face,  he  will  worship  God,  and  report 
that  ''  God  is  in  you  of  a  truth 

\I'racti:al  Ohsei-uations -^ 

Note. — These  repeated  intimations  of  the 
ignorance  and  childish  conduct  of  the  Corinthi- 
ans, who  were  evidently  in  no  small  degree  dis- 
posed to  self-wisdom,  are  well  worthy  of  notice. 
{Note,  4:8.) — As  they  presumed,  that  they 
had  superior  knowledge,  let  them  not  he  "cliil- 
dren  in  understanding;"  for  it  was  as  trifling 
and  vain,  to  make  a  show  of  the  gift  of  tongues, 
merely  to  astonish  those  who  could  not  under- 
stand them;  as  any  of  the  competitions  and 
amusements  of  children  could  be.  Let  them 
indeed  he  as  infants  in  respect  of  malice,  and 
every  evil  disposition;  being  of  a  gentle  for- 
giving disposition,  without  resentment  or  ran- 
cor: but  let  them  be  "men  in  understanding;" 
as  matured  in  judgment  and  experience,  and 
capable  of  acting  with  propriety  and  wisdom 
in  all  things.  {Marg.  Ref.  p,  q.— Notes,  13:8 
—12.  Rom.  16:17—20.)  In  the  law,  or  in  the 
Old  Testament,  God  had  foretold,  that  he 
would  speak  to  Israel  "by  men  of  otlier  lips, 
and  yet  even  then  they  v/ould  not  hear  him." 
This  seems  primarily"  to  have  related  to  the 
languages  of  those  foreign  nations,  by  whom 
God  intended  to  execute  vengeance  on  Israel: 
but  it  might  also  denote,  that  he  would  instruct 
them  by  persons  endued  with  the  gift  of 
tongues,  to  convince  them  that  the  persons 
thus  endued,  taught  the  true  religion,  and  were 
the  servants  of  "the  One  living  and  true  God," 
So  that  this  gift,  when  exercised  among  such 
as  did  not  understand  what  was  spoken,  was  to 
be  considered  rather  as  a  rebuke  than  as  a 
favor:  but  in  its  proper  use,  it  was  intended 
tor  a  sign  to  unbelievers,  in  order  to  their  con- 
version; wbereas,  propiiesying  was  more  im- 
mediately intended  for  the  edification   of  be- 

levers.  (Marg.  Ref.  s,  t.)-Yet  the  gift  of 
tongues  might  be  so  perverted,  as  even  to  prove 
exceedingly  injurious  to  unbelievers      If    for 

instance,_the  church  at  Corinth  should  be  as- 
sembled in  one  place;  and  all,  wbo  were  able, 
should   speak  with   tongues,  several  at  once 


t  Mark  16:17.  Acli  2;n— 12,32—  I 

3G.  I 

u3.  I 

K    II:  IS. 


y  Ho?.   9:7.     .John   10;20.     „.. 

2:13.   26:21. 
7.  2:15.       .loliM    i:.n_4i.     420 

Acl3  2;37.  li-I,.  4.12,13. 


and  others  insuccessiouj  while  the  rest  did  not 
understand  what  was  spoken:  and  if  any  per- 
son, uninstructed  in  Christianity,  or  disposed 
to  reject  it,  should  come  in  to  make  observa- 
tions; would  not  such  irrational  and  confused 
proceedings  confirm  his  prejudices,  and  cause 
him  to  conclude,  that  they  were  a  company  of 
madmen,  or  frantic  enthusiasts.^  {Marg.  Ref. 
y.—Note,  Acts  2:12,13.)  But  if  they  all 
prophesied,  and  one  teacher  after  another,  spake 
by  the  Spirit  of  God,  in  a  pertinent,  instruc- 
tive, and  convincing  manner,  on  some  point  of 
doctrine  or  practice;  the  stranger  who  occa- 
sionally came  among  them,  would  hear  from 
every  one,  that  which  was  suited  to  convince 
his  understanding,  to  awaken  his  conscience, 
and  to  move  his  affections:  he  would  find  his 
secret  objections  answered,  his  secret  thoughts 
divulged,  his  secret  sins  reproved,  and  the  real 
state  of  his  heart  and  soul  made  known  to  him, 
though  before  they  had  been  unperceived. 
And  this  might  be  expected,  by  the  divine 
blessing,  to  produce  a  full  persuasion  of  the 
truth  and  excellency  of  the  gospel :  so  that,  it 
would  often  happen,  that  the  curious  or  igno- 
rant despiser  would  be  suddenly  changed  into 
a  humble  worshipper;  and  that  under  his  deep 
conviction,  he  would  ev^en  prostrate  himself  in 
adoration  of  the  living  God;  acknowledging 
that  the  glorious  Lord  was  evidently  present, 
in  the  midst  of  the  assembled  Christians;  and 
evidently  spake  by  them  for  the  instruction  of 
the  hearers.  {Marg.  Ref.  z — b. — Notes,  John 
1 :47— 51,  4:16— 18,28— 30.)— rriZ/i  men,  &c. 
(21)  Not  taken  from  the  Sept.  from  which  it 
varies  as  much  as  any  words  can  differ  from 
others,  where  the  general  meaning  is  similar. 
It  far  more  accords  to  the  Hebrew;  and  may 
be  considered  as  taken  from  it:  'only  what  is 
'said  of  God,  in  the  third  person,  in  the  He- 
'brevv,  is  here  expressed  in  the  first  person, 
'with  the  addition  of  Ir-yei.  KvQiog,'  (saith  the 
Lord.)  Randolph.  {Is.  28:11.  Notes,  Deut. 
28:49—57,  v.  49.  Js.  28:9—11.  Jer.  3:15—18.) 
In  understanding.  (20)  Tmc  cpocai.  Here 
only  N.T.—Prov.  7:7.  9:4.  11:12.  Sept.— Be 
children.]  A''i]ntu'CiTF.  Here  only.  IVijTrtoc 
See  on  13:11.  Note,  Matt.  18:\— 4.— Be  men.] 
"Be  perfect,  or  of  a  ripe  age."  Marg.  Telsioi 
ytv^atl-F.  Phil.3:lb.  Heb.  b:l4.  Seeon2:6.— 
JVilh  men  of  other  tongues.  (21)  Ev  ftfqo- 
yloxTorni;.  Here  only.  Ex  Fiecjog,  alius,  et  ylwa- 
mt,  lingua. — He  is  convinced.  (24)  ElFy/ETui, 
See  on  Matt.  18:15. — He  is  judged.]  JlvuycQi- 
vsTui.  See  on  2:14. — Report.  (25)  yinayYel- 
Imv.  Matt.  2:8.   11:4. 

26  How  is  it  then,  brethren.''  when  ye 
come  together,  "^  every  one  of  you  hath  a 
psalm,  hath  a  doctrine,  hath  a  tongue,  bath 
a  revelation,  hath  an  interpretation.  ''  Let 
all  things  be  done  unto  edifying. 

27  If  any  man  speak  in  an  unknown 
tongue,  let  it  he  by  two,  or  at  the  most  by 
three,  and  that  by  course;  and  let  one 
interpret. 

28  But  if  there  be  no  interpreter,   let 


Gen.  44:14.       Deiil.  9:18.      Ps. 
72:11.     Is.  60:14.     Luke   5:8. 
R:a8.  Rev.  M9..   19:4. 
I3.  4.3.14.  Zcch.  t:2Z. 


c  See  on  6.-12:8—10. 

d  4,.5,12.  Ren.  14:19.    2  Cor  12: 

19.   1.510.    Ei.h.  4:l2,lti,29.    1 

Thes.  5:11. 


A.  D.  60. 


CHAPTER  XIV. 


A.  D.  60. 


him   keep   silence   in   the   church;  and  let 
him  speak  to  himself,  and  to  God. 

29  Let  the  prophets  speak  two  or  three, 
and  "  let  the  other  judge. 

30  U  any  thmg  be  *' revealed  to  anoth- 
er that  sitteth  by,  ^  let  the  first  hold  his 
peace. 

31  For  ye  may  all  prophesy  one  by  one, 
that  ■'  all  may  learn,  and  '  all  may  be  com- 
forted. 

32  And  ^  the  spirits  of  the  prophets  are 
subject  to  the  prophets. 

33  For  God  is  not  the  ^xitJtor  of  *  con- 
fusion, '  but  of  peace,  as  "'  in  all  churches 
of  the  saints. 

Note. — How  then  oufjht  the  public  assem- 
blies of  Christians  to  be  ordered  and  conduct- 
ed? When  they  came  together,  all  who  Avere 
endued  with  gifts  eagerly  seized  tiie  opportu- 
nity of  exercising  them:  so  tiiat  one  would 
begin  to  sing  a  psalm  or  spiritual  song;  another 
to  tliscourse  on  some  doctrines;  another  to 
speak  in  an  unl<nown  tongue;  another  to  declare 
some  special  revelation  which  had  been  made 
to  him;  and  another  to  interpret  what  had  been 
spoken.  Thus  several  would  speak  at  the  same 
time,  in  difierent  parts  of  the  assembly:  and 
while  every  one  was  more  desirous  to  be  heard 
and  admired,  than  to  hear  and  be  edified, 
the  whole  scene  became  confused;  and  the 
great  end  of  their  coming  together  was  over- 
looked. (Note,  Jam.  1:19 — 21.) — As  a  gen- 
eral rule  by  which  such  abuses  might  be 
remedied,  they  ought  always  to  take  care,  "that 
all  things  were  done"  with  a  view  to  the  edifi- 
cation of  those  who  were  present.  (Marg.  Ref. 
d.)  If  then,  any  of  them  chose  to  "speak  in 
an  unknown  tongue;"  let  no  more  than  two, 
or  at  most  tliree,  one  after  another,  exercise 
this  gift  at  one  time  of  assembling;  and  let 
some  one  interpret.  But  if  none  present  were 
enabled  to  do  this,  let  him,  Avho  was  about  "to 
speak  in  an  unknown  tongue,"  be  silent:  and 
be  content  to  speak  to  himself  and  to  God  in 
meditation  and  prayer;  without  obtruding  his 
unintelligible  words  upon  the  congregation, 
who  might  be  more  profitably  employed.  Let 
the  prophets  also  speak  by  two  or  three  at  the 
same  time  of  meeting,  in  due  order;  and  let 
those  prophets  especially,  who  Avere  silent,  ex- 
ercise their  judgment  upon  what  was  spoken, 
to  determine  whether  it  accorded  with  the 
scripture;  as  false  prophets  might  creep  in 
among  them.  (Marg.  Ref.  e — g.)  In  case  any 
thing  should  be  immediately  "revealed  to"  one 
who  sat  by,  which  required  present  attention; 
let  the  first,  on  a  proper  intimation  given, 
"keep  silence,"  till  that  had  been  considered: 
or,  as  some  render  it,  let  the  other  wait  till  the 
first  had  done  speaking.  For  there  was  no 
reason,  why  any  one  should  be  eager  to  speak 
first;  seeing  by  proj)erly  waiting,  all  who  pos- 
sessed that  gift,  might  prophesy,  and  all  be  edi- 
fied.    Nor  could  it  be  urged," that  the  divine 


e  12:10.   1  Thes.  5:20,21.   1  John 

4:1—3. 
f  6.2fi 
g  Jnh  32:15— 20.     33:31—33.     1 

Thes.  5:19,20. 
h  3,19,55.    I'rov.  1:5.  9:9.    Eph. 

4:11,12. 


i    lioin.  1:12.     2  Cur.  1:4.     7:t;,7. 

Epli.  C:22.   1  Thes.  4:18.  5:11, 

M. 
k  29,30.     1  Sam.  10:10—13.    19: 

19—24.  2  Kine<;  2:3,5.  .Toli  32: 

8—11       Jcr.  20:9.     Acti  4:19, 


impulse  upon  their  minds  constrained  them  to 
speak  immediately,  as  the  frantic  heathen  priests 
and  priestesses  did:  fiir  "the  sjiirils  ol'  the 
prophets,"  (their  minds  when  most  powerfully 
influenced  by  the  Holy  Sjiirit,)  were  subject  to 
government,  and  might  be  restrained,  directed, 
and  regulated,  by  reason  and  judgment,  as  at 
other  times.  That  gracious  God,  whose  Spirit 
spake  by  them,  Avas  by  no  means  "the  Author 
of  confusion"  and  disorder,  such  as  must  ensue 
from  the  vehement  utterance  of  many  speakers 
at  once,  emulously  seeking  to  attract  most  at- 
tention: but  of  peace,  haniKUiy,  mutual  love, 
and  good  order;  as  it  was  evident  in  the  con- 
duct of  "all  the  churches  of  the  saints,"  in  this 
and  other  paniculars.  (Marg.  Ref.  li — k.) — 
If  there,  &c.  (28)  It  might  ha])pe"n  that  some 
person  should  speak  in  a  tongue,  not  understood 
by  the  assembly:  and,  though  able  to  interjiret 
it  into  his  own  native  tongue;  neither  he  nor 
any  present,  could  render  what  he  had  spoken 
into  the  language  of  the  auditory;  as  distinct 
from  both  the  language  in  which  he  spake,  and 
from  his  native  language. 

2Viat  by  course.  (27)  .ti'it  iifQn^.  ^Vicissim. 
'...  alter  post  allerum,  divisis  temporum  spati- 
'is.'  Schleusner. — Interpreter.  (28)  ^if^Qutj- 
VFVJ7]:.  Here  only.  A  (Ti/.-^^j/n/rfi/w,  5,13,27.  12: 
30.— Let  the  other  judge.  (29)  '  (h  tdhn  8ie- 
y.Qi>'tTM(juv.  4:7.  6:5.  11:29,31.  J\/a</.  16:3 
-The  Author  of  confusion.  (33)  .^xuTuquatag. 
2  Cor.  6:5.   12:20.   See  on  Luke  21  :9. 

34  Let  your  "  women  keep  silence  in 
the  churches:  for  it  is  not  permitted  unto 
them  to  speak;  but  "they  are  ccmmanded 
to  be  under  obedience,  p  as  also  saith  the 
law. 

35  And  if  they  will  learn  any  thing, 
1  let  them  ask  their  husbands  at  home:  for 
it  is  '■  a  shame  for  women  to  speak  in  the 
church. 

Note. — (Note,  11:2—16.)  To  reconcile  these 
verses  wit-h  the  scripture  referred  to,  it  seems 
most  natural  to  sujipose,  that  some  of  the  Co- 
rinthian Avomen  were  used  to  speak  publicly, 
Avhen  not  under  any  immediate  or  extraordina- 
ry impulse  of  the  Holy  Spirit;  and  perhaps 
they  interrupted  the  other  sjieakers,  by  inqui 
ries  or  objections,  according  to  the  (lisjiutatious 
spirit  Avhich  prevailed.  The  apostle  iherefire 
laid  it  doAvn  as  a  general  rule,  (to  which  the 
foregoing  case  Avas  the  only  excejition,)  that 
women  must  not  be  alloAved  to  sjieak  in  the 
public  congregation,  or  to  assume  the  office  of 
teachers,  or  dis|)utants:  for  this  by  no  means 
consisted  Avith  that  subjection  to  their  husbanos, 
Avhich  the  huv  of  God  "inculcated.  But  if  they 
met  Avith  any  thing  in  the  public  instructions, 
Avhich  they  could  not  understand  or  assent  to; 
let  them  Avait  till  they  Avent  home,  and  then  ask 
their  husbands  about  it;  Avho  Avere  suiipo.sed 
able  and  Avilling  to  inform  them,  and  Avho  AA'erc 
the  most  proper  persons  for  them  to  confer 
Avith.  (Notes,  Gen.  3:16.  1  Tim.  2:11—14.) 
F^or  it  Avas  inconsistent  with  riiodesty  and  pro^ 


•  Gr   (i"iiii//,  or,  ii>ij-iic(ntsi. 
I  7:15.     I.i.Kc2;l4.     Iloin.  l.'):33. 

Gal.  5:22.  2  1  liM.  3:16.    Heb. 

13:20.  .Iain.  5:17,10. 
m  4:17.  7:17.  1I:1G. 
n   Il:.5.  1  Tim.  2:11,12. 
o  35.     11:3,7—10.    Eph.   5:22- 


2  (..33.    Col.  0:1«.    Til.  2:5.     I 

IVt.  3:1.6. 
p  21.  Gen.3:lR.    Num.  30:3— 8, 

11  —  13.   KiXh.  1:17—20. 
q  Kph.  5;2.V-27.    1   I'd.  3  7. 
r  31.   11:6,14.  Eph.  5:12. 

[206 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  GO. 


priety,  and  would  be  scandalous  among;  their 
neighbors,  lor  women  to  make  a  practice  oi 
discoursing  in  the  public  assemblies;  which  was 
contrary  to  the  uniform  custom,  in  the  cities  of 
Greece,  and  in  other  places.     {Marg.  Ref.) 

To  he  under  obedience.  (34)  'YnoTuaaeU' 
■thu.  3->.  15:27,28.  16:16.  Eph.  .5:21,22,24.  1 
Pel.  2:13,18.  3:1,5.  See  on  i^m,  \i:\.— Their 
husbands  at  home.  (35)  Ei'  or/.a  lu;  iSia;  uv- 
doui.  See  on  7:2.  The  expression  ev  oiy.a), 
rnXv  take  in  the  case  of  unmarried  women  also, 
who  wouki  have  some  "men"  (urdQuc)  in  the 
family  of  whom  they  might  inquire.-.^  shame.] 
^4iaXQov.   11:6.  Eph.  5:12.    Tit.  1:11. 

36  What.''  '  came  the  word  of  God  out 
fiom  you.-^  or  came  it  unto  you  only.'* 

37  If  "^  any  man  think  himself  to  be  a 
prophet,  or  spiritual,  "  let  him  acknowledge 
that  the  things  that  I  write  unto  you  are  the 
commandments  of  the  Lord. 

38  But  •''  if  any  man  be  ignorant,  let  him 
be  ignorant. 

39  Wherefore,  brethren,  ^  covet  to 
prophesy,  and  forbid  not  to  speak  with 
tongues. 

40  Let  ^  all  things  be  done  decently 
and  in  order. 

Note. — The  abuses,  here  reproved,  were  pe- 
culiar to  the  church  at  Corinth;  yet  they  count- 
ed themselves  a  model  for  other  churches  to 
imitate.  Was  then  theirs  the  mother-church, 
from  whom  the  preachers  of  the  gospel  had  first 
come  forth?  or  had  the  word  oi'  God  reached 
them  alone?  [Marg.  Ref.  s. — Notes,  Is.  2:2 — 
5.  Rom.  15:18— 21.  1  TAes.  1 :5— 8.)  As  it 
was  evident,  that  neither  of  these  was  the  case; 
and  as  many  churches  had  been  planted  before 
the  church  at  Corinth;  why  did  they  presume 
to  set  themselves  up  above,  or  against,  the 
wholesome  regulations  observed  elsewhere?  In- 
deed, some  one  at  least  of  their  ambitious 
teachers  might  be  strenuous  in  supporting  the 
innovations,  which  had  been  introduced;  pro- 
fessing that  he  was  "a  prophet,  or  a  spiritual 
man,"  'that  is,  one  well  qualified,  by  religious 
'instruction,  to  understand  and  judge  about 
'spiritual  things;  as  opposed  to  "the  carnal 
'man,"  and  "the  babe  in  Christ."  '  Beza.  If 
he  really  were  so,  let  him  show  it,  by  acknowl- 
edging the  things,  thus  communicated,  to  be 
the  commandments  of  Christ  by  his  apostle. 
But  if  any  man  was,  or  professed  to  be,  igno- 
rant of  his  apostolical  authority,  and  of  the  ob- 
ligation of  these  instructions;  let  him  continue 
Ignorant,  for  it  would  answer  no  purpose  to 
enter  into  any  further  debate  with  him.  (Marg 
Ref.t—x.—Notes,  Matt.  7:6.  15:12—14  "2 
t'^-  ^;-^4'15.  1  Tim.  6:1— 5.)— Upon  the 
whole,  therefore,  the  apostle  exhorted  them  to 
coyei  to  prophesy,"  in  preference  to  all  other 
spn-itual  gifts,  yet  not  to  forbid  speaking  with 
tongues:  but  let  all  things,  relative  to  their 
pub  he  assemblies,  be  regulated  with  a  strict  re- 
gard to  decorum,  propriety,  and  regularity:  as 
this  must  tend  very  much  10  their  own  edifica- 

•  ^l  2^3.  Mir.  4:1,2.  Zorh.  l-l.R.  I       Uom.^s.  2Cor    10-7  12    11- 
Acts  13:1-3.     15:35.36.    16:9,         4,12-15.  Gal    6  b 
10.    17:1,10,11,15.    18:l,i:c.    2     u  7:25,40.     Luke  ift'lR     i  Th 
Cor.  10:13-16.   1  Tl.es.  l:R.  41-8    9  Pet   "5  9    f'l  I    ^l' 

t  8:2.    13:1-3.    N.im.  24:3,4,16.  "^  ^'^^   '  ^°'"'  •*^*^- 

204] 


tion,  and  the  credit  of  the  gospel  among  unbe- 
lievers; as  well  as  be  most  honorable  and  ac- 
ceptable to  God.  (Marg.  Ref.  y,  z.) — To 
adduce  this  text,  as  a  direct  argument  about 
any  particular  external  ceremonies,  used  in  di- 
vine worship,  (which  always  appear  decent 
and  orderly  to  those  who  invent,  impose,  or 
are  attached  to  them,  and  the  contrary  to  those 
who  dissent  from  thein,)  is  doubtless  wresting 
it  from  its  proper  meaning.    (Note,  Col.  '2:o — 

7.) 

Came  it  unto.  (36)  Kinr^viTjOFv.  10:11.  See 
on  ^c/s  16:1. —  Or  spiritual.  (37)  H  Tirevfid- 
riy-oc.  See  on  2:15. —  Covet.  (39)  ZtjXhtf.  1. 
See  on  12:31. — Decently.  (40)  Eva^fij/norwc. 
See  on  15i:23. — In  order.]  KututuSh'.  Col.  2: 
5,  A  Tuaow,  Acts  13:48. 

PRACTICAL    OBSERVATIONS. 
V.  1—12. 

All  our  pursuits  should  spring  from  "love," 
as  the  grand  motive;  and  this  we  ought  to  fol- 
low after,  without  wearying,  though  it  seem 
continually  to  flee  from  us. — Every  endowment 
or  possession  is  valuable  in  proportion  as  it  is 
useful;  and  all  public  ordinances  should  be  con- 
ducted in  that  manner,  which  most  conduces  to 
the  edification,  exhortation,  animation  to  duty, 
and  consolation  under  afflictions,  of  believers; 
and  to  the  conversion  of  sinners.  Even  fer- 
vent spiritual  affections  must  be  governed  by 
the  sober  exercise  of  the  understanding ;  or 
else,  with  the  best  intentions,  men  will  run  into 
great  extravagances,  and  disgrace  the  truth 
which  they  mean  to  promote. — What  shall  I 
profit  others?  or,  in  what  respect  shall  I  be  prof- 
ited? are  proper  inquiries,  when  we  are  consid- 
ering, in  what  manner  to  conduct  our  assem- 
bling together  for  religious  duties,  and  even 
our  social  meetings.  Ministers,  especially, 
should  not  only  study  to  exercise  their  gifts, 
with  acceptance  and  reputation;  but  inquire  in 
the  first  place,  what  peculiar  advantage  their 
hearers  may  derive  from  the  subjects  Avhich 
ihey  select,  and  their  manner  "of  explaining  and 
enforcing  them.  Alas !  for  want  of  this,  many 
a  good  speaker  in  delivering  an  eloquent  and 
admired  discourse,  is  even  more  unmeaning 
than  "things  without  life  giving  sound:"  and 
if  they,  who  play  on  musical  instruments,  made 
no  more  exact  distinction  in  their  sounds,  than 
many  preachers  do  in  their  doctrine,  and  ex- 
hortation; and  in  suiting  their  subjects,  and 
their  addresses  to  the  cases  and  characters  of 
their  hearers;  they  would  be  unfit  even  to  direct 
the  motions  of  dancers,  much  more  to  call  the 
soldier  to  arm  for  the  battle. 
V.  13—25. 

While  we  most  reasonably  exclaim  against 
prayers  and  worship,  in  an  unknown  tongue: 
and  thank  God  for  emancipating  us  from  so  ab- 
surd an  imposition:  Ave  should  inquire,  whether 
some,  who  speak  in  the  language  of  their  na- 
tive country,  do  not  so  affect  elegant  phrases, 
sonorous  words,  or  words  adopted  from  other 
languages,  and  learned  discussions;  as  to  render 
themselves  unintelligible  to  the  common  jieo- 
ple;  and,  whether  this  be  not  quite  as  irrational, 
as   preaching   to   Britons   in    Greek   or  Latin 


.lude  17. 

Hos.  4:17.  Matt.  7:R.  15:14.  J 
Tim.  6:3—5.  2  Tim.  4:3,4. 
Rev.  22:11,12. 


y  1,3,5,24,25.     12:31.     1  Tins.  .5t 

20. 
T.  26—33.      11:3!.— T!<nn.   13:13. 

viarg.  Col.  2:5.  Til.  1:5. 


A.   D.   60. 


CHAPTER  XIV 


A.  D.  60 


would  he.  This  alas!  is  sometimes,  in  a  mea- 
sure, the  case  with  preachers,  whose  doctrine 
is  worthy  of  attention;  for  obscurity  is  the  best 
quahlication  of  many  public  teachers!  If  we 
use  language  in  any  respect  above  the  capaci- 
ties of  our  most  illiterate  and  weakest  hearers, 
to  please  a  Piiw  who  are  more  learned  and  po- 
lite; how  shall  they,  Avho  most  need  instruc- 
tion, know  what  is  spoken?  Indeed,  it  might 
as  well  be  spoken  to  the  air.  But  if  we  speak 
in  plain,  simple,  and  perspicuo\is  language, 
which  even  children  may  underst;ind,  (and  this 
does  not  imply  coarseness  and  vulgarity,)  we 
ma}'  be  sure,  that  the  more  intelligent  part  of 
our  audience  will  be  edified,  if  disposed  to  re- 
ceive instruction.  And  surely,  a  minister  of 
Christ  should  more  desire  to  "excel,  for  the 
edifying  of  the  church;"  than  in  order  to  ob- 
tain the  character  of  a  polite,  correct,  eloquent, 
or  learned  speaker!  Whatever  judgment  oth- 
ers may  form;  all,  who  are  actuated  by  the 
love  and  zeal  of  the  apostle,  v/ill  choose  to 
speak  "five  words  so  as  to  be  understood,  rath- 
er than  ten  thousand  words  in  an  unknown 
tongue:"  and  will  wave  the  display  of  the  na- 
tural or  acquired  abilities,  when  possessed  from 
the  same  motive,  as  the  apostle  did  his  gift  of 
divers  tongues.  (Notes,  2:1 — 5.) — AVhether 
we  pour  out  our  prayers,  sing  the  praises  of 
God,  or  thank  him  lor  his  mercies;  we  should 
be  careful  to  unite  spiritual  affections  with  so- 
ber judgment:  and  they,  who  lead  in  social 
worship,  should  use  such  language,  as  may 
affect  and  instruct  the  meanest  fellow-worship- 
per, and  enable  him  to  add  his  cordial  "Amen" 
to  what  is  spoken. — We  should  indeed  be  as 
children  in  respect  of  mahce  and  revenge;  and 
a  child-like  docility,  simplicity,  dependence,  and 
submission  greatly  become  us :  but  childish  de- 
viations from  the  dictates  of  good  sense  and 
sober  reason,  are  unbecoming  the  disciples  of 
Christ;  who  should  endeavor  to  attain  a  ripe- 
ness in  wisdom  and  understanding,  and  to  "walk 
wisely  towards  them  that  are  without."  (Notes, 
Matt.  10:16—18,  v.  16.  Eph.  5:15—20.  Col. 
4:5,6.)  Though  the  conducting  of  public  wor- 
ship ought  to  be  peculiarly  directed  to  the  edi- 
fication of  believers,  and  of  the  congregation: 
yet  provision  should  also  be  made  for  those  un- 
believers, or  curious  strangers,  who  may  come 
among  us  even  as  spies  to  make  remarks;  nor 
should  any  thing  be  admitted  which  may  rea- 
sonably excite  their  disgust,  or  needlessly  con- 
firm their  prejudices.  They  are  ready  enough 
to  conclude,  that  we  are  enthusiastic,  or 
"mad,"  without  our  giving  them  any  ground 
for  the  charge:  and  the  more  willing  we  are  to 
bear  contempt  and  reproach,  when  unmerited, 
the  more  careful  should  we  be  not  to  deserve 
them.  This  has  not  been  in  any  measure  suf- 
ficiently attended  to;  and  many  things  have 
been  said  and  done,  without  warrant  from 
scripture,  nay,  contrary  to  its  plain  import,  aiul 
the  gravity  and  discretion  which  it  inculcates; 
and  this  even  by  good  men,  who  have  sent 
away  occasional  hearers  riveted  in  their  preju- 
dices against  the'truth,  and  disposed  to  ridicule 
it  in  every  company:  so  that  the  mischief  thus 
done,  is  incalculable.  But  when  the  word  of 
God  is  soberlv  spoken,  with  an  address  both  to 
the  understanding  and  the  affections,  and  witli 
an  authoritative  application  to  the  conscience 
occasional  hearers  are  often  unexpectedly  nn- 


pressed;  being  judged,  convinced,  and  arraigned 
by  what  they  hear.  The  very  "secrets  of  their 
hearts"  seem  to  be  disclosed  by  the  exjjeri- 
mental  address  of  the  preacher;  and  they  are 
induced  to  join  in  that  worship,  which  they 
before  despised;  and  to  confess  that  "Gotl  is  of 
a  truth  among"  those  persons,  whom  perluips 
they  came  prepared  to  deride.  (Note,  Tit.  d: 
7,8.) 

V.  26—40. 
In  all  things  edification  should  be  aimed  at: 
ambition,  emulation,  and  selt-preference  should 
be  steadily  repressed:  men  should  be  "swift  to 
hear  and  slow  to  speak;"  more  ready  to  re- 
ceive, than  forward  to  give  instruction;  and 
willing,  (unless  the  case  require  the  contrary.) 
to  "speak  to  themselves  and  to  God,"  leaving 
others  to  edify  the  congregation  to  bettor  ad- 
vantage. When  professors  of  evangelical  doc- 
trine, who  imagine  themselves  qualified  and 
called  to  be  teachers,  are  so  full  ol'  their  sub- 
ject, that  they  cannot  refrain  from  speaking, 
however  unadvised  or  irregular  their  conduct 
may  be;  it  is  evident  that  they  are  more  influ- 
enced by  self-sutiiciency  and  ambition,  or  by 
enthusiastic  impressions,  than  by  humble  zeal 
and  love.  For  the  Spirit  of  God  moves  the 
will  and  affections,  in  a  manner  consistent  with 
the  exercise  of  sober  reason  and  discretion. 
"Even  the  spirits  of  the  projjhets  were  subject 
to  the  prophets;"  and  doubtless  this  must  be, 
at  least  equally,  the  case  with  inferior  teachers. 
For  "God  is  the  Author  of  peace  and  good  or- 
der, not  of  confusion:"  and  he  never  teaches 
men  to  neglect  their  relative  duties,  to  act  in  a 
manner,  which  is  unbecoming  their  age  and 
station,  or  inconsistent  with  decency  and  pro- 
priety. Indeed,  restrictions  of  this  kind  are  not 
regarded  by  many,  who  think  themselves  im- 
mediately influenced  by  the  Spirit  of  God,  and 
more  spiritual  and  zealous  than  their  brethren: 
yet  it  behoves  them  to  show,  that  they  are  so, 
by  acknowledging  these  regulations  of  the 
apostle  to  be  the  commandments  of  Christ,  and 
excellently  suited  to  render  the  worship  and 
conduct  of  his  jieople  resj)ectable  before  men, 
and  honorable  to  him.  Whereas,  deviati(Uis 
from  them  often  lead  to  those  things  which  are 
indeed  shameful;  and  suited  to  prejudice  men's 
minds  against  the  gospel:  as  if  it  dissolved  rela- 
tive obligations,  put  an  end  to  all  regular  sub- 
ordination; and  taught  even  women  to  act  in- 
consistently With  that  modesty,  which  is  llieir 
peculiar  ornament  and  honor.  But  if  men  will 
remain  ignorant  of  such  things,  after  ])roper 
instruction  and  warning,  it  is  not  advisable  to 
be  always  debating  Avith  them:  we  must  leave 
them,  "take  heed  to  ourselves,"  and  seek  other 
opportunities  of  usefulness. — However  valuable 
miraculous  gifts  Avere  in  the  ].rimitive  church; 
we  cannot  Avell  read  this  cjiistle  Avithout  cheer- 
fully acquiescing  in  the  Avill  of  God,  as  to  his 
withholding  them  fnun  us.  Man's  heart  is  so 
prone  to  pride,  ostentation,  and  folly;  that  even 
endowments,  of  this  kind,  AA'cre  made  occasions 
of  grioA-ous  sins  and  ofi'ences!  Our  vain-gldiy 
is  suUiciently  excited  by  inferior  and  ordinary 
gifts  or  abilities;  and  this  often  militates  great- 
ly against  our  usefulness  and  peace;  and  re- 
(juires  many  painful  and  distressing  remedies, 
to  prevent  its  more  fatal  efft'cls.  (Notes,  anrl 
P.  O.  2  Cor.  12:1—10.)  Let  us  then  be  con- 
tented with  our  present  means  and  methods  of 

[205 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


instruction;  let  us  endeavor  to  "do  all  things 
decorously  and  in  order;"  and  above  all  desire 
that  grace  which  sanctifies'  and  humbles  the 
soul,  and  so  prepares  it  for  heavenly  felicity. 

CHAP.  XV. 

The  apoille  state?  lliat  gospel,  which  he  had  preached  al   Corinlh,  and 
shows  lio'.v  fully  the  lusiineclion  of  Christ  had  hcen  demonstrated,  1 

11.     He  proves,  that  the  resurrection  of  the  dead  is  inseparable 

from  that  ol  Christ;  and  that  the  denial  of  it  is  subversive  of  Christ- 
ianitv,  and  of  all  tlie  hopes  of  Christians:  12 — 19:  but  "  Christ,  the 
First-fruits,"  being  risen,  all  others  shall  arise  in  due  order;  till  death 
the  last  enemy  being  subdued,  the  kingdom  shall  be  delivered  up  to 
the  Father,  20 — 2a,  otherwise  it  would  be  in  vain  for  any  to  risl» 
their  lives,  as  the  apostle  did,  29 — 32.  He  warns  and  reproves  the 
Corinthians,  refutes  objections,  and  illustrates  his  doclrine,33 — 4l; 
shows  some  things  relating  to  the  general  resurrection;  contrasts  the 
first  and  the  second  Adam,  and  shows  the  change  which  will  be 
wrought  both  in  the  dead,  and  those  who  shall  at  that  lime  be  found 
living,  42 — 53.  As  death  will  at  length  be  thus  swallowed  up  in 
liclory;  he  triumphs  in  hope  over  death  and  the  grave,  through 
Christ,  54 — 57;   and   concludes   with   an   animated   exhortation,   to 


steady  and  pe 


diligence,  in  the  work  of  the  Loid,  58. 


OREOVER,  brethren,  ^  I  declare 
unto  you  the  gospel  which  I  preach- 
ed unto  you,  ''  which  also  ye  have  received, 
and  wherein  "^  ye  stand; 

2  By  which  also  '^ye  are  saved,  if  ye 
*  keep  in  memory  f  what  I  preached  unto 
you,  '^  unless  ye  have  believed  in  vain. 

The  apostle  here  entered  on  another  subject. 
The  Corinthians  were  tinctured  with  the  Sad- 
ducean  spirit  of  Jewish  skej)tics;  or  rather  with 
the  philosophizing  temper  of  the  Grecians,  who 
derided  the  doctrine,  and  denied  the  possibility, 
of  a  resurrection:  some  of  them  also  maintain- 
ing that  virtue  Avas  its  own  reward,  and  that 
the  expectation  of  a  future  recompense  was  a 
mean  unworthy  motive.  So  that,  certain  per- 
sons at  Corinth  began  to  teach,  that  there 
would  be  no  resurrection;  allegorizing,  or  ex- 
plaining away,  what  had  been  revealed,  or  de- 
clared, to  them  on  that  subject.  (Note,  2  Tim. 
2:14 — 18.)  It  does  not  however  appear  that 
they  denied  the  immortality  of  the  soul. — In 
order  to  stop  the  progress  of  so  pernicious  an 
error,  the  apostle  began,  by  stating  the  sub- 
stance of  the  doctrine  which  he  had  taught 
them;  which  they  had  received  by  faith,  as  a 
divine  testimony,  in  which  he  supposed  them 
still  to  be  steadfast;  and  by  which  they  "were 
saved,"  and  would  certainly  be  finally  saved,  in 
case  they  remembered  and  cleaved  to  what  he 
had  delivered  to  them:  this  they  would  do,  un- 
less they  had  believed,  with  a  vain,  empty,  and 
inefficient  faith,  in  which  case  they  might  be 
left  to  embrace  tenets  subversive  of  the  whole 

doctrine  of  Christ.    (Maro-.  Ref. — Notes   1<^ 

18.  11:17—22.  Matt.  13:20,21.  Jam.  2:19,20.) 

Ye  keep  in  memory.  (2)  Kuiexetb.  See  on 
B.nm.  1 :18. —  What  1  preached  unto  J/OM.]  Ti- 
VI  loybi  evijYjEAiaaiLiijf  vtui'.  "If  ye  hold  fast 
tjie  word  with  which  I   preached   the  gospel 


a  3— 11      1:23,24.  2:2—7.    AcU 

1«:4,5.     Gal.  1:6—12. 
b  Mark  4:16—20.      John   12:48. 

Acts  2:41.     11:1.     1  Thes.  1:6. 

2:13.     4:1.     2  Thes.  3:6. 
c  Rom.  5:2.    2  Cor.   1 :24.  1  Pet 

5:12. 
d  1:18,21.    Acts  2:47.  Gr.  Rom. 

1:16.  2  Cor.  2:15.   Eph.  2:8.  2 

Tim.  1:9.  ' 

*  Or,  Iwld  fast.    11,12.    Prov.  3: 

1.  4:13.  6:20—23.  23:23.  Col. 

1:23.  2  Thes.    2:15.    Ueb.  2:1. 

3:14.     4:14.     10:23. 
t  Gr.  hy   vihut  speech   I  preitch- 

cd. 
e  14.       Ps.  106:12,13.      Luke  8: 

13.    John  8:31,32.  .\cts  8:13.  2 


206] 


Cor.  6:1.  Gal.  3:4.    Jam.  2:14 

17,26. 
f  4:1,2.   11:2,23.  Ez.3:n.    Matt. 

20:18,19.  Mark  16:15,16.  Luke 

24:46,47.     Gal.  1:12. 
S  Matt.  26:28.    Rom.  3:25.    4:25. 

2  Cor.  5:21.      Gal.  1:4.     3:13. 

Eph.  1:7.  5:2.     Hth.  10:11,12. 

1  Pet.  2:24.     3:18.     I  John  2: 

2.     Rev.  1:5. 
h  Gen.  3:15.    Ps.  22:  69:    Is.  53: 

Dan.    9  24—26.      Zech.    13:7. 

See  on  Luke  24:26,27,46 Acts 

.    3:18.     26:22,23,      1  Pet,  1:11. 
I    Is.  53:9   Malt.  27:57—60.  Mark 

15:43—46.       Luke    23:50—53. 

John    19:3^—42.       Acts  13  29. 
Ivom.  6:4.     Col.  2:12. 


unto  you." — In  vain.]  F.r/.ij.  Matt.  5:22.  Rom. 
13:4.    Gal.  3:4.   4:11.    Col.  2:18. 

3  For  ^  I  delivered  unto  you  first  of  all 
that  which  I  also  received,  how  that  »  Christ 
died  for  our  sins  ^  according  to  the  scrip- 
tures ; 

4  And  '  that  he  was  buried,  and  that 
^  he  rose  again  the  third  day  '  according  to 
the  scriptures; 

5  And  '"  that  he  was  seen  of  "  Cephas, 
"  then  of  the  twelve: 

6  After  that,  p  he  was  seen  of  above 
five  hundred  brethren  at  once;  of  whom 
the  greater  part  remain  unto  this  present, 
but  some  i  are  fallen  asleep. 

7  After  that,  he  was  seen  of  James; 
'■  then  of  all  the  apostles. 

8  And  last  of  all  ^  he  was  seen  of  me 
also,  as  of  |  one  born  out  of  due  time. 

9  For  I  am  *  the  least  of  the  apostles, 
that  am  not  meet  to  be  called  an  apostle; 
"  because  I  persecuted  the  church  of  God. 

10  But  ''by  the  grace  of  God  I  am 
what  I  am:  ^  and  his  grace  which  was  he- 
stowed  upon  me,  was  not  in  vain:  ''■  but  I 
labored  more  abundantly  than  they  all:  '"'yet 
not  I,  but  the  grace  of  God  which  was 
with  me. 

1 1  Therefore  ''  whether  it  loere  I  or 
they,   so   we   preach,   and   so  ye  believed. 

[Practicul  Observations.] 

Note. — In  the  first  place,  and  as  a  matter  of 
the  greatest  importance,  the  apostle  had  deliver- 
ed to  the  Christians  at  Corinth,  as  also  to  other 
churches,  even  as  he  had  received  it  of  the  Lord 
Jesus:  (Ao<es,  11:23— 28.  /s.  21:10.  ^cts20: 
18—27.)  that  he,  the  Messiah,  the  Son  of 
God,  had  died,  a  spotless  sacrifice  of  infinite 
value,  for  the  sins  of  mankind,  as  "the  Lamb 
of  God  that  taketh  away  the  sins  of  the  world," 
in  order,  "that  all  who  believe  in  him  sliould 
not  perish,  but  have  everlasting  life:"  and  this 
agreed  with  the  types,  prophecies,  and  promises 
of  the  scriptures:  (Marg.  Ref.  g,  h.)  That, 
being  really  dead,  Pilate  had  delivered  his  body 
to  Jo.seph  of  Arimathea,  to  be  buried;  and  that 
on  the  third  dav  he  arose  again,  as  it  had  been 
foretold.  (Mara;.  Ref.  \—\.— Notes,  Matt.  12: 
38—40.  Jlcts  2.^25—32.)  To  demonstrate  his 
resurrection,  on  which  the  whole  of  Christianity 
rested,  he  first  appeared  to  Peter;  (Note,  Luke 
24:32 — 35.)  then  in  the  evening  of  that  day, 
to  those  of  the  twelve  apostles  who  were  as- 
sembled; and  on  the  evening  of  the  succeeding 


k  16—21.  Matt.  20:19.  27:63,64. 

28:1— 6.  Mark  9:31.    10.33,34. 

16:2— 7.  Luke  9:22.    18:32,53. 

24:5—7.    John2:19— 21.  20:1 

—9.    Acts  1:3.  2:23,24,32,    13: 

30.      17:31,     Heb.   13:20. 
1    Ps,  16:10,11,       Is,  53.10—12. 

Hos.  6:2.  Jon.  1:17.    Matt.  12: 

40.  Acts  2:25—33.    13:30—37. 

26:22,23. 
m  Lul,e  24:34. 

n  1:12.     3:22.     9:5.      John  1:42. 
o  Mark    16:14.     Luke  24:36,  &c. 

John  20:19—26.    Acts  1:2-14, 

10:41. 
p  Matt.  23:10.16,17.     Mark  16:7. 
q  18.  Acts  7:60.    13:36.    1  Thes. 


I      4:13,15.     2  Pet.  3:4. 
r  Luke  24:50.     Acts  1:2—12. 
J    9:1.    Acts  9:3— 5,  18:9,  22: H 

18.     26:16.    2Cor.  12:1—6. 
I  Or,  an  abortive. 
t  2Cor,  11:5,    12:11.     Eph.  3:8 
u  Acts  8:3.  9:l,S:c.  22:4.5.  26:9— 

11.  Gal.  1:13,23,  1  Tim, 1:13,14 
X  4:7,  Jtom.  11:1,5,6,    Eph.  2:7, 

S,  3:7,8,   1  Tim.  1:15,16, 
y  2.  2  Cor,  6:1. 
z  Rom.  15:17—20.    2  Cor.  10:12 

—  16.   11:23—30.    12:11. 
a  Matt.  10:20.     2  Cor.  3:5.    Gal. 

2:8.     Phil.  2:13.  4:13.    Col.  I: 

28,29. 
b  3,4.  2:2. 


A.   D.  60. 


CHAPTER  XV 


A.  D.  GO. 


first  day  of  the  Aveek,  when  Tliumas  wns  pres- 
ent and  confessed  him,  as  "his  Lord  and  God:" 
(Notes,  Jo/m  20:19— 29.)  that  afterwards  he 
ajipeared  to  above  five  hundred  disciples  at 
once;  doubtless  in  Galilee,  where  lie  was  most 
known,  where  many  of  his  disciples  lived,  and 
where  he  had  appointed  to  meet  the  apostles. 
(Murg.  Ref.  p.— Note,  Matt.  28:16,17.)  Much 
the  greatest  part  of  these  had  been  still  ])reserv- 
ed,  to  be  living-  witnesses  of  that  great  event; 
though  "some  had  fallen  asleep,"  having  died 
in  faith  and  hope,  and  so  departed  to  be  present 
with  their  Lord.  (Mnrg.  Ref.  q.)  Afterwards 
James  was  favored  with  a  visit  from  his  risen 
Saviour.  Probably,  this  was  James  the  son  of 
Alpheus  who  wrote  the  epistle;  but  we  have 
no  other  account  of  this  appearance  of  Christ. 
Then  he  was  seen  of  all  the  apostles,  before 
and  at  his  ascension:  (Notes,  Matt.. '28 -.16 — 
20.  JiarA-  10:14—20.  L«A-e  24:36— 53.  Acts 
1:1—3.  10:36—43.)  and  last  of  all  he  had  gra- 
ciously manifested  himself  to  Paul  also,  in  such 
a  manner,  that  he  could  not  but  assuredly  know 
him  to  be  Jesus,  who  had  been  crucified. 
(Notes,  Acts  9:1—30.)  In  this,  the  Lord  had 
acted  with  peculiar  condescension  and  mercy; 
because  he,  Paul,  was  so  base  aiul  Avorthless, 
that  he  was  more  properly  to  be  deemed  "an 
untimely  birth,"  or  an  abortion,  than  in  any  way 
entitled  to  such  distinguished  favor.  (Marg. 
Ref.  s — u.) — 'Suetonius  says,  that  there  Avere, 
'in  tlie  time  of  Augustus,  an  enormous  number 
'of  senators,  ...  and  most  of  them  most  unwor- 
'thy  of  that  dignity,  having,  after  the  death  of 
'Caesar,  by  favor  and  brihery  gotten  to  be  elect- 
'ed.  These  the  multitude  proverbially  styled 
'•abortives.  St.  Paul,  like  them,  was  none  of 
'the  regular  number  of  the  twelve,  first  taken 
'in,  in  Christ's  life-time,  ...  no  way  Avorthy  to 
'be  an  apostle;  ...  and  yet,  by  Christ's  grace 
'and  special  favor,  called  and  admitted  to  this 
'dignity.'  Hammond.  In  this  respect  he  con- 
sidered himself,  as  "the  least  of  the  apostles," 
and  unworthy  to  be  numbered  among  them, 
(though  in  endoAvments  and  authority  he  Avas 
"not  a  Avhit  behind  the  chiefest  of  them,") 
(Note,  2  Cor.  11:1 — 6.)  because  he  had,  so 
vvickedlv  and  cruelly,  persecuted  the  church  of 
God.  (Notes,  1  Tim.  1:12—16.)  By  the  rich 
mercy  and  powerful  grace  of  God  he  was, 
however,  at  length  brought  to  be  a  Christian 
and  an  apostle,  and  to  be  employed  in  many, 
and  those  most  important  services.  Nor  was 
this  distinguishing  favor  shoAvn  him  in  vain; 
seeing  he  had  been  constrained  by  the  love  of 
Christ  and  of  souls  to  labor  "more  abundant- 
ly," than  any  even  of  the  other  apostles.  Yet 
this  Avas  not  to  be  ascribed  to  him,  or  to  any 
thing  in  his  natural  disposition  more  toAvardly 
than  others;  but  Avholly  to  "the  grace  of  God 
that  Avas  with  him,"  Avhich  both  Avrought  the 
willing  mind,  and  gave  him  the  ability  thus  to 
"abound  in  the  work  of  the  Lord."  (Marg. 
Ref.  X— a.— Notes,  2  Cor.  1:12—14,  v.  12. 
Phil.  2:12,13.  Col.  1:28,29.)  As  therefore  all 
tlie  apostles  had  been  Avitnesses  of  Christ's  re- 
surrection, so  both  they  and  he  had  every 
Avhere   preached   the  same   doctrines.     These 


c  See  on  4. 

i  13--1J.  2  Tim.  2:17. 

e  20.    John  11.2 %2fi.    Acl»  23:f!. 

Horn.  -1:24.21.  8:11,34.    2  Cor. 

4:10—14.  Col.  3  1—4.   1  Ihes. 

4:14.  2Tini.  4:3.  Heb. 2:14.  13: 


20.   I  Ptt-  1:3.  Rfv-  1:18. 
f  2,17.   P».  73:l.'l     Is.  4*4.    .IcT. 

e-.R.  Malt.  15:9.  Gal.  2:2.  Jam. 

1:26.  2.2J. 
Z  K\.  23:3.  Job  13:7—10.   Rom. 
'  3:7,8. 


Avere  then  to  be  considered  as  the  grand  ]>ecu- 
liarities  of  Christianity,  which  could  not  be 
denied  Avithout  virtually  attempting  to  subvert 
the  whole  system. — Several  other  appearances 
of  Christ  after  his  resurrection  have  been  con- 
sidered as  recorded  by  the  evangelists;  but  this 
account  mentions  circumstances  not  before 
stated,  and  illustrates  that  inijiortant  subject. 

I  delivered.  (3)  JLtuidoixu. — First  of  all.] 
Ef  TTouizni;.  "Among  the  first  things." — /  re- 
ceived.] jhtQehJlnt'.  See  on  11 :23.— .3s.  (8) 
'Jiani^oi-c.  Hereonly.  'Jlu.-rfQ,  J\[att.(i:i. —  One 
born  out  of  due  time.]  "An  abortive."  Marg. 
T(o  exTooiiiuTi.  Hereonly  N.T. — Ntcm.  12:12. 
Job  3:16.  Ec.  6:3.  Sept".— In  vain.  (10)  Kfr,;. 
14,58.  2  Cor.  6:1.   Gal.  2:2,  e/  al. 

12  H  Now  "=  if  Christ  be  preached  that 
he  rose  from  the  dead,  *•  how  say  some 
among  you  that  tliere  is  no  resm-rection  of 
the  dead.'' 

13  But '■  if  there  be  no  resurrection  of 
the  dead,  then  is  Christ  not  risen: 

14  And  if  Christ  be  not  risen,  *"  tlien  is 
our  preaching  vain,  and  your  faith  is  also 
vain. 

15  Yea,  and  we  are  found  s  false  Avit- 
nesses of  God;  because  ''we  have  testi- 
fied of  God  that  he  raised  up  Christ': 
'  whom  he  raised  not  up,  if  so  be  tiiat  the 
dead  rise  not. 

16  For  if  the  dead  rise  not,  then  is  not 
Christ  raised: 

17  And  if  Christ  be  not  raised,  ''your 
faith  is  vain;  'ye  are  yet  in  your  sins. 

18  Then  they  also  which  are  •"  fallen 
■asleep  in  Christ,  are  perished. 

Note. — All  the  apostles  preached  the  resur- 
rection of  Christ,  as  an  undoubted  fact,  a  fun- 
damental doctrine,  and  the  great  demonstration 
of  the  truth  of  the  go.spel.  Hoav  then  Avas  it, 
that  some  Corinthians  ventured  to  declare,  that 
"no  resurrection  of  the  dead"  Avas  to  he  ex- 
pected.^ Probably  they  argued  against  the  |)os- 
sibility  or  credibility  of  such  an  event;  and  then 
endeavored  to  put  a  figurative  construction  on 
the  testimony  of  apostles  or  projihets  concern- 
ing it.  This  hoAVCA'er  amounted  to  a  denial  of 
Christ's  resurrection:  for  that  authenticated 
fact  demonstrated  the  possibility  of  the  dead 
being  raised;  it  confirmed  all  that  he  had  taught 
about  that  doctrine;  and  it  AA'as  an  earnest  of 
the  resurrection  of  all  believers:  so  that,  to  in- 
validate the  resurrection  of  Jesus  avouM  sub- 
vert Christianity  itself.  (Marg.  Ref  c— f. — 
Notes,  20—28.'  John  5:28,29.  11:20 — 27.) 
For  this  Avas  the  grand  proof  that  he  Avas  the 
Messiah :  it  attested  the  acceptance  of  his  atone- 
ment; and  it  made  Avay  for  his  ascension,  in- 
tercession, and  mediatorial  kingdom.  (Notes, 
Rom.  4:23—25.  8:32—34.)  The  whole  tiiere- 
fore  of  the  doctrine,  taught  by  the  apostles, 
Avas  so  inseparably  connected  with  "the  resur- 
rection of  Christ;  that,  if  this  could  be  disprov- 


h  Acts  2:24,32.    4:10,33.   10:39— 

42.  13:30—33.  20:21. 
i  13,20. 
k  2,14. 
1  Ez.  33:10.  John  8:21—24. 


Acts5:3l.  13:38.31'.  Hom..'j:10. 
8:33,34.  Mel).  7:23— 28.  9:22— 
28.   10:4—12.    1   Tel.  1:3.21. 
m  B.     1  Thei.  4:13,14.    Re».  It 
13. 


■201 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


eJ,  their  preaching  would  he  evinced  to  he  use- 
less and  delusory,  and  the  faith  of  their  hearers 
groundless  and  unprofitable.  Yea,  they  would 
be  convicted  of  bearing  false  witness  in  this 
sacred  cause,  as  if  God  had  needed  such  base 
frauds  to  support  religion  in  the  world!  which 
in  some  respects  was  "bearing  false  witness 
against  him."  (Marg.  Ref.  g,  h.—Note,  Job 
13;7 12.)  And,  notwithstanding  all  the  mira- 
cles wrought  by  them,  with  their  self-denying 
labors,  holy  lives,  and  patient  sufferings  unto 
death,  it  would  be  proved,  that  they  had  com- 
bined together  to  deceive  mankind  with  a  most 
egregious  falsehood!  (Note,  2  Pet.  1 :16— 18.) 
For  the  general  proposition,  '^that  there  is  no 
resurrection,"  included  in  it  that  particular  one, 
"Christ  is  not  risen:"  as  the  resurrection  of 
others  could  only  need  a  continuation  of  that 
same  omnipotent  exertion,  which  raised  him 
from  the  grave.  But  if  Christ  were  not  risen, 
"their  faith  was  vain,"  and  "they  were  yet  in 
their  sins:"  for  no  repentance  or  reformation 
could  possibly  take  away  their  guilt;  and  noth- 
ing could  prove  that  Christ's  atonement  had 
been  accepted,  except  his  resurrection  from  the 
dead.  Nay  further,  they  who  had  died  in  the 
faith,  and  fallen  asleep  in  Jesus,  whether  by  a 
natural  death,  or  as  martyrs,  had  certainly  per- 
ished in  their  sins,  if  Christ  was  not  risen:  for, 
whatever  might  be  urged  on  other  grounds,  for 
the  immortality  of  the  soul,  there  could  be  no 
other  way  of  forgiveness,  acceptance,  and  eter- 
nal life,  than  througli  the  efficacy  of  his  atoning 
sacrifice,  the  belief  of  which  could  not  consist 
with  the  denial  of  his  resurrection.  {Marg. 
Ref.  k — m.) — As  the  persons  spoken  of  had 
actually  repented,  renounced  sin,  and  "walked 
in  newness  of  Hfe;"  they  could  not  "perish  in 
their  sins,"  except  through  the  want  of  a  sac- 
rifice sufficient  to  expiate  their  guilt:  and  thus 
the  apostle's  argument,  concerning  our  Lord's 
resurrection,  demonstrates  that  he,  and  the 
primitive  church,  universally  regarded  the  doc- 
trine of  the  real  Atonement  of  Christ's  death, 
as  essential  to  Christianity. — 'If  Christ  be  not 
'risen  for  our  justification,  we  are  yet  under  the 
'guilt  of  sin :  and  if  so,  both  body  and  soul  must 
'perish  after  death;  and  then  the  liope  of  Chris- 
'tians  must  terminate  with  this  life.'    Whitby. 

False  witnesses  of  God.  (15)  'PevdouitQTv- 
Qs;  T8  068.  Matt.  26:60. —  ''l'!^vdo(i<((jrvQFot, 
Matt.  19:18.  Rom.  13:9.— Of  God.]  Kutu  tu 
Qes.—  Vain.  (17)  Muruiu.  3:20.  Jlcts  14:15. 
Tit.  3:9.  Jam.  1:26.  1  Pet.  1:18.— /n  your 
sins."]  El' Tdi;  dituoTKu;  vuutv.  Jo/m  8:21,24. 
—Perished.  (18)  JTTodorTo.  1:18.  Matt.  10: 
23.  JoAn  3:15,16.   17:12.  2  Cor.  4:3. 

19  If  in  "  this  life  only  we  have  °  hope  in 
Christ,  we  are  i'  of  all  men  most  miserable. 

[Practical   Ohsci-vidinns.] 

Note. — If  the  consolations,  derived  from  the 
hope  and  earnests  of  another  life,  were  to  be 
thus  torn  from  Christians,  and  they  had  no 
other  benefit  from  Christ  than  what  related 
to  this  present  life,  they  would  be  "of  all  men 
most  miserable."    Some  explain  this  wholly  of 

n  Ps.  17:1-1.  Ec.  etn.  9;9.  Luke 

8:14.    21:34.    1  Con  0:3,4.    2 

Tim.  2:4. 
(I  Eph.  1:12,13.     t   The*.  1:3.    2 

Tim.  1  12.   1   ret.  1:21. 
I  4:9--l3.  jVInlt.  10:21—25.    24: 

9.  .lohn  16:2,33.  AcU  14:22.  2 

Tim   3:12.  Rev.  11:13. 

208] 


q  Set  On  -1 — ?.. 

V  23       AcU    2G:23.      Rom.  8:11. 

t'ol.  1:18.   1  I'ct.  1:3.  Rev.  1:5, 
s  22.  Rom.  5  12— 17. 
t  .lohn  11:25.26.  Rom.  6:23. 
u  45—49.      Gen.    2:17.     3:6,19 

.lolm    5:21—29.    Rom.   5:12- 

21. 


the  apostles,  as  exposed  to  peculiar  hardships 
and  sufferings;  and  as  peculiarly  guilty  in  pro- 
pagating an  imposture,  if  indeed  Christ  Avas 
not  risen:  but  there  seems  no  proof  that  this 
restriction  was  intended.  It  does  not  follow, 
that  Christians  would  in  fact  be  more  unhappy 
than  other  men,  if  there  should  in  the  event, 
be  no  future  reward;  for  even  then,  their  hopes 
of  heaven,  and  that  consolation  which  is 
thence  derived,  Avould  far  more  than  counter- 
balance their  peculiar  trials,  self-denials,  and 
hardships:  but  if  this  hope  and  consolation 
were  taken  from  them;  they  would  indeed  be 
more  miserable  than  other  men:  having  lost 
their  relish  for  those  vain  pleasures,  which 
alone  could  be  hoped  for,  and  in  which  other 
men  with  a  measure  of  success,  strive  to  forget 
their  misery;  experiencing  earnest  desires, 
which  must  certainly  he  disappointed;  and  en- 
during many  peculiar  evils,  without  any  pecul- 
iar support  and  consolation. — The  fact  how- 
ever is,  that  Christians  have  not  only  the  hope 
of  a  future  felicity,  but  also  the  earnests,  the 
beginnings,  and  first-fruits  of  it,  in  those  holy 
affections  towards  God,  and  that  "joy"  in  him 
"which  a  stranger  intermeddleth  not  with:" 
and  therefore  they  are  so  far  from  being  "of  all 
men  most  miserable;"  that  they  of  all  men 
j  enjoy  the  most  solid  comfort,  amidst  their  diffi- 
jculties  and  trials,  and  even  in  the  seasons  of 
the  sharpest  persecutions.  {Marg.  Ref. — 
Notes,  Rom.  5:3—5.  2  Cor.  1 :1— 7,  vv.  3—6. 
6:3 — 10.) — Many  of  the  Corinthians  were  not 
aware,  what  dangerous  inferences  were  fairly 
deducible  from  the  tenets,  to  which  they  had  lis- 
tened; and  their  false  teachers  would  doubtless 
disavow  them:  yet  it  was  proper  thus  to  ex- 
pose them;  that  they  might  be  put  upon  their 
guard,  and  not  patronize  opinions  pregnant 
with  such  mischief  to  the  souls  of  men,  and  so 
destructive  of  the  animating  hopes  and  com- 
forts of  all  believers. 

Most  miser  able. "]  EIebivoteqoi.  J?ev.  3:17. 
"Most  pitiable."  Not  elsewhere.-£'Aeog,  Matt. 
9:13,  23:23. 

20  H  But  1  now  is  Christ  risen  from  the 
dead,  and  become  "■  the  First-fruits  of  them 
that  slept. 

21  For  since  'by  man  came  death,  ^by- 
man  came  also  the  resurrection  of  the  dead. 

22  For  as  "  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive. 

23  But  "  every  man  in  his  own  order: 
Christ  the  First-fruits;  afterward  ^  they 
that  are  Christ's  at  his  coming. 

24  Then  ^  comelh  the  end,  when  he  shall 
have  delivered  up  "  the  kingdom  to  God, 
even  the  Father;  when  he  shall  have  pi  t 
down  all  rule,  and  all  authority,  and  power. 

25  For  ^  he  must  reign,  till  he  hath  put 
all  enemies  under  his  feet. 

26  The  •=  last  enemy  that  shall  be  destroy- 
ed is  death. 


X  20.     Is.  26:19.     1  Tlies.  4:15— 

17. 
y  3:23.    2  Cor.  10:7.     Gal.  3:29. 

5:24. 

I  Dan.   12:4,9,1.3.      Malt.    10  22. 

13:39,10.  24:13.   1   I'et.  4:7. 
a  Is.  9:7.   Dan  7:14.27.  M:itt.  11: 

27.  22:13.    Lul^c  10:22.    John 


r;3S.   13.3.   1  Tim.  6:15. 

Ps.  110:1.    Malt.  22:44.    Murk 

12:36.   I.nke   20  42,43.  Ads  2: 

34,35.     Eph.  1:22.    lUb.  1:13. 

10:12,13. 

5.5.  Is.  25:8.  Hoi.  13:14.    PtiU 

20:.%-.  2  Tim.  I:l0.  Ilth.  2:14. 

Rev.  20:14.  21:1. 


A.  D.  60. 


CHAPTER  XV. 


A.  D.  60. 


27  For  ^  he  hath  put  all  things  under! 
his  feet.  But  when  he  saith,  All  things 
are  put  under  /lim,  it  is  manifest  that  he  is 
excepted,  which  did  put  all  things  under  him. 

28  And  when  '^^  all  things  shall  be  subdu- 
ed unto  him,  ''then  shall  the  Son  also  him- 
self be  subject  unto  him  that  put  all  things 
under  him,  that  God  may  be  ^  all  in  all.       ! 

[Pmcticnl  Obsetfatiotis.] 

Note. — The  apostle,  having  established  the 
fact  of  Christ's  resurrection;  from  that  fact 
shows  the  certainty  of  our  resurrection;  and 
then,  from  the  important  questions  in  the  thir- 
ty-fifth verse,  he  takes  occasion  to  enlarge  onj 
the  glorious  change  which  shall  take  place  in 
the  bodies  of  the  saints;  and  finally  he  triumi)hs 
over  death  by  the  consideration  of  a  resurrec-' 
lion  and  a  glorious  inmiortality.  This  is  the! 
plan,  or  method,  and  the  coherence  of  thel 
parts,  in  this  noble  chapter. — In  opposition  toj 
the  errors  above  noticed,  the  apostle  "testi- 
fied," with  authority,  as  fully  instructed  by 
immediate  revelation,  that  "Christ  is  risen  from 
the  dead,  and  become  the  First-fruits  of  those 
who  slept"  in  death;  even  of  all  believers  who 
had  died  from  the  beginning,  and  of  all  who 
should  die  to  the  end  of  the  world.  {Marg. 
Ref.  T.— Notes,  3—11,50—54.  Dan.  12:2,3. 
Matt.  27:51—53.  1  Thes.  4:13—18.)  He 
was  the  First,  who  arose  to  die  no  more;  and 
the  most  illustrious  of  all,  who  ever  shall  die 
and  arise.  He  arose  as  a  public  Person,  as  the 
Surety,  the  Representative,  and  the  Fore-run- 
ner, of  his  saints:  his  resurrection  was  a  pledge 
and  assurance  of  theirs;  and  as  "the  first- 
fruits,"  presented  to  God,  to  sanctify  and  se- 
cure Jiis  blessing  upon  the  whole  harvest. 
(Notes,  Lev.  23:10—14.  Col.  1:18—20.  Jam. 
1 :16 — 18.)  "For  since  by  man"  sin  and  death 
entered  into  the  world;  so,  "by  Man,"  by  One 
in  human  nature,  "came  the  resurrection  of 
the  dead:"  and,  as  in  consequence  of  their 
relation  to  Adam,  all  men  are  born  mortal,  and 
at  length  die;  even  so,  in  and  by  Christ,  shall  all 
be  made  alive.  (Notes,  John  11 :20— 27,  vv.  26, 
27.  Rom.  5:12-19.)  All  men,  without  exception, 
through  his  undertaking  being  placed  under  a 
dispensation  of  mercy,  shall  be  raised  from  the 
dead,  that  their  future  state  may  be  according- 
ly determined:  yet  none  will  be  finally  benefit- 
ed, except  those,  who  are  one  with  him  by 
faith,  and  the  participation  of  his  life-giving 
Spirit;  and  of  these  the  apostle  particularly, 
and  almost  exclusively,  treats  in  this  chapter. 
(Note,  John  5:28,29.) — This  resurrection  was 
appointed  to  take  place  in  due  order:  Christ 
himself  "the  First-fruits:"  hereafter,  at  his 
coming,  his  redeemed  people  will  be  raised  be- 
fore others;  and  at  last  the  wicked  will  arise 
also.  Then  "the  end"  of  this  present  state  of 
things  will  arrive:  and,  the  solemnities  of  the 
final  judgment  being  concluded,  Christ,  will  de 
liver  up  the  mediatorial  "kingdom  of  God,  even 
to  the  Father"  from  whom  be  received  it;  hav- 
ing previously  "put  down  all  rule,  and  all  au- 
thority, and  power,"  which  have  been  placed 
in  opposition  to  his  cause  and  kingdom.  (Marg. 
Ref.  X— a.)    For  "he  must  reign,  till  all  ene- 


d  Ps.  S:6.7.  Alatt.  11:27.  28:lf!. 
Johnr.:3j.  13:3.  Kph.  1:20.21. 
Phil.  2:9—11     riel>.  1:13.    2:8, 

Vol.  M. 


9.   10:12,13.  1   Pet.  3:22.  llev 

1:18. 

P..    2:8,9.     U. 39,17.     ^:8,9 

27 


mies"  be  subjected  to  him;  as  it  had  been  pre- 
dicted concerning  him,  and  the  scripture  can- 
not "be  broken."  (Marg.  Ref.  h.~Notc,  Ps. 
110:1.)  Of  these  enemies,  "death"  will  be 
the  last,  which  will  be  put  under  the  Redeem- 
er's feet;  when  he  has  finally  delivered  all  his 
people  from  this  universal  conqueror,  and  en- 
tirely abolished  him.  (Marg.  Ref.  c. — Notes, 
2  3Wl:10.  Heb.  2:14,15.)  For  when  it  is 
said,  that  Jehovah  has  put  all  things  under 
the  feet  of  Christ;  it  is  evidently  meant  of  all 
creatures,  and  with  an  exception  of  the  great 
Creator,  "who  put  all  things  under  him." 
Thus,  "when  all  things  shall  be  subdued"  to 
the  incarnate  Son,  and  when  the  end  of  his 
mediatorial  authority  shall  be  thus  completely 
answered;  "then  shall  the  Son  himself,"  as 
Man  and  Mediator,  be  "subject  unto  Him,  who 
hath  put  all  things  under  him:"  all  the  power 
and  authority  will  be  acknowledged  to  have 
I  been  of  God,  and  all  the  honor  will  be  referred 
i  to  him;  his  absolute  kingdom  shall  then  super- 
sede the  mediatorial  kingdom  of  Christ;  that 
God  may  be  acknowledged  and  glorified,  as 
"all  in  all;"  the  first  great  Cause,  and  the  last 
End,  in  every  thing,  and  the  Object  of  univer- 
sal adoration  and  obedience.  (J\Iarg.  Ref  d — 
g.—Note,  Phil.  2:9— 11.)— The  distinction 
between  the  absolute,  universal,  and  everlast- 
ing kingdom  of  Goil,  the  Goverrf?)r  of  all,  and 
the  mediatorial  kingdom  of  Christ,  as  institu- 
ted for  the  benefit  of  fallen  man,  is  every  where 
implied  in  scripture.  The  Father,  as  the  Head 
of  the  absolute  kingdom,  ceased  not  to  reign, 
when  the  Son  was  advanced  to  the  mediatorial 
throne:  as  that  authority  was  intended  to  en- 
dure only  for  a  season,  in  order  to  accomplish 
certain  important  ends,  to  the  glory  of  God  in 
man's  salvation.  (Notes,  Matt.  '28:19.  John 
5:20—30.)  After  tlie  day  of  judgment,  this 
kingdom  will  be  terminated:  Christ,  having 
executed  his  commission,  will  cease  to  reign 
"over  all  worlds,"  as  Mediator,  having  public- 
ly "delivered  up  the  kingdom  to  God"  in  the 
person  of  "the  Father:"  yet  he  will  in  human 
nature  retain  a  peculiar  authority  over  his  re- 
deemed people;  and,  as  One  with  the  Father, 
he  will,  with  him  and  the  Holy  Spirit,  reign 
One  "God  over  all,  blessed  for  evermore:"  nor 
will  he  any  more  cease  to  reign  in  this  sense, 
when  he  has  given  up  the  mediatorial  king- 
dom, than  the  Father  ceased  to  reign,  when  he 
appointed  the  Son  to  that  kingdom.  For  iri 
this  passage,  as  in  some  others,  the  Person  ot 
the  Father  is  mentioned,  as  filling  the  throne- 
and  appointing  the  Mediator;  in  order  to  dis- 
tinguish the  absolute  authority  of  God,  Irom 
the  delegated  authority  of  the  Son  in  human 
nature.— 'He  saith  not  that  "the  Father,"' 
'mentioned  in  the  twenty-fourth  verse,  but  that 
'  "God  may  be  all  in  all:"  and  so  he  seems  to 
'lead  us  to  "that  interpretation  of  the  Godbcud, 
'which  comprehends  Father,  Son,  and  Holy 
'Ghost:  That  the  Godhead  may  govern  all 
'things  immediately  by  himself,  without  the  in- 
'tervention  of  a  Mediator  between  him  an<l  vf, 
'to  exact  our  obedience  in  bis  name,  and  t«) 
'convey  to  us  his  favors  and  rewards.  ...  f»o 
'that  as  now  Christ,  Theanthropos,  God  nnn, 
'is  "all  in  all;"  (Col.  3:11.)  because  the  Fatli- 


Dan.  2:31.35,10-45.  Matt.  13:  I  f  3:23.  11:3.  John  i-Vf. 
4—13.     Pl.il.  3:21.    Rev.  19:  |  g  12:6.  E|.h.  1:23    Co..  3:11. 
11—21.  20:2—4.10     15. 


r209 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


•er  hath  put  all  things  into  his  hands,  does  all 
'things,  ami  governs  all  things,  by  him;  when 
'this  economy  ceases,  the  Godhead  will  be  "all 
'in  ail,"  as  governing  and  influencing  all  things 
'by  hi'mseli"  immediately.  "That  God  may  be 
'ail  in  all  "  ...  by  a  full  communication  of  him- 
'sclf  to,  and  an  intimate  union  with,  all  his 
'saints.  ...  Though  it'  (the  kingdom  of  Christ,) 
'shall  have  no  such  end  as  the  preceding  mon- 
'archies  had  (Luke  1:32,33.)  by  giving  place 
'to  a  succeeding  kingdom:  (Da7i.  7:14.)  but 
'shall  be  an  eternal  kingdom  in  the  same 
's^nse,  in  which  "he  is  a  Priest  for  ever:" 
'...  (Heb.  7:17,24,25.)  yet  as  that  priest- 
'hood  must  needs  cease,  when  the  subject 
'of  it  ceaseth,  and  he  hath  none  to  intercede 
'for:  so  must  his  kingly  office  cease,  when 
'all  his  friends  have  that  eternal  life  conferred 
'upon  them,  for  which  this  power  was  commit- 
'ted  to  him,  and  all  his  "enemies  are  become 
'his  footstool."  ...  Though  the  Godhead  could 
'alone  enable  him  to  execute  his  kingly  office; 
'yet  was  he  thus  exalted,  this  power  and  judg- 
'ment  were  conferred  on  him,  "because  he  was 
'the  Son  of  man."  (John  5:27.)  He  interced- 
•'eth  still  in  heaven,  by  virtue  of  his  blood;  all 
'favors  are  granted  to  the  church  through  him, 
'and  God  will  judge  the  world  "by  the  man 
^Christ  Jesus."  ...  While  he  continued  on 
'earth,  and  acted  only  as  a  Prophet  sent  from 
'God;  he  always  owned  that  he  could  "do 
'nothing  of  himself,  but  as  the  Father  gave 
'him  commandment,  so  he  did,  and  so  he 
'spake."  (John  5:30.  8:38.  12:49.)— But  be- 
'ing  exalted  to  be  Lord  of  all  things,  he  acted 
'as  Lord  in  all  things,  which  relate  to  his  kingly 
'office  over  his  church.  ...  The  exercise  of  this 
'authority  he  shall  then  lay  down,  when  "all 
'things  are  subdued  to  him;"  no  other  king- 
'diim  or  dominion  being  to  be  exercised  in  the 
'celestial  state,  but  what  is  essential  to  the 
'whole  Godhead.  And  though  he  shall  ever  so 
'far  reign,  as  to  be  still  at  the  right  hand  of 
'God,  in  honor,  dignity,  and  beatitude;  ...  and 
'though  the  effects  of  his  kingly  power  shall 
'continue  for  ever,  his  enemies  being  destroy- 
'ed,  and  his  saints  reigning  in  bliss  for  ever; 
'yet  the  exercise  of  that  kingly  power  shall 
'then  cease,  and  he,  as  Man,  shall  be  subject  to 
'the  Father.  ...  As  Christ  before  was  "all  in 
'all,"  in  reference  to  his  church,  and  "from  his 
'fulness  they  did  all  receive;"  so  now  the  God- 
'head  may  be  all  in  all,  and  fill  all  things  imme- 
'diately  by  himself.'  Whitby.~No  doubt, 
Christ,  as  Man,  and  in  his  mediatorial  king- 
dom, always  was  most  perfectly  subject  to  the 
Godhead,  referring  all  to  his  honor,  and  exer- 
cising all  his  authority,  "to  the  glory  of  God 
the  Father:"  but  when  the  grand  designs  of 
that  kingdom  shall  be  illustriously  completed, 
m  the  view  of  all  holy  creatures  in  the  uni- 
verse, and  the  kingdom  delivered  up;  this  shall 
appear  m  the  most  conspicuous  maimer,  and  so 
as  tar  to  exceed  all  our  conceptions:  and  the 
|lory  of  the  Godhead,  Father,  Son,  and  Holy 
Spirit,  will  be  displayed  and  adored,  in  the 
h.ehest  possible  degree.  'The  resurrection  of 
all  that  ''are  Christ's,"  is  to  be  at  this  very 
advent:  but  hovy  can  he  "deliver  up  his  king- 
dom" and  yet  reign  on  earth  a  thousand  years.? 
In  a  word,  if  all  that  are  his  must  be  raised  at 
his  coming  to  the  final  judgment,  then  none 

'h  16,32.    l\all.  20.22. 

2101 


I  i   3lT  Horn.  8:S6— 30.    2  Cor.  4: 


before  that  coming;  and  then  they  must  be 
all  raised  together,  not  some  a  thousand  years 
'before  the  rest.'  Whitbxj.  (Note,  Rev.  20:4 — 
6.)— He  hath  put,  &c.  (27)  Both  in  the 
LXX.  and  the  Hebrew  the  verb  is  in  the  sec- 
ond person,  "Thou  hast  put,  &c."  (Ps.  8:6. 
Notes,  Ps.  8:4—9.    Heb.  2:5—13.) 

By  man,  Si.c.  (21)  Ji'  av^oinnis.  Rom.  5:12, 
\S,\Q. -Be  made  alive.  (22)  ZuwTjotjjfhjnorKa. 
36,45.  See  on  Jo  An  5:21.— Orc^er.  (23)  To 
juyfiuTi.  Here  only.  A  luaaw,  ordino,  consti- 
tuo.—  The  end.  (24)  To  tfXo;.  1:8.  Rom.  6: 
21.  1  Pet.  4:7. — Shall  have  put  down.}  Kutuq- 
yijaii.  26.  See  on  Rom.  3;3. — He  hath  put  un- 
der'. (27)  'YnsTa^ev.  28.  See  on  14:34.— All 
in  all.]  Ta  71UV1U  Ev  nuaiv.  12:6.  £pA.  1 :23. 
Col.  3:11. 

29  Else  ^  what  shall  they  do  which  are 
baptized  for  the  dead,  if  the  dead  rise  not 
at  all.''  why  are  they  then  baptized  for  the 
dead .'' 

30  And  '  why  stand  we  in  jeopardy 
every  hour.'' 

Note. — The  apostle  having  shoAvn  the  order 
and  event  of  the  general  resurrection,  proceeds 
to  evince  still  further  the  importance  of  a  firm 
belief  respecting  it. — The  expression  "baptized 
for  the  dead,"  has  given  occasion  to  a  variety 
of  ingenious  conjectures  and  learned  discus- 
sions. Some  argue  that  it  only  means,  'bap- 
'tized  in  the  name  of  one  who  certainly  died,' 
and  who,  "if  the  dead  rise  not,"  'still  remains 
'among  the  dead.'  But  the  word  rendered 
"dead"  is  plural,  and  all  the  labor  bestowed  to 
remove  that  difficulty  is  to  no  purpose.  Others 
suppose,  that  the  apostle  refers  to  a  practice, 
which,  it  seems,  at  one  time  prevailed  in  the 
church,  of  baptizing  a  living  person  ili  the 
stead,  and  for  the  supposed  benefit,  of  one  who 
had  died  unbaptized.  But  who  can  imagine, 
that  so  absurd  and  gross  a  superstition  was  cus- 
tomary, when  the  apostle  wrote.''  Or  that,  if  it 
were,  he  should  sanction  it.'' — Beza,  rather  tri- 
umphantly, concludes  that  he  has  discovered 
and  fixed  the  true  interpretation;  and  that  the 
apostle  meant  the  washing  of  the  dead  bodies, 
among  the  Jews  and  Christians,  before  burial; 
(Acts  9:37.)  which  he  thinks  was  a  ptofession 
that  they  expected  a  resurrection.  But  the 
use  of  the  word  baptize,  in  such  a  conne.\ion, 
could  hardly  be  expected;  and  the  words  will 
not  bear  that  sense,  by  any  fair  interpretation. 
— Hammond  contends,  that  it  means  the  pro- 
fession of  faith,  concerning  the  resurrection  of  . 
the  dead,  which  was  required  of  persons  at 
their  baptism,  which  represented,  as  he  thinks, 
the  burial  and  resurrection  of  Christ.  'Why 
'did  they  profess  this,  if  they  did  not  believe  it.?' 
But  this  is  far  from  satisfactory:  for  the  pecu- 
liar circumstances  of  some  persons,  when  they 

were   baptized,    seem    evidently    intended, 

'What  this  baptizing  for  the  dead  was,  I  con- 
'fess  I  know  not;  but  it  seems  by  the  following 
'verses,  to  be  something,  wherein  they  exposed 
'themselves  to  the  danger  of  death,'  Locke. — 
The  following  interpretation,  however,  sug- 
gested by  Dr.  Doddridge,  who  received  it  from 
Sir  Richard  Ellis,  appears  the  true  one.  The 
apostle  refers  to  the  case  of  those,  who  present- 
ed themseh'es  for  baptism,  immediately  after 

1      7—^2.  6:9.  llT:  ."3—27.  GIiTsIk 


A.  D.  60. 


CHAPTER  XV 


A.  D.  CO. 


the  martyrdom  of  their  brethren,  or  at  their 
funerals;  as  if  fresli  soldiers  should  enlist  and 
press  forward  to  the  assault,  to  supply  the 
places  of  those  who  had  fallen  in  battle.  Thus 
they  professed  their  faith  in  Christ,  and  ven- 
tured the  rage  of  their  enemies,  at  the  very 
time  when  others  had  been  put  to  death  for  the 
gospel.  But  what  advantage  could  they  pro- 
pose to  themselves  from  such  a  conduct,  if  there 
were  no  resurrection.''  Or  what  wisdom  could 
there  be  in  so  doing?  For  in  this  case,  Chris- 
tianity itself  would  lose  the  great  evidence  of  its 
truth;  even  the  immortality  of  the  soul  might 
be  called  in  question;  believers  were  yet  "in 
their  sins;"  and  they  who  died  as  martyrs  had 
lost  their  souls,  as  well  as  their  lives.  This 
might  show  the  Corinthian  speculators  how 
greatly  their  notions  tended  to  discourage  men 
from  professing  the  gospel  in  times  of  persecu- 
tion, and  to  make  them  afraid  and  ashamed  to 
own  the  cause  of  Christ.  If  this  were  the 
case,  why  did  Christians  in  general,  or  the 
apostles  and  evangelists  in  particular,  live  in 
continual  and  imminent  danger  of  suffering  and 
death,  by  their  open  profession  of  the  gospel, 
and  their  zeal  in  promoting  it.''  They  could 
liave  no  sufficient  encouragement  for  so  doing, 
if  the  dead  should  never  arise.  {Mai-g.  Ref.i.) 
For  the  dead.  (29)  'Yufq  io)v  rfxuun',  super 
mortuos. — Stand  we  in  jeopardy.  (30)  Kirdv- 
vfvonev.  Luke  S:<23.  Ads  19:27,40. 

31  I  "^  protest  by  *  your  rejoicing  which 
1  have  in  Christ  Jesus  our  Lord,  '  I  die 
daily. 

32  If  f  after  the  manner  of  men  I  have 
fought  with  •"  beasts  at  "  Ephesus,  °  what 
advantageth  it  me,  if  the  dead  rise  not?  Plet 
us  eat  and  drink,  for  to-morrow  we  die. 

33  1  Be  not  deceived:  ''evil  communi- 
cations corrupt  good  manners. 

34  '  Awake  to  righteousness,  and  '  sin 
rot;  for  "  some  have  not  the  knowledge  of 
God:  *  I  speak  this  to  your  shame. 

[Practical  Observations.] 

Note. — The  apostle  protested,  in  the  most 
solemn  manner,  "by  their  rejoicing,"  or  his  re- 
joicing with  them,  and  on  their  account,  as 
converted  by  his  ministry,  (several  copies 
read  it  "our  rejoicing,")  that  he  "died  daily:" 
lie  was  every  day  exposed  to  the  peril  of  mar- 
tyrdom; he  expected  that  violent  death  contin- 
ually; and  his  manifold  hardships  and  sufferings 
rendered  his  life  a  kind  of  lingering  execution. 
{Marg.  and  Marg.  Ref.  k,  1.)  To  all  this  he 
bad  nothing  to  oppose,  except  the  joyful  hope 
and  blessed  earnests  of  future  felicity  through 
his  crucified  and  risen  Lord,  and  the  pleasure 
of  bringing  others  to  share  tbe  same  "salvation 
with  eternal  glory:"  yet  this,  upon  the  princi- 
ples which  he  was  confuting,  must  prove  a 
mere  delusion.  What  profit  then  could  he 
derive  from  his  late  perils  at  Ephesus,  "if  the 
dead  should  not  arise .^"  he  had  there,  "after 
the  manner  of  men,  fought  with  wild  beasts." 


k  Gen.^:?!.     1  Sam.  S:9.      Jer. 
11:7.      Zee h.  3:6. 

*  Some  read,  our.     2  Cor.   1:12. 
2:14.      I  Thes.  2:19.     3:9. 

1    4:9—13.     Acts  20.23.   Rom.  8: 
36.     2  Cor.  4:10,11.     11:23. 

•  Or,  to  speak  o/Vei-  Me,  ^.  Kom. 


6:19.      GaLC:l5. 
m  2  Pel.  2:12.     .Tudc  lO. 
n  Act*  19:1,23,   ic.      2  Cor.  1:8 

—10. 
o.Tob35:3.    P..  73:13— 15.   Mai. 

3:14.1.5.    Luke  9:25. 
p  Ec.  2:24.     11:9.     I«.  22:13.  56; 


It  i.s  not  in  the  least  probable,  that  the  apostle 
literally  fought  with  wild  beasts  in  the  public 
shows;  such  an  event  could  scarcely  have  heen 
passed  over  unnoticed  by  Luke,  in  "the  Acts 
of  the  ajiostles;"  being  a  Roman  citizen,  it 
cannot  be  sujiposed,  that  he  would  be  exjiosed 
to  such  an  indignity;  and  the  expression  "after 
the  manner  of  men,"  establishes  the  figurative 
interpretation.  Indeed  the  irrational  i'ury  of 
his  enraged  enemies,  with  the  extreme  danger 
to  which  he  had  been  exposed,  might  very 
jiroperly  be  represented  as  a  contest  with  savage 
beasts  of  prey. — Many  expositors  have  suppos- 
ed, that  the  apostle  referred  to  the  tumult  at 
Ephesus,  excited  by  Demetrius  and  his  work- 
men; (Notes,  Jets  19:23—41.)  but  he  after- 
wards in  this  epistle,  expresses  his  purpose  of 
continuing  at  Ephesus  till  Pentecost;  (16:8.) 
whereas  in  the  history  it  is  said,  that  "afttr 
the  uproar  ceased,  he  ...  departed  to  go  into 
Macedonia."  (Acts  W:l.)  Indeed,  his  whole 
plan  seems  to  have  been  deranged  in  good 
measure  by  that  tumult.  (Notes,  16:5 — 9.  2 
Cor.  1:15—20.)  Had  he,  in  this  short  and 
figurative  expression,  alluded  to  that  event,  in 
writing  to  the  Corinthians;  it  must  have  been 
as  supposing  them  previously  acquainted  with 
it.  It  is  evident,  that  he  wrote  from  Ephesus, 
and  that  he  intended  to  remain  there  for  some 
time  longer.  The  epistle  must  therefore  have 
been  written  before  that  tumult;  and  some 
other  of  his  many  hardships  at  Ephesus  must 
be  meant.  He  had  great  success  and  many 
adversaries  in  that  city:  and  it  is  plain,  that 
only  a  small  part  of  his  sufferings  have  been 
particularly  recorded.  (Notes,  2  Cor.  11:21  — 
31.) — 'If  this  sense'  (the  literal  interpretation.) 
'be  not  liked,  you  may  interpret  "aftei  the 
'manner  of  men,"  according  to  the  intention 
'of  men,  it  being  the  intention  of  the  men  of 
'Asia  to  deal  so  with  him.  Note  also,  that 
'cruel  and  bloody-minded  men  are  often  lepre- 
'sented  under  this  metaphor  of  beasts.  So  Ig- 
'nalius,  when  he  was  carried  from  Syria  to 
'Rome,  under  a  band  of  soldiers,  who,  sailh 
'he,  are  the  worse  for  the  kindness  I  show  them, 
'From  Syria  to  Rome  I  fight  with  beasts.' 
'And  Heraclitus  ...  says,  'The  Ephesians  were 
'turned  into  beasts,  because  they  slew  one 
'another.'  '  Whitby. — The  apostle's  conduct 
however,  in  steadfastly  persevering  to  jirofess 
and  preach  the  gospel,  abundantly  demonstrat- 
ed that  he  most  firmly  believed  a  future  resur- 
rection, with  which  all  his  hopes  and  comforts 
were  inseparably  connected.  Whereas,  the 
epicurean  maxim,  "Let  us  eat  and  drink,  fur 
to-morrow  we  die;"  let  us  indulge  every  sense 
and  appetite,  without  restraint,  and  shrink 
from  all  hardship  as  much  as  jKi.ssible,  for  death 
will  soon  terminate  our  pleasures,  and  nothing 
further  is  to  be  ex|)ected;  this  would  be  the 
natural  inference  from  a  denial  of  that  doctrine, 
when  carried  to  its  unavoidable  consequences. 
(Marg.  Ref.  m — p.) — Let  none  then  be  deceiv- 
ed, by  the  specious  reasonings  and  pretences 
of  their  false  teachers:  for  even  a  heathen  |)<Ht 
(Menander,)    could    teach    them,    that    "evil 


12.    Luke  12:19,20. 
q  G:9.      Matt.  24:4,11.21.      Gat 

6:7.     Eph.  5:6.     2  Thei.  2:l0. 

Rev.  12:9.      13:8—14. 
r   5:6.    Prov.  9:6     13  20.   2  Tim. 

2:16— IS.      Heb.  l2  15.    2  Pel. 

2:2,18-20. 


s   .tocl  1:5.   .ton.  1:6.     Koiu.  I.l: 

11.     Eph.  5:11. 
t    Pi.  4:1.    119:11.  John  5:14.   8: 


u   8:7 Sec    vn    Rom. 

The».  4:5. 
X  C:5.    Heh.  5:11,12. 


[211 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


communications,"  or  the  familiar  converse  of 
those  who  inculcated  false  and  pernicious  prin- 
ciples, would  "corrupt  good  manners;"  and 
tend  to  self-indulgence,  an  undue  regard  to  pres- 
ent ease,  interest,  or  reputation;  and  a  dispo- 
sition to  neglect  their  duty,  conceal  their  senti- 
ments, and  avoid  suffering  for  Christ's  sake. 
Indeed,  these  principles  had  already  produced 
these  effects  in  many  instances,  and  were  dif- 
fusing their  baleful  influence.  The  apostle 
must  therefore  call  upon  the  Christians  at  Co- 
rinth, to  "awake  righteously"  (in  a  righteous 
manner,  and  as  became  righteous  persons,) 
from  the  lethargy  into  which  these  delusions 
had  thrown  them:  (Notes,  Rom.  13:11 — 14. 
Eph.  5:8 — 14.)  for,  Avhile  they  were  elated 
with  an  opinion  of  their  superior  knowledge,  it 
was  evident  that  some  among  them  had  not  the 
humbling,  sanctifying,  and  saving  knowledge 
of  God;  and  the  communications  of  these  per- 
sons "corrupted  the  good  manners"  of  the  rest. 
This  must  be  spoken  "to  their  shame,"  and  it 
behoved  them  to  be  humbled  for  it,  and  asham- 
ed of  it:  as  far  better  things  might  have  been 
expected  from  them,  considering  the  opportu- 
nities which  they  had  enjoyed ,  and  the  profes- 
sion which  they  had  made.  {Marg.  Ref.  r — 
X.) — It  is  evident,  that  the  apostle  constantly 
aimed  to  bring  the  Corinthians  to  a  more  hum- 
ble opinion  of  themselves,  and  gradually  to 
draw  them  off  from  their  false  teachers. — Let 
us  eat,  &c.  (32)  From  the  Sept.  which  well 
expresses  the  Hebrew.  (Is.  22:13.  Note,  Is. 
22:8—14.) 

/  protest  by  your  rejoicing.  (31)  Nij  itjv 
vfjeiequv  xuv/ijoiv.  Nif  Here  only  N.  T. — 
Gen.  42:15,16.  Sept.  'Adverbium,  quod  vim 
'affirmandi  habet,  et  in  juramentis  fere  adhibe- 
'tur.'  Schleusner. —  Kavyrjaig-  See  on  Rom.  3: 
27. — After  the  manner  of  men.  (32)  "To 
speak  after  the  manner  of  men."  Marg.  Kara 
avit^Qonop.  Rom.  3:5.—/  have  fought  with 
beasts.]  E&i]oioi.iaxrian.  Here  only.  A  d^ijoior, 
Acts  28:4,5,  Rev.  13:1.— What  advantageth 
it  me.]  Ti  I.10V70  ocpelog,  Jam.  2:14,16.— Com- 
munications. (33)  'Oitdiui.  See  on  Luke  M: 
14.— Corrupt.]  I'd^eiquaiv.  See  on  3:17.— 
Manners.]  Hi^,^.  Here  only.— Awake  to  right- 
eousness. (34)  Ey.i'i]ip(xie  dixaioic.  Ey.ri](por 
Here  only  N.  T.— Gen.  9:24.  1  Sam.  25:37. 
Joell:b.  Sept.—Jiy.ttio)g,  Luke '23:41.  iThes 
2:10.     Tit.  2:12.    1  Pet.  2:23.— Have  not  the 

knowledge.]    Ayvaaiav  exsai,.    1  Pet.  2:15. 

To  your  shame.]  IlQog  Bviqoniiv  ^kuv.  See 
on  6:5. 

35  But  some  man  will  say,  ^  How  are 
the  dead  raised  up.'  and  ^  with  what  body 
do  they  come? 

36  Thou  '^  fool,  ^  that  which  thou  so  west 
IS  not  quickened,  except  it  die: 

37  And  that  which  thou  sowest,  thou 
so\yest;not  that  body  that  shall  be,  but  bare 
gram,  it  may  chance  of  wheat,  or  of  some 
other  gram: 

38  But  <=  God  giveth  it  a  body  as  it  hath 
pleased  hmi,  and  to  every  seed  his  own 
body. 

3:4,3.     8:10.  I  a     '      ' 

212] 


■"■20.     ?4-.25.     R,„n.  1: 


Note. — The  skeptics,  who  speculated  con- 
cerning the  resurrection,  were  ready,  as  the 
apostle  well  knew,  to  inquire,  'In  what  manner 
'could  the  dead  be  raised,  afler  their  bodies  had 
'been  turned  to  dust,  mixed  with  other  sub- 
'stances,  and  even  become  a  part  of  other  bod- 
'ies.''  And,  if  this  were  possible,  'With  what 
'bodies,  or  what  sort  of  bodies,  would  they 
'come  forth  from  the  graves.^  With  such  as 
'they  had  on  earth.''  or  with  others  of  a  differ- 
'ent  form  and  constitution.'"  (Marg.  Ref.  y, 
z.)  Such  an  inquirer  the  apostle  addressed,  as 
a  foolish  and  ignorant  man;  who  presumed  to 
limit  omnipotence,  and  to  deny  the  possibility 
of  an  e-\^ent,  because  he  could  not  solve  all  dif- 
ficulties about  it,  and  comprehend  in  what  man- 
ner it  could  take  place.  Whereas,  even  the  or- 
dinary productions  of  the  earth  exhibited  a 
process,  which  might  illustrate  the  subject:  for 
the  seed  sown  in  the  ground  does  not  vegetate, 
except  ii  corrupt  and  die.  Some  modern  infi- 
dels have  maintained,  against  the  apostle,  that 
the  seed  does  not  die  in  vegetation;  because 
the  germen  lives,  and  expands  itself,  and  only 
the  extraneous  matter  corrupts.  But,  in  fact, 
the  seed,  as  such,  does  die:  it  ceases  to  be  a 
grain  of  corn;  though  a  part  of  it  springs,  as 
it  were,  into  new  life,  by  a  process  which  we 
can  no  more  fully  comprehend,  than  we  can 
the  manner  of  the  resurrection.  Even  "a 
prophet  of  their  own,"  Lucretius  the  Epicure- 
an atheist,  says; — 'Whatever  change  transfers 
'a  body  into  a  new  class  of  beings,  may  be 
'justly  called  the  death  of  the  original  sub- 
'stance.  ...  For  what  is  changed  from  what  it 
'was,  ...  that  dies.'  Creech.  The  body  sown 
is  not  the  same  which  will  exist,  when  it  has 
sprung  up  and  produced  the  full  corn  in  the 
ear,  but  a  "bare  grain  of  wheat,"  barley,  or 
other  corn.  This,  after  corrupting  in  the  earth, 
by  the  wonderful  power  of  God  springs  up  and 
produces  an  increase;  and  he  gives  that  in- 
crease "a  body,  as  it  pleaseth  him."  Yet, 
whatever  else  is  changed,  he  always  gives  "to 
every  seed  its  own  body:"  and  so  preserves  a 
complete  distinction  between  the  different  kinds 
of  vegetable  productions.  (Marg.  Ref.  a.  c. — 
Note,  John  12:23—26.)  Thus  the  bodies  of 
believers,  after  corrupting  and  turning  to  dust, 
will  be  raised  in  a  new  and  more  glorious  form; 
not  in  every  respect  the  same  as  they  were,  but 
far  superior  and  more  excellent.  This  will  be 
done  in  the  infinite  wisdom,  according  to  the 
sovereign  will,  and  by  the  almighty  power  of 
God;  but  after  a  manner  inexplicable  to  us. — 
The  identity  of  the  particles  of  matter,  as  ne- 
cessary to  the  resurrection  of  the  same  body,  is 
no  where  mentioned  in  scripture:  and  this 
chapter  strongly  militates  against  that  opinion. 
God  has  many  other  ways  of  preserving  jperso- 
nal  identity.  Exactly  the  same  particles  do 
not  constitute  our  bodies,  for  two  hours  togeth- 
er, in  any  part  of  our  lives:  yet  we  are  the 
same  persons,  both  in  body  and  soul,  from 
childhood  to  old  age.  There  is  then  no  neces- 
sity to  clog  the  doctrine  with  this  difficulty, 
which  furnishes  infidels  with  their  most  spe- 
cious objections  against  it. -Many  of  the  philos- 
ophers, and  afterwards  of  the  heretics,  consid- 
ered the  body  as   the  prison  and   sepulchre  of 


22.    Eph.  .->; 
b  Jjhil  12:24. 


3:7.        Ps.   104:14. 
Mark  4:2C— 29. 


A.   D.  60. 


CHAPTER  XV. 


A.  D.  60. 


the  soul,  from  which  it  would  at  death  be  de- 
livered. Such  men,  indeed,  could  not  but  dis- 
like the  doctrine  of  the  resurrection,  and  be 
disposed  to  argue  against  it:  yet  the  passage 
does  not  refer  to  objectors  of  this  kind;  at  least, 
there  is  no  proof  that  it  does. 

With  what  body,  &c.  (35)  Hoioi  aunitnt — 
^Quali  corporeV  Schieusner.  John  12:33. — 
Thou/oo^  (36)  J(pQov.  2  Cor.  11:16,19.  12: 
6,11.  See  on  Luke  12:20. — /(  may  chance. 
(37)  El  Tv/oi.   14:10.    Tv/or,  16:6. 

39  •*  All  flesh  is  not  the  same  flesh:  but 
there  is  one  kind  of  flesh  of  men,  another 
flesh  o^  beasts,  another  of  fishes,  and 
another  of  birds. 

40  There  are  also  celestial  bodies,  and 
bodies  terrestrial:  but  the  glory  of  the 
celestial  is  one,  and  the  glory  of  the  ter- 
restrial is  another. 

41  There  is  "^  one  glory  of  the  sun,  and 
another  glory  of  the  moon,  and  another 
glory  of  the  stars:  for  one  star  differeth 
from  another  star  in  glory. 

42  So  also  ^is  the  resurrection  of  the 
dead.  It  is  sown  s^in  corruption;  ''it  is 
raised  in  incorruption: 

43  It  is  sown  '  in  dishonor;  it  is  raised 
in  glory:  it  is  sown  **•  in  weakness;  it  is 
raised  '  in  power: 

44  It  is  sown  a  natural  body;  it  is  raised 
a  spiritual  body.  There  is  a  natural  body, 
and  there  is  a  spiritual  body. 

[Practical  Observations.] 

Note. — We  are  here  called  to  reflect  on  the 
variety,  as  well  as  the  wonderful  nature,  of  the 
works  of  God,  in  order  to  exalt  our  thoughts 
concerning  his  infinite  power  and  wisdom;  and 
thus  to  silence  all  objections  arising  from  the 
difficulties  which  seem  to  stand  in  the  way. 
"The  flesh"  of  diflferent  animals  (as  well  as  the 
form  of  vegetables,)  is  differently  constituted, 
produced,  and  supported:  yet  Ave  cannot  com- 
prehend the  manner,  in  which  the  Creator  has 
made  and  preserves  this  difference;  though  it 
is  evidently  intended  to  fit  them  for  their  sev- 
eral kinds  of  life,  their  diverse  elements,  nu- 
triment, and  uses.  Cannot  he  then  raise  our 
bodies,  suited  to  the  state  intended  for  them, 
consistently  with  our  personal  identity,  and  in 
a  manner  inexplicable  to  us.?  The  same  varied 
wisdom  and  power  of  God  has  formed  "celes- 
tial," as  well  as  "terrestrial  bodies;"  but  the 
celestial  appear  far  more  splendid  than  the  ter- 
restrial: yet,  even  among  the  former,  there 
are  different  degrees  of  glory;  as  they  are  in 
themselves,  or  as  they  appear  to  us.  The  sun 
is  far  more  glorious  than  the  moon;  yet  the  re- 
flected light  of  the  moon  far  exceeds  that  of 
the  remote  stars;  and  some  of  them  shine  more 
brightly  than  others.  {Marg.  Ref.  e. — Note, 
Gen.  f:14— 19.)  Thus  also  will  it  be  in  "the 
resurrection  of  the  dead;"  the  bodies  of  the 
righteous  will  appear  as  much  more  glorious 
than  they  now  do,  as  the  heavenly  luminaries 


d  Gpd.  1:20—26. 

e  Gen.  1:14—16.  Deut.  4:19. 
.loh  31:26,27.  Ps.  K:3.  19:4— 
6.   148:a— 5.  Is.  24:23. 

f  M—5i.    V^n.    12.3.    Matl.  13: 


43.   I'l.il.  3:20.21. 
Gcii.  3;I9.  Job  17:I4.     T:  16: 
10.     49:9,14.     Is.  3S:17.    AcU 
2:27,31.    13:34—37.     Koin.  1: 


excel  a  clod  of  the  earth;  yet  will  they  shine 
with  different  degrees  of  splendor,  like  the  sun, 
moon,  andstars.  {.Marg.  Ref.  f.) — The  body, 
as  born  of  dying  Adam's  race,  and  during  its 
mortal  state,  and  especially  as  dying,  "is  sown 
in  corruption;"  it  tends  to  corruption,  and  alter 
death  it  is  speedily  wasted  and  decayed:  but  at 
the  resurrection  it  will  be  "raised  in  incorrup- 
tion," without  any  seeds  of  mortality,  disease, 
or  decay  i.i  its  constitution;  fitted  for  a  state  of 
perfect  health,  vigor,  and  activity,  to  all  eter- 
nity. {Marg.  Ref.  g,  h.—Note,  iPet.  1 :3— 5.) 
Here,  during  life,  at  death,  and  in  the  grave, 
the  body  "is  sown  in  dishonor:"  it  lives  as  a 
condemned  criminal;  various  sufferings  and 
diseases  are  tlie  forerunners  of  that  execution 
of  a  criminal,  which  takes  place  at  death  with 
much  ignominy  and  disgrace;  and  the  wasting 
state  of  a  dead  corpse  is  very  dishonorable  in 
itsell":  though  the  death  and'  burial  of  Christ 
have  sanctified  the  grave  to  all  believers,  and 
his  resurrection  has  assured  us  that  the  body 
shall  be  "raised  in  glory."  But  the  triumph 
over  death  and  the  grave  will  be  honorable; 
the  body  will  be  rendered  most  beautiful  an(l 
glorious;  it  will  be  made  fit  for  that  heavenly 
felicity,  and  those  employments  in  which  an- 
gels are  associated;  and  it  will  resemble  the 
glorified  body  of  the  Lord  Jesus  himself,  the 
"First-born  from  the  dead."  (Notes,  55 — 58. 
Lw/te20:27— 38, 1'v.  35,36.  P/it/.  3:20,21.)  "It 
is"  also  "sown  in  weakness:"  our  manifold  dis- 
eases, and  death  in  which  they  terminate,  are 
peculiar  evidences  of  human  imbecility;  and 
the  state  of  the  body  in  the  ground,  devoured 
by  worms,  and  turning  to  the  dust,  shows  most 
affectingly  how  little  all  men's  power  and  abili- 
ties can  do  for  them.  (Notes,  Ps.  49:6 — 15.) 
But  the  body  of  a  believer  will  not  only  be  rais- 
ed by  almighty  power;  it  will  also  be  endued 
with  "power,"  vigor,  and  activity,  of  which  we 
have  no  conception;  and  be  rentlered  capable 
of  such  motions,  and  of  producing  such  efl'ects, 
as  utterly  surpass  whatever  we  have  heard, 
seen,  or  imagined.  (Marg.  Ref.  k,  1.)  In  short, 
the  body  is  here  sown  a  "natural,"  or  an  animal 
body:  it  resembles  the  bodies  of  animals,  in  its 
wants,  appetites,  pains,  and  diseases;  and  after 
death  it  returns  to  dust  as  they  do:  but  hereaf- 
ter it  will  be  raised  a  "s|)iritual  body,"  cajjable 
of  the  spiritual  employment,  worship,  and  ha))- 
piness  of  heaven;  entirely  refined  from  all  sen- 
sual dross  and  low  desires;  needing  no  nxire 
food,  rest,  sleep,  or  recreation;  no  longer  capa- 
ble of  desiring  or  relishing  animal  pleasures; 
and  no  more  a  clog  to  the  soul,  but  a  helper  to 
it  in  all  holy  exercises.  (Notes,  Malt.  17:1,2. 
p.  O.  1—13.  1  T/if-v.  4:13— 18.)  For  there  is 
"a  natural  body"  suited  to  our  state  on  earth, 
and  a  "spiritual  body"  suited  to  the  heavenly 
state;  nor  can  these  be#in  every  respect  the 
same.  'In  this  state,  we  are  Hirced  to  serve 
'our  bodies,  and  to  attend  their  leisure,  and 
'mightily  depend  upon  them  in  the  ojierations 
'of  the  mind:  in  the  other,  our  bodies  shall 
'wholly  serve  our  spirits,  and  minister  unto 
'them,' and  depend  on  theij|»and  therefore  may 
'be  styled  "spiritual."  '      Whitby. 

Celestial.   (40)    EnuQuriu.    48,49.    See  on 


23.8:21.  I  k  Job  14:10.   marg.    r».  102  23. 

h  52—54.      Luke  20:35,56.      1  |      2  Cor.  13:4. 

Pel.  1:4.  I  I  6:14.  MnU.  22:29,30.  Murk  '2: 

i  Phil.  3:20,21.  |      24,25.  2  Cor.  131    Pliil.  3.10. 

[213 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


John  3 ■A'i.— Terrestrial]  EniyBia.  Q  Cor.  5: 
1.  Phil.  3:19.  Jam.  3:15.  See  on  JoAn  3:1 2.— 
Corruption.  (42)  InioQa.  50.  i?ow^.  8:21.  Gal. 
6:8.  Col.  2:'2'2.  '2  Pet.  1:4.  A  q>i^FiQo>,  33.— 
Incorruplion.]  .4ifihi(jai<i.  50,53,54.  See  on 
Ixom.  2:7. — ^  natural  body.  (44)  ^"w/i«  H'nyj- 
yny.  46.  See  on  2:14.  JVo/es,  2:14— 16.  Jam. 
3:13 — 16. — Jl  spiritual  body.]  ^wfiu  nt'tviuu- 
nxor.  46.  ^H'uyixov  opponitur  glorificato.' 
Leigh.    H'v/r}-  ...  nrevfm.  45. 

45  And  so  it  is  written,  '"  The  first  man, 
Adam,  was  made  a  living  soul;  the  last 
Adam  teas  made  "  a  quickening  Spirit. 

46  Howbeit  that  ivas  not  first  which  is 
spiritual,  but  °  that  which  is  natural;  and 
afterward  that  which  is  spiritual. 

47  The  P  first  man  is  of  the  earth, 
earthy:  the  second  Man  is  ^the  Lord  from 
heaven. 

48  As  is  the  earthy,  ""  such  are  they  also 
that  are  earthy;  '  and  as  is  the  heavenly, 
such  are  they  also  that  are  heavenly. 

49  And  as  we  have  borne  the  image  of 
the  earthy,  '  we  shall  also  bear  the  image 
of  the  heavenly. 

Note. — In  the  history  of  the  creation  it  was 
written,  that  "the  first  man,  Adam,  was  made 
a  Hving  soul:"  and  his  "natural"  or  animal 
life  had  been  communicated  to  all  his  posterity, 
but  without  the  spiritual  life  oria^inally  connect- 
ed with  it;  so  that,  ever  since  the  fall  of  Adam, 
all  his  descendants,  by  natural  generation,  are 
"dead  in  sin;"  and  the  very  mind  of  man  had 
been  carnal,  as  well  as  his  body  mortal.  But 
"the  last  Adam,"  the  last  Surety,  or  Covenant- 
head,  of  any  of  the  human  race,  "was  a  quick- 
ening Spirit:"  the  Author  and  Source  of  spirit- 
ual and  eternal  life  to  all  his  people,  by  the  sup- 
ply of  his  Holy  Spirit.  {Marg.  Ref.  m,  n. —  i 
Notes,  Gen.  2:7,16,17.  3:6.  John  1:4,5.  5:20 
—27.  11:20—27.  Rom.  5:12—19.  8:1,2.)  Norj 
does  this  life-giving  energy  relate  only  to  their 
souls;  for  he  will  also  "quicken,"  or  make 
alive,  "their  mortal  bodies  by  his  Spirit  that 
dwelleth  in  them;"  and  this  is  here  principally 
intended.  {Note,  Rom.  8:10,11.)  But  the 
"natural"  and  carnal  state,  in  both  cases,  pre- 
cedes the  "spiritual:"  all  are  born  in  sin,  bear- 
ing the  image  of  "the  first  Adam :"  some  are  af- 
terwards "born  again,"  to  bear  the  image  of 
"the  second  Adam;"  the  soul  continuing  7m- 
merically  and  identically  the  same,  though 
newly  created.  (Notes,  John  3:3—8.)  In  like 
manner,  all  men  first  have  a  natural  and  mortal 
body  like  that  of  Adam,  and  at  length  believers 
shall  have  an  incorruptible  and  spiritual  body, 
ike  that  of  Christ:  yet  it  will  be  in  one  sense 
'the  same  body,"  equally  theirs,  though  in 
another  sense  it  will  be  changed.  "The  first 
man"  was  formed  of  the  dust  "of  the  earth," 


m  47—49.  Gen.  2:7.  Rom  612 
—14.  Rev.  16:3. 

n  John  1;4.  4:10,14,  5:S%5— 
29.  6:33,39,40,37,63,68.  10-10 
28.  11:25,26.  14:6,19.  17:2,3'. 
Acls3:15.  Rom.  5:17,21  6-2 
10,11.  Phil.  3:21.  Col.  3:4.'  i 
John  1:1—3.  5:11,12.  Rev. 21- 
6.  22:1,17. 

0  Rom.  6:6.  Eph.  4:22—24. 
Col.  3:9,10. 


214] 


p  45.    Gen.  2:7.     3:19.    John  3: 

31.  2  Cor.  5:1. 
1  Is.  9:6.  Jer.  23:6.    Matt.   1:23. 

L.ike  1:16,17.  2:11.  John3:l2, 

13,31.  6:33.  Acts  10:36.    Eph. 

4:9—11.    1  Tim.  3:16. 
r  2l,22.     Gen.    5:3.     Job    14:4. 

John  3:6.  Uom.  5:12— 21 
»  Phil.  3:20,21. 
t  Matt.    13:43.     r„,„_    ^.^^        ^ 

Cor.  3:18.  4:10,11.  1  J„hn  3:2. 


and  was  "earthy"  in  his  nature  and  original; 
{Marg.  Ref.  p.— Notes,  Gen.  3:17—19.)  but 
"the  second  Man,"  to  whom  all  believers  are 
united  and  conformed,  "is  tiie  Lord  from  heav- 
en," "The  Lord  of  glory,"  Jehovah,  God  in 
human  nature.  {Marg.  Ref.  q.)  As  long  as 
we  are  conformed  to  "the  earthy"  Adam, 
which,  in  respect  of  our  bodies,  will  be  till  the 
resurrection,  we  "are  earthy:"  our  bodies,  dur- 
ing life,  are  gross,  animal,  and  diseased;  and 
after  death,  they  turn  to  the  dust  whence  they 
were  taken.  But  when  we  shall  be  conformed 
"to  the  heavenly"  Adam;  our  bodies  will  be- 
come heavenly,  and  suited  to  that  spiritual  and 
immortal  felicity,  to  which  we  shall  be  admit- 
ted. Even  the  apostle,  and  all  Chris^ans,  had 
borne  the  image  of  the  earthy  Adam;  but  they 
were  assured  by  the  promise  of  God,  that  they 
should  at  length  "bear  the  image  of  the  heav- 
enly Adam;"  not  only  in  their  souls;  but  in 
their  bodies  also,  which  will  be  raised  very  dif- 
ferent, in  their  appearance  and  capacities,  from 
what  they  were  when  on  earth.  {Marg.  Ref. 
r — t.)  Thus  all  i)hilosophical  objections  were 
shown  to  have  their  foundation  in  ignorance  of 
the  "scriptures,  and  of  the  power  of  God." 
{Note,  Matt.  22:23— 33.)— TAe  last  Adam. 
(45)  "The  second  Man,"  47. — As  if  none  of 
the  human  race  had  existed,  except  Adam  and 
Christ.  For  all  men  will  at  length  be  consid- 
ered either  as  in  Adam  or  in  Christ:  unbeliev- 
ers as  one  with  fallen  Adam,  and  in  him;  all 
believers  as  in  Christ,  and  one  with  him.  {Note 
Rom.  5:12 — 21.) — Was  made,  he.  (45)  From 
the  Sept.  which  accords  to  the  Hebrew:  but 
"the  first  man,  Adam,"  is  added  by  way  of  ex- 
planation.    {Gen.  2:7.) 

Ji  quickening  spirit.  (45)  Eig  Tirev/nu  Cmo- 
nowv.  2  Cor.  3:6.  1  Pet.  3:18.  {Note,  Rom. 
8:i0,ll.)— Earthy.  (^41)  Xoixoc.  48,49.  Here 
only.  A  /oo;,  pulvis,  Mark  6:11. —  We  have 
borne.  {49)  Effooijauf^ev.  Matt,  11:8.  John 
19:5.  Rom.  13:4.  Jam.  2:3. 

50  Now  "  this  I  say,  brethren,  ^  that 
flesh  and  blood  cannot  inherit  the  kingdom 
of  God;  neither  doth  corruption  inherit 
incorruption. 

51  Behold,  ^  I  show  you  a  mystery: 
^  We  shall  not  all  sleep,  but  we  shall  all  be 
*  changed, 

52  In  ^  a  moment,  in  the  twinkling  of  an 
eye,  at  the  'last  trump:  •*  for  the  trumpet 
shall  sound,  "  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed. 

53  For  this  corruptible  must  ^  put  on 
incorruption,  and  this  mortal  must  put  on 
immortality. 

54  So  when  this  corruptible  shall  have 
put  on  incorruption,  and  s^  this  mortal  shall 
have    put   on    immortality,    then    shall    be 


2  Cnr.  9:6.     Gal. 
Eph.  4:17.     Col. 


u  1:12.  7:29. 

3:17.    5:16. 

2:4. 
»  6:13.  Matt.  16:17.    John  3:3— 

6.  2  Cor.  5:1. 
y  2:7.  4:1.  13:2.     Eph.  1:9.  3:3. 

5:32. 
z  6, IE  20.   1  Thes.  4:14—17. 
a  Phir.  3:21. 
b  Ex.  33:5.  Num.  16:21,45.    Ps. 

73:19. 


c  Ex.  19:16.  20:18.    Num.  10:4. 

Is.   18:3.     27:13.     Ez.  33:3,6. 

Zech.  9:14.    Rev.  8:2,13.  9:13. 

14. 
d  Mstt.     24:31.     John     5:23.     t 

Thes.  4:16. 
e  Sec    on  42,50. 
f  Rom.  13:12—14.    2  Cor.  5:2— 

4.  Gal.  3:27.   Eph.  4:24. 
g  Rom.  2:7.  6:12.     1!:I1.    2  Cor. 

4:11.  2  Tim.  1—10. 


A.  D.  60. 


CHAPTER- XV. 


A.  D.  60 


brought  to  jDass  the   saying  that   is   written, 
•*  Death  is  swallowed  up  in  victory. 

Note. — A  similar  change  to  that  which  will 
take  place  at  the  resurrection  of  the  just,  must 
also  be  made  in  the  bodies  of  those  who  shall 
be   found   alive   at  the  day  of  judgment:    for 
"flesh  and  blood,"  the  human  body  in  its  pres- 
ent form  and  gross  manner  of  subsistence,  and 
with  its  present  animal  wants,  propensities,  and 
infirmities,    "cannot    inherit    the    kingdom    of 
God,"  or  ])artake  of  its  pure  and  refined  pleas- 
ures:   nor  can   "corruption,"   or  the   body  as 
mortal  and  corruptible,  "inherit  incorruption," 
or  the  holy,  incorruptible,  and  unchangeable 
felicity   of  heaven.     {Marg.  Ref.  u,  x.)    The 
apostle  therefore  "showed  a  mystery,"  which 
could  not  be  known  except  by  immediate  reve- 
lation, or  understood  except  by  faith  receiving 
that  revelation.   {Marg.  Ref.  y.)    Speaking  of 
the  whole  multitude  of  believers,  to  the  end  of 
time,  as  constituting  one  family,  to  which  he 
and  the    Corinthian    Christians  belonged,    he 
might  say,  "  We  shall  not  all  sleep,"  or  die, 
"but  we  shall   all  be  changed."     Yet  he  else- 
where speaks  of  himself,  as  one  of  those  who 
should  be  "raises?  up  by  Jesus."  (2  Cor.  4:14.) 
So  thai  there  can  be  no  ground  for  the  suppo- 
sition, which  many  have  formed  from  his  lan- 
guage, that  he  expected  to  live  till  the  coming 
of  Christ,   which   he  judged   to  be  very  near. 
The  notion  also  of  others,  that  he  alluded  to  the 
first  resurrection,  previous  to  the  millennium, 
is  inconsistent  with  the  language  of  the  paS' 
sage:  for  those  who  have  died,  or  shall  die  be 
fore  the  millennium,  as  truly  "sleep  in  Jesus," 
though  they  should  arise  immediately;  as  they 
do,  who  shall  remain  in  the  state  of  the  dead 
till  the  general  resurrection.    {Note,  Rev.  20:4 
— 6.)    The   apostle   therefore   only  meant  to 
speak  of  himselfas  belonging  to  that  one  family, 
of  whom  the  far  greater  part  would  die  and  be 
raised  again,  and  all  the  rest  must  "be  chang- 
ed."    This  change  will  be  effected  "in  a  mo- 
ment," instantaneously,  as  the  eye   twinkles; 
by  the  almighty  power  of  Christ,  when  the  last 
trumpet  shall  sound,  as  the  summons  to  all  men 
to  meet  their  Judge.    (Notes,   Jtfa«.  24:29— 
SI.    1  Thes.  4:13—18.)     Then  the  voice   of 
Christ  will  be  heard  by  all  the  dead,  and  they 
will  be  raised  again  to  life  in  their  own  order; 
and  then  the  bodies  of  living  believers  will  be 
changed  from   "natural"  to  "spiritual,"  from 
"corruptible  to  incorruptible,"  from  "mortal  to 
immortal;"  even  as  a  man's  form  is  changed 
by  putting  on  new  raiment.   (Marg.  Ref.  z — f. 
—Notes,  John  5:2S,<29.  Rev.  20:11—15.)  'The 
'body,   which  but  a  moment  before  appeared 
'just  as  ours  now  do,  shall,  quick  as  thought, 
'be  changed  into  the  image  of  that  worn  by  our 
'triumphant  Lord;  and  fitted  for  all  the  active 
'services,  and  the  purest   sensations   and  de- 
'lights,    of  the   celestial    state.'      Doddridge. 
(Note,  Phil.  3:20,21.)    When  this  change  has 
taken  place  in  resjject  of  all  believers,  then  the 


h  Is.  25:8.     Liike  2');3K.      Pleb. 

2:14.15.  Kev.  20:H.  21:4. 
i  Ho3.  13:14. 

k  Acts  9:5.  Uev.  9:10.  G': 
*  Or,    hell.       I.uke    If!;23.     AcU 

2:27.   Rev.  20:1-0,14.  Gr. 
1  Job     18:13,14.      Ps.     49:8—15. 

89:48.     Ec.  2:15,10.  3:19.   8:8. 

9:6,6.   Rmii.  5  14. 
n  Gen.  S:17— 19.    P».  90:3—11. 


Prov.     14:32.     John     8:21 

Rom.  5: 15,17.  6:23.  Heh.  9:27. 
n  Kom.  3:19,20.    4:15.     5:13,20, 

7:5—13.  Gal.  3:10-13. 
u  Ads    27:35.       Rom.    7:25.      2 

Cor.  1:11.  2:14.  9:15.    Kph.  5: 

20. 
p  51.     2    Kings   5:1.     marg.     I 

fhr.  22:11.      I'«.  S":'-      P™"- 

21.31.     marg.      John     16:33. 


saying  of  the  prophet  will  finally  be  accomplisli 
ed.  (Marg.  Ref.  h. — Notes]  Is.  25:6—8.) 
Death  and  all  his  power  shall  be  annihilated, 
and  "swallowed  up"  for  ever,  in  the  complete 
victory  obtained  over  him  by  Christ  and  his 
people;  and  sin,  with  all  its  consequences,  shall 
ever  after  be  wholly  confined  to  the  place  "pre- 
pared for  the  devil  and  his  angels." — The  apos- 
tle showed  the  Corinthians  a  mystery,  by 
informing  them  of  the  event  that  would  take 
place;  yet,  in  respect  to  the  manner  in  which 
it  would  be  effected,  it  still  remained  mysteri- 
ous and  incomprehensible.  Thus  the  mysteries 
of  the  Trinity,  and  of  the  incarnation  of  "the 
Lord  from  heaven,"  are  revealed  to  us  as  cer- 
tainly true;  but  the  manner  of  them  still  re- 
mains inexplicable.  (Notes,  Matt.  13:10,11.  1 
Tim.  3:]6.)— Death,  &c.  (54)  Much  nearer  to 
the  Hebrew,  than  to  the  LXX,   (h.  23:8.) 

Flesh  and  blood.  (50)  ^uqS  x«i  diuu.  See 
on  Matt.  16:17.— He  shall  not  all  sleep.  (51) 
riitvTeg  nv  xotfiiji^i^aofuO^it.  6,'IS,'20.  7:39.  11: 
30.  1  Thes.  4:13—15.  2  Pet.  3:4.  See  on 
John  11:11. —  We  shall  ...be  changed.  ]  J}.lu- 
yijaoufO-u.  52.  Jlcts  6:14.  Kom.  1:23.  Heb.  I  : 
12.— Ps.  102:26.  Sept.— In  a  moment.  (52) 
Ep  uTouoi.  Here  only.  'Qui  dividi  et  disseca- 
'ri  nan  potest.  Ex  «  priv.  et  if  to//«,  jierf.  med. 
'verhi  If fiy (J),  seco.'  Schleusner. —  The  twink- 
ling.] 'Ptnr]-  Here  only,  A  qitttui,  jacio,  pro- 
jicio. —  This  corruptible.  (53)  To  (ftfuqiov 
TUTO.  54.  9:25.  Rom.  1:23.  1  Pet.  1:18,23.— 
Put  on.]  Ei'dvoaad^iH.  54.  See  on  Rom.  13:12. 
— Immortality.]  ytd^dvacriar.  54.  1  I'm.  6:16. 
Ex  «  priv.  et  i^uiajog,  mors:  opposed  to  to 
^ptjior,  54.  Rom.  6:12. — Is  swallowed  up. 
(54)  Kareno&tj.  Matt.  23:24.  2  Cor.  2:7.  5: 
4.  Jfe6.  11:29.  \  Pet.  b:8.  Rev.  \2:IQ.—In 
victory.]  Eig  vtxog.  55,57.  Matt.  12:20. 

55  '  0  death,  where  is  thy  ''  sting.''  0 
*  grave,  where  '  is  thy  victory.'' 

56  The  ""  sting  of  death  is  sin;  aiid  "  the 
strength  of  sin  is  the  law. 

57  But  "thanks  i«  to  God,  which  Pgiveth 
us  the  victory  through  our  Lord  Jesus  Christ. 

58  1  Therefore,  my  beloved  brethren, 
■■  be  ye  steadfast,  immovable,  always 
'  abounding  in  *  the  work  of  the  Lord,  for- 
asmuch as  "  ye  know  that  your  labor  "  is 
not  in  vain  ''  in  the  Lord. 

Note. — With  the  glorious  prospect,  before 
the  eyes  of  his  faith  and  hope,  the  apostle,  in 
the  niost  beautiful  and  animated  apostrophe, 
addressed  "death  and  the  grave,"  or  the  unseen 
state,  as  real  persons,  the  universal  and  most 
terrible  conquerors  and  oppressors  of  the  hu- 
man race.  He  demanded  of  death,  "Where  is 
thy  sting.?"  or  destructive  dart,  or  spear,  with 
which  he  had  caused  such  anguish  and  terror, 
and  wrought  such  wide-spread  desolations. 
And  of  "the  grave,"  what  was  now  become  of 
his  victory,  by  which  he  seemed  to  have  shut 


Kom.  8;37.   1  John  5:4,5.   Rev. 

12:11.   1.5:2,3. 
q  2  Cor.  7:1.  2  P«l.  1:4—9. 
r  Ruth  1:18.     Pf.  55:22.  7r.:8,37. 

112:6.  Col.  1:23.  2:5.    I  Thes. 

3:3.      Hcb.  3:14.     2  Pet.  3:17, 


Phil.  1:9.      4:17.     Col.  2:7. 
Th«.  3:12    4:1.     2  Thci.  1:3, 


t   16:10.     John  6:2C,29.     I'bil.  2: 
.30.     1    Thes.    1:3.     Til.  2:14. 

Heh.  13:21. 
u  3:8.      2Chr.  15:7.      P».  19:11. 

Gal.  6:9,    lleb.  6:10. 
X   Ps.  73:13.      Gal.    4:11.     Phil. 

2:16.  1  Thes.  C:.5. 
y  M:iU.     1040—42.     25:31—40. 

Phil.  1:11.  Jlch.  13:15,16. 


1215 


A.   D.  60. 


I.  CORINTHIANS. 


A.  D.  60 


up  in  his  dark  dungeon  as  vanquished  foes,  all 
the  generations  of  men  that  had  lived  on  earth. 
(Marg.  Ref.  i~l.)   Indeed,  the  sin  of  man  was 
''the  sting"  and  destructive  weapon  of  death, 
which  hoth  enabled  him  to  kill  the  body,  and 
had  made  that  fatal  stroke  most  tremendous: 
and  the  holy  "law,"  pronouncing  the  sentence 
of  condemnation   against   every   transgressor, 
gave  "sin  power"   to  bring  death  upon  man- 
kind, and  to  embitter  its  agonies  with  the  dread 
of  future  punishment.     This  was  the  natural 
and  universal  state  of  man;  and  all  must  have 
thus  lived,  died,  and  perished  miserably,  had 
not  God  provided  deliverance.   (Notes,  Rom.  5: 
12—14,20,21.  7:7—14,22—25.)  But  Christians 
might  now  unite  in  returning  thanks  to  God 
with  joyful  hearts,  for  having  "given  them  the 
victory"  over  these  dreadful  foes,   "by  Jesus 
Christ,"   through   his  atoning  sufferings,  and 
glorious  resurrection;  and  for  bringing  them 
by  his  grace,  to  faith  and  hope  in  him.    They 
might  therefore,  at  present,  triumph  over  the 
fear  of  death,  in  confidence  of  a  glorious  resur- 
rection for  their  bodies,  as  well  as  of  immediate 
and  eternal  happiness  for  their  souls:  and  they 
would  all,  at  length,  most  certainly  triumph  in 
the  full  possession  of  those  blessings,  and  in  a 
complete  victory  over  these  enemies.     (Marg. 
Ref.  m— p.— Note,  Hos.  13:14.)    He  therefore 
exhorted  his  "belovea  brethren,"  to  continue 
"steadfast"  in  the  profession   and  faith  of  the 
gospel,  and  in  their  adherence  to  the  truth  and 
will  of  God  amidst  all  dangers  and  temptations: 
and  especially  to  continue  "unmovable"  in  the 
belief  of  the  resurrection,  notwithstanding  the 
artifices  and  plausible  reasonings  of  false  teach- 
ers.     At  the  same  time,  let  them  "always" 
abound  in  all  those  good   works,  which   the 
commandment  and  honor  of  their  Lord  requir- 
ed, from  love  to  his  name,  his  cause,  and  his  peo- 
ple: seeing  that  they  had  the  fullest  assurances, 
that  their  "labor  in  the  Lord,"  arising  from 
such  motives  as  his  gospel  suggested,  and  es- 
pecially from  love  to  the  Lord  Jesus,  and  zeal 
for  his  honor,  would  by  no  means  be  "in  vain," 
either  unrewarded  or  unsuccessful;  but  that  the 
whole  of  it  would  terminate  in   his  glory,  the 
good  of  mankind,  and  their  own  everlasting  ad- 
vantage. (Note,  12— 18.)— Evfery  part  of  this 
anmiated  discourse  shows,  that  the  resurrection 
of  true  believers  is  exclusively  intended:    for 
the  things  spoken  will  not  be  iulfilled,  either  in 
respect  of  the  dead,   or  of  those  who  will  be 
found  alive,  when  Christ  shall  come  to  judgl 
ment,  as  to  any  others  but  true  believers,  by 
whatever  name,  form,  or  creed,  they  are  distin- 
guisHed.    (Notes,  Matt.   25:41—46.    John  5- 
28,29.  2  Thes.  1:5-10.  Rev.  20:11—15.) 

Shng.  (55)  KfVTQov.  56.  See  on  Acts  9:5. 
—  O  grave.  Or  "hell."  JVIcrg-.  'ytdy.  See  on 
Wel6:2.S.  (Note,  Ps.  16:8-11,  v.  10.)- 
Beye  steadfast.  (58)  'EdQaim  yiveat^e.  See  on 
7:S7  —  t77imova6Ze.]  ^fxeTuyivrjioi.  Here  on- 
ly. li.x«pnv.  et  (lEia^tvBot,  Col.  1:23.— TAe 
work  of  the  Lord.-]  Toy  eQ^co  re  Kvo^s.    ('  'Or 

!•«-  ^.°';;,.^  =  ^- J0:15.   11:23,27.     1   Thes.  1  S 
Rev.  2:2,  et  al.~In  vain.j 


2:9.     2  Thes.  3:8. 
Ksfo;.  See  on  10. 


Practical  Observations. V.  1 l] 

When  the  faithful  minister  sees  his  beloved 


2161 


people  drawn  aside  to  embrace  dangerous  er- 
rors; his   chief  comfort,  under  the  trial,  must 
arise  from  being  able  to  appeal  to  them,  that 
the  doctrine  which  he  preached  was  scriptural, 
and  from  a  full  satisfaction,  that  they  who  re- 
ceived it,  and  stand  fast  in  it,  will  be  certainly 
saved:  and   that  none  of  them  can  perish,  if 
they   keep   in    remembrance    the    instructions 
which    he   gave    them;    unless    they   deceived 
themselves  with  a  vain,  a  dead,  and   inefficient 
faith.     In  order  that  we  may  possess  this  com- 
fort, we  must  be  carel'ul   to  deliver  the  truths 
of  revelation  pure,  as  we  have  received  them; 
and  in  that  order,  proportion,  and  connexion  in 
Avhicli  they  stand  in  the  scriptures:  and  he  who 
duly  attends  to  these  sacred  oracles  will   know 
a'isuredly,  that  the  "death  of  Christ  for  our 
sins,"  and  his  "resurrection  for  our  justifica- 
tion," are  essential  and  fundamental  doctrines, 
which  must,  in  all  places,  and  on  all  occasions, 
be    explicitly     and    strenuously    insisted    on. 
Apostles  and  prophets  concur  in  bearing  testi- 
mony to  thern,  even  more  than  to  many  other 
important   truths:    and,   blessed   be    God,   the 
demonstration    of  our  Lord's  resurrection   is 
equal  to  the  weight,  which  is  to  be  supported 
by  that  important  tact.   (Note,    1  Pet.  1:10 — 
12.) — The  most  eminent  Christians  are  always 
the  most   humble:   they  continually  reflect  on 
the  aggravated  sins  of  their  unconverted  state; 
especially  if  they  were  long  or  greatly  set  in 
opposition  to  the  gospel.     The  more  evident  it 
lis,  that   God  has  pardoned  them,  the  less  dis- 
posed will  they  be  to  excuse  themselves.  They 
feel  their  unworthiness  of  the  distinctions  con- 
ferred on  them;  they  are  disposed  "in  honor  to 
prefer  others  to  themselves;"  and,  though  they 
cannot  but  be  conscious  of  what  the  Lord  has 
done  for  and  by  them;  yet,  taking  their  whole 
conduct  and  obligations  together,  they  readily 
conclude,  that  none  surely  are    so  unfruitful 
and  unprofitable  as  they.     In  reality,  it  is  a 
great  thing  for  a  man  with  propriety,  humility, 
and  truth,  to  say,  "By  the  grace  of  God,  I  am 
what  I  am:"    the  declaration  becomes  those 
alone,  who  are  walking  under  the  influence  of 
holy  j)rinciples,  and  live  a  holy  life:  and  is  ut- 
terly unsuitable  to  the  character  of  the  negli- 
gent or  formal   professor  of  evangelical  truth. 
But  if  we  really  fear  and  love  the  Lord,  and 
walk  in  his  ways,  we  shall  ascribe  all  the  glory 
to  his  grace  and  mercy:  if  "much   have  been 
forgiven"  us,  we  should  ])ray  to  be  enabled  to 
love  much:    (Note,   Luke  7:44 — 50.)   if  our 
conversion   have  been  remarkable,  we  should 
earnestly  desire,  that  "the  grace  bestowed  on 
us  may  not  be  in  vain:"  If  we  have  set  out 
late  in  life  to  serve  the  Lord;  we  should   aim 
to  "redeem  the  time"  which  lias  been  lost,  by 
"laboring  more  abundantly"  than  our  breth- 
ren: and,  while  we  charge  all  our  sins  and  fol- 
lies upon    ourselves,    we    must    remember  to- 
ascribe  all  the  good  which  we  do,  to  "the  grace 
of  God  that  is  with  us."    (Note,  1  Chr.  29:10 
-19.) 

V.  12— 19. 
With  what  varied  subtle  devices  doth  Satan 
bring  in  false  doctrines,  by  men  of  abilities, 
learning,  or  eloquence;  in  a  covert  and  plausi- 
ble manner,  that  the  simjjle  may  suspect  no 
danger!  Heretical  teachers  often  with  apparent 
modesty  question  whether  we  have  rightly  un- 
derstood  the  sacred   writers,  and   whether  the 


A.  D.  GO. 


CHAPTER  XV. 


A.  D.  GO. 


doctrine  which  they  oppose  be  contained  in 
them.  They  inquire,  whether  a  more  rational 
interpretation  may  not  be  given  to  this  and  the 
other  text;  whether  the  more  obvious  meaninn^ 
do  not  involve  absurdity,  or  even  impossibiUty; 
whether  any  but  the  weak  and  illiterate  can 
credit  such  mysteries  or  absurdities;  and  wheth- 
er we  liad  not  better  adopt  a  figurative  sense, 
or  admit  some  other  reading,  or  even  suppose 
the  sacred  writer  to  be  mistaken;  than  assent 
to  so  incomprehensible,  and  therefore  irrational, 
a  doctrine.  If  indeed  they  could  prove  the 
mysteries,  which  they  oppose,  to  be  contrary 
to  fact,  to  intuition,  or  to  demonstration,  their 
principles  might  be  admitted:  but  when  they 
apply  them  to  doctrines,  which  are  merely 
above  reason,  and  contrary  to  their  supposed 
probabilities,  and  vain  reasonins^s ;  they  are 
perfectly  inadmissible  and  irrational;  unless 
man  be  wiser  than  his  Maker.  The  dupes, 
however,  of  such  specious  pretences  are  seldom 
aware,  whither  these  rational  improvements  of 
the  creed  and  of  the  scriptures  tend:  they  do 
not  perceive,  that,  according  to  them,  man's 
presumptuous  reason  sits  in  judgment  on  the 
infinite  wisdom  of  God;  man's  weakness  is 
made  the  standard  of  omnipotence;  and  man's 
conjecture,  the  measure  of  divine  revelation. 
Indeed,  this  is  perfectly  consistent  with  those 
economical  and  political  sentiments,  contended 
for  by  some  of  these  oracles  of  an  enlightened 
age;  by  which  children  are  set  to  judge,  wheth- 
er their  parents  are  fit  to  be  honored  and  obey- 
ed, or  not;  servants  are  called  on  to  determine 
the  same  concerning  their  masters,  and  subjects 
concerning  their  rulers;  and,  in  short,  not  only 
is  all  subordination  virtually  destroyed,  but,  in 
every  relation,  the  inferior  is  constituted  the 
judge  of  his  superior,  without  any  appeal  from 
his  arrogant  tribunal. — In  like  manner,  the  prin- 
ciples before  cited,  when  fairly  examined,  are 
found  to  involve  consequences,  subversive  of 
those  truths,  which  are  professedly  venerated; 
to  invalidate  the  testimony  of  scripture,  and 
tend  to  universal  skepticism:  they  prove,  (if 
they  prove  any  thing,)  that  the  preaching  of 
the  apostles,  and  the  faith  of  primitive  believ- 
ers, "were  vain;"  and  that  the  martyrs  for  the 
gospel  were  "false  witnesses  against  God,"  by 
testifying  truths  and  facts,  which  remote  pos- 
terity has  found  out  to  be  false,  or  needless. 
This  is  especially  the  case,  in  respect  of  those 
doctrines,  which  relate  to  the  Person,  under- 
taking, and  atonement  of  Christ;  and  the  way 
of  acceptance  by  faith  in  him.  If  "Christ  had 
not  risen,"  his  sacrifice  could  not  have  been  de- 
pended on,  because  there  could  be  no  proof 
that  it  was  accepted;  and  consequently  even 
true  believers  must  still  be  "in  their  sins:"  those 
who  "died  in  this  faith  must  have  perished;" 
the  preachers  of  the  eospel  must  either  have 
been  deceivers  or  deceived;  and  the  disciples, 
having  only  "hope  in  Christ,"  as  to  this  pres- 
ent world,  must  have  been  "of  all  men  most 
miserable."  To  what  then  must  the  tenets  of 
those  lead,  who  indeed  profess  to  believe  that 
Christ  is  risen;  yet  deny,  explain  away,  or 
overlook  those  great  doctrines,  which  he  espe- 
cially rose  again  to  establish  and  demonstrate.^ 
V.  20— 2.S. 

Blessed  be  God,  we  have  the  most  complete 
and  satifactory  proof,  that  Christ  both  "died 
for  our  sins,"  "and  rose  again  for  our  justifica- 

VoL.  M.  28 


tion,"  and  as  "the  First-fruits"  of  our  resur 
rection;  that,  as  death  entered  by  man,  so  might 
life  eternal  be  introduced  by  One  in  our  nature. 
We  certainly  know,  that  "in  Adam  all  die;' 
and  we  are  expressly  informed  by  "the  sure 
testimony  of  God,"  that  as  in  Christ  all  the 
human  race  sliall  arise,  so  all  who  are  in  liim 
shall  arise  to  immortal  glory.  Undoubtedly, 
the  suffering,  dying,  risen,  and  ascended  Savioui 
Avill  soon  appear,  to  raise  the  dead  and  judge 
the  world:  may  we  be  then  found  among 
"those,  that  are  Christ's  at  his  coming!"  It 
should  be  with  us  a  matter  of  serious  inquiry, 
whetlier  we  are  his  true  disciples  or  not:  for 
soon  "the  end  will  come;"  the  mediatorial 
"kingdom  will  be  delivered  u])  to  God,  even 
the  Father;"  and  all  who  shall  then  be  i()und 
enemies,  will  be  put  under  the  feet  of  Christ, 
and  be  punished  with  everlasting  destruction. 
Would  we  then  triumi>h  in  that  most  solemn 
and  infinitely  important  crisis,  we  must  now 
submit  to  his  rule,  accept  of  his  salvation,  and 
live  to  the  glory  of  God  through  him.  Then 
shall  we  at  leng-th  rejoice  in  all  his  victories, 
and  participate  his  glories:  we  shall  exult  with 
immense  satisfaction,  in  the  blessed  accomplish- 
ment of  the  Redeemer's  undertaking;  and  as 
being  with  him,  our  Head  in  human  nature, 
put  under  the  absolute  dominion  of  our  recon- 
ciled Father,  "that  God  may  be  all  in  all;"  that 
he  may  receive  the  whole  glory  of  our  salva- 
tion; a'nd  that  we  may  for  ever  serve  him,  and 
enjoy  his  favor,  without  sin  or  death;  and  with- 
out needing  repentance,  forgiveness,  a  sacrifice, 
or  a  Mediator,  any  more  to  all  eternity. 
v.  29—34. 
Should  we  lose  sight  of  the  animating  pros- 
pect in  the  preceding  verses  set  before  us; 
should  any  one  prevail  in  attempting  to  argue 
us  out  of  these  our  expectations;  how  must 
our  zeal,  diligence,  and  boldness  be  enervated, 
and  our  rejoicing  damped!  Who  then  would 
step  forward  to  succeed  those  illustrious  sol- 
diers of  Christ,  that  have  nobly  bled  in  the 
cause  of  truth.'  Who  would  confess  him  in  this 
evil  world.?  Why  should  we  stand  amidst  dan- 
gers and  alarms  continually.'  Why  should  we 
venture  the  rage  of  men,  more  venomous  than 
serpents,  and  more  subtle  than  foxes,  and  more 
savage  than  tigers  or  lions.'  Such  principles 
would  soon  induce  us  to  depart  from  our  con- 
stancy, and  make  us  exclaim,  "What  advan- 
tageth  it  us,  if  the  dead  rise  not.'"  or  even 
tempt  us  to  sav,  "Let  us  eat  and  drink,  Jor  to- 
morrow we  die."  Let  us  not  then  suffer  our- 
selves to  be  deceived  bv  corrujjt  reasoncrs;  but 
let  us  separate  from  them,  and  venture  our  all 
for  eternitv,  on  the  single  testimony  of  "God, 
who  cannot  lie."  Let  us  fear  associating  with 
skeptical,  profligate,  or  ungodly  men;  lor  "evil 
communications  corrupt  good  manners:  let  us 
warn  our  children,  our  juniors,  our  hearers,  to 
shun  them  as  a  pestilence:  let  us  "awake  to 
righteousness,  and  sin  not;"  let  us  not  hearken 
to  those,  who  knov»r  not  God,  in  whatever 
science  else  they  may  excel;  being  assured  that 
this  ignorance  will  be  found  shameful,  in  pro- 
portion to  the  abilities,  opportunities,  confi- 
dence, or  profession,  of  those  in  whom   it  is 

found. 

V.  35—44. 
If  any  are  still  disposed  to  start  objectioiiSj 
or  make  presumptuous  inquiries,  when  trutlii 

[217 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


are  sciipturally  proposed;  let  them  remember 
llie  appellation,  which  the  apostle,  or  rather  the 
Holy  Spirit,  gives  to  such  "wise  men  of  this 
world."  For  they  may  thence  learn,  that 
man's  wisdom  consists  in  becoming  "a  little 
child,"  and  simply  believing  his  Maker.  The 
work's  of  creation  and  providence  read  us  daily 
lectures  of  humility;  as  well  as  teach  us  to  ad- 
mire the  variety  of  the  great  Creator's  wisdom 
and  goodness.  Till  we  can  fully  comprehend 
the  whole  process,  by  which  a  bare  grain,  cor- 
rupting in  the  earth,  produces  many  ears  of 
corn  at  the  harvest;  and  till  we  can  satisfacto- 
rily answer  all  questions,  and  solve  all  difficul- 
ties about  it;  let  us  learn  to  be  the  pupils,  and 
not  assume  to  be  the  counsellors  of  the  most 
High :  and  let  us  hold  fast  the  sure  hope  of  a 
glorious  resurrection,  without  perplexing  our- 
selves about  the  manner,  in  which  infinite  wis- 
dom and  almighty  power  can  effect  it. 
V.  45—58. 
They,  who  "shall  be  accounted  worthy"  to 
obtain  felicity  in  the  heavenly  state,  will  excel 
in  glory  all  present  splendors,  far  more  than  the 
celestial  bodies  transcend  the  terrestrial :  and 
yet  they  shall  exceed  one  another  in  glory,  as 
"one  star  differeth  from  another;"  while  Christ, 
"the  Sun  of  Righteousness,"  shall  infinitely 
outshine  them  all.  This  degraded,  corruptible, ' 
sinful,  and  dying  body,  shall  be  raised  "incor- 
ruptible, immortal,  and  glorious:"  it  shall  be-' 
come  vigorous,  active,  and  beautiful,  beyond 
conception:  this  animal  body  shall  be  raised 
spiritual.  Here  our  very  souls  are  carnal: 
tnere  our  very  bodies  will  be  spiritual.  And 
our  "second  Adam,  the  Lord  from  heaven," 
will  give  new  and  immortal  life,  as  "a  quicken- 
ing Spirit,"  both  to  our  souls  and  bodies;  that 
in  both,  according  to  our  measure,  we  may  bear 
his  image  and  glorify  his  name. — As  "flesh  and 
blood  cannot  inherit  the  kingdom  of  God;"  let 
us  not  "sow  to  the  flesh,  of  which  we  can  only 
reap  corruption:"  {Note,  Gal.  6:6— 10.)  and, 
as  those  who  shall  be  exempted  from  death 
must  be  changed,  let  this  reconcile  our  minds 
to  that  change,  which  death  will  begin  and  the 
resurrection  complete  in  our  bodies,  when 
"death  shall  be  swallowed  up  in  victory."  Let 
us  seek  the  full  assurance  of  faith  and  hope, 
that  in  the  midst  of  pain,  and  in  the  prospect 
of  dissolution,  we  may  triumphantly  exclaim, 
^'O  death,  where  is  thy  sting.''  O  grave,  where 
is  thy  victory.'"'  that  we  may  hail  the  sharpest 
pangs  of  dying;  and  think  without  emotion  on 
the  darkness,  the  corruption,  and  the  imaginary 
horrors  of  the  tomb:  assured  that  there  our 
bodies  will  sleep  at  ease;  that  in  the  mean  time 
our  souls  will  be  present  with  our  beloved  Re- 
deemer; and  that  our  bodies  will  shortly  arise, 
to  share  that  unspeakable  felicity.— But  "sin  is 
the  sting  of  death,"  and  who  can  disarm  that 
"kmg  ot  terrors?"  For  "the  law  is  the  strength 
ot  sin;"  and  who  can  answer  its  demands,  en- 
dure Its  curse,  or  expiate  his  own  transgressions.? 
Hence  the  terror  and  the  anguish:  hence  the 
wretched  cleave  to  life,  save  when  infidelity, 
despair,^and  rebellion  induce  madness  and  sui- 
/leath  is  justly  terrible  to  the 
ess 


cide.      Hence, 


unbelieving  and  impenitent:  hence,  the  needl 


a  Acts  11:28—30.    2-117.    Rom. 

15.25.2t!.  2  ("or.  8:9.  Gal.  2:10. 
b  Aels   ;i:ll.       Knm.    12:13.       2 

Cor.  9:12—15.     rhileui.  5—7. 

218] 


Heb.  6:10.       l.Iohi.  3:17. 
c  Afls  1G:B.     18:23.      GM    1-2 
tl  i-»'<e    21:1.       .Ioh„    20:19'26. 

Af,tA20:7.     Rev.  i;io 


alarms  of  the  weak  and  trembling  believer. 
"Thanks  be  to  God,"  that  there  is  deliverance, 
and  victory,  for  us  in  Christ  Jesus!  {Note, 
Rom.  7:22 — 25.)  May  he  give  us  faith  and 
hope,  and  increase  our  faith  and  hope;  that  we 
may  not  only  be  salt?,  but  joyful  and  trium- 
phant! And,  having  these  assurances,  let  "us 
be  steadfast,  unmovable,  always  abounding  in 
the  work  of  the  Lord;  as  knowing  that  our 
labor  is  not  in  vain  in  the  Lord."  {Note,  1  John 
3:1—3.) 

CHAP.  XVI. 

The  apostle  directs  the  Corinthians,  in  what  way  to  make  collections 
for  the  Christians  at  .lerusaleni,  1 — 4;  states  his  intentions  about  vis- 
iting them,  5 — 5;  commends  Timothy,  "ho  was  coming  to  them,  10, 
11;  shows  that  Apollos  declined  visiting  them  at  present,  12;  e.xhorta 
them  to  vigilance,  steadfastness,  and  love,  13,14;  recommends  the 
household  of  Stephanas  to  their  special  regard,  15,16;  expresses  his 
satisfaction  at  the  coming  of  certain  persons  from  Corinth,  17,18: 
and,  afler  salutations  from  the  churches,  concludes  in  the  most  aw- 
ful, yet  affectionate  manner,  19 — 24. 

NOW  "  concerning   the   collection  for 
^  the  saints,  as   I  have  given  order  to 
'^  the  churches  of  Galatia,  even  so  do  ye. 

2  Upon  ^  the  first  day  of  the  week  let 
every  one  of  you  lay  by  him  in  store,  *  as 
God  hath  prospered  him,  *"that  there  be  no 
gatherings  when  I  come. 

I  Note. — It  is  evident,  that  the  Corinthians 
:  had  been  previously  made  acquainted  wnth  the 
'apostle's  intention,  of  raising  a  contribution 
1  from  the  Gentile  churches,  for  the  poor  Chris- 
jtians  in  Judea:  and,  as  they  were  more  weal- 
jthy  than  most  of  their  brethren,  he  did  not 
,  intimate  even  a  doubt  of  their  liberality  in  that 
good  work.  But  he  judged  it  proper,  to  point 
out  to  them  the  method,  about  which  he  had 
given  orders  in  the  churches  of  Galatia,  whence 
he  had  lately  come.  {Marg.  Ref.  a — c. — Notes, 
l.Slcts  18:18—23.  24:10—21.  Rom.  15:22—29. 
2  Cor.  8:9.)  "On  the  first  day  of  the  week," 
let  every  man  treasure  up  a  proportion  of  his 
gains,  according  as  God  had  prospered  him 
during  the  preceding  week :  for  thus  a  larger 
sum  would  gradually  be  provided,  than  could  at 
once  have  been  collected.  {Marg.  Ref.  d — f.) 
— Some  are  of  opinion,  that  the  sums,  thus  set 
apart,  were  brought  to  the  treasur}''  of  the 
church  at  the  time:  but  the  words  do  not  seem 
to  admit  of  that  interpretation;  and  if  each 
separately  laid  by  the  sum  which  he  purposed 
to  give,  the  whole  would  be  brought  together 
at  once,  when  necessary,  without  any  trouble 
in  soliciting  contributions. — '  "Laying  it  up  as  ' 
'a  treasure:"  For  these  are  the  true  riches, 
'laid  up  in  heaven,  entrusted  to  God,  to  be  com- 
'pensated  with  the  amplest  interest,  both  in  this 
'world  and  the  next;  though  not  of  their  own 
'value,  but  of  his  mere  liberality.'  Beza. — 
Worldly  men,  at  certain  times,  augment  the 
treasure  which  they  have  before  laid  up,  by. 
adding  their  clear  gains  to  it:  let  Christians 
then  imitate  them,  by  laying  up  on  the  Lord's 
day,  for  their  poor  and  distressed  brethren,  ac- 
cording "as  God  had  prospered  them;"  and  let 
them  count  this  their  treasure.  If  this  was 
kept  apart  by  each  person,  till  wanted,  so  that 
none  knew  what  others  gave;  ostentation  and 
corrupt  emulation  would  be  far  more  effectually 


e  Gen.  26:12.  30:27,30.  32:10. 
33:11.  Deut.  8:13.  15:11—14. 
2  rhr.  31:10.  Hag.  2  16— 19. 
Mai.  3:9,10.     Mark  12:41—44. 


14:8.     Luke  16:10.       '. 
1—3.12—15. 
f  2  Cor.  8:11.     9:3—5. 


A.  D.  60. 


CHAPTER  XVI. 


A.  D.  60. 


excluded,  than  if  each  brought  his  contribution 
to  the  common  stock  every  week,  and  so  a  pub- 
lic account  was  taken  of  it.  It  was  especially 
needful,  thai  this  precaution  should  be  taken  at 
Corinth,  where  ostentation  and  emulation 
greatly  prevailed:  and  it  is  evident,  that  the 
apostle  intended,  as  much  as  possible,  to  leave 
every  one,  in  this  respect,  to  determine  for  him- 
self before  God,  what  he  ought  to  do;  that 
none  might  give  more  than  he  could  properly 
spare,  or  than  he  was  from  proper  motives  in- 
clined to,  either  to  acquire  applause,  or  to 
escape  censure  and  contempt. — The  argument 
from  this  passage  for  the  observance  of  the  first 
day  of  the  week,  as  "the  Lord's  day,"  the  Chris- 
tian sabbath,  is  very  conclusive:  for,  unless 
that  were  the  custom  in  apostolical  churches, 
Avhy  should  "the  first  day  of  the  week''  be  men- 
tioned in  this  connexion?  'On  Sunday,  says 
'Justin  Martyr,  all  Christians,  in  the  city  or 
'country,  meet  together,  because  that  is  the  day 
'of  our  Lord's  resurrection :  and  then  we  read 
'the  Avritings  of  the  prophets  and  apostles.  This 
'being  done,  the  president  makes  an  oration  to 
'the  assembly,  exhorting  ihem  to  imitate  and 
'do  the  things  which  they  have  heard;  then  we 
'all  join  in  prayer,  and  after  that  we  celebrate 
'the  sacrament.'  Whitby.  {Notes,  John  20: 
19—23.  ^cts  20:7—12,  v.  7.  Rev.  1:9—11,  v. 
10.) 

The  colleetion.  (1)  Trjc  loyiac.  2.  Here 
only. —  Upon  the  first  day  of  the  xueek.  (2)  A'«- 
T«  I.IIUV  au66itTMt'.  Luke  24:1.  John  20:1,19. 
Acts  20:7. — Lay  by  him  in  store.]  JIuq'  fuv- 
Tw  TiH^STb)  x>i]auvQi'C(»v.  JV/a<<.  6:19,20.  J^uke 
12:21.  i?om.  2:5.  '2  Cor.  12:14.  Jam.  5:3.— 
Hath  prospered.]  Evodwiat.  See  on  Rom.  1 :10, 

3  And  5  when  I  come,  ^  whomsoever  ye 
shall  approve  by  your  letters,  them  will  I 
send  to  bring  your  *  liberality  unto  Jerusalem. 

4  And  '  if  it  be  meet  that  I  go  also,  they 
shall  go  with  me. 

Note. — Every  thing  having  been  previouslj' 
arranged,  the  apostle,  when  he  arrived  at  Co 
rinth,  would  send  with  the  bounty  of  the 
Cormthians  such  persons  as  they  approved 
and  would  recommend  by  their  letters.  Or 
joining  the  words,  "by  letters,"  with  the  latter 
clause,  whomsoever  they  approved,  the  apostle 
would  send,  with  letters  from  himself  to  the 
apostles  and  elders  at  Jerusalem :  but  if  it  was 
thought  more  satisfactory  to  all  concerned,  he 
himself  would  accompany  the  messengers. 
(Mars;.  Ref.—Notc,  2  Cor.  8:16— 24.) 

Yoiir  liberality.  (3)  "Your  gift."  Marg. 
Ti,v  yuoivvfiMV.  15:10.  2  Cor.  8:1,6,7,19,  9: 
8,14,15' 

5  Now  I  will  come  unto  you,  "^  when  I 
shall  pass  tbrough  Macedonia:  for  I  do 
pass  through  Macedonia. 

6  And  it  may  be  that  I  will  abide,  yea, 
'  and  winter  with  you,  "  that  ye  may  bring 
me  on  my  journey  whithersoever  I  go. 

7  For  I   will  not   see  you  now  by  the 


g  4:19—21.     11:34. 
h  Acts  6: 1—6.     2  Cor.  8:19—24. 
*  Gt.  gift. 

i   Rom.  15:25.    2  Cor.  8:4,19. 
k  Acts  19:21.     20.1—3.  2    Cor. 
1:15—17. 


1    Acts  27:12.     28:11.     Tit.  3:12. 
m  Acts  15:3.   17:15.    20:38.  21:5- 

Rom.  15:24.      3  John  6,7. 
n  4:l3.   Prov.  19:21.    Jer.  10.23. 

AcU  1831.     Rom.  1:10.  Jam. 

4:15. 


way;  but  I  trust  to  tarry  a  while  with  you 
"  if  the  Lord  permit. 

8  But  I  will  tarry  "  at  Ephesus  until 
P  Pentecost. 

9  For  •>  a  great  '  door  and  effectual  is 
opened  unto  me,  '  and  there  are  many 
adversaries. 

Note.-  -The  apostle  was  meditating  to  make 
a  progress  through  Macedonia,  when  he  wrote 
this  epistle:  and  he  seems  to  have  given  some 
intimations,  that  he  would  go  to  Corinth  in  his 
way  to  Macedonia,  as  well  as  on  liis  return, 
though  it  is  not  here  mentioned.  (Note,  2  Cor. 
1 :15,16.)  He  had,  however,  formed  his  deter- 
mination of  coming;  and  he  assured  his  breth- 
ren at  Corinth,  that  he  would  make  some  stay 
among  them,  "if  the  Lord  would  give  liim 
leave:"  for  he  did  not  think  it  sufficient,  m(*rely 
to  call  on  them,  as  a  traveller  in  his  journey, 
when  so  many  things  and  of  so  great  irnj)or- 
tance  required  his  presence  among  them, 
(Marg.  lief,  k — n.)  It  was,  therefore,  his  de- 
sign to  continue  at  Ephesus  till  the  least  of 
Pentecost:  the  rest  of  the  summer  he  meant  to 
employ  in  his  progress  through  Macedonia;  and 
then  perhaps  to  spend  the  winter  at  Corinth; 
expecting  that  the  Corinthians  would  after- 
wards help  him  forward  in  his  journey,  "whith- 
ersoever he  should  go."  Perhaps  he  intended 
to  sail  from  Ephesus  to  Corinth  first;  then  after 
a  short  stay  to  go  into  Macedonia,  and  after- 
wards return  to  winter  there.  But  he  thought 
it  incumbent  on  him  to  stay  some  time  longer 
at  Ephesus;  as  great  opportunities  of  service 
were  afforded  him;  great  success  attended  his 
labors;  and  "many  adversaries"  were  excited 
to  oppose  him,  to  terrify  or  dissuade  men  from 
embracing  the  gospel,  or  to  discourage  and 
mislead  the  new  converts.  His  presence  there- 
fore was  peculiarly  necessary;  though  his  dan- 
gers and  hardships  were  proportionablv  increas- 
ed, (Marg.  Ref.  o—s.— Note,  15:31— 34.)— It 
is  evident,  from  the  concluding  salutation,  that 
the  apostle  wrote  this  ej)istle  Irom  Ephesus, 
though  the  spurious  addition  at  the  close  dates 
it  from  Philipjii.  It  is  probable,  that  the  tu- 
mult made  at  Ephesus  by  Demetrius,  hastened 
the  apostle's  departure;  (Notes,  »/Jc(«  19:21 — 
41.)  and  his  plan  seems  in  other  respects  to 
have  been  circumstantially  deranged.  (Notes, 
2  Cor.  1 :17 — 20,23,24.) — If  the  Lord  permit. 
(1)  Notes,  4:\S—1\.  J?om.  1:8— 12.  Jam.  4: 
IS— n.— Pentecost.  (S)  'It  therefore  was  the 
'following  Pentecost  that  he  hastened  to  be  at 
'Jerusalem,  Jlcts '20AG.'  Whitby. —Door.  (9) 
iV'o/e,  2  Cor.  2:12,13.  Co/.  4:2— 4.  i?ei>.  3:7 
—9. 

Winter  with  you.  (6)  Ihinityfiintnoi.  See  on 
Acts  11  •.\'i.— By  the  way.  (7)  F.y  7ii<on<iw. 
Here  only.  Ex  ndon,  et  di)n;,  iter. — Pente- 
cost. (8)  T;;.-  Tieyjtjxo^tj;.  See  on  Acts  2:1. — 
Effectual.  (9)  Eveoyin.  Philem.  6.  Heb.  4:12, 
Et'FQyeoi,  12:6,11. — Adversaries.]  Jinxa- 
uBvoi.    See  on  Luke  21 :15. 

10  Now  'if  Timotheus  come,  see  that 
he  may   be   with  you   "  without  fear:  *  for 


15:32. 

Ex.    23:16.      Lev.  23:15—21. 

AcU  2:1. 

AcU  19.8,  &c. 

Actj  14:27.    2  Cor.  2:12.     Col. 

4UJ.     R«T.  3:7,E. 


15:32.     AcU  19:9,10.      2   Cur. 

1:B— 10. 

4:17.     Acli  19-22. 

>i         1  Tim.  4:12. 

15:58.     Itom.  lfi:2I.  2  T.ir.  6; 

1.  Phil.  2:19—22.   1  Thn  3  2. 

[219 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


he  vvorketh  tne  work  of  the  Lord,  as  I  also 
do. 

11  Let  >"  no  man  therefore  despise  him: 
^  but  conduct  him  forth  in  peace,  that  he 
mav  come  unto  me;  for  I  look  for  him  with 

the   brethren.  [Practical  Obsenatuns.] 

^ole. — Timothy  had  been  sent  before  the 
apostle  into  Macedonia,  with  directions  to  visit 
Corinth:  {Notes,A:U-n.  Acts  19:21,22.)  but 
such  was  the  disposition  of  many  in  that  city, 
that  it  was  necessary  to  charge  them  not  to  be- 
have improperly  to  him  when  he  came.  For 
the  apostle  was  apprehensive,  that  their  party- 
quarrels,  and  opposition  to  his  authority,  would 
induce  them  to  show  so  marked  a  dislike  to 
Timothy,  and  even  contempt  of  him,  as  to 
make  him  afraid  of  executing  his  commission 
among-  them.  The  apostle  therefore  assured 
the  Christians  at  Corinth,  that  Timothy  was 
faithful  and  skilful,  in  "the  work  of  the  Lord," 
even  as  he  was :  let  none  of  them  therefore  de- 
spise him  because  of  his  youth,  or  his  supposed 
deficiency  in  "the  wisdom  of  words  and  excel- 
lency of  speech:"  let  them  encourage  and  coun- 
tenance him,  in  bearing  testimony  against  the 
evils  which  had  taken  j)lace  among  them:  let 
them  not  take  offence  at  his  faithfulness,  or  per- 
mit him  to  go  away,  as  one  v/ho  had  incurred 
their  displeasure:  but  let  them  conduct  him 
forth,  in  peace  and  love,  on  his  journey  towards 
Ephesus,  where  the  apostle  expected  him  with 
the  brethren  who  accompanied  him;  for  both  he 
and  the  brethren  at  Ephesus  expected  him,  as 
one  whom  they  greatly  loved.  {Marg.  Ref.  x 
—7..— Notes,  Luke  10:16.  Phil.  2:19—2.3.  1 
Thes.  4:6—8.  1  Tim.  4:11—16.  Ti7.  2:15.) 
— Probably  Timothy  returned  to  Ephesus,  be- 
fore Paul  was  driven  thence. — 'We  infer  that 
'Timothy  was  not  sent  with  the  epistle :  for  had , 
'he  been  the  bearer  of  the  letter,  would  St. 
'Paul  in  that  letter  have  said,  "  If  Timothy 
'come.^"...  If  he  was  with  the  apostle,  when  he 
'wrote  the  letter,  could  he  say,  ...  "I  look  for 
'him  with  the  brethren?"  ...  Timothy  was  sent 
'forth  upon  his  journey  before  the  letter  was 
'written;  but  he  might  not  reach  Corinth,  till 
'after  the  letter  arrived  there.  Jets  19:  21:' 
Paley. —  With  the  brethren.  (11)  Either  those 
who  had  accompanied  Timothy  into  Macedo- 
nia, or  some  whom  the  apostle  expected  from 
Corinth. 

Without  fear.  (10)  yicpoSoJc.  See  on  Luke 
1:74. — Despise.  (11)  ESadsvijai].  See  on  1:28. 
—Hook for.]  Exdexouni.  11:33.  John  5:3. 
Acts  11:16.  Heb.  10:13.  11:10.  Jam.  5:7.  1 
Pet.  3:20. 

12  As  touching  ^  our  brother  Apollos, 
I  greatly  desired  him  to  come  unto  you 
with  the  brethren:  but  his  will  was  not  at 
all  to  come  at  this  time;  but  he  will  come 
^  when  he  shall  have  convenient  time. 


y  10.     LiikelO-.ie.     1  Thes.  4:8. 

1  Tim.  4:12.      Tit.  2:15. 
t  6.     Acts  1.5:33. 
B  1:12.     3:5,22.   Acts  18:24—28. 

19:1.     Tit.  3:13. 
bEc.  3:1.     Mark  6:21.     AcU  24: 

25. 
c  Malt.  24:42—44.  25:13.  2f!:4l. 

Mark     I3:y3— 37.         14:37,38 


6:18.  Col.  4:2.  1  Thes.  5:6. 
2  Tim.  4:5.  1  Pet.  4:7.  5:8. 
Rev.  3:2,3.  16:15. 
d  15:1,2,58.  2  Cor.  1:24.  Gal. 
5:1.  Phil.  1:27.4:1.  Col.  1:23. 
4:12.  1  Thes.  3:8.  2  Thes.  2: 
IS. 

0  9:25-27.     lSnm.4:9.    2 Sam. 
10:12.     IChr.  19:, 3.     Eph 


Luke  12:35-40.    21 :36.    Eph.  |       13-17. 1  Tim!  6:12. 's  Tim.  2: 


220] 


Note. — It  seems,  that  a  party  at  Corinth 
professed  themselves  attached  to  Apollos,  ia 
order  to  cover  their  opposition  to  the  apostle: 
(Notes,  1:10—16.  Acts  18:24—28.)  yet  St. 
Paul  greatly  desired  and  exhorted  that  eminent 
minister  to  go  among  them,  with  Timothy  and 
Erastus,  or  with  Stephanas  and  his  friends, 
when  they  returned  to  Corinth;  (Notes,  15 — 
18.  .^cis  "19:21,22.)  being  of  opinion  that  his 
presence  would  help  to  allay  their  disputes, 
having  the  most  entire  confidence  in  his  wis- 
dom and  humility.  But  perhaps  Apollos  fear- 
ed lest  his  presence  should  have  a  contrary  ef- 
fect; or  he  might  be  fully  employed  in  another 
place;  or  perhaps  he  thought  it  right  to  ex- 
press his  decided  disapprobation  of  the  conduct 
of  the  Corinthians,  by  absenting  himself  till 
they  came  to  a  better  temper.  However,  he 
wa.s  not  at  all  willing  to  go  to  Corinth  at  that 
time;  though  he  intended  to  visit  them  when 
he  could  with  more  convenience  and  propriety. 
(Marg;.  Ref.) 

When  he  shall  have  convenient  time.]  '  Oiav 
evxuiQrjar/.  See  on  Mark  6:31. 

13  '  Watch  ye,  *•  stand  fast  in  the  faith, 
^  quit  you  like  men,  '^be  strong. 

14  Let  ^  all  your  things  be  done  with 
charity. 

Note. — The  apostle,  about  to  conclude  his 
epistle,  called  on  his  brethren  and  beloved  chil- 
dren at  Corinth,  instead  of  presuming  on  their 
gifts  and  privileges,  to  stand  upon  their  guard 
against  temptations,  and  be  vigilant  in  avoid- 
ing the  snares  of  the  great  deceiver  and  his 
servants.  He  exhorted  them  to  "stand  fast  in 
the  faith,"  as  they  were  in  great  danger,  and 
already  began  to  waver:  he  reminded  them  to 
be  valiant  and  prudent,  as  it  became  men,  in 
their  conflict  with  their  common  enemies;  and 
not  to  behave  like  children  in  disputing  with 
one  another,  and  "envying  one  another:"  he 
directed  them  to  be  "strong  in  the  grace  of 
Christ"  for  their  work  and  warfare,  instead  of 
amusing  them5;elves  with  curious  speculations: 
(Marg.  Ref.  c — f:)  and,  above  all,  he  warned 
them  to  manage  all  their  concerns  according  to 
the  dictates  of  that  love,  which  he  had  so  fully 
explained,  and  so  pathetically  recommended  to 
them.  (Marg.  Ref.  g.— Notes,  13:)— Quit 
you  like  men.  (13)  Marg.  Ref.  e. — Notes,  9: 
24—27.  Eph.  6:10—20.  1  Tim.  6:11,12.  2 
Tijn.  2:3—7.   4:6—8.    1  Pet.  5:8—11. 

Quit  ynu  like  men.  (13)  y/rdoi'Cfu&e.  Here 
only  N.  T.  Dew*.  31 :6,7,23.  JosA,  10:25.  2 
Chr.  32:7.     Ps.  27:14.     Nuh.  2:1.   Sept.— Fi- 

vea&e    fic    urdQag,    I  <Sa»?t.   4:9.      Sept. Be 

strong.]    KQUTumad^s.  See  on  Luke  1 :80. 

15  I  beseech  you,   brethren,  (ye  know 
'*  the  house  of  Stephanas,   that  it  is  '  the  . 
first-fruits  of  Achaia,   and  that   they  have 
addicted  themselves  ^  to  the    ministry    of 
the  saints,) 


3—5.     4:7,     Heb.  11:32—34. 
f  Josh.    1:6,7,9,18.      1  Kiiies  2:2. 

1  Chr.  28:10.  Ps.  27:14.  Is.  35: 

4.   Dan.  10:19.    11:32.    Hag.  2: 

4.  Zech.  8:9,13. 2Cor.  12:9,10. 
•  Eph.  6:10.     Phil.  4:13.    Col  1: 

11,12.     2  Tim.  2:1. 
5  8:1.   12:31.    13:    14:1.  .John  13: 

34.35.    15:17.     Rom.  13:8—10. 

14:15.    Gal.  5:13,14,22.    Eph. 


4:1—3.      Phil.  2:1—3.    1  Thes. 

3:6,12.     4:9,10.       2  Thes.   ):3. 

1  Tim.  1:5.    Heb.  13:1.     1  I'et. 

4:8.    2  Pet.  1:7.    1  John  4:7,8. 
h  17.     1:16. 

i    Rom.  16:.5.      Rev.  14:4. 
k  Acts  9:36—41.       Rom.    12:13. 

15:2.5.    16:2.  2  Cor.  8:4.  9:1,12 

—15.   1  Tim.  5:10.    Philim.  7 

Heh.  6:10.     1  Pel.  4:10. 


A.   D.  60 


CHAPTER  XVI. 


A.  D.  60 


1 6  That  '  ye  submit  yourselves  unto 
such,  and  to  every  one  that  "'  helpeih  with 
us,  and  "  laboreth. 

17  I  am  glad  of  the  coming  of  °  Ste- 
phanas and  Fortunatus  and  Achaicus;  I'for 
that  which  was  lacking  on  your  part  they 
have  supplied. 

18  For  1  they  have  refreshed  my  spirit 
and  yours:  ''  therefore  acknowledge  ye  them 
that  are  such. 

Note.— (Note,  1:10—16.)  Stephanas  seems 
to  have  been  with  the  apostle  at  Ej)hesus,  when 
he  wrote  this;  but  his  household  or  family  re- 
mained at  Corinth.  The  several  persons  be 
longing  to  his  family  were  qualified  for  useful 
ness,  and  ought  to  have  possessed  great  influ- 
ence in  that  church:  as  they  were  the  oldest 
converts  to  Christianity  in  all  Achaia;  (Note, 
Bom.  16:5.)  and  as  tliey  had  habitually  devot- 
ed themselves  to  every  service,  by  which  they 
could  minister  to  the  good  ot^  their  brethren. 
(Marg.  Ref.  i,  k.)  The  apostle  therefore  be- 
sought the  Christians  at  Corinth,  to  "submit 
themselves"  to  the  counsel,  influence,  or  minis- 
try of  this  family;  and  of  others,  who  concurred 
with  him  and  them,  in  endeavors  to  promote 
the  peace  and  purity  of  the  church,  or  labored 
diligently  in  that  good  cause.  {JMarg.  Ref.  1 — 
n.) — The  coming  of  Stephanas  and  his  com- 
panions (wlio  had  probably  brought  an  epistle 
to  him  from  some  of  the  church  at  Corinth,) 
had  given  him  pleasure,  because  they  had  fur 
ther  explained  all  things,  concerning  the  state 
of  the  church:  and  their  representation  of  the 
proper  disposition  of  many  of  them,  together 
with  their  pious  conversation,  had  "refreslied 
his  spirit,"  as  their  company  doubtless  had  fre 
quently  refreshed  their  brethren  at  Corinth 
he  therefore  admonished  them  to  acknowledge 
such  persons  as  those,  for  the  servants  of  Christ, 
and  examples  for  them  to  follow,  in  preference 
to  those  teachers,  who  undermined  or  opposed 
his  apostolical  authority.  (Marg.  Ref.  q,  r. — 
Note,  3  John  9 — 12.) — Fortunatus  is  mention- 
ed by  Clemens  Romanus  long  after,  as  the 
liearer  of  his  epistle  from  Rome  to  the  church 
at  Corinth:  but  it  is  not  certain  or  even  proba- 
ble that  the  same  person  Avas  intended. 

Addicted  themselves.  (15)  EmSdv  puvTiig. 
See  on  Acts  13  AS.—  That  helpeth  with  us.  (16) 
Tco  avvsQyuvTi.  See  on  Mark  16:20.  Rom.  8: 
1%. —Laboreth.']  KoniaivTi.  4:12.  15:10.  Matt. 
11:28.  See  on  Acts  20:35.  Konoc'  See  on  15: 
58. —  That  which  urns  lacking  on  your  part 
(17)  To  vuo)v  v^eoTjfut.  Luke '21:4. —  They 
have  refreshed.  (18)  u'ti'snaiun/.r.  Philem.  7, 
20.   See  on  Matt.  11:28. 

19  The  'churches   of  Asia  salute  you 
*  Aquila  and  Priscilla  salute  you   much  in 
the  Lord,  with  "  the  church  that  is  in  their 
house. 


1    Eph.  5:21.   Heb.    13:17.  1  Pet. 

6:5. 
m  12:2n.      1  C>r.  12:18.     Kom. 

16:3,9.       Phil.  4:3.     3  John  8. 
I)  S:9.    Rom.  16.6.12.     1  Thes.  1: 

3.  2:0.  5:12.  1  Tim.  5:17.  Heb. 

6:10.    Rev.  2.3. 
o  15. 

p  Phil.  2-30.    Philem.  13. 
<l   Prov.    25:13,25.     Rom.  15:32. 

2  Cor.  7:6,7,13.  Phil.  2:28.  Col. 


4:8.     I  Thes.  3:6,7.     3  .John  4. 
r    1    Thes.  5:12.     Hob.  13:7.      3 

John  11,12. 
f  Acl3  19:10.      1  Pel.  1:1.     Rev. 

1:11. 
t    Arts    12:2,18,26.    R.om.  16:3,4. 

2  Tim.  4:19.     Prlsca. 
11  Rom.  16:5.  Col.  4:15.  Philem. 

2. 
X  Uom.    16:1651,23.    2  Cor.  13: 

13.    Phil.  452.     Philemon  23, 1 


20  All  "  the  brethren  greet  you.  >'  Greet 
ye  one  another  with  an  holy  kiss. 

Note.—{Marg.  Ref. — Notes,  Rom.  16:5— 
16,21—33.) — Aquila  and  Priscilla  were  at  Ei)h- 
esus,  when  this  epistle  was  written;  but  tliey 
had  returned  to  Rome,  before  the  apostle  wrote 
to  the  Christians  in  that  city.  (Note,  Rom. 
16:3,4.) 

21  The  ^  salutation  of  me  Paul  with 
mine  own  hand. 

22  If  any  man  "  love  not  the  Lord 
Jesus  Christ,  let  him  be  **  Anathema  Maran- 
atha. 

22  The  =  grace  of  our  Lord  Jesus  Christ 
be   with  you. 

24  My  ''  love  he  with  you  all  in  Christ 
Jesus.     *  Amen. 

Note. — An  amanuensis  had  written  the  rest 
of  the  epistle:  but  tlie  apostle  thought  i)roper 
to  add  what  follows  with  his  own  hand;  ami  to 
unite  a  most  solemn  and  awful  warning  with 
his  aflectionate  salutatiiuis,  that  it  might  make 
the  deeper  impression.  Whatever  gifts,  knowl- 
edge, eloquence,  or  eminence  any  man  possess- 
ed; or  in  whatever  imaginable  way  he  might  be 
distinguished;  yet  if  "he  did  not  love  the  Lord 
Jesus  Christ,  let  him  be  Anathema  Maran- 
atha."  If  he  had  not  a  cordial  love  to  the  per- 
son, salvation,  precepts,  cause,  glory,  and  peo- 
ple of  Christ,  he  was  and  would  be  "accursed," 
until  and  when  the  Lord  should  come;  though 
he  did  not  appear  as  an  open  enemy  to  him  and 
his  cause.  If  his  conduct  proved  that  he  did 
not  love  the  Lord  Jesus,  let  him  be  separated 
from  the  church,  as  "an  accursed  thing"  devot- 
ed to  destruction:  and  in  case  he  did  not  after- 
wards repent,  and  believe  with  that  "faith 
which  worketh  by  love;"  Christ  himself  would 
execute  this  awful  sentence,  when  he  came  to 
judge  the  world.  But  if  it  could  not  be  prov- 
ed, or  was  not  at  all  suspected  by  men,  yet  it  was 
known  to  the  Lord;  and  he  who  had  not  genu- 
ine love  to  the  Saviour,  certainly  abode  under 
the  wrath  of  God,  and  would  at  last  sink  into 
utter  destruction,  as  a  sacrifice  to  his  justice. 
For  he  who  does  not  love  the  divine  Redeemer, 
must  be  an  enemy  to  the  holy  perfections  and 
righteous  government  of  God,  an  unhumbled 
impenitent  sinner,  and  an  unbeliever,  under  the 
covenant  of  works  and  the  curse  of  tiie  law:  he 
must  be  destitute  of  all  true  holiness,  incapable 
of  spiritually  performing  any  good  work,  and 
unfit  for  the  employment  and  jileasures  of  hea- 
ven: whoever  does  not  "love  the  Lord  Jesus," 
whether  an  open  unbeliever,  or  a  professed 
Christian,  or  an  apostate,  must  certainly  be  num- 
bered, at  the  day  of  judgment,  among  the  ene- 
mies of  God,  and  have  his  portion  with  them, 
(Marg.  Ref.  x—h.— Notes,  Matt.  10:37—39. 
25:34—46.  P.  O.  31—46.  Jo/m  8:41— 47.  21: 
15—17.  2  Cor.  5:13— 15.  Eph.  6 ■.'21— 24.  1 
Pet.  1:8,9.    1  John  4:19.) — "Maran-atha"  is 


24.     Heb.  13:24. 
V  2  Cor.  13:12.     I  Tiles.  5:26.    1 
'    Pet.  5:14. 
7.  Gal.  6:11.    Col.  4:18.     2  Thcs. 

3:17. 
a   Conl.  1:3,4,7.       3:1—3.     5:16. 

h.  5:1.    Malt.  10:37.  25:40,45. 

John  8:42.    14:15,21,23.   15:24. 

16:14.  21:15—17.  2  Cor.  5:14, 

15.  8:8,9.  Gal.  5:6.  Kph.  6:24. 


Heb.    6:10.     1  Pel.  1:8.      2:7. 

I.l(>hn4:l9.     5:1. 
b  Matt.  25:41.46.     2  The*.  1:8,9. 

Judc  14,15.— 12:3.  Acts  23:14. 

Horn.  9:3.    Gal.  1:8,9.    Gr. 
c  A«  an  Kom    16:20.24. 
d    14.     4:14,lo.       2    Cor.    11:11. 

12:15.     Phil.   1:8.       Rev.  3:19. 
e  Sec  on  14:16.     Malt.  6:13.     28: 

20. 


231 


A.  D.  60. 


I.  CORINTHIANS. 


A.  D.  60. 


Svriac,  and  signifies,  The  Lord  cometh.  Some 
Jewish  usages^  are  supposed  to  be  referred  to; 
but  the  above  is  the  undoubted  meaning  of  the 
passage.  'When  the  Jews  lost  the  power  of 
'life  and  death;  they  used  nevertheless  to  pro- 
'nounce  an  anathema  on  persons,  who  accord- 
'ing  to  the  Mosaic  law,  should  have  been  exe- 
'cuted :  and  such  a  person  became  an  anathema; 
'...  and  to  express  their  faith,  that  God  would 
'in  one  way  or  other  interpose  to  add  that  efR- 
'cacv  to  his  own  sentence,  which  ihey  could  not 
'give  it,  it  is  very  probable  that  they  might  use 
'the  word  Maran-atha,  that  is,  in  Syriac,  'The 
'Lord  cometh;'  and  he  will  put  the  sentence  in 
'execution.'  Doddridge.-The apostle, however, 
did  not  write  this  awful  warning  (for  which  he 
saw  too  much  occasion  in  the  conduct  of  the 
Corinthian  teachers,)  from  resentment  or  harsh- 
ness of  spirit;  he  therefore  expressed  his  earnest 
desire  that  the  grace  and  favor  of  the  Lord  Je- 
sus might  be  with  them,  and  rest  on  them;  and 
he  concluded  by  such  an  assurance  of  his  cordial 
love  to  tliem  all,  in  Christ  and  for  his  sake,  as 
is  not  found  in  any  other  epistle.  To  this  he 
annexed  his  Amen,  as  assuring  them  of  his  sin- 
cerity in  it;  notwithstanding  the  rebukes  which 
he  had  given  them,  and  the  improper  treatment 
which  he  had  received  from  them.  {Marg.  Ref. 
c,d.) 

Anathema.  (22)  Jvnd-ei-ia.  12:3.  See  on 
Rom.  9:3. — Maran-atha."]  Muquvud-n.  Here 
only. — '  Marana-atha,  quse  latine  sonet,  Domi- 
'nus  nosier  venit,  seu  veniet.'  Schleusner. 

PRACTICAL   OBSERVATIONS. 
V.  1—11. 

It  is  incumbent  on  ministers  to  exhort  their 
people   to  liberal   charity,    especially   towards 
their  brethren  in  Christ;  and  to  direct  them  in 
the  best  way  of  collecting  and  applying  their 
contributions:  and  all  Christians  ought  to  be 
"ready  for  every  good  work,"  in  proportion 
"as  the  Lord  prospers"  them  in  their  secular 
concerns. — When  a  little  is  weekly  appropri- 
ated to  such  purposes,  it  is  parted  with  more 
conveniently  and  less  reluctantly,   than  when 
greater  sums  are  required  at  once.     For  it  is 
considered  as  a  part  of  the  weekly  expense,  and 
so  spared  in  other  things:  but  without  some 
arrangement  of  this  kind,  the  fund  which  should 
have  been  reserved  for  charitable  uses  is  often 
previously  spent  on  superfluities,  and  the  sum 
required  cannot  well  be  afforded.    Those  week- 
ly collections,  therefore,  which  are  made   by 
several  excellent  societies,  and,  blessed  be  God, 
are  becoming  more  and  more  general;  in  which 
even  poor  mechanics  and  laborers,  nay  children, 
by  the  constant  payment  of  trivial  contribu- 
tions, raise  annually  large  sums  for  the  relief 
ot  the  sick  and  destitute,  and  for  aiding  the  dis- 
tribution of  the  scriptures,  and  the  cause  of 
missions  into  all  regions;  cannot  be  too  warmly 
recommended.      Much  real  good    is  done  by 
them;  the  gospel  is  adorned  and  recommended; 
and  the  young  and  the  poor  are  taught  to  re- 
trench needless  expenses,  and  to  save  that  they 
may  be  able  to  gtW.     Thus  habits  of  the  best 
and  most  useful  kmd   are  formed,  which  con- 
duce eventually  hkew.se  to  their  own  temporal 
comfort  and  benefit:  while  an  excellent  exam- 
ple IS  exh.b.  ed   and  the  rich  are  excited  to  a 
proportionable  hberahty.     May  such  societies 
be  established  in  all   the  churches  of  Christ  i 


These  charitable  works  well  consist  with  the 
design  of  the  Christian  sabbath. — But  when 
the  funds  are  raised,  prudent,  pious,  disinter- 
ested, and  humane  persons  should  be  chosen  to 
apply  them:  nor  ought  any  man  to  count  such 
a  service  foreign  to  his  place,  except  he  be  ne- 
cessarily engaged  in  still  more  important  ser- 
vices. (Note,  Acts  6:2 — 6.) — All  our  purposes 
should  be  formed  in  submission  to  the  will  of 
God;  and  our  conduct  should  be  regulated  by 
the  dispensations  of  his  providence,  in  connex- 
ion with  the  precepts  of  his  word. — Ministers 
ought  not  readily  to  leave  those  places,  in  which 
"great  and  effectual  doors  are  opened  to  them," 
even  though  there  be  many  adversaries:  nay, 
this  circumstance  may  often  render  it  more 
incumbent  on  them  to  continue  in  their  post, 
though  dangerous  and  difficult;  that  they  may 
establish  and  encourage  the  weak  or  wavering. 
(Notes,  Neh.  6:10—14.  Acts  6:1— 6.)— It  is 
wonderful  that  those  who  attend  on  the  Avork 
of  the  Lord,  in  the  most  faithful  manner,  should 
have  cause  to  fear,  even  among  professors  of 
the  gospel;  or  be  in  danger  of  being  despised 
and  disquieted  by  them.  Yet  the  prevalence  of 
party,  the  influence  of  corrupt  teachers,  or  the 
infection  of  antinomian  principles,  frequently 
produce  this  effect:  especially  when  those  who 
are  required  to  "reprove,  rebuke,  and  exhort 
with  all  authority,"  are  young,  diffident,  or  de- 
ficient in  external  accomplishments.  But  senior 
ministers  should  use  their  influence  to  repress 
this  spirit;  that  their  faithful  young  brethren 
may  be  secured  from  contempt,  enabled  to  do 
their  work  in  peace,  and  receive  due  kindness 
from  those  among  whom  they  labor. 
V.  12—24. 
The  zealous  servants  of  Christ  are  commonly 
harmonious  among  themselves,  even  when  their 
injudicious  hearers  place  them  in  competition 
with  each  other.  They  concur  in  opposing 
every  error  and  evil,  though  they  may  have 
different  opinions,  about  the  best  method  of 
remedying  them;  and  therefore  they  will  leave 
others  to  f()llow  their  own  judgment,  even  when 
different  from  their  own. — Exhortations  to  vig- 
ilance, constancy  in  duty,  steadfastness  in  the 
faith,  and  mutual  love,  can  never  be  unseason- 
able. Those  who  have  "addicted  themselves 
to  the  labor"  of  love,  in  ministering  to  the 
saints,  are  most  worthy  of  respect  and  imita- 
tion; and  not  they  who  are  most  fluent  in 
speech,  and  forward  to  assume  the  lead  in  pub- 
lic concerns.  We  should  also  willingly  submit 
to  those,  who  are  experienced  and  mature  in 
the  faith  of  Christ;  or  who  labor  to  promote 
that  cause,  for  which  the  apostles  spent  and 
laid  down  their  lives. — Faithful  and  pious  per- 
sons may  supply  what  is  lacking  in  each  other; 
and  their  conversation  will  refresh  the  spirits 
of  such  as  are  like-minded. — Christians,  though 
divided  by  seas  and  mountains,  and  though 
they  disapprove  of  some  things  in  each  other's 
creed  or  practice,  will  yet  cordially  love  and 
pray  for  one  another.  But  they,  who  "love  not 
the  Lord  Jesus  Christ,"  can  be  Christians  only 
in  name;  and  they  must  certainly  abide  under 
an  awful  curse,  which  the  Lord  when  he  cometh 
will  execute.  (P.  O.  Matt.  20:41— 46.)  Our 
obligations  to  the  divine  Saviour,  and  our  rea- 
sons for  loving  him,  are  infinite:  yet  many, 
who  are  called  by  his  name,  who  profess  his 
, truth,  nay,  who  preach  his  gospel,  are  strangers 


A.   D.  61, 


CHAPTER  I. 


A.  D.  61. 


to  this  holy  love,  and  only  seek  their  own 
advantage,  credit,  ease,  or  pleasure,  in  their 
religious  performances.  They  may  conceal  this 
fatal  defect  from  the  most  discerning  of  their 
i'ellovv-servants;  but  "the  Lord  when  he  Com- 
eth" will  surely  detect  it.  Let  us  then  call 
ourselves  to  account  in  this  matter,  and  not  be 
satisfied  with  any  religion,  which  does  not  in- 
clude and  express  the  supreme  love  of  Christ, 
earnest  desires  of  his  salvation,  gratitude  for  his 
mercies,  zeal  for  his  glory,  an(l  obedience  to  his 
commandments.  Let  us  inquire,  whether  we 
do  indeed  "count  all  things"  worthless,  com- 
pared with  Christ  and  his  righteousness;  whe- 
ther we  be  willing  to  give  up  worldly  objects 
when  they  come  in  competition  with  him; 
whether  we  love  his  image  in  his  people;  and 
be  willing  to  deny  ourselves,  that  we  may  com- 
municate to  their  wants;  whether  we  love  his 
ordinances,  as  means  of  communion  with  him; 
whether  we  rejoice  to  hear  him  glorified,  and 
grieve  to  see  him  dishonored;  whether  we  allow 


'ourselves  in  any  known  sin,  or  the  neglect  of 
i any  known  duty;  whether  we  keep  his  com- 
jniandmenls  unreservedly   and  habitually;   yet 
grieve  that  we  keep  them  not  more  perfectlv; 
\lNotes,  Joh7i  l4:\b—<24.    15:12—16.    21:15— 
j  17.)  and  whether  we  copy  his  examjile  and  lonsT 
I  to  be  conformed  to  him,  being  greatly  humlilcd 
by  the  consciousness  of  imitating  him  in  so  de- 
fective a  measure,  and  of  being  so   little  trans- 
formed into  his  holy  image.    By  these  inquiries, 
impartially  answered,   we  may    form    a    good 
judgment  of  the  state  of  our  souls. — But,  while 
we  warn  those  around  us  not  to  deceive  thcm- 
sejves,  we  should  beware  of  the  appearance  of 
anger  and  resentment.     We  should  atK-ction- 
ately  and  zealously  long  that  the  grace  of  Christ 
may  be  with  those,  whom  we  thus  caution;  and 
we  ought  to  assure  those  oi'our  cordial  love  in 
Christ,  whom  we  rei)rove  and  warn  in  the  most 
plain  and  solemn  manner,  and  who  have  acted 
the  most  improperly  towards  us. 


THE 

SECOND  EPISTL.E  OF  PAUL  THE  APOSTLE 

TO  THE 


CORINTHIANS. 


t 


This  epistle  seems  to  have  been  written  about  a  year  after  the  foregoing,  while  the  apostle  was 
on  his  progress  through  Macedonia.  Having  heard  by  Titus,  that  his  first  epistle  had  pro- 
duced very  good  effects  on  many  of  the  Corinthians;  he  wrote  this  also,  in  order  to  prepare 
the  way  more  completely  for  his  visit  to  them:  and  it  is  probable,  that  he  sent  it  immediately 
by  Titus  and  some  others  who  accompanied  him.  (Notes,  2:12,13.  7:5 — 7.)  In  it  he  justi- 
fied himself  from  the  charge  of  levity,  or  worldly  policy,  in  delaying  his  journey  to  Corinth; 
and  assigned  those  reasons  for  this  part  of  his  conduct,  which  could  not  have  been  disclosed 
with  propriety,  till  the  effect  of  his  former  epistle  had  appeared.  {Note,  1  :1.5— 24.)  He  also 
gave  directions  respecting  the  restoration  of  the  incestuous  person,  who  had  been  excommu- 
nicated. (2:)  He  then  expatiated  on  his  own  conduct  in  the  Christian  ministry;  mtermixing 
many  exhortations  with  the  avowal  of  his  motives  and  fervent  affections,  in  his  sacred  work. 
(3:_l7:)  With  great  address  and  earnestness  he  recommended  to  them  the  collections  tor  the 


self  "not  a  whit"  inferior  to  any  of  the  apostles.  He  then  concluded  with  various  admoni- 
tions and  affectionate  good  wishes  or  prayers.  (10:— 13:)— These  epistles  may  appear  to 
some  readers,  less  interesting  than  several  others;  because  they  mainly  reler  to  the  j)ecu  lar 
circumstances  of  the  Corinthian  church;  but  in  fact  they  are  the  more  instructive  on  tiiat 
very  account:  as  directions  and  admonitions,  suited  to  many  of  the  more  ordinary  iiiculents 
of  life,  are  communicated  by  them;  which  could  not  have  been  so  advantageously  adducea, 
in  a  more  general  discourse  on  the  great  doctrines  and  duties  of  Christianity. 
The  most  remarkable  circumstance  in  this  epistle,  is  the  confidence  of  the  apostle  in  the  good- 
ness of  his  cause,  and  in  the  power  of  God  to  bear  him  out  in  it.     Opposed,  as  he  then  was, 


the  miraculous  powers,  which  he  had  exercised  and  conferred  at  Corinth.  So  far  from 
shrinking  from  the  contest,  as  afraid  of  some  discovery  being  made,  unfavorable  to  hin.sel, 
or  to  the  common  cause;  he,  with  great  modesty  and  meekness  mdeed,  but  with  equa  bold- 
ness and  decision,  expressly  declares  that  his  opposers  and  desp.sers  were  "the  ministers  o 
Satan;"  and  menaces  to  inflicL  on  them  miraculous  judgments  ^yhen  as  many  of  their  de  ud- 
ed  hearers  had  been  brought  to  repentance,  and  re-established  '»  ^''«  ^"'\»'' «%^''^';  ''  "  ^ 
reasonable  time  be  influenced  by  the  use  of  proper  rneans.  It  is  inconceivable  ^''-^t  a  »tr<  ger 
internal  testimonv,  not  only  of  integrity,  but  of  divine  «"^P\^«/'°."' "^^^.^'f  t  Jn.h  «  rnn 
been  any  thing  of  imposture  among  the  Christians,  it  was  next  to  impossible,  but  such  a  con- 
duct must  have  occasioned  the  disclosure  of  it.  ^^^ 


A.  D.  61, 


II.  CORINTHIANS. 


A.  D.  61. 


CHAP.  I. 


The  apostle  iaiiiles  the  Corinthians,  1,2;  and  blesses  God  for  consolations 
pioporlioned  to  his  tribulations,  and  deliverance  in  estreme  danger, 
lateh-  vouchsafed  to  him;  being  intended  for  the  benefit  and  comfort 
of  others  also,  as  well  as  an  earnest  to  him  of  future  deliverances,  3— 
11.  He  rejoices  in  the  testimony  of  his  conscience;  and  expresses  his 
confidence  of  their  attachment  to  him,  which  had  induced  him  topnr- 
pose  a  journey  to  Corinth,  12—16.  His  delay  of  this  journey  did  not 
arise  from  fickleness,  17,18.  He  stales  the  stability  of  the  promises 
of  God  through  Christ,  and  the  security  of  believers,  19 — 22;  and  de- 
clare!, that  he  had  postponed  his  visit  from  lenity  towards  the  Chris- 
tians at  Corinth,  23,24. 

sTJ  AUL,  an  apostle  of  Jesus  Christ 
JL^  by  the  will  of  God,  and  ^  Timothy 
our  brother,  unto  *=  the  church  of  God  which 
is  at  Corinth,  with  ''  all  the  saints  which  are 
in  all  "^  Achaia. 

2  ^  Grace  be  to  you  and  peace  from  God 
our  Father,  and  from  the  Lord  Jesus 
Christ. 

3  s  Blessed  be  God,  even  ^  the  Father 
of  our  Lord  Jesus  Christ,  '  the  Father  of 
mercies,  and  ^  the  God  of  all  comfort; 

4  Who  'comforteth  us  in  all  our  tribu- 
lation, ■"  that  we  may  be  able  to  comfort 
them  which  are  in  any  trouble,  by  the  com- 
fort wherewith  we  ourselves  are  comforted 
of  God. 

5  For  "  as  the  sufferings  of  Christ 
abound  in  us,  °  so  our  consolation  also 
aboundeth  by  Christ. 

6  And  P  whether  we  be  afflicted,  it  is 
for  your  consolation  and  salvation,  which 
is  *  effectual  in  the  enduring  of  the  same 
sufferings  which  we  also  suffer;  or  wheth- 
er we  be  comforted,  it  is  for  your  conso- 
lation and  salvation. 

7  And  "I  our  hope  of  you  is  steadfast, 
knowing,  that  "■  as  ye  are  partakers  of  the 
sufferings,  so  shall  ye  be  also  of  the  conso- 
lation. 

Note. — The  apostle  joined  his  beloved  Tim- 
othy with  himself,  in  this  'Second  Epistle  to 
'the  Corinthians;'  that  he  might  establish  his 
reputation  and  inf]uence  among  them.  Hence 
we  learn  that  Timothy  was  come  to  him,  from 
Ephesiis,  before  he  wrote  it.  (Note,  1  Cor. 
16:10,11.)  'He  calls  Timothy  his  brother, 
'probably,  that  he  might  not  be  despised  for  his 
'youth.'  Whitby.  He  addressed  the  epistle, 
not  only  to  the  church  of  God  at  Corinth,  but 
also  to  "all  the  saints  which  are  in  all  Achaia;" 
all  professed  Christians,  who  are  to  be  consid- 
ered as  saints  in  the  judgment  of  charity:  yet 
formalists  and  hypocrites  could  not  be  includ- 
ed, or  conjoined  in  those  descriptions  of  char- 
acter, and  appropriation  of  privileges  and 
promises,  which  cannot  possibly  belong  to  any 
except  true  Christians.  (Marg.  Ref.  a— f  — 
Notes,  Rom.  1:1-7.     1  Cor.   1  :l-3.)— Af\er 


Rom.    1:1—5.      1  Cor. 


a  See 

1:1 
b  Acts  1G:1     Rom.  16:21.   1  Cor 

16:10.  Phil.  1:1.  ii9— 22.  Col' 

1:1.     1  Thes.  1:1.    2  This.  1:1. 

Heb.  13:23. 
c  Acts  1S:1— 11.  1  Cor.  1:2. 
d   1  Cor.  6:11.  Eph.  1:1. 
c  9:2.    11:10.     Acts  IE:12.    Rom. 

15:26.    16:5.     1  Cor.  16:15.     1 

Thes.  1:7,8. 
f  See  on  Rom    1:7. — 2  Sam.   IS: 


2241 


20.      1  Chr.  12:18.     Dan.  4:1. 

Gal.  6:IG.  Eph.  6;23. 
g  Gen.    14:20.     1     Chr.     29:10. 

Neh.  9:5.  Job  1:21.   Vs.  18:46. 

72:19.  Dan.  4:34.    Eph.  1:3.   1 

Tel.  1:3. 
h  11:31.      .Tohn  5:22,23.      10:30. 

20:17.  Rom.  15:6.  Eph.  1:3,17. 
.    I'hil.  2:11.  2. Tohn  4,9. 
1  P»^.  86:5,15.    Dan.  9:9.    Mic.  7: 

k  Rem.  15:5. 


the  usual  salutation,  he  abruptly  broke  forth  in 
thanks  and  praises  to  God,  "the  Father  of  our 
Lord  Jesus  Christ,"  and  of  all  believers  in  him, 
as  "the  Father  of  mercies,"  the  Source  and 
Author  of  every  kind  of  mercy  to  sinful  men, 
abounding  in  mercy,  and  delighting  in  mercy: 
and  as  "the  God  of^  all  comfort,"  the  inexhaus- 
tible and  everlasting  Spring  of  peace,  joy,  and 
consolation  to  all  who  trusted  in  him. — 'It  is 
'observable  that  eleven  of  St.  Paul's  epistles 
'begin  with  exclamatitms  of  joy,  praise,  and 
'thanksgiving.  As  soon  as  he  thought  of  a 
'Christian  church,  planted  in  one  place  or  an- 
'other;  tliere  seems  to  have  been  a  f^ow  of 
'most  lively  affection  accompanying  the  idea, 
'in  which  all  sensibility  of  his  temporal  alflic- 
'tions,  or  theirs,  were  swallowed  up;  and  the 
'fulness  of  his  heart  must  vent  itself  in  such 
'cheerful,  exalted,  and  devout  language.'  Dodd- 
ridge. (Marg.  Ref.  g— k. — Notes,  Eph.  1:3 
—8.  Phil.  1 :3— 6.  Col.  1 :3— 8.  1  Thes.  1 : 
1—4.  2  Thes.  1:3,4.  1  Pet.  1:3— b.)— Good 
tidings  from  the  churches,  which  had  been  plant- 
ed by  him,  always  animated  the  apostle;  and 
his  heart  was  now  full  of  satisfaction  in  what  he 
had  lately  heard  from  Corinth  by  Titus.  {Note, 
7:5 — 7.)  He  therefore  blessed  God  for  animat- 
ing and  comforting  him  and  his  comj)anions  in 
labor,  amidst  all  tlieir  troubles  and  persecu- 
tions; that  they  might  be  able  to  encourage 
others  who  were  in  trouble,  by  suggesting  the 
same  topics  which  God  had  made  use  of  for 
their  comfort.  They  could  also  assure  their 
brethren  of  the  sufficiency  of  divine  consola- 
tions: seeing,  in  their  own  case  tliey  had  ex- 
perienced, that,  as  "the  suflferings  of  Christ," 
or,  sufferings  for  Christ's  sake,  and  such  as  he 
endured,  "abounded"  in  them;  so  their  "con- 
solations also  abounded"  in  proportion,  by  the 
grace  of  Christ,  and  the  joy  of  his  salvation. 
(Marg.  Ref.  h — o.)  When  therefore  they 
were  afflicted;  they  considered  their  painful 
trials,  as  allotted  them,  in  order  to  quality 
them  for  their  work,  in  promoting  the  consola- 
tion and  salvation  of  their  hearers.  These 
blessings  were  efficaciously  communicated  to 
the  souls  of  believers,  by  means  of  sufferings 
similar  to  those  of  the  apostle:  {Notes,  4:13 — 
18.  Rom.  5:3 — 5.)  and  the  example  of  con- 
stancy, patience,  and  fortitude,  which  he  and 
his  brethren  exhibited,  helped  to  embolden 
their  brethren  for  sufferings,  and  to  animate 
them  in  persevering  under  them;  {Note,  Phil. 
1  :12 — 14.)  and  their  experimental  and  .sympa- 
thizing exhortations  and  instructions  led  them 
to  beliave  properly  under  their  trials,  and  to 
derive  benefit  from  them.  On  the  other  hand, 
when  the  apostle  and  his  helpers  were  com- 
forted, their  consolati'ms  were  intended  for  the 
encouragement  of  the  people  alsti;  as  tending 
to  illustrate  the  faithi'uliiess  of  God  to  liis 
promises,  and  his  gracious  readiness  to  support 
those  who  suffered  for  his  sake;  and  by  show- 
ing them  how  comfort  might  be  found.    These 


1  7:6,7.     Ps.  86:17.    Is.  12:1.  49: 

10. 51:3,12.  52:9. 66:  l2,13.John 

11:16,18,26.  2  Thes.  2:16,17. 
m  5,6.    Ps.  32:5,6.     31:2— R.    66: 

16.  Is.  40:1.  66:14.   Phil.  1:14. 

1  Thes.  4:18.  5:11.  Heb.  12:12. 
n  4:10,11.    11:23—30.     1  Cor.  4: 

10—13.    Phil.  1:20.  3:10.  Col. 

1:24. 
o  Lulte  2:25.    Phil.  2;I.    2  Thes. 

2:16,K. 


1  Cor.  3:21-  -23. 


p  4.   4:15— )>. 

2  Tim.  2:10. 
*  Or,  un-onght. 

5:3—5.   8:28. 

12:10,]1. 
q   14.  7:9.   12:20,21. 

1  Thes.  1:3,4. 
r  jMatt.    5:11,12.     Luke   22:28— 

30.     Rorn.  8:17,18.     1  C'r.  I* 

13.  2  Thes.  1:4— 7.    2  Tim.  i- 

12.  Jam.  1  2— 4,12. 


4:17.  5:5.    Rom. 
Phil.  1:19.   Heb. 


Phil.  1:6,7. 


A.  D.  Gl. 


CHAPTER  I. 


A.  D.  61. 


considerations  both  reconciled  zealous  Chris- 
tians to  sufferings,  and  rendered  consolations 
doubly  welcome.  (Marg.  Rcf.  p.)  The  apos- 
tle's hope,  concerning  the  church  at  Corinth, 
in  general,  was  rendered  steadfast,  by  what  he 
had  heard,  notwithstanding  all  thathad  been 
reprehensible:  as  it  was  evident,  that,  with 
only  few  excejitions,  they  shared  in  his  sorrows 
and  uneasiness,  and  were  willing  to  partake  of 
"his  sufferings  for  Christ's  sake;"  and  there- 
fore he  was  assured,  that  they  would  ])artake 
also  of  "his  consolation  in  Christ." — Even  the 
Father  of  our  Lord  Jesus  Christ,  &c.  (3) 
This  style  seems  to  be  adopted  under  the  New 
Testament,  to  distinguish  "the  one  living  and 
true  God,"  from  all  other  objects  of  worship, 
without  ex'cepting  the  Supreme  Being  of  Deists 
and  infidels:  as  that  of  "the  God  of  Abraham, 
Isaac,  and  Jacob,"  had  been  under  the  Old 
Testament,  to  distinguish  Jehovah,  from 
Baal,  or  Jupiter,  or  other  imagined  deities. 
(Notes,  1  Kings  18:18—21,36—39.  22:6.) 
None  was  the  true  God,  under  the  Old  Testa- 
ment, but  "the  God  of  Abraham,  &c."  none 
under  the  New  is  the  true  God  but  "the 
Father  of  our  Lord  Jesus  Christ."  (Marg. 
Ref.  h.) 

The  Father  of  mercies.  (3)  '  0  JJanjQ  rbit' 
oixjiQiu<)v.  See  on  Rom.  12:1.  Oixtiq/jmp-  See 
on  Luke  6:36. —  The  God  of  all  comfort.'] 
Oaog  nua}]g  TTUQaxhjaeoig.  Rom.  15:5.  lla- 
QaHlijaiQ.  4,5—7.  7:4,7,13.  8:4,17.  See  on 
Ads  4:36. —  Who  comforteth.  (4)  '0  nnqnxa- 
lon'.  6.  2:7,8.  5:20.  6:1.  7 :6,7 ,\S,  et  al.~ 
The  sufferings.  (5)  Ta  nax^ii/xaTn.  6,7.  Rom. 
8:18.  PAz7.  3:10.  Co^.  1 :24.  2  Tim.  3:11. 
See  on  Rom.  7:5. —  Which  is  effectual.  (6)  "Is 
wrought."  Marg.  and  Ref.  Tijq  eveqysfXEvrjg. 
Jam.  5:16.  See  on  1  Cor.  12:6.  Eregyrig  ysvij- 
Tixi,  Philem.  6. — Partakers.  (7)  Koivtuvoi,.  8: 
'38.- See  on  Luke  5:10. 

8  For  we  would  not,  brethren,  have 
you  ignorant '  of  our  trouble,  which  came 
to  us  in  Asia,  that  we  were  pressed  out  of 
measure,  above  strength,  ^  insomuch  that 
we  despaired  even  of  life: 

9  But  we  had  the  *  sentence  of  death 
in  ourselves,  "  that  we  should  not  trust  in 
ourselves,  but  ^  in  God  which  raiseth  the 
dead; 

10  Who  y  delivered  us  from  so  great 
a  death,  and  doth  deliver:  in  whom  we 
trust  that  he  will  yet  deliver  us; 

1 1  Ye  also  ^  helping  together  by  prayer 
for  us,  "^  that  for  the  gift  bestowed  upon  us 
by  the  means  of  many  persons,  thanks  may 
be  given  by  many  on  our  behalf. 

[Practical  Obsenations.] 

Note. — Some  think  that  the  apostle  here  re 
ferred  to  his  sufferings  at  Lystra  in  Asia  Minor 
{Note,  Acts  14:8—12.)  but  these  occurred  so 
many  years  before,  that  he  would  scarcely  have 
thus  mentioned  them  on  this  occasion.  He 
seems  to  have  written  this  Epistle  from  Philip- 


9  4:7—12.      Acts   19:23—35.       1 

Cor.  li;32.  16:9. 
t  4:8.    1  Sam.  20:3.  27:1. 
*  Or,  «;  iiucr. 
u  3  5.     4:7.      12:7—10.     .loh  40: 

14.   P<.  22:2a.    44;o— 7.    I'rov. 

Vol.  a  I. 


28:26.    .Icr.  9:23,24.     17:5—7. 

Ez.  33:13.  I-ukc  18:0. 
X  4:13,14.     Ez.  37:1-14.    Rom. 

4:17—25.  Heb.  11:19. 
y  I  Sam. 7:12.    17:37.    JobS:17 


pi,  or  at  least  when  he  was  in  Macedonia: 
Ephesus  was  the  chief  city  of  Asia,  according 
to  the  sense  in  which  the  apostle  always  uses 
that  word;  {Note,  Acts  19:8—12.)  and,  as  he 
had  just  before  been  driven  away  from  Ephe- 
sus, by  Demetrius  and  the  tumult  excited  by 
him,  it  is  most  probable,  that  he  referred  to  the 
urious  persecutions  during  that  scene  of  riot 
and  outrage.  {Note,  Acts  19:23— 41.)— 'It 
'may  be  iaid,  perhaps,  that  it  does  not  appear 
'from  the  history,  that  any  danger  threatened 
St.  Paul's  life,  in  the  uproar  at  Ejihesus,  so 
'imminent  as  that;  from  which  in  the  epistle  he 
'represents  himself  to  have  been  delivered. 
'This  matter,  it  is  true,  is  not  stated  by  the 
'historian  in  form;  but  tiie  personal  danger  of 
'the  apostle,  we  cannot  doubt,  must  have  been 
'extreme,  when  the  whole  city  was  filled  with 
'confusion;  when  the  populace  had  seized  his 
'companions;  when,  in  the  distraction  of  his 
'mind,  he  insisted  on  coming  forth  amongst 
'them;  when  the  Christians  who  were  about 
'him  would  not  suffer  him;  when  his  friends, 
'certain  of  the  chief  of  Asia,  sent  to  him,  de 
'siring  that  he  would  not  adventure  himself  in- 
'to  the  tumult;  when,  lastly,  he  was  obliged  to 
'quit,  immediately,  the  place  and  the  country; 
'and  "when  the  tumult  was  ceased,  to  depart 
'into  Macedonia."  ...  Nothing  could  be  more 
'expressive  of  the  circumstances,  in  which  the 
'history  describes  him  to  have  been,  at  the  time 
'when  the  epistle  purports  to  have  been  writ- 
'ten,  (than  the  verses  under  consideration.)  ... 
'It  is  the  calm  recollection  of  a  mind,  emerged 
'from  the  confusion  of  instant  danger.  It  is 
'that  devotion  and  solemnity  of  thought,  which 
'follows  a  recent  deliverance.  There  is  just 
'enough  of  particularity,  in  the  passage,  to 
'show  that  it  is  to  be  referred  to  the  tumult  at 
'Ephesus.'  Paley. — The  apostle,  however, 
had  been  weighed  down  with  distress,  which 
was  "out  of  measure"  grievous,  from  the  con- 
currence of  outward  dangers  and  hardships, 
with  inward  disquietude,  about  the  state  of  the 
churches:  so  that  his  burden  was  insupportable 
by  any  strength  which  he  had  previously  pos- 
sessed; and  he  was  by  them  led  to  despair,  of 
being  any  longer  preserved  in  life,  to  execute 
his  plans  of  future  usefulness.  {Marg.  Ref.  s, 
t.)  He  even  considered  himself,  as  a  condemn- 
ed person,  "having  the  sentence  of  death"  in 
himself,  in  that  he  judged  his  doom  inevitable. 
Nor  indeed  had  he  any  method  of  escape,  bpr 
his  own  contrivance  or  efforts,  or  any  conn 
dence  in  himself:  but  he  was  brought  to  trust 
in  God  alone,  who  by  his  almighty  nower 
"raiseth  the  dead,"  and  was  therefore  able  to 
rescue  him.  Accordingly,  God  had  delivered 
him  from  so  imminent  a  peril  of  death,  when  it 
seemed  even  to  have  taken  hold  of  him;  and 
he  still  continued  to  deliver  him  from  the  rage 
of  his  enemies:  he  therefore  was  encouraged 
to  trust,  that  he  would  yet  deliver  him,  and 
preserve  his  life  for  future  usefulness.  {Marg. 
jtef  u— v.— Notes,  1  Sam.  7:12.  Ads  26:19 
—23.  2  Tim.  4:16— 18.)  This  he  expected 
in  answer  especially  to  the  prayers  of  the  Co- 
rinthians; who,  he  doubted  not,  had  thus  aa- 


—22.      P».  34:19,20.     I».  46:3, 
4.    Acl>20:21,22.    2Tim.  4:17. 
2  Pet.  2:9. 
1  9:14.     I«.  37:4.      62:6,7.     AcU 
12:5.     Kom.  l£:30— 32.    Eph. 


6:18,19.     Phil.  1:19.    ("I.  4:3. 
1    Thei.   5:25.     2    The*.    3:1. 
Philem.  22.  Ilcb.  13:18.   Jim. 
5:16. 
a  4:15.  9.11,12. 


29 


225 


A.  D.  Gl, 


II.  CORINTHIANS. 


A.  D.  61. 


sisted  liim,  and  would  continue  to  do  so:  that 
his  life  and  term  of  usefuhiess  being-  preserved, 
by  the  prayers  of  many  persons,  numbers  might 
also  unite 'in  blessing  God  on  his  account,  and 
for  the  benefit  derived  through  his  ministry. 
(Marg.  Ref.  z,  a.— Notes,  Phil.  1 :19,20.)— In 
all  this  he  sjuike  in  the  plural  number,  as  join- 
ino-  his  feliow-laborers  with  him;  but  he  doubt- 
less meant  it  with  special  reference  to  his  own 

case.  /5        £, 

We  were  pressed.  (8)  EbuQijitijftev.  5:4. 
S-e  on  Matt.  26:43.— Out  of  measure.]  iv'«.9-' 
vn^o(loh/r.  4:7,17.  12:7.  See  on  Rom.  7  :13. 
—Insomuch  that  we  despaired.]  'Jlge.  eSuno- 
nii^hii'ui.  4:8.  Ex  f  £,  et  anoQeo).  John  13:22. 
—  The  sentence.  (9)  "The  answer."  Marg. 
Jnoy.Qi<iu.  Uera  onW.— So  great.  (10)  Ttjli- 
y.ms.  Heb.'i-.S.  Jam.  3:4.  Rev.  16:IS.  Ab 
ijhxog,  quantus,  et  dTog,  hie,  ille. — Helping 
together.  (11)  2vvv7Ti3oyBVTi-)v.  Here  only.  Ex 
ovv,  V7T0,  et  FQYFM,  Ittboro.  "Laboring  earnest- 
ly with  us." —  The  gift.]  7"o /aQ tafia.  1  Cor. 
7:7.  1  Pe<.  4:10.  "See  on  i?om.  1 :11.  5:15.— 
Persons.]  Uqogmtimv.  2:10.  3:7,13,18.  4:6. 
5:12.  8:24.   10:1,7.   11:20,  efai. 

12  For  •'our  rejoicing  is  this,  the  tes- 
timony of  our  conscience,  that  in  "^sim- 
plicity and  ^  godly  sincerity,  ^  not  with 
fleshly  wisdom,  but  by  the  grace  of  God, 
we  have  had  our  conversation  in  the  world, 
and  more  abundantly  to  you- ward. 

13  For  we  write  none  other  things  unto 
you,  ^than  what  ye  read  or  acknowledge; 
and  I  trust  ye  shall  acknowledge  even  to 
the  end; 

14  As  also  ye  have  acknowledged  us 
e  in  part,  ^  that  we  are  your  rejoicing, '  even 
as  ye  also  are,  ours  ^  in  the  day  of  the 
Lord  Jesus. 

Note. — Many  of  the  Corinthians  had  been 
prejudiced  against  the  apostle;  and  several  of 
them  still  insinuated  things  to  his  disadvantage: 
but  amidst  this  discouragement,  and  all  his  oth- 
er trials,  he  possessed  a  constant  source  of  joy 
and  exultaiii)n,   "in  the  testimony  of  his  con- 
science."    For  though,  as  a  sinner,  he  could 
only    "rejoice   and   glory    in    Christ    Jesus;" 
{Note,  1  Cor.  1  :26— 31.)  yet,  as  a  believer,  he 
might  rejoice  and  "glory"  in  his  inward  con- 
sciousness of  being   truly  what   he    professed 
and  appeared  to  be;,  and   especially  in   that  he 
had  been  enabled  to  exercise  his  sacred  minis- 
try,vvith  "simplicity"  and  singleness  of  heart, 
aiming  at  nothing  hut  to  glorify  God  by  doing 
good  to  men;  and  in  that  "godly  sincerity," 
that   unadulterated    integrity,     which    sprang 
from  the  fear  and  love  of  God,  and  approved 
Itself  to  him.     For  he  had  not  been  warped  by 
"fleshly  wisdom,"  out  of  any  concealed  aim  at 
his  own  mterest,  reputation,  or  authority,  to 
use  duplicity  or   dissimulation;    but   "by  the 
grace  of  God"  he  had  proceeded  in  forming 
and  executing  designs,  planned  and  suited  to 


b  Job  13;  15.  23:10—12.  27:5,6. 
31:1  —  10.  Ps.  7:3—5.  44:17— 
21.  la.  38:3.  Acls  24:16.  Rom. 
9.1.  I  Ci.r.  4:4.  Gal.  6:4.  1 
Tim.  1:5,19,20.  Heh.  13:18.  1 
Pet. 3:16,21.    1  .Tolin3:19— 22. 

c  ll;."..  Kom.  16:18,19. 


226] 


<1  2:17.   8:8.  .Tosh.  24:14.     1  Cor. 

5:8.  Eph.  6:14.    Phil.    1:10,16. 

Tit.  2:7.  ' 

e  17.  4:2.    10:2-4.     12:15-19. 

1  Cor.  2:4,5,13.  15:10.  Jam.  3: 

13—18.  4:6. 
f  4.2.  5:11.  13:6.  PHlem.  6* 


promote  the  conversion  of  sinners,  and  the 
prosperity  of  the  church;  without  regarding 
the  reproaches  and  sufferings,  to  which  he  was 
constantly  exposed  on  that  account.  {Marg. 
Ref.  b — e.)  This  had  been  his  habitual  con- 
duct, in  every  part  of  the  world,  ever  since  he 
had  been  called  to  profess  and  preach  the  gos- 
pel: but  he  had  more  abundantly  manifested  a 
disinterested,  self-denying  spirit,  with  "sim- 
plicity and  godly  sincerity,"  in  his  whole  be- 
havior towards  the  church  at  Corinth;  though 
they  had  been  the  first  to  suspect  him,  and  ac- 
cuse him  of  the  contrary.  {Note,  12:11 — 21.) 
He,  however,  now  wrote  no  other  things,  than 
what  they  had  read  in  the  former  Epistle,  or 
than  appeared  to  be  the  obvious  meaning  of 
his  words:  that  is,  he  wrote  to  them  in  candor 
and  artless  simplicity,  not  covering  his  designs 
by  specious  and  ambiguous  language:  nay,  he 
wrote  nothing  but  what  most  of  them  knew 
and  acknowledged  to  be  true,  and  he  trusted 
would  acknowledge  to  the  end.  {Marg.  Ref. 
f. — Note,  5:9 — 12.)  They  had  indeed  acknow- 
ledged him  "in  part,"  or  "part  of  them,"  to 
have  been  the  instrument  of  their  conversion; 
and  avowed  that  they  rejoiced  and  gloried  in 
their  relation  to  him,  and  in  his  attention  to 
them:  and  this  was  no  more  than  corresponded 
to  his  rejoicing,  or  glorying,  in  them,  and  on 
their  account;  which  he  trusted  would  be  con- 
tinued even  unto  "the  day  of  the  Lord  Jesus," 
who  should  come  to  judge  the  world.  {Marg. 
Ref.g—k.—Note,  I'Cor.  15:31—34.) 

Rejoicing.  (12)  'Ji  y.uv/ijat:.  7:4,14.  9:4. 
1  Cor.  15:31.  See  on  Rotn.' 3:21. —  The  testi- 
mony of  our  conscience.]  To  futQivQioi'  ryg  av- 
veidrjoewg -jjuujv.  Rom.  2:15.  9:1.  Moiqtvqiov, 
Matt.S:4.  2  Tim.  1:8,  et  al.—:Svt'aii3rjaig- 
See  on  Jets  23:1. — Simplicity.]  'Jnlonjit.  8: 
2.  11:3.  See  on  jRojn.  12:8. —  Godly  sinceri- 
ty.] EdixQtvetn  Sen.  2:17.  See  on  1  Cor.  5:8. 
{Note,  Phil.  i:9—l\.)— Fleshly.]  :SaQy.ixri. 
10:4.  See  on  Rom.  7:14. — Had  our  conversa- 
tion.]   Jveqoctfpijufv.    Matt.  \1 :22.   Eph.  i:3. 

1  Tim.  3:lb^  Hei).  10:33.   13:18.    1  Pet.l.ll. 

2  Pet.  2:18.— Acknowledge.  (13)  ETxiyifwa- 
xere.  14.  6:9.  !3:5,  Matt.  7:16,20.  1  Cor.  14: 
37.  16:\S,  et  at.— To  the  end.]  'Eoig  Tci«?. 
See  on  1  Cor.  1 :8. — In  part.  (14)  ytno  /tegsg. 
2:5.  Rom.  11:25.  15:24. — Rejoicing.]  Kuv/rj- 
fitx.   5:12.  9:3.   See  on  Rom.  4:2. 

1 5  And  '  in  this  confidence  I  was  mind- 
ed to  come  unto  you  before,  ^  that  ye 
miclit  liave  a  second  *  benefit; 

1 G  And  to  pass  by  you  into  Macedo- 
nia: "and  to  come  again  out  of  Macedo- 
nia unto  you,  and  of  you  to  be  brought 
on  my  way  toward  Judea. 

[Practical  Observations.] 

Note. — Confiding  in  "the  testimony  of  his- 
conscience,"  and  in  the  attachment  of  his  breth- 
ren at  Corinth,  the  apostle  had  purposed  to  visit 
them  before  that  time;  in  the  firm  persuasion, 
that,  according  to  his  earnest  desires,  they 
would  derive  "a  second  benefit"  from  him,  for 


g  2:5.      Rom.  11:2.5.      1  Cor.  11: 

18. 
h  5:12.     1  Cor.  3:21— 23.     Phil. 

1:26.   Gr. 
i  9:2.     1  Cor.  15:31.    Phil.  2:16. 

Gr.  4:1.  1  The*.  2:19,20. 
k  1    Cor.    1:8.      Phil.    1:6,10.      1 


Thes.  3:13.  5:23. 
I  1  Cor.  4:19.   11:34. 
m  Rom.  1:11.  15:29.   Phil.  1:25, 

26. 
*  Or,  p-ace.  G:l. 
D  AcU  19:21,22.    1  Cor.  16;5— 7 


A.  D.  Gl. 


CHAPTER  1. 


A.  D.  61 


their  establishment  and  consolation  by  grace. 
(Notes,  Rom.  1:8 — 12.  15:22—29.)  This 
shows,  he  had  been  only  once  at  Corinth,  at 
this  time.  {Note,  12:14,15.)  He  had  intended 
to  pass  by  Corinth  in  his  way  to  Macedonia, 
and  to  call  as  he  went,  and  then  afterwards  to 
return,  and  make  a  longer  abode  with  them. 
This  must  have  been  his  plan,  for  Corinth  was 
out  of  his  way  into  Macedonia:  nor  could  it  be 
supposed  that  he  would  come  near  that  city, 
except  in  order  to  visit  the  Christians  there. 
{Note,  1  Cor.  16:5—9.)  Probably,  he  had 
given  some  other  intimation  of  his  purpose  to 
the  Corinthians,  than  that  which  is  contained 
in  the  former  epistle.  He,  however,  saw  rea- 
son to  alter  his  plan,  and  to  go  into  Macedonia 
by  Troas.     {Notes,  Acts '20:1— 6.) 

Confidence.  {15)  Tij  nenoii^i/oei.  3:4.  8:22. 
10:2.  ^Eph.  3:12.  Phil.  3:4.  A  neTrnt.fa,  perf. 
mid.  verbi  Treii^io,  confido,  persuadeo. — I  tvas 
minded.]  E6ykoft7]p.  Matt.  11  ■.'27.  Jain.  1:18. 
— Balevo/iicci,  17.  'BuXjj,  Luke  7  :SO.—BeneJU.] 
"Grace."  Marg.  XaQiv.  See  on  1  Cor.  16:3. 
—  To  he  brought  on  my  xoay.]  noontficfdiji'ui. 
1  Cor.  16:0,11,  See  oii  Acts  15:3\ 

17  When  I  therefore  was  thus  minded, 
did  I  use  "lightness.''  or  the  things  that  I 
purpose,  do  I  purpose  p  according  to  the 
flesh,  that  with  me  there  should  be  i  yea 
yea,  and  nay  nay.'' 

18  But  'as  God  is  true,  our  *  word 
toward  you  was  not  yea  and  nay. 

19  For  '  the  Son  of  God,  Jesus  Christ, 
who  was  preached  among  you  by  us,  *  even 
by  me  and  Silvanus  and  Timotheus,  "  was 
not  yea  and  nay,  but  in  him  was  yea. 

20  For  "  all  the  promises  of  God  in 
him  are  yea,  and  in  him  ^  Amen,  ^  unto 
the  glory  of  God  by  us. 

Note. — The  apostle's  opponents,  at  Corinth, 
seem  to  have  urged  his  deviation  from  his  first 
purpose,  though  made  on  the  wisest  consider- 
ations, and  for  the  most  benevolent  purposes, 
as  a  proof  that  he  was  an  inconstant  and  unsta- 
ble man;  who  altered  his  conduct  and  doctrine, 
as  circumstances  required,  and  as  suited  his 
present  conveniency.  But  would  they  believe 
such  accusations  against  him  .''  Would  the 
Christians  in  that  city  ascribe  his  conduct  to 
levity.''  Or  would  they  conclude,  that  his  pur 
poses  were  formed,  and  changed,  from  Avorldly 
policy:  so  that  he  affirmed  or  denied,  taugtit  or 
retracted,  as  it  best  suited  his  quiet,  safety,  in 
terest,  or  ambition.^  Some  of  them  might  in 
deed  suspect  him  of  this,  and  make  it  an  argu 
ment  against  his  doctrine:  but,  "as  God,"  to 
whom  he  made  his  appeal,  Avas  "true,"  and 
faithful,  so  his  word,  or  preaching  to  them, 
was  not  proposed  in  this  fickle  and  wavering 
manner:  he  had  never  contradicted  what  he 
had  once  taught  them,  nor  said  "nay"  in  any 


0  Jiidg.  9:4.    Jer.  23:32.    Zenh. 
3:4. 

p  12.  10:2,3.   John  8:15.  Gal.  1: 

16.  2:2.   1  Thes.  2:18. 
q   IR— 20.  Malt.  3:37.  .TQai.5:I2. 
r  23.  11:31.    John  7:2f;.  8:26.    1 

JdiD  5:20.    Rev.  3:7,14. 
*  Or,  preiichtng. 

1  Pb.  2:7.     Matt.  3:17.     16:16,17. 


17:5.  2f.:(:y,H4.  27:40,54.  Mnrk 
1:1.  Luke  1:35.  John  1:34,49. 
3:1C,35,3C.  6:69.  19:7.  20:2fi, 
31.  Arts  C:y7.  9:20.  liom.  1:3, 
4.  2  Pel.  1:17.  I  John  1:3.  5: 
9—13.20.  2  John  9.  Rev.  2:18. 

t  AcU  18:5.  Silas. 

u  Ex.  3:14.     Matt.  24:35.    John 


point,  after  he  had  once  said  "yea"  respecting 
it;  but  he  had  steadily  persisted  in  one  uniform 
testimony.  So  that  the  doctrine,  preached  bv 
him,  Silas,  and  Timothy,  had  been  like  its 
great  Author,  "the  Son  of  God,  Jesus  the 
Messiah,"  who  is  "the  same  yesterday,  to-dav, 
and  tlirever."  {Marg.  lief,  o — u. — Note,  lUh. 
13:7,8.)  Thus  he  and  his  fellow-laborers,  had 
j)roj)osed  the  salvation  of  Christ  to  the  Corinth- 
ians, with  the  most  entire  consistency  and  un- 
wavering steadfastness.  They  had  not  said  first 
"yea,"  and  then  "nay,"  in  these  grand  con- 
cerns; but  had  constantly  declared,  that  all  sal- 
vation was  to  be  found  in  him  alone;  and  that 
the  covenant  of  grace,  and  all  its  engagements, 
were  fully  confirmed  in  him,  to  all  who  are 
found  one  with  him  by  faith,  and  the  participa- 
tion of  his  life-giving  Spirit.  {Marg.  lief,  .x, 
y.)  In  these  doctrines,  they  had  been  most 
e.xplicitand  decided:  though  in  various  matters 
of  less  importance,  they  had  used  a  prudent 
self-denying  accommodation  ;  and  had  been 
careful  not  to  instruct  the  peojde  in  the  deeper 
mysteries  of  Christianity,  before  they  w  Me 
able  to  bear  them.  {Notes,  1  Cor.  3:1—9.)  In 
this  uniform  and  constant  testimony  the  apostle 
persisted;  because  he  knew,  that  "all  the  |)rom- 
ises"  of  God  to  his  people,  throughout  the 
scripture,  were  made  in  and  by  Jesus  Christ, 
and  that  all  centered  in  him,  the  great  Surely 
of  the  new  covenant,  according  to  which  they 
are  made  to  men;  and  that,  by  giving  his  Son 
to  be  the  Saviour  of  sinners,  God  had  verified 
his  ancient  predictions,  demonstrated  the  divine 
original  of  the  scriptures,  and  given  an  assur- 
ance of  fulfilling  his  largest  promises  to  all  be- 
lievers. Thus  he  had,  as  it  were,  set  his  irrev- 
ocable Amen  to  the  promises,  which  he  had 
before  given;  he  had  confirmed  them  by  the 
surest  evidence  which  could  be  imagined;  he 
had,  indeed,  pledged  his  own  glory  for  the  per- 
formance of  them;  his  truth  and  perfections 
would  be  dishonored,  if  they  should  fail  of  ac- 
complishment: while  the  performance  of  them 
would  every  way  redound  to  the  glory  of  God, 
in  the  salvation  of  all  believers,  by  means  of 
the  preaching  of  the  apostles  and  other  minis- 
ters.— 'There  is  a  yea,  which  is  as  a  nay,  and 
'a  nay,  which  is  as  yea:  viz,  when  a  man  as- 
'serts,  or  denies  a  thing  ironically:  but  the  just 
'man's  yea  is  yea,  ami  his  nay  is  nay.  When 
'a  man  gives  a  bill  of  divorce  to  his  wife,  we 
'try  him  .,,  three  times,  whether  his  nay  he  nay, 
'and  his  yea  yea.'  Jewish  writers  in  Whitby. 
{Notes,  Matt.  5:33— S7.  Jam.  5:12.  Rev.  3: 
14—16.) 

When  I ...  teas  thus  minded  (17)  Tmn  ^h- 
Ifvoi^iFi'oc.  Luke  14:31.  John  12:10.  Acts  5: 
S3.  15:37.  27:39.  Lightness.]  FhufQut.  Here 
only.  EXit(f on;.  A:17.  Matt.  11:30.— Accord- 
ing to  the  flesh.]  Kuia  lutQxu.  10:2,3.  See  on 
Horn.  8:1. —  That...  there  should  he  yea  yea, 
and  nay  nay.]  '  ffu  r]  to  rtu  vm,  xm  in  n  n.  13 
—20.  Mali.  5:37.  Jam.  5:12. — In  him  Amen. 
(20)  Er  uvTio  10  .^fiijr.  John  3:3,5.  Rev.  I: 
IS.  3:14. 


8:58.  ncl>.  1:11,12.  13:8.  Rev. 
1:8,11,17. 

den.  3:15.  22:18.  49:10.  Ps. 
72:17.  li.  7:14.  9:6,7.  Liikc  1: 
6R_74.  John  1:17.  14:6.  Acta 
3:25,26.  13:32—39.  Rom. 6:23. 
15:8,9.  Gal.  .3:16—18,22.  Ileh. 
6:12—19.  7:6.  9:10—15.  11:13 


39,40.   1  John  2:?4.25.  5:11.12. 
y  b.  65:16.  Ht6.  JohnS.S.    Gr. 

Kev    3:14. 
7.  4:6,15.    r«.  10^:16.    Mntl.  fi:n. 

Luke  2:14.  Rom.  11:36.     15:7. 

Knh.  1:6,12— II.  2:7.  S:V-lO. 

Col.  1:27.  2Thr».  1:10.   I  lit. 

1:12.  Rev.  7:12. 


{2n 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


21  Now  he  which  *  stablisheth  us  with 
you  in  Christ,  and  hath  "^  anointed  us,  is 
God; 

22  Who  hath  also  "  sealed  us,  and  given 
the  '^  earnest  of  the  Spirit  in  our  hearts. 

Note.— The  apostle's  "established"  belief  of 
these  truths,  his  reliance  on  these  promises,  and 
constancy  in  his  ministry,  were  not  the  result 
of  human  wisdom,  or  outward  teaching,  or  nat- 
ural firmness  and  fortitude;  hut  were  effected 
by  the  power  of  God,  who  had  brought  the 
Corinthians  also  to  a  steadfast  faith  in  Christ, 
and  to  fellowship  with  him.  God  had  "anoint- 
ed them,"  by  his  teaching  and  sanctifying 
grace;  and  so,  removed  their  natural  blindness 
and  prejudice  against  the  truth.  (Marg.  Ref. 
a,  b.— Notes,  1  John  2:20—29.  Rev.  1:4—6.) 
He  had  also  "sealed  them,"  both  to  mark  them 
for  his  own,  and  to  secure  them  to  himself,  by 
enstamping  the  divine  image  upon  their  souls, 
through  the  new-creating  power  of  his  Spirit; 
whose  graces  and  holy  consolations  were  the 
"earnest,"  pledge,  and  foretaste  in  their  hearts, 
of  the  heavenly  inheritance,  to  which  they 
were  called.  (Marg.  Ref.  c,  d. — Notes,  5:5 — 
8.  Rom.  8:14—17,18—23.)  From  these  causes 
the  apostle  derived  his  constancy  and  confi- 
dence in  preaching  the  Gospel;  and  believers 
were  influenced  by  them  to  hold  fast  their  faith 
without  wavering. — Some  indeed  interpret  "the 
anointing,"  of  miraculous  powers,  and  "the 
seal,"  of  the  sacraments;  but  without  any  sat- 
isfactory proof:  but  it  is  far  more  consistent 
with  the  tenor  of  scripture,  to  explain  "the 
anointing"  of  such  divine  communications  as 
belong  to  Christians  in  general,  and  of  which 
none  else  partake. — Sacraments  are  but  out- 
ward seals  of  the  covenant,  and  neither  dis- 
tinguish believers  from  others,  nor  secure  sal- 
vation to  all  who  partake  of  them;  {Note,  Rom. 
4:9 — ^^12.)  and  miraculous  powers  have  been 
exercised  by  very  wicked  men,  and  have  long 
since  ceased  in  the  church:  but  the  renewal  of 
the  divine  image  on  the  soul,  in  sanctificalion, 
and  "the  love  of  God  shed  abroad  in  the  heart 
by  the  Holy  Spirit,"  form  through  every  age 
a  seal  and  earnest,  of  a  far  more  distinguishing 
and  permanent  nature.  {Notes,  Rom.  5:3—5. 
Eph.   1:13,14.  4:30—32^  v.  30.  2  Tim.  2:19.) 

Which  establisheth.  (21)  '0  ^e6mo)v.  1  Cor. 
1 :6,8.  See  on  Mark  IQ:<20.— Hath  anointed.] 
'Oxqiaag.  Luke  4:18.  Jlcts4:^7.  10:38.  Jfe6. 
1:9.  XQKTfia,  1  John  2:20,27.— PTAo  hath 
sealed.  (22)  '  0  a(pquyiaa!xevoi;.  Matt.  27  :&&. 
-See  on  Rom.  15:28.— TAe  earnest.]  Aomi- 
fjo>v.  5:5.  £pA.  1:14.— Gen.  38:17.  Sept. 
{Note,  Gen.  38:17.) 

23  Moreover  ^  I  call  God  for  a  record 
-ipon  my  soul,  ^that  to  spare  you  I  came 
not  as  yet  unto  Corinth. 

24  Not  for  s  that  we  have  dominion  over 
your  faith,  but  ^^are  helpers  of  your  joy: 
'  for  by  faith  ye  stand. 

^nf'^ifT^^J'"^  *t"'  vindicated  his  conduct 
^nd  doctrine  from  the  charge  of  inconsistency; 

John  2:20,27.  llev.  1-6 
c  .1ohn6:27.    Uom.  4;  1 1 .     Enh 
.:.3.4:^.^Ti™.2:.9.    hIv! 

J  5:5.  Horn.  S:23.  Eph.  1- 14 
e  18.    n:ll,:i.    Rom.  l/j.    o-.l. 


J  5. 5.    Ps.  37:23.24.     P7:.^.     89-4. 

Is.  9:7.  49:8    62:7.  Koiii.  lfi:25. 

Col.  2:7.   I  Thes.  3:13.  2  Thet. 

2:17.  3:3.    1  Pel.  5:10. 
b  P».  45:7.  I».  ,'59:21.  61:1.    .Tohn 

3:34.   Acts  ]0:3«.  Rum.  8:9.    1 


228] 


the  apostle,  in  the  most  solemn  manner,  called 
God  to  witness  the  truth  of  what  he  was  about 
to  assert:  he  desired  that  he  would  testify  for 
him,  or  against  him,  as  he  saw  the  case  to  be; 
and  he  could  expect  nothing  but  awful  judg- 
ments "on  his  soul,"  if  he  spake  falsely  after 
such  an  appeal.  {Marg.  Ref.  e. — Notes,  11:7 
—12,28—31.  Rom.  9:1—3.  Phil.  1:7,8.)  With 
this  most  awful  introduction,  which  is  a  pecu- 
liarly solemn  oath,  on  a  highly  important  occa- 
sion, {Note,  Ex.  20:7.)  he  declared,  that  he 
had  postponed  his  visit  to  Corinth,  in  order  to 
spare  them  those  censures  and  miraculous  judg- 
ments, which  he  feared  would  have  been  una- 
voidable, if  he  had  gone  thither  immediately 
on  leaving  Ephesus.  He  had  not  then  receiv- 
ed any  information  what  effect  his  former  epis- 
tle had  produced:  he  was  aware,  that  time 
would  be  required  to  bring  their  affairs  into  a 
better  state;  and  he  thought  it  more  advisable 
to  wait  a  little  longer,  that  he  might  at  length 
come,  not  "with  a  rod,  but  in  love  and  in  the 
spirit  of  meekness."  (Marg.  Ref. — Notes,  2:1 
_4.  10:7—11.  12:17—21.  13:1—4.  1  t'or.  4: 
18—21,  V.  21.)  He  did  not  mean  by  this  to 
claim  any  despotic  authority  in  dictating  to 
them,  as  of  himself,  what  they  should  believe: 
or  even  to  in.sist,  in  a  dogmatical  manner,  on 
their  receiving  every  particular  which  he  taught 
them  by  the  command  of  Christ.  He  had  not 
thus  usurped  dominion,  or  "lorded  it  over  them, 
in  respect  of  the  faith,"  as  the  clause  maj-  be 
rendered;  but  had  acted  hitherto,  and  was  still 
disposed  to  act,  with  gentleness  and  forbear- 
ance, as  a  "helper  of  their  joy"  and  consolation 
in  Christ,  by  his  instructions,  admonitions,  and 
counsels.  {Marg.  Ref.  g,  h. — Notes,  Matt. 
20:24—28.  Luke  22:24—27.  Phil.  1:21—26. 
1  Pet.  5:1 — 4.)  Yet  he  deemed  it  necessary, 
as  the  servant  and  representative  of  Christ,  to 
act  with  authoritative  decision,  and  even  sharp- 
ness, against  such  as  perverted  the  gospel  and 
corrupted  its  doctrines;  for  "by  faith"  believ- 
ers stood  accepted  with  God,  and  were  enabled 
to  stand  steadfast  amidst  trials  and  temptations. 
{Marg.  Ref.  t.—Notes,  5:b—8.  Rom.  5:1,2. 
1  Cor.  15:1,2.  Eph.  6:14—17.  1  Pet.  5:8,9.) 
Those  persons,  therefore,  who  perverted  the 
faith,  by  false  doctrines  and  corrupt  practices, 
were  about  to  take  from  true  Christians  that 
support,  by  which  they  stood;  to  cause  them 
to  fall  into  various  evils;  to  mar  their  joy;  and 
to  do  them  immense  mischief,  if  not  opposed. 
As  "helpers  of  their  joy,"  therefore,  the  apostle 
and  his  friends  must  take  a  decided  part  against 
these  enemies  to  their  hoHness  and  comfort. — 
The  tenet,  that  we  are  at  first  indeed  justified 
by  faith,  but  are  preserved  in  a  justified  state 
by  works,  is  diametrically  opposite  to  this  apos- 
tolical decision. 

For  a  record.  (23)  Muqtvqu.  "A  witness." 
— Have  dominion.  (24)  Kvqifvo/xfv.  See  on 
Luke 'HI •.'ib.— Helpers.]  ^vr^qyoi.  8:23.  1 
Cor.  3:9.  See  on  Rom.  16:3. 

PRACTICAL    OBSERVATIONS. 
V.  1— 11. 

The  church  of  God  is  his  peculiar  residence, 
in  which  he  displays  his  glory  and   communi- 


Gal.  1:20.     Phil.  1:8.     1  Thes. 

2:.5,I0. 
f  2:3.  10:2.6—11.  12:20.  13:2,10. 

1    for.  4:21.  5:5.    1  Tim.  1:20. 
g  Malt.  23:8—10.    2  t:  19.     1  Cor. 

3:5.    2  Tim.  2.24— 2b.     1  PcL 


5:3. 
h  2:1—3.     Rom.  1:12.      Phil.  1: 

25,26. 
i  5:7.     Rom.  5:2.  11:20.      1  Cot. 

l.';:l.  Eph.  G;  14— 16.    I  Pel.  5 

8,9. 


A.  D.  61. 


CHAPTER  I. 


A.  J).  61. 


cates  his  grace:  all  therefore  who  belong  to  it 
are  "saints;"  devoted  and  conformed  unto  him; 
and  should  act,  as  it  "becometh  saints."  Many 
persons,  however,  of  a  different  character  in- 
trude among  them;  but  "grace  and  peace 
from  God  our  Father,  and  our  Lord  Jesus 
Christ,"  belong  to  the  saints  alone. — Those 
who  through  grace  have  believed  in  Christ" 
should  ever  be  ready  to  bless  and  praise  our 
God,  even  amidst  sharp  sufferings.  He  is  "the 
Father  of  mercies  and  the  God  of  all  comfort;" 
nor  can  we  expect  too  much  from  his  infinite 
compassion  and  love;  or  too  highly  celebrate 
the  praises  of  what  he  has  already  done  for  us. 
— We  must  indeed  expect  tribulations:  they 
are  needful,  profitable,  and  unavoidable;  and 
they,  who  have  been  most  honored  by  the  Lord 
Jesus,  have  also  been  most  conformed  to  him 
in  sufferings:  but  he  proportions  his  consola- 
tions to  the  troubles  of  those  who  simply  trust 
and  serve  him;  and  he  thus  renders  them  capa- 
ble of  "comforting  others,  by  the  comfort  with 
which  they  are  comforted  of  God."  The  afflic- 
tions and  consolations  of  ministers,  especially, 
are  often  intended  for  the  sake  of  the  people, 
as  well  as  themselves;  that,  by  their  own  ex- 
ample, experience,  counsels,  and  exhortations, 
they  may  promote  "the  consolation  and  salva- 
tion of  others  also."  For  these  blessings  are 
commonly  brought  home  to  the  hearts  of  men, 
and  the  word  of  God  is  rendered  "effectual" 
for  every  saving  purpose,  by  means  of  trials 
and  afflictions:  and  the  minister,  who  is  a 
stranger  to  sufferings  and  divine  consolations, 
can  seldom  duly  sympathize  with  the  mourn- 
ers, counsel  the  tempted,  encourage  the  deject- 
ed, or  even  "bear  with  the  infirmities  of  the 
weak."  This  should  reconcile  us  to  our  sor- 
rows and  trials,  and  teach  us  to  seek  benefit 
from  them :  and  it  should  animate  us  to  more 
earnest  prayer,  for  proportionable  grace  and 
consolation,  that  we  may  exhibit  an  edifying 
example  under  afflictions:  for  assuredly  we  shall 
rejoice  in  heaven  on  account  of  the  sharpest 
sufferings,  which  have  been  rendered  subservi- 
ent to  our  salvation,  and  that  of  any  of  those, 
whom  our  gracious  Lord  owns  as  his  friends, 
brethren,  and  near  relations.  (Notes,  Malt. 
12:46—50.  25:34—40.  John  15:12—16.  Heb. 
2:10 — 13.) — We  may  form  "a  steadfast  hope" 
of  those  professed  Christians,  who  sympathize 
with  the  afflicted  servants  of  Christ,  and  are 
willing  to  suffer  for  his  sake;  being  confident 
that,  as  they  "partake  of  the  sufferings,  they 
shall  also  share  the  consolations"  of  his  gospel. 
— The  Lord,  sometimes,  permits  his  children 
to  be  pressed  "out  of  measure,  even  above 
strength,"  and  to  be  driven  almost  to  despair 
of  deliverance;  that,  having  "the  sentence  of 
death  in  themselves,"  they  may  learn,  more 
simply,  to  trust  in  his  almighty  power  and  all- 
sufficient  grace.  This  often  occurs  in  the  con- 
cerns of  their  own  souls:  inward  temptations 
and  conflicts,  connected  with  outward  difficul- 
ties, fill  them  with  desponding  fears  and  anxie- 
ties; they  are  made  to  feel  that  infinite  mercy 
and  omnipotent  grace  alone  can  preserve  them 
from  the  most  terrible  downfats,  nay,  even 
from  final  ruin.  Thus  they  are  driven  from 
self-confidence,  and  learn  to  cast  themselves 
wholly  on  God:  and  when  he  hath  repeatedly 
"rescued  them  from  so  great  a  death,"  they 
admire  his  truth,  power,  and  love;  and  are  en- 


couraged to  hope,  that  he  will  yet  deliver  them, 
and  make  them  victorious  over  all  their  ene- 
mies. (Notes,  12:7—10.  P.  O.  Job  9:)  In 
such  scenes  of  conflict  and  terror,  especially, 
we  feel  that  we  need  the  prayers  of  our  breth- 
ren: and  we  ought  thence  to  learn  to  pray  for 
all  who  are  tried  and  tempted,  as  well  as  to 
unite  in  thanksgivings  with  such  as  have  re- 
ceived gracious  deliverances.  Thus  all  our 
trials  and  mercies,  being  mixed  with  prayers 
and  praises,  will  terminate  in  the  glory  of  God, 
and  in  our  own  and  each  other's  spiritual  ad- 
vantage. And  even  the  most  afflicted  Chris- 
tian, who  is  fully  assured  of  eternal  felicity, 
ought  to  desire  and  value  life;  as  long  as  God 
is  pleased  to  make  him  useful  to  the  souls  of 
men,  and  an  instrument,  either  by  active  ser- 
vice or  patient  suffering,  of  promoting  his  glory. 
V.  12—16. 

If  we  would  have  comfort  amidst  troubles, 
reproaches,  suspicions,  and  slanders,  we  must 
seek  for  "the  rejoicing  in  the  testimony  of  our 
conscience,"  Indeed,  provided  we  are  upright 
in  our  professed  repentance,  and  faith  in  Christ 
and  his  atoning  blood;  and  careful  to  serve  the 
Lord  "in  simplicity  and  godly  sincerity,"  ac- 
cording to  our  places  in  his  church  and  in  the 
community;  and  "if  we  have  our  conversation 
in  the  world,  not  by  fleshly  wisdom,  but  by  the 
grace  of  God;"  we  may  greatly  exult  in  these 
evidences  of  our  acceptance  in  Christ,  and  our 
adoption  into  the  family  of  God;  and  may  take 
this  comfort,  as  an  abundant  tounterpoise  to 
every  calumny,  and  even  as  a  sure  anticipation 
of  the  favorable  sentence  of  our  Judge,  in  the 
great  day  of  account.  (Notes,  Jlcts  23:1 — 5. 
24:10—21.  i?om.  8:14— 17.)  Yet  we  should 
not  wonder,  if  we  are  suspected  by  those  per- 
sons to  whom,  and  for  those  actions  in  which, 
we  have  behaved  most  conscientiously.  Some- 
times "simplicity  and  godly  sincerity"  may  re- 
quire that  line  of  conduct,  which,  to  superficial 
or  prejudiced  observers,  will  have  a  contrary 
appearance:  and,  on  many  occasions,  a  man 
may  be  deemed  inconstant,  because  he  will  Jiot 
go  the  whole  length  of  a  party,  and  coincide 
Avith  them  in  their  follies,  mistakes,  and  sins. 
(Note,  1  Cor.  2:14—16.)  W^e  should,  how- 
ever, leave  our  characters  in  the  hands  of  God; 
onl}-  using  proper  means  to  clear  them,  when 
the  credit  of  the  gospel,  or  our  usefulness,  calls 
for  it. — Ministers,  and  the  people  who  have 
profited  by  their  labors,  ought  now  to  rejoice 
in  each  other,  as  they  may  expect  to  do  at  the 
last  day.  Whatever  interferes  with  this  recip- 
rocal joy  and  affection,  should  be  guarded 
against:  and  believers  should  be  very  careful, 
not  to  grieve,  by  neglect  and  unkindness,  those 
faithful  friends,  to  whom,  under  God,  they  owe 
their  eternal  salvation;  and  who  are  concerned 
for  their  best  welfare,  with  all  the  tenderness 
of  affectionate  parents.  And  ministers  should 
desire  to  visit  their  beloved  people  from  whom 
they  have  been  separated,  not  only  for  the 
comfort  of  their  company,  but  especially  that 
the  people  may  have  still  further  benefit  from 
them, 

V.  17—24. 

It  is  very  unjust  and  uncandid,  to  ascribe 
every  alteration,  in  a  man's  purpose  or  conduct, 
to  lightness,  instability,  duplicity,  or  carnal 
policy;-  especially  when  his  general  character 
bears  another  stamp,  and  when  there  mav  be 

[229 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61, 


good  reasons  for  the  change  which  has  taken 
j)lace.  If  we  are  thus  unjustly  censured  or 
suspected,  we  must  make  our  appeal  to  God: 
yet  it  behoves  us  to  be  steady  and  constant  in 
our  conduct  and  profession,  as  far  as  we  can, 
that  we  may  avoid  "the  appearance  of  evil." 
This  is  peculiarly  incumbent  on  the  preachers 
of  "tiie  Son  of  God,  Jesus  Christ,"  "the 
AMEN,  the  true  and  faithful  Witness;"  "in 
whom  all  the  promises  of  God"  are  given  and 
confirmed,  in  the  most  steadfast  and  unchange- 
able manner,  "to  the  glory  of  God  by  us." 
What  he  has  already  done  leaves  no  room  for 
us  to  douht  the  exact  performance  of  every 
promise  to  all  believers.  His  word,  covenant, 
and  dispensations  are  so  ordered,  as  to  give  en- 
couragement to  the  weakest  faith.  We  may 
not  only  say,  "Hath  he  spoken,  and  will  he  not 
do  it.'"  Has  he  interposed  with  an  oath,  and 
will  he  now  fail  those,  who  "flee  for  refuge  to 
lay  hold  on  this  hope  set  before  them.'"  But 
"he  that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all;  how  shall  he  not  with  him 
freely  give  us  all  things?"  Yet  unbelief  ex- 
cludes men  from  the  blessing;  and  many  be- 
lievers come  short  of  comfort,  because  they  are 
distrustful,  and  "of  little  faith."  If  tlien,  we 
have  been  "established  in  Christ"  with  these 
ancient  believers,  it  is  God  that  has  done  this 
great  thing  for  us.  The  sacred  unction  of  his 
grace,  the  seal  and  earnest  of  his  Spirit,  and 
those  holy  tempers  and  gracious  fruits,  which 
attend  our  confidence  and  consolations,  secure 
us  from  delusion  in  so  important  a  matter,  and 
distinguish  genuine  holy  experience  from  all 
the  joys  of  hypocrites,  enthusiasts,  and  apos- 
tates.— We  should  never  "call  God  to  witness," 
except  on  important  occasions,  and  in  the  most 
solemn  manner;  when  other  ways  of  ascertain- 
ing the  truth,  and  avouching  our  integrity,  are' 
insufficient,  and  momentous  concerns  are  at 
stake:  yet  the  example  of  the  apostle,  under 
the  immediate  inspiration  of  the  Holy  Spirit, 
fully  proves  that  solemn  oaths,  in  some  cases, 
are  both  lawful  and  expedient.  "The  record 
of  God"  will  be  on  our  souls,  either  to  justify 
or  condemn  us:  he  "will  not  hold  those  guilt- 
less, who  take  his  name  in  vain;"  and  we  ought 
so  to  act,  that,  in  all  ordinary  cases,  "our  yea 
yea,  nay  nay,"  may  be  sufficient  to  ensure 
credit  to  our  testimony.  {Notes,  Matt.  5:33 
—37.  Jam.  5:12.)— If  the  apostle  did  not  ex- 
ercise "dominion  over  the  faith"  of  Christians; 
we  should  by  no  means  "call  men  master,"  or 
"father,"  or  implicitly  submit  to  their  decisions 
and  assertions;  nor  should  we  ever  attempt  "to 
lord  it,"  in  this  manner,  "over"  any  part  of 
"God's  heritage."  We  ought  to  remember, 
that  miiusters  are  the  "helpers  of  the  joy"  of 
believers;  and  we  should  seek  the  increasing 
comfort  of  our  brethren,  with  prudent  and 
pei-severmg  tenderness  and  affection.  Yet  as 
Christians  "stand  by  faith"  only,  and  all  their 
]oys  must  flow  from  the  vigorous,  uninterrupt- 
ed, and  authorized  exercise  of  that  leading 
principle;  so  every  thing  that  tends  to  weaken, 
m.slead,   and   subvert   the   faith    of  professed 


Christians,  must  be  watched 


against  and  op- 


posed.    Sometimes  therefore  genuine  love,  and 


6   1:15—17.    AcU  11:29.   15:2,37.  I  c  1: 14       ll-aq     P ,0,= 

1  Cor.  2:2.  5:3.  Tit.  3:12.  1       Cor.  12  26  °    ^ '^^'^• 

1    4.  1:23.  7:5— S.  12:20,21.    13:     d   1  Cor.  4:21.  5-1  tc       ' 
10.   1  Cor.  4:21.  e  12:21.  13:1,2.'  '      ' 

'230] 


a  wise  desire  of  helping  the  joy  of  believers, 
will  dictate  sharp  rebukes  and  decided  censures 
of  those,  who  would  deceive  and'  corrupt 
them.  It  is,  however,  best  to  use  more  lenient 
measures,  as  far  as  there  is  a  prospect  of  suc- 
cess; and  to  avoid  even  the  appearance  of  se- 
verity, if  it  can  be  done  consistently  with  pru- 
dence and  faithfulness. 

CHAP.  n. 

The  apostle  shows  his  |iurpose,  of  not  coming  lo  Corin(h  in  henviness; 
and  states  the  gi  ief  with  which  he  h:id  written  his  former  epistle,  1  — 
4.  He  directs  thf  Corinthians  to  forgive  and  restore  the  incestuous 
person;  as  he  had  forgiven  him  in  Christ's  name,  5 — 11.  His  unea- 
siness, at  not  finding  Titus  at  Troas,  had  induced  him  to  go  diiectly 
into  Macedonia,  12,13.  He  blesses  God  for  the  joy  and  triumph, 
which  had  attended  his  faithful  preaching  of  tlie  gospel  in  ever^ 
plice,  which  he  distinguishes  from  that  of  "many  who  corrupt  the 
woid  of  God,"  )4— 17. 

UT  "  I  determined  this   with  myself, 
''  that  I  would  not  come  again  to  you 
in  heaviness. 

2  For  "^  if  I  make  you  sorry,  who  is  he 
then  that  maketh  me  glad,  but  the  same 
which  is  made  sorry  by  me.'* 

3  And  ^  I  wrote  this  same  unto  you, 
^  lest  when  I  came,  I  should  have  sorrow 
from  them  of  whom*" I  ought  to  rejoice; 
^  having  confidence  in  you  all,  that  my  joy 
is  the  joy  of  you  all. 

4  For  ''  out  of  much  affliction  and  an- 
guish of  heart,  I  wrote  unto  you  with  many 
tears;  *  not  that  ye  should  be  grieved,  but 
that  ye  might  know  the  love  which  I  have 
more  abundantly  unto  you. 

Note. — The  apostle  had  determined  in  him- 
self, that  he  would  not,  if  it  could  be  avoided, 
make  his  intended  visit  to  Corinth  till  he  could 
go  with  comfort  to  himself  and  his  brethren  in 
that  city.  He  expected  that  he  should  prevail 
with  them  by  his  epistles,  to  exclude  such  as 
remained  refractory,  and  also  recover  many 
who  had  been  drawn  aside:  and  then  he  would 
be  able  to  go  among  them,  without  that  "heav- 
iness" and  distress  of  mind,  which  he  must  have 
felt,  if  constrained  to  re-establish  his  authority 
by  censures  and  punishments.  When  he  had 
before  visited  Corinth,  he  had  received  and  com- 
municated joy;  and  he  was  not  willing  to  come 
the  second  time  in  a  sorrowful  manner.  Even 
his  steady  friends  must  have  shared  the  sorrow, 
if  he  had  been  forced  to  exercise  severity;  and 
so  his  journey  must  have  been  distressing  to 
thenn  and  to  him.  (Marg.  Ref.  a — c. — Note, 
1:23,24.)  He  had  therefore  written  before, 
and  he  now  wrote  again,  in  order  that  the  pre- 
vailing abuses  might  be  redressed;  lest  he, 
should  receive  sorrow  from  the  very  persons, 
in  whose  holy  and  comfortable  walking  he 
ought  to  have  rejoicing:  and  he  was  confident 
that  they  would  approve  of  this  plan;  as  he 
would  not  allow  himself  to  doubt,  but  that 
"his  joy  was  the  joy  of  them  all."  The  apos- 
tle certainly  knew  that  this  admitted  of  excep- 
tions: but  it  was  kind  and  prudent  in  him,  to 
express  his  favorable  opinion  of  the  church  in 
general;  and  to  represent  the  disaffected  ])arty 
to  be  so  small,  as  not  to  bear  any  jnoportion  to 


f  12:11.  I       Prov.  27:5,6.     .ler.  13:15— 17. 

g  1:15.    7:16.    8:22.    Gal.   5:10.  |       I.nke    19:41—44.    Kom.  9:2,S 

rhilem.  21.  Phil.  S:li%19. 

h    Lev.    19:17,18.      P».    1 19:I3fi.     i  7:8,9,12.   12:15. 


A.  D.  61. 


CHAPTER  II. 


A.  D.  61. 


his  friends  and  adherents.  He  had  indeed 
written  the  former  epistle,  especially  those 
parts  of  it  which  contained  rebukes,  in  great 
affliction,  and  constrained  by  "the  anguish  of 
his  heart,"  at  hearing  many  distressing  reports 
concerning  them;  and  he  had  wept  abundantly 
at  the  painful  necessity  imposed  on  him:  yet, 
he  had  not  intended  by  it  to  cause  them  need- 
1  ss  grief;  but  rather  to  convince  them  of  his 
"more  abundant  love"  to  them,  by  performing 
this  most  self-denying  and  distressing  act  of 
Christian  friendship;  even  contrary  to  their  in- 
clinations, and  at  the  hazard  of  incurring  their 
displeasure.  {Notes,  Lev.  19:17.  Prov.  9: 
7—9.) 

I  determined.  (1)  ExQiru.  1  Cor.  5:3.  See 
on  »3cfs  15:19. — In  heaviness.]  Ei'  Ivjir}.  3,7. 
7:10.  9.7.  Luke  'ilii^b,  et  al. — Make  sorry. 
(2)  AuTTO).  4,5.  6:10.  7:8,9,11.  Jo/m  16:20. 
21:17,  ef«r/. —  That  niaketh  me  glad.]  '0  ev- 
q)Quivu)i'.  See  on  Luke  15:23. — Jlnguish.  (4) 
^vvoxi].  See  on  Luke  21 :25.  ^vi'ex^''i  Luke 
12:50.'  22:63.  Jlcts  \B:b.  Phil.  1:23.  Note, 
Jer.  20:7—9. 

5  But  if  ^  any  have  caused  grief,  he 
hath  not '  grieved  me,  but  in  part:  that  I 
may  not  overcharge  you  all. 

6  Sufficient  to  such  a  man  is  this  *  pun- 
ishment,  '"  which  was  injiicted  of  many. 

7  So  that  contrariwise,  "  ye  ought  rather 
to  forgive  him,  and  comfort  him.,  lest 
perhaps  such  a  one  should  be  °  swallowed 
up  with  P  over-much  sorrow. 

8  Wherefore  I  beseech  you,  ^  that  ye 
would  confirm  your  love  toward  him. 

9  For  to  this  end  also  did  I  write,  '"  that 
I  might  know  the  proof  of  you,  *  whether 
ye  be  obedient  in  all  things. 

10  To  Mvhom  ye  forgive  any  things  I 
forgive  also:  for  if  I  forgive  any  thing,  to 
whom  I  forgave  it,  for  your  sakes  forgave 
fit,  in  the  f  person  of  Christ; 

11  Lest  "  Satan  should  get  an  advan- 
tage of  us :  for  we  are  not   ignorant  of  his 

devices.  [P,a<:(ic«/  observations.] 

Note. — (Notes,  1  Cor.  5:)  The  crime  of 
the  incestuous  Corinthian,  and  the  connivance 
at  it  by  the  church,  had  peculiarly  troubled  the 
apostle:  but  he  had  borne  only  a  part  of  this 
grief,  as  many  had  shared  it  with  him.  This 
he  mentioned,  that  he  might  not  charge  too 
much  criminality  on  them,  or  be  supposed  to 
intimate  that  the  Christians  at  Corinth  had  all 
alike  been  culpable  in  that  matter.  As  to  the 
offender  himself,  let  the  rebuke  and  excommu- 
nication which  had  been  inflicted  on  him  by 
"the  many,"  (or  by  the  church  and  its  minis- 
ters, acting  according  to  the  sentence  and  com 
mand  of  the  apostle;)  suffice  for  his  punish- 
ment. It  appeared  to  have  had  a  salutary 
effect:  and  therefore,  instead  of  further  sever- 
ity,  they   ought   "to   forgive   and    encourage 


k  Frov.  17:25.    1  Cor.  5:1—5,12, 

13. 
I- Gal.  4:12. 
*  Or,  cciisuj-c. 
DX  13:10.      1  Cor.  5:4,5.      1  Tim. 

5.20. 
a  Gal.  6:1,2.      E|ih.  4',.'i2.     Col. 

iJ:13.    2  Tbes.  3:6,14,15.    Heb. 


12:12—15. 
o  5:4.    2S:iin.20;19,20.     Ps.  21: 

9.  56:1,2.    57:3.     121:3.     I'rov. 

1:12.     Is.  28:7.   1  Cor.  15:.M. 
p  7:10.      I'rov.    17:22.      Phil.  2: 

27.    1  Thcs.  4:13. 
q  rial.  5:13.  6:  l,2,l0.  .Iii<le22,23. 
r  7:12—15.   8:24    E.x.  16:4.  Ueut. 


him;"  lest  over-much  sorrow  should  unfit  him 
for  his  duty,  or  give  Satan  an  opportunity  of 
tempting  him   to  hard   thoughts  of  God   and 
religion,  to  apostasy,  or  even  to  despair,  which 
might  swallow  him  up  and  occasion  his  ruin. 
(Marg.  Ref.  k — p.)    The  apostle  would  there- 
fore now  intreat  for  the  offender,  as  he  before 
protested  ag^mst  him:   and  he  besought  them 
to  confirm  their  love  to  him,  by  restoring  him 
to  communion  with  them,  and  by  sympathizing 
in  his  sorrow;  that  he  might  be  assured  their 
censures,  though   apparently  severe,  had  pro- 
ceeded from  the  same  friendly  and  loving  dispo- 
sition.— Indeed  he  hafj,  written  so  decidedly  on 
this  subject  to  make  trial  of  their  prompt  obe- 
dience to   his   apostolical   authority;  and  their 
conduct  had  satisfied  him  that  they  were  dis- 
posed to  regard  it  in  all  things.    He  was  there- 
fore  confident  of  their  discretion;  and   ready, 
not  only  in  this,  but  in   similar   instances,  to 
concur  with  them  in  receiving  again  into  their 
communion,   as  penitent  and  pardoned,  those 
who  had   been  laid  under  the  censures  of  the 
church:    this  he  would   do  for  their  benefit,  in 
the   presence  of    Christ,    as   representing    his 
"person,"    and    as   acting   by    his    authority. 
{Marg.  Rcf.  q—t.— Notes,  Matt.  16:19.  John 
20:19 — 23.)   He  was  also  the  more  desirous  of 
thus   concurring   in  the   reconciliation  of  the 
offender,    lest    Satan,    their    subtle   adversary, 
should  obtain  some  advantage  by  their  delay: 
either  by  tempting  the  offender  to  despondency; 
by  bringing  an  evil  report  on  Christians  as  rig- 
orous   and    unibrgiving;    or   by   discouraging 
other  oiTenders,  deterring  men  from  embracing 
the    gospel,   exciting  further  divisions   in    the 
church,  or  otherwise  preventing  the  success  of 
the  gospel.     For  he  was  not  ignorant  of  the 
manifold   "devices"    of  that   enemy;    and   by 
what  varied  machinations  he  endeavored  to  de- 
ceive and  prejudice  men's  minds,  and  to  disturb 
the  peace  of  the  church.     (Marg.  Ref.  u.) — 
jit    is   observable,    that    the    apostle   carefully 
I  avoided  mentioning  the  name  of  this  scandalous 
'  offender. 

Overcharge.  (5)  EnitJagM.  1  Thes.  2:9.  2 
Thes.  3:8.  F.x  em,  et  ^agew,  1:S.— Punish- 
ment. (6)  "Censure."  Marg.  Entiiuiu.  Here 
only.  En^ji^nM,  Matt.  8:26.  2  Tim.  4:4.— 
Which  was  inflicted  of  many.]  'H  vtjo  toh' 
nleiovMv.  "By  the  most,"  or  "the  majority." 
— Be  swallowed  up.  (7)  KaiuTroifi].  5:4.  See 
on  1  Cor.  15:54. —  That  ye  would  confirm.  (8) 
KvQwani.  Gal.  3:15.  'To  ratify  by  public 
'authority.'  Leigh.— The  proof .  (9)  Tiiv  6o- 
Kiuijv.  8:2.  9:13.  13:3.  See  on  Rom.  5:4. 
Note,  Rom.  5:3— 5.— Person.  (10)  //ooowttoj. 
4:6.  See  on  1:11. — Lest  Satan  should  get  an 
advantage  of  us.  (U)  '  Iva  prj  nUoi'f-y.uinM- 
fiFv  vnme  ^ujuvu.  7:2.  12:17,18.  1  Thes. 
4:2.  nisot'exTijc-  See  on  1  Cor.  5:10.— Devi- 
ces.] Tu  voi]/iiiiTa.  3:14.  4:4.  10:5.  11:3.  Phil. 
4:7,  A  rug,  mens. 

12  T  Furthermore,  "when  I  came  to 
Troas  to  preach  Christ's  gospel,  ^'  and  a 
door  was  opened  unto  me  of  the  Lord, 


8:2,1G.   13:3.    Phil.  2:22. 
s  7:15.    10  fi.   Phil.  2:12.  2  Thes. 

3:14.   Phileni.  21. 
t  5:20.  Mall.  18:13.    John  20:23. 

1  Cor.  5:4. 
♦  Or,  sight. 
u   11:3.14.   1  Chr.  21:1,2.    .lob  1: 

11.12.  2:3,5,9,10.  Zech.  3:1— 4. 


Luke22:31.  .John  13:2,27.  Arls 

1:25.   1  Cor.  7:5.    Epii.  6:11,12. 

2   Tim.    2:2,?,2e.    1    Pet.    5:8. 

Rtv.  2:24.   12:9—11.   13.8. 
X  Ads  20:1-0. 
V  Acts  14:27.    1  Cor.  16:9.     Col. 

4:3.  Rev.  3:7,8. 


[231 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


13  I  had  ^  no  rest  in  my  spirit,  because 

1  found  not  ^  Titus  my  brother:  but,  taking 
my  leave  of  them,  ^  I  went  from  thence 
into  Macedonia. 

jVoie. — After  Paul  had  been  driven  from 
Ephesus,  he  went  to  Troas,  in  his  way  to  Mac- 
edonia; intending  to  remain  for  a  short  time  in 
that  city,  to  preach  the  gospel,  of  which  a  very 
favorable  opportunity  presented  itself.  (Marg. 
Ref.  X,  J.— Notes,  Acts  20:1—6.)  But,  not 
meeting  Titus  there,  according  to  his  expecta- 
tion, and  having  received  no  tidings  from  Co- 
rinth, his  mind  was  so  discomposed  about  the 
affairs  of  that  church,  that  he  could  not  com- 
fortably continue  at  Troas.  He  therefore  has- 
tened into  Macedonia  to  meet  Titus,  which  he 
accordingly  did;  and  his  report  had  determined 
him  to  write  this  second  epistle,  and  then  to 
proceed  leisurely,  through  the  churches  of  Mac- 
edonia, before  he  visited  Corinth.  (Marg.  Ref. 
z—b.— Note,  7:5—1.) 

Rest.    (13)    AvEOiv.  7:5.  8:13.  Acts '2A -.IS. 

2  Thes.  1:7. — Taking  my  leave.^  Anoju^u- 
fievog.    See  on  L«A;e9:61. 

14  Now  "thanks  6e  unto  God,  **  which 
always  causeth  us  to  triumph  in  Christ,  and 
maketh  manifest  *the  savor  of  his  knowl- 
edge by  us  in  every  place. 

15  For  we  are  unto  God  *^a  sweet  savor 
of  Christ,  ^  in  them  that  are  saved,  and  in 
them  that  perish: 

16  To  the  one  we  are  '•the  savor  of 
death  unto  death;  and  to  the  other  the 
savor  of  life  unto  life:  and  'who  is  suf- 
ficient for  these  things  ? 

1 7  For  we  are  not  as  many,  ^  which 
*  corrupt  the  word  of  God:  '  but  as  of  sin- 
cerity, but  as  of  God,  in  the  sight  of  God, 
speak  we  in  Christ. 

Note. — The  happy  turn  given  to  the  affairs 
of  the  Corinthians;  the  confidence  which  the 
apostle  entertained  of  success  as  to  that  per- 
plexing business,  in  which  he  had  been  enga- 
ged respecting  them;  and  his  usefulness  in  other 
places,  caused  him  to  break  forth  in  "thanks  to 
God,"  ainidst  all  his  difficulties  and  distresses. 
He  had  indeed  sharp  conflicts  to  sustain;  but 
the  Lord  gave  him  such  multiplied  victories, 
that  he  went  from  city  to  city  as  a  triumphant 
conqueror,  in  the  cause  of  Christ.  And  as  in 
triumphs  abundance  of  odors  were  used;  so  the 
name  and  salvation  of  Jesus,  ("as  ointment 
poured  forth,"  Note,  Cant.  1:3.)  was  a  "sweet 
odor"  diffused  by  him  in  every  place:  so  that 
he,  and  his  fellow-laborers,  were  pleasing  and 
acceptable  to  God,  by  their  testimony  to  Christ, 
and  through  his  merits,  as  a  sweet-smelling  sa- 
oo''  ^^"'S.' ^"f- ^-^—Notes,  Gm.  8:20- 
22,  V.  ^^~.  Eph  5:1,2.  Phil.  4:14-20,  v.  18.) 
nor  was  this  the  case  only  in  respect  of  those 

those  who  perished  through  unbelief:  for  in 


t  7:5,6. 

a  8:C,1G,23.      12:18.     Gal.  21  3 

2  Tim.  4:10.  Tit.  1:4. 
b  AcU  20:1.2. 
C  1:11.     8:16.    9:15.    Eph.  5:20. 

I  The!.  3:9.  Rev.  7:12. 
il  Ps.  106:47.      148:14.    Rora.  8: 

232] 


1  <;:or.  15:57 

"  Cok\^23  •  "^'-    ^''■"••^='^- 
^^^"••'^'•E^- 29:18,25.    Ez. 

20  41.  Eph.  5:2.  Phil.  4:18. 
S  *^;^-    !»•  «:5,6.    1  Cor.  1:18. 

■i  rhcs.  2:10, 


both  respects  God  was  glorified  by  their  preach- 
ing. To  the  one,  indeed,  their  doctrine  was 
an  occasion  of  aggravated  condemnation, 
through  the  depraved  state  of  their  hearts,  and 
their  enmity  to  it  or  perversion  of  it;  even  as 
costly  o»iors  are  sometimes  pernicious,  nay  fa- 
tal, to  diseased  persons.  But  to  the  other,  their 
doctrine  was  as  a  delightfxd  odor,  which  exhil- 
arates the  spirits,  renews  health,  and  prolongs 
life;  for,  loving  and  embracing  the  salutary 
message,  they  ibund  it  to  be  unto  life  and  sal- 
vation. (Marg.  Ref.  g,  h. — Notes,  Luke  2:33 
— 35.  JoAn  3:19—21.  Bom.  9:30— 33.  1  Pet. 
2:7,8.)  As,  however,  such  infinitely  impor- 
tant consequences  were  connected  with  the 
sacred  ministry;  and  as  faithfulness  alone  could 
render  it  acceptable  and  honorable  to  God,  or 
profitable  to  men;  who,  of  the  human  race, 
could  of  himself  be  "sufficient"  for  such  a  ser- 
vice.^ Or  who  would  dare  to  engage  in  it  with- 
out trembling.^  (Note,  3:4-6.) — This  obliquely 
hinted  at  the  self-sufficiency  of  the  Corinthian 
teachers:  but  they  were  more  immediately  in- 
tended, when  he  spake  of  "many"  who  sophis- 
ticated the  word  of  God,  as  dishonest  vintners 
do  their  wine;  when  they  preserve  something 
of  the  color  and  taste,  but  dilute  it,  or  mix  it 
up  with  other  liquids  which  weaken  it,  prevent 
its  efficacy,  or  even  render  it  poisonous,  in  or- 
der to  enhance  their  profits.  Thus,  these 
teachers  preserved  some  important  truths  in 
their  preaching,  to  render  it  more  specious:  but 
they  corrupted  it  by  human  inventions,  philo- 
sophical conjectures,  or  antinomian  opinions; 
till  it  became  inefficacious,  and  even  pernicious, 
to  the  souls  of  men.  (Marg.  Ref.  i — \.-Notes, 
11:13—15.  Col.  2:8,9.)  This  they  did,  to  pay 
court  to  the  prejudices  and  inclinations  of  their 
followers;  that  they  might  establish  their  own 
influence,  and  gratify  their  avarice  and  ambi- 
tion. (Note,  2  Pet.  2:1 — 3.) — Learned  men 
have  differed  greatly  in  opinion,  about  these 
corrupters  of  the  gospel;  whether  they  were 
Judaizing  Christians,  or  Gentile  converts,  or 
heretics  as  the  Gnostics  in  particular  were:  but, 
beyond  all  doubt,  there  were  corrupters  of  the 
gospel  at  that  time,  of  different  descriptions, 
who  perverted  it  in  various  ways.  The  apos- 
tle, however,  was  conscious  that  he  was  not 
actuated  by  any  carnal  or  selfish  motives,  nor 
left  to  adopt  and  propagate  delusions:  on  the 
contrary,  in  the  most  entire  "sincerity  and 
simplicity,"  as  sent  by  God  and  serving  him; 
as  influenced  by  his  grace,  and  as  acting  in  his 
sight;  he  spake  of  Christ  and  his  salvation,  in 
everyplace:  without  at  all  consulting  his  own 
interest,  or  the  inclinations  of  his  hearers,  ex- 
cept in  order  to  their  profit.  (Notes,  1 :12 — 14. 
4:1,2.) 

Causeth  us  to  triumph.  (14)  Ta  x>oiafi^fv- 
ot'Ti  tjftug.  Col.  2:15.  A  &Qi(tti()ng,  triumphus, 
—  The  savor. "l  Tijr  nafiijr.  John  12:3.  Eph.  5: 
2.  Phil.  4:16.  i/e6.  13:16.— Gen.  8:21.  27: 
27.  Cant.  1:3,11.  2:13.  4:10.  Sept.— A  sweet 
savor.  (15)  EvjjSkx.  Eph.  5:2.  Phil.  4:18. 
Ab  evotidi];,  bene  olens. — In  them  that  are  sav- 
ed, and  in  them  that  perish.]   Ev  rotg  awtofjs- 


h  Luke  2:34.  .7ohn  9:39.  Arts 
13:45—47.20:26,27.  1  Pet.  2: 
7,R. 

i  3:5,6.   12:11.  1  Cur.  15:10. 

k  4:2.  11:13—15.  Jcr.  5:31.  23: 
27—32.  Matt.  24:24.  1  Tim.  1: 


19.20.4:1—3   2  Tim.  2: 16— 18. 

4:3,4.  Til.  1:11.   2  Pel.  2:1— ,^. 

1  .I(.hn4:l.  2.1(.hn7— II.  Jiide 

4.  Kev.  2:1  1,15.20.  12:9.  19:20. 
*  Or,  dca!  dtceitfuUy  u-Uh. 
1  1:12.  4:2.  Acts  20:20,27. 


A.   D.   61. 


CHAPTER  III. 


A.  D.  61 


voig,  xui  ev  toig  anoXlvfievoic.  See  on  1  Cor. 
1:IS.— Who  corrupt.  (17)  "Deal  deceitfully 
with."  Marg.  KamjlevovTeg.  Here  only.  Ku- 
nrjlov,  Is.  1:22.  Sept. — Joi-avTsg,  4:'2. — Sin- 
cerity.] EthxQivetug.  See  on  1:12. — In  the 
sight  of  God.']  KuTsvwniov  t«  Qeh.  12:19. 
Eph.  1 :4.   Col.  1 .22.  Jude  24. 

PRACTICAL   OBSERVATIONS. 
V.  1— 11. 

We  should  always  give  pain  reluctantly, 
even  when  it  must  be  done:  for,  if  we  are  of  a 
truly  Christian  spirit,  we  shall  share  the  grief 
which  we  occasion. — It  is  a  common  case  for 
faithful  ministers,  to  "have  sorrow  from  those, 
of  whom  they  ought  to  rejoice;"  and  to  be  de- 
prived of  comfort  even  from  the  seals  of  their 
ministry,  through  the  necessity  to  which  they 
are  reduced  of  making  them  sorrowful :  where- 
as "their  joy  ought  to  be  the  joy  of  all"  the 
people.  That  part  of  an  affectionate  minister's 
work,  which  gives  most  offence,  is  often  per- 
formed by  him  with  "great  affliction  and  an- 
guish of  heart,  and  with  many  tears,"  and  by 
a  kind  of  painful  constraint.  So  far  is  he  from 
intending  to  grieve  his  beloved  people,  that  he 
does  violence  to  his  own  feelings,  and  ventures 
their  displeasure,  from  "his  abundant  affection 
to  them;"  and  that  he  may,  even  against  their 
will,  preserve  them,  if  possible,  from  the  dan- 
gers, to  which  the  artifices  of  deceivers,  and 
their  own  inexperience,  expose  them.  Minis- 
ters of  this  spirit  and  character  will  be  careful 
"not  to  over-charge  their  brethren,"  and  not 
to  condemn  them  harshly  or  indiscriminately. 
They  do  not  desire  to  magnify  their  own  trials, 
or  to  multiply  their  complaints;  they  would 
have  no  censure  employed,  or  continued  in 
force,  without  evident  necessity;  they  are  ready 
to  show  kindness,  and  speak  comfort  to  the 
penitent;  and  take  pleasure  in  restoring  the 
most  grievous  offenders  "in  the  spirit  of  meek- 
ness," when  it  can  be  done  consistently  with 
the  honor  of  the  gospel,  and  the  purity  of  the 
church;  {Notes,  Gal.  6:1—5.  Jude  22—25.) 
and  they  will  exhort  others  to  assure  the  offend- 
ers of  their  love,  when  salutary  rebukes  or  dis- 
cipline have  had  their  proper  effect. — No  man 
indeed  has  a  right  to  exercise  dominion  over 
the  faith  of  his  brethren:  but,  as  far  as  ministers 
act  according  to  the  commandments  of  Christ, 
they  are  authorized  to  expect  obedience  from 
the  people :  and  they  may  sometimes  properly 
make  trial  of  it;  yet  they  should  always  be  rea- 
dy to  express  a  forgiving  disposition.  When 
church-censures,  ministerial  rebukes,  or  the 
reconciliation  of  offenders,  are  regulated  ac- 
cording to  the  word  of  Christ,  and  as  in  his 
presence;  they  are  valid,  even  as  if  he  were 
present  in  person  to  ratify  them. — We  should 
always  be  upon  our  guard,  "lest  Satan  get  an 
advantage  against  us  : "  that  subtle  enemy 
knows  how  to  avail  himself  of  our  mistakes, 
whether  of  ill-timed  lenity,  or  needless  severity : 
he  buoys  up  men  with  presumption,  or  urges 
them  to  despair;  he  represents  the  ministers 
and  professors  of  the  gospel,  as  licentious,  or 
as  over-strict,  just  as  appearances  vary;  he 
raises  contradictory  slanders,  to  prejudice  m^n 
against  the  truth,  or  to  destroy  the  peace  of 
the  church.  We  should  therefore  study,  by 
attention  to  the  scriptures,  by  careful  observa- 


8  2:17.    5:12.   10:R,12. 

Vol.  M. 


12:11,19.  I 


1  Cor.  3:10.     4:15. 

30 


tion,  by  watching  our  own  experiences,  by  con 
ferring  with  our  brethren,  and  above  all  by  fer- 
vent  prayer,    to   get   acquainted    with    "  his 
devices,"  that  we  may  be  competent  to  coun- 
teract them, 

V.  12—17. 
It  is  perhaps  impossible  in  this  present  state, 
to  separate  fervent  active  zeal  from  an  over- 
anxious solicitude !  and  though  we  should  not 
yield  to  any  thing,  which  takes  us  off  from  our 
present  services;  yet  it  may  sometimes  be  prof- 
itable for  us  to  recollect,  that  even  St.  Paul 
could  have  "no  rest  in  his  spirit"  in  preaching 
at  Troas,  through  his  earnest  desire  to  learn 
the  state  of  the  Corinthian  church. — If,  how- 
ever, our  hearts  be  right  with  God,  our  disqui- 
etudes will  terminate  in  thanksgivings,  our 
conflicts  in  victories  and  triumphs;  and  the  la- 
bors of  the  faithful  minister  will  be  accepted 
and  graciously  rewarded  by  our  God,  whether 
his  hearers  be  saved,  or  perish.  But  how  dread- 
ful is  the  case  of  numbers,  to  whom  the  blessed 
gospel  itself  becomes  "the  savor  of  death  unto 
death;"  and  the  faithful  and  affectionate  en- 
deavors of  ministers,  for  their  salvation,  serve 
only  to  seal  and  aggravate  their  condemnation! 
(Notes,  Is.  6:9,10.  2  Pei.  3:14—16.)  This  is  a 
painful  thought  to  the  servants  of  Christ:  as 
they  would  gladly  be  "the  savor  of  life  unto 
life"  to  all,  who  come  within  the  sound  of  their 
voice,  or  who  by  any  means  can  be  made  ac- 
quainted with  their  doctrine. — But  how  should 
the  consideration  of  the  consequences,  which 
must  follow  on  our  preaching,  to  ourselves  and 
our  hearers,  make  us  shrink  back,  as  it  were, 
under  the  consciousness  of  unworthiness  and 
insufficiency !  especially  as  so  many  still  adul- 
terate and  "corrupt  the  word  of  God,"  to  their 
own  ruin,  and  that  of  their  deluded  followers 
If  this  was  the  case  even  while  the  apostles 
were  living,  how  is  it  at  present.''  and  what 
would  holy  Paul's  verdict  be  in  this  day,  con- 
cerning an  immense  proportion  of  professed 
teachers  and  rulers  in  the  Christian  church? 
May  we  then  inquire  how  the  case  is  with  each 
of  us;  may  we  carefully  watch  ourselves  in  this 
matter;  and  seek  the  testimony  of  our  con- 
sciences, under  the  teaching  of  the  Holy  Spirit, 
that  "as  of  sincerity,  as  of  God,  in  the  sight  of 
God,  so  we  may  speak  in  Christ!"  May  the 
Lord  also  send  forth  very  many  faithful  and 
able  ministers  into  his  church,  and  stop  the 
mouths  of  all  false  teachers:  and  may  every 
Christian  learn  to  distinguish  between  genuine 
shepherds,  and  all  kinds  of  wolves  and  foxes  in 
sheep's  clothing!  (Notes,  Is.  56:9—12.  Matt. 
7:13—20.) 

CHAP.  III. 

To  obviate  the  charge  of  sPlC-commcndalion;  the  apostle  shows,  that  the 
conversion  iif  the  Corinthians  was  a  sufficient  attestation  cf  Christ 
oiven  to  his  ministry,  1 — 3.  He  ascribes  all  his  suflicicncy  and  success 
To  God,  4,5;  and  shows  the  glory  of  the  gospel  to  be  superior  to  that 
of  the  law,  P-11 :  declaring  that  his  plain  speaking  accoided  to  the  na- 
ture of  his  ministry,  whic.'i  was  iess  obscure  than  lh.it  of  Moses,  12 — 
14;  stating  the  blindness  of  the  Jews,  which  would  be  removed  when 
they  turned  to  the  Lord,  15,lfi;  and  describing  the  liberty  and  pro- 
gressive holiness,  which  arose  fiom  faith  in  Christ,  and  the  illumina- 
tion of  the  Holy  Spirit,  17,18. 

0  we  "  begin  again  to  commend  our- 
selves.'' or  need  we,  as  some  others, 
^  epistles  of  commendation  to  you,  or  let- 
ters of  commendation  from  you.'' 


b  Acts  18:27.     1  Cor.  16;3.- 


[233 


A.  D.  Gl. 


II.  CORINTHIANS. 


A.  D.  61. 


2  Ye  "^  are  our  epistle,  written  "^  in  our 
hearts,  "  known  and  read  of  all  men: 

3  Forasmuch  as  ye  are  manifestly  de- 
clared to  be  '"the  epistle  of  Christ,  er  min- 
istered by  us,  written  not  with  ink,  but  with 
the  Spirit  of  ''the  living  God;  'not  in 
tables  of  stone,  '^  but  in  fleshly  tables  of 
the  heai't. 

Note.— {Note,  2:14—17.)  The  apostle's 
opponents  would  be  ready  to  censure  the  fore- 
going declaration,  as  another  instance  of  his 
"commending  himself;"  for  it  is  probable,  they 
alleged  that  liis  former  epistle  contained  some 
examples  of  this  kind:  but  could  the  Christians 
at  Corinth  in  general  suspect  him  of  being  ac- 
tuated by  so  mean  and  selfish  a  motive.?  Did 
he  or  his  friends  need  any  human  testimony  to 
their  character?  Was  there  any  occasion  for 
other  churches  to  give  them  recommendatory 
letters  to  the  Corinthian  church.''  Or  that  the 
Corinthians  should  thus  testify  to  their  charac- 
ter, for  the  satisfaction  of  other  churches.' 
This  indeed  was  the  case  of  some,  who  had 
come  in  among  them  with  an  ambiguous  char- 
acter and  mission,  and  who  wanted  and  receiv- 
ed such  recommendations;  but  the  apostle  had 
no  need  of  them.  For  the  Corinthians  them- 
selves were  his  "epistle  of  commendation;"  it 
was  "written  in  tlieir  hearts,"  (as  some  read 
it,  perhaps  without  sufficient  authority  from 
manuscripts  or  copies,)  and  legible  in  their 
lives;  so  that  men  of  every  nation  and  lan- 
guage might  read  and  understand  the  import 
of  it.  Or,  he  so  valued  this  testimonial,  and 
so  loved  them  as  the  seals  of  his  ministry,  that 
he  had  this  epistle,  as  it  were,  engraven  in  his 
heart.  For  they  were  "manifestly  declared  to 
all  men,  to  be  Christ's  epistle,"  recommending 
his  apostle's  ministry,  which  he  had  employed 
him  in  framing.  This  was  not  written  with 
ink,  on  ])aper,  but  by  the  Spirit  of  the  living 
God;  nor  engraven,  as  the  law  of  the  ten  com- 
mandments was,  by  the  finger  of  God  on  tables 
of  stones,  but  "on  fleshly  tables  of  the  heart;" 
their  hearts  having  been  softened,  humbled, 
and  prepared  to  receive  this  divine  impression, 
by  the  new-creating  power  of  the  Holy  Spirit. 
(^Marg.  Ref.  n—k.— Notes,  Ex.  24:12—14. 
31 :18.  32:15—19.  34:1—4,27.  Deut.  4 A3.  10: 
1—5.  Ez.  11  :17— 20.)— 'In  your  hearts,  made 
'soft  and  pliable,  and  ready  to  obey  the  word, 
'by  the  operation  of  the  Holy  Spirit,  according 
'to  the  promise.  £z.  11 :19.  36:26.'  Whitby. 
{Note,  Jer.  31:31—34.  Heh.  8:7— 13.)— As 
the  apostle  therefore  firmly  believed  them  to  be 
true  Christians;  surely,  they  could  not  doubt 
that  he  was  the  apostle  of'^Christ:  their  con- 
version sufficiently  recommended  him  and  his 
doctrine,  and  he  needed  no  other  testimonial. 
1  he  language  here  used  is  remarkable.  "The 
epistle  ()t  Christ,  ministered  by  ns."  Christ 
vyrote  it,  by  the  apostle,  as  his  amanuensis:— 
with  the  Spirit  of  the  hving  God." 


'written  , 


c  1  Cor.  3- 10.     9:1,2. 

d  7:3.      11:11.  12:15.     Phil 

e  Rom.  1:8.       1  Thcs.  l:;. 

f  Ex.  31:18.  Rev.  2:1,3,12  18 
3:1,7,M,22.  ' 

Z  1  Cor.  3:5—10. 

h  G:16.  .Josh.  3:10.  1  Sam.  17- 
26.  Pt.  42:2.  84:2.  Jer.  10:10 
Pan.  6:26.  Malt.  16.16.  1 
Thes.  1:9.      Heli.  9:14. 

i    Ex.  24:12.     34:1 


1:7. 


k  Ps.  40:8.  .ler.  31:33.  Ez.  II: 
19.  30:25—27.  Ileb.  8:10.  10: 
li5. 

1   2:14.     Phil.  1:6. 

m  Ex.  18:19.     1  Thes.  1:8. 

n  2:16.  4:7.    Ex. -1:10.    John  15: 


12:9. 
—  10. 
2l:15. 


Ex.  4:11— 16.  Jer.  1:6 
Matt.  10:19.20.  Luke 
24:49.      1  Cor.  3:6,10. 


What   the    Spirit  does,    is   done    by    Christ. 
(Note,  Rev.  2:6,7,  v.  7.) 

Of  commendation.  (1)  JTi/orwr/zo*;'.  Here 
only.  Aovvt-gijur  See  on  Rom.  3 lo. —  Writ- 
ten. (2)  Eyyeynu/ifiei'Tj.  3.  Here  only.  Ex  f  >', 
et  yoacfoi,  scriho. —  With  ink.  (3)  Ahlui'i.  2 
John  12.  3  John  13.  A  /uelag,  niger,  JSIutt.  5: 
36.— /n  tables.]  Ef  nh<ii.  Heb.  9:4.-0/ 
stone.]  AiOii'ui:.  John  2:6.  Rev.  9:20. — 
Fleshly.]  2ai}>iivuig,  Here  only  N.  T.  Ez.U: 
14.  36:26.   Sept. 

4  And  '  such  trust  have  we  through 
Christ  to  '"  God-ward: 

5  Not  "  that  we  are  sufficient  of  our- 
selves to  think  any  thing  as  of  ourselves; 
°  but  our  sufficiency  is  of  God; 

6  Who  also  ■'  hadi  made  us  able  minis- 
ters of '' the  new  testament;  '"not  of  the 
letter,  but  of  the  spirit;  'for  the  letter 
killeth,  *  but  the  spirit  *  giveth  life. 

[Practical  Observation.] 

Note. — The  preceding  considerations  gave 
the  apostle  "such  confidence,  through  Christ," 
in  his  cause  and  in  those  things  which  pertain- 
ed to  God,  that  he  spake  to  the  Christians  at 
Corinth  concerning  himself  and  his  ministry, 
in  that  bold  manner  which  they  censured.  Not 
that  he  or  his  associates  professed  any  sufficien- 
cy for  so  important  a  trust  and  work,  as  "of 
themselves,"  or  by  any  natural  wisdom,  ability, 
or  good  disposition,  above  other  men:  on  the 
contrary,  they  were  conscious,  that  they  could 
not  in  any  respect  execute  their  ministry,  faith- 
fully or  successfully,  if  left  to  themselves;  that 
they  could  not  'think  a  good  thought'  without 
divine  grace:  they  therefore  made  no  estima- 
tion of  themselves  in  this  great  concern;  but 
allowed  and  were  deeply  sensible,  that  all  their 
sufficiency  was  of  God.  (Marg.  Ref.  1 — o. — 
(Note,  John  1:16.)  He  indeed  had  made  them 
"able,  faithful,"  and  successful  ministers  of  the 
New  Testament,  or  covenant,  which  was  rati- 
fied with  believers  through  the  blood  of  Christ, 
and  ensured  to  them  all  spiritual  and  eternal 
blessings:  and,  while  they  gave  him  all  the 
glory,  they  could  not  but  know  what  he  had 
done  for  them  and  by  them;  and  they  must  not 
shun  to  speak  with  authority  and  decision  in 
this  cause.  Nor  had  they  been  the  ministers 
only  of  a  mere  letter,  but  of  a  doctrine,  which 
was  accompanied  by  the  operation  of  the  Holy 
Spirit  to  render  it  efficacious:  for  the  mere  let- 
ter would  have  proved  an  occasion  of  condem- 
nation and  death  to  the  hearers;  but  the  Spirit 
gave  life  and  salvation  to  them  through  the  gos- 
pel. (Marg.  Ref.  p— t. — Notes,  Rom.  1:13— 
16.  7:5,6.^10:12—17.  1  Cor.  1:20—25.  2:3— 
5.  3:4 — 9.) — This  is  commonly  understood  re- 
strictively,  of  the  legal  and  evangelical  dispen- 
sations contrasted  with  each  other,  and  the 
context  seems  to  favor  this  interpretation:  yet 
it  is  not  satisfactory,  as  proposed  in  a  general 


15:10.  Phil.  2:13.    4:13.     Jam. 

1:17. 
p  5:18—20.    Matt.  13:52.     Rom. 

1:5.        1   Cor.    3:5,10.       12:28. 

Eph.  3:7.  4:11,12.  Col.  1:2.5— 

29.  ITira.  1:11,12.4:6.  2Tim. 

1:11. 
q  14.     Jer.  31:31.      Malt.  26:28. 

Mark  14:24.      Luke  22:20.     1 

Cor.  11:25.  Heb.  7:22.  9:15— 


234] 


20.      12:24.     13:20.     inarg. 
r   Rom.  2:27—29.     7:6. 
i    7,9.     Dent.  27:26.     Rom.  3:20 

4:15.7:9—11.     Gal.  3:10— 12, 

21,22. 
t  John  6:63.     Rom.  8:2.    1  John 

1:1. 
*  Or,   quiikcntth.        .John   5:21. 

Kom.  4:17.   1  Cor.  15:45.  Eph. 

2:1,5.      1  Pet.  3:18. 


A.  D.  61, 


CHAPTER  III. 


A.  D.  61 


manner;  for  the  Mosaic  dispensation  was  not 
a  killing^  letter  to  all  who  were  under  it;  nor  is 
the  fjospel,  in  all  cases,  attended  by  the  life- 
giving  Spirit.  But  the  Mosaic  dispensation 
derived  ail  its  saving-  efficacy  from  the  gospel, 
to  which  it  referred;  and,  after  the  publication 
of  Christianity,  it  became  altogether  "a  killing 
letter"  to  those  who  cleaved  to  it.  {Notes, 
Gal.  4:21—31.  5:1—6.)  For  the  gospel  was 
"the  ministration  of  the  Spirit,"  and  the  only 
doctrine  through  which  life  and  salvation  were 
communicated  to  sinners;  as  the  apostle  shows 
more  I'ully  in  the  next  verses.  The  moral  law 
indeed  is  universally  "found  unto  death,"  to 
all  who  remain  under  it;  but  the  ceremonies 
and  types,  together  with  the  prophecies,  gave 
ancient  believers  a  general  or  indistinct  discov- 
ery of  mercy  and  grace,  through  the  promised 
Saviour:  yet  these  institutions,  to  unbelievers, 
were  a  mere  lifeless  form,  which  left  them  un- 
der the  condemnation  of  the  moral  law,  and 
even  added  to  it.  {Notes,  Rom.  5:20,21.  7:1 
— 12.)  But  then  it  was  to  be  remembered, 
that  the  gospel  itself,  and  its  ministers,  are  "a 
savor  of  death  unto  death"  to  unbelievers; 
who  oi'ten  make  the  same  formal  use  of  some 
evangelical  truths,  and  an  attendance  on  Chris- 
tian ordinances,  which  the  Jews  did  of  the 
Mosaic  ceremonies,  and  the  traditions  of  the 
elders:  and  in  this  way  and  in  many  others, 
"the  letter,"  even  of  the  New  Testament, 
"kills;"  and  it  only  gives  life,  when  accompa- 
nied "by  the  Spirit  of  life  in  Christ  Jesus." 
{Notes,'2:14—n.  Rom.  8:1— 4.)— To  under- 
stand "the  letter  and  the  spirit,"  of  a  literal 
and  an  allegorical  interpretation  of  scripture, 
is  both  foreign  to  the  apostle's  argument,  and 
also  palpably  absurd  and  extremely  dangerous. 
Some  parts  of  scripture  are  allegorical,  and 
must  be  so  interpreted:  but  surely /aujs,  rfoc- 
trines,  promises,  exhortations,  and  historical 
facts,  must  be  literally  understood  by  all, 
who  do  not  purposely  seek  to  misunderstand 
them ! 

Such  trust.  (4)  TJenoidijair  toiuvttjv.  See 
on  1:15. — Sufficiency.  (5)  'H  ixavoryg.  Here 
only.  From  ixuro;,  2:16.  1  Cor.  15:9.  2  Tim. 
2:2,  et  al. — Hath  made  us  able  ministers.  (6) 
' Ixuviiiusv  r((ut:  Siunoviig.  Col.  1:12.  ^laxo- 
vog,Q:4.  ll':15,'23.  Matt.  20 ■.'2Q.  JoAn  12:26. 
Rom.  15:8.   16:1,  et  al. — Jiuxonu,  7, 

7  But   if  "  the   ministration    of    death, 

*  written  and  engraven  in  stones,  ''  was 
glorious,  so  ^  that  the  children  of  Israel 
could  not  steadfastly  behold  the  face  of 
Moses,  for  the   glory   of  his   countenance, 

*  which  glory  was  to  be  done  away; 

8  How  shall  not ''  the  ministration  of  the 
Spirit  be  rather  glorious  .'^ 

9  For  if  "  the  ministration  of  condem- 
nation be  glory,  much  more  doth  ^  the  min- 
istration of  righteousness  ^  exceed  in  glory. 

10  For  even  that  which  was  made  do- 


u  0 See  0/1  s.     6. 

X  3.  Ex.  24:12.  31:18.    3^:l5.Ifi. 

19.  34:1.   Dcul.  4:13.  ry.22.  H;0 

—  11,15.  10:1—4.    Ue^.  1:4. 
y  Deut.  4:8.      Nrli.  9:13    I's    19: 

7,8.   119:97,127,128,174.  Koni. 

7:12—14,22.     Gal.  3:21. 
Z  Ex.  34:29—35.       Luke  9:29— 

31.     Acts  6:15. 


10,11  .14.  Kom.  10:4.  1  Cor. 
1.*I0^ 

fi,17.  11:4.  li!.  11:2.  44:3.  5!.): 
21  .lot-;  2  23  29.  .folin  1:17. 
7:W.  .\ctj  2:17,18,32,33.  Rom. 
8:9— IK.  1  Cor.  3: IS.  12:4 — 
11.  Oal.  3:2— 5.H.  5:5,22,23 
Kpli.  2:18.  2The.«.  2:13.  1 
I'et.  1:2.     Jurle  19,20. 


rious    '"had  no   glory   in    this   respect,    by 
reason  of  the  glory  that  excelleth. 

1 1  For  s  if  that  which  is  done  away 
icas  glorious,  '*  much  more  that  which  re- 
mainedi  is  glorious. 

Note. — Tiie  Corinthians  undervalued  the  au- 
thority of  the  apostle,  as  "the  minister  of 
Christ;"  but  he  here  showed  them,  how  far 
the  ministry  of  the  New  Testament  excelled 
that  of  the  Old.  The  moral  law  alone  "was 
written  and  engraven  in  stones;"  and  it  was 
properly  the  "ministration  of  death  and  con- 
demnation," by  leaving  every  transgressor  un- 
der the  curse  denounced  by  it:  {Note,  Gal.  3: 
6 — 14.)  but  the  unbelieving  Jews  turned  the 
whole  Mosaic  dispensation  into  a  mere  cove- 
nant of  works,  to  their  own  condemnation. 
Both  "the  holy,  just,  and  good  law,"  and  the 
ritual  institution  as  connected  with  it  and  in- 
troductory to  the  gospel,  "were  glorious:"  the 
whole  had  the  stamp  of  divinity  upon  it;  and 
was  expressive  of  the  justice,  holiness,  and 
truth  of  God.  {Marg.  Ref.  x,  y.  c.  g,>r-Note, 
Deut.  32:4.)  As  an  emblem  of  this,  "the  face 
of  Moses,"  when  he  came  down  from  the 
mount,  with  the  tables  of  the  law,  and  the  rat- 
ification of  the  Sinai  covenant,  shone  in  such 
a  manner,  that  the  Israelites  could  not  stead- 
fastly look  at  it;  which  caused  him  to  wear  a  veil 
in  their  presence.  {Marg.  Ref.  z. — Notes,  Ex. 
.^4:27- 35.)  This  represented  the  glory  of 
that  dispensation,  which  was  to  be  abolished 
by  the  introduction  of  the  new  covenant  in 
Christ.  {Note,  Heb.  8:1— 13.)  If  then,  the 
ministry  of  that  dispensation,  which,  consider- 
ed apart  from  the  gospel,  could  only  leave  men 
under  the  sentence  of  deatii,  spiritual,  tempo- 
ral, and  eternal,  was  so  glorious,  and  imparted 
such  honor  to  Moses:  how  could  it  be  suppos- 
ed, that  the  ministry  of  the  New  Covenant, 
through  which  especially  the  life-giving  sancti- 
fying Spirit  is  given  to  sinners,  as  the  seal  and 
earnest  of  eternal  life,  should  not  be  glorious, 
and  honorable  to  those  entrusted  with  it.'' 
{Marg.  Ref  h.— Notes,  John  4:10—15.  7:37 
— 39.)  If  that  ministry,  which  in  itself  tended 
only  to  condemnation,  contained  such  a  dis- 
play of  the  divine  glory,  as  rendered  the  exer- 
cise of  it  honorable;  how  should  not  that  min- 
istry, by  Avhich  condemned  sinners  are  taught 
the  way  of  righteousness,  through  faith  in 
Christ,  and  which  contains  so  full  and  complete 
a  discovery  of  the  glory  and  harmony  of  God's 
perfections,  confer  far  greater  honor  on  the 
apostles,  who  were  employed  to  preach  it  to 
the  world.''  {Marg.  Ref.  d — f )  Indeed,  the  glo- 
ry of  the  law,  and  of  the  legal  dispensation,  was 
so  eclipsed  by  the  glory  of  the  gospel  which 
immensely  excelled  it,  as,  in  this  respect,  to  be 
comparatively  nothing:  and  after  the  publica- 
tion of  Christianity,  the  Mosaic  dispensation 
lost  all  its  reflected  glory  and  divine  authority, 
and  became  a  lifeless  letter  and  form,  to  those 
who  rejected  Christ.  {Note,  Gal.  4:8—11.)  If 
then,  that  which  was  intended  to  be  temporary. 


c  See  on    6,7.— Ex.       19:12—19. 

20:18,19.     Rom.  1:18.       8:3,4. 

Gal.  3:10.     Ilcl).  12. in— 21. 
d  5:21.      Is.    46:13.       .Tct.  23:6. 

Rom.  1:17.  3:2' ,22.  4: 1 1.  5:l5 

—21.     1(:3— in.     1  Cor.  i:30. 

Gal.  5:4,5.       Pliil.  3:9.     2  Pet. 

1:1. 
e  10,11.       1  Cor.     15:41.      Heb. 


3:5,6. 
{  Job  25:5.    Is.  24:23.     Hag.  2: 

3,7—9.     ArU  26:13.      riiM.  3: 

7,8.     2  Pet.  1:17.     Rev.  21:23, 

24.     22:5. 
g  See  on  a.     7 Heb.   7:2i  -25. 

8:13.      12:25—29. 
h  6.     4:1. 


[2.35 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


and  at  length  to  be  abolished,  had  been  glorious 
when  Moses  promulgated  it;  much  more  must 
the  gospel,  Avhich  was  intended  to  continue  till 
the   end   of  the   world,   as  the  last  and  most 
complete  discovery  of  the   divine   truth    and 
will,   be   glorious  "in   itself,   and   honorable   to 
those  who  were  entrusted  to  reveal  it  to  man- 
kind.   (Marg.  Ref.  g,  h.)— 'It  should  be  under- 
'stood,  that  the  law,'  (of  ten  commandments,) 
'is  not   considered    simply,   but  as   connected 
•with  the  ministry  of  Moses,  ...  and  as  apart  and 
'distinct  from  the  gospel;  in  which  respect,  it 
'may  be  said  to  have  been  abolished,  when  the 
'ministration    of  Moses   was   abolished.     But 
'thou   wilt  say,   is  the  ministration   of  Moses 
'abolished   in  this  respect.''  By  no  means:  for 
•men  must  always  be  prepared  for  the  gospel, 
'by  the  preaching  of  tl)e  law.     But  this  I  say, 
'that  the  ministration  of  Moses  is  in  all  cases 
'abolished,    when  the   manifest    grace    of  the 
'gospel  succeeds  to  the  figurative  preaching  of 
'the  law.'    Beza.     {Note,  John  1:17.) — From 
this  argument  of  the  apostle,  it  is   generally 
concluded,  that  the  false  teachers  at  Corinth 
judaized:  but  it  has  before  appeared,  that  their 
leading  errors    were    of    a    dift'erenl    nature; 
though  some  might  be  prone  to  run  into  that 
extreme.     The  apostle,  however,  seems  to  have 
principally  intended    "to  magnify  his  office;" 
and  to  show  from  the  example  of  Moses,  that 
the  ministry  of  the  New  Testament  was  honor- 
able, in  proportion  to  the  superior  glory  of  that 
dispensation:  and  that  he,  as  immediately  en- 
trusted with  the  important  stewardship  of  the 
divine  mysteries,  as  an  inspired  apostle,  and  as 
faithful  in  this  service,  had  a  right  to  demand 
respect  and  deference  to  his  authority;  which 
his  opponents,  whoever  they  were,  refused  him, 
and  instructed  their  followers  to  refuse  him. 

The  ministration  of  death,  written.  (7)  'H 
St-axoviu  18  x^uvaiu,  er  YQuftuaan'.  "The  min- 
istration of  the  death,  in  letters."  Jutxortu, 
8,9.  4:1.  5:18.  6:3.  8:4.  9:12.  11:8.  Jets  6: 
1,4.  Rom.  11:13.  12:7,  et  aL—rga/jjua,  Rom. 
7:6.  See  on  Rom,.  2:29. — Engraven.]  Evinv- 
nwfisvTj.  Here  only.  Comp.  of  £»*,  and  tutioc, 
a  figure,  a  type. —  Was  glorious.]  Eyevrji^ij  tf 
Soit],  8,11. — Steadfastly  behold.]  yfrciiau/.l 
13.  See  on  Luke  4:^0. —  To  be  done  away.] 
Tt]r  xaxaoyoi^ifvi^v.  11:13,14.  See  on  Rom.  3: 
S. — Of  condemnation.  (9)  T>/c  nuinxotairoiQ. 
7:8.  KaraxQi/na-  See  on  Rom.  8:1. — That  ex- 
celleth.  (10)  TrjgvneqSaUaai^g.  9:14.  Eph.  1: 
19.  2:7.  3:19. 

12  Seeing  then  that  we  have  such  hope, 

•we  use  great  *  plainness  of  speech: 

13  And  not  as  Moses,  ^  which  put  a  veil 
over  his  face,   that  the   children  of  Israel 

*  could  not  steadfastly  look  ■"  to  the  end  of 
that  which  is  abolished: 

14  But  "their  minds  were  blinded:  for 
until  this  day  remaineth  the  same  veil  un- 
taken  away  in  the  reading  of  the  old  tes- 
tament; °  which  veil  is  done  away  in  Christ. 

I  4:2,3,13.  John  10:24.  10:25,29. 
1  Cor.   14:19.    Col.  4:4. 

*  Or,  boldntss.  7:4.  10:1.  Acts 
4:13,29—31.  9.27,29.  14:3. 
Eph.  G:19,20.  Phil.  1:20.  1 
Thes.  2:2.      1  Tim.  3:13. 

k  E.T.  34:33—35. 

236] 


1    18. 

mRom.      10:4.         Gal.    3:23,24. 

Eph.  2:14,15.    Col.  2:17.  Heb. 

10:1—9. 
n  4:3,4.       Pa.  69.23.       Is.  6:10. 

29:10-12.     42:18-20.  44-18 

SC:10.  59:10.    Jer.  5:21.     Ez. 


15  But  even  unto  this  day,  when  Moses 
is  read,  p  the  veil  is  upon  their  heart. 

16  Nevertheless  i  when  it  shall  turn  to 
the  Lord,  ■"  the  veil  shall  be  taken  away. 

Note. — Having  this  hope  and  confidence, 
that  he  was  made  of  God  "an  able  minister"  o^ 
that  glorious  dispensation,  by  which  "the  gift 
of  righteousness,"  and  the  "life-giving  Spirit" 
were  conferred  on  men;  the  apostle  used  great 
plainness,  liberty,  and  boldness  of  speech:  de- 
claring without  reserve  "the  whole  counsel  of 
God,"  and  faithfully  reproving  what  was  false 
and  sinful,  as  one  who  had  authority  and  suffi- 
ciency from  God.  His  doctrine  was  not  hid  in 
obscurity,  or  ambiguity,  or  under  types  and 
shadows,  as  the  legal  dispensation  had  been;  of 
which  the  veil  on  the  face  of  Moses  was  a 
figure  or  emblem.  {Marg.  Ref.  i,  k. — Note, 
Ex.  35:29 — 35.)  As  this  covering  concealed 
the  lustre  of  his  countenance,  so  the  obscurity 
of  that  dispensation  concealed  its  real  glory; 
and  the  Israelites  were  unable  to  look  stead- 
fastly to  Christ,  the  great  End,  Scope,  and 
Substance,  of  those  ceremonies  which  were 
shortly  to  be  abolished.  {Marg.  Ref.  1,  m. — 
Notes,  Rom.  10:1—4.  Col.  2:16,17.  Heb.  9:1 
— 14.)  Even  believers  had  only  indistinct  and 
transient  glimpses  of  that  glorious  Object; 
{Note,  1  Pet.  1:10 — 12.)  and  unbelievers 
looked  no  further  than  the  outward  institution, 
except  as  theyexpecteda  temporal  deliverer  and 
King.  Thus  the  minds  of  the  Jews  were  gen- 
erally blinded  by  pride,  prejudice,  and  carnal 
lusts;  which  formed  a  veil  over  their  hearts,  in 
addition  to  that  which  was  thrown  over  the 
Mosaic  law:  and  this  veil  remained  to  close 
their  minds  against  the  truth,  even  after  the 
light  of  the  gospel  had  shown  the  real  import 
of  the  legal  ceremonies:  so  that,  when  the  Jews 
read  the  Old  Testament,  the  veil  upon  their 
hearts  prevented  them  from  understanding  its 
true  meaning,  or  deriving  any  spiritual  benefit 
from  it.  For  "the  veil  is  done  away  only  in 
Christ;"  his  doctrine  removes  it  from  the  writ- 
ten word:  but  faith  in  him,  and  the  teaching 
or  illumination  of  the  Spirit,  must  remove  it 
from  the  mind  and  heart,  and  enable  the  believer 
to  perceive  the  spiritual  meaning  of  the  types, 
prophecies,  and  promises  of  the  whole  scripture. 
For  want  of  this,  the  Jews  at  that  time,  (and 
their  awful  case  is  the  same  to  this  day,)  had 
"a  veil  on  their  hearts,"  when  the  law  of  Mo- 
ses was  read  among  them;  nor  could  all  their 
diligence,  attention,  or  attachment  to  the  law, 
enable  them  to  understand  it  in  a  saving  man- 
ner. But  when  any  individuals  among  them 
were  converted  to  the  Lord  Jesus,  this  veil  was 
removed  from  their  minds:  and  this  will  be  the 
case  respecting  the  nation  in  general,  when  they 
shall,  according  as  it  is  predicted  by  all  the 
prophets,  believe  in  their  long  rejected  Messiah. 
{Notes,  Deut.  30  A— 10,  Jer.  31 :3l—S4.  Ez. 
84:23—31.  Hos.  3:4,5.  ZecA.  12:9— 14.  Rom. 
11:11— 31.)— Abolished.  (13)  'Such  an  ob- 
'lique  manner  of  speaking  on  this  subject  makes 
'the  argument  peculiarly  striking.     It  is  taken 


12:2.  Malt.  6:23.  13:13—15. 
John  9:39—41.  12:40.  Acts 
2!::26,27.  Rom.  11:S— 10.25. 
0  4:6.  Is.  25:7.  Matt.  16:17. 
Luke  18:31-34.  24:25—27.44 
—46.  .lohn  8:12.  I2:l6.  Acts 
16:14.  26:18.  Eph.  J:l7— 20. 


p  Acts  13:27—29. 

q  Ex.  34:34.    Deut.  4:30.     30:10. 

I.ain.  3:4(1.    lios.  3:4,5.     lloiB. 

Il:2i6— 27. 
r  Is.  25:7.    29:18.     54:13.     Jer. 

31:34.  Joho  6:45,46. 


A.  D.  61 


CHAPTER  III. 


A.  D.  61, 


for  granted,  as  a  thing  certainly  known,  and 
'quite  indisputable,  that  the  Mosaic  dispensa- 
'tion  was  to  be  abolished.'  Doddridge. — 'We, 
•the  ministers  of  the  gospel,  speak  plainly  and 
'openly,  and  put  no  veil  upon  ourselves,  as 
'Moses  did,  whereby  to  hinder  the  Jews  from 
'seeing  Christ  in  the  law:  but  that  which  hin- 
'ders  them  is  a  blindness  on  their  minds,  which 
'...  remains  to  this  day.  ...  Their  unbelief  comes 
'not  from  any  obscurity  in  our  preaching;  but 
'from  a  blindness  which  rests  upon  their  minds. 
'  ...  But  when  their  heart  ...  shall  turn  to  the 
'Lord,  ...  the  veil  shall  betaken  away.'  Locke. 
{Note,  4:1—4.) 

Plainness.  (12)  "Boldness."  Marg.  TIuq- 
QTjain.  T  :4.  See  on  John  7:4. — Jl  veil.  (13) 
Kuh'iftuu.  14—16.  Here  only  N.  T.— jEx.  34: 
33 — 35.  Sept.  From  xulvmut,  to  cover. — 
Minds.  (14)  T(t  vorj/nnru.  See  on  2:11. — 
Were  blinded.]  EnoiQioU^ij.  See  on  Mark  6: 
52. —  Untaken  away.]  Mij  uvuy.aXvniofMEVov. 
18.  Here  only.  Comp.  of  «»'«  and  xai.vmuj, 
13. — Shall  be  taken  away.  (16)  UsQiutosiTai. 
Jets  il -.20,40.  Heb.  10:11. 

17  Now  Mhe  Lord  is  that  Spirit:  and 
*  where  the  Spirit  of  the  Lord  is,  there  is 
liberty. 

18  But  we  all,  •*  with  open  face,  behold- 
ing "as  in  a  glass  ''  the  glory  of  the  Lord, 
^  are  changed  into  the  same  image  from 
glory  to  glory,  even  as  *  by  the  Spirit  of 
the  Lord. 

Note. — The  preceding  argument  shows,  that 
the  Lord  Jesus  "is  that  Spirit,"  or  animating 
soul,  which  gives  life  to  the  letter  of  the  scrip- 
tures, and  to  believers.  (6)  Without  him,  doc- 
trines, promises,  ordinances,  and  command- 
ments, are  a  mere  lifeless  body  of  religion;  the 
power  and  life  of  all  and  of  every  part  must 
wholly  be  derived  from  their  relation  to  his 
person,  mediation,  and  grace:  and,  without 
faith  in  him  and  grace  from  him,  all  knowledge, 
ordinances,  or  external  obedience,  constitute 
only  a  "form  of  godliness."  In  both  respects 
he  is,  as  it  were,  the  soul  which  animates  the 
body,  and  gives  activity,  energy,  and  value  to 
every  part  of  it.  This  union  with  Christ  is 
effected  by  the  indwelling  of  his  "Holy  Spirit:" 
and  where  this  divine  Agent,  'proceeding  from 
'the  Father  and  the  Son,'  and  One  with  the 
Father  and  the  Son,  inhabits  the  heart,  "there 
is  liberty."  He  gives  freedom  from  sin  and  Sa- 
tan, from  condemnation  and  slavish  principles, 
from  the  love  of  the  world  and  the  fear  of  men : 
lie  renders  the  will  free  from  the  bondage  of 
corrupt  passions;  he  enables  the  believer  to  find 
liberty  in  willing  obedience,  and  in  spiritually 
worshipping  God.  {Marg.  Ref.  s,  t. — Notes, 
Ps.  51:12,13.  Rom.  8:1,2,14—17.  2  Tim.  1: 
6 — 8.)  And  he  gives  him  confidence  and  bold- 
ness in  his  conduct  among  men,  without  re- 
garding their  censures  and  frowns,  or  courting 
their  friendship  or  applause;  from  conscious  in- 
tegrity and  satisfaction  of  the  Lord's  accep- 
tance. {Note,  I  John  5:4,5.)  Thus  all  Chris- 
tians, in  proportion  to  their  degree  of  faith  and 
grace,  being  made  alive  to  God,  free  from  the 


•  6.  John  6;63.   1  Cor.  15:45.         I  u   13. 

t  Pj.    51:12.      Is.    61:1.      Rom.  |  x  1  Cor.  13:12.  .Tarn.  1:23. 
r:2,I5,l6.     Gal.    4:6.     2  Tim.  I  r  4:4,6.     John  1:14.      12:41. 


slavery  of  sin,  and  enlightened  by  the  Spirit  of 
the  Lord,  "behold  with  open  face,  as  in  a  mir 
ror,"  by  faith  exercised  on  divine  revelation, 
"the  glory  of  God"  in  the  Person  and  work  of 
his  Son.  And  this  "glory,"  beaming  upon 
their  souls  with  translbrming  efficacy,  (as 
opaque  objects  reflect  the  rays  of  the  sun,  and 
so  become  in  a  measure  luminous;)  they  are 
gradually  changed  into  his  image  of  righteous- 
ness, purity,  truth,  and  love;  growing  more 
and  more  like  their  beloved  Saviour,  in  judg- 
ment, disposition,  affections,  and  conduct,  from 
one  degree  of  this  glorious  holiness  to  another; 
even  as  by  the  work  "of  the  Spirit  of  the  Lord;" 
or  "the  Lord  the  Spirit,"  by  which  he  new- 
creates  the  soul;  and  according  to  the  measure, 
in  which  he  discovers  the  glory  of  God  in 
Christ,  and  enables  a  man  to  behold  it  with 
open  face  and  fixed  admiration:  till  at  lensfth 
the  work  will  be  perfected,  when  the  view  of 
faith,  as  in  a  mirror,  shall  be  changed  for  imme- 
diate and  perfect  vision.  {Marg.  Ref.  u — z. — 
Notes,  4:5,6.  1  John3:i — 3.)  Some  expositors 
explain  the  "o])en,"  or  unveiled  "face,"  to 
mean  the  face  of  Christ;  rendering  the  words, 
"We  all,  in  an  unveiled  face,  beholding  as  in  a 
glass  the  glory  of  the  Lord,  &c."  The  glory 
of  God  in  the  face  of  Christ  is  certainly  the 
object  contemplated.  The  veil  on  the  face  of 
Moses  imp^ied,  that  this  glory  was  but  obscure- 
ly shown  by  his  ministration:  but  the  veil,  by 
the  "ministration  of  righteousness  and  of  the 
Spirit,"  is  removed;  so  that  the  glory  of  God 
in  the  face  of  Christ  is  unveiled;  and  all  they, 
from  whose  hearts  the  veil  of  prejudice,  pride, 
unbelief,  and  worldly  lusts,  is  taken  away,  see 
it  clearly  and  distinctly.  If  the  "unveiled  face" 
be  understood  of  the  beholders,  this  latter 
"veil"  is  meant;  and  the  contrast  is  between 
them  and  the  unbelieving  Jews:  but  if  it  be 
understood  of  Christ,  then  the  contrast  is  be- 
tween the  obscure  ministration  of  Moses,  and 
the  clear  and  full  ministration  of  the  apostles. 
As  believers  they  beheld  this  glory:  and  through 
their  doctrine,  by  the  teaching  of  the  Holy 
Spirit,  all  Christians  did  and  still  do  behold  it. 
— The  holiness  of  God,  as  comprising  all  his 
moral  perfections,  in  his  "glory,"  and  the  re- 
newal of  our  souls,  from  those  sinful  propensi- 
ties which  are  our  shame,  to  increasing  degrees 
of  conformity  to  the  divine  hohness,  is  trans- 
formation "from  glory  to  glory,"  till  perfected 
in  heaven. 

Beholding  as  in  a  glass.  (18)  KuTomoi'c,o- 
l-iFvoi,.  Here  only.  Yxomxaiom^ov,  a  mirror, 
EaomQov  See  on  1  Cor.  13:12. — Are  chang- 
ed.] MsTitfiOQcpefted-u.  See  on  Matt.  11 1'i. — 
Into  the  same  image.]  Ti]t'  nvTTjv  eixoru.  4:4. 
Rom.  8:29.  1  Cor.  11:7.  15:49.  Col.  1:15.  3: 
10,  et  al. — From  glory  to  glory.]  Jtno  doSr]g 
eig  doS'xr.  7—11.  4:6,15,17.  6:8,  et  al.—As 
by  the  Spirit  of  the  Lord.]  "As  of  the  Lord 
the  Spirit."  Marg.  Kud-unsQ  uno  Kvgia 
IJyevfiuio;.  6,8,17. 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 

Even  the  appearance  of  self-commendation  is 
painful  to  the  humble  and  spiritual  Christian; 
whereas  the  proud  and  selfish  court  applause, 

Tim.  1:11.  Gr.  j       4:22—24.     C  ol.    3:l0.     Til.  3: 

t  5.17.     Rom.  8:29.   12:2.  13:14.  5.  2  Pel.  1:5—9. 

1  Cor.  15:49.  Gal.  6:15.    Eph.  |  »  Or,o/M«  Lard  the  Spirit.     17. 

[237 


A.  D.  61, 


II.  CORINTHIANS. 


A.  D.  61 


and  are  highly  gratified  with  it. — The  conver- 
sioji  ofsinners,  and  their  subsequent  holy  Hves, 
are  the  minister's  best  "letter  of  recommenda- 
tion:" and  if  these  effects  be  evident  and  abun- 
dant, he  will  generally  want  no  other  testimo- 
nial among  real  Christians.  For  his  usefulness 
is  manifestly  declared,  and  fully  understood,  to 
be  the  attestation  of  Christ  himself  to  his  min- 
istry; which  attestation  is  written,  by  the  Spirit 
of  ithe  living  God,  upon  the  hearts  of  his  peo- 
ple, and  made  legible  in  their  lives  and  actions. 
— They  who  profess  and  are  zealous  for  the 
holy  truths  of  the  gospel  should  remember,  that 
their  tempers  and  conduct  are  supposed  to  ex- 
hibit the  tendency  and  effect  of  that  doctrine 
and  ministry,  which  they  approve  and  attend 
upon.  Yet,  alas!  the  prominent  appearance 
of  much  religious  profession  is  self-confidence, 
boasting,  loquacity,  censoriousness,  a  disputa- 
tious temper,  bitterness,  and  clamor;  with 
little  strictness  in  the  general  conduct!  "The 
epistle,"  thus  exhibited  to  be  "read  and  known 
of  all  men,"  often  shows  under  what  sort  of  a 
ministry  it  was  formed;  though  it  leaves  the 
reader  in  great  doubt,  whether  Christ  had  any 
part  in  it,  or  whether  an  enemy  alone  was  con- 
cerned.     {Notes,    Matt.    13:24 30,36—43.) 

But  many,  who  attend  on  the  most  faithful  and 
practical  preachers,  exhibit  such  an  epistle,  (so 
to  speak,)  to  the  perusal  of  the  church  and  of 
the  world,  as  has  evident  marks  of  spurious- 
ness:  while  numbers  charge  all  the  blame  on 
the  doctrine  and  ministry,  which  are  thus  dis- 
graced. But  when  professed  Christians  act 
consistently,  obeying  the  commands  and  copy- 
ing the  example  of  their  Lord,  they  honor  and 
recommend  the  gospel  and  the  preachers  of  it; 
and  are  instrumental  in  bringing  others  also  to 
attend  on  the  truth  without  prejudice.  {Notes, 
Matt.  5:13—16.  Phil.  2:14—18.  1  Pet.  2:12. 
3:1 — 4,13 — 16.) — Success  in  this  blessed  work 
should  inspire  our  minds  with  confidence  in 
God:  yet  we  ought  always  humbly  to  recollect 
and  acknowledge,  that  "we  are  not  sufficient 
of  ourselves  to  think  any  thing  as  of  ourselves;" 
that  our  whole  dependence  must  be  on  the 
Lord,  both  for  endowments  and  success;  and 
that  the  whole  glory  belongs  to  him  alone. — 
It  is  a  very  great  honor  to  be  made  "able  min- 
isters of  the  New  Testament."  We  should 
not  indeed  suppose  ourselves  to  be  such,  in  that 
pre-eminent  sense  which  the  apostle  meant: 
yet,  by  imbibing  his  principles,  copying  his 
example,  and  adhering  to  his  doctrine,  we  may 
hope  that  the  Lord  will,  in  an  inferior  degree, 
qualify  us  for  the  same  honorable  service. — 
Even  the  New  Testament  will  be  "a  killing 
letter,"  if  exhibited  as  a  mere  system  and  form, 
without  a  dependence  on  the  Spirit  of  God,  to 
give  it  a  quickening  energy:  yet  it  is  by  the 
blessed  doctrine  of  God  our  Saviour  alone,  that 
th^  ^P!"'^  's  ?'ven  to  sinful  man:  so  that  where 
this  "light  of  life"  does  not  shine,  men  remain 

.w    ''^"''  ^"'^  destitute  of  all  that  is 'good 
'before  God.' 

v.  7 18 

The  holy  law  of  God,  though  excellent  and 
glorious  m  itself^,  can  only  be  "the  ministration 
of  death"  and  "condemnation"  to  fallen  man: 
but   just.tying    righteousness   and    sanctifying 


a  3;f:',l2.  5:]n. 

b  1  Cor.   7:25. 

Pel.  Clio- 


Eph.  3.7,a. 
1    Tim.    1;13 


2381 


16.  Is.  40:30.  Gal.  6:9.  Eph 
3  13.  Phil.  4:13.  2Thcs  3:13. 
m  .rg-.  Ueh.  12:3.  Kev.  2:3. 


grace  come  from  Jesus  Christ  alone,  and  by 
the  ministry  of  the  gospel.  This  gracious  rev- 
elation so  far  "exceeds  in  glory"  the  holy  law 
itself;  that  it  even  seems  to  eclipse  it,  as  the 
noon-day  sun  does  the  glimmering  stars:  so  far 
do  the  clear  light  and  glory  of  the  gospel  ex- 
ceed those  of  all  preceding  dispensations.  May 
Christians  then  learn  to  value  the  faithful  min- 
istry of  the  gospel,  and  encourage  their  "preach- 
ers to  use  great  plainness  of  speech,"  suited  to 
the  doctrine  with  which  they  are  entrusted! 
and  may  all  preachers  study  and  endeavor  a)\er 
this  great  plainness  and  boldness  of  speech,  in 
all  their  ministrations;  before  the  rich  and  pow- 
erful, as  well  as  among  their  poorer  brethren! 
May  we  read  the  scriptures  with  continual 
prayer,  to  have  the  "veil  removed  from  our 
hearts,"  that  we  may  discover  and  "steadfastly 
behold"  the  Lord  Jesus,  as  "the  End  of  the 
law  for  righteousness  to  every  believer;"  that 
so  we  may  profit  even  by  those  things  which 
are  now  "abolished  !"  May  we  pray  also  in 
behalf  of  them,  whose  minds  are  still  blinded 
by  pride,  prejudice,  and  unbelief;  especially  for 
the  poor  Jews,  who  are  preserved  a  living  dem- 
onstration of  the  truth  of  the  scriptures,  though 
themselves  utterly  unacquainted  with  their 
spiritual  import!  May  they  speedily  be  turned 
to  the  Lord,  and  "the  veil  be  taken  from  their 
hearts !"  and  while  we  pray  for  a  blessing  on 
the  designs  lately  formed  for  attelnpting  l,lieir 
conversion,  let  us  also  aid  them  in  every  way, 
to  the  utmost  of  our  power. — May  we  always 
remember,  that  the  Lord  Jesus  is  the  Life  and 
Soul,  as  it  were,  of  the  scriptures  and  of  all' 
true  religion:  that,  being  One  Avith  him,  by 
faith  and  his  in-dwelling  Spirit,  we  enjoy  true 
liberty  in  the  service  of  God;  and  that  "be- 
holding with  open  face,  as  in  a  glass,  the  glory 
of  the  Lord,  we  are  changed  into  his  image, 
from  glory  to  glory,  as  by  the  Lord  the  Spirit!" 
This  transformation  of  the  soul,  into  conformi- 
ty to  Christ,  is  the  proper  evidence  and  test  of 
spiritual  illumination;  and  without  a  measure 
of  it,  all  supposed  discoveries  and  revelations 
are  mere  delusion  and  enthusiasm.  May  then 
all,  who  are  called  ministers,  have  the  eyes  of 
their  understanding  enlightened,  to  behold  in 
this  manner  the  glorious  Object  of  our  faith, 
hope,  love,  and  imitation;  and  point  him  out  to 
others,  with  the  same  efficacy  on  their  souls 
also:  that  so  the  triune  Jehovah,  Father,  Son, 
and  Spirit,  may  be  glorified  in  all  and  by  all, 
now  and  for  evermore ! 

CHAP.  IV. 

Tne  aposlle  declares  his  unwearied  zeal  and  consrioiis  integrity,  in 
preaching  the  gospel,  I,  2.  "The  eoJ  of  this  world  blinds  the  niinds" 
(i(  imhelievers,  against  the  light  oi' the  divine  glory  of  Christ;  which 
God  imparts,  hy  shining  into  the  hearts  of  his  people,  3 — 6.  The 
weakness  and  suflTerincs  of  the  aposlle  redounded  to  the  piaise  of  the 
power  of  God,  7 — 12.  He  slates  the  supports,  motives,  and  pros- 
pects of  glory,  by  which  he  and  his  helpers  were  induced  to  perse- 
vere without  fainting,  13 — 18. 

THEREFORE  'seeing  we  have  this 
ministry,  ^  as  we  have  received  mercy, 
"^  we  faint  not; 

2  But  have  ^  renounced  the  hidden  things 
of  *  dishonesty,  '  not  walking  in  craftiness, 
nor  handling  the  word  of  God  deceitfully; 
but  '"by  manifestation  of  the  truth  commend- 


d  1  Cor.  4:5. 
Or,  ihame. 
5:12. 


Rom.  6:21.     Eph. 


e  1:12.2:17.  11:3,6,13— 15.  Epb 

4:14.   1  Thes.  2:3— o. 
f  5:11.  C:4— 7. 


A-  D.  6i, 


CHAPTER  IV 


A.   D.  Gl 


ing  ourselves  to  every  man's  conscience  m 
the  sight  of  God. 

Note. — The  apostle,  having  had  such  a  glo- 
rious and  excellent  ministry  entrusted  to  him, 
as  had  been  describeil;  and  being-  sensible  of 
the  abundant  mercy  which  had  been  shown  to 
him,  in  his  extraordinary  conversion  and  rec- 
onciliation unto  God,  and  his  call  to  the  apos- 
tleship;  did  not  faint,  because  of  the  dangers, 
difficulties,  and  sufferings,  whicli  he  had  to  en- 
counter: he  neither  disgracefully  declined  the 
service  to  which  he  was  called;  nor  fainting 
sunk  imder  it.  {Mars;.  Ref.  a — c. — Notes,  2: 
14—17.3:12—16.  1  Tim.  1  :12— 16.)  But  he 
and  his  fellow-laborers  renounced  with  abhor- 
rence all  those  artful  contrivances,  by  which 
the  priests  of  the  idolaters,  or  the  scribes  and 
priests  of  the  Jews,  or  corru|it  teachers  of 
Christianity,  imposed  on  their  followers:  served 
their  own  dishonorable  and  dishonest  purposes, 
or  concealed  their  secret  crimes.  The  true 
servants  of  Christ  did  not  thus  exercise  their 
ministry;  with  "craftiness"  or  duplicity,  pro- 
fessing one  thing  and  aiming  at  another;  and 
covering' avarice  and  ambition,  or  sensual  in- 
dulgence, under  high  pretensions  to  zeal  and 
sanctity.  Nor  did  they  deceitfully  model  their 
doctrine,  to  suit  the  prejudices  and  inclinations 
of  men,  for  their  own  selfish  ends;  by  keeping 
back  profitable  truths,  or  making  such  addi- 
tions and  alterations,  as  might  render  tlieir 
preaching  less  offensive;  or  by  using  ambigu- 
ous and  obscure  language,  that  their  meaning 
might  not  be  clearly  apprehended.  (Note,  Acts 
20:18 — 27.)  On  the  contrary,  they  endeavored 
to  set  "the  truth,"  as  "the  counsel  of  God," 
before  their  hearers,  in  the  most  manifest,  con- 
vincing, and  affecting  light;  that  so,  their  doc- 
trine, ministry,  and  conduct  might  be  "com- 
mended to  every  man's  conscience,"  even  if  his 
heart  rose  up  against  it;  that  every  one  might 
perceive  the  truth  and  importance  of  their  mes- 
sage; and  be  sensible  that  both  his  interest  and 
duty  retjuired  him  to  attend  to  it:  and  this 
they  did,  as  "in  tiie  sight  of  God,"  the  ever 
present  Witness  and  Judge  of  the  "thoughts 
and  intents  of  their  hearts."  {J\Iarg.  Ref.  d 
— f.) — 'What  reason  can  be  assigned  why  they, 
'who  ...  preached  the  gospel  plainly,  should 
'write  the  same  things  to  the  same  persons  ob- 
'scurely.?  ...  {Eph.  3:4.  Phil.  3:1.  1  Pet.  1:13, 
'14.  3:1,2.) — "Wliatsoever  things  were  writ- 
'ten  of  ohl  time,  were  written  for  our  learn- 
'ing:"  {Rom.  15:4.)  and  surely  they  who 
'wrote  afterwards  by  the  same  Spirit,  wrote  for 
'the  same  end,  that  they  to  whom  they  wrote 
'might  "be  wise  to  that  which  is  good."  {Rom. 
'16:19.) — And  if  they  wrote  for  our  learning 
'and  instruction,  to  be  sure  they  wrote  plainly 
'and  clearly  as  to  them;  since  otherwise  they 
'wrote  not  so,  as  to  instruct  and  teach,  but 
'rather  to  confound  the  reader.  Seeing  there- 
'fore  the  great  end  of  writing  the  scripture  was 
'to  instruct  the  world,  in  the  will  and  mind  of 
'God,  and  the  great  things  of  the  Christian 
'faith; — their  writings  are  an  effectual  means 
'to  obtain  it;  which  yet  they  cannot  be,  unless 
'they  are  plain  and  clear,  as  to  the  great  things 


g  Rom.  2:16.   1  Thes.  1:5.  1  Tim. 

1:11. 
b  4.  2:15,16.    3:14.    Matt.  11:2.5. 

1  Cor.  1:18.  2  Thes.  2:9—11. 
I  Matt.  4:8,9.  J.ilin  12:31.   14:30. 


16:11.    I  Cor.  10:20.    Kph.  2:2. 
6:12.— 1  John  5:19.    Gr.   Kev. 
2<"l:2,3. 
k3:14.    1  Km;-!  22:22.    Is.  6:lO. 
John  12: 10. 


of  religion.'  Whitby.  This  was  written 
against  the  papists,  who  discourage  the  reading 
of  the  scriptures,  because  they  are  obscure, 
lest  the  common  people  should  learn  heresy 
from  them;  and  on  the  same  ground  they  rest 
the  claims  of  tlie  church  to  infallibility,  and 
the  authority  of  their  traditions.  But  the  rea- 
soning is  equally  conclusive  against  all  those 
nominal  protestants,  Avho  suppose  that  great 
learning  and  skill  are  needful  to  understand 
the  scriptures,  especially  the  apostolical  e|)istles; 
otherwise  conclusions  may  be  drawn  from  them, 
which  they  think  heretical;  and  this  is  a  con- 
sideration which  is  become  of  very  great  im- 
portance, in  the  strange  and  anti-christian  con- 
troversy of  late  excited  even  amoner  protestaut 
ministers  and  rulers  of  the  church,  about  the 
propriety  of  circulating  the  holy  scriptures 
alone  among  mankind  in  general!  . 

As  we  have  received  mercy.  (1)  Kud^i»;  i]lr— 
rjd-rifiev.  Rom.  11:30.  1  Cor.  7:25.  1  Tim.  1: 
13,16.  1  Pet.  2:10.— Frtinf.]  ExxuxH/m'.  16 
See  on  Luke  18:1.  'It  signifieth  to  shrink  back, 
'as  cowards  in  war.'  Leigh. — Have  renounced. 
(2)  JneiTTuiuifiii.  Here  only  N.  T.—Joh  6:14. 
10:3.  Zec/t.  11:12.  Sept.— Of  dishonesty.'] 
"Of  shame."  Marg.  ^^njyvijj::.  Lulce  14:9. 
Phil.  3:19.  Heb.  12:2.  Jude  13.  Rev.  3:18.— 
Craftiness.]  IJurBQyia.  11:3.  See  on  Lwfre  20: 
23. — Handling  ...  deceitfully.]  John'Tfi.Here 
only.  From  doing,  fraud.  KitnijlevovTeg,  2:17. 
— By  manifestation.]  Ev  (pui'SQuiaEi.  See  on 
1  Cor.  12:7. 

3  But  if  ^  our  gospel  be  hid,  ''  it  is  hid 
to  them  that  are  lost: 

4  In  whom  '  the  god  of  tins  world  hath 
^  blinded  the  minds  of  them  which  believe 

'  lest  the   light  of  the  glorious  gospel 


not, 


Image 


of    God, 


of  Christ,   who  is  '"  the 
should  "  shine  unto  them. 

Note. — If  then  after  all,  the  gospel,  which 
the  apostle  preached  so  plainly,  were  "hidden," 
or  "covered  with  a  veil,"  as  the  Mosaic  law  had 
been;  if  its  truth,  nature,  and  glory  were  con- 
cealed from  any  who  heard  it;  those  persons 
were  evidently  as  yet  in  a  lost  estate,  and  in 
the  most  imminent  danger  of  final  perdition; 
and  the  veil  must  be  upon  their  hearts,  through 
the  prevalence  of  pride,  prejudice,  and  ungodly 
lusts.  {Marg.  Ref  g,h.— Note,  3:1^— 16.)  For 
Satan,  "the  god  of  this  world,"  whom  all  un- 
converted men  worship  and  serve  in  one  way 
or  other,  prevailed  to  blind  the  understandings 
of  numbers  who  heard  the  gospel,  and  disbe- 
lieved it  through  love  of  sin  and  pride  of  heart: 
that  so  the  "illumination  of  the  gospel  of  the 
glory  of  Christ,"  {Marg.  Ref  k,  1.)  even  the 
Hght  which  exhibits  so  clearly  the  glory  of 
Christ,  as  "the  Image  of  God,"  representing 
and  displaying  all  divine  perfections  harmoni- 
ously exercised  in  the  person,  character,  and 
salvation  of  Emmanuel,  "might  not  shine  unto 
them,"  or  within  them.  {Note,  Ps.  119:130.) — 
Immense  multitudes  of  Satan's  subjects  are 
kept  from  liearing  the  gospel:  others  hear,  and 
for  a  time  are  blinded  by  the  tempter  to  oppose 
or   reject  it:  {Note,    Malt.    13:19.)    and   his 


13:8,11,13.      John  3:12.      12:35. 

AcU26:!B.    Col.  1:27.     I  Tim. 

1:11.  Tit.  2:13. 
m  John  1:18.   12:45.   14:9,10.  15: 


24.  Phil.  2:6.    Col.  1:15.  Heb 
1:3. 
n  6.  I'a.  50:2.  li.  60:1,2.    2  I  ft, 
1:19.  1  John  2:8. 


[239 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


grand  design  is,  at  any  rate,  or  by  any  means, 
to  keep  out  this  transforming  light;  yet  many, 
who  for  a  season'  were  blinded,  have  been  at 
lengtli  converted.  But  among  the  number  of 
unbelievers  the  enemy  is  permitted,  in  awful 
judgment,  to  blind  many  to  their  perdition:  and 
this  was  peculiarly  to  be  expected  by  those, 
who  closed  their  eyes  to  this  light,  when  apos- 
tles were  the  preachers,  and  their  doctrine  was 
confirmed  by  evident  and  multiplied  miracles. 
(Marg.  Ref.  1 — n.) — 'The  fault  is  not  in  us, 
'or  in  the  obscurity  of  the  gospel,  but  in  their 
'own  blindness;  for  we  hide  nothing  from  them.' 
Whitby. — It  is  astonishing  that  many  of  the 
ancient  Christian  writers  understood  the  true 
God  to  be  meant,  by  "the  God  of  this  world. 
(Marg.  Ref.— Notes,  Matt.  4:8—11.  John 
12:27—33.  14:29—31.  16:8—11.  Acts  26:16— 
18.  Eph.  6:10—13.  Col.  1:9—14.  1  John  5: 
19.)  But  it  is  not  said  on  what  account  this 
singular  title,  "the  God  of  this  world,"  was 
given  him.  Is  he  not  the  God  of  all  worlds, 
of  all  ages,  of  all  dispensations.''  And  is  he  not 
in  a  more  special  sense,  the  God  of  those  who 
are  "delivered  from  this  present  evil  world.'"' 
(Gal.  1:4.  Notes,  John  15:17—21.  17:13— 
16.) — This  shows  also  that  the  authority  of  the 
fathers,  as  expositors  of  scripture,  is  not  im- 
plicitly to  be  depended  on :  and  that  the  con- 
cessions of  the  first  reformers  in  this  respect 
greatly  embarrassed  their  cause,  in  arguing 
against  the  papists. — Blinded.  (4)  Notes,  Ex. 
4:21.  1  Kings  22:19—23.  Is.  6:9,10.  Matt. 
13:14—19.  Rom.  11:7—10.  2  Thes.  2:8—12. 
Rev.  12:7—12.  '20:1— 3.— Image,  &c.]  Notes, 
Jo/m  1:18.  14:7—14.  Col.  1:15—17.  Heb.  1: 
3,4. 

Be  hid.  (3)  Egi  xexcdv/nuevov.  Matt.  10:26. 
Luke  23:30.  Jam.  5:20.  1  Pet.  4:8.  Kidv/nuu- 
See  on  3:13. —  To  them  that  are  lost.]  Tnt.; 
nnollv/nfroic.  2:15.  Seeonl  Cor.  1:18. —  The 
god  of  this  world.  (4)  '0  -d^fo:  t«  aiwvog  thth. 
Matt.  13:22.  Luke  16:8.  Rom.  12:2.  1  Cor. 
1:20.  2:6.  Eph.  '2:'i.  6:12.  2  Ttm.  4:10.— 
The  minds.]  Tu  voii/iuk/.  See  on  2:11. —  The 
light  of  the  glorious  gospel  of  Christ.]  Tov 
qiuntaftoj'  jy  FvayyeXiB  tij;  do^ijg  to  XQiqa.  6. 
Tit.  2:13. — Should  shine.]  ^vyuani.  Here 
only.  From  uvyy,  splendor,  Acts  20:11. 

5  For  °  we  preach  not  ourselves,  but 
P  Christ  Jesus  the  Lord;  land  ourselves 
your  servants  for  Jesus'  sake. 

6  For  God,  ^  who  commanded  the  light 
to  shine  out  of  darkness,  *  hath  '  shined  in 
our  hearts,  to  give  *  the  light  of  the  knowl- 
edge of  the  glory  of  God  "  in  the  face  of 

Jesus   Christ.  [Praclicai  Obstrvatiovs.] 

Note. — The  peculiarity  of  tlie  apostle's  min- 
istry, and  that  of  his  faithful  associates,  was 
this:  they  "preached  not  themselves,"  they  did 
not  seek  to  exalt  or  enrich  themselves;  'they 
did  not  aspire  after  authority,  reputation,  or 
any  secular  pre-eminence:  and  they  preached 
•  Christ  Jesus,"  as  their  great  Subject,  in  re- 
Bpectoilus  Person  and  salvation;  and  the  great 


J  Malt.  3:11.  John  1;21— 23.  S:  1 
27—31.  7:18.  .\cls  3:12,13.  R- 
9,10. 10:2.5,26. 11:11— 1,5.  Horn. 
15:17,13.  1  Cjr.  1:14,15.  3:5,6. 
10:33.  Phil.  1:15.  1  Thes.  2:5, 
6.  Tit.  i:i;.  1  Pet.  5:2—5.  2 
Pet.  2  3. 


240] 


P  MO.  Matt.  23:3.  Acts  2:36. 
5:31.  1038.  Uoin.  14:8,9  1 
Cor.  1:23.  2:2.  8:6.  12:3.15:47 
Phil.  2:11. 
1  1:24.  ,'i:l4.1.5.  Matt.  20:2.5— 
27.  T.uke 22:25.26.  John  13:14, 
lo.  Uoni.  15:1,2.  1  Cor.  9:19— 


object  of  their  preaching  was  to  exalt  and  glo- 
rify him;  they  declared  him  to  be  "the  Lord," 
the  Lord  of  the  church,  and  "the  Lord  of  all;" 
and  they  called  on  menr  to  accept  of  his  salva- 
tion, submit  to  his  authority,  and  become  his 
obedient  servants.  (Marg.  Ref.  o,  p. — Note, 
Luke'2:S — 14,  v.  11.)  But,  as  to  "themselves," 
they  were  not  only  fellow-subjects  of  all  Chris- 
tians to  their  common  Lord,  but  they  were  the 
willing  servants  of  the  church  for  Christ's  sake: 
they  judged  themselves  to  be  bound  by  the 
strongest  obligations,  readily  to  labor,  venture, 
suffer,  and  submit  to  the  deepest  debasement, 
in  doing  good  to  men;  as  far  as  the  glory  of 
Christ  could  be  advanced  by  it,  or  his  command 
required  it.  (Marg.  Ref.  q.— Notes,  Matt.  20: 
24—28.  1  Cor.  9:19 — 23.)  This  zeal  to  glorify 
their  beloved  Lord  made  them  earnest  to  be 
understood  in  their  preaching;  which  ought  to 
have  recommended  them  to  all  Christians,  in 
proportion  as  it  excited  the  enmity  and  oppo- 
sition of  Satan  and  his  servants.  They  were 
induced  and  enabled  to  act  in  this  manner,  by 
what  they  had  themselves  experienced;  for 
they  too  might  have  been  given  up  to  be 
"blinded  by  the  god  of  this  world,"  and  Paul 
especially  was  for  a  time  in  an  awful  state  of 
opposition  to  the  light  of  the  glorious  gospel : 
but  at  length,  "that  GOD  who,"  in  the  crea- 
tion of  the  world,  "commanded  Hght  to  shine 
out  of  darkness,"  (Note,  Gen.  1:3 — 5.)  had  of 
his  sovereign  mercy  effected  a  similar  change 
in  their  souls,  where  ignorance,  error,  sin,  and 
misery  had  before  prevailed.  By  his  new- 
creating  Spirit  he  had  removed  all  obstacles, 
and  caused  the  light  of  divine  truth  to  "  shine 
into  their  hearts;"  having  prepared  the  under- 
standing to  admit,  and  tbe  heart  to  love,  the 
doctrine  of  the  gospel.  Thus  had  he  given 
them  "the  illumination  of  the  knowledge  of  the 
glory  of  God,"  by  faith  receiving  "the  sure 
testimony  of  God,"  under  the  teaching  of  the 
Holy  Spirit:  they  beheld  his  glory  "in  the  face 
of  Jesus  Christ,"  in  his  person,  miracles,  char- 
acter, righteousness,  atonement,  and  media- 
tion; which,  being  thus  steadfastly  beheld  with 
open  face,  as  in  a  mirror,  transformed  the  soul 
into  the  glorious  image  of  God  exhibited  in  it. 
(Marg.  Ref.  r-u.-Note,  3:17,18.)— The  apos- 
tle seems  especially  to  have  adverted  to  his 
own  extraordinary  conversion:  yet  he  evident- 
ly meant  to  include  the  change  wrought  in  the 
minds  and  hearts  of  all  other  faithful  ministers 
and  true  believers;  which  is  similar  in  its  na- 
ture and  effects,  and  effected  by  the  same  di- 
vine power,  though  not  attended  by  the  same 
miraculous  circumstances. — "The  god  of  this 
world"  blinds  men's  minds,  lest  the  light  of  the 
gospel  should  make  known  to  them  "the  glory 
of  Christ;"  but  God  enlightens  the  minds  of  his 
chosen  people,  that  they  ma}'  "]>ehold  that 
glory:"  so  that  this  seems  the  grand  distinction- 
between  those  whom  Satan  blinds,  and  those 
whom  God  the  Spirit  illuminates. — Face.  (6) 
'The  apostle  continually  alludes  to  the  face  of 
'Moses,  Avhich  was  not  uncovered,  (that  the 
'image  of  God  might  be  clear,)  but  covered.' 


23.  Gal.  5:13.  2  Tim.  2: 10.         I 
r  Gen.  1:3,14,15.   Ps.  74:16.   13E: 

7—9.  Is.  45:7. 
*  Gr.  is  he  luAo  hath. 
I  Eph.  1:17,18.    5:S.  2  Pet.  1:10. 
t  4.  ;^:l8.  Kx.  33:15—23.  34  5— 


7.  Vs.  C3:2.  90:16.  Is.  6:1—3. 
3.5:2.  40:5.  ,60:2.  John  11:10. 
Acl§  7:55,56. 
u  Luke  2:14.  John  1:14.  12:41. 
14:9,10.  Phil.  2:6.  Col.  1:15. 
Ileh.  1:3.   1  Pel.  1:12. 


^  A.  D.  61, 


CHAPTER  IV. 


A.  D.  61. 


Beza.  The  face  of  Moses  gave  a  feeble  and 
transient  reflection  of  the  glory  of  God,  which 
was  covered  with  a  veil:  but  the  face  of  Christ, 
the  Image  of  God,  displays  it  fully  and  perma- 
nentlv  to  those  who  are  divinely  illuminated. 
Note,  3:7— 16.)— "The  light  of  the  gospel  of 
the  glory  of  Cinist"  (4),  and  "the  light  of  the 
knowledge  of  the  glory  of  God"  (6),  are  spoken 
of  as  the  same;  for  "Christ  and  the  Father  are 
One." 

For  Jesus''  sake.  (5)  Jtu  Itjctsv.  11.  "On 
account  of  Jesus." — Who  commanded.  (6)  '() 
Binotv.  Matt.  4:3.— Gm.  1:3,14.  Sept.— Hath 
shined.]  F.luuipi-v.  Matt.  5:15,16.  17:2.  Luke 
17:24.  Acts  12:7.— To  give  the  light.]  Jlj". 
ifiujTiafior,  4,  Here  only.  Fyomcfoni'Coi,  Luke 
11 :36.  1  Cor.  4ib. — In  ike  face.]  Ef  nooaoino). 
3:7,13,18.  See  on  2:10. 

7  But  we  have  "  tills  treasure  •  in  earthen 
vessels,  ^  that  the  excellency  of  the  power 
may  be  of  God,  and  not  of  us. 

Note.— (Notes,  Eph.  3:8.  Col.  2:1—4.)  This 
treasure  (even  "the  light  of  the  knowledge  of 
the  glory  of  God,  in  the  face  of  Christ,"  and 
that  important  ministry  which  related  to  it,) 
was,  as  it  were,  deposited  in  earthen  vessels." 
(Marg.  Ref.  g.~Notes,  JutZg-.  7  :4— 8,16— 22.) 
Even  the  apostles  and  most  eminent  evangelists 
were  sinners,  by  nature  and  practice;  their 
bodies  were  frail  and  mortal,  as  those  of  other 
men;  liable  to  the  same  infirmities,  susceptible 
of  pain  and  suffering,  and  easily  worn  down  by 
fatigue  and  hardship,  or  pinched  with  hunger 
and  cold;  nor  were  their  minds  less  susceptible 
of  fear,  sorrow,  anxiety,  and  disquietude,  than 
those  of  their  brethren  and  neighbors.  {Notes, 
Acts\4Al—lS,v.lb.  Jaw,  5:16— 18.)  They 
were  also  conscious  of  many  defects  and  imped- 
iments; and  destitute  of  those  accomplishments 
which  the  world  generally  admires :  they  had 
no  wealth  or  authority;  they  made  no  show  of 
superior  genius,  learning,  or  eloquence;  nor 
were  they  delivered  from  the  effects  of  in- 
dwelling sin.  So  far,  therefore,  from  being 
such  illustrious  persons  as  to  attract  general 
admiration,  thev  were  treated  as  "the  filth  of 
the  world:"  (Notes,  8— 12.  1  Cor.  4:9— 13.) 
and,  while  their  infirmities  often  rendered  them 
less  acceptable  even  to  the  churches;  their 
stripes  and  imprisonments  increased  the  con- 
tempt with  which  the  proud  and  self-wise  be- 
held them.  This  was  appointed  by  God  for  most 
important  purposes.  He  could  have  commis- 
sioned angels  to  proclaim  the  glorious  doctrine 
of  the  gospel;  or  he  could  have  put  "this  treas- 
ure" into  more  splendid  "vessels,"  by  sending 
the  mo.st  eminent  and  admired  of  the  sons  of 
men  to  instruct  the  nations:  but  it  was  his  plan 
to  make  it  undeniably  manifest,  that  the  supe- 
rior energy  of  the  gospel,  and  the  wonderful 
effects  produced  by  it,  were  wholly  owing  to 
the  "excellency  of  his  power,"  as  working  by 
that  doctrine;  and  not  at  all  to  be  ascribed  to 
the  superior  endowments  of  the  persons  whom 
he  employed.  (Marg.  Ref.  z. — Note,  1  Cor.  2: 


li  1.  6:10.    Malt.  13:11,52.    Enh. 

3:8.  Col.  1:27.  2:3. 
y  5:1.  10:10.    .ludg.  7  13,11, 16— 

20.  Lam.  4:2.     1  Cor.  1:2^!.   4;9 

—13.    Gal.  4.13,11.    2Tiai.  2: 

20. 
t  3:5,6.  12:7—9.   13:4.    1  Cor.  2: 

3—5.     Eph.    1:19,20.    2:5,8,9. 

Col.  2:12.   1  Thes.  1:6. 


Vol.  M. 


a  1:3—10.  6:4.  7:5.   11:23—30. 
b  1H,17.      12:10.     I  Sum.  2S:15. 

30:i;.     Ps.  5G:2,3.    Trov.  14:26. 

18:10.  Rom.  5:3— 5.  P:35— 37. 

Jam.  1:2—4.   1  Pet.  1:6,7.4:12 

—  It. 
*    Or,     rot     altos^ethcr     xinthfy^U 

help,  or  menvs,  P».3^■.S3.  John 

14:18.  1  Cor.  10:13. 

31 


3 — 5.)  For  this  end  he  chose  mean  brittle 
vessels,  by  which  to  convey  this  treasure  to 
mankind;  that  his  power  might  be  glorified  in 
iheir  preservation,  and  in  the  blessed  change 
wrought  in  multitudes  of  the  human  race  by 
their  ministry. 

In  earthen  vessels.]  Ev  ogQaxivoig  cry.fueaiv. 
2  Tim.  2:20.— Lfv.  6:28.  11:33.  Num.  5:17. 
Is.  30:14.  Jer.  19:11.  Sept. — ^xtvo;-  See  on 
Ads  9:^-0.  (Notes,  J?om.  9:19— 23.  i  Tim. 
2:20 — 22.)  —  The  excellency.]  'Hvneq^olri.  17. 
See  on  Rom.  7:13. 

8  We  are  -'  troubled  on  every  side,  ^  yet 
not  distressed;  we  are  perplexed,  but  *  not 
in  *^  despair; 

9  Persecuted,  **  but  not  forsaken;  *^  cast 
down,  but  not  destroyed; 

10  Always  '"hearing  about  in  the  body 
the  dying  of  the  Lord  Jesus,  s  that  the  life 
also  of  Jesus  might  be  made  manifest  in 
our  body. 

1 1  For  we  which  live  ^  are  alway  de- 
livered unto  death  for  Jesus'  sake,  that 
the  life  also  of  Jesus  might  be  made  mani- 
fest in  '  our  mortal  flesh. 

12  So  then '^  death   vvorketh  in   us,   but 

life   in  you.  [Practical  Observations.] 

Note. — It  was  very  suitable  to  the  apostle's 
design,  of  re-establishing  himself  in  the  affec- 
tions of  his  brethren  at  Corinth,  to  remind  them 
of  his  sufferings  and  his  supports  in  that  minis- 
try, from  which  they  had  received  such  un- 
speakable advantage.  (Notes,  1:1 — 7.  6:3 — 10. 
11:24 — 31.  1  Cor.  4:9 — 13.)  He  and  other 
faithful  ministers  were  "troubled  on  every  side," 
in  every  place,  from  persons  of  every  descrip- 
tion, and  with  all  kinds  of  afflictions :  yet  were 
they  "not  distressed,"  or  straitened,  as  men 
who  had  no  way  of  escape  or  relief.  They 
were  "perplexed"  with  difficulties,  and  doubted, 
as  men  without  any  counsellors,  what  course 
they  should  take,  and  how  they  should  endurt; 
amidst  such  multiplied  trials :  yet  they  were  not 
left  to  "despair"  of  help  and  comfort.  The_v 
were  "persecuted,"  wherever  they  went:  yet 
the  Lord  did  not  forsake  them,  or  permit  their 
enemies  to  prevail  against  them.  They  were 
even  "cast  down,"  in  the  conflict  with  temp- 
tation and  persecution:  yet  they  "were  not  de- 
stroyed;" but  were  enabled  to  rise  up  again 
and'to  renew  the  fight,  without  any  material 
damage  to  themselves  or  the  cause.  (Marg. 
Ref.  a— e.— Note,  Ps.  37:23,24.)  Thus  "they 
carried  about  with  them"  in  their  bodies  "the 
dying  of  the  Lord  Jesus;"  in  those  bruises, 
wounds,  and  stripes,  which  they  received  for 
his  sake,  and  from  such  men  as  had  crucified 
him:  that  so,  "the  life  of  Jesus,"  as  risen  and 
glorified,  might  be  evidently  proved  by  the  pro- 
tection, deliverances,  supports,  and  consolations 
afforded  to  them :  which  enabled  them  to  pro- 
ceed with  constancy  and  fortitude  in  their  min- 


c  1  Sam    31:4.  Job  2:9,10. 

d   Ps.  9: 10.    22: 1 .     37:25,23.    Is. 

62:4.   lleb.  13:5,6. 
e  7:6.  Job  5:17— 19.     22:29.   Ps. 

37:24.  42:5.11.   Is.  43:2. 
f  1:5,9.  Rom.  R:17,1S.  Gal.  6:17. 

Phil.  3:10,11.  Col.  1:24. 
g  13:4.  John  14:19.  AcUIS:9,l0. 


Rom.    8:17.     2   Tim.  2:11,12. 

Hev.  1:17,18. 
h  Ps.  44:22.     141:7.     Rom.  8:36. 

1  Cor.  15:3i. 
1  5:4.  Rom. 8:11.  1  Cor.  15:53,54. 
k  12:15.  13:9.  Acts  20:24.  1  Cor 

4:10.    Phil.  2:17,30.    1  John  3c 

16. 


[241 


A.  D.  GI. 


II.  CORINTHIANS. 


A.  D.  61. 


istiy,  amidst  com])]icated  dangers  and  suffer 
ings.  (JVIrtJ-g-.  Ref.  f,  g.—NoU,  13:l--4.)  For 
while  some  of  their  brethren  had  sealed  their 
testimony  with  their  blood,  those  "who  lived" 
were  continually  "delivered  unto  death,"  in 
the  persecutions  which  every  where  awaited 
them:  that  so  the  power  of  their  ever-living 
Saviour  might  be  manifested,  in  still  preserving 
their  mortal  flesh,  in  life  and  fitness  for  service. 
{Mavg.  Kef.  h,  I— Note,  1  Cor.  15:31—34.) 
Indeed  death  was,  as  it  were,  continually  at 
work  on  the  apostle  and  his  helpers,  by  the 
hardships  which  they  endured  in  conformity  to 
the  death  of  Christ:  but  life  had  been  wrought 
in  the  souls  of  the  Corinthians  by  means  of 
their  sufferings;  as  they  were  not  only  exempt- 
ed from  persecutions,  but  were  made  partakers 
of  spiritual  and  eternal  life  by  their  ministry. 
And  did  it  then  become  them,  to  augment  the 
trials  of  their  faithful  pastors  by  neglect  and 
disaffection? — 'While  you  are  called  to  live  for 
'his  honor,  we  may  be  said  to  serve  our  Re- 
'deemer,  by  bearing  for  his  sake  repeated 
'deaths.'  Doddridge, 

Not  distressed.  (8)  Ov  qevoxo^QUfiFvoi.  6: 
12.  .Trfi'o/w^fM,  6:4.  12:10.  See  on  i?om.  2: 
9. —  We  are  perplexed."}  ytnoQtifisvoi.  John 
13:22. — Not  in  despair.]  "Not  altogether 
without  help,"  or  "means."  Marg.  My  s^ano- 
qafiEvoi-  See  on  1 :8. — Not  forsaken.  (9)  Ov^i 
ayxuTulFiTinfiaroi.  Matt.  27 -.46.  J/ar/c  15:34. 
Jds  2:27.  2  Tiin.  4:10,16.  Heb.  13:5.— Bear- 
ing about.  (10)  TleQKfegovT&c.  Mark  6:55. 
Eph.4:34.  Heb.  13:9.  Jude  11.— The  dying.] 
Tqv  7'fy.oioaii'.  Rom.  4:19.  Not  elsewhere. — 
Worketh.  (12)  EyegysiTui.  1:6.  Matt.  14:2. 
Rom.  7:5.   1  Cor.  12:6,11.  Phil.  2:13. 

13  We  having  '  the  same  spirit  of  faith, 
according  as  it  is  written,  "*  I  beheved,  and 
therefore  have  I  spoken;  "  we  also  beheve, 
and  therefore  speak; 

14  Knowing  "that  he  which  raised  up 
the  Lord  Jesus,  -shall  raise  up  us  also  by 
Jesus,  and  i'  shall  present  us  with  you. 

15  For  •!  all  things  are  for  your  sakes, 
that  "^  the  abundant  grace  might,  through 
the  thanksgiving  of  many,  redound  to  the 
glory  of  God. 

16  For  which  cause  'we  faint  not;  but 
^  though  our  outward  man  perish,  yet  "  the 
inward  man  "  is  renewed  ^  day  by  day. 

17  For  ^  our  hght  affliction,  which  is  but 
for  a  moment,  *  worketh  for  us  a  ""far  more 
exceeding  and  eternal  weight  of  glory; 

18  While  'we  look  not  at  the  things 
which  are  seen,  but  at  the  things  which 
are  not  seen:  ^  for  the  things  which  are 
seen  are  temporal;  but  the  things  which  are 
not  seen  are  eternal. 


I  Acts  15:11.     1  Cor.  12:9.    Heb 

11:1,  &c.  2  Pet.  1:1. 
m  Ps.  116:10. 
n  3:12.   Prov.  21:28. 
0  Is.  2G:19.  .lohn  H.25,2fi.  Rom 

8:11.     !  Cor.  6:14.    15:20—22. 

1  TVs.  4:14. 
p  11:2.  Eph.  5:27.    Col.  1:22,28. 

.Tude24 
q  1:1— n.     Rom.  2:28.     1  Cor. 

21—23.  Col.  1:24.  2Tmi.2;10. 

•'242] 


r  1:11.   8:19.  9:11,12.    Ps.  50:14, 
23.    Gal.  1:24.      Eph.  3:20,21. 

Col.  3:16,17.    Heb.  13:15,16.   1 

Pet.  2:9.    4:11.    Rey.  4:8— 11. 

5:8-14.  19:4—6. 
s  See  on  1 — Ps.  27:13.    119:81. 

Is.  40:29. 
t  12:15.   Job  19:26,27.  Ps.  73:26. 

If-  57:1,2.  Malt.  5:29,30. 
u  Rom.  7:22.    Eph.  3:16.    1  Pel 


Note. — The  apostle  and  his  fellow-sufferers 
persevered  in  their  ministry;  because  they  Avere 
actuated  by  "the  same  spirit  of  faith,"  which 
the  Psalmist  had  expressed;  when,  amidst  im- 
minent dangers  and  distressing  dilTiculties,  he 
had  declared  his  confidence,  that  God,  accord- 
ing to  his  promise,  would  deliver  liini  out  of 
them  all.  (Marg.  Ref.  \—n.—Note,  Ps.  116: 
10,11.) — They  believed  most  firmly  the  doc- 
trines which  they  ])reached;  and  therefore 
nothing  could  induce  them  to  conceal,  retract, 
or  corrupt  them.  In  the  daily  expectation  and 
anticipation  of  martyrdom,  they  were  fully  as- 
sured, that  God  would  raise  their  mangled 
bodies  from  the  grave,  by  the  ])Ower  of  Jesus, 
even  as  he  had  raised  him  from  the  dead : 
(Note,  5:1 — 4.)  and  that  he  would  thus  "pre- 
sent them,"  with  all  those  to  whom  their  la- 
bors had  been  blessed,  before  his  glorious 
throne,  as  the  objects  of  his  love,  whom  he  at 
lenarth  had  made  perfect  in  glory  and  felicity. 
(Marg.  Ref.  o,  p.— Notes,  11:1—6.  Eph.  5:22 
—27.  Jude  22—25.)  They  also  fully  under- 
stood, that  all  their  sufferings,  as  well  as  their 
ministerial  endowments,  were  intended  to  sub- 
serve the  Lord's  purposes  of  love  to  their  breth- 
ren; in  order  that  the  abundant  mercy  and 
grace  vouchsafed  to  them  might  excite  very 
large  numbers  to  thank  God,  for  the  benefit  re- 
ceived by  their  means;  and  thus  conduce  also 
to  the  display  of  his  glory.  (Marg.  Ref.  q,  r. 
Note,  1:8 — 11.)  With  these  prospects  and 
hopes  they  were  preserved  from  "fainting,"  or 
declining  the  dangers  and  difficulties  attending 
on  their  ministry.  (Note,  1,2.)  For,  "though 
their  outward  man  perished,"  their  bodies  were 
worn  out  by  fatigue  and  sufferings,  and  their 
lives  destroyed  by-repeated  violences;  yet  their 
"inward  man,"  or  their  souls  as  born  of  God, 
daily  became  stronger  in  faith,  hope,  love,  and 
patience;  and  were  renewed  more  and  more  in- 
to the  holy  image  of  God.  (Marg.  Ref.  s — x. 
—Note,  Ps.  73:23—28.)  They  therefore  con- 
sidered their  various  trials  to  be  "light  aiflic- 
tion,"  which  ought  scarcely  to  be  mentioned, 
being  as  nothing,  when  compared  with  the  end 
they  had  in  view:  and  the  continuance  of  their 
sufferings,  though  for  many  years,  was  but  for 
a  moment  when  contrasted  with  eternity.  (Note, 
Rom.  8:18 — 23.)  Moreover  they  knew,  by 
faith  and  experience,  that  these  afflictions  were 
working  out  for  them  an  increase  of  future  and 
eternal  felicity:  both  as  means,  by  which  God 
made  them  "partakers  of  liis  holiness,"  and  ren- 
dered them  more  capable  of  spiritual  enjoy- 
ment; and  as  he  would  graciously  and  abun- 
dantly recompense  those  sufferings  which  they 
endured  for  his  sake.  (Marg.  Ref.  ?. — b. — 
Notes,  Rom.  5:3—5.  Heb.  12:9—11.  Jam.  1: 
2—4.  1  Pet.  4:12— 16.)— The  words  here  used 
are  far  more  emphatical,  than  any  translation 
of  them  can  well  he  made.  There  is  a  repeti- 
tion of  the  word  hyperbole;  by  which  is  gen- 
erally meant  a  person's  exceeding  the  limits  of 


3:4. 
X  Ps.  51:10.  Is.  40:31.  Rom.  12: 

2.  Eph.  4:23.  Col.  3: 10.  Til.  3: 

5. 
y  Luke  11:3. 
z  11:23—28.    Ps.  30:5.    Is.  54:8. 

Acts  20:23,24.  Rom.  8:18,37.  1 

Pet.  1:6.  4:7.  5:10. 
a    Ps.     119:67,71.      Malt.     5:12. 

Rom.   5:3—5.     Phil.    I:l9.     2 


Thes.    1:4—6.    Heb.    12:10,11. 

.lam.  1:3,4,12. 
b  3:18.  Gen.  15:1.  Ps. 31:19.  73: 

24.  Is.  64:4.  I.iike  6:23.  Rom. 

2.7.   1  Cor.  2:9.   1  Pet.  1:7,8.  & 

10.  1  John  3:2.  Jmle  24. 
c  5:7.  Rom.  8:24,25.   Heb.  11:1, 

25 27.  12:2  3. 

d  Malt.  25:46.  'Luke  16:25,2(1.  5 

Thes.  2.16.   1  John  2:16,17,25 


A.  D.  61. 


CHAPTER  IV. 


A.  D.  61. 


exact  truth,  in  any  animated  description  or 
narration:  but  in  the  subject  on  which  the 
apostle  spoke,  the  boldest  figures  of  speech 
must  come  short  of  the  marlc.  If  a  man  pro- 
ceeded from  one  apparent  hyperbole  to  another, 
and  accumulated  the  most  energetic  terms  as 
much  as  possible,  he  could  not  fully  express 
the  superlative  excellency  of  that  glory,  honor, 
and  immortality,  in  which  the  believer's  suffer- 
ings would  assuredly  terminate.  Compared 
with  it,  all  temporal  afflictions  were  levity  it- 
self, "a  momentary  lightness  of  affliction;"  and 
earthly  prosperity  mere  vanity  and  emptiness. 
This  glory  was  substantial,  weighty,  durable, 
exceeding  description  and  imagination;  and  hu- 
man language  must  labor  in  vain  to  convey 
any  suitable  ideas  of  it.  It  would  even  have 
been  an  insupportable  "weight"  to  them,  until 
their  bodies  and  souls  were  prepared  by  Om- 
nipotence to  sustain  it.  It  was  "a  weight  of 
glory,"  a  fulness  of  God;  a  measure  of  know- 
ledge, holiness,  dignity,  and  felicity,  in  his  fa- 
vor, and  presence,  and  according  to  his  glorious 
excellency  and  beauty;  adequate  to  whatever 
they  should  be  made  capable  of  possessing  and 
enjoying:  and  all  this  would  be  unchangeable 
and  eternal. — In  this  prospect  the  apostle  and 
his  brethren  disregarded  visible  and  sensible 
objects;  they  did  not  aim  at  worldly  honors 
and  advantages;  they  looked  not  at  them  with 
estimation  or  desire,  as  the  objects  which  they 
aimed  to  appropriate;  but  by  faith  they  beheld, 
and  in  hope  they  sought,  invisible  glories  as 
their  great  object:  being  assured,  that  all  visi 
ble  and  sensible  things,  whether  pleasant  or 
painful,  the  good  or  the  evil  things  of  the 
world,  were  temporal,  or  temporary,  and  would 
speedily  be  terminated;  whereas  the  unseen 
objects  which  faith  realized,  were  eternal; 
whether  the  final  happiness  of  believers,  or 
the  final  misery  of  the  wicked  were  considered; 
and  this  gave  such  an  incomparable  importance 
m  their  judgment  to  unseen  things,  that  noth- 
ing else  seemed  worthy  of  their  desires,  or  of 
their  fears.  (Marg.  Ref.  c,  d.) — 'What  an  in- 
'fluence  St.  Paul's  Hebrew  had  upon  his  Greek 
'is  every  where  visible.  Cabad  in  Hebrew 
'sigu'fies  to  be  heavy,  and  to  be  glorious. ...  St. 
'Paul  in  the  Greek  joins  them,  and  says,  "weight 
'of  glory."  '  Locke. — That  the  writers  of  the 
New  Testament  frequently  hebraize,  so  to 
speak,  is  manifest:  but  whether  this  might  not 
in  some  cases  be  intentional,  may  be  question- 
ed. Even  the  copious  Greek,  as  found  in  the 
most  admired  pagan  writers,  could  not  have 
expressed,  in  full  energy,  many  of  the  apostle's 
exalted  conceptions;  without  some  of  those 
sublime  allusions  and  metaphors,  which  are 
found  only  in  the  Hebrew  scriptures,  or  in  the 
New  Testament  exclusively. 

I  believed,  &c.  (IS)  From  the  Sept.  which 
accords  with  the  Hebrew. —  The  abundant 
grace,  (lb)  'H /agig  nleoraauaa.  8:15.  Rom. 
5:20.  6:1. —  Outward  man.  (16)  'Oeioiur- 
il-QoiTtoc. —  The  inward  man.]  'O  eaoi^ev.  7:5. 
Luke  II  ■.S9.—Eaw,  Rom.  1 -.ll.  Eph.  3:16.— 
Is  reneioed.]  ^4i'(txuiriiT(ti.  Col.  3:10.  ytnexui- 
vutaic-  See  on  Rom.  12:2. — Light  affliction,  ... 
but  for  a  moment.  (17)  To  ttuouvilxhc  fluifQov 
IT,;  6).n!'Fot;. — rinoitviiica.  Here  only.  FAu- 
(f'jor,  Matt.  11:30.' — A  far  more  exceeding.] 
Kutt'  {',-TFQ6nXrji'  f  (c  vTieaOoh/r.  7.  See  on  Rom. 
7 :13.~Weight.'\     JJugo;.     Matt.  W:U.  .ids 


15:28.   GrtZ.  6:2.   1  Thcs.  ^:6.  Rev.  <2:'24.~JVe 
look.  (18)  JSxonnfTiMv.  Lw/ce  11:35.   Rom.  IQ 
17.   Gal.  6:1.  Phil.^:4.  3:17.— From  ay.nnn,, 
Phil.  3:14. —  Temporal.]     riQoay.uiQa.    Matt. 
13:21.  MarkA:ll.  Heb.  11:25. 

PRACTICAL    OBSERVATIONS. 

V.  1—6. 
They  are  not  proper  persons  for  the  sacred 
ministry  of  "tlie  New  Testament,"  who  do  not 
expect  the  salvation  of  their  own  souls  from 
the  free  mercy  of  God  through  Jesus  Christ. 
If  we  have  thus  "received  mercy,"  or  have  a  pre- 
vailing hope  of  it;  we  should  not  "faint"  under 
any  tribulations,  while  employed  to  recommend 
it  to  our  fellow-sinners.  Indeed  divine  grace 
will  teach  faithful  ministers,  "to  renounce  the 
hidden  things  of  dishonesty,  and  shame;"  they 
will  not  "walk  in  craftiness,  nor  handle  the 
word  of  God  deceitfully:"  and  if  any,  who  are 
artfully  imposing  on  men  for  their  own  credit 
or  profit,  suppose  themselves  partakers  of  the 
saving  mercy  of  Christ,  they  are  as  much  de- 
ceived by  Satan,  as  others  can  be  by  them.. 
For  the  consistent  minister  of  the  gospel  avoids 
all  duplicity,  and  all  a{)pearances  of  it;  he  nei- 
ther pays  court  to  any  man's  passions,  nor  con- 
nives at  his  vices:  but  endeavors  in  the  most 
perspicuous  and  intelligible  manner,  to  declare, 
and  with  convincing  energy  apply  the  truth, 
and  thus  "to  commend  himself  to  every  man's 
conscience  in  the  sight  of  God;"  that  even,  if 
his  heart  fight  against  the  truth,  his  conscience 
may  take  the  part  of  the  preacher  against  him- 
self.— If  the  gospel,  when  thus  preached,  "be 
hidden"  from  the  hearers;  it  is  evident,  that 
they  are  still  in  the  way  of  destruction:  and 
they  have  reason  to  do-ead  the  consequences  of 
their  obstinate  unbelief;  as  it  is  among  persons 
of  this  description  especially,  that  Satan,  the 
usurping  "god  of  this  world,"  is  permitted  to 
blind  and  harden  numbers  to  their  everlasting 
ruin.  It  is  his  great  object  to  retain  men  in 
the  dark;  particiilarly  to  keep  out  of  their 
minds,  "the  light  of  the  gospel  of  the  glory  of 
Christ:"  he  therefore  spares  no  pains  to  drive 
them  to  a  distance  from  faithful  preaching,  or 
by  various  prejudices  to  set  them  against  it;  or 
by  manifold  corruptions  to  substitute  an  ineffi- 
cacious or  pernicious  doctrine  in  the  place  of  it. 
His  grand  opposition  is  always  made  to  the 
personal  and  mediatorial  glory  of  Christ:  for  he 
knows,  that  no  other  knowledge,  or  religious 
observances,  will  sanctify,  or  save  those,  on 
whom  this  divine  "light  doth  not  shine;"  and 
that  none  can  perish  who  are  illuminated  by  it. 
— But,  though  many  "are  blinded,"  the  minis- 
ter must  go  on  with  his  work:  he  must  not 
jireach  himself,  either  as  the  subject  or  the  ob- 
ject of  his  instructions;  but  he  must  "preach 
Christ  Jesus  the  Lord;"  dwelling  on  his  love 
and  salvation  as  his  favorite  theme,  and  seek- 
ing his  glory  as  the  great  end  of  his  labors: 
and,  instead  of  aspiring  to  pre-eminence  and 
authority,  he  should  willingly  be  "the  servant^' 
of  the  disciples  of  Christ,  nay  of  all  men,  tor 
his  sake,  and  stoop  to  any  thing  which  may 
promote  their  good.  (Note,  Gal.  5:13 — 15.) 
Indeed,  this  will  be  the  disposition  of  all  those, 
into  whose  hearts  "God  hath  shined"  by  his 
new-creating  Spirit,  to  "give  tbtm  the  light 
of  his  glory,  in  the  face  of  Jesus  Christ."  fn 
proportion  to  the  degree  of  our  sj)iiitual  illu- 

[243 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61 


mination,  we  shall  reflect  the  image  of  Christ, 
even  as  he  is  to  us  "the  Image  of  the  invisible 
God;"  and  we  sliall  learn  lowliness,  self-denial, 
and  love  from  that  admired  pattern.  But  with- 
out this  illumination,  the  soul  remains  a  dark, 
confused,  and  deformed  chaos,  when  genius  and 
science  have  done  their  utmost:  nor  can  that 
knowledge  of  God  and  of  Christ,  "which  is 
eternal  life,"  he  obtained  in  any  other  way. 
{Notes,  Matt.  11:27.  Jolm  17:1—3.  1  John 
2:3—6,    2  John  7—11.) 

V.  7—12. 

The  Lord  puts  the  treasure  of  heavenly  truth 
into  mean  earthen  vessels.  He  often  employs 
persons  of  infirm  bodies,  moderate  abilities,  or 
low  rank  in  society,  even  such  as  worldly  poli- 
cy would  reject  and  despise:  for,  whatever  in- 
strument be  selected,  he  will  make  it  appear, 
that  the  "excellency  of  the  power,"  by  which 
the  gospel  is  made  successful,  is  of  "God,  and 
not  of  men."  (P.  O.  1  Cor.  2:1—9.)  He 
therefore  uses  various  methods  to  convince  his 
most  useful  servants  of  their  own  weakness 
and  insufficiency;  and  sometimes  he  makes  their 
infirmities  visible  to  others,  that  they  may  not 
give  them  undue  honor  and  respect.  {Note, 
12:7— 10.  P.  O.  1— 10.)  These  earthen  pitch- 
ers are  very  brittle:  but  the  rich  treasure, 
which  they  contain,  is  often  made  peculiarly 
manifest  when  they  are  most  exposed;  and 
when  they  are  broken  to  pieces,  it  is  sometimes 
more  abundantly  communicated,  than  it  was 
before.  (P.  0.  Judg.  7:16 — 25.) — In  one  way 
or  other,  both  Christians  and  ministers  must 
be  troubled;  and  sometimes  it  will  be  "on  every 
side."  Yet  faith  and  grace  will  preserve  them 
from  deep  distress.  They  may  be  "perplexed" 
by  various  difficulties  and  complicated  discour- 
agements: yet  they  will  be  preserved  from  ut- 
ter "despair;"  the  Lord  will  not  forsake  them 
in  their  persecutions  and  temj)tations.  Even 
when  cast  down  by  their  enemies,  they  shall 
not  be  destroyed;  for  he  will  Uft  them  up  again, 
and  enable  them  to  renew  the  combat.  But 
the  troubles  and  sins  of  ungodly  men,  as  well 
as  their  temporal  prosperity,  will  terminate  in 
everlasting  darkness  and  despair.  It  is  indeed 
a  great  honor,  though  painful  to  nature,  "al- 
ways to  bear  about  with  us  the  dying  of  the 
Lord  Jesus,"  by  suffering  for  his  sake,  and  af- 
ter his  example,  from  the  contempt  and  enmity 
of  this  evil  world:  and  he  will  show  his  life 
and  power,  by  supporting  and  comforting  those, 
who  are  thus  tried  and  exposed  in  his  cause. 
{Note,  Matt.  5:10—12.)  Indeed,  if  we  by 
faith  are  interested  in  our  dying  Redeemer,  and 
conformed  to  him  in  outward  troubles,  and  the 
crucifixion  of  the  flesh;  we  shall,  in  hope,  com- 
fort, holiness  of  life,  and  constancy  in  his  ser- 
vice, abundantly  manifest  his  power  and  truth, 
as  risen  and  glorified:  and,  as  far  as  we  resem- 
Ine  him,  we  shall  be  willing  and  thankful  for 

death  to  work  in  us,"  that  life  may  be  given 
to  otfiers  by  our  means;  and  that  many  may 
be  induced  to  live  to  the  glory  of  God,  when 
our  course  is  terminated,  and  our  warfare  ac- 
complished. 

V.  13—18. 
Nothing  can  be  done  in  the  spiritual  warfare 
.n  which  we  are  engaged,  without  the  "same 
spirit  of  faith,'     which    animated   the  ancient 
prophets,  apostles,  and  martyrs  of  Jesus:  ' 


shall  be  timid,  hesitating,  and  wavering  in  our 
testimony,  unless  we  can  firmly  say,  "I  believed, 
and  therefore  have  I  spoken."  But  when  we 
are  fully  assured  of  the  truth,  importance,  and 
excellency  of  the  gospel;  nothing  can  durably 
prevail  with  us  to  retract,  alter,  or  conceal  the 
great  doctrines,  which  we  are  called  to  preach 
or  profess.  Yet  true  religion  does  not  require 
us  to  neglect  our  real  interest.  It  assures  us, 
that  "he  who  raised  up  the  Lord  Jesus  will  alfco 
raise  up"  all  his  faithful  followers,  and  present 
them  before  the  assembled  world,  as  those,  who 
have  honored  him  and  whom  he  will  honor. 
Knowing,  therefore,  "that  all  things  work  to- 
gether for  good  to  those  who  love  God;"  giving 
diligence  to  obtain  the  assurance  that  we  are  of 
this  number;  and  being  animated  by  the  hope, 
that  our  labors  and  trials  will  conduce  to  the 
benefit  of  our  brethren,  and  to  the  glory  of  the 
Lord;  we  shall  not  faint  in  our  work  and  war- 
fare. Even  when  our  bodies  waste  away  by  dis- 
ease, wear  out  by  labor,  grow  feeble  through  old 
age,  or  are  about  to  perish  by  persecution  and 
death;  the  soul  may  be  renewed  and  grow  more 
vigorous  and  holy  "day  by  day,"  and  more  ripe 
for  the  enjoyment  of  heavenly  felicity. — But  if 
the  apostle  could  call  his  heavy  and  long-contin- 
ued trials,  "light  affliction,  and  but  for  a  mo- 
ment;" what  must  our  trifling  difficulties  appear 
in  the  estimate  of  faith  and  grace?  How  shame- 
ful then  is  it,  that  we  should  (■(uiiplain  or  des- 
pond under  them!  What  powerful sujjports and 
consolations  must  there  be  in  the  hope  and  ear- 
nest of  heaven,  beyond  what  we  have  hitherto 
experienced  !  May  we  then  seek  to  have  all  our 
"light  and  momentary  afflictions"  sanctified  to 
us;  that,  by  promoting  our  humility,  spiritual- 
ity, and  admiring  love  of  God  our  Saviour, 
they  may  "work  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory!"  We  know  not 
indeed  what  we  shall  be;  but  the  unutteiable 
nature  of  the  felicity,  which  we  are  encouraged 
to  expect,  should  enhance  our  value  for  it. 
That  must  be  little,  which  human  language 
can  express,  or  human  imagination  conceive; 
but  the  joys  of  heaven  will  be  immense  and 
everlasting.  {Note,  1  John  S -A — 3.)  On  the 
other  hand,  what  must  be  the  weight  of  that 
misery  reserved  for  the  wicked,  concerning 
which  the  scriptures  use  the  most  energetic 
language;  when  all  the  sufferings,  which  a  man 
is  here  exposed  to,  are  light  and  momentary, 
according  to  the  judgment  of  the  inspired  writ- 
ers! Let  us  then  "look  off  from  the  things 
which  are  seen;"  let  us  cease  to  seek  for  world- 
ly advantages,  or  to  fear  present  distresses;  let 
us  take  warning  "to  flee  from  the  wrath  to 
come,"  and  give  diligence  to  ensure  future  fe- 
licity; for  "the  things  which  are  seen  are  tem- 
poral, but  the  things  which  are  not  seen  are 
eternal." 

CHAP.  V. 

The  apostle  clecbres,  that  the  assured  lin|)e  and  earnest  desire  of  bein» 
present  with  tlie  Lord,  when  a'  sent  from  the  liody,  rendeied  him  in- 
different as  tn  this  life,  1 — 8:  that  he  labored  to  approve  himself  tr> 
Christ,  in  the  prospect  of  a  future  juflgment,  9,10;  '^kno^ving  the  ter- 
ror of  the  Lord,"  he  conscientiously  persuaded  men,  11:  that  he  said 
this,  not  as  lioasling,  but  to  furnish  the  Coiinthians  with  an  answer  to 
false  pretenders,  12:  that  the  love  of  Christ  constrained  him  to  live  no 
lunger  to  himself,  hut  to  (  hrisl;  and  made  him  dead  to  all  other  re- 
gards, 13 — 16:  that  all  who  are  in  Christ  are  new  creatures,  17:  that 
(rod.  in  t  hrist,  recoiiriliiig  the  world  unto  himself,  had  reconciled 
him  and  other  failhiid  preachers,  and  had  'commilled  to  them  Ihr 
ministry  of  reconciliation,''  U',19:  and  th  ;t  as  ambassadors,  they,  in 
the  stead  of  hrist.  I  es'Mighl  men  to  be  reconciled  tu  (Jod,  tlnou^)1  iiij 
rijjbieousness  .nid  aton  uienl,  20,21 


A.  D.  61. 


CHAPTER  V. 


A.  D.  61. 


FOR  *  we  know  tliat   if   **  our  earthly 
house   of  this  tabernacle  were  '  dis 
solved,  we  have  ^  a  building  of  God,  ^  an 
house  not  made  with  hands,  eternal  in  the 
heavens. 

2  For  in  this  ^we  groan,  ^  earnestly 
desiring  to  be  ''  clothed  upon  with  our 
house  which  is  from  heaven: 

3  If  so  be  that '  being  clothed  we  shall 
not  be  found  naked. 

4  For  ^  we  that  are  in  this  tabernacle 
'  do  groan,  being  burdened:  not  for  that  we 
would  be  unclothed,  "'  but  clothed  upon, 
"  that  mortality  might  be  swallowed  up  of 
life. 

Note. — The  apostle,  continuing  the  argu- 
ment of  the  preceding  chapter,  stated  that  he 
and  other  faithful  ministers,  steadfastly  endured 
persecution,  in  the  assurance  of  a  far  happier 
state,  whenever  they  should  be  cut  off  by  death 
{Note,  4:13 — 18.)  The  body  nnight  be  regard- 
ed as  "an  earthly  house,"  in  which  the  sou 
dwelt  on  earth,  and  which  must  soon  "return 
to  the  dust  whence  it  was  taken:"  yet  it  was 
"a  tabernacle,"  the  unsettled  and  precarious 
abode  of  a  i'ew  days,  rather  than  a  stated  resi- 
dence. {Marg.  Ref.  a,  b. — Notes,  4:7.  Gen. 
2:7.  3:17—19.  Job  4:17—19.  10:8—13.  2  Pet 
1:12—15.)  This  "house,"  or  "tabernacle," 
was  about  to  be  taken  down,  and  the  materials 
of  it  to  be  "dissolved:"  but  when  that  change 
should  take  place,  the  soul  being  removed  from 
a  mean  mouldering  tenement,  which  continu 
ally  needed  repairs,  and  was  a  constant  source 
of  trouble,  sorrow,  temptation,  and  sin;  would 
immediately  have  "a  building  of  God,"  a  habi- 
tation far  superior  to  all  which  ever  were  made 
with  hands,  a  blessed  mansion  in  the  heavens, 
where  God  displays  his  glorious  presence,  and 
where  light,  purity,  and  felicity  are  found 
in  full  perfection:  and  this  mansion  would  con 
tinue  to  all  eternity.  {J\Iarg.  lief.c — e. — Notes, 
JoAn  14:2,3.  Heb.  11 :8— 10,13— 16.)— As  the 
apostle  spoke  of  what  was  to  follow  immediate 
ly  upon  the  dissolution  of  the  body  by  death, 
he  must  be  supposed  to  mean  the  state  of  the 
immortal  soul,  before  as  well  as  after  the  resur 
rection;  for  the  language  is  figurative,  and 
must  not  be  confined  by  too  literal  an  interpre- 
tation.— In  this  prospect,  he  and  his  brethren 
"groaned,  earnestly  desiring"  to  be  delivered 
from  their  present  troubles,  and  to  be  clothed 
with  that  glory,  felicity,  and  immortality,  which 
might  be  considered  as  the  garment,  as  well  as 
the  mansion,  of  the  blessed  inhabitants  of  hea- 
ven. (Marg.  Ref.  f,  g.~Notes,  Phil.  1:21  — 
26.)  This  he  seems  to  have  longed  for,  and 
desired  to  possess,  without  passing  through 
death,  if  it  might  have  been  so.  He,  however, 
knew  that  as  they  should  be  at  length  thus  ar- 
rayed, they  would  not  be  "found  naked"  or 
destitute,  when  they  left  this  world,  and  all  its 


a  Job    19:2.5,26.       Ps.    56:9.       2 

Tim.   1:12.     iJohn  3:2,14,19. 

5:19,20. 
b  4;     4:7.  Gen.  3:19.     .lob  4:19. 

1  Cor.  15:46—4!).     2  Pet.  1:13, 

14. 
e  .loh  30:22.     2  Pet.  3:11. 
d  John  14:2,3.    1  Cor.  3:9.  Heb. 

11:10. 


e  Col.  2:11.     Ileb.  9:11,24. 

f  4.     Rom.  7:24.     8:23.      1  Pet. 

1:«,7. 
g   Phil.  1:23. 
h  3,4.     1  Cor.  15:53,54. 
i    Gen.     3:7—11.       Ex.    32:25. 

Rev.  3:18.     16:15. 
k  2  Pet.   1:13. 
1  See  on  2. 


possessions  and  accommodations;  nor  would 
they  experience  trouble,  want,  shame,  or  any 
inconvenience  for  evermore.  (Marg.  Ref.  h,  i.) 
This  then  must  be  a  most  desirable  change:  for 
while  they  were  in  the  frail  tabernacle  of  the 
body,  they  "groaned,  being  burdened"  with 
manifold  trials,  temptations,  and  difficulties, 
from  which  they  longed  to  be  released.  {Notes, 
Rom.  7:22—25.  8:18—23.)  Not  that  they  de- 
sired to  be  "unclothed,"  by  putting  off  the 
body  at  death,  merely  in  order  to  be  rid  of 
its  incumbrance.  The  prospect  of  that  disso- 
lution was  not  in  itself  pleasing  to  them;  but 
they  would  rather  be  "clothed  upon,"  by  being 
taken  immediately  to  heaven,  as  Enoch  and 
Elijah  had  been,  "that  mortality  might"  at 
once  "be  swallowed  up,"  and  lost  in  life  ami 
immortality:  yet  the  prospect  of  the  conse- 
quences of  death,  and  the  hope  of  a  future  re- 
surrection, reconciled  them  even  to  the  pangs 
of  the  separating  stroke.  (Marg.  Ref.  m,  n. — 
Notes,  Gen.  5:21—24.  P.  0.21—32.  2  Kings 
2:11,13.  Is.  25:6—8.  1  Cor.  15:50—54.)— 
The  passage,  being  expressed  in  metaphors 
unusually  bold,  is  indeed  rather  difficult;  yet 
the  above  seems  the  evident  meaning  of  it. 
Nor  does  it  appear,  that  the  apostle  intended 
to  express  any  expectation  that  the  day  of 
judgment  and  the  general  resurrection  were  at 
hand:  or  to  determine  any  thing  concerning 
the  manner,  as  to  external  circumstances,  in 
which  the  soul  subsists,  either  before  or  after 
that  solemn  season. — The  word  "naked,"  may 
allude  to  Adam  and  Eve,  after  they  bad  eaten 
the  forbidden  fruit,  and  lost  the  robe  of  inno- 
cence: whereas  believers,  being  "made  the 
righteousness  of  God  in  Christ,"  will  not  be 
thus  "found  naked,"  in  whatever  manner  they 
leave  this  world.  (Notes,  Gen.  3:7.  Is.  61:10, 
11.   G«/.  3:26— 29.   Phil.  3:8— 11.) 

Earthly.  (1)  Eniynog.  1  Cor.  15:40,  See 
on  Jo/m  3:12. — Dissolved.]  Kmulvd^ij.  Matt. 
24:2.  26:61.  27:40.  Jlcts  &:14.  J?om.  14:20. 
Gal.  2:18,  et  al. — Not  made  with  hands.] 
J/fiQOTTou/ioi'.  Murk  14 :bS.  Col.  1:11.— We 
groan.  (2)  ^j^va'Coiiep.  4.  Mark  1  :Z4.  Rom. 
8:23.  He6.  13:17.' Jam.  5:9.  ^vqevutixr  See 
on  Rom.  8:22. — Earnestly  desiring.]  Ettitjo- 
duvTtc.  9:14.  See  on  Rom.  1:11.-^-7^0  he 
clothed  upon.]  En.^idvauaO^ui.  4.  Here  only. 
ErSuM,  3. — House.]  OixijiTiQtor.  Jude  6.  Not 
elsewhere. — Being  burdened.  (4)  BanuKerot. 
See  on  1:8. — Be  unclothed.]  Eydvaixa&at. 
J/a«.  27:28,31.  Mark  15:10.  Luke  10 :30.~ 
Mortality.]  To  ifniiov.  4:11.  Rom.  6:12.  8: 
11.  1  Cor.  15:53. — Might  be  swallowed  up.] 
Kuiunoiti].  2:7.   See  on  1  Cor.  15:54, 

5  Now  he  that  hath  °  wrought  us  for 
the  self-same  diing  is  God,  who  also  hath 
given  unto  us  ''  the  earnest  of  the  Spirit. 

6  Therefore  i  u-e  are  always  confident, 
knowing  that,  ''  whilst  we  are  at  home  in  the 
body,  we  are  absent  from  the  Lord: 

7  (For  '  we  walk  by  faith,  not  by  sight:) 


1  3. 
n  Is.  25:8.     1  Cor.  15:53,54. 
o  4:17.     Is.  29:23.    60:21.     61:3. 

E[)h.  2:10. 
p  1:22.     Num.  13:23— 27.    Rom. 

8:23.     Eph.  1:13,14.    4:30.     1 

John  3:24. 
H  8.       Ps.  27:3,4.      Prov.  14:26. 

Is.  30:15.      36:4.     Heb.  10:35. 


1  Pet.  5:1.     Rev.  1:9. 

See  on  1.— 1    Chr.  29:1.5.      Ps 

39:12.      119:19.     Phil.  3:20,21. 

Heb.  11:13.     13:14. 

1:24.  4:18.    Deut.  12:9.   Rom. 

8:24,25.     1  Cor.     13:l2.      Gal. 

2:20.     Heb.  10:38.       11:1,  4.C. 

27.     1  Pet.  1:8.     5:9. 


[2-15 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


8  We  are  confident,  /  say,  '  and  willing 
rather  to  be  absent  from  the  body,  and  to 
be  "  present  with  the  Lord. 

[Practical  Obse>t<aiions.] 

Note. — That  change  of  judgment  and  affec- 
tions, hy  which  the  apostle  and  his  brethren 
had  been  "wrought,"  or  fashioned,  into  a  fit- 
ness for  their  perilous  and  suffering  empioy- 
Hients,  and  to  a  willingness  to  die  for  Christ's 
sake,  in  the  assurance  of  going  to  enjoy  felicity 
in  his  favor,  was  the  work  of  God  himself,  and 
could  have  been  effected  bv  no  other  agent. 
{.Marg.  Ref.  o.— Notes,  Rom.  9:22,23.  Col. 
1 :9 — 14.) — This  is  an  express  testimony  to  the 
Deity  of  the  Holy  Spirit,  by  whom  we  are  sanc- 
tified.— They  had  also  received  "the  earnest  of 
the  Spirit,"  in  his  sacred  joys  and  consolations; 
so  that  they  could  not  possibly  be  deceived  in 
this  respect.  (Marg.  Ref.  p.— Note,  1 :21 ,22.) 
They  were  therefore  "always  confident"  of  the 
divine  favor,  and  courageous  in  their  labors 
and  efforts,  though  exposed  to  the  daily  peril  of 
a  violent  death:  as  they  well  knew  that,  while 
they  "sojourned"  in  the  body,  they  must  be 
excluded  from  the  immediate  presence  of  the 
Lord  Jesus,  as  pilgrims  in  a  distant  land.  For 
they  then  lived  and  labored  hy  faith  in  him,  as 
invisibly  present  with  tliem,  and  taking  care  of 
them;  which  afforded  them  support  and  encour- 
agement suited  to  the  present  state:  yet  it  dif- 
fered very  much  indeed  from  that  intuitive  vi- 
sion of  his  glory  and  felicity,  in  his  immediate 
presence,  which  was  the  object  of  their  hopes 
and  desires.  {Marg.  Ref.  q — s. — Notes,  1 :23, 
24.  4:13—18.  -Rom.  8:24—27.  Heb.  11:1,2,27. 
12:2,3.)  This  "faith,"  however,  inspired  them 
with  confidence  and  courage;  as  they  were 
fully  assured  that,  whenever  their  bodies  should 
be  worn  out  by  labors,  or  endure  martyrdom, 
their  souls,  being  dislodged  from  that  tenement, 
would  immediately  be  admitted  into  the  jire- 
sence  of  their  beloved  Lord. — This  is  absolute- 
ly decisive,  concerning  the  felicity  to  be  enjoy- 
ed by  the  souls  of  believers  when  "absent  from 
the  body:"  and  it  also  shows  that  they  will 
possess  their  happiness  in  the  very  place,  where 

Jesus  displays    his  glorious    presence. The 

words  "at  home"  (6)  seem  not  well  chosen. 
This  world  is  not  the  believer's  home,  but  the 
place  of  sojourning  and  pilgrimage;  and  his 
body  is  the  tabernacle  in  which  he  sojourns. 
'Those  that  dwell  in  the  body  are  at  a  distance 
'from  the  Lord;  and  those  who  have  travelled 
'out  of  the  body,  ...  reside,  or  are  at  present, 
'with  the  Lord.'   Campbell. 

Hath  wrought  us.  (5)  '  0  xaieqyuaauevoQ. 
4:17.  7:10,11.  9:11.  12:12.  See  on  Jf?om.  2:9. 
—  The  earnest.']  Tov  uqquSojvu.  See  on  1:22. 
—At  home.  (G)  EvSruiBvifg.-  Absent.]  Exdij- 
(lu^iev.  8,9.  Advena  sum,  I  am  a  sojourner. — 
'Peregre  absum.'  (I  am  absent  at  a  distance.) 
Leigh.     Here  on\v.~We  are  confident     ''8^ 


QiXQHUEV. 


only.— M-'e  are  confident.    (8) 
6.  7:16.  10:1,2.   Heb.  lS:6.—  Will- 


6.  12:2,3.  Luke  2:29.  AcU 
21:13.  Phil.  1:20— 24.  2  Tim 
4:7,8.  2  Pet.  1:14,15.  3:11  12 
9.  Ps.  16:11.  17:13.  73:23— 
2;.  Malt.  25:21,23.  Joiin  14- 
3.  17;2i  1  Thes.  4:17,18.  i 
John  3:2.  Rev.  7:14—17.  22:3. 
John  6:27.  1  Cor.  9:2G,27.  15: 
5R.  Col.  1:29.  I  Tim.  4:10. 
Heh.  4:11.     2  PeL  I:lO,U.    3: 


14. 


'  Or,      endcri 

216] 


•— Rom.     15:24. 


1  Thes.  4:11.    Gr. 

y  See  on  6,8.— Rom.   14:8. 

■i  Gen.  4:7.  Is.  56:7.  Ads  10: 
35-      Eph.  1:6.    Heb.  12:28. 

a  Gen.  18:25.  1  Sam.  2:3,10. 
Ps.  7:6—8.  9:7,8.  50:3—6.  9G: 
10—13.  98:9.  lie.  11:9.  1214 
\'-  18:30.  Malt.  25:31-46. 
Acts  10:42.     17:31.     Ho,,,    ,4. 

IS..    Rev.  20:11—15. 
I  b  1  Km5s   8:32,33.      Job    31:11. 


ing.]     Evdoxuusv.     12:10.    MatLSill.    17:5, 
Rom.  15:26,27. 

9  Wherefore  ^  we  *  labor,  that  ^  wheth- 
er present  or  absent,  we  may  be  ^  accept- 
ed of  him. 

1 0  For  "  we  must  all  appear  before  the 
judgment-seat  of  Christ;  that  every  one 
may  "'  receive  the  things  done  '  in  his  body, 
according  to  that  he  hath  done,  whether  it 
be  good  or  bad. 

1 1  Knowing  therefore  ^  the  terror  of  the 
Lord,  '-'we  persuade  men;  '^but  we  are 
made  manifest  unto  God;  and  I  trust  also 
are  made  manifest  in  your  consciences. 

12  For  s  we  commend  not  ourselves 
again  unto  you,  but  ''  give  you  occasion  to 
gloiy  on  our  behalf,  that  ye  may  have 
somewhat  to  answer  them  which  glory  in 
f  appearance,  and  not  in  heart. 

[Practicul  Observations.] 

Note. — In  this  hope,  the  apostle  and  his  fel- 
low-laborers were  "ambitious."  'It  is  flat  to 
'translate  it,  "We  labor.'"  Doddridge. — They 
were  ambitious,  not  of  the  bojiors  and  applause 
of  the  world,  but  of  acceptance  with  the  Lord, 
in  i^espect  of  their  persons,  ministerial  labors, 
and  general  conduct;  though  they  should  be 
unacceptable  to  mankind,  or  even  to  their 
brethren:  that  so,  they  might  be  supported,  by 
the  comforts  and  consciousness  of  his  approba- 
tion, during  their  sojourning  in  the  body,  while 
"absent  from  him;"  and  that,  when  they  should 
quit  the  body,  they  might  be  welcomed  by  him 
as  good  and  faithful  servants,  and  be  admitted 
to  "the  joy  of  their  Lord."  (Marg.  Ref.  x — z. 
—Notes,  Matt.  25:19—23.  ^c/s 20:22,24.)  For 
they  were  assured,  that  both  they  and  their 
hearers,  and  every  man  without  exception,  of 
every  age  and  of  all  nations,  "must"  necessa- 
rily, whether  they  would  or  not,  "appear,"  or 
be  "made  manifest,  in  the  whole  of  their  true 
characters,  with  all  the  secrets  of  their  hearts 
and  lives,  before  the  solemn  and  decisive  "tri- 
bunal" of  Christ,  the  righteous,  impartial,  holy, 
heart-searching,  omnipotent  Judge;  Avho  now 
called  on  them  to  tru.st  in  him  and  obey  him  as 
a  divine  Saviour,  but  who  would  surely  take 
vengeance  on  all,  who  rejected  or  abused  his 
salvation.  {Marg.  Ref.  a — c. — Notes,  Matt. 
25:31—46.  JoAn  5:20— 23,28^29.  Acts  \1 :30, 
31.  T^om.  2:12— 16.  14:10—12.  iCor.  4:3— 5. 
2  Thes.  1:5—10.  Rev.  W:ll—lb.)  At  this 
solemn  period,  every  individual  will  "receive" 
the  appointed  recompense  of  his  deeds,  accord- 
ing to  the  things  done  while  he  sojourned  in  the 
body,  or  done  by  the  body,  "whether  they  were 
good  or  evil;"  without  any  respect  of  persons, 
or  regard  to  profession,  or  other  distinctions. 
So  that  the  justified  believer,  who  from  love  to 
Christ  has  done  good,  uprightly  and  faithfully 


Ps.  R2:I2.     15.3:10,11.      Matt. 

16:27.     lii.m.  2:.5— 10.     1  Cor. 

4:5.       Gat    6:7,8.        Kph.  6:8. 

Col.  3:24.25.      Rev.  2:23.     20: 

12,13.  22:12. 
c  Rom.   6:12,13,19.      12:1.2.       1 

Cor.  6:13—20. 
d  Gen.  35:5.       Job  6:4.       18:11. 

31:23.    Ps.  73:19.    76:7.     88:1.5, 

16.    90:11.    Is.  33:14.     Nah.  1: 

6.    Matt.  10:28.    25:46.  Mark  8: 

35—38.   9:43—50.   Luke  12:5, 


Heh.  10:31.     Rev.  20:15. 
e  20.     6:1.      Luke  16:31.      Acli 

13:43.  18:4,13.  19:26.    20:18-- 

27.     26:26.    28:23.     Gal.  1:10. 

C(.l.  1:28,29.  2  Tim.  2:24— 2u. 
f   1:12—14.     2:17.4:1,2.     1  Cor. 

4:4,5.     1  Thes.  2:3—12. 
5  3:1.      6:4.      10:8,12,1().     12:11 

Prov.  27:2. 
h  I:l4.      11:12—16.      12.1—9. 
t  Gr.  (Ac/uct.    Gal.  6:12-14. 


A.  D.  61, 


CHAPTER  V. 


A.  D.  61, 


will  receive  an  abundant  and  gracious  recom- 
pense of  his  believing,  though  imperfect  ser- 
vices: all  his  sins,  and  the  defects  and  defile- 
ments of  his  services,  being  washed  away  by 
the  hlood  of  Clirist.  But  the  profligate,  the 
infidel,  the  Pharisee,  the  hypocrite,  the  apos- 
tate, with  all  kinds  of  impenitent  transgressors, 
will  be  punished  according  to  the  number  and 
aggravation  of  their  crimes,  as  evil  only,  in  the 
sight  of  God,  had  been  done  by  them.  "Know- 
ing" therefore  "the  terror  of  the  Lord,"  what 
terrible  vengeance  the  Lord  would  then  execute 
on  the  workers  of  iniquity,  the  apostle  and  his 
brethren  used  every  kind  of  argument  and  per- 
suasion, to  induce  men,  of  all  nations  and  de- 
scriptions, to  believe  in  the  Lord  Jesus,  and  to 
act  consistently  with  the  character  of  his  disci- 
ples. In  this  their  earnest  endeavor,  the  motives 
and  intentions  of  their  hearts  had  already  been 
manifested  to  God,  and  judged  by  him;  and 
they  were  confident  of  his  gracious  approbation  : 
and,  whatever  the  prejudices  and  passions  of 
some  at  Corinth  might  suggest,  the  apostle  was 
confident,  that  in  general  they  were  convinced 
in  their  consciences,  that  he  and  his  helpers 
acted  with  integrity,  zeal,  and  faithful  affection 
to  their  souls.  Not  that  they  needed  or  in- 
tended again  "to  commend  themselves"  to 
favor,  as  if  this  appeal  to  God  and  their  con- 
sciences, as  well  as  some  previous  protestations, 
arose  from  selfish  or  vain-glorious  motives. 
(Note,  3:1 — 3.)  But  they  thus  suggested  such 
things,  as  were  proper  to  be  opposed  to  the 
censures  and  suspicions  of  false  teachers;  and 
gave  the  people  occasion  to  glory  in  the  disin- 
terested labors  and  patient  sufferings  of  their 
faithful  ministers.  TIius  they  might  answer 
the  boastings  of  those  ambitious  men,  who  glo- 
ried in  appearance,  as  if  very  zealous  in  the 
cause  of  Christ,  and  greatly  attached  to  his  dis- 
ciples at  Corinth;  but  who  were  not  really 
what  they  prolessed  to  be,  and  whose  hearts 
entirely  dissented  from  the  language  of  their 
mouths. 

We  labor.  (9)  "We  endeavor."  Marg.  fln- 
XoTiuui.ie0^u.  1  Thes.  4:11.  See  on  J?om.  15:20. 
— Be  accepted.]  Euuoi-goi,  einti.  See  on  Rom. 
12:1. — Jlppear.  (10)  fluivsQwd^rjvui.  11.  2:14. 
3:3.  7:12.  11:6.  JoAn  2:11.  1  Cor.  4:5.  1  Tim. 
S:16,  et  al. — May  receive.]  Ko/uiarjTai.  Matt. 
25:27.  EpA.  6:8.  Co/.  3:25.  i/e6.  10:36.  11: 
19,39.  iPei.  1:9.  5:4.  2  Pef.  2:13.— Occa- 
sion. (12)  JifOQurjv.  11 :12.  See  on  Rom.  7:8. 
— In  appearance.]  Ev  nooawna.  1:11.  2:10. 
3:7,13,18.  4:6.  8:24.  10':1,7.  11:20.  1  Cor. 
13:12.   Gal.  1:22. 

13  For  whether  '  we  be  beside  our- 
selves, 'm7  is  to  God;  or  whether  we  be 
'  sober,  it  is  "'  for  your  cause. 

14  For  "  the  love  of  Christ  °  constrain- 
eth  us;  i"  because  we  thus  judge,  that  if 
lone   died   for   all,   'then   were   all   dead; 

15  And    that  he  died  for  all,  '  that  they 


i  11:1,16.17.  12:R,U.— 5ee  on 
Acts  2fi:24,2S.— 1  for.  4:10— 
13.     1  Thes.  2:3— 11. 

k  2  Sam.  6:21,22 

1   Acts  26:25.     Itoin.  12:3. 

m  7:12.  r-ol.  i:2  4.  1  Thes.  1: 
5.     2  Tim.  2:10. 

O  8:R,9.  Cant.  1:4.  !!:6,7.  Malt. 
10:37,38.  Luke  7:42—47.  Juhn 
14:21—23.    21:15—17.     ICor. 


6:24. 


Ads 


16:22.       Eph.  3:18,13. 

Heb.  6:10.     1  Pet.  1:8. 
o  .luh  32:18     Luke  24:29. 

4:19,20. 
p  Kom.  2:2.     1  Cor.  2:14. 
q  Is.  .53.6.     Malt.    20:23.      Juhn 

1:29.     11:50—52.     1  Tim.  2;fi. 

Ileh.  2:9.     1  .I"hn  2:1.2. 
r  3:7,9.      Luke    15:24,32.     John 


which  live  should  not '  henceforth  "  live  unto 
themselves,  but  unto  him  which  died  for 
them,  and  rose  again. 

Note. — The  great  earnestness  of  the  apos- 
tle to  rectify  the  disorders  at  Corinth,  and  to 
re-establish  his  authority  among  them;  his 
lively  affections,  and  his  excessive  unrecom- 
pensed  labors  amidst  sufferings  and  dangers, 
gave  his  adversaries  occasion  to  represent  him 
as  "beside  himself,"  and  transported  by  a  ve- 
hement zeal  beyond  all  the  dictates  of  reason 
and  sobrietv.  (Marg.  Ref.  i. — Notes,  11:1 — 
6,16—20.  2  Kings  9:11.  Jer.  29:24—32.  Hos. 
9:7,8.  JVJnrA:  3:20,21.  JoAn  10:19— 21.  Acts 
26:24 — 29.)  But,  whatever  in  his  conduct  had 
given  them  this  opinion  of  him,  it  was  wholly 
owing  to  his  zeal  for  the  honor  of  God  and  the 
gospel,  and  to  his  earnest  desire  to  approve 
himself  faithful.  (Note,  2  Sam.  6:21—23.) 
And  when  at  other  times  he  seemed  to  act 
with  great  moderation  and  candor,  and  to  de- 
bate matters  with  much  coolness  and  sobriety; 
it  was  wholly  from  a  regard  to  their  welfare, 
and  a  desire  to  recover  them  from  dangerous 
errors,  in  order  to  which  he  employed  every 
method  which  he  could  devise,  without  regard- 
ing their  censures,  or  any  personal  consequen- 
ces. (Marg.  Ref.  1,  m.)  For  in  this,  as  well 
as  in  other  things,  "the  love  of  Christ  con- 
strained him"  and  other  faithful  ministers  and 
real  Christians.  The  love  which  Jesus  had 
manifested  towards  sinners  in  the  great  work 
of  redemption,  and  to  believers  in  calling  them 
to  partake  of  this  inestimable  blessing,  had  ex- 
cited in  their  hearts  such  reciprocal  admiring 
love  and  adoring  gratitude  to  him,  as  "con- 
strained them"  and  carried  them  on  with  in- 
vincible energy  in  every  service,  by  which 
they  could  glorify  his  name  .or  promote  his 
cause:  nor  could  any  fears,  hopes,  affections, 
or  interests  stop  their  progress,  when  actuated 
by  this  most  powerful  principle.  (Marg.  Ref. 
n — q.)  This,  however,  was  no  irrational  or 
enthusiastical  impulse,  but  the  result  of  sober 
deliberate  judgment.  (Note,  Phil.  1:9 — 11,  v, 
9.)  For  in  this  matter,  they  judged  decidedly, 
in  their  most  cool  and  reflecting  moments,  that 
if  Jesus  died  as  an  atoning  Sacrifice  for  all, 
"then  were  all  dead,"  as  under  condemnation, 
enslaved  to  sin,  and  utterly  destitute  of  power 
to  dehver  themselves:  otherwise  he  needed  not 
to  die  for  them,  or  in  their  stead.  "And  that 
he  died"  as  a  common  sacrifice  for  the  sins  of 
all  men,  or  men  of  every  nation  and  descrip- 
tion; that  when,  through  the  preaching  of  his 
gospel  to  sinners,  any  Avere  quickened  and  par- 
doned, and  so  "passed  from  death  to  life,"  they 
should,  from  that  memorable  period,  no  longer 
live  according  to  their  own  inclinations,  or  seek 
their  own  interest,  reputation,  indulgence,  or 
advancement,  as  they  had  formerly  done;  but 
should  devote  themselves,  their  bodies  and 
souls,  with  all  their  possessions  and  talents  of 
every  kind,  to  do  the  will  of  the  Redeemer,  to 


5:25.  11:25.  Rom.  5:15.  I'^ph.  I 
2:1—5.  Col.  2:13.  1  Tim.  5:  ' 
6.     Til.  3:3.      1  .lohn  5:19  | 

3:6.  Kz.  16:6.  37:9,14.  Hob.  I 
2:4.  Zech.  10:9.  .lohn  3:15, 
16.  5:24.  6:57.  Kom.  t.:2,ll, 
12.  8:2,6,10.  Gal.  2:20.  6.25. 
Kph.  5:11.  Col.  2:12.  3:1.  1 
I'll.  4:6.      1  John  4:9. 


t    16.      2  Kiiics  5:17.      Rons.  6:6. 

Kph.  4:17.  "l  I'el.   1:14,15.    4: 

2—4. 
u  I.ule  1:74.     Rom.  613.     12:1. 

1-t:'— !i       1  (  0-.  tr.'Jl.     10:.';3. 

Cal.  2:19.     I'hii    1  .2.).2l.    Col. 

3:17.23.      l'ih-5.     5.10.      Tit. 

2:14.    Ileh.  i;3.:;u,21.     Hev.  1: 


[217 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61 


promote  his  glory,  and  to  recommend  his  gos- 
pel; seeing  he  had  died  for  them  and  risen 
again,  that  he  might  be  their  Lord  and  King. 
{Marg:  Bef.  a— u.— Notes,  Rom.  14:7—9.  1 
Cor.  6:18 — 20.  Tit.  2:14.) — Constraineth. 
(1^)  'It  possesses  us  entirely;  and  as  seized  on 
'by  its  influence,  (afflatu)  we  do  all  things.' 
Beza.  (Notes,  Jer.  ^0:1— 9.  Mic.  3:8— 12. 
Acts  4:13—22.) 

JVe  be  beside  ourselves.  (13)  E^ecri^tev.  See 
en  Mark  2:12.  3:21. —  We  be  sober.']  :£w(f>QO- 
riiiiev.  See  on  Bom.  12:3. — Constraineth.  (14) 
I^vr^xei.  Phil.  1:23.    See  on  Luke  12:50. 

16  Wherefore  henceforth  ■''  know  we  no 
man  after  the  flesh:  yea,  though  we  have 
known  Christ  after  the  flesh,  ^  yet  now 
henceforth  know  we  him  no  more. 

Note. — The  apostle  and  his  fellow-laborers, 
therefore,  being  under  such  immense  obliga- 
tions, influenced  by  such  strong  motives,  and 
encouraged  by  such  animating  hopes,  and  as- 
surances of  assistance,  as  had  been  stated; 
were  powerfully  impelled  to  disregard  all  con- 
trary and  interfering  objects,  tliat  they  might 
show  their  love  to  their  most  gracious  Lord 
and  Saviour.  So  that,  these  principles  having 
been  matured  in  them,  they  "knew  no  man 
after  the  flesh:"  they  had  no  respect  to  men's 
persons,  because  of  natiorr,  sect,  rank,  or  per- 
sonal attachment,  when  their  obedience  to 
Christ  was  concerned:  they  could  not  accom- 
modate their  doctrine  or  conduct  to  the  humors 
of  men,  from  any  worldly  principles,  or  be- 
cause of  outward  connexions  with  them,  or 
obligations  to  them.  Nay,  they  did  not  now 
regard  their  external  relation  to  Christ  himself, 
as  being  of  the  same  nation  with  him,  or  oth- 
erwise acquainted  with  him.  Even  such  of 
the  apostles  and  evangelists,  as  had  personally 
known  him,  or  been  nearly  related  to  him, 
did  in  this  respect  disregard  that  external 
tie;  when  it  came  in  competition  with  their 
union  with  him  as  believers,  and  their  obedi- 
ence to  him  as  his  servants  and  ministers. 
They  could  not  warp  their  doctrine,  or  deviate 
from  their  instructions,  to  please  the  Jews,  or 
the  nearest  relatives  of  Christ;  any  more,  than 
out  of  respect  to  their  own  friends,  or  to  the 
philosophers,  or  the  princes  of  the  Gentiles. 
{Marg.  Bef.  x,  y.— Notes,  Deut.  33:9.  Matt. 
12:46-50.  Mark  S -.SI— 3b]  Luke  11 :27 ,18. 
1  Titn.  5:21,22.) — Many  suppose  that  the 
apostle  here  referred  to  the  Jewish  converts, 
who  were  displeased  with  him  for  admitting 
the  Gentiles  into  the  church,  and  being  earn- 
est for  their  coaversion,  which  they  deemed  a 
kind  of  madness  (13):  but  the  Christians  at 
Corinth  were  chiefly  Gentile  converts,  and 
they  do  not  seem  to  have  been  generally  dis- 
posed to  judaize. 

After  the  flesh.]  Kutu  craoxa.  1:17.  Bom. 
1^3.  8:1,5.  9:5. 

X^Deut.      33:9:      1     Sam.    2:'29.  I       5.  Gal.  6;1S.      Eph.  2:10.  ' 

Malt.  10:37.    12:48-50.    Mark     b  16.        Is.  43:18,19.       65:17,18. 


3:31—35.   John  2:4.  Gal.  2:5,6. 

1  Tim.  5:21,22.     Jam.  2:1— 4. 

3:17. 
)   John  6:63. 
I  19,21.     12:2.     Is.  45:17,24,25. 

John   14:20.       15:2,5.      17:23. 

Rom.  8:1        16:7,11.    1  Cor.  1: 

30.    Gal.  3:28.  5:6.  Eph.  1:3,4. 

Phil.  4:21. 
'  Or,  let  him  be. 
a  Ps.  51:10.     E«.    11:19.     18:31. 

•W-JG.    Mall.  12:33.     John  5:3, 

248] 


Matt.  9:16,17.  24:35.  Rom.  6:4 
—6.  7:6.  8:9,10.  1  Cor.  13:11. 
Eph.  4:22—24.  Phil.  3:7—9. 
Col.  3:1—10.  Heb.  8:9—13.  2 
Pet.  3:10— 13.      Rev.  21:1—5. 

c  John  3:16,27.  Rom.  11:36.  1 
Cor.  1:30.  8:6.12:6.  Col.  1:16, 
17.     Jam.  1:17. 

J  Lev.  6:30.  Ez.  45:15.  Dan. 
9.24.  Rom.  5:1,10,11.  Gr 
Eph.  2:16.   Col.  l:2i.    Ueb.  2: 


17  Therefore  if  any  ir.an  ^Ze  in  Christ, 
*  he  is  '^  a  new  creature:  ^  old  things  are 
passed  away;  behold,  all  things  are  become 

riGVV.  [Practical    Obso-ccttions.] 

Note. — The  judgment^  experience,  and  prin- 
ciples, which  the  apostle  had  stated,  sliould  not 
be  regarded  as  peculiar  to  him  or  his  friends, 
but  as  the  standard  of  genuine  Christianity: 
therefore,  "if  any  man,"  whether  Jew  or  Gen- 
tile, was  "in  Christ,"  as  a  justified  believer,  he 
was  also  "a  new  creature,"  or  a  new  creation 
of  God.  (Marg.  Bef.  z.— Notes,  Bom.  8:1, 
2.  1  Cor.  1:26— 31.  Ps.  51:10.  Ga/.  6:15,16. 
Eph.  2:4 — 10.)  By  spiritual  illumination,  and 
its  invariable  elfects,  a  new  judgment  had  been 
produced,  with  new  inclinations,  new  aflVctions, 
and  purposes;  from  which  new  words  and  ac- 
tions must  proceed.  Thus,  old  desires,  inten- 
tions, expectations,  connections,  and  satisfac- 
tions "passed  away,"  and  were  superseded; 
for,  "behold,"  by  the  marvellous  operation  of 
divine  grace,  "all  things  were  become  new!" 
(Notes,  Bev.  21 :1— 8.)  So  that  the  Christian 
experienced  new  hopes  and  fears,  joys  and  sor- 
rows, desires  and  aversions;  he  learned  to 
speak  a  new  language,  to  choose  new  compan- 
ions, to  act  from  new  motives,  to  aim  at  new 
objects,  and  to  attend  to  new  employments. 
Every  thing  was  now  cast  into  a  new  mould, 
received  a  new  impression,  and  took  a  new  di- 
rection, from  the  knowledge  of  God,  from  faith 
in  Christ  and  love  to  him;  from  humiliation  for 
sin,  and  hatred  of  it;  and  from  the  desire  of 
holiness,  and  the  hope  of  eternal  life.  (Marg. 
Bef.  a,  h.— Notes,  Ez.  11 :17— 20.  18:30—32. 
36:25—27.  Jo  An  3:3— 8.  i?om.  6:3,4.)— The 
marginal  reading,  ''Let  him  be  a  new  crea- 
ture," can  in  no  way  be  made  to  accord  with 
what  follows,  "Old  things  are  passed  away; 
behold,  all  things  are  become  new,  &c." 

Jl  new  creature.]  Kuivij  xjiotg.  Gal.  6:15. 
Knaic.  See  on  Bom.  8:19.  Kuiroz,  3:6.  Eph. 
4:24.  2  Pet.  3:13,  el  al.—  Old  things.]  Tu  ag- 
•/Hia.  Matt,  b .11, 11, 33.  Luke  8 -.8 ^%.  Acts  \b: 
7,21.  iPet.  2:5.  Bev.  12:9.— Ps.  79:8.  Sept. 

18  And  ''all  things  are,  of  God, '' who 
hath  reconciled  us  to  himself  by  Jesus 
Ciirist,  and  ^  hath  given  to  us  the  ministry 
of  reconciliation; 

19  To  wit,  that  'God  was  in  Christ, 
^  reconciling  the  world  unto  himself,  ''  not 
imputing  their  trespasses  unto  them;  and 
hath  f  committed  unto  us  '  the  word  of 
reconciliation. 

20  Now  then  we  are  ^  ambassadors  for 
Christ,  '  as  though  God  did  beseech  you 
by  us:  we  pray  \jou  '"in  Christ's  stead, 
"  be  ye  reconciled  to  God. 

21  For  °  he  hath  made  him  lo  he  sin  for 


e  19,20.    Is.  52:7.     57:19.    Mark 

16:15,16.     Luke  10:5.     24:47. 

Acts  10:36.     13:38,39.    Eph.  2: 

17.     Col.  1:20. 
f  Malt    1:23.     John   14:10,11,20. 

17:23.      1  Tim.  3:16. 
g  Rom.  3:24—26.    11:15.  1  John 

2:1,2.      4:10. 
h   Ps.  32:1,2.     Is.  43:25.     44:22. 

Rom.  4:6—8. 
t  Gr.put  in  its.     4:7. 
i    18. 
k  3:6.     Job  33:23.      Prov.  13:17. 

Mai.  2:7.      John  20:21.      AcU 


26:17,18.      Eph.  6:20. 
1    11.  6:1.   2  Kings  17:13.  2  Chr. 

36:15.     Neh.  9^29.     13.55:6,7. 

Jer.  44:4.      Ez.  18:31,32. 
m  Job  33:6.    Luke  10:16.    1  Cor. 

5:4,5.     iThes.  4:8. 
n  Job  22:21.      Prov.    1:22,    ice. 

Is.27:5.    Jer.  13:16,17.   38:20. 

Luke  14:23. 
o  Is.    53:4—6,10—12.      Dan.    9: 

26.  Zcch.  13:7.  Rom.  8:3.  (iai. 

3:13.  Eph.  5:2.    1  Pet.  3:18.    1 

John  2:1,2. 


A.  D.  61, 


CHAPTER  V. 


A.  D.  61. 


us,   P  who  knew  no  sin;  that  ^  we  might  be 
made  the  righteousness  of  God  in  him. 

Note. — As  the  change  above  described  had 
been  wrought  by  the  power  and  according  to 
the  purpose  of  God;  so  it  bore  on  it  the  stamp 
of  his  holy  image,  and  led  to  a  proper  state  of 
mind,  heart,  and  conduct  towards  him.  Thus 
"he  had  reconciled"  the  apostle  and  his  breth- 
ren "to  himself  by  Jesus  Christ,"  the  great 
Mediator.  {Marg.  Ref.  c,  d. — Notes,  Rom.  5: 
1,2,7—11.  Eph.  2:11—18,  Col.  1:18—23.) 
And,  having  pardoned  their  rebellions,  subdued 
their  enniity,  and  "shed  abroad  his  love  in  their 
hearts,"  he  had  entrusted  to  them  "the  minis- 
try of  reconciliation;"  that,  from  adoring  love 
and  gratitude  to  him,  zeal  for  his  glory,  and  be- 
nevolence to  tlieir  fellow-sinners,  they  might 
spend  their  future  lives  in  earnest  and  unwea- 
ried endeavors  to  bring  their  fellow-sinners, 
"the  enemies  of  God,"  to  partake  of  the  same 
mercy,  and  to  devote  themselves  in  love  to  the 
service  of  their  reconciled  God.  This  ministry 
implied  that  "God  was  in  Christ,"  "manifested 
in  the  flesh."  (Marg.  Ref.  e,  f.)— The  fulness 
of  the  Deity  dwelt  in  and  was  displayed  by  the 
human  nature,  through  the  incarnation  of  the 
eternal  Word  and  Son  of  God,  as  One  with 
the  Father:  that  so,  being  one  with  man  in 
human  nature,  he  might  "reconcile  the  world 
unto  himself,"  by  his  atonement,  mediation,  and 
grace;  and  that  sinners  throughout  the  earth, 
of  every  nation  and  description,  might  thus  he 
encouraged  to  hope  in  his  mercy,  and  tauglit 
by  his  grace  to  love  his  holy  perfections,  law, 
worship,  and  service,  to  which  their  carnal 
minds  had  before  been  enmity.  {Marg.  Ref.  h. 
—Notes,  Rom.  .5:6—10.  8:5—9.)  When  there- 
fore sinners  were  brought  to  God,  as  "in  Christ 
reconciling  the  world  to  [limself,"  in  humble 
faith;  he  no  more  "imputed  their  trespasses 
unto  them,"  but  blotted  them  out  by  a  free  for- 
giveness. (Marg.  Ref.  h. — Notes,  Ps.  32:1,2. 
Rom.  4:6 — 8.)  This  "word  of  reconciliation" 
he  had  committed  to  those,  who  once  were  ene- 
mies, but  who  had  been  reconciled.  So  that 
they  were  now  commissioned,  as  "ambassadors 
for  Christ,"  to  go  in  his  name,  and  by  his  au- 
thority, and  declare  these  encouraging  truths 
to  sinners  in  every  part  of  the  world.  And 
tliey  were  instructed,  not  only  to  command 
them  to  repent  and  believe  the  gospel,  and  to 
exhort,  persuade,  and  encourage  them  to  hope 
in  the  rich  mercy  of  God  through  Jesus  Christ; 
but  also  to  declare,  that  "God  did  beseech  men 
by  them,"  as  the  ambassadors  of  Christ:  and 
they,  "in  Christ's  stead,"  most  earnestly  en- 
treated men,  not  to  reject  such  astonishing  love; 
but  to  repent,  submit  to  God,  accept  his  salva- 
tion, and  be  reconciled  to  him,  as  his  worship- 
pers, friends,  and  children.  {Marg.  Ref.  i — n.) 
For  it  must  be  certain,  that  he  was  entirely 
willing  to  be  thus  reconciled  to  all,  who  ac- 
cepted this  invitation:  seeing  that  "He,"  even 
God  the  Father,  "had  made  Him,"  his  incarnate 
Son,  "who  knew  no  sin,"  but  was  most  perfect- 
ly holy  and  righteous,  "to  he  Sin,"  or  a  Sin- 
offering,  "for  us,"  who  deserved  the  utmost 
severity  of  liis  vengeance.  So  that  this  holy 
and  divine  Saviour,  being  perfectly  willing  to 
suffer  as  a  sacrifice,  was  dealt  with  as  if  he  had 


i.  53:9.    Luke  1:35.     Tteh.  7:  I       5. 

6.    1    I'et.  2:22—24.  Ijohn  3:  |  q  17.  Is.  45:24.25. 

Vol.  ^I.  32 


been  altogether  a  sinner:  that  thus  God's  ab- 
horrence of  sin,  and  his  determination  to  punish 
it,  being  so   wonderfully  displayed,  he  miglit 
honorably  pardon  and  justify  every  believer,  as 
became  the  righteousness  of  God  in  Christ:" 
dealing  with  him  as  if  he  had  been  perfectly 
rigliteous,  or  "righteousness"  itseli";  yea,  "the 
righteousness  of   God  in   Christ:"    for  a   far 
nobler,  and  more  excellent  righteousness  was 
thus  made  his,  by  the  gift  of  God,  for  justifi- 
cation, than  any  mere  creature  could  ever  have 
performed.   {Marg,  Ref.  o — q. — Notes,  Is.  45: 
20—25.    53:4—12.     Jer.   23:5,6.     Dari.    9:24. 
Rom.  1:17.  3:21—26.   1  Cor.  1:26—31,  v.  30. 
Gal.    3:6—14.     Phil.    3:8— 11.)— This  verse  ' 
contains  most  conclusive  arguments,  in   proof 
of  the  vicarious  sufferings  of  Christ,  as  the  sat- 
isfactory atonement  to  divine  justice   for  our 
sins;  of  the   imputation  of  liis   perfect   righte- 
ousness to  believers,  as  their  title  to  eternal 
life;  and  of  his  real  Deity,  whose  righteousness 
becomes  theirs  for  justification,  by   virtue  of    ' 
their  union   with  him.     Perhaps  stronger  lan- 
guage cannot  be  used,  in  declaring  these  doc- 
trines, by  those  who  most  zealously  contend 
for  them. — The  preposition  here  used,  is  trans- 
lated  "instead,"   in   the  preceding  verse:   "in 
Christ's  stead,"  or  instead  of  Christ.     Thus  he 
suffered   instead   of  us.    {1  Pet.    3:18.   GV.)— 
The  apostle  doubtless  spoke  primarily  of  him- 
self, and  his  fellow-laborers,  as  "the  ambassa-    ^ 
dors  of  Christ;"  yet,  as  all  faithful  ministers 
are  entrusted  with  tlie  same  message,  by  the 
same  authority,  so  they  too  are  ambassadors, 
or  envoys  and  messengers  for  Christ,  though  to 
a  smaller  number  of  their  fellow-sinners. — Some 
of  the  professed   Christians  at  Corinth  were 
supposed  by  Paul  to  be  unconverted,  and  un- 
reconciled to  God;  and  he  might  have  tliem  in 
view,  when  he  spake  of  God's  beseeching  sin- 
ners by  his  ministers.     But  he  was  evidently 
giving  an  account  of  his  commission  and  gen- 
eral ministry,  through  the  nations  of  the  earth: 
wherever  he  came,  he  addressed  sinners  in  this 
pathetic  and   earnest   manner;  and   while  "he 
prayed  them  in   Christ's  stead  to  be  reconciled 
to  God,"  it  was  as  if  God  himself  had  besought 
them  to  lay  aside  their  enmity,  and  accept  of 
his  mercy. — The  change  of  the  language,  "am- 
bassadors for  Christ,"  "God  beseeches  you; 
we  pray  you  in  Christ's  stead,  &c."  shows 
how  familiar  it  was  to  the  apostle  to  consider 
his  divine  Lord  and  Master,  as  One  with  the 
Father,  in  Deity  and  authority. 

Who  hath  reconciled.  (18)  Tn  xandluiav- 
Toc.  19,20.  i?om.  5:10.  1  Cor.  7 :11.— TAe 
ministry  of  reconciliation.']  Tijr  5iaxoviuv  ryg 
xajaXluyijC- — Tov  Inynr  ii/C  xuTctlluyi/g,  19. 
See  on  Rom.  5:10.— In  Christ.  (19)  Er  Xqkt- 
TO).  Rom.  6:23.  8:1.  {Note,  John  17:22,23.) 
^-IVeare  ambassadors  for  Christ.  (20)  'YneQ 
Xgiga  TTQeaflsvoiiet'.  Eph.  6:20.  Not  elsewhere. 
—riosalifia.  Luke  14:32.  19:14.— /»  Christ's 
stead.]  'Y-itQ  Xoiqii.  21.  Bom.  5:8.  8:26.  1 
Pet.  3:18. — He  hath  made  him  to  be  sin.] 
\4fnjtQTtixP  eTTOirjOfv. — Rom.  8:3.  Heb.  10:6,8. 
'JuaQTia  is  ofien  used  in  the  LXX,  for  "a  sin- 
offering;"'  which  circumstance  is  a  strong  cor- 
roboration of  the  doctrine  of  reciprocal  imputa- 
tion, as  most  emphatically  stated  in  this  verse; 


23:6.     33:16.  Dan.  9:24.   Rom. 
1:17.  3:21—26.8:1—4.  10.4.  1 


Cor.  1:30.     Pliil.  3:9. 


[249 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61, 


our  sins  imputed  to  the  divine  Saviour,  and  his 
righteousness  imputed  to  all  true  believers. — 
Be  made.']  /'n'ojfted^u.  "Become."  John  1 :14. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 

It  is  most  animating  for  us  to  "know,"  amidst 
our  sufferings,  temptations,  conflicts,  and  perils 
of  death,  that  whenever  we  die  we  shall  enter 
into  the  heavens,  and  be  admitted  to  an  un- 
speakable felicity:  and  this  evidently  may  be 
known,  with  such  certainty,  as  to  produce  ha- 
bitual courage  and  confidence,  even  in  the  great- 
est dangers  and  most  evident  approaches  of 
death,  in  its  most  formidable  appearances:  but 
our  assurance  or  prevailing  hope  of  this,  must 
be  proportioned  to  the  evidence  of  our  conver- 
sion.— It  is  not  Avorth  while  to  be  solicitous 
about  this  clay-cottage,  or  tent,  in  wliich  the 
soul  is  now  incommodiously  lodged,  or  rather 
imprisoned  because  of  transgression.  We 
should  not  then  be  troubled  to  feel  it,  as  it  were, 
shake,  or  to  perceive  the  tokens  of  its  approach- 
ing dissolution.  We  must  not  expect  ease  or 
satisfaction,  in  "this  earthly  house  of  our  tab- 
ernacle;" but  we  should  look  forward  in  hopes 
of  "a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens."  AVhile  "we 
groan,"  earnestly  desiring  admission  into  this 
blessed  mansion;  let  us  seek  to  be  more  and 
more  "clothed  upon"  with  the  robes  of  righte- 
ousness and  salvation:  thus  we  may  be  sure, 
that  we  shall  not  "be  found  naked,"  when  dis- 
lodged from  the  body.  If  in  the  mean  time  we 
"groan,  being  burdened"  with  manifold  trib- 
ulations and  temptations;  or  if  we  feel  a  re- 
luctance to  be  stripped  by  the  cold  rude  handj 
of  death,  and  would  rather  choose  to  pass  toj 
heaven  some  other  way,  "that  mortality  might 
be  swallowed  up  of  life;"  it  may  encourage  us 
to  recollect,  that  even  apostles  experienced  the 
same  troubles  and  conflicts,  and  knew  some-' 
thing  of  the  same  reluctance.  But  if  the  desire ' 
of  having  done  with  sin  and  sorrow,  and  espe- 
cially of  beholding  face  to  face  our  beloved  Re- 
deemer, has  given  us,  in  a  measure,  a  victory 
over  our  fears,  and  made  us  willing,  even  "to 
be  absent  from  the  body,  that  we  may  be  pres- 
ent with  the  Lord;"  we  should  remember  that 
it  is  God  himself,  who  hath  wrought  our  hearts 
into  this  spiritual  and  holy  disposition;  and  that 
these  desires  and  affections  are  indeed  "the 
earnest  of  the  Spirit,"  and  first-fruits  of  our 
eternal  happiness.  This  should  excite  us  to  an 
unremitted  courage  and  confidence  in  our  duty, 
whatever  dangers  may  obstruct  our  cours'e. 
While  "absent  from  the  Lord,"  we  may  by 
faith  walk  with  him,  and  derive  support  and 
consolation  from  him;  for  thus  we  may  "see 
him  vvho  is  invisible,"  and  realize  those  objects 
which  are  unseen:  and  whatever  hastens  our 
departure  from  the  body,  shortens  also  our  pas- 
sage to  the  presence  of  our  Lord,  where  is  lul- 
iiess  of  joy  lor  evermore. 

V.  9—12 

While  others  labor  for  wm-ldlv  riches,  or  are 
ambittom   of_  "the   honor   that   cometh   from 


man,'    let  us  aspire  after  the  glory  of  being  ac- 
cepted by  Chnst,  m  nil  our  services  during  life, 


must    all  appear' 


leave   the   world.     As 

without  disguise  before  ms  ju.lcrment-seat    let 

us^  beware  ol  hypocrisy,  and   be   impartial   in 

2j0j 


judging  ourselves:  and  especially  let  us  care- 
fully acquaint  ourselves  with  him  as  our  Sa- 
viour, who  will  shortly  be  manifested  as  our 
Judge;  that  by  his  grace  we  may  henceforth  do 
those  good  things,  which  he  will  recompense, 
as  the  fruits  and  evidences  of  faith  and  love,  in 
that  decisive  day.  At  present  we  ma?/  "choose 
whom  we  will  serve,"  and  what  Ave  will  do: 
but,  as  we  must  di^,  so  we  must  stand  in  judg- 
ment; and  no  more  choice  will  be  left  us  than 
is  left  to  the  criminal,  whether  he  will  or  will 
not,  be  tried,  condemned,  or  punished  for  his 
crimes.  The  expectation  of  this  solemn  time 
of  righteous  retribution  should  render  all  men 
earnest  and  diligent,  in  "working  out  their  own 
salvation  with  fear  and  trembling;"  lest  any 
"should  seem  to  come  short  of  it:"  but  espe- 
cially it  should  excite  ministers  to  be  unwearied 
and  laithfulin  their  Avork :  and,  knowing  what 
a  tremendous  day  it  will  be  to  all  the  workers 
of  iniquity,  they  should  be  the  more  earnest 
and  affectionate,  in  their  persuasions  and  warn- 
ings to  sinners,  to  seek  salvation  before  it  be 
too  late.  Happy  are  they,  who  are  warranted 
to  appeal  to  God,  in  respect  of  their  faithfulness 
and  zeal  in  this  good  Avork;  and  eA'en  to  the 
consciences  of  those  Avho  are  ofiended  Avith 
their  plain-dealing.  This  m.ay  sometimes  be 
necessary,  though  men  may  censure  it  as  "self- 
commendation:"  and  it  is  often  useful  to  sug- 
gest to  the  people  such  things,  as  are  proper  to 
be  spoken,  in  defence  of  the  truth  and  in  behalf 
of  faithful  preachers;  that  they  may  know 
how  to  answer  the  cavils  and  boastings  of  "such, 
as  glory  in  appearance,"  but  are  not  hearty  in 
the  cause  of  God. 

V.  13—17. 
If  earnestness  to  prevent  the  delusion  and 
destruction  of  our  fellow-sinners,  and  in  the 
great  concerns  of  the  eternal  world,  bring  upon 
us  the  charge  of  being  "beside  ourselves;"  Ave 
need  only  inquire,  Avhether  our  conduct  be  war- 
ranted by  the  word  of  God,  and  spring  from  a 
regard  to  his  authority  and  glory;  and  Avhether 
our  most  vehement  affections  and  addresses,  as 
well  as  our  more  cool  and  temperate  reasonings, 
are  really  intended  to  promote  the  salvation  of 
souls,  if  this  be  the  case,  we  may  venture  to 
disregard  the  contumely:  and  we  should  pray 
for  our  revilers,  that  they  may  indeed  "come 
to  themselves,"  and  be  delivered  from  that  in- 
sanity, under  Avhich  all  unbelievers  are  held. — 
If  our  "judgment"  concerning  our  entirely  lost 
estate  as  sinners,  and  the  love  of  Christ  as  dy- 
ing for  our  salvation,  coincides  Avith  that  of  the 
apostles;  we  shall  feel,  in  proportion  to  our 
faith  and  hope,  the  "constraining"  influence  of 
his  love,  powerfully  exciting  us  "to  live  to 
him,  Avho  died  for  us  and  rose  again."  But 
many  shoAV  the  Avorthlessness  of  their  profess- 
ed faith  and  love;  by  "living  to  themselves" 
and  to  the  world:  and,  alas!  the  views  of  most 
of  us  are  so  obscure,  our  judgments  so  uncon- 
firmed, and  our  love  so  feeble,  that,  compara- 
tively, we  live  but  little  to  the  glory  of  our 
gracious  Lord.  On  this  account  we  need  to  be 
deeply  humbled;  and  to  "jiray  Avithout  ceasing," 
that  Ave  may  be  enabled  to  live  more  zealously 
and  diligently  devoted  to  him. — All  partialities, 
from  external  relations  or  connexions,  patron- 
age or  obligations,  hopes  or  fears,  Avhich  temjjt 
the  minister  to  Avaver  in  his  testimony,  or  the 
Christian  in  liis  obedience,  are  inconsistent  with 


A.  D.   61. 


CHAPTER  VI. 


A.  D  61. 


a  proper  regard  to  the  Lord  Jesus:  and  in  this 
sense,  we  should  "henceforth  know  no  man 
after  the  flesh,"  whatever  claim  he  may  seem 
to  have  to  our  special  regard.  {Notes,  Matt. 
10:37—39.  Luke  14:25— 27.)— The  justified 
believer  is  "a  new  creature"  in  a  new  world: 
his  new  relation  to  Christ,  to  the  church,  and  to 
heavenly  things;  together  witli  his  new  obliga- 
tions, interests,  pursuits,  principles,  and  satisfac- 
tions, have  superseded  those,  whicii  formerly  pre- 
vailed :  yea,  "old  things  have  passed  away;  be- 
hold, all  things  are  become  new."  Even  the  same 
actions  are  now  j)erformed  from  new  motives 
and  in  a  new  manner,  from  what  they  before 
were;  his  attention  to  relative  and  social  du- 
ties, and  his  diligence  in  worldly  business,  spring 
from  new  purposes,  and  receive  a  new  direc- 
tion. Nay,  when  baffled  by  temptation,  he 
falls  into  sin;  his  grief,  his  shame,  his  distress, 
and  remorse,  are  altogether  neiv,  and  such  as 
before  he  never  had  experienced.  His  heart 
was  then  stone,  now  living  flesh;  and  sensibil- 
ities wholly  new  arise  from  this  important 
change.  Those  who  know  nothing  of  this  new 
creation,  and  so  cannot  understand  these  things, 
are  not  in  Christ,  whatever  they  may  presume: 
and  the  more  evidently  it  has  been  and  is  expe- 
rienced, the  more  clearly  is  a  man's  justifica- 
tion proved. 

V.  18—21. 
Every  good  gift  comes  from  God,  and  to  him 
the  whole  glory  belongs.  Even  they  who  are 
"new  creatures,"  yea,  the  apostles  and  mar- 
tyrs, and  all  v.'ho  are  at  present  perfect  spirits 
before  the  throne,  Avere  once  "enemies  to  God 
by  wicked  works."  This  enmity  to  God  began 
wholly  on  man's  part;  but  the  reconciliation 
was  entirely  devised,  revealed,  and  effected  by 
his  offended  Sovereign.  In  the  person  of  Em- 
manuel, in  his  mediation  and  atonement,  who 
"was  made  sin  for  us  though  he  knew  no  sin, 
that  we  might  be  made  the  righteousness  of 
God  in  him,"  the  foundation  of  this  blessed 
reconciliation  was  laid;  for  "God  was  in  Christ, 
reconciling  the  world  unto  himself.  (Note, 
John  15:12— 16.)— When  the  kings  of  the 
earth  appoint  ambassadors,  they  generally  send 
them  to  those,  who  are  of  their  own  rank 
society;  nor  would  they  deign  to  send  a  solemn 
embassy  to  their  own  rebellious  subjects,  when 
vanquished,  disarmed,  and  condemned.  But 
"the  King  of  kings  and  Lord  of  lords,"  ap- 
points ambassadors  from  himself  to  us  poor 
apostate  worms,  and  helpless  perishing  sinners! 
— Earthly  princes  select  persons  of  dignity  and 
eminence,  to  represent  their  persons  and  act  by 
their  authority,  on  these  important  occasions; 
but  the  Lord  of  glory  deputes  pardoned  rebels, 
and  reconciled  enemies,  to  go  to  their  former 
associates  in  rebellion,  on  this  embassy  of 
peace!  (Note,  Is.  55:8,9.)  The  gracious  pro- 
posals whicli  they  are  instructed  to  make,  and 
the  encouraging  terms  which  they  are  com- 
manded to  use,  are  equally  expressive  of  con- 
descension, compassion,  and  good-will  to  men: 
for  the  Lord  himself,  who  might  justly,  and 
could  easily,  destroy  them  for  ever,  is  pleased 
to  "beseech  them  to  be  reconciled  to  him!" 
This  language  of  our  God  and  Saviour,  by  his 
ministers,  to  his  feeble  but  haughty  enemies, 


a  5:13— 20.      1  Cor.  3:9. 

1  c 

ler.  f;:8.     Gal.  3:4. 

Jlel).   12: 

b  Sec  on  .5:20.-10:1.     Matt.    23: 

15.25. 

37.     Itoiii.  12:1.    Gal.  4:11,12. 

^ 

:':!,2.       Acts  1-1:3. 

Gal.  2  21. 

must  appear  wonderful  beyond  conception  to 
the  holy  inhabitants  of  heaven:  yet  the  recep- 
tion with  which  it  often  meets,  and  the  con- 
tempt and  disdain  which  it  pxcites,  must  ex- 
ceedingly increase  their  astonishment;  and  it 
will  assuredly  satisfy  them,  concerning  the  pro- 
priety and  equity  of  punishing  the  irreconcila- 
ble haters  of  God,  "with  everlasting  (lestruction 
from  his  presence.''  The  "ambas^r.ddis  for 
Christ,"  however,  must  adhere  to  their  instruc- 
tions, with  whatever  reception  they  may  meet. 
They  should  "magnify  their  office,"  antl  en- 
deavor to  represent  their  Lord,  by  exhibiting 
his  image  in  their  own  example,  as  well  as  "de- 
claring his  whole  counsel."  They  must  con- 
form to  the  laws  and  customs  of  liis  kingdom, 
and  not  to  those  of  this  evil  world;  neither 
fearing  the  contempt  or  rage  of  men,  while  "in 
Christ's  stead  they  pray  them  to  be  reconciled 
to  God;"nor  yet  seeking  to  please  men,  or  ex- 
pecting any  recompense,  save  from  their  gra- 
cious Lord. — On  the  other  hand,  let  all  who 
hear  the  gospel,  remember  that  the  faithful 
minister  is  the  ambassador  of  Christ  to  themj 
sent  to  treat  with  them  concerning  "reconcil- 
iation to  God;"  and  that  his  Lord  will  surely 
punish  every  insult  and  injury  offered  to  him, 
as  if  done  to  himself  in  Person.  The  refusal 
of  this  proffered  peace  will  leave  men  "the  ene- 
mies of  God"  for  ever:  the  removal  of  I'aithful 
ministers,  from  such  as  have  slighted  their 
message,  is  the  recall  of  an  ambassador  of 
peace,  and  the  fore-runner  of  a  declaration  of 
Avar.  Let  sinners  then  hear  the  voice  of  God, 
"beseeching  them  to  be  reconciled  to  him :"  let 
the  trembling  penitent  rejoice  in  the  assurance, 
that  his  application  for  "peace  with  God  Avill 
not  be  rejected."  Let  professed  Christians  ex- 
amine their  supposed  interest  in  Christ,  the 
great  Reconciler,  by  inquiring  Avhether  they 
are  become  the  friends  of  God,  his  cause,  and 
his  people:  let  ministers  not  only  "Avarn  men 
by  the  terror  of  the  Lord,"  but  beseech  them 
by  his  abundant  mercies,  to  repent  and  turn 
unto  him:  and  let  believers  consider,  Avhether 
God  can  now  withhold  any  good  thing  from 
them;  or  Avhether  they  can  venture,  lose, 
labor,  or  suffer  too  much,  for  him  who  gave  his 
beloved  Son  to  be  the  Sacrifice  for  their  .sins, 
that  they  might  be  "made  the  righteousness  of 
God  in  him."  {Notes,  13—15.  Mom.  5:7—10. 
8:28—31.) 

CHAP.  VI. 

The  apostle  earnestly«xliorts  the  Corinthians,  not  to  receive  the  grace 
of  God  in  vain,  Tut  to  seek  salvation  without  delay,  1,2.  He 
most  pathetically  shows,  hy  ivhat  labors,  sufferings  and  patient  en- 
durance lie,  and  his  bretlireii,  sought  to  render  their  ministry  appror- 
ed,  3 — lO.  He  assures  them,  that  he  spake  of  this  the  mure  freely 
out  of  the  great  love,  which  he  bare  to  tliein,  1 1,12:  requiring  the  like 
afTection  from  them,  13.  He  warns  them  against  intimate  connexions 
with  unbelievers,  seeing  Christians  are  the  temples  of  the  living  Goil, 

)4 16;  and  encourages  them,  by   the  promises  of  being  received  aj 

the  children  of  God,  to  separate  from  tinners  and  from  sin,  17,  18. 

E   then   as  ^  workers   together  with 
him,   ^  beseech  you  also  that  "^  ye 
receive  not ''  the  grace  of  God  in  vain. 

2  (For  he  saith,  I  have  heard  thee  in 
*"  a  time  accepted,  and  in  the  day  of  sal- 
vation have  I  succored  thee:  behold,  now 
is  the  accepted  time;  behold,  noAv  is  the 
day  of  salvation.) 

19:42—44.    Heb.  3:7,13. 


w 


Tit.  2:11.      1   Pel.  4:10.11. 

Is.  49:3.  61:2.    Kz.  ifi:8.    Luke 


4:19. 
4:7. 


[251 


A.  D.  61, 


II.  CORINTHIANS. 


A.  D.  61. 


^ole. — The  apostle  and  other  faithful  minis- 
ters, as  "fellow-laborers  of  God,'-  {Note,  1 
Cor,  3:4 — 9.)  employed  by  him  in  reconciling 
the  world  unto  himself,  joined  their  earnest 
entreaties  to  the  Corinthians  also,  as  they  had 
to  others,  that  they  would  not  "receive  the 
grace  of  God  in  vain."  The  word  rendered 
"grace,"  signifies  any  peculiar  undeserved  fa- 
vor; and  when  it  is  used  for  the  regenerating 
and  sanctifying  work  of  the  Holy  Spirit,  it  im- 
plies that  "this  is  a  special  undeserved  favor. 
The  unspeakable  l)ve  of  God  to  sinners,  in  the 
redemption  by  his  Son  and  in  the  appointment 
of  "the  ministry  of  reconciliation;"  and  the 
mercy  shown  to  those  whom  he  thus  "besought 
to  be  reconciled  to  him;"  would  be  altogether 
in  vain,  to  all  those  who  "neglected  so  great 
salvation."  (Marg.  Ref.  a— d.— Note,  Heb. 
o-i — 4^  t,.  3.)  The  apostle  feared,  that  this 
had  hitherto  been  the  case  of  some  professed 
Christians  at  Corinth:  and  doubtless  many! 
such  would  at  length  read  or  hear  his  epistle;] 
Avhom  therefore  he  most  earnestly  exhorted  | 
and  entreated,  not  to  render  all  the  advantages, 
set  before  them  ineffectual  to  themselves,  byj 
persisting  in  unbelief;  but  that  they  would,! 
without  delay,  while  the  word  of  God  was  I 
faithfully  preached  to  them,  embrace  the  pro-! 
posals  of  mercy  and  grace  set  before  them. : 
For  as  Jehovah  had  assured  the  Messiah,  ac- 
cording to  the  revelation  made  by  the  prophet,' 
that  he  had  "heard  him  in  an  acceptable  time, 
and  succored  him  in  a  day  of  salvation,"  with 
a  special  reference  to  his  intercession  for  the 
Gentiles,  after  his  exaltation  to  the  mediatorial 
throne;  {Note,  Is.  4Q:1 -,8.)  so  the  present  sea- 
son of  abundant  spiritual  advantages  might  be 
considered  by  the  Corinthians,  as  "an  accepted 
time  and  a  day  of  salvation"  to  all,  who  .sought 
an  interest  in  the  blessings  of  the  Redeemer's 
kingdom.  But  those  who  refused  the  embassy 
of  peace  or  were  satisfied  with  a  formal  as-' 
sent,  a  dead  and  unholy  faith,  might  ex])ect  to 
be  s[)eedily  punished  as  the  enemies  of  Christ. 
{Mars;.  Ref.  e.— Notes,  Prov.  1:20—33.  Is. 
55:6,7.  Luke  13:22—30.  19:41—44.  John 
12:34—36.  Heb.  S-.l—iS.)— I  have  heard,  inc. 
(2)  From  the  Sept.  which  accords  to  the  He- 
brew,    (/s.  49:8.) 

Workers  together  with  Yt'im.  (1)  ^vPFgynr- 
TF,-.  1  Cor.  16:16.  Jam.  2:22.  See  on  Mark 
16:20.— :fi;rf^j'0(,  1  :24.  8:23.  1  Cor.  3:9.— 
The  context  sanctions  our  version. — Beseech."] 
riu^uy.uluiiev.  1:4.  2:7,8.  5:20.  8:6.— -r/fo,«f- 
i^u,  5:20.    fixes    the   meaning  to    "beseech," 


f   1:12.  P:20.  Malt.   17:27.    18:fi. 
Rom.  14:13.  1  Cor.  8:9—13.  9: 

12,22.     10:23,24,32,33. 

2:17.    7:11.     Acts  2:22.     Rom. 

H:IE.      16:10.    ICor.  11:19.  1 

Thfcs.    2:3—11.      2  Tim.  2:15. 

tir.  commending-.  4:2.  Rom.  5: 

8. 
h  3:6.    11:23.  Is.  61:6.  Joel  1:9. 

2:17.     1  Cor.  3:5.    4:1.  1  Thes. 

3:2.     1  Tim.  4:6. 
>   12:12.  Luke  21:19.     Rom.  5:3, 

4.    Col.  1:11.     1  Thes. 5:14.    i 

Tim.  6:11.    2Tim.  3:10.    Heb. 

12:1.  Jam.  5:7 — 10.    Rev    19 

S:10. 
k  4:17.  Acts  20:23,24.  Col.  1-24 

1  Thes.  3:3.  2  Tim.    1:8.  31 1 

12.    4.5.  ' 

1   11:9,27.     12:10.    Acts  20:34.    1 

Cor.  4:11.12.     Plul.  4:11,12. 
m  4:S.  Rom.  8:35,36.     1  Tlits.  ,3; 

7. 
D  11:24.25.    Deul.  25:3.  Is.  SS:5. 
Arts  16:23. 


o  1  Kines  22:27.      2  tlir.  16:10. 
Jer.  C3:l.  37:15,16.  33:6.  Mall. 
14:3,10.  Arts  5:18.     12:4,5.16: 
24.  22:24.   23:35.24:27.26:10, 
29.28:16,17,30  Eph.  3:1.  Phil. 
1:13.  2  Tim.  1:8.  2:9.  Heb.  11: 
56.     13:23.     Rev.  2:10. 
p  1:8—10.    Ads  14:19.    17:5.  18: 
12—17.   19:2.3—34.21:27—35. 
22:23.    23:10. 
t  Or,  tossings  to  and  fro. 
q  11:23.     1  Cor.  15:10.     1  Thes. 

2:9.     1  Tim.  4:10. 
r  11:27.    Ez.  3:17.  Mark  13:34— 
37.      Acts  20:31.     2  Tim.  4:5. 
Heh.  13:17. 
s  Matt.  9:15.      Acts   13:3.   14:23. 

1  Cor.  7:5. 
t   7.2.  I  Thes.  2:10.  1  Tim.  4:12. 

5:2.    Tit.  2:7. 
u  4:6.  11:6.1  Ccr.  2:1,2,16.  Eph. 

3:4.  Col.  1:9,10,27.     23. 
X  1  Cor    13:4.    Gal.  5:22.     Eph. 
4:2,o2.  Col.  1:11.3:12.  2  Tim. 


rather  than  "exhort." — In  vain.]  Eig  xs-itiv. 
See  on  1  Cor.  15:10. —  The  accepted.  (2)  Ev- 
TjQoadey.To:.  8:12.  See  on  Rom.  15:16.  Jexioz, 
Luke  4:19,24.  Phil.  4:18. 

3  Giving  /no  offence  in  any  thing,  that 
the  ministry  be  not  blamed: 

4  But  s  in  all  things  *  ajDproving  our- 
selves ''as  the  ministers  of  God,  '  in  much 
patience,  in  '^afflictions,  in  'necessities,  in 
'"  distresses, 

5  In  "  stripes,  in  °  imprisonments,  p  in 
f  tumults,  in  i  labors,  in  ''  vvatchings,  in 
^  fastings; 

6  By  *■  pureness,  by  "  knowledge,  by 
"  long-suffering,  by  kindness,  ^'  by  the  Holy 
Ghost,  by  f  love  unfeigned, 

7  By  '^  the  word  of  truth,  by  ^  the  power 
I  of  Go(l,  by  "  the  armor  of  righteousness 
i''  on  the  right  hand  and  on  the  left, 

I  8  By  ''  honor  and  dishonor,  by  *"  evil 
report  and  good  report:  ^  as  deceivers, 
and  yet  ''  true ; 

9  As  'unknown,  and  yd^weW  known; 
'  as  dying,  and,  behold,  we  live;  '"  as 
chastened  and  not  killed; 

10  As  "  sorrowful,  yet  always  rejoicing; 
as  °  poor,  yet  p  making  many  rich;  as  hav- 
ing nothing,  i  and  yet  possessing  all  things. 

\Pructictd   Ohstrvcdions.^ 

Note. — The  apostle  and  his  fellow-labor- 
ers, while  they  thus  zealously  fulfilled  their 
embassy  of  peace,  behaved  with  the  utmost 
circumspection,  that  they  might  "give  no  of- 
fence," or  cause  of  stumbling,  in  any  thing; 
lest  their  imprudence  or  misconduct  should  ex- 
pose their  ministry  to  censure  or  contempt,  and 
thus  render  it  ineffectual.  They  therefore 
studied,  and  were  enabled,  in  all  things  "to  ap- 
prove themselves"  such  persons,  as  the  minis- 
ters of  a  holy  God,  in  so  gracious  and  sacred  a 
service,  ought  to  be.  This  they  did,  "by  much- 
patience,"  resignation,  constancy,  and  perse- 
vering assiduity,  notwithstanding  their  multi- 
plied and  heavy  afflictions.  They  were  not 
discouraged,  or  induced  to  repine  or  despond, 
by  urgent  necessities  and  perplexing  diflicul- 
ties,  even  without  obtaining  a  subsistence;  or 
by  repeated  scourgings  and  imprisonments, 
from  both  Jewish  and  heathen  magistrates;  or 


3:10.     4:2. 
y  3:3.    11:4.  Rom.  15:19.    1  Cor. 

2:4.    fJal.  3:2,5.    1  Thes.  1:5,6. 

1  Pet.  1:12. 
I  2:4.    11:11.  12:15.  Jiirlg.  16:15. 

Ez.  33:31.  Rom.     12:9.   1  Pet. 

1:22.     1  John  3:1?;. 
a  1:18—20.  4:2.  Ps.  119:43.  Eph. 

1:13.  4:21.   Col.  1:5.  2  Tim.  2: 

15.     Jam.  1:18. 
h  10:4,5.  13:4.    Mark  16:20.  Acts 

11:21.  1  Cor.  1.24.2:4,5.  Eph. 

1:19,20.      3:20.     Heb.  2:4. 
c  Is.  11:5.  59:17.  Rom.  13:12,13. 

Eph.  6:14.  1  Thes.  5:8.   2  Tim. 

4:7. 
d  Ex.  14:22.     Prov.  3:1 6. 
e    Acts  4:21.    5:13,40,41.14:11  — 

20.   16:20—22,39.  28:4—10.    1 

Cor.  4:10—13. 
f  Malt.  5:11,12.    10:25.    Acts  6:3. 

10:22.  22:12.  24:5.28:22.  Rom. 

3:8.  1  Tim.  3:7.  4:10.  Heh.  13: 

13.     1  Pet.  4:14.     3   John   l2. 


Rev.  3:9. 
g  Matt.  27:63.     John  7:12. 
h  Matt.  22:16.  Mark  12:14.  John 

7:18. 
i   Acts  17:18.  21:37,38.  25:1 1,15, 

19,26. 
k  4:2.     5:11.     11:6.     Acts  19:26 

Rom.    15:19.      Gal.  1:22—24. 
1    1:8—10.    4:10,11.     Rem.  8:S6. 

I  Cor.  4:9.      15:31. 
m  Ps.    118:17,18.      1  Cor.    11:32. 
n  2:4.       7:4—10.      Watt.  5:4,12 

Luke  6:21.  John  16:22.  Acts  5: 

41.  16:25.   Rom.  5:2.3.  9:2.  12: 

15.  15:13.  Phil.  4:4.   1  Thes.  3: 

7—10.  5:16.  Heb.  10:34.  Jam. 

1:2—4.      1  Pel.  1:6—8.     4:13. 
o  See  on  4. 
p  4:7.  8:9.    Rom.  11:12.    Eph.  3: 

8,16.     Col.  3:16.    1  Tim.  6:18. 

Jam.  2:5.     Re,'.  2:9. 
q  4:15.    Prov.  16:16.  Mall.  6:19 

20.    Luke  16:11,12.  1  (or.  3:21 

—23.     1  Tim.  4:8.    Rev.  21:7 


252] 


A.  D.  61 


CHAPTER  VI. 


A.  D.  61. 


by  the  tumultuous  and  overwhelming  assaults] 
of  enraged  mobs.  But  they  patiently  contin-; 
ued  their  labors,  often  spending  the  nignt,  as 
well  as  the  day,  in  unremitted  toil;  and  adding 
religious  fastings  to  those  which  a!)solute  want 
imposed  on  them.  {Marg.  Ref.  i'—s. — Note, 
M  .•24 — 27.)  To  this  "patience"  they  were; 
)  encouraged  by  the  "pureness"  of  their  motive; 
and  they  "approved  themselves  as  the  minis- 
ters of  God,"  by  the  holiness,  temperance,  and 
purity  of  their  Whole  conduct.  (Notes,  Phil.l 
4:8,9.  1  TAes.  2:9— 12.  Jaw.  3:17,18.)  They 
also  showed  themselves  competent  to  impart  all; 
kind  of  divine  knowledge  and  instruction  to' 
the  world:  (Note,  Eph.  S:l— 7.)  they  meek-' 
ly  endured  all  injuries  and  insults;  not  onlyj 
without  seeking  revenge,  but  without  remit-' 
ting  tlieir  endeavors  of  doing  good  to  their  en- 
emies, and  of  showing  kindness  to  all  men.; 
They  abounded  in  the  fruits  of  the  Holy  Spir- 
it, and  confirmed  their  doctrine  by  his  miracu-j 
lous  powers;  and  they  exercised  those  gifts, j 
disinterestedly  and  without  ostentation,  from 
"unfeigned  love"  to  Christ,  and  the  souls  of 
men.  (Mar g.  Ref.  t — z.)  They  were  "apjirov- 
ed  as  the  ministers  of  God,"  by  "the  word  of 
truth,"  which  they  every  where  preached  with-| 
out  adulteration;  and  by  that  "power  of  God" 
which  rendered  it  effectual  to  the  conversion  of 
sinners,  as  well  as  by  the  miracles  which  tliev 
wrought.  (Note,  l  Thes.  1:5—8.)  They 
were  also  defended  on  every  side  by  the  com- 
pact armor  of  strict  integrity,  and  a  universal 
regard  to  the  righteous  commandments  of  God, 
from  the  purest  evangelical  principles.  This 
fortified  them  against  the  assaults  of  carnal 
hope  and  fear,  against  the  frowns  and  smiles 
of  the  world,  and  against  every  assault  of  the 
tempter.  (Marg.  Ref.  a — d. — Notes,  Rom. 
13:11  —  14.  Eph.  6:14—17.  1  Thes.  5:4— 
11.)  Thus  they  passed  "through  honor  and 
dishonor,  through  evil  report  and  good  report," 
without  being  elated  by  the  distinctions  con- 
ferred on  them,  or  depressed  by  the  ignominy 
to  which  they  were  exposed.  The  calumnies 
raised  concerning  them,  and  the  commenda- 
tions which  they  received,  were  alike  incapa- 
ble of  drawing  them  aside  from  their  steady 
course.  The  world  indeed  treated  them  "as 
deceivers,"  who  imposed  cunningly  devised 
fictions  on  the  credulous:  yet  they  were  con- 
scious of  acting  in  all  things  as  true  and  faith- 
ful men,  and  showed  to  mankind  the  true  way 
of  salvation.  The  noble  and  "haughty  of  the 
world,  either  knew  them  not,  or  despised  them 
as  obscure  persons  unworthy  of  notice;  but 
they  were  "well  known"  to  multitudes,  as  the 
instruments  of  good  to  their  souls.  They 
seemed  continually  exposed  to  death,  or  even 
enduring  its  stroke:  yet  behold  they  still  lived, 
by  the  marvellous  power  of  God.  (Marg. 
Ref.  e—\.— Notes,  4:8—12.  1  Cor.  4:9—13.) 
They  were  chastened  by  him,  as  in  a  state  of 
tuition,  and  he  used  the  malice  of  their  ene- 
mies as  the  rod  of  his  salutary  discipline:  but 
they  were  "not  killed."  They  had  constant 
reasons  to  be  "sorrowful,"  both  on  account  of 
sins  and  sufferings,  and  of  what  they  witness- 
ed in  the  world  and  among  their  brethren;  and 


r  Gal.  3:1.    Phil.  4:15. 

1  7:3,4.     1  Sam.  2:1.    Job  32:20. 

;;3:2,3.   Ps.  51:15. 

2:4.     )2;1.5.     Pa    119:32.     Hah. 


2:5.   Phil.  1:8. 
u  Ex.    6:9.     nincg-.      .Job    36:16 

Prov.  4:12.   .Mic.  2:7. 
X  Phil.  1:8.   1  John  3:17. 


were  looked  upon  as  most  unhappy  men :  yet 
divine   consolations    rendered  them  habiiua!!y 
cheerful,  and  joyful  in  the  Lord.    Thouafli  jmor 
and  needy  in  this  world,  they  were  erni)loye(]  by 
God  in  "making  many  rich"  unto  eternal  life: 
and  while  they  had  no  estates  or  projierty  on 
earth,  they  possessed  all  things,  by  their  rela- 
tion to  Christ  and  their  interest  in  tlie  prom- 
ises: so  that  the  whole  universe,  if  they   had 
been  the  proprietors  of  it,  could  have  afforded 
them  nothing  more,  as  conducive  to  their  real 
good,  than  what  they  actually  enjoyed  or  ex- 
pected.   (Marg.  Ref  m—q.—  Note'^  1  Cor.  S: 
18 — 23.)    Thus  the  whole  of  their  temper  and 
conduct,  in  the  varied  circumstances  through 
which   they    passed,    combined   to  show,  that 
their  doctrine  had  a  blessed  effect  upon  their 
own  souls;  and  rendered  them  holy,  beneficent, 
useful,  and  happy  men. — The  animation,  sub- 
limity,  pathos,   and  energy  of  exjjression,   in 
this  beautiful  passage,  have  been  generally  and 
justly  admired;  and  it  shows  how  full  the  apos- 
tle's   heart   was   of  holy  affections;   and   how 
open  and  communicative  in  speaking  on  these 
interesting  topics.     'This   is   certainly  one  of 
'the  sublimest  jiassages  that  ever  was  written.' 
Doddridge. — Making  many,  &c.     (10)     'We 
'are  continually  enriching  many  with  treasures, 
'which  they   would  not  part  with  for  all   the 
'revenues  of  kings  and  princes.'   Doddridge. 
j      Offence.  (3)  ]l(jo(iy.oni]v.  Here  only.  Ilona- 
y.oiiiiu,  Rom.  9:32,33.    Hoooxotttoi,  Matt.\:6. 
John   11:9,10.— £e    blamed.]    Moi /Laj t e,  S:20. 
Not  elsewhere.  tMuiiio:,  2  Pet.  2:13. — Approv- 
ing. (4)  "Commending."  Marg.   ^vngotvTeg. 
— Distresses.]    ^jn'oyntQunQ.    12:10.    See  on 
\Rom.  2:9. — Imprisonments.  (5)  flwluxutg.  11: 
|23.   LukeSilO.     Acts   8:3.    16:^4,  et  al.—  2'ti- 
mults.]     "Tossings  to  and  fro."    Marg.  Jxu- 
laquaua;.    12:20.  See  on  LmAv  21 :9.— J'Fc/<cA- 
ings.]    -^yovTit'iui;.     11:27.    .^yQvnvt-M,  Luke 
21:36.   £pX.  6:18. — Fastings.]    Nriqeiuig.   11: 
27.  Matt,  n  •.'■11,  et  ah— By  pureness.  (6)   Ev 
dyvoTijTi.  Here  only,  'ylyrog,   11:2.   Phil.  4:8. 
Uiif eigne d.]  .■fiujroy.^iTco.    See  on  Rom.  12: 
9. — By  evil  report.  (8)    ^tu  dvoqrifiK/;.    Here 
only.     It  is  oppose<l  to  f  i'(/?/,h/(/.     Here  only. 

Evcpijfiog,    Phil.    4:8. Deceivers.]      fllurni. 

See  on  Matt.  27:63. — Making  rich.  (10) 
n).8Tit,0PTsg.  9:11.  1  Cor.  1 :5. — Possessing.] 
KarexoPTeg.  Matt.  21 :38.     See  on  Luke  4:42. 

11  0  ^  ye  Corinthians,  *  our  mouth  is 
open  unto  you,  *  our  heart  is  enlarged. 

12  Ye  "  are  not  straitened  in  us,  but  ye 
are  straitened  "  in  your  own  bowels. 

13  Now  for  a  recompense  in  the  same, 
( y  I  speak  as  unto  my  children,)  ^  be  ye 
also  enlarged. 

Note. — The  apostle,  being  conscious  of  in- 
tegrity and  fervent  affection  to  the  Corinthians, 
opened  his  mouth,  in  this  unreserved  and  ener- 
getic declaration  of  his  principles,  feelings,  and 
conduct;  so  that  he  was  not  careful  about  the 
construction,  which  some  might  put  upon  his 
words:  for  his  "heart  was  enlarged"  with  an 
earnest  desire  of  communicating  good  to  them. 
If  therefore  they  derived  no  further  advantage 


y  1  Cor.  4:14,15.  Gal.  4:19.  I  |  z  2  Kines  13:14—19.  Ps.  8l:l0. 
Thes.  2:11.  Heb.  12;5,t':.  l|  ft  all. '9:28,29.  17:19— 2l.  ,M.-irk 
John2:l,12— 14.  3:7,11!.  SJohti  I  6-4— fi.  11:24.  Jam.  1:6,7.  1 
4.  I       John  5:14,1 1. 

1253 


A.  D.  61, 


II.  CORINTHIANS. 


A.  D.  Gl, 


from  his  ministry,  it  would  be  wholly  owing 
to  themselves.  They  were  not  "straitened  in 
him;"  lor  Christ  had  made  him  both  able  and 
willing  to  be  useful  to  them:  but  they  were 
"straitened  in  their  own  bowels"  or  hearts, 
through  unkind  suspicions,  groundless  prejudi- 
ces, and  disaffection.  Now  the  whole  v/hich 
he  desired,  as  "the  recompense"  of  all  his  love 
to  tliem,  and  his  labors  and  sufferings  for  their 
good,  (for  he  considered  and  spake  to  them  as 
his  beloved  children,)  was,  that  they  would 
"be  enlarged"  after  his  example;  and  open  their 
hearts  in  love,  to  receive  the  salutary  counsels, 
cautions,  and  exhortations,  Avhich  he  gave 
them  in  the  character  of  a  tender  and  prudent 
father.  (jMarg.  Ref.— Notes,  12:14,15.  1  Cor. 
4:14—17.   Gal.  4:17—20.   1  Thes.  2:9—12.) 

Is  enlarged.  (11)  HenhxTvi'Tui.  13.  Matt. 
23:5.  Not  elsewhere  N.  T.  1  Sam.  2:1.  Ps. 
119:32.  75.54:2.  Sept. —  Ye  are  not  straiten- 
ed. (12)  Ou  geroxuiofiaO-e.  See  on  4:8. — Jl 
recompense.  (13)  ^4i^Tifnad-iav.  See  on  Rom. 
1:27. 

14  IF  Be  ye  not  ^unequally  yoked  to- 
gether with  unbelievers:  **  for  what  fellow- 
ship hath  righteousness  with  unrighteous- 
ness.'' '^  and  what  communion  hath  light 
with  darkness.'' 

15  And  "^  what  concord  hath  Christ 
with  Belial.''  ^  or  what  part  hath  he  that 
believeth  with  ^an  infidel.'' 

16  And  ^  what  agreement  hath  the 
temple  of  God  with  idols.''  for  ''ye  are  the 
temple  of  the  living  God;  as  God  hath 
said,  '  I  will  dwell  in  them,  and  walk  in 
them:  and  ^  I  will  be  their  God,  and  they 
shall  be  my  people. 

17  Wherefore  'come  out  from  among 
them,  and  be  ye  separate,  saith  the  Lord, 
and  touch  not  the  unclean  thing;  ""  and  I 
will  receive  you, 

18  And  will  be  "a  Father  unto  you,  and 
ye  shall  be  my  sons  and  daughters,  saith  "the 
Lord  Almighty. 

Note. — The  apostle  especially  entreated  his 
beloved  children,  not  to  contract  marriages,  or 
form  any  intimate  connexions  with  unbelievers, 
to  which  carnal  motives  might  induce  them. 
{Marg.  Ref.  a.)  For  this  would  resemble 
,  that  unequal  yoking  of  different  animals, 
which  the  law  of  Moses  forbad;  (Note,  Lev.  19: 
19.)  and  would  tend  to  make  them  uneasy  to 
each  other;  and  indeed  produce  many  very  "bad 
effects.  For,  if  believers  connected  themselves 
with  unbelievers,  their  views,  principles,  pur- 
suits, and  satisfactions  must  be  discordant.  The 
believer  would  be  retarded  and  interrupted  in 


a  Ex.  34  IR.  Lev.  ig.ig.  Deul 
7:2.3.  22;a— 11.  E/ra9-.l,2.1i 
12.  10:19.  Neh.  13:1— 3  23-1 
26.  Ps.  106:35.  Prov.  22-24 
Mai.  2:11,15.  1  Cor.  7:39.' 15- 
33.  J;ini.  4:4. 

0  2  Chi.  19:2.  Ps.  16:3.  26-4.5 
9,10.  44:20,21.  101:3—5.  119- 
63.  139:21.22.  Prov.  29:27. 
John  7:7.  15:18,19.  Acts  4:23. 
Eph.  5:6— 11.  1  John  3:12- 
14. 

c  Prov.  4:18,19.  Rom.  13:12— 
1 4.      E|)li.  4:17—20.    5:8—14. 

2541 


Phil.  2:15.    1   Thes.  5:4—8.     1 
Pet.  2:9,10.  4:2—4.   1  John  1:5 
—7. 
A  1  Sam.  5:2—4.    1  Kings  18:21. 

1  Cor.  10:20,21. 
e  Ezra  4:3.    Mark  16:16.    Acts  8: 

20.21.  1  John  5:11— 13. 
f  1  Tim.  5:8. 

S  Ex.  20:3.  23:13.  34:14.  Deiil. 
4:23,24.5:7.  6:14,15.  Josh.  24- 
14—24.  1  Sam.  7-.3,4.  1  Kii.e;, 
'°'-2l-  2  Kings  17:33,34.  21:4, 
5.  23:5—7.    2  Chr.  33:4,5.  Ez! 


his  religious  exercises,  or  his  various  duties  in 
the  family,  in  the  church,  and  to  mankind,  or 
drawn  aside  from  them.  And  what  cordial  and 
comfortable  intercourse  could  be  maintained  be- 
tween the  "righteousness"  of  the  one,  and  the 
"unrighteousness"  of  the  other  party.''  What 
"fellowship"  could  there  be,  in  the  most  impor- 
tant matters,  between  the  children  of  the  liglit 
and  those  of  darkness .''  What  agreement  coukl 
be  expected  between  the  servant  of  Christ  and 
one  in  whom  Belial,  or  Satan,  who  had  cast  off 
the  yoke  of  obedience  to  God,  abode  and 
wrought.^  And  what  part  or  share  could  a  be- 
liever take  in  the  unhallowed  pursuits  and 
pleasures  of  an  unbeliever,  who  despised  the 
blessed  gospel  of  Christ.''  For  "righteousness 
and  unrighteousness,"  "light  and  darkness," 
"Christ  and  Belial"  might  as  easily  associate 
in  cordiality,  as  the  believer  and  the  unbeliev- 
er: all  intercourse  between  them  must  be  at- 
tended with  restraint,  disguise,  or  jarring  sen- 
timents and  discord.  Persons  so  discordant 
from  each  other  would  live  in  different  ele- 
ments; they  would  draw  different  ways,  and 
counteract  each  other's  purposes:  so  that  the 
unbeliever  must  be  a  trial,  a  snare,  a  clog,  and  a 
hindrance  to  the  believer.  (JMarg.  Ref.  b — e.) 
In  particular,  what  agreement  could  subsist  be- 
tween "the  temple  of  God  and  idols.?"  Would 
Jehovah  endure  to  have  these  hated  rivals 
placed  even  in  his  own  temple.''  Nov/  Christians 
were  "the  temple  of  God,"  his  special  residence, 
consecrated  by  the  Holy  Spirit.  (Marg.  Ref.  g 
—]i.—Notes,'l  Cor.  3:16,17.  6:12—17.  Epk. 
2:19 — 22.)  For  thus  he  had  promised  of  old  to 
believing  Israelites,  and  with  a  view  to  the 
days  of  Christ;  that  "he  would  dwell  in  them," 
or  "take  up  his  in-dwelling  in  them,"  "and 
walk  in  them,"  as  a  man  in  his  habitation,  and 
so  "be  their  God."  (Notes,  Lev.  26:11,12. 
Jer.  32:39 — 41.) — Let  the  Corinthians,  there- 
fore, value  this  special  relation  to  Godj  and,  as 
far  as  their  relative  and  social  duties  would 
permit,  let  them  separate  from  their  heathen 
neighbors,  and  be  careful  to  touch  no  unclean 
thing,  or  ought  that  pertained  to  idolatry  or 
iniquity.  (Marg.  Ref.  1. — Notes,  Ps.  1:1 — 3. 
141:3,4.  Prov.  9:1— G.  18:1,2.  /s.  52:1 1,12.) 
Eating  things  offered  to  idols,  or  with  idolaters 
in  their  festivals,  seems  to  be  specially  intended. 
(Notes,  1  Cor.  8:  10:18—33.)  In  this  case  they 
might  be  assured,  that  the  Lord  would  gra- 
ciously accept  of  them,  and  "receive  them" 
into  his  special  favor:  yea,  that  he  would  be  in 
every  respect  "a  Father  to  them;"  and  provide 
for  them,  and  protect,  comfort,  enrich,  and 
bless  them,  as  "his  sons  and  daughters,"  by 
regeneration  and  adoption.  This  "the  Lord 
Almighty,"  the  omnipotent  Ruler  of  the  uni- 
verse, had  repeatedly  intimated  by  the  ancient 
prophets;  and  he  now  declared  it  more  explic- 
itly by  his  apostles,  even  in  respect  of  the  Gen- 


36:25.     Hos.  14:8.      Zeph.  1:5. 

Matt,  6:24.   I  John  5:20,21. 
h  1  Cor.  3:lG,l7.     6:19.     Eph.  2: 

20—22.   Ileh.  3:6.    1  Pet.  2:5. 
i  Ex.  29:45.  Lev.  26:12.    Ps.90: 

1.  Ez.  43:7,9.     Zech.  2:10,11. 

John  6:5R.  Rom.  8:9,11.    Eph. 

3:17.  2Tim.l:l4.    1  Jolin4:l2, 

15.    Rev.  21:3. 
k  Gen.  17:7,8.  Jer.  24:7.    31:33. 

32:38.   r.i.  11:20.  36:28.  37:26, 

27.  Hos.2:2.').  Zech.  8:8.   13:9. 

Rom.  9:26.  Hell.  8: 10    Rev.  21: 


7. 
17:1.      Num.  16:21,26,45.     E^ra 

6:21.  10:11.    Ps.  1:1— 3.    Piov 

9:6.  Is.  52:11.    Jer.  51:6.    Act! 

2:40.   Rev.  18:4. 
m  John  6.C7,38.   Rom.  15:7. 
n  Ps.   22:30.    Jer.   3:19.    31:1,9. 

Hos.  1:9,10.    John  1:12.    Horn. 

e..l4_17,29.  Gal..3:26.  4:5— 7. 

Eph.   1:5.  1  John  3:1,2.     Uov. 

21:7. 
o  Gen.  17:1.  48:3.  Rev.  1:8.  21: 

22. 


A.  D.  61, 


CHAPTER  VI. 


A.  D.  61, 


tiles.  And  what  could  they  desire  more,  to 
compensate  for  all  losses,  self-denial,  privations, 
or  sufferini^s,  than  this  most  intimate  relation 
and  uivon  with  the  almighty  God?  (Marg.  Ref. 
m_o.)— /  ivill  dwell,  &c.  (16)  With  some 
^•ariation  from  the  LXX,  and  also  from  the  He- 
brew; but  it  gives  the  general  meaning.  (Lev. 
26:ll,i'i.)— Come  out,  &c,  (17)  The  general 
sense  of  the  passage,  but  not  exactly  either 
from  the  Hebrew,  or  tlie  LXX,  (Is.  .52:11.) 

Be  ye  not  unequally  yoked.  (14)  Mij  yivead-e 
FTeQn'CvyisfiF;.  Here  only.  ' EiFQn'Cvyog,  Lev. 
19:19.  Sept.  Zi-yoc,  3/rtH.  11 :29, 30.  "Become 
not  unequally  yoked."  Form  no  new  heathen 
alliances  or  connexions. — Fellowship.]  Memyi]. 
Here  only.  Meio/o:,  Luke  5:7.  Heb.l:9. — 
Communion.]  Kon'oji'ia.  8:4.  13:13.  See  on 
Rom.  15:26. —  Concord.  (15)  i:viiq)i<)r)j(Ttg. 
Here  onlv.  ^vucptorFor  Sceon  Matt.  18:19. — 
Part.]  iff 0/ c. '  Lw/re  10:42.  ^c/s  8:21.  Col. 
1 :12. — 1  Kings  I'H-.IG.  Sept. — Agreement.  (16) 
Hvynuinlhuic.  Here  only.  J^vyxcxTcnid-ijKf 
See  on  Luke  23:51  (Note,  Ez.  43:7—9.)—/ 
will  dio ell  in.]  Evotxijoo).  Rom.  8:11.  Col.  3 
16.  —  Walk  in  them.]  EfmeQi7taTi]aw.  Here 
only  N.  T.— Lev.  26:12.  Deut.  23:14.  2  Sam 
7:6.  Sept.— Be  ye  separate.  (17)  ^'tq^ooiad^ijTF 
See  on  .¥««.  25:32.— /s.  52:11.  Sept.— The 
unclean  thing.]  Axud-uom.  "An  unrHean 
thing,"  any  unclean  thing. — Jilmighty.  (18) 
riavToy.ouTMo.  Rev.l:^.  4:8.  11:17.  15:3.  17: 
7,14.  19:6,15.  21:22.  (Note,  Gen.  17 -.l— 
S,v.  1.) 

PRACTICAL    OBSERVATIONS. 
V.  1—10. 

It  is  the  peculiar  honor  of  faithful  ministers 
and  zealous  Christians,  in  their  several  ways, 
to  concur  most  willingly  in  the  great  designs 
of  their  Lord;  to  labor  in  concert  Avith  him,  and 
with  each  other;  and  to  join  their  sincere  en- 
treaties with  his  condescending  invitations,  in 
beseeching  sinners  "not  to  receive  the  grace 
of  God  in  vain:"  but  tempters,  seducers,  false 
teachers,  persecutors,  scoffers,  and  all  who  op- 
pose or  disgrace  the  cause  of  God,  are  fellow- 
workers  of  the  devil.  The  gracious  declaration 
of  the  gospel,  and  all  the  abundant  provision, 
which  is  made  in  Christ  Jesus  for  the  salvation 
of  sinners;  the  labors  of  the  most  affectionate 
pastors,  yea,  the  invitations  of  God  himself  by 
them,  are  often  rendered  ineffectual  to  those 
who  hear  them,  through  negligence,  contempt, 
eumity,  pride,  and  love  of  sin;  save  as  they  oc- 
casion their  deeper  condemnation.  (Notes,  2:14 
-17.  JoA?i  3:19-21.)  To  prevent  this  fatal  con- 
sequence as  far  as  we  are  able,  we  should  warn, 
expostulate,  persuade,  entreat,  and  exhort  men, 
by  every  means  which  we  can  devise,  to  attend 
to  "this  one  thing  needful."  We  should  show 
them,  that  ''now  is  the  accepted  time,  and  the 
day  of  salvation;"  that  t!ie  present  day  alone  is 
theirs;  the  past  is  irrevocable:  the  future  may 
find  them  in  eternity;  their  reason  may  fail 
them,  the  gospel  may  be  withdrawn,  or  God 
may  determine  to  leave  them  to  final  obduracy. 
(Note.',  Luke  13:22—30.  19:41—44.  John  12: 
34—41.  Hcb.  3:7— 13.)— Through  the  inter- 
cession of  the  divine  Saviour,  whom  the  Father 
hath  "heard  in  the  accepted  time,  and  succored 
in  the  day  of  salvation"  by  carrying  him 
through  his  sufferings,  and  exalting  him  to  his 
heavenly  glory,  we  now  enjoy  a  day  of  grace: 


let  then  all  be  careful  to  avail  themselves  of  it, 
while  the  gospel  is  sounding  in  their  ears,   and 
perhaps  the  convincing  Spirit  is  striving   with 
their  consciences. — It  is  peculiarly  incumbent 
on  all  who  preach  this  great  salvation,  to  "give 
no  offence  in  any  thing,"  except  by  their  faith- 
Adness,    "that  the  ministry  be  not  blamed;" 
and  "in  all  things  to  ajiprove  themselves,  as  the 
ministers  of   God,"   who  are  sent  to  show  the 
descendants  of  fallen  Adam,  the  way  of  eternal 
life.     (Note,  1  Cor.  10:29—33.)     Patience  un- 
der alllictions;  constancy  in  necessities  and  dis- 
tresses; i)erseverance  under  persecutions;    assi- 
duity in  labors,  watchings,  and  fastings;  purity, 
knowledge,    meekness,    kindness,    a    spiritual 
mind,  "unfeigned  love;"   sound   doctrine,  pro- 
ducing   an    evident  change  by  the  power  of 
God,  in  men's  characters;  disinterested  steady 
integrity,  as  "an  armor  of  righteousness  on  the 
right  hand  and  on  the  left;"  are  proper  attesta- 
tions of  "the  ministers  of  God."     Thus  sup- 
ported,   they  may  pass    "through  honor  and 
dishonor;"  they  may  go  on  unmoved,  amidst 
"evil  report  and  good   report:"   conscious  of 
truth  and  sincerity,  they  may  disregard  the  ac- 
cusation of  being  "deceivers;"  known  and  ap- 
proved by  God  and  his  people,  they  may  be 
leconciled    to   obscurity   or   contempt    in    the 
world.     Their  dangers^gand  deliverances,  their 
chastenings   and   consolations,    their   outward 
sorrow  and  inward  rejoicing,  their  poverty  and 
usefulness  in  enriching  others,   their  content- 
ment  Avith,     yea   sometimes   almost   without, 
fiod   and   raiment,  and  their  participation  of 
"the   unsearchable   riches   of  Christ,"  may  be 
contrasted  with  each  other;    and  the  whole  of 
their  conduct,  circumstances,   and   labors,  will 
concur  to  recommend  their  doctrine  to  mankind. 
But  alas !  how  very  few  of  those,  who  wear 
the  garb  or  bear  the  office  of  ministers,  answer 
this  description !     How  very  many  are  the  ex- 
act  reverse  of  it!     How   often   do   even  the 
preachers  of  the  gospel  give  such  offence,  and 
cause  such  scandals,  by  their  evident,  allowed, 
and  habitual  misconduct;  that  "the  ministry  is 
blamed,"  and  men  are  fatally  prejudiced  against 
the  truth !     And  how  common  is  it  for  us  to  be 
drawn    into  those   improprieties  of  conduct, 
which  prevent  the  usefulness  of  our  most  ear- 
nest exhortations !     We  should   therefore  con- 
tinually beseech  the  Lord,  to  erase  every  unfa- 
vorable impression,  which  any  past  misconduct 
may  have  made  on  men's  minds;  and  to  pre- 
pare us  for  serving  him  more  unexceptionably 
for  the   future:    that   we  may  give  up  every 
worldly  interest  and  indulgence,  and  be  willing 
to  labor  and  suffer  in  the  cause  of  Christ.    We 
should  seek  to  be  made  "fruitful  in  good  works;" 
to  be  endued  Avith  "pureness  and  knowledge;" 
to  be  strengthened  in  the  exercise  of  long-suf- 
fering and  kindness;    to   be  "armed  with  the 
whole  armor  of  God;"   to  rejoice  in  the  midst 
of  tribulation;  to  be  far  more  desirous  of  making 
others   rich,   than   of  avoiding  poverty  in  our 
own  circumstances;  to  leave  our  character  and 
concerns   in   the   Lord's   hands;   and  to   count 
ourselves  "to  possess  all  things,"  in  his  all-suf- 
ficient favor,   and   exceedingly  great  and  pre- 
cious promises.     (Notes.  Phil.  4:10 — 20.  Heb. 
13:5,6.) 

V.  11— 18. 
Evident  uprightness  and  enlarijed  love  give 
confidence,  in  addressing  even  those  who  liave 

[255 


A    D.  61 


II.  CORINTHIANS. 


A.  D.  61 


imbibed  prejudices:  "our  mouths  will  be  open- 
ed" in  the  cause  of  Christ,  by  the  conscious- 
ness, that  we  seek  the  good  of  the  people  alone, 
and  not  our  own  emolument  or  reputation.  We 
shall  be  tar  more  grieved  when  they  close  their 
minds  against  our  instructions,  than  vyhen  they 
refuse  to  communicate  to  our  necessities:  and 
the  most  desired  "recompense,"  of  "our  labor 
of  love,"  will  be  their  readiness  to  receive  the 
truth  from  our  lips. — It  will  especially  be  near 
the  heart  of  such  pastors,  to  caution  their  "be- 
loved children"  in  the  gospel,  not  to  be  "un- 
equally yoked  with  unbelievers."  The  fatal 
effects  of  neglecting  the  scriptural  precept  in 
this  matter  are  most  evident.  They  whose  trial 
it  is  to  be  thus  connected,  without  their  wilful 
fault,  may  expect  peculiar  consolations  under 
it:  but  when  believers  will  thrust  themselves 
into  these  disadvantageous  circumstances,  con- 
trary to  the  express  warnings  of  God's  word, 
they  may  expect  to  feel  great  and  often  very- 
durable  additional  distress.  Indeed,  ail  inti- 
mate connexions  with  unbelievers  should  be 
avoided.  There  can  be  no  profitable  "com- 
munion" between  contrary  characters:  the  at- 
tempt of  making  a  coalition  between  Christ  and 
Belial  is  unnatural  and  abominable;  the  king- 
doms of  righteousness  and  unrighteousness,  of 
light  and  darkness,  must  wage  perpetual  war 
with  each  other;  (Note,  Gen.  3:14,15.)  and 
we  are  most  likely  to  do  good  to  unbelievers, 
when  we  stand  aloof  from  all  other  intercourse 
with  them,  besides  that  of  duty  and  compas- 
sion. If  we  be  Christians  indeed,  we  are  "the 
temples  of  the  living  God:"  and  "what  have 
we  then  to  do  any  more  with  idols.'"  Let  us 
value  our  relation  to  him,  and  not  profane  it: 
let  us  admire  his  condescending  promises,  of 
"dwelling  and  walking  in  us"  poor  sinners, 
whom  he  hath  reconciled  to  himself  by  Jesus 
Christ.  Let  us  earnestly  desire  to  have  his 
temple  made  and  kept  pure,  that  we  may  have 
the  comfort  of  his  manifested  presence.  Let  us 
beseech  him  to  be  our  God  and  Portion,  and  to 
number  us  with  his^chosen  people.  "Let  us 
come  out  from  among"  the  workers  of  iniquity; 
and  separate  from  all  their  vain  and  sinlul  plea- 
sures and  pursuits,  and  from  all  conformity  to 
the  corrupt  customs  and  fashions  of  this  evil 
world.  {Notes,  Rom.  12:1,2.)  Let  us  not 
touch  any  gain  or  indulgence  that  is  spotted 
with  sin.  Let  us  remember  that  the  world, 
though  called  Christian,  still  "lieth  in  wicked- 
ness," and  is  full  of  unclean  things  which  we 
must  abhor.  Let  us  assure  ourselves  that  the 
Lord  will  receive  all  those,  who  come  in  his 
appointed  way,  and  at  iiis  call;  and  that  he 
"will  be  a  Father  unto  them,"  and  take  them 
for  his  children:  and  if  it  be  so  envied  a  privi- 
lege, to  he  the  son  or  daughter  of  some  earthly 
potentate;  who  can  express  the  dignity  and  fe- 
licity of  being  "the  sons  and  daughters  of  the 
Lord  Almighty!"  {Note,  1  John  3:1—3.) 

CHAP.  VII. 

n^th!;;  i;;^  ^u^K^i^^^sAmt  d'  "^7r  *'';"•  ^i"- ''',  '-•"^ 

fiJence  in  thnm     "'*""  "'^^""''J"'^  had  great  love  lor  them  and  con- 
hdence  in  them,  2-4.     lie  shows  «hat  comlort,  under  hU  troubles, 


a  1:20.  6;  17.1  R.  Rnm.  5:20,21 
6:l,&c.  Ilel).  4:1.  2  IVt.  1:4—8. 

b  Ps.  lir);9.  rrov.2n:n.  3a,  12. 
h.  1:16.    Jer.    13:^7.     Kt.   18: 

256] 


30-32.  3R:25.  Matt.  5:8.  12: 
33.  23:25,2r,.  Luke  11:39  49 
Til.  2:11_H.  .lam.  4:8.  1 
P«=t- 1:22.  2:11.  lJchn3:3. 


TiliTs's  good  account  of  them  gave  Iiini,  S — 7;  so  that  he  does  not 
repent  ol"  having  grieved  them  hy  liis  former  Epistle,  considering  the 
happy  effects  of  their  godly  sorrow,  t — 11.  He  wrote  to  apprpve 
his  care  of  them  as  in  the  sight  of  God,  12;  and  he  rejoices,  e'peri:illy, 
in  the  jov  of  Titus,  and  in  his  affection  for  them,  as  excited  hy  iheii 
good  ioiidnct,  which  was  answerable  to  the  apostle's  former  boasting 
cooccruing  them,  13 — 16. 

AVING  "  therefore  these  promises, 

dearly    beloved,     ^  let    us    cleanse 

ourselves  from  all  "  filthiness  of  the  flesh 
and  spirit,  ''  perfecting  holiness  *"  in  the  fear 
of  God. 

Note. — This  verse  is  evidently  connected 
with  the  subject  of  the  former  chapter.  {Note, 
6:14 — 18.)  The  promises,  which  God  has  given 
in  the  gospel,  should  excite  all  those  who  hear 
them  to  aspire  after  holiness,  and  animate  them 
in  following  after  it.  {Marg.  Eef.  a,  b. — Notes, 
£r.  36:25— 27.  2  Pe^  1:3,4.)  All  sin  is  "filthi- 
ness" in  the  judgment  of  God,  because  contrary 
to  his  holy  nature  and  law.  Sensual  lusts  may 
be  called  "filthiness  of  the  flesh;"  while  pride, 
envy,  revenge,  avarice,  idolatry,  and  all  ungod- 
liness may  be  intended  by  the  "filthiness  of  the 
spirit:"  or  the  former  may  signify  the  outward 
expression  of  sin  by  the  body  in  word  or  deed; 
the  latter,  its  inward  workings  in  the  imagina- 
tion and  affections.  It  should,  however,  be 
noted,  that  the  apostle  speaks  of  "filthiness  of 
the  spirit;"  whereas  modern  theologians  often 
speak  as  if  the  body  alone  were  the  seat  of  pol- 
lution. {Marg.  Ref.  c. — Notes,  Rom.  8:5 — 9. 
Gal.  5:16 — 21.) — Aspiring  after  acceptance, 
adoption,  and  communion  with  God,  and  de- 
pending on  liis  promises.  Christians  ought  to 
cleanse  themselves  from  all  pollution:  constant- 
ly watching  against  all  evil  thoughts,  desires, 
words,  and  works;  mortifying  every  corrupt 
propensity;  renouncing  every  sinful  interest  or 
pleasure;  seeking  for  an  increase  of  spirituality 
in  judgment  and  heart,  and  abounding  in  every 
good  word  and  action.  In  this  manner  they 
ought  to  proceed  in  "perfecting  holiness,"  and 
in  seeking  entire  conformity  to  the  holy  image 
and  law  of  God,  from  reverence  to  his  authori- 
ty, fear  of  his  displeasure,  and  an  habitual  sense 
of  his  holy  heart-searching  presence.  Thus 
they  should  persevere,  in  unremitted  endeavors 
after  perfect  holiness,  as  long  as  they  live;  be- 
cause their  highest  attainments  leave  them  far 
short  of  sinless  perfection.  {Marg.  Rcf.  d. — 
Notes,  Phil.  3:12—16.)  In  this  the  apostle 
joined  himself:  thus  intimating,  that  he  too 
needed  more  perfect  cleansing  from  the  filthi- 
ness of  sin;  and  that  he  called  on  others  to  do 
nothing,  but  the  same  which  he  himself  was 
continually  endeavoring  to  accomplish. — Per- 
fecting, &c.]  'Still  making  progress  in  holi- 
ness.' Whitby.  If  any  were  jierfect,  in  the 
strict  sense  of  the  word,  the  exhortation  would 
not  suit  them.  It  would  not  be  piO])erly  ad- 
dressed to  a  holy  angel,  or  to  "the  spirits  of 
just  men  made  perfect." 

Filthiness.]  Molvauu.  Here  only  N.  T. — 
Jer.  23:15.  Sept.  Molvvi,,-  Sqc  on  \  Cor.  B,: 
7. — Perfecting.']  EnnekHviFc.  8:6,11.  See  on 
Luke  13:32. — Holiness.]  'Jyiiiavrtjr.  See  on 
Rom.  1 :4. 


c  Is.   .55-7.      Jci.    4:14.      1    Cor.  |       4:7.  Heb.  12:23.    I   Pet.  S:lO. 

6:20.    Eph.  2:3.     I  The».  5:23.  |  e  2  Chr.  19::1.      Ps.  19:9.     l>roT. 
il    Malt.     5;4<!.       Eph.      4:12,13.  8:13.    16:6.  AcU9:31.  lieb.  1? 

Phil.  3:12—15.     1  Thes.    3:13.  23. 


A.  D.  61. 


CHAPTER  VII. 


A.  D.  61. 


2  *"  Receive  us:  ^  we  have  wronged  no 
man,  we  have  corrupted  no  man,  we  have 
defrauded  no  man. 

3  I  speak  not  this  ^to  condemn  you:  'for 
I  have  said  before,  that  "^  ye  are  in  our 
hearts  '  to  die  and  live  with  you. 

4  Great  is  '"  my  boldness  of  speech  to- 
wards you,  "  great  is  my  glorying  of  you: 
°  I  am  filled  with  comfort,  I  am  exceeding 
joyful  in  all  our  tribulation. 

Note. — The  apostle  here  returned  to  his 
more  immediate  purpose  of  re-establishing  his 
authority  among  the  Corinthians.  (Note,  6:11 
— 13.)  He  called  on  them,  to  '•'receive"  him 
and  his  brethren  as  the  ambassadors  of  Christ. 
There  could  be  no  reason  for  a  contrary  con- 
duct; as  they  had  "injured  no  man,"  in  his 
person  or  connexions;  "corrupted  no  man,"  in 
his  principles  or  morals;  and  "defrauded  no 
man"  in  regard  to  his  property,  or  in  any  re- 
spect coveted  ought  belonging  to  them.  (Marg. 
Ref.  f,  g.) — He  did  not  speak  thus,  as  disposed 
to  condemn  them  for  bringing  such  charges 
against  him;  for  he  had  so  favorable  an  opinion 
of  them  in  general,  that  they  were  most  dear  to 
his  heart,  as  he  had  before  intimated:  (3:2.) 
and  if  other  engagements  would  have  permitted, 
he  would  willingly  have  spent  and  ended  the 
remnant  of  his  days  among  them.  (Marg.\ 
Ref.  h — I.)  Indeed  he  was  so  confident  that 
they  would  submit  to  his  apostolical  authority,! 
that  he  addressed  them  with  great  freedom  andj 
boldness,  not  fearing  but  they  would  take  it 
in  good  part:  and  he  even  gloried  among  his 
friends  concerning  their  conduct  in  the  late 
transactions;  yea,  he  was  filled  with  such  com 
fort  on  that  account,  as  abundantly  counter 
balanced  all  his  trials.  {Marg.  Ref.  m — o.) — 
In  our  hearts.   (3)   {Note,  Phil.  1 :7,8. 

Receive.  (2)  Xo)oijoaTe.  See  on  Matt.  19: 
11. —  We  have  corrupted.]  Ecf&eiQnufr.  See 
on  1  Cor.  3:17. —  We  have  defrauded.]  Enleo- 
r6}(Tij(T(iUfr.  See  on  2:10.  'The  word  ...  signi- 
'fies  to  indulge  a  covetous  temper,  and  make  a 
'prey  of  others  by  it;  and  perhaps  intimates 
'that  the  false  teachers,  of  whom  he  had  so 
'much  reason  to  complain,  had  done  it.'  Dodd- 
ridge.—  To  die  ...  with  you.  (3)  ^wunoi^a- 
veiv.  Mark\A:M.  'UTim.  I-.U. -Live  with  yon.] 
2v'Criv.  Rom.  6:8.  ^Tim.  '2:11. — I  am  exceed- 
ing joyful.  (4)  '  YnfQTifQiaaevnitut.  ir]  yaqa. 
See  on  Rom.  5:20. — 'It  has  an  inexpressible  en- 
'ergy;  and  is,  if  I  mistake  not,  a  word  of  the 
'apostle's  own  making.'  Doddridge. 

5  For.  i*  when  we  v.ere  come  into  Ma- 
cedonia, 1  our  flesh  had  no  rest,  but  we 
were  'troubled  on  every  side;  '  without 
were  fightings,  within  were  ^  fears. 


6  Nevertheless  God,  "  that  comforteth 
those  that  are  cast  down,  *  comforted  us  by 
the  coming  of  Titus; 

7  And  not  by  his  coming  only,  ^  but  by 
the  consolation  wherewith  he  was  comforted 
in  you,  ^  when  he  told  us  your  "  earnest 
desire,  your  ^  mourning,  your  '^  fervent  mind 
toward  me;   so  that  I  rejoiced  the  more. 

[Practical   Obsei-vationsA 

Note. — After  the  apostle  had  passed  from 
Troas  into  Macedonia,  (JVofe,  2:12,13.)  he  was 
so  harassed  with  persecution,  that  he  "had  no 
rest  in  his  flesh,"  or  in  respect  of  his  outward 
circumstances:  and  he  was  "troubled  on  every 
side;"  because  the  outward  conflicts  which  he 
sustained  with  his  enemies,  concurred  with 
much  inward  anxiety  about  the  church  at  Co- 
rinth. {Marg.  Ref.  p—i.— Notes,  4:8—12.  6: 
3— in.  11:28—31.)  But  that  God,  whose 
peculiar  character,  prerogative,  and  delight  it 
is,  "to  comfort"  sucli  of  his  servants  as  are  de- 
jected and  discouraged,  and  indeed  all  those 
who  are  humble  and  lowly  in  heart,  was  pleas- 
ed "to  comfort  him"  by  the  arrival  of  Titus 
from  Corinth.  His  safety  and  company  were 
sources  of  satisfaction  to  the  apostle:  but  he 
was  still  more  rejoiced  at  the  comfort  which  he 
had  received  from  the  behavior  of  the  Corin- 
thians, and  while  Titus  described  their  earnest 
desire  to  remedy  all  the  evils,  which  had  gain- 
ed admission  among  them;  at  their  poignant 
sorrow  for  having  dishonored  the  gospel,  and 
their  fervent  aflection  towards  the  apostle,  and 
zeal  for  him.  So  that  his  present  joy  was  ren- 
dered the  more  abundant,  even  by  means  of  the 
sorrow  which  bad  preceded  it.  {Marg.  Ref. 
u—h.—Note,  9—11.) 

That  comforteth.  (6)  '  0  nuQanulwv.  7.  1: 
4,6.  5:20.  6:1.  flaQayhjTog-  See  on  John  14: 
16. —  Those  that  are  cast  down.]  Tti:  luneivag. 
10:1.  JV/a«.  11:29.  Lukel:b<2.  J?om.  12:16. 
Jam.  1:9.  4:6.  1  Pet.  b:b.  {Notes.  1:1— 11. 
Is.  57:15,16.  66:1,2.  Matt.  5:4.)— Earnest 
desire.  (7)  Enino^ftjati'.  11.  Here  only.  Eni- 
no&itt,  Rom.  15:23.  Enmod-eo).  See  on  5:2. 
—Mourning.]  OdvQfior.  Matt.  2:18.  Not 
elsewhere  N.  T. — Jer.  31:15.  Sept. — Fervent 
mind.]    Zijlov.    11.  Note,  Jam.  3:13—16. 

8  For  •'though  I  made  you  sorry  wiih 
a  letter,  I  do  not  repent,  *  though  I  did 
repent:  for  I  perceive  that  the  same  epis- 
tle made  you  sorry,  though  it  icere  but  for 
a  season. 

Note. — The  inspiration  of  the  Holy  Spirit 
did  not  supersede  the  exercise  of  the  under- 
standing, and  faculties,  in  the  sacred  writers: 
and  the  apostle's  excess  of  concern,  about  the 
consequences  of  his  former  epistle,  seems  to 
have  rendered  his  mind  greatly  disquieted,  as 


f  11:16.  Mntl.  10:14,40,41.  Luke 

10:8.     Phil.   2:29.     (;<il.    4:lO. 

Philem.  12,17.     2  John  10.     3 

John  »— 10. 
5  1:12.     4:2.    6:3—7.     11:9.     12: 

14—18.     Num.  16:15.     1  Sara. 

12:3,4.    Arti  20:33.     Rom.  16: 

18.       1     Thes.     2:3—6,10.       2 

Thc3.  3.7—9. 
b  12.  2:4,5.    13:10.    1  Cor.  4:14, 

15. 
I  6:11.12. 

k  3:2.   11:11.   12:15.    Phil.  1:8,9. 
i  Ruth  1:16,17.    1  Thes.  2:2. 

Vol.  M. 


m  3:12.  viarg.  6:11.   10:1,2.     11: 

21.     Eph.  6:19,20.     Phil.  1:20. 

I  Thes.  2:2. 
n  1:14.     9:-J — 4.     1  Cor.  1:4.     1 

Thes.  2:19. 
o  6,7.    2:14.      6:10.     Acls     5:41. 

Rom.  5:3.    Phil.  2:17.     Col.  1: 

24.   1  Thes.  3:7—9.     Jam.  1:2. 
p  1:16,17.      2:13.      Acls  20:1.     1 

Cor.  16:5. 
q  4:3—12.   11:23 — 30.    Gen.  8:9. 

Is.    23:12.      Jei.    8:18.      45:3.1 

Malt.  11:28—30. 
r  4:8.     Job     18:11.     Jer.     6:25.) 

3.S 


20:10. 
s  Deul.  32:25.      1  Cur.    15:31,32. 
12:3,9.     1 '.29.   12:20,21.   Gal.  4: 

11,19,?  J.  1  Thes.  3:5. 
u   1:3,4.    2:14.     Is.    12:1.    .51:12. 

57:15,18.     61:1,2.    Jer.   31:13. 

Mall.  5:4.    John   14:16.    Rom. 

15:5.      Phil.    2:1.     2  Thes.  2: 

16,17. 
X  2:13.    1  Cor.  16:17,18.    1  Thes 

3:2,6,7.  3  John  2— 4. 
y  Acts  11:23.     Rom.    1:12.     Col. 

2  5.   1  Thei.  3:3.  2  John  4. 
z  U.  2:9.  Ps.  141:5.  Prov.  9:8,9. 


a  5:2.    8:16,    Luke  22:44.     Phi'. 

1:20.     Heb.    2:1.      Jam.    .V|7. 

Jmie   3. 
h  10.    Judg.    2:4,.5.     P».  6:1    -C. 

30:5.     31:9—11.     38:18.     51:1. 

126:5,6.  Jer.  31:18—20.   Malt 

5:4.  26:75.  Jam.  4:9,10. 
c  1:14.  2:3.   1  Thes.  3:6. 
d6,ll.       2:2—11.       Lam.    3:32.. 

Malt.  26:21,22.    Luke  22:6i,62.. 

John  16:6.  21:17.  Heb.  12:9 

It.  Rev.  3:19. 
e  Ex.  5:22,23.  Jer.  20:7—9. 


\2SZ 


A.  D.  Gl 


II.  CORINTHIANS. 


A.  D.  61, 


to  some  expressions  in  it,  lest  they  should  coun- 
teract his  grand  design.  If  indeed  he  actually 
■'repented"  of  having  written  so  sharply,  as 
well  as  had  felt  an  after  carefulness  about  it, 
as  the  word  implies;  this  must  not  he  ascribed 
to  the  things  written,  as  if  they  had  not  been 
divinely  ins|)ired;  but  to  infirmity,  as  not  being 
fully  sanctified,  or  freed  from  a  propensity  to 
excess  of  anxiety  and  solicitude. — A  physician, 
in  full  confidence  that  the  caSe  requires  it,  may 
give  a  powerful  remedy  to  a  sick  friend;  and 
yet  his  anxiety,  about  the  event,  arising  from 
concurringcircumstances,  may  induce  him  some- 
times to  wish  he  had  not  given  it.  {Marg.  Ref) 
— Some  however  render  the  passage,  perhaps 
more  accurately,  "Even  if  I  had  repented,  I 
should  not  now  repent."    Note,  Rom. 9:1 — 3.) 

I  made  ...  sorry.]  Elvnijau.  9,11.  2:4,5.  6: 
10.  Jlia^i.  26:37. — I  do  not  repent.']  Ov  fieTu- 
fzsXo/itui.  See  on  Matt.  21 :29. 

9  Now  ''I  rejoice,  not  that  ye  were 
made  sorry,  but  that  ye  sorrowed  to  repent- 
ance: for  ye  were  made  sorry  *  after  a 
godly  manner,  ^  that  ye  might  receive  dam- 
age by  us  in  nothing. 

10  For  godly  sorrow  worketh  ''repent- 
ance to  salvation  not  to  be  repented  of:  but 
'  the  sorrow  of  the  world   worketh  death. 

II  For  behold,  this  self-same  thing, 
^  that  ye  sorrowed  after  a  godly  sort,  what 
'  carefulness  it  wrought  in  you,  yea,  what 
"^  clearing  of  yourselves,  yea,  what  °  indig- 
nation, yea,  lo/iai  °  fear,  yea,  ichat  p  vehe- 
ment desire,  yea,  what  izeal,  yea,  U'hat 
"■  revenge!  In  all  things  ye  have  ^  approved 
yourselves  to  be  clear  in  this  matter. 

Note. — The  apostle  understood,  that  his 
epistle  had  made  the  Corinthians  sorry,  as  he 
expected  it  would;  but  this  lasted  only  for  a 
short  space:  he  therefore  "rejoiced,"  not  in 
their  sorrow  which  he  shared;  but  in  their  re- 
pentance which  had  been  effected  by  it.  For 
they  had  "been  sorrowful  according  to  God;" 
under  the  influence  of  his  grace,  with  reference 
to  his  will  and  glory,  and  in  dependence  on  his 
mercy:  and  this  had  been  so  ordered,  that  they 
might  receive  damage,  from  the  apostle,  in  no 
respect,  not  even  as  the  innocent  occasion  of  it. 
(Marg.  Ref.  f,  g.)  For  that  "sorrow,"  which 
was  the  effect  of  divine  grace,  and  the  fear  of 
God,  was  Suited  directly  to  work  repentance  in 
the  heart,  and  to  render  it  humble,  contrite, 
submissive,  afraid  of  punishment,  dependent  on 
mercy,  disposed  to  renounce  and  mortify  every 
sill,  and  to  walk  in  newness  of  life.  So  that 
this  was  "repentance  unto  salvation;"  as  al- 
ways connected  with  faith  in  Christ  and  an  in- 
terest in  his  atonement;  and  no  man  would  ev- 
er repent  of  thus  sorrowing  and  repenting. — 
Some  are  of  opinion  that  the  word,  rendered 


f  See  on  6,7.     mid    on    h.     10. 

Ec.  7:3.  .ler.  31:18— 20.  Zech. 

12:10.   Luke  15:7,10,17— 24,32. 

Acts  20:21. 
•  Or,   arcoyding  to   God.     10,11. 

1:12.  ar. 
%  2:16.   10:8—10.    13:8—10.    Is. 

6:9—11. 
h  12:21.    2  Sam.  12:13.    1  Kings 

8:47—50.    Job  33:27,28.     Ez. 

2581 


18:27—30.  .Ion.  3:8,10.     Malt. 

21:28—32.  26:75.   Luke  15:10. 

18:13.      Acts   3:19.      11:18.     2 

Tim.  2:25,26. 
i  Gen.  4:13—15.    30:1.    1    Sam. 

30:6.     2  Sam.  13:4.     17:23.      1 

Kings   21:4.       Prov.    15:13,15. 

18:14.    Jon.  4:9.    Matt  27:4,5. 

Heb.  12:17. 
k  9.    Is.  66:2.    Zech.  12:10—14. 


"not  to  be  repented  of,"  should  be  referred  to 
"salvation,"  rather  than  to  "repentance;"  in 
the  same  sense  as  it  is  applied  to  "the  gifts 
and  calling  of  God,"  in  the  only  place,  Avhere 
the  same  word  occurs  in  the  New  Testament, 
signifying  its  tmchangeahleness ;  or  denoting  a 
salvation,  which  will  infinitely  more  than  com- 
pensate all  that  may  be  endured. in  attaining  it: 
and  the  construction,  in  the  original,  seems  to 
favor  this  opinion.  (Marg.  Ref.  h.) — This 
godly  sorrow,  however,  was  totally  distinct 
from  the  sorrow  of  carnal  men  about  worldly 
objects;  which,  being  separated  from  the  fear 
and  love  of  God,  antl  faith  in  his  mercy,  often 
drank  up  their  spirits,  broke  their  proud  rebel- 
lious hearts,  drove  them  to  suicide,  or  prompt- 
ed them  to  the  most  desperate  wickedness;  and 
so  "worked  death"  temporal  and  eternal.  "The 
sorrow  of  the  world,"  is  the  certain  way  to 
desperation,  unless  'God  j)revent  it;  as  it  ap- 
'pears  from  the  horrid  examples  of  Cain,  vSaul, 
'Ahithophel,  and  Judas:  but  the  written  tears 
'of  David  give  the  clearest  example  of  the  oth- 
'er  kind  of  sorrow.'  Be:a. — (Marg.  Ref.  i. — 
Notes,  Gen.  4:13—15.  1  Sam.  28:20—25.  31: 
3— 6.  2  Sam.  17:23.  Ps.  32:  51  :  126:5,6.  Matt. 
5:4.  27 :3 — 5.) — It  was  evident  that  the  sorrow 
of  the  Corinthians  had  been  "after  a  godly 
sort,"  from  their  "carefulness"  to  rectify  and 
amend  what  had  been  amiss,  and  their  ready 
obedience  in  censuring  the  criminal:  from  their 
"desire"  to  show,  that  their  connivance  at  the 
evils,  wliich  had  taken  place,  was  not  the  effect 
of  corrupt  principles,  but  of  inattention;  that 
by  thus  "clearing  themselves,"  they  might  pre- 
serve the  credit  of  the  gospel;  from  tlieir  "in- 
dignation" at  themselves,  for  having  thus  dis- 
graced their  profession;  from  their  "fear"  lest 
such  evils  should  again  occur;  from  their  most 
"earnest  desire"  of  further  degrees  of  purity; 
from  their  "zeal"  for  the  glory  of  God;  and 
from  their  desire,  as  it  were,  to  revenge  his 
cause  on  themselves,  by  submitting  to  any  hu- 
miliations or  corrections,  which  were  requisite 
for  the  honor  of  the  gospel:  (Marg.  Ref.  k — 
q:)  so  that  in  every  thing,  they  were  now 
freed  from  further  imputation  in  this  transaction. 
Numbers  of  them  thus  showed  that  they  liad 
not  been  directly  guilty,  though  they  had  in- 
advertently connived  at  the  offenders;  and  of 
this  connivance  they  had  repented,  and  sought 
forgiveness.  Others,  who  liad  been  more  di- 
rectly criminal,  had  likewise  repented,  and  con- 
curred in  such  measures,  as  implied  a  decided 
protest  against  the  sins  which  had  disgraced 
the  cause  of  Christ,  and  those  teachers  who  al- 
lowed of  them:  and  thus  the  church,  as  a  so- 
ciety, was  cleared  from  the  guilt  and  infamy, 
under  which  it  lay;  and  the  whole  blame  now 
rested  with  the  individuals,  who  still  persisted 
in  impenitence.  (Marg.  Ref.  I.) — As  this  verse 
relates  to  the  conduct  of  a  Christian  society  in- 
particular  circumstances,  and  probably  some  of 
the  clauses  to  one  part  and  some  to  another  of 
this  society;  so  the  several  particulars  adduced 


1  Cor.  5:2. 
1  See  on  a  7.    1  Cor.  12:25.    Tit. 

3:18. 
ra    Gen.    44:6,7.      I    Cor.     5:13. 

Eph.  5:11.  1  Tim.  5:21,22. 
n  2  Sam.  12:5—7.     Neh.  5:6,&c. 

13:25.    Job  42:6.  Jfr.  31:18— 

20.  Dan.  6:14.    Mark  3:5. 
o  1.    Ps.  2:11.     Prov.  14:16.    28: 

14.     Rom.  11.20.     Phil.  2:12. 


Heb.  4:1.      12:15,16.     1  Pet.  I: 

17.    Jude23. 
p    Ps.  38:9.      115:19.     Cant.   8:6. 

Is.  26:8.    1   Pet.  2:2. 
q  9:2.    Ps.  69:9.     119:139.     John 

2:17.  Acts  17:16. 
r  P«.  35:13.    Matt.    5:29.    Mark 

9:43-48. 
9  6:4.   13:7.  Rom.  14:18.    2  Tim. 

2:15. 


A.   D.  Gl, 


CHAPTER  VII. 


A.  D.  61. 


can  be  applied,  only  by  accommodation,  to  the 
repentance  of  an  individual. 

After  a  godly  manner.  (9)  "According  to 
God."  JIarg.  Kuja  f-Jeor.  10:11. — Repent- 
ance. (10)  ^/&Turolu^'.  Matt.  3:S,n.  9:13. 
Luke  15:7.  Acts  20 -.'21.  26:20.  Rom.  '2:4,  et 
al.  Afi'uti'neoi.  See  Matt.  3:2. — Not  to  he  re- 
pented of.]  .■fjUfToiii-lijroi'-  See  on  Rom.  11 :29. 
-  Clearing  of  yourselves.  (^\\)  ^noloyiuv.  See 
on  Acts  22:1. — Indignation. ]  ytyutHtxiijoiv. 
Here  only.  Jyuruxiew,  Matt.  20:24.  21 :15.— 
Clear.'] 'Jyriiz.  11:2.  Phil.  4 -.S.  1  Tm.  5:22. 
Tit.  2:5.  Jam.  3:17.   1  Pet.  3:2.   1  John  3:3. 

12  Wherefore,  though  I  wrote  unto  you, 
'  /  did  it  not  for  his  cause  that  hath  done 
the  wrong,  nor  for  his  cause  that  suffered 
wrong,  but  "  that  our  care  for  you  in  the 
sight  of  God  might  appear  unto  you. 

JVo<e. — The  apostle  further  assured  the  Co- 
rinthians that  he  had  not  written,  concerning 
the  incestuous  person,  from  a  personal  dislike 
to  him,  or  merely  on  his  account  in  any  re- 
spect; nor  from  regard  to  his  father,  who  had 
been  so  grossly  wronged  in  this  matter;  {Note, 
1  Cor.  5:1 — 5.)  but  in  order  to  show  to  them, 
as  in  the  sight  of  God,  his  diligent  and  vigilant 
attention  to  their  spiritual  interests. — The  oth- 
er offenders  at  Corinth  might  also  be  alluded 
to;  but  it  is  evident,  that  the  principal  criminal 
was  more  directly  intended.  {Marg.  Ref. — 
Notes,  1  Cor.  6:1—8.) 

13  Therefore  ''we  were  comforted  in 
your  comfort:  yea,  and  exceedingly  the 
more  joyed  we  for  the  joy  of  Titus,  ^  be- 
cause his  spirit  was  refreshed  by  you  all. 

14  For  ^  if  I  have  boasted  any  thing  to 
him   of  you,   I   am  not  ashamed;    but    as 

*  we  spake  all  things  to  you  in  truth,  even 
so  our  boasting,  which  /  made  before  Ti- 
tus, is  found  a  truth: 

15  And  his  *  inward  affection  is  more 
abundant  toward  you,  whilst  he  remem- 
bereth  ^  the    obedience   of    you  all,    how 

*  with  fear  and  trembling  ye  received  him. 

16  1  rejoice  therefore,  **  that  I  have  con- 
fidence in  you  in  all  things. 

Note. — The  apostle's  endeavors  had  been 
made  very  successful,  and  had  eventually  ter- 
minated in  the  comfort  of  the  Christians  at  Co- 
rinth: and  he  now  shared  their  consolations,  as 
he  had  before  sympathized  in  their  sorrows.  It 
also  increased  his  joy,  to  see  how  joyful  their 
conduct  had  rendered  the  pious  heart  of  his 
beloved  Titus.  If  then  he  had  before  spoken 
so  confidently  of  them,  that  it  seemed  to  be 
"boasting,"  he  was  not  ashamed  of  it:  for  as 
his  doctrine,  and  his  professed  affection  for 
them,  had  been  approved  to  be  faithful  and 
"true;"  so  this  his  boasting  of  them  to  Titus 
bad  proved  true  also.  (Marg.  Ref.  x — a. — 
Note,  9:1—5.)  The  love  of  Titus  also  to- 
wards them  was  greatly  increased,  while  he  re- 
membered the  obedience,  which  in  general  all 
had  shown  to  the  authority  of  the  apostle  sig- 


I  2:9.   1  Cor.  5:1. 
u  2:4,17.    11:11,28.   1  Tim.  3:5. 
X  2:3.  Rom.  12:5.     I  Cor.  12:26. 
13:5—7.   Phil.  2:28.   lPet.3:8. 
J  15.  Rom.  15:32.   1  Cor.  16:18. 


2  Tim.  1:16.   Phileai.  20. 
z  4.  8:24.  9:2—4. 
a  1:18—20. 
*  Gr.    buwch    are.     6:12.     Gen. 

43:30.     1  Kings  3:2G.    Cani.  5: 


nified  by  him  :  and  how  they  received  him  even 
with  a  trembling  fear,  lest  they  should  grieve 
him,  or  impress  his  mind  unfavorably  towards 
them.  So  that  the  apostle  could  now  rejoice  in 
the  "confidence,  which  he  had  in  them  in  all 
things."  (Marg.  Ref.  h — d.) — There  was  greiit 
address  in  this  j)art  of  the  epistle:  and  his  kind 
acceptance  of  what  had  been  done,  and  the  con- 
fidence which  he  expressed  in  the  church,  were 
in  genc-al  well  suited  to  excite  them  to  a  more 
entire  reformation;  to  withstand  the  party  form- 
ed against  him;  to  deliver  them  from  the  fasci- 
nations of  the  false  teachers;  to  re-establish  the 
apostle's  authority;  and  to  prepare  the  way  lor 
his  subsequent  exhortations,  warnings,  expos- 
tulations, and  direct  accusations  and  denuncia- 
tions of  the  principal  offenders,  and  of  all  who 
continued  impenitent.  For  they  implied,  thet 
not  the  church  as  a  society,  but  merely  a  il^w 
corrupt  intruders  were  the  subjects  of  these  se- 
vere addresses. 

Was  refreshed.  (13)  yfrunenuvTai.  See  on 
Matt.  11:28.— Inward  affection.  (15)  7V< 
anlayyru.  6:12.  See  on  Luke  \ -.18. —  With 
fear  and  trembling.  (15)  Meia  cpoGa  y.ui  loo- 
fti3.  See  on  1  Cor.  2:3. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
The  promises  of  God  should  excite  and  direct 
us  in  "following  after  holiness."  His  grace 
alone  can  efficaciously  "purify"  us:  but  it  is 
our  duty  earnestly  to  use  the  means  which  he 
has  appointed;  and,  depending  on  that  grace, 
to  search  out  and  cleanse  away  all  "filthiness 
of  the  flesh  and  spirit,"  as  abhorred  by  God 
and  all  his  people.  Perfect  holiness  should  be  ^ 
the  object  of  our  unremitting  prayers  and  en- 
deavors: we  ought  to  follow  after  it,  as  in  the 
presence  of  God,  and  influenced  by  the  fear  of 
him,  when  no  eye  but  his  can  possibly  witness 
our  conduct;  and  our  lamented  imperfections 
should  excite  us  the  more  diligently  to  "go  on 
unto  perfection." — If  the  ambassadors  or  mes- 
sengers of  Christ  would  be  received  in  that 
character;  they  must  be  careful  "to  wrong  no 
man,  to  corrupt  no  man,  to  defraud  no  man:" 
or  in  any  way  to  manifest  a  propensity  to  cov- 
etousness:  (Notes,  Is.  56:9—12.  Jer.  6:13 — 
15.  1  Tiju.  3:3.  1  Pet.  5:1—4.)  and  iney  who 
reject  those  ministers  of  Christ,  whose  conduct 
and  doctrine  are  thus  uncorrupt,  will  greatly 
offend  him  that  sent  them.  Yet  we  should  avoid 
all  rigorous  censures,  and  show  cordial  love  to 
the  people  notwithstanding  their  faults:  we 
should  express  as  much  confidence  in  them,  and 
speak  as  favorably  of  them,  as  tlie  case  will 
admit:  and  when  they  show  a  readiness  to 
amend  what  hath  grieved  us;  we  should  deem 
this  a  comfort,  sufficient  to  render  us  "exceed- 
ingly joyful  in  all  our  tribulation."  But  we 
ought  not  to  expect  much  "rest  to  our  flesh" 
in  this  evil  world:  and  if  inward  "fears"  con- 
cur with  outward  opposition,  to  distress  us; 
we  only  taste  that  cup,  of  which  far  wiser  and 
better  men  have  drunk  more  abundantly. — We 
cannot  sufliciently  admire  the  compassion  and 
condescension  of  our  God,  in  revealing  himself 
as  "the  Comforter  of  those  that  are  cast  down." 


4.   Phil.  1;C.  Col.  3:12.  1  Joiin 

3:17. 
b  2:9.     10:5,6.      Phil.    2:12.       2 

The«.  3:14. 
c  Set  on   10,11.— Ezra  9:4.   10:9. 


.Fob  21:6.     Ps.  2:11.     I19:l2i. 
Is.  66:2.      Ho3.  i;1:l.     Acts  16: 
29.   Eph.  6:.5.    Phil.  2:12. 
d  2    Thes.    3:4.       Phileiri.    8,21. 


{2oO 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


In  all  our  dejections  and  perplexities  therefore 
let  us  rely  on  him,  as  our  all-sufficient  Helper. 
And  seeing  the  time  of  our  extreme  distress  is 
commonly  that  of  his  merciful  and  effectual  in- 
terposition, we  should  endeavor  to  make  it  that 
of  our  most  enlarged  expectations.  He,  how- 
ever, generally  works  by  .second  causes^  and 
instruments :  the  converse  of  some  pious  friend ; 
or  a  good  account  of  those  about  whom  we 
are  anxious;  or  the  affection  of  such  as  we 
feared  were  alienated,  are  often  sources  of  re- 
lief and  consolation,  in  which  the  kindness  of 
the  Lord  should  be  acknowledged  with  much 
thankfulness. 

V.  8—16. 
Through  anxiety  about  the  event  of  his  la- 
bors, even  the  faithful  minister  may  be  tempted 
to  repent  of  his  best  intended  and  most  scrip- 
tural endeavors  to  do  good.     He  may  fear  that 
he  spake  too  decidedly,  or  sharply;  and  so  gave 
needless  offence,  or  excited  undue  sorrow:  when 
he  only  performed  the  office  of  an  affectionate 
reprover,  under  the  influence  of  the  Spirit  of 
truth  and  iove.    Thus  a  man  may  be  miicli  dis- 
quieted for  having  done  his  duty,  and  afraid  of 
doing  it  on  another  occasion:  and  this  should 
be  carefully  watched  against  with  Inimble  per-: 
severing  prayer.     Indeed,  we  should  be  reluc- 
tant to  cause  sorrow;  even  as  the  skilful  and 
tender  surgeon  is  averse  to  Sfive  pain,  though 
he  finds  it  often  necessary:  but  we  should  re- 
joice in  bringing  men  to  that  "godly  sorrow,! 
which  worketh  repentance;"  as  their  grief  will| 
'be  transient,  and  the  benefit  eternal. — The  loss 
of  an  earthly  friend,  the  displeasure  of  a  pow- 
erful   superior,   or  other   secular    misfortunes, 
excite  men's  sorrow,  and  they  think  tht\v  have 
cause  to   mourn:    how    then    should    tiiey  be 
grieved  for  having  offended  their  Cieator,  dis- 
honored his  name,  incurred  his  frown,  and  de- 
served eternal  misery!  The  objects  of  worldly 
sorrow   are    trivial;    its   exercise   is  commonly 
unavailing;  and  it  tends  to  death  in  diverse  and 
most  awful  ways:   we  should  therefore  be  pe- 
culiarly careful   not   to   indulge  it.     Unless  sin 
be  m.ourned  over,  as  the  cause  of  men's  suffer- 
ings,  and  God  be  regarded,  as  the  righteous 
and  merciful  Author  of  them;  their  sorrow  un- 
der afflictions  and  calamities  leads  to  increasing 
enmity,  to  distraction,  despair,  and  blasphem\^ 
{Notes,  Rev.  16:8—11.)    We  should  therefore 
endeavor  to  turn  all  our  mourning  into  a  reli- 
gious channel,   that   we  may  "sorrow  after  a 
godly  sort."     But  even  sorrow  about  sin  and 
our  eternal  concerns  will  be  of  no  use  to  us, 
unless  it  "worketh  repentance;"  and  even  re- 
pentance itself  may  be  counterfeitedor  spurious, 
and  so  not  be  "unto  salvation."     Of  all  decep- 
tions this  is  most  to  be  feared;  as  immense  mul- 
titudes are  quieted  without  true  repentance,  by 
a  groundless  notion  that  they  have  repented,  or 
do  repent.     A   partial   and   superficial   repent- 
ance;   an  unbelieving   and   despairing   repent- 
ance, like  that  of  Judas;  a  ])harisaical  repent- 
ance, which  is  presented  as  an  atonement  for 
\w,  and   the  rival  of  Christ's  expiation;  out- 


1  5:19. 

b  2—7.      9.12.     Arts    11:23.     1 

Cor.    15:10.     Eph.    3:8.     Col 

1:29. 
c  9:2,4.    11:9.    Acts  16:9.    Tlom. 

15:26.   1  Thes.  1:7,8.  4:10. 
d   I  Thes.  1:6.  2:14.  3:3,4. 
e  Neh.    8:10—12     Ach  2:4.';.46. 
f  Mark  12:42 — 14.    Luke  21:1— 


260] 


4.  Jam.  2:5.   Itev.  2:9. 
%  6:10.      9:11,13.       Dent.    15:4. 

Prov.  11:2.5.  Is.  32:.5— S. 
*  Gr.    nmplicitii.      1:12.     Rom 

12:P.. 
h  9rN7.     Mark    14:8.      Acts    11: 
.    29.     iTor.  16:2.     1  Pel.  4:11, 
'  Rom.    10:2.     Gal.    4:15.     Col. 

4:13. 


ward  penances,  mortifications,  and  ooservan 
ces,  with  an  unhumbled  and  unrenewed  heart; 
apparent  contrition,  without  renouncing  the 
favorite  iniquity,  or  throwing  back  "the  wages 
of  unrighteousness:"  these,  and  other  kinds  of 
repentence,  are  not  "unto  salvation,"  but  must 
be  repented  of,  either  in  this  world  or  for  ever 
in  hell.  But  deep  humiliation  before  God,  ha- 
tred and  dread  of  all  sin,  attended  by  faith  in 
the  righteousness,  atonement,  and  intercession 
of  Christ,  a  new  heart  and  a  new  life,  consti- 
tute "repentance  unto  salvation  never  to  be 
repented  of"  May  the  Lord  bestow  it  on 
every  one  of  us! — "Sorrowing  after  this  godly 
manner"  will  work  great  carefulness  and  watch- 
fulness in  us,  to  amend  our  lives  and  subdue 
every  iniquity:  we  shall  thus  be  led  to  earnest 
and  persevering  endeavors  to  clear  up  the  re- 
ality of  our  repentance  to  our  own  consciences, 
and  to  all  men;  we  shall  feel  "an  indignation" 
at  ourselves  for  past  transgressions;  a  fear  of 
relapsing  into  sin;  a  vehement  desire  of  for- 
giveness and  sanctifying  grace;  a  zeal  for  the 
h.onor  of  God;  and  a  revenge,  as  it  were, 
against  those  lusts  whicli  have  excited  us 
to  offend  him.  When  the  faithful  minister  of 
Christ,  who  has  warned  sinners  of  their  guilt 
and  danger,  and  reproved  inconsistent  profes- 
sors of  the  gospel,  ("that  his  care  of  them  in 
the  sight  of  God"  might  be  evidenced,)  wit- 
nesses such  "fruits  meet  for  repentance,"  he 
will  be  comforted,  in  helping  the  comfort  of  the 
mourning  penitents;  he  will  rejoice  in  the  joy 
of  other  believers  on  their  account;  he  will 
exult  in  realizing  the  favorable  hopes  which  he 
had  before  entertained;  he  will  encourage  the 
abundant  affection  of  others  towards  them;  he 
will  commend  their  prompt  and  circumspect 
obedience,  and  "rejoice  to  have  confidence  in 
them  in  all  things." 

CHAP.  VIII. 

Tlie  apo'ille  setsbpfore  the  church  at  Corinth  the  liberality'  of  the  poor 
(  hrislians  in  Maredoniri,  1 — 5;  and  excites  them  to  iniitale  this  lib- 
rr.ilily,  toward  the  poor  jaints  in  Judea;  that  they  might  abound  as 
much  "in  this  grace,"  as  in  other  thine;?:  and  show  the  sincerity  of 
llieir  love,  as  animated  by  the  sejf-abasfng  and  self-denying,  love  of 
Christ  to  them,  6 — 9.  They  had  before  shown  a  readiness  to  this 
contribution,  which  would  he  graciously  accepted  by  the  Lord,  lO— 
15.  lie  commends  lo  Iheni  Titus,  and  two  other  brethren,  whntn 
he  had  engaged  in  this  service;  and  who  were  on  many  accounts 
worthy  of  llieir  peculiar  regard,  16 — 24. 

OREOVER,  brethren,  "we  do  you 
to   wit  of   ^  the  grace  of   God  be- 
stowed on  'the    churches  of   Macedonia: 

2  How  that,  **  in  a  great  trial  of  afflic- 
tion, *^  the  abundance  of  their  joy  and  '"their 
deep  poverty  abounded  unto  ^  the  riches  of 
their  *  liberaHty. 

3  For  •'  to  their  power,  '  I  bear  record,, 
yea,  and  ^  beyond  their  power  they  were 
wilHng  of  themselves; 

4  Praying  us  with  much  intreaty  'that 
we  would  receive  the  gift,  and  take  upon 
us  the  fellowship  of  •"  the  ministering  to 
the  saints. 


k  12,16,17.     Ex.     35:5,21,22,29. 

1    Chr.   29:5,6,9,13—17         Ps. 

110:3.       1  Cor.  9:17.      Phil.  2: 

13.     1  Thes.  2:8.     Philem.  14. 

1  Pet.  5:2. 
118,19.    Gen.  33:10,11.    2  Kings 

5:15,16.     Acts    16:15.     1    Cor. 

16:3,4. 


m  9:1,12—14.  Mali.  10:42.  12: 
50.  25:40,44,45.  Mark  14:7. 
John  19:26,27.  Acts  6:l,&c. 
9:39—41.  24:17.  Rom.  15:25, 
26.  1  Cor.  16:1,15.  Gal.  2: 
10.  6:10.  1  Tim.  5:10  I  liilrnv 
5.6.  Ilcb.  6:10.  1  John3;lt>- 
18. 


A.  D.  61. 


CHAPTER  VIII. 


A.  D.  61 


5  And  this  they  did,  not  as  we  hoped, 
but  "  first  gave  their  own  selves  to  the  Lord, 
and  °  unto  us  by  the  will  of  God. 

Note. — The  mention,  which  the  apostle  had 
made  of  his  confidence  in  the  Corinthians,  gave 
him  an  occasion  of  again  introducing  the  suh- 
jectofthe  collection,  that  he  was  making  for 
the  Christians  in  Judea,  which  takes  up  this 
and  the  following  chapter.  (Notes,  Rom.  15: 
22—29.  1  Cor.  16:1,2.)  With  great  delicacy 
and  propriety,  he  brought  this  forward  hy  "in- 
forming" them,  as  an  article  of  interesting  in- 
telligence, concerning  the  admirable  conduct  of 
the  churches  at  Philippi,  Thessalonica,  and 
Berea,  in  Macedonia.  In  extolling  the  gener- 
osity of  the  Christians  in  these  cities,  he  calls 
it  "the  grace  of  God  bestowed  upon"  men;  the 
cause  being  thus  manifested  by  the  effect. 
Though  the  Christians  in  these  cities  had 
been  tried  with  grievous  afflictions  and  perse- 
cutions, by  which  they  had  been  greatly  im- 
poverislied:  yet  "the  abnndaiice  of  their  joy," 
in  the  Lord  and  his  salvation,  had  so  enlarged 
their  hearts  to  love  him,  and  his  poor  disciples 
whom  they  had  not  seen;  that  a  large  collec- 
tion had  been  made  among  tliem,  and  "their 
deep  poverty  abounded  to  the  riches  of  their 
liberality,"  and  thus  illustrated  it.  So  that  the 
apostle  testified  in  their  behalf,  that  they  were 
willing  of  themselves,  not  only  to  do  as  much 
as  was  in  their  power,  even  more  than  could 
have  been  expected  from  them;  but  that  their 
inclinations  were  larger  than  their  ability,  and 
they  would  gladly  have  done  more  if  they  had 
been  able.  'I  have  performed  all,  even  with  an 
•industry  beyond  my  power.'  Demosthenes. 
{Marg.  Ref.  c — k.)  Nay,  instead  of  needing 
to  be  solicited,  they  had  entreated  him  to  ac- 
cept of  their  contributions,  and  to  take  a  part 
in  the  charge  of  conveying  them  to  Jerusalem, 
and  applying  them  to  the  intended  purposes. 
In  all  this,  they  had  exceeded  his  most  san- 
guine hopes  concerning  them:  for  they  first  de- 
voted themselves  to  the  Lord  Jesus,  as  his  re- 
deemed and  "peculiar  people,  zealous  of  good 
works;"  and  then  "they  gave  their  own  selves 
to  the"  apostle,  and  his  fellow-laborers,  to  be 
directed  by  them  in  doing  the  will  of  God,  ac- 
cording to  his  appointment,  and  in  improving 
their  talents  to  his  glory.  (Marg.  Ref.  1 — o.) — 
The  word  rendered  grace,  is  no  doubt  some- 
times translated  gift;  but  to  interpret  '-the 
grace  of  God  towards  the  churches,  &c."  to 
signify  the  large  subscription  for  the  poor  Chris- 
tians in  Judea,  as  some  learned  men  do,  is 
wholly  unprecedented:  and  the  obvious  mean- 
ing, viz.  that  their  bounty  to  their  poor  breth- 
ren, was  the  effect  of  the  abundant  grace  of 
God  conferred  on  them,  agrees  far  better  with 
the  simple  and  reasonable  language  of  scripture 
on  these  subjects.  (Marg.  Ref.  b. — Notes,  1 6 
—24,  1  Chr,  29:10—19.  1  Cor.  15:3— 11,  v. 
10.) 


D  5:14,15.     1   Sam.  1:2:?.    2  Chr. 

30:!i.    Is.  44:3— 5.    ,Ier.  31:33. 

Zerh.  I3:.9.     Rom.  6:13.     12:1. 

14:7—9.   1  Cor.  6:19,20. 
o  4:5.     1    Chr.    12:18.      2    Chr. 

30:12. 
p  16.17.  n  18. 
*    Oi.    ?ift.    4,19.      Mar^.    9:5. 

Phil    4iiR.   1  I'et.  4:10. 
q  Rom.  15:14.     1  Cor.  1:5.    4:7. 

J4:12.  Rev.  3:17. 


r  1  Cor.  13:2 

s  1  Cor.  7:1,2.  13:8. 

t  7:7. 

u  Phil.    1:9,11.    1   Thes.    4:9,10. 

2  Thes     1:3.     1    Pet.   1:22.     2 

Pet.  1:5—8. 
X  6.    9:14.    Eph.    4:29.    2  Tim. 

2:1.    Heb.  12:28.    2  Pel.  3:18. 
y  10.  9:7.   1  Cor.  7:6,12.25. 
z  1—3.     9:2.      Rom.    11:12—14. 

Ilcb.  10:24. 


We  do  you  to  wit.  (1)  rpwQitofisv.  Luke  2: 
15.  John  15:15.  17:26.  1  Cor.  15:1,  et  at.— 
The  grace  ...  bestowed  on.]  Trjv  •/'^Q'-^  •••  t/v 
deSofievTjv  ev.  4,6,7,9,16,19.  1:12,15.  9:8,14, 
15.  1  Cor.  15:10.— TWaZ.  (^)  Joxiftri.  2:9.  9: 
13.  See  on  Rom.  5:4. — Deep  poverty.]  'H  v.a- 
Tu  ^ud^uQ  TXTOixfKt. — Bud-og,  Rom.  11:33.  1 
Cor.  2:10.  Eph.  3:1S.— Liberality.]  "Sim- 
plicity." Marg.  "ylnlojr^TOQ.  1:12.  9:11,13. 
11 :3.  See  on  Rom.  12:8. —  They  were  wilting 
of  themselves.  (3)  Avd-aiqsioi.  17.  Here  only. 

6  Insomuch  that  p  we  desired  Titus,  that 
as  he  had  begun,  so  he  would  also  finish  in 
you  the  same  *  grace  also. 

7  Therefore,  ^  as  ye  abound  in  every 
thing,  in  ''  faith,  and  utterance,  and  *  knowl- 
edge, and  in  all  diligence,  and  *m  your 
love  to  us,  "  see  that  ye  abound  in  "  this 
grace  also. 

8  I  y  speak  not  by  commandment,  but 
^  by  occasion  of  the  forwardness  of  others, 
and  ^  to  prove  the  sincerity  of  your  love. 

9  For  ye  know  ^  the  grace  of  our  Lord 
Jesus  Christ,  that  '^  though  he  was  rich,  yet 
^  for  your  sakes  ^  he  became  poor,  *"  that 
ye  through  his  poverty  might  be  rich. 

[Practi  al  Observations.^ 

Note. — If  the  poor  and  persecuted  Macedo- 
nians had  exceeded  expectation  "in  the  riches 
of  their  liberality,"  the  prosperous  and  affluent 
Christians  at  Corinth  would  doubtless  fully  an- 
swer the  apostle's  hopes  of  them.  When  Titus 
had  before  been  there,  he  had  begun  this  good 
work  among  them;  and  Paul  had  therefore  de- 
sired him  to  go  again  and  complete  it. — By 
"the  same  grace  also"  most  expositors  under- 
stand the  benefaction  itself,  and  indeed  the  word 
may  signify  the  free  gift  of  man,  as  well  as 
that  of  God;  yet  it  seems  more  consonant  to 
the  apostle's  language,  to  explain  it  of  the  gra- 
cious influence  of  the  Holy  Spirit  on  their 
hearts,  than  of  the  gift  itself,  or  their  act  of' 
grace  towards  their  brethren.  {Marg.  and 
"Marg.  Ref.  p.  x. — Notes,  1—5.  1  Cor.  15:3— 
11.  Eph.  3:8.)  As,  however,  the  Corinthians 
abounded  in  all  spiritual  gifts,  and  in  various 
Christian  graces,  they  would  doubtless  "abound 
in  this  grace  also;"  and  exceed  other  churches 
as  much,  in  the  largeness  of  their  contributions, 
as  they  did  in  affluence,  or  in  faith,  knowledge, 
utterance,  and  spiritual  gifts.  (Marg.  Ref.  q — 
u.—Notes,  1  Cor.  1:4—9.  4:8.  12:4—11.)  He 
did  not  speak  this,  as  a  "commandment"  how 
much  each  person,  or  the  whole  companj^  ought 
to  give:  but,  from  the  forwardness  of  their 
poorer  brethren,  he  took  occasion  to  make  trial 
of  their  sincerity,  in  the  love  which  they  pro- 
fessed to  Christ  and  his  people,  and  which 
would  he  trusted  be  satisfactorily  demonstrat- 
ed.    (Marg.  Ref.  y — a. — Notes,  Rom.  12:9 — 


a  24.  6:6.    Josh.  24:14.     Ez.  33: 

31.     Rom.     12:9.      Eph.    4:15. 

Miirg.    6:24.     Jam.    2:14—16. 

1  Pel.  1:22.     1  John  3:17-19. 
b  13:14.     John     1:14,17.     Rom. 

5:8.20,21.      1    Cor.  1:4.     Eph. 

1:6—8.  2:7.  3:8,19. 
c  Ps.  102:25—27.    John    1:1—4, 

10.   16:15.    1  Cor.  15:47.    Phil. 

2:6.     Col.  1:16,17.     Hcb.  1:2, 


6—14. 
d  Is.  62:1.  65:8.  John  12:30.   17: 

19.  Col.  1:24. 
e  Is.    53:2.     Matt.    8:20.      17:C7. 

20:28.      Mark  6:3.     Luke  2.7. 

8:3.   9-58.    Phil.  2:7,8. 
f6:l0.    Luke  16:11.    Kom.  8:32. 

11:12.     1    Cor.   3:21,22.     Eph. 

3:8.      1  Tim.  6:18.     Jam.  2:5. 

Rev.  21:7. 


[261 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


13.  ./«m.  2:14— 18.  1  JoAn  3:18— 24.)  For 
they  knew  and  believed,  and,  as  he  was  per- 
suaded, were  experimentally  acquainted  with 
"the  grace"  and  most  free  and  unmerited  love 
of  Christ  to  sinners,  "that,  though  he  was  rich" 
ill  all  the  glory,  authority,  sufficiency,  and  feli- 
city of  the  Godhead;  yet""for  their  sakes,"  who 
were  in  themselves  poor,  guilty,  polluted,  and 
perishing  sinners,  "he  had  become  poor,"  by 
assuming  human  nature,  being  born  of  a  poor 
virgin  in  a  stable;  living  in  poverty  and  afflic- 
tion for  many  years  on  earth;  and  at  length 
entirely  impoverishing  himself,  as  it  were,  to 
pay  their  debt,  and  ransom  their  souls  by  his 
sacrifice  on  the  cross.  All  this  he  submitted  to 
most  freely,  in  unspeakable  compassion  and 
condescension,  that  "they  by  his  poverty  might 
be  made  rich,"  with  all  the  blessings  of  salva- 
tion; the  mighty  debt  of  sin  having  been  thus 
discharged,  and  the  forfeited  inheritance  of 
eternal  life  redeemed,  with  all  things  pertaining 
to  their  everlasting  glory  and  felicity:  and 
surely  they  could  want  no  other  argument  to 
prevail  with  them  to  part,  largely  and  freely, 
with  their  temporal  riches,  for  the  relief  and 
support  of  his  poor  brethren!  (Marg.  Ref.  b — 
f.— Notes,  Matt.  12:46—50.  25:34—40.  Eph. 
3:8,14 — 19.) — In  the  judgment  of  the  apostle, 
Jesus  was  rich  before  he  was  poor;  and  it  was 
voluntarily  and  graciously  that  he  became  poor 
for  our  sakes,  &c.  But  indeed  as  Man  he  was 
born  and  educated  in  poverty;  he  was  poor  all 
his  life,  and  "hadnotwhere  to  lay  hishead,"and 
only  became  rich  after  his  death  and  resurrec- 
tion; and  therefore  if  he  was  no  more  than  man, 
he  certainly  was  poor  before  he  was  rich,  not 
rich  before  he  was  poor. 

He  had  begun.  (6)  JlooerijoSujo.  10.  Here 
only. —  Would  finish.]  EnneXeaii  11.  See  on 
7:1. — By  commandment.  (8)  Kui  fnnuytjv. 
i?om.  16:26.  1  Cor.  7:6,25.  l7Vm.  1:1.  Tit. 
1:3.  2:15. —  To  prove.]  ^oxiuu^iov.  <il<i.  13:5. 
See  on  Luke  12:56. —  The  sincerity.]  To  yvi,- 
aiov.  Phil.  4:3.  1  Tim.  1:2.  Tit.  1:4.  "Gen- 
uineness." Some  copies  read  "our  love:"  but 
it  was  the  genuineness  of  the  love  professed  by 
the  Corinthians,  which  was  made  trial  of.  Note, 
1  Pet.  1 :6,7. — He  became  poor.  (9)  Etttoi- 
■/Bvas.  Here  only  N.  T.—Ps.  34:10.  79:8. 
Prov.  23:21.  Sept.~nToixfi(t,  2.— Jesus  was 
poor,  as  man,  from  his  birth  to  his  death:  but 
m  becoming  man  he  emptied  himself  {exetuiae 
savTov)-^  and  thus  when  rich  became  poor  for 
our  sakes. — Might  be  rich.]  UlnTrjcrTjTe.  Luke 
1:53.  12:21.  Rom.  10:12.  1  Cor.  4:8.  1  Tim 
6:18.  Rev.  3:17,18. 

10  And  herein  ^I  give  my  advice:  for 
this  is  ^  expedient  for  you,  vv^ho  have  be- 
gun before,  not  only  to  do,  but  also  '  to  be 
*  forward  a  year  ago. 

_  1 1  Now  therefore  perform  the  doing  of 
It;  that  as  there  was  a  readiness  to  will,  so 
there  may  he  a  performance  also  out  of  that 
which  ye  have. 

12  For  Mf  there  be  first  a  wilhng  mind. 
It  IS  accepted  according  to  that  a  man  hath, 
and  not  according  to  that  he  hath  not 


J  1  Cor.  7:25,10. 
b   15:1.  Prov.  19;JT.    Johnll:.W 
1K:7.  18:14.  1  Cor.  6:12 


I      Ileh.  13:16. 


58 


|:7.  18:14.  1  Cor.  6:12.  10:23.  I  »  fir.  ruUHv^.     Sec  on  3 

K.l^     4:17.       lTi,n.6:lMO.U9:7.    Ex.l5:2"3^5?21,22,29 


13  For  /  mean  'not  that  other  men  oe 
eased,  and  ye  burdened: 

14  But  by  an  equality,  that  now,  at  this 
time,  your  abundance  may  be  a  supply  for 
their  want,  that  their  abundance  also  may 
be  a  supply  for  your  want,  that  there  may 
be  equality; 

15  As  it  is  written,  •"  He  that  had  gath- 
ered much  had  nothing  over;  and  he  that 
had  gathered  little  had  no  lack 

[Practical  Obsei-vations.] 

Note. — In  respect  of  this  service,  to  which 
the  Corinthians  would,  as  it  was  supposed,  feel 
themselves  "constrained  by  the  love  of  Christ," 
the  apostle  only  offered  his  advice:  (Note,  5: 
13 — 15.)  for  it  would  be  expedient  for  thein, 
or  profitable  to  them,  and  consistent  with  their 
profession  and  character,  evidently  to  copy  that 
love  by  which  they  were  saved :  especially  as 
they  had  begun  a  year  before,  not  only  to  de- 
posit money  for  this  use;  but  to  enter  upon  the 
service,  with  a  willing,  earnest,  and  fervent 
mind.  It  behoved  them  therefore  to  make  no 
hesitation  about  performing  it;  that  their  ac- 
tions might  coincide  with  the  prcmiptitude  of 
their  former  determinations.  In  doing  this,  let 
every  one  of  them  proportion  his  contribution 
to  his  circumstances;  for  a  small  sum  would  be 
equally  acceptable  from  a  poorer  person,  as  a 
larger  from  his  more  wealthy  brother.  {Marg. 
Ref  h—\i.— Note,  Mark  12:41-44,  P.  O. 
35—44.  Notes,  Jlcts  11:27—30.  1  Cor.  16:1— 
4.)  Indeed,  in  every  case,  where  "a  willing 
mind"  to  honor  and  obey  Christ,  from  humble 
love  to  him,  was  the  principle  of  a  man's  ac- 
tions; his  services  would  meet  with  a  gracious 
acceptance;  nor  would  more  be  expected  from 
him  than  he  was  enabled  to  do.  To  express 
and  evidence  tiiis  ready  mind,  the  proportion, 
before  recommended,  would  be  necessary:  yet 
it  would  not  be  proper,  to  urge  any  man  to  ex- 
ceed what  he  was  thus  disposed  to  give:  lest, 
by  competition  with  his  brethren,  he  should  en- 
trench upon  other  duties.  Nor  did  the  apos- 
tle mean  to  relieve  the  poor  Christians  in  Ju- 
dea,  by  burdening  those  at  Corinth;  or  even  to 
exact  from  them,  and  exempt  other  churches, 
so  as  to  give  rest  to  the  one  and  affliction  to 
the  otlier.  He  only  desired  that  some  measure 
of  "equality"  might  be  preserved  among  breth- 
ren in  Christ:  and  that,  in  order  to  this,  the 
Corinthians  should,  on  the  present  occasion, 
communicate  from  their  abundance,  to  relieve  ¥• 
the  necessities  of  their  poor  brethren  in  Judea: 
and  then,  if  a  reverse  in  circumstances  should 
take  place,  through  persecutions  or  calamities, 
either  to  individuals  or  the  collective  body;  the 
abundance  of  the  Jewish  converts,  or  of  other 
churches,  might  be  a  fund  for  the  supply  of. 
their  necessities.  Thus  one  might  help  anoth- 
er after  an  equal  manner;  according  as  it  was 
written  concerning  the  Israelites,  respecting 
the  manna;  which,  though  collected  in  difl'er- 
ent  quantities,  being  thus  proj^erly  dispensed, 
was  all  used  without  the  redundance  being 
wasted,  or  any  of  the  congregation  left  desti- 
tute of  a  suthcient  sujiply.   (Note,  Ex.  16:16 — 


1  Chr.     29:3— IS.     2  i  lir   6:fi.  I       4t).  16:10.  21: 1— 4.  1   IVt.  4: 10. 
Prov.  19:22.     Mark  12: 12— 4t.      1   Arts  4:34.     Itom.  1.5:26.27. 
»14:7,8.     Luke  7:44— 46.  12:47,  I  m  t:.\.  16:  IS.     Luke22;3.5. 


A.  D.  61 


CHAPTER  VIII. 


A.  D.  61, 


20.) — 'So  far  Christianity  seems  to  require  this 
'equality,  as  that  we  should  not  suffer  others  to 
Mack  the  necessaries  of  this  present  life,  vvliiie 
'we  abound  in  them.'  Whitby. — Tiie  Chris- 
tians at  Corinth  had  also  been  made  partakers 
oi'  the  inestimable  spiritual  blessings  of  their 
Jewish  brethren,  and  at  their  expense;  and  it 
was  equal  or  equitable,  that  they  should  impart 
to  them,  in  return,  of  their  carnal  things. 
(Notes,  Rom.  15:22—29.  Gal.  6:6—10.)— 
How  urgently  the  apostle  pleads  in  behalf  of 
his  poor  brethren  wliile  he  would  receive  noth- 
ing for  himself!  (Notes,  11:7—12.  12:11  —  15.) 
— He  that  had  gathered  much,  &c.  (15)  A 
translation  of  the  Hebrew,  not  exactly  the 
same  as  the  Sept.  (Ex.  16:18.) 

Advice.  (10)  rrMuijt'.  Acts  20:3.  1  Cor.  1: 
10.  7:25,40.  Philem.  14.  Rev.  17  :13,17.— 7'o 
be  forward.]  "Willing."  Marg.  To  d^eleiv. 
u!  Rom.  7:18.  Phil.  2:13.—^  year  ago.] 
.'Inn  TJi-ovai.  9:2. — 'A  nFQuo),  transeo,  quia 
'annus  superior  transiit.'  Schleusner. — Aread- 
iness  to  will.  (11)  'H  nQoi^v/nia  to  d-elnv.  12, 
19.  9:2.  Aclsll-.n.  HooihntoQ-  Se&on  Matt. 
26:41. —  Other  men  be  eased,  and  ye  burdened. 
(13)  y1).loic  (xi'evic,  vftif  de  i}Xnjng.  jIvfoiq,  2: 
13.  7:5.  2'Thes.  i -.17. —By  an  equality.  (14) 
E$  laoTijTog.  Col.  4:1.  Icroc,  John  5:18. — 
Abundance.]  neQiaaFv^iit.  Matt.  12:34.  Mark 
8:8.— Want.]  '  Yc^FQTjftnc.  9:12.  11:9.  Luke 
21:4.  1  Cor.  16:17.  Phil.  2:30.  Col.  1:24.  1 
Thes.  3:10. — Had  no  lack.  (15)  Ovx  rjlixuo- 
j';;CTe.  Hereonly  N.T.— £x.  16:18.  Sept.  Elai- 
TObi,  John  3:30. 

16  But  "thanks  be  to  God,  which  put 
the  same  °  earnest  care  into  the  heart  of 
Titus  for  you. 

17  For  indeed  he  i*  accepted  the  ex- 
hortation; '1  but  being  more  forward,  of 
his  own  accord  he  went  unto  you. 

18  And  we  have  sent  with  him  ''  the 
brother,  whose  praise  is  in  the  gospel 
*  throughout  all  the  churches; 

19  And  not  that  only,  *  but  who  was 
also  chosen  of  the  churches  to  travel  with 
us  with  this  *  grace,  which  is  administer- 
ed by  us,  "  to  the  glory  of  the  same  Lord, 
and  declaration  of  your  ready  mind: 

20  Avoiding  this,  "  that  no  man  should 
blame  us  in  this  abundance,  which  is  ad- 
ministered by  us: 

21  Providing  >' for  honest  things,  '^  not 
only  in  the  sight  of  the  Lord,  but  also  in 
the  sight  of  men. 

22  And  we  have  sent  with  them  our 
brother,  ^  whom  we  have  oftentimes  prov- 
ed diligent  in  many  things,  but  now  much 
more  diligent,  upon  the  great  confidence 
which  f  /  hare  in  you. 

23  Whether  any  do  inquire  of  ''  Titus, 
he  '^  is  my  partner  "^  and  fellow-helper  con- 


D  Ezra  7:37.      Nch   2: 12. 

31:31.  32:10.    Col.  3:17. 

17:17. 
0  7:7.t2.      Phil.  2  20. 
p  6.     Heh.  13:22. 
q  See   on  S,lO. 
r   19,22.23.     12:18. 
t    Rom.  16:4. 


t    1—4.  Ads  fi:3— 6.   15:22,25.   1 

dor.  10:3,4. 
*  Or,  gift.     See  on  6.-9: ''. 
11  12.     4:15.   9  12—14.      Phil.  4: 

in,l9.      1   Pet.   4:10,11. 
X  11  12.     IM:ilt  10:16.     Rom.  14: 

IG.     1  Cor.  16:3.       Ejih.  5:15. 


cerning  you:  or  our  brethren  be  inquired 
of,  they  are  ^  the  messengers  of  the 
churches,    and   the    glory    of    Christ. 

24  Wherefore,  ''show  ye  to  them,  and 
before  the  churches,  the  proof  of  your 
love,  and  of  our  boasting  on  your  behalf. 

Note. — The  cordiality  and  diligence  of  Titus 
in  his  .>ttention  to  the  Corinthians,  as  well  as 
his  zeal  for  the  good  work  in  hand,  were  "put," 
or  given,  "into  his  heart"  by  the  Lord;  whom 
the  apostle  heartily  thanked  for  this  interposi- 
tion in  his  favor.  (Marg.  Ref.  n,  o. — Note, 
£rra  7:27,28.)  Indeed  Titus  not  only  com- 
plied with  his  exhortation  to  return  to  Corinth, 
irom  regard  to  his  authority;  but  he  was  so 
prompt  and  willing  for  that  service,  as  not  to 
need  solicitation. — The  brother  who  was  sent 
with  him  is  generally  supposed  to  have  been 
Luke,  "whose  praise  was  in  all  the  churches," 
on  account  of  the  gospel  which  he  had  written, 
and  for  many  zealous  services  in  the  cause:  yet 
whether  this  was  intended  by  St.  Paul,  who 
would  be  clearly  understood  by  tlie  Corinthi- 
ans, is  on  many  accounts  uncertain.  The 
brother,  however,  had  been  chosen  by  the 
churches  of  Macedonia  to  travel  with  the  apos- 
tle, as  their  messenger  to  Jerusalem,  with  the 
contributions  raised  by  them;  which  they  were 
to  dispose  of,  (as  the  deacons  did  of  the  dona- 
tions of  their  several  churches,)  "to  the  glory 
of  Christ,"  the  one  Lord  both  of  the  Jewish 
and  Gentile  converts;  as  the  honorable  evidence 
of  their  ready  mind  to  such  good  works;  and 
so  as  to  cultivate  love  with  their  Jewish  breth- 
ren by  recij)rocal  kindnesses.  (Marg.  and  Marg. 
Ref.  r — u.)  This,  the  apostle  had  proposed 
and  accomplished,  that  he  might  avoid  all  cen- 
sure, and  suspicion  of  injustice  or  partiality,  in 
the  disposal  of  those  large  sums  of  money, 
which  had  been  raised:  and  that  he  might,  by 
a  prudent  foresight,  take  care  that  his  Avhole 
conduct  should  appear  honorable,  consistent, 
and  unexceptionable  in  the  sight  of  men,  as 
well  as  that  it  should  really  be  so  in  the  sight 
of  God.  (Marg.  Ref.  Ti—z.-Note,  Rom.  12: 
17— 21,v.  17.)— With  Titus  and  the  brother 
before-mentioned,  he  had  also  sent  another  of 
his  brethren,  whom  he  had  frequently  found 
diligent  in  other  services;  but  he  expected  ex- 
traordinary diligence  from  him  on  this  occasion, 
as  he  was  animated  by  the  confidence  in  them, 
which  the  apostle  had  expressed.  Some  think 
that  Apollos  is  meant;  but  this  is  not  probable, 
for  he  wanted  no  recommendations  to  the 
Christians  at  Corinth:  indeed  curiosity  rather 
than  edification,  is  concerned  in  determining 
these  questions. — If,  however,  any  of  them  in- 
quired who  Titus  was,  that  he  should  take  the 
lead  in  this  business;  as  the  apostle's  adversa- 
ries would  be  likely  to  do;  (Note,  12:16—21.) 
let  them  be  answered,  that  he  was  "the  part- 
ner" of  the  apostle,  in  the  sacred  ministry,  who 
cordially  united  with  him  in  all  his  de.signs,  and 
who  was  particularly  helpful  to  him  in  the  af- 
fairs of  Corinth,     If  the  other  brethren  were 


1  Thes.  5:22. 
V  Kom.  12:17.  Phil.  4:R.    I  Tim. 

5:14.     Tit.  2:5,8.      1  Pet.  2:12. 
/.  2:17.   ,5:9—11.    M.itl.  .5:16.  6:1, 

4.     23:5.     1  ThLs.  5:22. 
a  Phil.  2:20—22. 
)  Or,  he  bath. 


h  (3,1 6.     7:6.      !2;18. 

c  Lulie  5:7.10.      Philem.  17. 

d   Phil.  2:^5.     4:3.       Col.  1:7.   1 

Th.-s.  2:2.      Philem.   1,24.       3 

John  8. 
e    19.      Phil.  2:25.     Gr. 
f  8.     7:14.     9:2—4. 


[263 


A.   D.  61. 


II.  CORINTHIANS. 


A.  D.  61 


inquired  of;  let  it  be  said,  that  they  were  the 
chosen  messengers  of  the  Macedonian  churches, 
whose  characters,  zeal,  and  conduct  in  that  im- 
portant service,  made  them  an  honor  to  the 
gospel,  and  greatly  instrumental  in  manifesting 
the  glory  of  Christ.  (Marg.  Ref.  b— e.)  It 
therefore  was  proper  that  the  Corinthians 
should  show,  in  their  liberality  on  the  present 
occasion,  15efore  these  excellent  persons,  and 
the  churches  whom  they  represented,  "the 
proof  of  their  love"  to  Christ;  and  that  they 
deserved  those  warm  commendations,  which 
the  apostle  had  bestowed  on  them.  (Note,  9: 
1 — 5.) — It  may  here  again  be  observed,  that 
there  is  not  the  least  reason  to  doubt,  but  that 
the  messengers,  entrusted  with  the  contribu- 
tions of  the  Christians  for  their  Jewish  breth- 
ren, were  chosen  by  the  suffrage  of  the  church- 
es: how  then  is  it,  that  so  little  satisfactory 
scriptural  proof  can  be  adduced,  that  the  spir- 
itual pastors  were  elected  in  the  same  manner? 
(Notes,  Jets  6:2— 6.  14:21—23.  1  Cor.  16:3, 
4.) — 'It  would  have  been  a  most  ready  calum- 
'ny  against  Paul,  to  have  said,  that  he  greatly 
'desired  the  care  of  these  contributions,  that 
'he  might  sacrilegiously  convert  the  consecrated 
'money  to  his  own  use;  had  he  not  by  every 
'means  guarded  against  it.  But  who,  during 
'these  thousand  years,  and  more,  has  followed 
'this  truly  apostolical  example?'  Beza. —  Of  his 
own  accord.  (17)  'Here  we  see  the  sweet 
'harmony  there  is  betwixt  the  grace  of  God, 
'and  our  persuasion  and  free  will. — Titus  was 
'moved  to  this  work,  by  St.  Paul's  exhortation, 
'and  was  also  "willing  of  his  own  accord,"  and 
'yet  "God,"saith  the  apostle,  "put  this  earnest 
'care  into  his  heart."  '  Whitby. — "It  is  God 
who  worketh  in  us  both  to  will  and  to  do." 
Concerning  free  will  in  this  sense,  we  have  no 
controversy. — AH  men,  however  their  wills  are 
enslaved  by  their  lusts,  have  free  agency. 

More  forward.  (17)  Znadaiox&Qnc.  22.  2 
Tim.  1:17.  :^niiS,j,  8,16.  7:11,12.  Rom.  12: 
8. —  Of  his  own  accord.]  Avd^uioeioz.  See  on 
S. — Chosen.   (19)   XeiQOToryd^fi}.  Acts  14:23. 

—  To  travel  with  us.]  ^uvey.dijuogTifion'.  Ads 
19:29.  Not  elsewhere. — Avoiding.  (20)  i:tf).- 
lofisvoi.  2  Thes.  S:6.  Not  elsewhere.  'Maxi- 
mecaventes.'  Schleusncr. -Abundance.]  'AHiyn- 
TTjTi.  Here  only. — Providing.  (21)  Jlijoyoiiiif- 
voi.  See  on  Rom.  I'i-.ll .—Messengers.  (23) 
Jnoainlni.  Christ  was  the  apostle  of  the  Fa- 
ther, {Hcb.  3:1.)  the  twelve  were  his  apostles; 
these  were  "the  apostles  of  the  churches." — 
Show  ye.  (24)  Ei'deiSuai^e.  See  on  i?om.  9: 17. 

—  The proof.]  Efdsi^ir.  See  on  Bom.  3:25. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
By  ascribing  all  "good  works"  to  "the  grace 
of  God,"  vve  not  only  give  the  glory  to  him 
whose  due  it  is;  but  we  also  show  men  where 
their  strength  lies,  and  enable  humble  believers 
to  read  the  Lord's  special  love  to  them,  in  the 
Iruits  of  their  l<3ve  to  him  and  to  his  people. 
{Notes,  Luke  7:44-50.  1  John  4:19.)— 
Abundant  spiritual  joy  not  only  supports  the 
soul  under  great  trials  of  afflictions,  but  it  en- 
arges  the  heart  in  "the  work  and  labor  of 
love:'  so  that  "the  depth  of  poverty,"  in  iov- 
tul  Christians,  renders  more  admirable  ''the 
riches  ol  their  liberality:"  for  they  do  more 
than  could  have  been  conceived  in  their  oowp.- 
2641 


and  manifest  a  still  more  enlarged  good  will. 
How  different  is  this  from  the  conduct  of  those, 
who  will  not  concur  in  any  expensive  good 
vvoik,  except  their  reluctance  be  overcome  by 
an  importunity,  as  uneasy  to  themselves  as  to 
those  who  solicit  them!  The  happy  frame  of 
mind,  before  described,  must  spring  from  an 
unreserved  surrender  of  ourselves  to  the  Lord, 
that  vve  may  henceforth  live  to  his  glory,  as 
well  as  partake  of  his  salvation;  and  then,  giv- 
ing up  ourselves  to  the  counsels  of  his  faithful 
ministers,  as  far  as  we  are  satisfied  that  they 
instruct  us  "by  the  will  of  God." — Remarka- 
ble examples  of  piety  and  charity,  should  be 
brought  forward,  in  order  to  excite  others  to  a 
holy  emulation;  especially  when  the  inferiority 
in  outward  things,  of  those  who  exhibit  them, 
renders  it  less  likely  that  they  should  be  noticed: 
and  such  instances  will  commonly  be  found 
very  efficacious  to  this  end,  among  those  who 
are  partakers  of  divine  grace. — Those  whom 
God  has  employed  to  begin,  will  commonly 
best  carry  on  and  finish  his  work  of  grace  in 
his  people. — Such  persons  as  "abound  in  faith, 
knowledge,  utterance,  fervent  affections,"  and 
attachment  to  pious  ministers,  should  be  ex- 
horted to  abound  proportionably  in  liberality 
to  their  poor  brethren:  and  occasion  should  be 
taken,  from  "the  forwardness"  of  some,  to  ex- 
cite others  to  show  their  love  to  be  genuine; 
for  nothing  can  evince  this,  except  the  fruits 
of  love,  in  good  works  to  Christians  for  the 
Lord's  sake.  (P.  O.  Matt.  25:31—40.)  "The 
grace  of  our  Lord  Jesus  Christ"  was  not  de- 
clared in  kind  words  only;  but  "though  he  was 
rich,  yet  for  our  sakes  he  became  poor;  that 
we  through  his  poverty  might  be  rich:"  and 
they,  who  truly  know  and  experience  the  hap- 
py effects  of  his  grace,  will  show  their  love  to 
him  and  his  people,  by  good  works,  ;<nd  not 
merely  by  a  cheap  profession.  But  alas!  we 
may  easily  estimate  the  small  degree,  in  which 
most  of  us  "know  the  grace  of  Christ;"  by 
considering  how  small  a  proportion  of  our  su- 
perfluities we  retrench,  and  how  little  we  deny 
ourselves,  submit  willingly  to  privations,  fore- 
go the  prospect  of  wealth,  endure  inconvenien- 
ces, and  stoop  to  men  of  low  estate,  from  love 
to  his  name.  Doubtless,  this  is  the  proper 
standard  of  our  spiritual  knowledge  of  Christ. 
In  j)roportion  to  our  views  of  his  glory,  we 
shall  bear  his  image:  and  if  this  change  were 
more  fully  effected,  we  should  embrace  poverty, 
endure  hardship,  and  even  "lay  down  our 
lives"  for  the  good  of  his  people,  when  prop- 
erly called  to  it;  and  at  last,  we  should  deem 
all  this  as  nothing,  when  comjjared  with  our 
obligations  to  his  infinite  love. 
V.  10—15. 
We  may  not  positively  enjoin  the  proportion, 
in  which  Christians  should  communicate  to  the 
relief  of  the  necessitous:  yet  we  may  advise 
them  concerning  what  is  becoming,  and  con- 
sistent with  their  ability,  profession,  and  hope- 
ful beginnings;  that  their  "readiness  to  wiW 
may  be  manifested  by  the  performance  of  it. 
But,  while  the  wealthy  must  be  charged  "to 
be  ready  to  communicate,"  (Note,  1  Tim.  6: 
17 — 19.  P.O.  13 — 21.)  the  poorer  should  be 
encouraged  to  contribute  their  help  also;  yet 
without  being  urged  to  what  may  distress 
them:  for  "if  there  be  first  a  willing  mind,  it 
is  accepted."       This    is    indeed  an  universal 


A.  D.  61. 


CHAPTER  IX. 


A.  D.  61 


rule:  the  sinner's  "ready  mind,"  to  repent,  to 
believe  in  Christ,  to  love  and  obey  him,  and  to 
do  good  to  others  for  his  sake,  springs  from 
divine  grace:  without  this,  all  external  servi- 
ces must  be  ostentatious  and  hypocritical:  but 
where  this  is  first  produced,  the  defective  at- 
tempts of  the  heliever  to  glorify  God  will  be 
accepted  and  graciously  rewarded;  though  in 
strict  justice,  according  to  the  perfect  and  holy 
•law,  they  merit  condemnation. — We  should  be 
careful  to  act  impartially  in  promoting  works 
of  charity:  one  should  not  be  burdened  to  ease 
another,  but  "equality"  and  reciprocal  iielp 
should  be  aimed  at.  Even  among  the  poor 
people,  in  any  parish  or  congregation,  the  most 
distressed  may  be  relieved  hj"^  such  as  are  less 
straitened,  with  what  they  can  at  present 
spare;  and  when  they  in  their  turn  come  to  be 
straitened,  their  brethren  may  concur  to  help 
them.  Thus  mutual  love  will  be  cemented, 
and  prayers  and  thanksgivings  for  each  other 
will  be  multiplied:  and  though  none  will  thus 
have  any  thing  superfluous,  yet  absolute  want 
may  commonly  be  excluded.  But  upon  a  lar- 
ger scale,  and  where  more  wealthy  persons  are 
concerned,  greater  effects  may  be  produced; 
and  the  most  prosperous  may  be  exhorted  to 
liberality,  from  the  consideration  of  the  vicis- 
situde and  uncertainty  prevalent  in  human 
affairs:  nor  can  riches  be  secured  so  effectually, 
for  the  benefit  of  the  possessor  or  his  family,  as 
by  thus  "lending  them  to  the  Lord."  {Notes, 
9:6—11.  Prov.  11:24,25.  19:17.) 
V.  16—24. 
We  ought  fervently  tc  love  those,  who  have 
an  earnest  care  for  the  welfare  of  the  church, 
and  to  be  thankful  to  our  benefactors:  but  the 
Lord  who  "put  it  into  their  hearts"  should  be 
first  acknowledged  and  adored. — It  is  becoming 
to  show  a  readiness  for  difficult  and  laborious 
services,  and  even  to  render  exhortations  su- 
perfluous, by  "a  willing  mind:"  and  it  is  prop- 
er to  commend  what  is  good  in  the  most  candid 
manner;  for  this  is  often  the  best  method  of 
exciting  men  to  redoubled  diligence.  All  our 
good  works  should  be  referred  to  the  glory  of 
the  Lord,  and  be  considered,  as  the  evidences 
of  our  ready  mind  to  his  service. — Whatever 
disputes  may  have  arisen  about  the  appoint- 
ment of  rulers  and  officers  in  the  church;  it 
seems  indisputable,  that  men  should  choose  the 
persons,  who  are  to  manage  their  charitable 
contributions;  though  they  may  be  counselled 
to  select  those,  "whose  praise  is  in  all  the 
churches." — When  ministers  are  in  any  way 
entrusted  with  large  sums  of  money;  they 
should  be  peculiarly  careful  to  avoid  all  occa- 
sion of  suspicion,  or  "appearance  of  evil." 
(^Note,  and  P.  O.  John  12:1—8.)  It  is  indeed 
in  the  first  place  necessary  to  act  uprightly  in 
the  sight  of  God;  but  "things  lionest  in  the 
sight  of  men"  ought  also  to  be  circumspectly 
"provided  for."  The  world  is  full  of  selfish- 
ness and  enmity  to  true  religion;  and  suspicions 
and  slanders  will  be  unavoidable,  without  great 
prudence  as  well  as  exact  conscientiousness: 
whereas  a  clear  character,  as  well  as  a  pure 
conscience,  is  requisite  to  enlarged  usefulness. 


a  Gen.  27:42.  1  Sam.  20:23.  2 
Kings  22:18.  Job  37:23.  Ps. 
45:1.  Malt.  22:31.  Rom.  11:28. 
Phil.  3:5,6. 

b  12—14.  See  on  8:4.  Gal.  6:10. 

C  1  Thei.  4:11,10.     5:1.       1  John 

Vol.  M. 


2:27. 
(1  8:8,10,19.     iThes.  1:7,8. 
e    8:24. 

f   1:1.     8:10.     I  Cor.  16:15 
g  8:8.     Heb.  10:24. 


When  approved,  diligent,  and  faithful  men  are 
employed  in  services  evidently  conducive  to  the 
benefit  of  mankind,  and  the  glory  of  God; 
they  are  not  only  honored  by  their  brethren, 
but  their  character,  conduct,  and  usefulness  is 
"the  glory  of  Christ,"  and  his  gospel  is  recom- 
mended by  them.  It  therefore  behoves  Chris- 
tians among  whom  they  labor  to  respect  them, 
and  "to  show,  betbre  them  and  the  churches" 
of  Christ,  "the  proof  of  their  love,"  and  of 
the  expectations  which  have  been  raised  con- 
cerning them. 

CHAP.   IX. 

The  apostle  nssigns  his  reasons  ibr  sending  the  brethren  beforehand,  to 
make  up  the  colleclions  of  the  Corinthians,  nolwilhstinding  his  confi- 
dence in  (hem,  1 — 5.  He  encourages  their  cheerful  liliera'ilyi  un- 
der the  figure  of  sowing  seed,  from  which  they  might  expect  from 
God  a  1  irge  increase,  to  enable  them  to  sow  still  more  aliundantly  to 


his  glory,  ti — 1 1;  for  such  services,  not  only  supply  the  wants  of  the 
saints,  but  excite  them  to  abundant  thanksgivings  to  God,  nnd  fervent 
lo\e  to  tiieir  benefactors,  nnd  prayers  for  them,  12 — 14.  He  con- 
cludes Ihesul  ject  by  "  thanking  God  for  his  unspeakable  gift,"  15. 

OR  as  "  touching  ^  the   ministering  to 
the  saints,  "^  it  is  superfluous  for  me 
to  write  to  you: 

2  For  I  know  '•  the  forwardness  of  your 
mind,  for  which  ^  I  boast  of  you  to  them 
of  Macedonia,  *"  that  Achaia  was  ready  a 
year  ago;  and  your  zeal  hath  s  provoked 
very  many. 

3  Yet  ^  have  I  sent  the  brethren,  lest 
our  boasting  of  you  should  be  in  vain  in 
this  behalf;  that,  as  I  said,  '  ye  may  be 
ready : 

4  Lest  haply,  if  ^  they  of  Macedonia 
come  with  me,  and  find  you  unprepared, 
we  (that  we  sny  not  ye,)  should  '  be 
ashamed   in   this   same  confident   boasting. 

5  Therefore  I  thought  it  necessary  to 
exhort  the  brethren,  that  they  would  go 
before  unto  you,  ""  and  make  up  before- 
hand your  *  bounty,  f  whereof  ye  had 
notice  before:  that  the  same  might  be 
ready,  as  a  matter  of  bounty,  and  not  as 
of  covetousness. 

Note, — Beza  explains  the  "ministering  to 
the  saints,"  not  of  the  money  contributed,  but 
of  the  office  and  duty  of  those  persons,  who 
were  chosen  to  take  charge  of  it,  and  the  care 
of  the  church  at  Corinth  in  selecting  theni: 
the  context  however  does  not  seem  to  favor  this 
interpretation,  at  least  as  exclusive. — The 
whole  transaction,  from  the  first  thought  and 
proposal  of  thus  relieving  the  poor  Christians 
in  Judea,  to  the  comi)letion  of  the  design,  in 
the  distributionjbf  the  money  among  them,  by 
the  apostles  and  elders  at  Jerusalem,  may  be 
included  in  this  general  term.  (Notes,  12 — 15. 
8:1 — 5.)  The  apostle,  however,  deemed  it 
"superfluous,"  for  him  to  write  particularly, 
on  the  duty  and  benefits  of  ministering  to  the 
necessities  of  the  saints;  as  he  took  it  for 
granted,  that  the  Corinthians  were  well  in- 
structed in  this  respect,  and  even  "taught  by 


h  4.     7:14.     8:17—24. 

i    5.     1  Cor.  16:1,  kc.    Tit.  3:1. 

k  2.     8:1—5. 

1    11:17. 

m  8:6.     1  Cor.  16:2. 


*  Gr.  blessing.  Gen.  33:11.  1 
Sam.  25:27.  30:26.  Mtirg.  2 
Kings  5:15. 

t  Or,  wMch  hnth  been  so  much 
spoken  of  hifore. 


34 


[265 


A.   D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


God"  himself  thus  to  show  love  to  their  breth- 
ren. (Notes,  1  Thes.  4:9—12.  1  Pet.  1:22.) 
He  also  knew  that  they  were  "forward"  to 
concur  in  the  present  good  work:  and  accord- 
ingly he  had  spoken  of  thern,  with  confidence, 
to  the  Macedonians;  declaring  that  the  Chris- 
tians in  Achaia,  (of  which  Corinth  was  the 
capital  city,)  had  been  ready  with  their  contri- 
butions a  year  before;  and  their  zeal,  in  so 
good  a  cause,  had  quickened  and  excited  many, 
who  were  before  remiss.  (Note,  8:10 — 15.) 
Yet  he  had  sent  Titus  and  the  other  brethren 
to  complete  the  design,  lest  his  boasting  of 
their  readiness  should  be  "in  vain  in  that  be- 
half:" for  though  he  did  not  doubt  but  they 
would  contribute,  yet  he  feared  lest  they  should 
not  have  all  things  in  readiness  when  he  came. 
And  in  that  case  the  Macedonians,  who  accom- 
panied him,  would  witness  this  circumstance; 
which  would  put  him  to  shame,  for  having 
boasted  so  confidently  of  ihem:  not  to  say, 
that  it  would  tend  to  their  disgrace,  for  having 
disappointed  the  expectations,  which  had  been 
formed  respecting  them.  (Note,  7:13 — 16.) 
He  had  therefore  judged  it  needful  to  desire  the 
brethren  to  go  before  him  to  make  up  their 
contributions,  of  which  mention  had  been  made 
before,  both  to  them  and  the  Macedonians; 
that  it  might  evidently  appear  to  be  "bounty," 
or  benefactions  willingly  bestowed,  and  not 
money  extorted  from  them  by  importunitv. 
(Note,  1  Cor.  16:1,2.)— 'The  apostle  calls  that 
'  "covetousness,"  which  is  done  sordidly,  and 
'as  extorted  from  a  covetous  person.'  Beza. — 
'To  give  alms  out  of  shame,  or  to  satisfy  the 
'importunity  of  others  rather  than  out  of^  love 
'and  good-will,  is  a  symptom  of  a  covetous 
'temper.'  Whitby.  The  Avord,  rendered  "boun- 
ty," signifies  a  blessing:  which  may  either  in- 
timate that  it  should  be  given  as  an  expression 
of  gratitude  to  God,  and  as  an  act  of  praise 
and  thanksgiving  to  him;  or  tliat  it  should 
spring  from  Inve,  and  a  disposition  to  bless  and 
do  good  to  their  brethren. 

Superfluous.  (1)  flfQiaanv.  10:3.  Matt.  5: 
37,47.  John  10:10.— Hath  provoked.  (2) 
HQFxf^iae.  Coi.  3:21.  Not  elsewhere.  'Proprie; 
'Jiabello  ignem,  accendo;  ...  metaphorice,  ... 
^provoco,  excito,  et  quidem  in  utramque  par- 
'tem.'  Schleusner. —  Unprepared.  (A)  Jnuowr- 
KEvaqiiz.  Here  only.  fluQuaxeviti^ui,  2,3.  ^cts 
10:10.  1  Cor.  14:8. —  This  saine  confident 
boasti7lg.^  Ti]V7roaT(tosi  TuvTi]  Ti];  Y.(i.v/>pei<iz. 
'Ynnc,,t(Ttc,  11:17.  Heb.  1:3.  3:14.  11:1.— Ps. 
39:7.  69:2.  £z.  43:11.  Sept.— Make  up  be- 
forehand. (5)  riony.uTctQTiaoiai.  Here  only. 
K(tT(x()Ti;ur  See  on  Matt.  21:16. —  Whereof 
ye  had  notice  before.'\  "Which  hath  been  so 
much  spoken  of  before."  Marg.  Tijv  ngoxa- 
rnyyi-lfiei'i^v.  Acts  5:1S.M.  ^b1.— Bounty.^ 
"Blessings."  Jlfar^-.  and  i?e/.  Evloyuxv.  1  Cor. 
10:16.  Ep/i.  1:3.  Heb.  6:1.  Jam.  3:10.— Gen. 
33:11.  2  Kings  5:15.  Sept. 

6  But  "this  /  say,  "he  which  soweth 
sparm2;ly  shall  reap  also  sparingly;  and 
he  winch  soweth  bountifully  shall  reap  also 
bountifully. 

7  Every  man  accoi-dingas  he  purpos- 

n  1  C<.r.  1:12.  7:2ft.  15:50.    Gal. 

3:17.  5:16.  Kph.4:17.  Col. 2:4. 
o  10.     Prov.  ll:lg,24,25.    19:17. 

22:0      Kc.    11:1,6.     I.iike  6  3<^.  1       Pet.  4<J 

1*16—26.    (ial.  6.7— 9.    Heh. 

266J 


G;10. 
p  Dcul.    15:7—11,14.     Prov    23- 
6-8.  Is.  32:5  8.    Jam.  5:9.     i 


eth  in  his  heart,  so  let  him  give;  p  not  grudg- 
ingly, or  of  necessity;  for  i  God   loveth  a 

cheerful    giver.  [Practical  Obse,-,ations.] 

Note. — The  apostle  would  not  prescribe  the 
proportion,  which  every  one  ought  to  give;  nor 
would  he  write,  as  one  who  aimed  to  extort 
money  from  them :  but  "this  he  said,"  that  God 
would  measure  to  them,  according  to  tlie  meas- 
ure which  they  should  use  towards  their  poor 
brethren.  (Note,  Luke  6:37,38.)  The  seed- 
corn  may  to  an  ignorant  person  seem  to  be 
thrown  away;  yet  this  alone  yields  an  increase: 
the  prudent  husbandman  will  not  therefore 
"sow  sparingly,"  for  he  knows  that,  in  that 
case,  he  must  expect  to  "reap  sparingly:"  but, 
when  the  ground  is  well  prepared,  it  may  be 
expected,  that  if  he  "sow  liberally"  he  will  re- 
ceive a  proportionable  increase.  (Marg.  Ref. 
n,  o. — Note,  Gal.  6:6—10.)  Thus,  money 
spent  in  acts  of  piety  and  charity  seems,  to  un- 
belief and  selfishness,  finally  thrown  away:  but 
in  fact,  when  given  from  proper  principles,  it  is 
"seed  sown,"  and  the  only  part  of  a  man's 
substance  from  which  a  valuable  increase  can 
be  exi)ected.  God  in  his  providence  often 
frowns  upon  the  undertakings  of  him  who  gives 
sparingly,  and  by  concurring  causes  keeps  him 
poor:  the  evidence  of  his  conversion  must  thus 
be  rendered  pro))ortionably  dubious:  if  he  be  a 
real  Christian,  his  consolations  will  be  scanty, 
according  to  his  penurious  conduct  towards  his 
brethren;  and  his  final  recompense  will  be  pro- 
portioned to  the  small  measure  of  his  present 
fruitfulness.  But  he  who  "sows  bountifully," 
from  gratitude  to  God  and  love  to  man,  will  hi 
every  sense  reap  a  plentiful  and  bountiful  in- 
crease. (iVo/es,  1—5,8— 11.  Prov.  11:13,24/ 
25.  Is.  58:5 — 12.) — Let  then  every  one  deter- 
mine for  himself,  how  much  lie  would  spare 
from  other  expenses,  or  deduct  from  liis  accu- 
mulating treasure,  to  sow  in  this  fertile  field, 
from  which  the  word  of  God  insured  so  large 
an  increase:  and  let  no  man  do  it  "grudgingly, 
or  of  necessity,"  merely  to  keep  up  his  char- 
acter, or  through  the  importunity  of  ministers, 
or  Christian  brethren:  for  "God  loveth  the 
cheerful  giver,"  and  no  other;  as  this  is  the 
effect  and  evidence  of  his  grace,  and  therefore 
"well  pleasing  to  him  through  Jesus  Christ." 
— 'Two  things  are  excluded  by  the  apostle, 
'namely,  gTie/ and  necessity,^  (Cfr.)  'when,  for 
'instance,  any  person  gives  indeed,  but  with  a 
'grudging  and  illiberal  mind,  or  even  unwilling- 
'ly,  because  he  would  not  be  evil  spoken  of 
'among  others;  else  he  would  not  give  at  all,' 
Beza. 

Sparingly.  (6)  fT'eidouevMC.  Here  only. — 
rrteK^ofiui,  JJcts  '20 :'29.  Bom.  8:32.  11:21.— 
Bountifully.^  En  evloyiuig.  See  on  5. — He 
purposeth.  (7)  IJQouiQeiTui.  Here  only  N.  T. 
—Deut. 7:6,7.  10:15.  Prov.  1:29.  21:25. 
Sept.  yfvd^aioFTOi-  See  on  8:3. — A  cheerful  giv- 
er.] 'Ilngov  doiTjv. — 'IltxQoc.  Here  onlv  N.T. 
—Jo6  33:26.  Prou.  22:8.  Sept.  JoTrjg".  Here 
only  N.T.— Prov.  22:8.  Sept. 

8  And  '■  God  is  able  to  make  ^  all  grace 
abound    toward    you;    that    ye,    *  always 


q  8:12.    Ex.  25:2.    35:5.     1  Chr.  I       3:9,l0.  10:22.  28:27.   Hag.  2:8. 
29:17.   Prov.  22:9.    AcU20:35.  |       Mai.  3:10.    Phil.  4:18,19 
Rom.  12:8.  i  i  8:19.   1  Pel.  4:l0. 

r  2  Chr.  25:9.    Ps.  04:11.     Prov.     I  11.   I  Chr.  29:12—14. 


A.  D.  61. 


CHAPTER  IX. 


A.  D.  61. 


having   all  sufficiency  in   all  things,  "  may 
abound  to  every  good  work: 

9  (As  it  is  written,  ""  He  hath  dispersed 
abroad;  he  hath  given  to  the  poor:  >' his 
righteousness  reniaineth  for  ever. 

10  Now  '■■he  that  ministereth  seed  to 
the  sower,  both  minister  bread  for  your 
food,  and  ^  multiply  your  seed  sown,  ^  and 
increase  the   fruits  of  your  righteousness:) 

1 1  Being  "  enriched  in  every  thing  to 
all  *  bountifulness,  ^  which  causeth  through 
us  thanksgiving  to  God. 

Note. — The  Lord  would  without  fail,  in  one 
way  or  other,  make  up  to  the  givers  what  they 
cheerfully  expended  in  the  good  work,  of  \yhich 
the  apostle  was  speaking:  for  he  was  "able  to 
make  all  grace"  or  gift  of  unmerited  favor  "to 
abound  to  them;"  that  so,  "having  a  sufficien- 
cy of  all  things"  desirable  for  themselves  and 
families,  and  being  enlarged  in  faith  and  love, 
they  might  have  both  a  willing  mind  and  abili- 
ty for  every  good  work.  (Marg.  Ref.  r — u. — 
Note,  1  Pet.  4:9—11.)  Tiius  the  character 
and  blessedness,  mentioned  by  the  Psalmist, 
would  be  verified  in  th<^m:  (Notes,  Ps.  112:5 
— 10.)  and  their  acts  of  kindness  to  the  poor, 
from  love  to  Christ,  would  be  accepted  works 
of  righteousness,  of  which  the  benefit  would  re- 
main with  them  for  ever. — The  apostle  there- 
fore besought  God,  who,  in  his  providence,  both 
supplied  the  husbandman  with  seed  and  man- 
kind in  general  with  food,  from  the  increase  of 
the  field;  (Note,  Is.  55:10,11.)  that  he  would 
.  provide  for  their  wants,  in  proportion  to  their 
seed  sown  in  acts  of  liberal  love;  "multiply  " 
to  them  the  ability  of  sowing  more  in  the  same 
manner;  accompany  it  with  a  larger  blessing  to 
others;  cause  them  to  abound  more  and  more 
in  "the  fruits  of  righteousness;"  and  give  them 
an  increase  of  comfort  in  their  own  souls, 
(Note,  Phil.  4:\4— 20.)  That  so,  "being  en- 
riched in  every  thing,"  they  might  be  enabled 
"to  all  bountifulness,"  which  would  occasion 
numbers  to  thank  God  on  their  behalf;  and  the 
apostle  would  then  rejoice  to  be  the  instrument 
of  such  an  honorable  and  beneficial  work. 
(Mars;.  Ref.  z—d.— Notes,  Phil.  1 :9— 1 1.  Heb. 
13:15^16.  1  Pe^.  4:8— 11.)— The  tenth  verse 
may  be  thus  literally  translated:  "May  he  who 
supplieth  seed  to  the  sower,  and  bread  for  food, 
supply  and  multiply  your  seed,  and  increase 
the  productions  of^  your  righteousness."  The 
sense  is  thus  rendered  more  obvious,  but  it  is 
not  materially  altered. — The  word  rendered 
"seed  sown,"  more  properly  signifies  "seed  for 
sowing,"  that  is,  enabUng  those  spoken  of  to 
sow  plentifully  for  a  future  harvest,  from  the 
increase  of  that  which  they  had  sown  before. 
— He  hath  dispersed,  &c.  (9)  From  the  LXX, 
which  accord  to  the  Hebrew.     (Ps.  112:9.) — 


u  8.2,7-  Acts  9:36.    1  Cor.  1558. 

Eph.  2:10.  Col.  1:10.    2  Thes. 

2:17.    2Ti(n.  3;17.    Tit.  2:14. 

3:8,14. 
X  See  on  Ps.  112:9. 
y  Ps.  112:3.     Prov.  r:18.    21:21. 

Is.  51:8.  1  Cor.  13:13.    Gal.  5: 

3,6. 
I  Gen.  1:11,12.    47:19,23,24.    Is. 

55:10. 
a  6.       Piov.    11:13        F-..    11:6. 

Phi!.  4:17. 


b  Hos.    10:12.     Eph.  5:9.     Phil. 

1:11.  1  Thes.  3:12.   4:10. 
c  8:2,3.       1     Chr.    29:12—14.     2 

Chr.  31:10.    Prov.  3:9,10.  Mai. 

3:10,11.    1  Tim.  6:17,18. 
*  Or,    libentlity.    Gv.   simplicity. 

8:2.    Gr.  lioiii.  12:8. 
d  12.    1:11.   4:15.   8:10,19. 
e  See  on  1.   8:4. 
f  8:14,15.      Phil.  2:25.      4:18,19. 

Pliilcm.  4—7.    Jam.  2:14—16. 


Ministereth,  &c.   (10)  From   the  LXX.    (Is. 
55:10.) 

Sufficiency.  (8)  Jvianxeiur.  1  Tim.  6:6. 
JviuQxij;,  Phil.  4:11. —  He  that  ministereth. 
(\0)^'O  e7TixoQiiY<jH'-  Gal.S:b.  C'oZ.  2:19.  2 
Pet.  1:5,11. — Seed  S0W71.]  Top  (rnoonr.  Mark 
4:26.  Luke  8:5. — Lev.  26:5.  Sept.— The 
fruits.]  lerniiiiuja.  JV/af^  26:29.  Lm/c(?  22:18. 
— Being  enriched.  (W)  nlHii'C,ofiEvoi,.  6:10.  1 
Cor.  1 :  J. 

12  For  "^  the  administration  of  this  ser- 
vice, not  ''only  supplieth  the  want  of  the 
saints,  but  is  abundant  also  by  many  thanks- 
givings unto  God. 

13  Whiles  by  the  experiment  of  this 
ministration,  e  they  glorify  God  for  your 
'*  professed  subjection  unto  the  gospel  of 
Christ,  '  and  for  your  liberal  distribution 
unto  them,  and  unto  all  men; 

14  And  ^  by  their  prayer  for  you,  which 
'  long  after  you  for  ™  the  exceeding  grace 
of  God  in  you. 

15"  Thanks  he  unto  God  for  "  his  un- 
speakable gift. 

Note. — The  proper  administration  of  the 
service  which  was  spoken  of,  by  the  liberal 
contribution  of  believers  towards  it,  and  the 
faithful  and  prudent  application  of  the  sums 
thus  raised,  would  not  only  relieve  the  neces- 
sities of  the  poor  saints  in  Judea,  to  whose  com- 
fort they  ought  gladly  to  communicate;  but  it 
would  also  abound  "in  many  thanksgivings  to 
God,"  both  for  the  seasonable  supply  given 
them,  and  for  his  grace  bestowed  on  the  Gen- 
tile converts.  Thus  experiencing  the  comfort 
of  their  brotherly  love,  they  would  praise  and 
glorify  God  for  bringing  them  to  act  so  con- 
sistently with  their  "professed  subjection  unto 
the  gospel  of  Christ;"  and  for  exciting  them  to 
so  "liberal  a  distribution"  to  their  brethren, 
there  and  elsewhere.  (Marg.  Ref.  e— i.)  At 
the  same  time,  their  brethren,  thus  seasonably 
relieved,  would  glorify  God  by  their  fervent 
prayers  in  their  behalf:  and  they  would  very 
much  long  to  be  acquainted  with  them;  because 
of  their  admiration  of  the  "exceeding  grace  of 
God,"  by  which  so  happy  a  change  had  been 
effected  in  their  character  and  conduct.  This 
last  consideration  caused  the  apostle  to  break 
out  in  thanks  to  God,  for  the  unspeakable  grace 
of  the  gospel,  and  the  gift  of  bis  Son  to  be  the 
Saviour  of  sinners;  by  whom  idolatrous  Gen- 
tiles had  b(?en  thus  brought  to  glorify  him;  a 
foundation  had  been  laid  for  the  mutual  love  of 
Jews  and  Gentiles,  as  members  of  one  church 
and  children  of  one  family;  and  the  most  ef- 
fectual motives,  encouragements,  and  example, 
had  been  afforded,  to  excite  men  to  "love  and 
good  works."  (Marg.  Ref.  k— n.)— 'The  ad- 
'mirable  charity,  by  which  God  is  so  much  glo- 


1  John  3:17,18. 
a;  Ps.  50:23       Malt.  S:1G.     John 

15:8.  Acts  4:21.    11:18.     21:19, 

20.   Gal.  1:24.    1  Pet  2:9.   4:11. 
h  10:5.   Liike6:4fi.     Kom.  10:16. 

16:26.  Ueh.  5:9. 
i    Heb.  13:16. 
k  1:11.    Ezra6:f;— 10.    Ps.  41:1. 

2.      Prov.    11:26.      Liike    16:9. 

Phil.    4:18,19.     2  Tim.   1:16- 

13. 


1  2     Sam.     13:39.     Rom.     1:11. 

Phil.  1:8.  2:26.  4:1. 
m  8:1,6,7.    1  Cor.  1:4,5.    1  Tim. 

1:14. 
n  II.  2:14.     1  Chr.  16:8,35.     Ps. 

30:4,12.  92:1.  Luke  2:14.3".   1 

Cor.  15:57.     Eph.   5:20.    Rev. 

4:9. 
o  Is.  9:6.  49:6.    John  1:16.  3:16. 

Rom.  6:23.     8:32.    1  John  4:9, 

10.  5:11,12. 


[267 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  bi. 


'rified,  the  gospel  receives  such  credit,  others 
'are  so  much  benefited,  and  you  will  be  so 
'plentifully  by  God  rewarded.'  Whitby.  'If 
'we  understand  this  with  Dr.  Whitby  ...it  will 
'be  as  remarkable  a  text  as  most  in  the  Bible, 
'to  show  that  every  good  affection,  in  the  hu- 
'man  heart,  is  to  be  ascribed  to  a  divine  influ- 
'ence.  ...  But  I  am  ready  to  think,  the  apostle's 
'mind,  to  which  the  idea  of  the  invahiable  gift 
•of  Christ  was  so  familiar,  rather,  by  a  strong 
'and  natural  transition,  glanced  on  that.'  Dod- 
dridge. 

The  administration  of  this  service.  (12)  'H 
Siaxoviu  jyg  l^cnauyiug  javiyc.  Jiuy.oviu,  13. 
3:7 — 9,  1  Cor.  12:5. — Service.'\  AeuHoyia:. 
See  on  Bom.  13:6.  Ib-.l! .—Supplieth.]  Egi 
nQoauvanhjQHaa.  11:9.  Not  elsewhere.  Ex 
TiQog,  ava,  et  nhjooui,  impleo. —  Tlie  experi- 
ment. (13)  Tijg  dnxi/iirjg.  8:2.  See  on  1?0TO.  5: 
4. — Professed  subjection.]  TrjvnoTayijiijg  6fio- 
Xoyiag.  "The  subjection  of  the  profession,  &c," 
Ynoiuy}],  Gal.  2:5.  1  Tim.  2:11.  3:4.  '  Ofxa- 
loyifx,  1  Tm.  6:12,13.  Heb.  3:1.  4:14.  10:23. 
—  Your  liberal  distribution.]  'ArrXoiijTt.  ii]g 
xoivoiptug.  "Liberality  of  contribution."  'yinlo- 
T)?c,  11.  1:12.  8:2.  See  on  i?o«i.  1  2:8.— /Cot- 
roii'iu,  6:14.  8:4.  13:13.  See  on  ^c<s  2:42.— 
The  exceeding.  (14)  Tijv  vneQSulhtaui'.  See 
on  3:10. — His  unspeakable.  (15)  7}/  (trexdnj- 
yrjTauviu.  Here  only.  ExSirjyEo/nui,  Acts  13:41, 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  duty  of  "ministering  to  the  saints"  is  so 
obvious,  that  it  might  be  deemed  superfluous 
to  exhort  Christians  to  it:  yet  they  are  so  apt 
to  forget  their  principles  and  obligations;  and 
the   remains    of  unbelief  and   carnal  self-love 
war  so  powerfully  against  the  "constraining 
love  of  Christ"  in   their    hearts;  that  it  is  in 
general  necessary  "to  stir  up  their  minds  by 
way  of  remembrance."     This   is   often  done 
most    effectually,    by    expressing    a   favorable 
opinion  of  them,  and   high  expectations  from 
them;  by  commending  the  forwardness  which 
they  have  shown  on  former  occasions,  and  the 
happy  effects  of  their  zeal  on  the  conduct  of 
others:  and  when  we  have  a  prevailing  confi- 
dence, that  the  persons  addressed  are  real  be- 
lievers, this  will  consist  with  "godly  sincerity," 
and  may  be  considered  as  true  wisdom.  (Note, 
Heb.  6:9 — 12.) — It  is  very  painful  for  minis- 
ters to  be  compelled  to  retract,  or  excuse,  the 
commendations  which  their   fervent  love  had 
bestovved   on   their   people;    and    when   other 
Christians  witness  in  them  a  conduct  inconsist- 
ent  with   such    "confident  boastings."     Men 
should  be  very  careful  not  to  shame,  or  grieve 
in  this  manner  their  faithful  pastors;  for  that 
will  eventually  tend  to  their  own  deeper  dis- 
grace.—Many  an  intended  good  work  has  been 
neglected,  or  rendered  useless,  by  delay:  it  is 
theretore  proper  to  exhort  men  to  be  prompt  in 
domg  what  they  have  shown  a  willingness  to 
^"PPI"-   {^otes,Prov.  2:21, <i8.    Ec.  9:10.) 
Works  of  piety  and  charity  should  flow,  spon- 
taneous ly,  as  water  out  of  a  fountain,  from  the 
gratitude  and  benevolence  of  a  believing  heart- 
and    not    require    extorting    by    imponunity! 
This  savors  of  "covetousness;"  and    it  even 
puts  those  who  labor  in   useful  designs,  to  the 
painful  necessity  of  endeavoring  to  draw  money 
from  such  as  ought  to  give,  but  are  reluctant 
iJooJ 


to  part  with  it.  Yet  the  main  benefit  of  every 
act  of  charity,  for  the  Lord's  sake,  will  redound 
to  the  giver.  (Note,  Phil.  4:14 — 20.)  He  sows 
this  good  seed  in  a  fruitful  soil;  and  his  "boun- 
tifulness"  to  man  will  assure  him  of  the  Lord's 
bountifulness  to  him.  Whatever  expenses 
therefore  are  retrenched,  or  from  whatever 
fund  it  is  deducted,  we  should  not  grudge  or  be 
grieved  or  sparing,  in  sowing  this  seed.  It  is 
spiritual  policy  for  us  to  spend  less  on  every 
kind  of  indulgence,  and  to  lay  by  less  for  our 
families,  that  we  may  give  n)ore  to  the  needy 
for  Christ's  sake:  for  this  will  be  far  the  best 
secured  and  most  productive.  Even  persons  in 
moderate  circumstances  may  sow  much  of  this 
seed;  if  by  various  little  savings  and  self-deni- 
als, they  will  but  study  to  spare  something  to 
relieve  their  distressed  brethren;  and  this  they 
will  do,  if  "faith  and  love  abound  in  their 
hearts."  AVith  these  truths  before  our  eyes, 
men  must  be  left  to  "do  as  they  have  purposed 
in  their  hearts:"  for  they  Avho  give  in  a  re- 
luctant, sorrowful,  or  grudging  manner,  and 
"of  necessity,"  have  little  reason  to  expect  the 
acceptance  of  God,  "who  loveth  a  cheerful 
giver."  (Notes,  Ec.  11:1—6.) 
V.  8— 15. 
There  are  a  few  Christians  still  to  be  found 
"who  scatter,  and  yet  increase;"  but  there  are 
far  more,  even  among  those  who  are  zealous 
for  evangelical  doctrines,  "who  withhold  more 
than  is  meet,  and  it  tendeth  to  poverty:"  for 
"God  is  able  to  make  all  grace  to  abound"  to 
those,  whose  hearts  are  enlarged  with  kindness 
to  their  brethren;  and  it  should  be  remembered, 
that  he  gives  us  every  thing  far  more  "freely," 
than  we  can  give  alms  to  the  meanest  beggar. 
If  he  sees  it  good  for  us,  he  can  so  prosper  us, 
that,  "having  all-sufficiency  in  all  things,  we 
may  abound  unto  every  good  w^ork:"  and  they, 
who  from  love  to  him,  "scatter  abroad  and  give 
to  the  poor,"  have  "a  righteousness  that  en- 
dureth  for  ever."  He  can  easily  give  us 
enough  to  use  and  enough  to  disperse:  that  we 
may  have  more,  sow  more,  and  reap  more;  and 
so,  "increase  the  fruits  of  our  righteousness:" 
that,  being  "enriched  in  every  thing  unto  all 
bountifulness,"  we  may  be  happy  in  ourselves, 
blessings  to  others,  and  instruments  of  promot- 
ing his  glory.  But  alas!  the  faithfulness  of 
our  God,  in  this  respect,  is  little  known,  even 
among  professed  Christians,  because  so  few 
fairly  venture  to  make  the  experiment. — The 
Lord  is  pleased  to  try  and  purify  many  of  his 
saints  by  poverty;  and  he  proves  others  by  em- 
ploying them  as  his  almoners.  Their  faithful- 
ness and  liberality,  in  this  service,  "not  only 
supply  the  wants  of  the  saints;  but  abound" 
in  a  large  revenue  of  praise  and  thanksgiving 
to  God.  Their  conduct  in  this  respect  evinces 
the  sincerity  of  their  own  professed  subjection 
to  the  gospel;  and  it  stirs  up  many  to  pray  for 
them,  to  long  after  them,  and  to  admire  and 
glorify  God  for  his  exceeding  grace  in  them. 
Thus  they  adorn  the  gospel,  animate  the  wor- 
ship of  believers,  cement  mutual  love,  and  de- 
rive abundant  blessings  unto  their  own  souls. 
While  therefore  we  thank  the  Lord  for  "the 
unspeakable  gift  of  his  Son,"  to  be  our  gracious 
Redeemer;  throutrh  whom  Ave  poor  sinners  may 
perform  such  honorable  and  useful  services, 
with  assurance  of  acceptance  and  abundant  re- 
compense; let  us  endeavor  to  copy  the  example 


A.  D.  61. 


CHAPTER  X. 


A.  D.  61. 


of  Christ,  by  being  unwearied  in  doing  good, 
and  by  counting  it  "more  blessed  to  give  than 
to  receive."  {Notes,  Acts  20:32—35,  1  Tim. 
6:17—19.) 

CHAP.  X. 

The  apostle  entreats  the  Corinthians  not  to  leave  him  any  cause  to  ex- 
ert ItR  sijiritual  power,  ''and  the  weapons  of  his  waiiare,"  '^which 
were  nughlj  through  God"  for  men's  salvation,  in  lehuking  those 
who  despised  his  person  and  ministry,  1 — H;  assuring  them,  that 
when  he  came,  he  should  he  found  as  powerful  in  deeds,  as  he  was 
in  writing  when  ahsent,  7 — 11:  and  contrasting  his  own  conduct, 
with  the  ostentatious  hoastings  and  ambitious  intrusions  of  the  false 
teachers,  12 — IS. 

NOW  ^  I  Paul  myself  ^  beseech  you, 
•^  by  the  meekness  and  gentleness  of 
Christ,  who  in  *  presence  am  ''  base  among 
you,  but  being  absent  "^  am  bold  toward 
you: 

2  But  I  beseech  j/ott,  ^that  I  may  not 
be  bold  when  I  am  present,  with  that 
confidence,  wherewith  I  think  to  be  bold 
against  some,  which  f  think  of  us  as  if  ^  we 
walked  according  to  the  flesh. 

3  For  though  ''  we  walk  in  the  flesh, '  we 
do  not  war  after  the  flesh; 

4  (For  ^  the  weapons  of  our  warfare  are 
not  carnal,  but  '  mighty  |  through  God  ""  to 
the  pulling  down  of  strong  holds;) 

5  Casting  "  down  |1  imaginations,  °  and 
every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  ^  bringing  into 
captivity  '^  every  thought  to  "■  the  obedience 
of  Christ; 

6  And  having  *  in  a  readiness  to  revenge 
all  disobedience,  *  when  your  obedience  is 

lulnlled.  [Practical  Observations.] 

Note. — Having  concluded  other  subjects,  the 
apostle  here  begins  to  speak  more  directly 
against  the  false  teachers,  who  opposed  him  at 
Corinth.  (iVo<e,  11 :13— 15.)  Even  he  Paul, 
whom  they  reviled  and  despised,  as  not  daring 
to  assert  his  authority  among  them,  {Notes, 
1:15—20.  1  Cor.  4:18— 21.)  "besought  them, 
by  the  meekness  and  gentleness,"  which  Christ, 
though  possessed  of  "all  power  in  heaven  and 
earth,"  had  exercised  towards  his  enemies,  and 
which  he  required  of  his  people;  not  to  compel 
him  to  adopt  measures  apparently  of  a  contrary 
nature.  {Marg.  Ref.  a,  b.)  Some  indeed  repre 
sented  him  as  mean-spirited  and  abject,  when 

f)resent  among  them;  for  they  disdained  his 
owly  appearance  and  humble  unassuming  de^ 
portment :  yet  being  absent  he  was  bold  towards 
them,  and  wrote  as  one  who  had  resolved  to 
vindicate  and  exert  his  apostolical  authority, 
But  before  matters  came  to  this  extremity,  he 
besought  them,  with  all  meekness  and  gentle 
ness,  not  to  constrain  him  to  it;  that  he  might 
not  be  "bold  among  them,"  with  that  kind  of 


a  J  Cor.  16:21,'22.    Gal.   5:2.    2 

Thes.  3:17.     Philem.  9.     Rev. 

1:9. 
b  2.  5:20.  6:1.  Rom.  12:1.  Eph. 

4:1.   1  Pet.  2:11. 
c  Ps.  45:4.  Is.  42:3,4.  Zech.  9:9. 

Matt.    11:29.      12:19,20.    21:5. 

Acts  8:32.   1  Pet.  2:22,23. 
*  Or,  outward  appearance.    7,10. 
d  11:30.   12:7—9.  13:4.  1  Co.-.  2: 

3.  4:10.  G.il.  4:13. 
e  S:\2.mnrg.  7:4.   11:21.  13:2,3. 

Roiu.  10:20.   15:15. 


f  12:20.    13:2,10.     1  Cor.  4:19- 

21. 
t  Or,  reckon. 
g  11:9—13.   12:13—19.    Rom.  8 

1,5.   Gal.  5:16— 25.   Eph.2:2,3. 
h  Gal.  2:20.  1  Pet.  4:1,2. 
i  4.     1  Tim.  1:18.    2  Tim.  2:3,4 

4:7.  Hch.  12:1. 
k  6:7.  Rom.  6:13.  marg.    13:12 

Eph.  6:13—13.   I  Thes.  5:8. 
13:5.4:7.    13:3,4.    Judg.  7:13— 

23.   15:14—16.    1  Sam.  17:45— 

50.     Ps.  U0:2.    Is.  41:14—16 


confidence,  with  which  he  was  determined  to 
proceed  against  certain  persons,  who  suspected 
and  accused  him,  of  conducting  himsell"  with 
carnal  poHcy,  and  aiming  at  secular  advantages 
and  distinctions,  in  the  execution  of  his  sacred 
ministry.  In  this  charge  they  included  his  lel- 
low-laborers  also;  and,  by  such  misrepresenta- 
tions, they  seduced  the  Christians  at  Corintli 
from  their  attachment  to  him  and  them,  {jyjm-o;. 
Ref.  c~g.— Notes,  12:16—21.)  But  tliough 
he  and  his  coadjutors  were  liable  to  the  mani- 
fold infirmities  incident  to  the  present  mortal 
life,  and  were  not  exempt  from  imperfections, 
as  "walking  in  the  flesh,"  living  in  the  body, 
and  not  being  yet  perfected  in  holiness:  "they 
did  not  war"  against  sin  and  Satan,  or  confiict 
with  their  numerous  opposers,  according  to  the 
maxims  of  carnal  policy,  with  craft  and  dissim- 
ulation, in  dependence  on  their  own  wisdom 
and  strength,  or  with  an  aim  at  their  own  in- 
terest or  honor.  {Note,  1 :12 — 14.)  For  "the 
weapons,"  which  they  employed  in  this  spirit- 
ual "warfare  were  not  carnal;"  nor  did  they 
produce  the  effect  by  their  own  natural  energy : 
but  they  were  "mighty  through  God,"  whose 
power  wrought  by  them,  to  demolish  the 
"strong-holds"  of  Satan,  by  which  he  had 
maintained  his  empire  of  darkness,  idolatry,  and 
wickedness  in  the  world.  For  the  preaching 
of  the  gospel,  confirmed  by  miracles,  and  ac- 
companied by  the  power  of  the  Holy  Spirit, 
pulled  down  these  strong-holds,  dispersed  Sa- 
tan's garrisons,  delivered  his  captives,  and  sub- 
verted his  authority;  by  diffusing  the  knowl- 
edge of  God  and  his  commandments  and  sal- 
vation among  men.  {Marg.  Ref.  k — m. — Notes, 
4:7.  Jos  A.  6:3— 7.  P.  O.  1—14.  Js.  30:23— 
25.  Jer.  1:9,10.  Matt.  12:29,30.  Luke  11:21, 
22.  Rom.  1:13—16.  15:18—21.  1  Cor.  1:20— 
25.  1  Thes.  1 :5— 8.)  Thus  the  ministers  of 
Christ  went  on,  casting  down  men's  vain  im- 
aginations, presumptuous  speculations,  and  car- 
nal reasonings:  exposing  the  falsehood  and 
folly  of  that  proud  philosophy  which  led  to 
skepticism  and  atheism,  as  well  as  of  those  fa- 
bles which  supported  the  stupid  idolatry  of  the 
populace:  and  showing  also  the  worthlessness 
of  Pharisaical  forms  and  duties,  and  of  every 
scheme  of  religion,  which  flattered  men  into  a 
good  opinion  of  themselves.  So  that  their  doc- 
trine was  rendered  effectual  to  "cast  down  ev- 
ery high  thing,"  every  self-confident  notion, 
every  proud  objection  or  ambitious  purpose; 
and  all  that  self-sufficiency,  impenitence,  obsti- 
nacy in  rebelhon,  unbelief,  and  independence 
of  spirit,  which  "exalted  themselves"  in  men's 
hearts  against  the  humbling  holy  knowledge, 
worship,  and  service  of  God;  and  enslaved  men 
to  idolatry,  impiety,  infidelity,  and  vice.  When 
these  were  cast  down,  and  a  man  was  brought 
to  "the  light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ,"  {Note,  4:3 — 
6.)   and  to  genuine  repentance  and  faith;    he 


Zech.  4:6,7.     1  Cor.    1:18—24. 

2:5.  Heb.  11:32,33. 
+  Or,  to  God. 
m  Josh.  6:20.    It.  30:25.    Jer.  1: 

10.  Heb.  11:30. 
n  Luke  1:51.  Acts  4:25,26.  Rom. 

1:21.   ICor.  1:19,27— 29.  3:19. 
II  Or,  reasoni„gi. 
o  E.X.  5:2.    9:16,17.    2  Kin^s   19: 

22,23.   Job  40:11,12.  42:6.  Ps. 

10:4.     Is.    2:11,12,17.      60:14. 

Dan.  4:37.  5:23—30.    Arts  9:4 

—6.    Pbil.  3:4—9.    2  Thes.  2: 


4,8. 
p  Rom.  7:23. 
q  Deul.  15:9.    Ps.   139-2.    Prov. 

15:26.  24:9.  Ii.  5.5:7.  59:7.  Jer. 

4:14.  Matt.  15:19.  Ileb.  4:12. 
r  Ps.  18:44.    110:2,3.    Rem.  1:5. 

16:26.  Heb.  5:9.   1  Pet.  1:2,14, 

15.22. 
a  13:2,10.   Kum.  16:26—30.  ArU 

5:3—11.   13:10,11.  lCor.4:21. 

5:3—5.   I  Tim.  1:20.  SJohnlO. 
I  2:9.  7:15. 


[269 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61, 


found  every  imagination,  reasoning,  affection, 
and  purpose  of  his  heart,  captivated  by  love  to 
his  divine  Saviour:  and,  being  thus  conquered 
by  grace  and  held  captive  by  love,  he  became, 
by  a  sweet  constraint,  obedient  to  his  teaching 
and  command;  and  Irom  his  inmost  soul,  he 
was  thenceforth  the  willing  subject  of  Christ, 
in    all    his    ordinances     and     commandments. 
{Marg.  Ref.  n — ^^q.)     'The  soul,  seeing  its  for- 
'tifications  demolished,  submits  to  the  Conque- 
'ror;  and  every  thought,  every  reasoning,  takes 
'law  from  him. — Christ  is  acknowledged  as  ab- 
'solute  Master. — The  former  clause  shows,  how 
'ready  men  are  to  fortify  themselves  against  it; 
'and   to  raise,  as  it  were,  one  barrier  behind 
'another,  to  obstruct  his  entrance  into  the  soul.' 
Doddridge. — As  no  outward  miracle  could  ef- 
fect this  change,   without  new-creating  grace; 
so  we  may  be  sure,  that  the  power  of  God,  in 
regenerating  and  renewing  the  heart,  was  prin- 
cipally,  though  not  exclusively,    intended   by 
the  apostle:  yet  many  expositors  almost  wholly 
confine  it  to  the  miracles  wrought  by  him. — 
Thus  the  apostle  and  his  fellow-soldiers  waged 
war  against  their  opposers.   By  faithful  preach- 
ing, disinterested  labors,  patient  sufferings,  holy 
lives,   and   fervent    prayers,    they   sought    to 
change  their  enemies  into  friends  to  them  and 
their  divine  Master:    and  thus  they  prevailed 
against  Satan,  to  the  subversion  of  his  strong- 
holds and  the  revolt  of  his  subjects. — Yet  the 
apostle  had  another  weapon,  to  use  on  some  oc- 
casions; and  this   also  was   "mighty   tltrough 
God,"  to  avenge  his  despised  authority  on  his 
obstinate  opposers.     For  he  purposed,  and  was 
in    readiness,   bj'    miraculous    judgments,    to 
avenge  the  cause  of  Christ  on  those  disguised 
enemies,  who  persisted  in  their  disobedience; 
as  he  had  on  Elymas  and  others:    (Note,  Acts 
13:6 — 12.)  but  he  waited  to  bring  back  such 
as  had  been  deluded  by  them  to  their  former 
obedience,  and  to  complete  that  work  of  love, 
before  he  proceeded  to  use  severer  methods. 
(Marg.  Ref.  s,  t.) — Many  expositors  seem  to 
confine  the  interpretation  of  these  verses  almost 
entirely  to  the  divine  power,  by  which  the  apos- 
tles were  enabled  to  confound  all  open  oppos- 
ers, as  well  as  to  inflict  judgments  on   those 
professed  Christians,  who  by  their  persevering 
misconduct  exposed  themselves  to  the  censures 
of  the  church.     But  it  appears  evident,  that 
'^the  gospel,  as  the  power  of  God  unto  salva- 
tion," is  primarily  intended;    and  that  the  con- 
version  of  opponents,    and    the    restoring   of 
lapsed  Christians  to  obedience,  were  the~first 
objects  aimed  at.     But  when  all  proper  means 
had  failed  in  respect  of  the  latter,  then  not  so 
much  the  censures  of  the  church,  as  miracu- 
lous punishments  denounced  by  apostolical  au- 
thority, and  made  effectual   by  the  power  of 
God,  were  the  weapons  to  which  they  had  re- 
course.  {Notes,  13:1—4,  7—10.  P.  O.  7—14.) 
The  meekness.  (1)  r»/c  nQnoTtiTog.  See  on  1 
Cor.  4:21.— Gen«mess.]    E7Tiery.eiag.     See  on 
ActsM-A.-Base.]      Tuneivoc.     See  on  7:6.— 
^mbod.]  GuQ^oK  2.  5:6,8.  7:16.  Heb.  13:6. 
-To  he  bold    (2)    Tolu^a,u.   12.   11:21.     See 

Ti!  \    7\  Vl—-^'  ^f"^'  ^«^^e^  according  to 
the  flesh.]     nsxaru  oaq^a  nEQcnujei'Tag.   See 


u  1.  mar^.  5:12.  1  Sain.  lfi:7.  1  y  5:12.  11-4  23  l^-TT  too  r-  i 
Mall.  23:5.  I.uke  16:15.  John]  l:lT_13  2  ^Iq  i  r  f '  ^'J* 
7.24.  Kom.  2:2P,2y.  ,  ,,24.   iLJit^^'l      .f  *""'^«- 

X  1  Cor.  3:23.  14:37.  15:23.  Gal.  I  a  7:14.  lia  2  Tim    1  12 


on  UoOT.  8:1. —  We  do  not  war.  (3)  Ov  gga- 
Tsvo/iied-<t.  See  on  Luke  3:14. —  Warfare.  (4) 
^TQfxieiug.  1  Tim.  1:18. —  To  the  pulling 
down.]     n^og  yuituiQecrti'.   8.   13:10. — Kttifui- 

gew,    5. Of   strong   holds.]      O/vQut/nitTLup. 

Here  only  N.  T.— 2  Kings  8:12.  Lam.  2:2,5. 
Sept. — High  thing,  (b)  '  Yipoifiu.  See  on'Roni. 
8:39. —  JVtaf  exalteth  itself]  ETratQOfievni'.  11 : 
20.  Luke  6:W.  11:27.  1  Tim.  '2:9,  et  al— 
Bringing  into  captivity.]  ^ixfjit).i>ni>;opieg. 
-LuAre  21:24.  Rom.  1 :23.— Thought.]  A'or/tnu. 
See  on  2:11. — Disobedience.  (6)  IIuquxoijI'. 
See  on  Rom.  5:19. 

7  Do  "  ye  look  on  things  after  the  out 
ward  appearance.''  "  If  any  man  trust  to 
himself  that  he  is  Christ's,  let  him  of  him- 
self think  this  again,  that,  as  he  is  Christ's, 
^  even  so  are  we  Christ's. 

8  For  ^  though  I  should  boast  somewhat 
more  of  our  authority,  which  the  Lord  hath 
given  us  for  edification,  and  not  for  your 
destruction,  ^I  should  not  be  ashamed: 

9  That  I  may  not  seem  as  if  I  would 
^  terrify  you  by  letters. 

10  For  his  letters,  *  say  they,  are  weighty 
and  powerful;  '^  hut  his  bodily  presence  is 
weak,  ^  and  his  speech  contemptible. 

1 1  Let  such  an  one  think  this,  that,  such 
as  we  are  in  word  by  letters  when  we  are 
absent,  "^  such  will  we  be  also  in  deed  when 
we  are  present. 

Note. — Some  of  the  Corinthians  had  been 
seduced  into  an  ill  opinion  of  Paul,  on  account 
of  his  mean  appearance,  indigent  circumstan- 
ces, and  exterior  disadvantages:  but  would  they 
continue  to  regard  outward  appearances,  wWch 
had  no  connexion  with  real  excellency.''  Or 
would  they  value  men  on  account  of  external 
accomplishments,  plausibility,  and  self-confi- 
dence.'' If  any  man,  among  those  who  opposed 
him,  was  confident,  that  he  was  a  disciple  and 
minister  of  Christ;  let  him  consider  that  Paul 
and  his  brethren  were  so  likewise:  and  then  he 
would  perceive,  that  he  had  no  ground  of  self- 
preference.  (Marg.  Ref.  u — y.)  Indeed  Paul 
might  have  boasted  something  further  of  his 
apostolical  authority,  which  the  Lord,  in  his 
special  favor,  had  given  him  for  "the  edifica- 
tion" of  the  church,  and  the  salvation  of  souls, 
and  "not  for  their  destruction:"  though  no 
doubt,  this  might  be  occasioned  by  it  in  some 
instances;  but  the  effect  would  be  contrary  to 
its  genuine  tendency,  and  the  use  which  he  had 
made  of  it.  (Note,  2:14 — 17.)  Nor  could 
this  claim  of  pre-eminence,  if  he  had  more  de- 
cidedly advanced  it,  have  made  him  ashamed: 
as  it  was  sufficiently  authenticated  by  his  mira-" 
cles,  conduct,  and  success  in  his  ministry;  and 
the  effects  of  it  would  soon  be  felt  by  the  re- 
fractory party  at  Corinth.  Yet  he  had  rather 
wave  this  topic,  than  enlarge  on  his  power  to 
punish  opposers;  that  he  might  not  appear  dis- 
posed to  terrify  them  by  his  epistles.  For  some 
ventured  to  say,  that  his  epistles  were  written 


270] 


b  10.  1  Cor.  4:5,19—21.  1  d  11;6.  Ex.  4:10.  Jer.  1:6.  1  Cor. 

Gr.  saith  he,  or,  saitk  one.     11.  |       1:17,21.2:1—4. 
1.   12:5—9.    1  Cor.  2:3,4.  Gal.  I  e  12:20.    13:2,3,10.    1  Cor.  4:19, 
4:13,14.  20 


A.  D.  61. 


CHAPTER  X. 


A.  D.  61. 


with  much  apparent  weight  of  argument,  and 
power  of  conviction,  and  contained  tiie  !an- 
guafje  of  authority  and  firmness;  but  that  "his 
bodily  presence  was  weak"  and  feeble,  and  his 
elocution  "contemptible."  (Marg.  Rcf.  c — d.) 
—It  is  recorded,  (I  determine  not  how  truly,) 
that  the  apostle  was  of  low  stature,  crooked, 
and  bald:  some  add  that  he  had  an  impediment 
in  his  speech,  tliat  his  voice  was  shrill  and  un- 
pleasant, and  his  delivery  ungraceful.  {Notes, 
12:7—10.  1  Cor.  2:3—5.  Gal.  4:12—16.) 
However  this  might  be,  for  probably  it  is  not 
quite  correct,  his  scrupulous  rejection  of  the 
studied  yrnarnents  of  the  Grecian  eloquence, 
and  his  plain,  modest,  and  unaffected  address, 
would  render  "his  speech  contemptible  with 
many  jjersons  at  Corinth"  where  these  decora- 
tions were  highly  valued:  though  his  subjects 
were  ever  so  judiciously  discussed,  and  his  de- 
livery every  way  suitable  to  the  occasion.  In- 
deed the  very  meanness  of  his  apparel  would 
render  his  appearance  "despised  by  numbers. 
But  he  warned  such  as  ventured  to  speak  thus 
of  him,  to  expect  that  he  would  act  as  decided- 
ly when  he  arrived  at  Corinth,  as  he  now 
wrote:  and  would  show  them,  that  he  was  able 
to  assume  a  firmer  tone,  and  act  with  more  au- 
thority, and  even  severity,  when  he  saw  occa- 
sion; though  he  preferred  "beseeching  them  in 
the  meekness  and  gentleness  of  Christ."  (Note, 
Philem.  8—11.) 

Terrify.  (9)  ExcpoGeii'.  Here  only  N.  T.— 
Dett^  28:26.  iVa/i.  2:11.  Zeph.  3:13.— Sept. 
—/Excf.oGog,  Mark  9:6.  7ie6.  ,12:21.— Con- 
temptible.  (10)  E^ai^ti'ij/nErog.  1  Cor.  1:28. 
See  on  Luke  18:9. 

12  For  *'we  dare  not  make  ourselves  of 
the  number,  or  compare  ourselves  with 
some  that  commend  themselves:  but  they, 
measuring  themselves  by  themselves,  and 
comparing  themselves  among  themselves, 
*  are  not  wise. 

13  But  s  we  will  not  boast  of  things 
without  our  measure,  but  ^  according  to  the 
measure  of  the  f  rule  which  God  hath  dis- 
tributed to"  us,  a  measure  to  reach  even 
unto  you. 

1 4  For  '  we  stretch  not  ourselves  beyond 
our  measure,  as  though  we  reached  not  unto 
you:  for  we  are  come  as  far  as  to  you  also 
in  preaching  ^  the  gospel  of  Christ: 

1 5  Not  '  boasting  of  things  without  our 
measure,  that  is,  of  other  men's  labors;  but 
having  hope,  when  your  faith  is  increased, 
that  we  shall  be  |  enlarged  by  you  accord- 
ing to  our  rule  abundantly, 

16  To  '"preach  the  gospel  in  the  re- 
gions beyond  you,  and  not  to  boast  in  an- 
other man's  §  line  of  things,  made  ready 
to  our  hand. 

Note. — The  favorers  of  the  false  teachers,  at 
Corinth,  might  think  it  presumption  in  Paul  to 
rank  himself  with  such  wise,  eminent,  and  eio- 


f  3:1.  5:12.    Jol)  12:2.     Prov.  25 
27.  27:2.  I.uke  13:11.  Rom.  15: 


*  Or,  wderstnnd  it  not. 
z  15.    Piov.  25:14. 


h   I4.     Malt     25:15.    Kotn.  12:6. 

15:20.    1  for.  12:11.  Eph.  4:7. 

I   Pet.  4:10.11. 
t  Or.  line.      Ps.  19:4.     Is.  2i::17. 

Koin.  iai8. 


quent  men  as  they  were:  and  he  seems  in  an 
ironical  manner,  to  refer  to  this  opinion.  But 
he  assured  them  that  he  could  not  conscientious- 
ly copy  their  example  of  ostentatious  boastings 
and  seif-commendatioii:  for  they,  by  "measur- 
ing themselves,"  and  their  endowments  and 
performances  with  their  own  erroneous  judg- 
ment of  excellency,  and  with  those  of  each 
other,  and  thus  "comparing  themselves  with 
themselves,"  without  bringing  their  characters, 
gifts,  and  ministry,  to  the  proper  standard, 
plainly  proved  that  they  were  defective  in  wis- 
dom and  knowledge,  and  far  from  the  way  of 
attaining  them.  {Marg.  Ref.  f. — Notes,  Prov. 
26:12.  Is.  5:21.  Luke  IS :9— 14.  Rom.  12;3— 
5.  Phil.  2:1—4.)  But  the  apostle  and  his 
friends  would  not  boast  of  their  qualifications 
or  services,  in  this  vague  and  immeasurable 
manner;  but  would  speak  of  them,  with  refer- 
ence to  the  true  standard,  even  that  "rule"  or 
line,  which  marked  out  the  services  to  which 
the  pr(widence  and  commandment  of  the  Lord 
had  called  them.  This  "measure,"  as  it  re- 
spected Paul,  "the  apostle  of  the  Gentiles,"  had 
reached  even  as  far  as  Corinth.  For  he  had 
not  stretched  himself  beyond  his  commission, 
or  left  his  work  in  other  places  from  haste  to 
come  to  them,  though  not  within  the  line  of 
duty,  as  the  false  teachers  had  done;  but,  i)ro- 
ceeding  regularly  in  his  work  of  preaching  the 
gospel  to  the  Gentiles,  he  had  at  length  come 
as  I'ar  as  to  them;  and  had  been  the  first  who 
taught  them  the  way  of  salvation.  (Marg. 
Ref.  g — k.) — It  appears  from  the  history,  that 
to  this  time  Achaia  had  been  the  boundary  of 
the  apostle's  labors  in  Europe. — He  did  not 
therefore  boast  of  interfering  with  services, 
which  lay  beyond  the  line  of  his  present  duty, 
or  seek  the  credit  of  "other  men's  labors;"  as 
their  false  teachers  had  done,  by  intruding 
among  them  and  perverting  them.  (Notes, 
Matt.  13:24—30,  36—43.  1  Cor.  3:10—15. 
Gal.  6:11 — 14.)  On  the  contrary  he  hoped, 
when  their  faith  should  be  increased  even  by 
means  of  these  events,  and  he  could  safely  leave 
them  to  their  ordinary  teachers,  that  he  should 
be  so  "magnified"  and  helped  forward  by  them, 
as  to  proceed  with  abundant  success,  to  preach 
the  gospel  in  other  parts  of  the  Peloponnesus, 
or  even  in  the  more  remote  regions  of  Italy 
and  Spain:  according  to  his  rule  of  laboring 
for  the  conversion  of  the  Gentiles,  without  in- 
terfering with  the  duty  marked  out  to  other 
men  or  "boasting  of  things  made  ready  to  his 
hand,"  as  if  he  had  actually  performed  them. 
(Note,  Rom.  15:18— 21.)— 'To  the  apostles 
'God  allotted  thechargeof  converting  the  world; 
'and  endued  them  with  gifts  suited  to  the  great- 
'ness  of  the  work.  To  them  therefore  it  belong- 
'ed  to  form  their  converts  into  churches,  and  to 
'appoint  rules  for  their  government.  ...  The 
'province  assigned  to  the  evangelists,  and  other 
'inferior  ministers,  was  to  assist  the  apostles; 
'to  build  upon  the  foundation  laid  by  them;  to 
'labor  in  the  gospel  under  their  direction;  and 
'in  all  things  to  consider  themselves  as  subor- 
'dinate  to  the  apostles.  According  to  this  view 
'of  the  matter,  the  false  teacher  at  Corinth, 
'who  was  but  at  best  an  inferior  minister  of  the 


i  3:1—3.  Rom.  15:18,19.  1  Cor. 
2:10.  4:15.  9:1,2. 

k  4:4.  Mark  1:1.  Acts  20:24. 
Horn.  1:16.  2:16.  16:25.  Gal.  1: 
G— 8.  Col.  1:3.  1  Tim.  1:11. 


I  See   on  13.— Rom.  15:20. 
I  Or,  magnified  in  you. 
m  Rom.  15:24—28. 
§  Or,  rxde.  13. 


[271 


A.  D.  61. 


II.  COR  NTHIANS. 


A.  D.  61 


'gospel,  had  in  many  things  acted  out  of  the 
'bounds  in  which  he  ought  to  have  labored.' 
Macknight.  Kavojv  is  the  instrument  by  which 
builders  try  their  work,  whether  exactly  straight 
or  not.  The  scripture  is  the  canon,  by  which 
all  instruction  must  be  tried. 

Make  ourselves  of  the  number.  (12)  EyxQi- 
vai.  Here  only.  'Opponitur  tw  exxQcvsiv  iiva, 
'hoc  est,  excludere  aliquem.'  Schleusner. — The 
word  is  used  by  Demosthenes  concerning  per- 
sons chosen  to  "be  a  certain  number,  as  a  com- 
mittee, &c. — Jlre  not  wise.]  Ov  awinaiv.  "Do 
not  understand."— fTzVAouf  our  measure.  (13) 
TaaiisTQu.  15.  Hereonlv.-A  ^ct^ov,  Matt.T  :2. 
John  3:34.  i?om.  12:3.'  Eph.  4:7,13,16.  Ms- 
TQSu,  12.  Luke  6:3S. —  Of  the  rule.]  "Line." 
Marg.  Tu  xfti'oi'o;.  15,16.  Gal.  6:16.  Not  else- 
•jy^here. —  We  stretch  ...  ourselves  beyond  our 
measure.  (14)  'YneQey-Tf-ivojUFv  SuviBg.  Here 
only.  Ex  vneq,  et  exTFivoi,  extendo. —  JVe  are 
come.]  E(f&uau^ev.  Matt.  12:28.  Luke  11:20. 
Rom.  9:31. —  We  shall  be  enlarged.  (15) 
"Magnified."  Marg.  Msyulvvd-ijvHi.  See  on 
Luke  1:46. — In  the  regions  beyond.]  (16)  Eig 
Ttt  TSneQExeiva.  Here  only. 

1 7  But  "  he  that  glorieth,  let  him  glory- 
in  the  Lord. 

1 8  For  "  not  he  that  commendeth  him- 
self is  P  approved,  ^  but  whom  the  Lord 
commend-eth. 

Note. — 'If  any  teacher  boast,  let  him  boast 
'of  having  performed  his  duty,  in  the  manner 
'the  Lord  hath  appointed.'    Macknight.    Sure- 
ly this  is  widely  different  from  "glorying  in  the 
Lord!"  {Marg.  Ref  n.— Notes,  Jer.  9:23,24. 
1  Cor.  1  :2G— 31,  vv.  30,31.)— The  apostle  was 
constrained  to  speak  of  his  own  labors  and  suc- 
cess: but  he  must  remind  the  Corinthians,  that 
every  man  who  "gloried,"  ought  "to  glory  in 
God,"  as  his  Portion;  and  in  the  Lord  Jesus 
as  his  whole  Salvation,  and  the  Giver  of  all 
his  hopes,  grace,  endowments,  and  usefulness; 
to  whom  ail  the  honor  of  them  was  due.     If  a 
man  could  not  thus  "glory  in  the  Lord,"  all 
other  glorying  must  be  vain-glory,  and  end  in 
shame  and  misery.     For  that  man  was  not  to 
be  considered  as  "approved,"  in  respect  of  his 
Christian  profession   or   ministiy,  who   could 
speak  eloquently  and  plausibly  in  his  own  com 
mendation:  but  he,  to  whose  faithfulness  the 
Lord  himself  bare  testimony,  and  whose  ser 
vices  he  commended,  by  employing  him  as  his 
instrument  for  good    to   many   souls,  and  by 
giving  him  the  gracious  earnests  of  final  ac- 
ceptance and  commendation.   {Marg.  Ref.  o — 
q.) — Many  expositors  suppose,  that  the  com- 
mendation  here  mentioned   was  given  when 
God  enabled  a  man  to  work  miracles,  or  exer- 
cise spiritual  gifts.     But  many  wrought  mira- 
cles and  prophesied,  who    were   "workers   of 
iniquity;"  {Notes,  Matt.  1 -.'il-'iS.  1  Cor.  13:1- 
8.)  and  it  could  not  be  properly  said,  that  "thi 
Lord  commended"  them.     The  evident  useful- 
ness of  a  minister's  labors,  is  a  less  equivocal 
testimony:  yet  the  final   account,  the   "Well 
done,  good  and  faithful  servant,"  and  "the  re- 
joicing in  the  testimony  of  conscience"  in  the 


a  I',.  105:3.  105:5.  Is.4l:16.  45- 
25  65:10.  .ftr.  4:2.  9:23.24. 
Uom.  ,5- It.  tj-  i  Cor.  1-2!) 
;(!.  l-ial.  6:13,14.   riiil.SS.  Ur. 

2721 


.7am.  1:9,10.   (i"r. 

12.  3:1.5:12.  T-ro,.  21:2.  Luk. 

lb:15.   18:10—14. 


mean  while,  seem  especially  intended.  {Notes, 
1:12—14.  5:9—12.  Matt. '25:19— 23.  1  Cor. 
3:10—15.  4:3—5.) 

Commendeth.  (18)  ^vvtgcop.  12.  See  on 
Rom.  3:5. — Approved.]  Joxi/noc.  13:7.  See  on 
Rom.  14:18.  Adoxifiog,  13:5.   1  Cor.  9:27. 

PRACTICAL    OBSERVATIONS. 
V.  1—6. 

They  who  meet  with  unjust  and  ungrateful 
usage  from  those,  to  whom  they  are  laboring  to 
do  good,  should  frequently  and  intensely  medi- 
tate on  "the  meekness  and  gentleness  of  Christ." 
As  he  was  reviled  and  despised  by  those,  whom 
he  came  to  save;  and  among  whom  he  wrought 
his  miracles  of  love  and  mercy,  "going  about 
doing  good;"  none  need  wonder,  or  be  discour- 
aged, at  meeting  with  a  similar  "contradiction 
of  sinners,"  in  their  Avork  and  labor  of  "love," 
{Note,  Heb.  12:2,3.)  They  should  then  en- 
deavor to  go  on  patiently  and  quietly,  after  his 
example,  and  to  "overcome  evil  with  good:" 
and,  even  when  constrained  by  duty  to  reprove 
and  correct,  or  to  exercise  authority  with 
firmness  and  decision;  they  should  do  it  with 
reluctance,  show  a  desire  to  avoid  the  painful 
necessity,  and  manifest  a  loving  and  forgiving 
spiri^t,  that  all  may  see  how  dear  "the  meekness 
and  gentleness  of  Christ"  are  to  them. — Min- 
isters should  be  careful  to  avoid  all  appearance, 
and  to  obviate  all  suspicion,  of  "walking  ac- 
cording to  the  flesh:"  and  those  who  falsely 
accuse  them  of  so  doing  will  expose  themselves 
to  the  displeasure  of  God.  Though  encom- 
passed with  ihfirmities  and  temptations,  and 
subject  to  manifold  imperfections,  the  servants 
of  Christ  are  engaged  in  a  warfare  which  can- 
not be  waged  "after  the  flesh."  Worldly  wis- 
dom, affected  eloquence,  dissimulation,  compul- 
sion, angry  disputation,  slanders,  revilings,  and 
ridicule,  are  carnal  weapons:  and,  however 
powerful  they  may  seem  to  numbers,  they  will 
be  found  useless  as  straw  and  stubble  in  this 
war;  and  rather  fortify  and  garrison  Satan's 
strong-holds,  than  pull  them  down.  For  suc- 
cess against  the  kingdom  of  darkness  must  be 
expected,  "not  from  might,  or  power,  but  from 
the  Spirit  of  God."  The  appointed  means, 
hoAvever  feeble  they  appear  to  unbelief,  will  be 
"mighty  through  God."  His  power,  accom- 
panying the  blowing  of  trumpets  at  his  com- 
mand, cast  down  the  walls  of  Jericho  far  more 
speedily  and  entirely  than  any  engines  of  war 
could  have  demolished  them.  And  "the  preach- 
ing of  the  cross,"  by  men  of  faith  and  prayer, 
has  always  been  most  fatal  to  the  strong-holds 
of  idolatry,  infidelity,  impiety,  and  wickedness. 
Men  may,  if  they  be  able,  give  energy  to 
means  of'  their  own  inventing;  while  Satan 
derides  their  puny  efforts,  and  "lakes  them  cap- 
tive at  his  will."  But  God  works  by  his  own 
appointments:  by  his  power  the  enemy  is  driv- 
en from  his  fortifications,  men's  "imaginations" 
are  cast  down,  their  "reasonings"  and  objec- 
tions silenced,  their  pride  abased,  their  illusions 
dissipated;  the  knowledge  of  God  finds  admis- 
sion into  the  mind;  reverential  fear,  repentance, 
humility,  faith,  love,  and  gratitude  follow;  and 
the  whole  soul,  with  all  its  faculties  and  opera- 
tions, is  at  length  "captivated  to  the  obedience 


p  M:4.  13:7.  ArU2:22.  Iloiii.  14:  I  q  M.M.  2.5:20— 2.'5.  .lolin  5:42— 
18.  16:10.  ICor.  I  -19.  2Tiin.  44.  1243.  Horn.  2.29.  1  Cor. 
2:15.  4:5.  I  I'll.  1:7 


A.  D.  61. 


CHAPTER  XI. 


A.  D.  61. 


of  Christ."  Thus  he  makes  "his  people  will- 
ing in  the  day  of  his  power,"  and  gradually 
perfects  them  in  obedience  and  in  the  beauties 
of  holiness.  Yet  while  the  gracious  Saviour  is 
ever  ready  to  forgive,  and  delights  in  mercy; 
he  is  "in  readiness  to  avenge  the  disobedience" 
of  the  impenitent  and  unbelieving,  especially 
that  of  hypocrites  and  false  teachers,  who  cor 
rupt  the  church  and  dishonor  his  name;  and  he 
will  at  length  "make  them  as  a  fiery  oven  in 
the  day  of  his  wrath." 

V.  7—18. 
It  is  peculiarly  unsuitable  to  the  character  of 
Christians,  though  lamentably  common,  tojudge 
of  men,  or  look  upon  things,  after  "the  outward 
appearance:"  as  if  learning,  eloquence,  afflu- 
ence, a  graceful  person  and  address,  or  elegant 
attire,  were  evidences  of  a  man's  holiness  and 
heavenly  wisdom,  or  the  seal  of  Christ  to  his 
ministerial  character !  Or  as  if  the  want  of  such 
embellishments  proved  a  man  not  to  be  an  emi- 
nent Christian,  or  an  able  faithful  minister  of 
the  lowly  Saviour!  Even  Paul  was  "base,"  in 
the  judgment  of  the  sell-sufficient  and  accom- 
plished Corinthians:  and  though  "his  letters 
were  weighty  and  powerful,  yet  his  bodily  pres- 
ence was  weak,  and  his  speech  contemptible;" 
so  that  Satan's  emissaries  far  excelled  him  in 
exterior  recommendations.  This  should  teach 
us  not  to  judge  of  gold  merely  by  its  glitter,  in 
which  tinsel  often  exceeds  it;  but  to  bring  it  to 
the  balance  and  weigh  it. — When  professors  or 
preachers  of  the  gospel  are  so  confident  that 
they  belong  to  Christ,  that  they  can  hardly 
allow  those  who  do  not  coincide  in  their  views, 
or  sanction  their  conduct,  to  be  Christians;  and 
when  they  treat  the  most  approved  characters 
with  supercilious  contempt  and  revilings;  their 
very  confidence  should  excite  our  suspicions: 
for  it  far  more  accords  to  that  of  "the  deceitful 
workers"  at  Corinth,  than  to  that  of  St.  Paul 
and  his  fellow-laborers,  which  was  modest, 
humble,  and  candid.  The  great  apostle  of  the 
Gentiles,  when  constrained  to  mention  "the  au- 
thority, which  the  Lord  had  given  him,  for  edi- 
fication and  not  for  destruction,"  and  which  he 
used  in  the  most  wise  and  excellent  manner,  and 
with  the  most  blessed  success;  spake  of  it  with 
reserve,  lest  he  should  seem  to  boast,  or  to 
threaten.  Whereas  some  men  appear  to  be  en- 
tirely out  of  their  element,  when  they  are  not 
boasting  of  themselves,  and  menacing  divine 
judgments  on  all  who  oppose  them;  as  if  they 
would  terrify  every  one  into  silence  and  sub- 
mission. Let  us  not  "dare  to  make  ourselves 
of  that  number,"  or  "to  compare  ourselves  with 
those  who  thus  commend  themselves:"  let  us 
leave  them  to  expose  their  own  want  of  wisdom, 
humility,  and  charity,  by  "measuring  themselves 
by  themselves,"  and  all  other  men  by  their  own 
standard;  "boasting  of  themselves,  without 
measure"  or  decency;  "intruding  into  other 
men's  labors,"  "glorying  in  things  made  ready 
to  their  hands,"  and  neglecting  their  own  work, 
that  they  may  spoil  that  of  otiier  men.  But  we 


a  Num.  11:29.  Jo*h.7:7.  2  Kings 

5-3.  Ads  26:23.   1  (or.  4:8. 
b  4.  Acts  r;;14.  Ileh.  5:2. 
c   16,17,19,21.  5:13.  12:11.  1  Cor. 

l:2l.   3:18.    4:10. 
*  Or,  ye  do  benr  with  me. 
d  Gil.    4:11,17—19.      Phil.   1:8. 

I  Tlies.  2  11. 
e  Gen.    21:2—5,52—67      Ps.  45. 

10,11.  Is.  6J:o.  02:4,5.  Ilo«.  2 

Vol.  M. 


19,20.    John  3:29.     Kom.  7:4. 

I  Cor.  4:15. 
f  F.ph.  5:27.  Col.  1:23. 
g  Lev.  21:13— 15.  Ez.  44:22. 
h  29.   12:20,21.   Ps.   119:53.  Gal. 

1:6.  3:1.  4:11.  Phil.  3: 1 3,19. 
i  Gin.  3: 1,13.  John  8:44.   1  Tim. 

2:14.  Uev.  12:9.  20:2. 
k  13—15.2:17.  4:2.  Matt.  24:24. 

35 


should  humbly  "compare  ourselves"  with  the 
word  of  God,  and  the  example  of  prophets  and 
apostles;  and  "measure  ourselves  by  the  rule" 
of  our  duty,  the  obligations  conferred  upon  us, 
and  the  work  assigned  us:  we  should  be  diligent, 
and  "study,  yea  be  ambitious,  to  be  quiet  and 
mind  our  own  business,"  though  in  an  obscure 
situation;  and  thankful  for  success,  according  to 
the  measure  and  rule  which  God  has  distribut- 
ed to  us;  whether  called  to  preach  the  gospel, 
or  to  serve  Christ  in  any  other  way;  without 
intermeddling  with  other  men's  labors,  or  boast- 
ing in  services  performed  by  them.  We  ought 
likewise  to  hope  for  the  increase  of  the  faith 
and  grace,  even  of  those  who  have  most  failed 
in  their  duty  to  us;  to  be  zealous  and  bold,  in 
a  humble,  patient,  prudent,  loving,  and  self- 
denying  manner,  and  rather  to  be  desirous  of 
doing  abundant  good,  than  of  acquiring  great 
reputation.  Finally,  let  us  remember  to  glory 
in  the  Lord  our  Salvation,  and  in  all  other 
things,  only  as  evidences  of  his  love,  or  as 
means  of  promoting  his  glory:  and,  instead  of 
commending  ourselves,  or  seeking  the  praise  of 
men;  let  us  desire  and  aspire  after  "that  honor, 
which  cometh  from  God  only." 

CHAP.  XL 

The  aposde  e^icuses  his  self-commendationj  because  he  used  it  out  of 
"godly  jealousy"  over  those  at  Corinth,  whom  he  had  espoused  to  , 
Christ;  lest  fafse  teachers  should  pervert  them,  as  Satan  did  Eve,  1 
— 3.  Their  new  teachers  had  not  preached  another  Saviour,  or 
another  Spirit,  or  another  gospel,  than  he  had  done,  4.  He  was  not 
at  all  inferior  to  the  "chiefe*t  apostles;"  for  though  ''rude  in  speech,** 
he  was  not  so  "in  knowledge,"  5,  6.  fie  declined  being  ciiargeable 
to  the  Corinthians,  not  from  want  of  love,  but  to  counleract  his  op- 
posers,  7 — 12;  who  were  "false  apostles,  minbters  of  Satan,"  though 
apparently  "ministers  of  righle<*usness;"  even  as  "Satan  transforms 
himself  into  an  angel  of  light,"  13 — 15.  As  many  gloried,  and  were 
borne  with,  even  while  over-bearing  and  rapacious;  he  would, 
though  reluctantly,  "glory  also,"  16 — 20.  A  most  extraordinary 
account  of  his  abundant  labors,  dangers,  sufierings,  and  deliverances, 
21—33. 


w 


ye  could  ''bear 
'  in  my  folly :  and 


OULD  to  God 

with  me  a  little  ' 
indeed  *  bear  with  me. 

2  For  I  am  ^  jealous  over  you  with 
godly  jealousy;  for  ^  I  have  espoused  you 
to  one  Husband,  that*"  I  may  present  ?/om 
as  s  a.  chaste  virgin  to  Christ. 

3  But  •'I  fear,  lest  by  any  means,  '  as 
the  sserpent  beguiled  Eve  through  his 
subtlety,  ^  so  your  minds  should  be  corrupt- 
ed from  •  the  simplicity  that  is  in  Christ. 

4  For  if  he  that  cometh  "'  preacheth 
another  Jesus,  whom  we  have  not  preach- 
ed, or  if  ye  "  receive  another  Spirit,  which 
ye  have  not  received,  or  °  another  gospel, 
which  ye  have  not  accepted,  ye  might  well 
bear  f  with  him. 

5  For  I  suppose  p  I  was  not  a  whit  be- 
hind the  very  chiefe.st  apostles. 

6  But  though  I  be  ^  rude  in  speech,  yet 
'■  not  in  knowledge:    *  but  we  have  been 


Acts  20:30,31.    Gal.  1:6.     2:4. 

3:1.  Eph.  4:14.     Col.  2:4,S,13. 

2  Thes.  2:3—11.  1  Tim.  4:1— 

4.  2Tim.  3:1— 9,13.  4:3,4.  Tit. 

1:10.     2  Pet.  2:1—14.    3:3,17. 

1  John2:13.  4:1.  Jude4.  Kev. 

12:9. 
I   1:12.  Rom.  12:8.   16:18,19. 
m  Acts  4:12.  1  Tim.  2:5. 


n  1    Cor.    12:4-11.      Gal.   3:2. 

Eph.  4:4,5. 
o  Gal.  1:7,8. 
t  Or,  with  me. 
p  12:11,12.     1  Cor.  15:10.     Ga.. 

2:6—9. 
q  10:10.     1  Cor.  1:17,21.  2:1—3. 
r  Eph.  3:4.  2  Pet.  3:15,16 
>  4:2.  5:11.    7:2.   12:12. 


[273 


A.  D.  61, 


II.  CORINTHIANS. 


A.   D.  61. 


throughly  made  manifest  among  ycu  in  all 
things. 

J^ote. — The  apostle  admitted,  that  in  genera 
self-commendation  inipUed  folly:  yet  the  case 
required  it  of  him  at  that  time;  and  his  zeal  for 
the  honor  of  Christ,  as  well  as  his  love  to  souls, 
rendered  him  an  exception  to  ordinary  rules 
He  therefore  desired  and  prayed,  that  the 
Christians  at  Corinth  might  show  a  disposition 
"to  bear  with  him  a  little,"  in  what  they 
deemed  "his  folly:"  he  must,  however,  venture 
all  consequences;  and  they  must  bear  with  him, 
whether  they  approved  or  disapproved  of  it. 
{Marg.  lief,  a — c.)  For  he  Avas  "jealous  over 
them,  with"  that  fervent  love  and  anxious  so- 
licitude f()r  their  welfare,  which  sprang  from 
zeal  for  the  glory  of  God  and  regard  to  his  au- 
thority. He  had  solicited  and  obtained  their 
consent,  to  that  sacred  and  blessed  union  with 
Christ,  which  might  be  called  their  espousals 
to  the  One  "Bridegroom"  and  Husband  of  the 
church;  to  whom  alone  their  devoted,  faithful, 
and  obedient  affection  belonged,  and  from  whom 
all  their  felicity  should  be  expected.  He  there- 
fore feared  every  thing,  which  tended  to  alien- 
ate, weaken,  and  divide  their  attachment  to 
him;  or  pollute  them,  either  in  body  or  mind: 
for  his  ambition  was  to  present  them  to  Christ 
at  last,  "holy,  unblamable,  and  unreprovable  in 
his  sight;"  as  "a  chaste  virgin"  is  presented  to 
her  intended  husband,  when  the  marriage  is 
completed.  {Marg.  Ref.  d — g. — Note,  Eph. 
5:22 — 27.)  But  he  feared  lest,  by  any  means, 
the  false  teachers  should  draw  them  aside  from 
simple  dependence  on  Christ  and  obedient  love 
to  him,  into  a  false  confidence,  carnal  affec- 
tions, or  disobedience.  Lest  they  should  be 
deluded  from  that  purity  of  doctrine,  that  spir- 
itual frame  of  mind,  and  that  honorable  con- 
duct, which  became  this  high  relation:  even 
"as  Eve"  in  Eden,  was  beguiled  by  Satan,  in 
the  form  of  a  serpent,  to  seek  happiness  in  de- 
parting from  God,  and  disobeying  him;  being 
deceived  by  specious  and  subtle  pretences  and 
insinuations.  (Marg.  Ref.  h — 1. — Notes,  Gen. 
3:1—6.  i?ew,  12:7— 12,  «.  9.)  The  Corinthians 
were  peculiarly  exposed  to  this  danger,  from 
those  who  puffed  them  up  with  an  idea  of  their 
extraordinary  knowledge;  and  seduced  them, 
by  artful  reasonings,  to  seek  liberty  and  plea- 
sure in  other  things,  besides  obeying  God,  and 
walking  with  him.  Indeed,  if  any  man  could 
possibly  have  preached  "another  Jesus,"  a 
more  gracious  and  precious  Saviour  than  Paul 
had  declared  to  them;  or  could  have  conferred 
on  them  "another  Spirit,"  whose  gifts  and  in- 
fluences Avere  more  excellent  than  those,  which 
the  Holy  Spirit,  through  Paul's  ministry,  had 
bestowed  on  them;  or  if  "another"  and  more 
suitable  "gospel  had  been  preached,  than 
that  which  they  had  embraced;"  there  might 
have  been  some  reason  for  their  bearing  with 
the  new  teachers,  or  even  preferring  them. 
Yet,  even  in  that  case,  it  would  have  become 
them,  to  have  borne  with  the  infirmities  of  their 
first  mstructer  in  Christianity.  But  the  con- 
trary was  manifest:  for,  whatever  they  might 
ihink,  he  was  conscious  that  he  was  in  no  re- 
spect inferior  to  any  of  the  apostles,  without 


■t  10:1.  12:13.  Acts  1S:I— 3.  20: 
34.  1  Cor.  4:10— 12.  9:6,14— 
18.  I  Thci.  2:9.  2  Thes.  3:8. 


'2741 


u  9.   Phil.  4:14—16. 
X  6:4.    9:12.    Phil.  2:25. 
14.  Ileb.  11:37. 


excepting  Peter,  .James,  or  John  who  seemed 
to  be  the  chief  of  them  all:  (Marg.  Ref  m — p. 
Note,  Gal.  2:6—10.)  he  might,  therefore,  well 
be  confident,  that  their  new  teachers  could  add 
nothing  valuable  to  the  instructions  Avhich  he 
had  given.  He  had  indeed  appeared  among 
them  "rude  in  speech,"  and  as  a  person  of  or- 
dinary education,  ignorant  of  the  rules  of  elo- 
quence, and  careless  res])ecting  them:  (this 
might  he  the  case,  tliough  his  discourses  were 
replete  with  natural  pathos,  and  sound  argu- 
ment:) yet  he  had  shown  himself  competent 
in  knowledge,  to  instruct  liis  hearers  in  every 
part  of  Christianity. — St.  Paul's  declaration, 
that  he  "was  not  a  whit  behind  the  very 
chiefest  apostles,"  when  carried  to  its  conse- 
quences, is  totally  subversive  of  the  enormous 
baseless  fabric  of  popery;  which  rests  entirely 
(as  distinguished  from  the  rest  of  the  professed 
Christian  church,)  on  the  vain  imagination, 
that  Peter  was  supreme  over  all  the  apostles; 
and  that  the  pope,  or  the  Roman  church,  or 
both,  inherit  in  some  unaccountable  manner, 
and  by  some  unknown  title,  that  supremacy. — 
Many  expositors  suppose,  that  the  exjjressions, 
used  by  the  apostle  in  respect  of  his  espousing 
the  believers  at  Corinth  to  Christ,  are  taken 
from  Grecian  customs;  but  the  language  of  the 
Old  Testament  seems  referred  to.  (Notes,  Ps. 
45:9—17.  Can/.  1:2.  Is.  54:5— 10.  62:1—5. 
Ez.  16:9—14.  Hos.  2:18—20.  Jo^w  3:27— 36, 
V.  29.)  Others  conclude,  that  one  false  teacher, 
and  he  a  Jew,  was  the  author  of  the  disturb- 
ances at  Corinth.  But  the  false  teachers  (Note, 
13 — 15,)  seem  to  have  corrupted  the  gospel  ra- 
ther with  heathenism,  than  Judaism.  (Notes, 
1  Cor.  5:   6:  8:   10:18—31.   11:17—34.) 

Would  to  God.  (1)  OcfFloi'.'  See  on  1  Cor. 
4:8.- Fe  could  bear.]  Hreixeorh.  4,19,20. 
See  on  Matt.  17:17. — In  my  folhj.]  Ti]q  acpQo- 
avrtjc.  17,21.  See  on  Mark  i  •.'22.— With  god- 
ly jealousy.  (2)  ZijXco  0f«.  See  on  Rom.  10:2. 
— Comp.  1:12.  7:10. — I  have  espoused.]  'Hg- 
Hoaa^ijv.  Here  only  N.  T.  Prov.  8;30.  17:7. 
19:14.  Sept. '^vto,  arete  jungo.'  Schleusner. — 
Subtlety.  (S)nuvnQy  1(1.4:2.  See  on  Lw/re  20:23. 
— Should  be  corrupted]  fli&ugrj.  See  on  1  Cor. 
3:17. — Simplicity.]  'JnXonjiog.  See  on  1:12. 
— I  was  not  a  whit  behind.  (5)  Mrjdev  v^pqjj- 
xevai.  8.  12:11.  See  on  Rom.  3:23.~The 
very  chiefest  apostles.]  Twv  vneg  Itav  unoco- 
Awr.  12:11.  Matt.2:\6.  8:28.  2  Tzm.  4:15, 
et  al. — Rude.  (6)  Idiunrjg.  See  on  ^cts  4:13. 

7  Have  I  committed  an  offence  '  in 
abasing  myself  thai  ye  might  be  exalted, 
because  I  have  preached  to  you  the  gospel 
of  God  freely.'' 

8  1"  robbed  other  churches,  taking 
wages  of  them.)  to  do  you  service. 

9  And  when  I  was  present  with  you, 
'^  and  wanted,  ^I  was  chargeable  to  no  man: 
for  that  which  was  lacking  to  me  ^  the 
brethren  which  came  from  Macedonia 
supplied:  and  in  all  things  I  have  kept  my- 
self from  being  "  burdensome  unto  you,  and 
so  will  I  keep  myself. 


y  12:13.  Neh.  5:15.     Acts  20:33.  I  i  8:1,2.  See  on  8. 
II—  1  Thes.  2:9.  2  Thc8.  3:E.  I  a  12:1 1—16.  1  Th«L  S:6. 


A.   D.   61. 


CHAPTER  XI. 


A.   D.  61. 


10  As  ^  the  truth  of  Christ  is  in  me, 
*  no  man  shall  stop  me  of  this  "^  boasting  in 
'*  the  regions  of  Achaia. 

1 1  Wherefore  ?  '^  because  I  love  you 
not?  ^God  knoweth. 

12  But  ^  what  I  do,  that  I  will  do,  ''  that 
I  may  cut  off  occasion  from  them  which 
desire  occasion;  that  wherein  '  they  glory, 
they  may  be  found  even  as  we. 

[Practical  Observations.] 

Note. — The  new  teachers  at  Corinth  were* 
distiniafuished  from  the  apostle,  by  what  they 
received,  as  well  as  what  they  imparted.  But 
would  the  church  be  offended  with  him,  be- 
cause he  had  "abased  himself,"  in  working  as 
a  tent-maker  for  his  maintenance,  and  submit- 
ting: to  many  privations  and  self-denials,  that 
they  might  "be  exalted"  to  the  privileges  of 
God's  people,  by  his  preaching  the  gospel  to 
them,  without  putting  them  to  any  expense? 
(JV/arg-.  Ref.  t.)  Indeed  he  had  done  this,  lest 
he  should  prejudice  their  minds;  and  he  might, 
in  some  sense,  be  said  even  to  have  "robbed 
other  churches,"  by  receiving  money  of  them 
for  his  subsistence,  while  he  was  laboring  for 
the  benefit  of  the  Corinthians.  And  when  he 
had  really  been  in  want  among  them,  he  nei- 
ther ceased  from  his  ministry  through  discour- 
agement, nor  yet  put  them  to  any  charge:  but 
the  Christians  from  Macedonia,  especially  from 
Philippi,  supplied  him  with  what  was  absolute- 
ly necessary.  (Marg.  Ref.  x — z. — Note,  Phil. 
4:10—20.)'  Thus  "in  all  things  he  had  kept 
himself  from  being  burdensome  to  them;"  nay, 
he  saw  cause  to  determine  that  he  would  con- 
tinue to  do  so:  and  as  surely  as  "the  truth  of 
Christ  was  in  him,"  and  he  faithfully  preached 
it;  (Note,  1:23,24.)  he  was  resolved,  that  no 
man,  by  intreaties,  arguments,  or  reproaches, 
should  ever  take  from  him  this  ground  of  glory- 
ing; and  that  he  would  receive  nothing  towards 
his  maintenance,  from  any  one  through  all  the 
regions  of  Achaia.  If  the  reason  of  this  fixed 
purpose  were  demanded,  or  if  any  should  im- 
pute it  to  his  want  of  love;  he  would  appeal  to 
God,  who  well  knew  his  tender  affection  for 
them.  (Marg.  Ref.  a— c— Note,  12:11—15.) 
But,  indeed,  he  was  resolved  to  proceed  in  his 
present  conduct,  that  he  might  deprive  those 
of  the  "occasion"  of  slandering  him,  who  were 
ready  to  seize  on  every  handle  against  him; 
(Note,  5:9 — 12.)  and  to  set  them  a  good  ex- 
ample, that,  in  respect  of  zeal  for  the  honor  of 
Christ  and  love  of  the  church,  in  which  they 
gloried,  they  might  be  shown  in  what  manner 
to  make  good  their  pretensions;  and  learn,  that 
the  self-denial  and  disinterestedness  of  the  apos- 
tle constituted  a  far  more  unequivocal  evidence 
of  zeal  and  affection,  than  their  plausible  ha- 
rangues, joined  with  a  selfish  and  domineering 
conduct.  (Marg.  Ref.  d—f.—Note,  Jicts  20: 
82 — 35.) — It  is  generally  supposed,  that  the 
false  teachers  affected  the  praise  of  preaching 


b  ai.   1;23.  12:19.  Horn.  1:9.  9:1. 

Gal.     1:20.     1     Thes.    2:S,10. 

1  Tim.  2:7. 
*  Gr.  Mis  boasting  shrtll  not  be 

stopped  in  me. 
c   12,16,17.   10:15.    1  Cor.  9:15— 

18. 
•J   1:1.  9:2.  Acts  18:12,27.    Rom. 

IG:5.  1  Cor.  16:15.    1  Thes.  I: 

7,8. 
f  6:11,12.7:3.  12:15. 


{  Sceonh.    10.-12:2,3.   Josh.  22: 
22.  Ps  44:21.  John  2:24,25.  21; 

17.  Acls  15:8.  Ileh.  4:13.  Rev. 
2:23. 

I,  9.    1:17.  Job  23:13. 

h  1  Cor.  9:12.  I  Tim.  5:14. 

i    18.     5:12.      10:17.     1  Cor.  5:6. 

Gal.  6:13,14. 
k  15.       2:17.  4:2.      Mall.  24:24. 

Ads  15:1,24.    20:30.    Rom.  16: 

18.  Gal.  t:7.   2:4.4:17.    6:l2. 


the  gospel /ref  Zy ;  but  the  language,  which  the 
apostle  al'terwards  uses,  clearly  proves  that  this 
was  not  the  case  (20).  They  seem  rather  to 
have  despised  Paul,  as  degrading  himself,  and 
as  acting  inconsistently  with  the  dignity  of  an 
apostle,  in  laboring,  and  enduring  poverty,  in- 
stead of  demanding  a  maintenance. — As  Co- 
rinth was  a  rich  city,  his  long  continuance 
there  might  have  been  ascribed  to  mercenary 
motives,  had  he  not  adopted  this  plan:  (Note, 
1  Cor,  9:1 — 23.)  and  as  the  Christians  in  Mac- 
edonia, though  far  poorer  than  the  Corinthians, 
yet  in  part  maintained  the  apostle  when  labor- 
ing at  Corinth;  it  might  in  some  sense  be  said, 
that  they  were  robbed  to  exalt  their  more  pros- 
perous brethren. 

Have  I  committed  an  offence.  (7)  H  dfinqn- 
ttv  eitoiTjau.  See  Matt.  18:15.  1  Cor.  8:12.— 
In  abasing  myself.]  Efiavxov  rane trior.  12:21. 
Matt.  \%:A.  Luke  lA-.U.  18:14.  Phil.  <2:S. 
Jam.  4:10.  1  Pet.  5:6,  et  al.—l  robbed.  (8) 
Eovli^aa.  Here  only.  From  ovXi],  spoil,  spoti- 
um. —  Wages.]  Oipwi'iov.  See  on  Luke  3:14, 
— I vjas  chargeable.  (9)  KixjsvuQxijaa.  12:13, 
14.  Ex  y.uTu,  et  vaQxuoi,  torpore  afficio.  ^Ob- 
Horpui  cum  alicujus  incommodo.''  Bcza. — '  "I 
'stunned  none  of  them  with  my  complaints,"  I 
'importuned  none  of  them  to  supply  my  wants.' 
Whitby. — 'He  was  none  of  those  idle  drones, 
'who,  by  their  laziness,  do  even  chill,  and  be- 
'numb,  and  deaden  the  charity  of  well  disposed 
'persons.'  Leigh.  (Notes,  1  Thes.  2:1—8.  2 
Thes.  3:6 — 9.) — Supplied.]  nQoouvenAijQw- 
ouv.  See  on  9: 12. — From  being  burdensome.] 
JfjuQi].  Here  only. — No  man  shall  stop  me  of 
this  boasting.  (10)  "This  boasting  shall  not  be 
stopped  in  me."  Marg.  'H  y.uv/ijaig  aviij  oo 
(fQuyt/a&Ttxi  etc  efie. — <I'Quaaw  See  on  Rom. 
3:19. —  That  I  may  cut  off.  (12)  'Ii'u  exxoi/>w. 
Matt.  5:30.  Bow,  11  :^^,^4,  et  al.— Occasion.] 
Tijv  ttcpoQurjv.  5:12,  See  on  Rom.  7:8. 

13  For  such  are  •'false  apostles,  '  de- 
ceitful workers,  transforming  themselves  in- 
to the  apostles  of  Christ. 

14  And  no  marvel;  '"  for  Satan  himself 
is  transformed  into  an  angel  of  light. 

15  Therefore  it  is  "no  great  thing  if 
°  his  ministers  also  be  transformed  as  p  the 
ministers  of  righteousness;  i  whose  end 
shall  be  according  to  their  works. 

Note. — It  was  not  to  be  expected  that  the 
persons,  to  whom  St.  Paul  referred,  would  in 
this  respect  be  found  like  him:  as  they  were 
indeed  "false  apostles,"  who  in  a  lying  manner 
pretended  to  be  sent  by  Christ;  in  this  and 
other  things  "working  deceitfully,"  acting 
with  duplicity,  and  varnishing  over  their  hy- 
pocrisy and  selfish  intentions,  by  specious  pro- 
fessions; so  that  their  style,  manner,  and  con- 
duct were  an  affected  imitation  of  those  of  the 
apostles;  but  their  ministry  tended  to  dishonor 
God,  and  to  deceive  souls.  (Marg.  Ref.  k. — 
Notes,  2:14—17.    4:1,2.    Jer.  23:13—27.   Ez. 


Eph.  4:14.  Phil.  1:16.     Col.   2: 

4,8.       1  Tim.  1:1 — 7.     4:1—3. 

6:3—5.    2  Tim.  2:17— 19.      3: 

5—9.       4:3,4.       2  Pel.  2:1—3. 

1  John  2:18.  4:1.  2  John  7— II. 

Jurif  4.     Hcv.  2:2,9,20.    19:20. 
I    Phil. 3:2.     Tit.  1:10,11. 
m  3.    2:11.      Cicn.  3:1 — 5.    Malt. 

4:1  —  10.    Gal.  1:8.     Rev.  12:9. 
n  2  Kinss5:13.       1  Cor.  9:11. 


o  13.       Acl»  13:10.       Eph.  6:i2. 

Rev.  9:11.  13:2,14.  19:19—21. 

20:2,3,7—10. 
p  23.     3:9. 
<)  Is.  9:14.15.      Jer.  5:31.    23:14, 

15.  28:15— 17.  29:t;2.     Ez.  13: 

10—15,22.  Matt.  7:15,16.  Gal. 

1:8,9.     Phil.  3:19.    2Thes.  2:8 

—  12.  2  Pet.  2:3,13—22.    Jude 

4:10—13. 


[2"/ 5 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


13:1 — 16.  2  Pet.  2:1 — 3.)  Nor  need  it  excite 
wonder,  that  such  wicked  men  should  be  so  spe- 
cious in  their  appearance  and  pretensions;  for 
even  Satan,  tlieir  master,  could  disguise  him- 
self, and  tempt  men  in  the  form  oi'  a  holy  an- 
gel, a  messenger  from  the  world  of  light,  in- 
stead of  appearing  as  the  prince  of  darkness. 
(Marg.  Ref.  m,  n.— Notes,  Matt.  4:3,4.  16: 
21 — 23.  Gal.  1:6 — 10.)  He  can  delude  men 
with  professions  of  extraordinary  illumination, 
high  affections,  evangelical  truth,  revelations, 
singular  sanctity,  deadness  to  the  world,  aus- 
terity, or  sublimity  of  devotion,  and  in  various 
other  ways:  that  so  he  might  undermine  or 
disgrace  the  whole  religion  of  Christ;  hurry 
men  into  absurdities  and  extravagances;  lead 
them  to  neglect  the  plain  rule  of  the  written 
word;  and  change  them  into  enthusiasts,  anti- 
nomians,  or  superstitious  formalists.  It  was 
not  therefore  "any  thing  great,"  or  difficult, 
or  "marvellous,"  that  "his  ministers  should  be 
transformed,"  and  assume  the  appearance  of 
"the  ministers  of  righteousness;"  that  by  them 
this  chief  deceiver  might  impose  on  men  to 
their  destruction :  for  if  they  appeared  openly, 
as  opposers  of  the  gospel  and  patrons  of  vice 
and  impiety,  they  could  not  do  near  so  much 
mischief:  even  as  depredators  succeed  best, 
when  disguised  like  honest  men,  and  reputed 
to  be  such.  But,  whatever  their  professions 
might  be,  and  however  they  might  be  admired 
and  applauded;  yet  their  end  would  accord, 
not  to  their  popularity,  confidence,  eloquence, 
or  sentiments;  but  to  their  works,  their  con- 
duct in  the  sight  of  God,  and  the  effect  of  their 
principles  among  men,  (Note,  Matt.  7:15 — 
20.) — The  plural  number  used  in  these  verses, 
in  which  the  apostle  directly  speaks  out  on  a 
subject,  to  which  he  had  all  along  covertly  re- 
ferred, does  by  no  means  favor  the  opinion, 
that  one  false  teacher  was  exclusively  meant; 
though  one  might  possess  greater  influence 
than  the  others. 

False  apostles.  (13)  V^evdanogoXoi.  Here 
only. — Deceitful  workers.]  EQyuini.  dohoi. 
Johog-  Here  only. Transforming  them- 
selves.] MeTaa%iifiuTi}^ofievoi.  14,15.  See  on 
Rovi.  12:2. 

16  IF  I  >■  say  again,  '  Let  no  man  think 
me  a  fool;  if  otherwise  yet  as  a  fool  *  re- 
ceive me,  that  I  may  boast  myself  a  little. 

17  That  which  I  speak,  '  I  speak  it  not 
after  the  Lord,  but  as  it  were  "  foolishly,  in 
this  confidence  of  boastinp^. 

18  Seeing  that  "many  glory  after  the 
flesh,  y  I  will  glory  also. 

19  For  ye  suffer  fools  gladly,  ^  seeing 
ye  yourselves  are  wise. 

20  For  ye  suffer,   *  if  a  man  bring  you 
into  bondage,   if  '  -- 
mnn 


it 


ondage,   it    a  man   devour  you,   if  a 
take  of  you,  if  a  man  exalt  himself. 


a  man  smite  you  on  the  face. 

[Practical  Obsenations.] 


Note.-mv\ng  thus  openly  decided  against 

TcJniH^Z'"''\?  ^PP*^^^"?  Ins  authority 
at  Corinth,  the  apostle  returned  to  his  subject. 


*  21—23.     12:6,11. 

•  Or,  su^cr  me.     1,19. 
t   1  Cor.  7:6,12 

276] 


18—27.     8:4.     Phil.  3;.l— R 
i;';'-23.     1U:12_18.  Jer.  9: 
23,24.      I  Pel.  1:24 
12%f;,9,n. 


He  desired  that  no  one  would  "think  him  a 
fool,"  or  a  vain-glorious  man,  on  account  of 
what  he  said  in  his  own  behalf,  when  the  im- 
portance of  the  occasion  peremptorily  demand- 
ed it  of  him:  yet,  if  they  would  form  so  unfa- 
vorable a  conclusion,  let  them  at  least  receive 
him  in  that  character,  while  "he  boasted  him- 
self a  little,"  for  a  short  time,  and  as  to  a  few 
things  in  which  he  was  really  distinguished: 
for  he  sought  their  good,  and  not  his  own  credit, 
in  what  he  said.  He  did  not  indeed  speak  on 
this  occasion,  according  to  the  general  precepts 
or  example  of  the  Lord,  or  what  was  proper 
to  be  imitated  in  ordinary  cases;  nor  was  it  an 
immediate  revelation  which  he  was  about  to 
declare:  but  he  followed  that  "same  confidence 
of  boasting,"  which  their  conduct  had  imposed 
upon  him,  and  which  the  example  of  some 
among  them  seemed  to  authorize;  though  they 
would  perhaps  deem  it  foolish  in  him  to  do  it. 
As,  however,  many  of  them,  both  the  deceivers 
and  the  deceived,  were  in  this  habit  of  "glory- 
ing after  the  flesh,"  "he  would  glory  also:" 
but  on  other  grounds  and  in  another  manner, 
in  order  to  counteract  the  pernicious  tendency 
of  their  vain  confidence.  (Marg.  Ref.  x.) — 
Well  satisfied  with  their  own  wisdom,  they 
were  accustomed  to  bear,  with  a  self-compla- 
cent joy,  the  conduct  of  those  who  acted  fool- 
ishly; and  had,  no  doubt,  often  looked  down 
on  iiim  with  this  mixture  of  pity  and  contempt. 
(Note,  1  Cor.  4:6—13.)  Yet  they  had  not 
greatly  shown  their  wisdom,  in  bearing  with 
the  false  teachers:  for  they  endured  it  without 
complaint,  at  least  without  being  undeceived, 
if  any  one  brought  them  into  an  abject  depend- 
ence on  him,  and  enslaved  their  consciences  to 
his  unwarranted  impositions:  if  he  devoured 
their  substance,  (as  the  Pharisees  did  the  wid- 
ows' houses,)  by  exorbitant  demands  under 
covert  specious  pretexts;  if  he  took  money  from 
them  by  way  of  presents;  if  he  exalted  himself, 
as  some  absolute  ruler  over  them,  and  behaved 
in  the  most  insolent  manner;  nay,  if  he  even 
smote  them  on  the  face,  as  treating  them  with 
contemjit  and  disdain,  in  his  ungoverned  pas- 
sions. Doubtless,  this  refers  to  facts  known 
to  the  apostle,  in  which  the  violent,  litigious, 
ambitious,  selfish,  temper,  of  "the  false  apos- 
tles," had  been  evident  to  all  men:  yet  they 
were  still  allowed  to  retain  their  influence, 
through  the  fascination  of  their  eloquence,  and 
confidence,  and  the  crafty  management  of  their 
deluded  admirers!  (Marg.  Ref.  z — c. — Note, 
Matt.  b:3S— 42.)— Glory  after  the  flesh.]  This 
is  by  most  expositors,  without  any  proof,  ex- 
plained of  the  false  teachers  glorying  in  their 
Jewish  extraction,  and  in  circumcision.  But 
the  expression,  "after  the  flesh,"  according  to 
the  apostle's  language,  implies  every  thing 
which  an  unregenerate  man  can  possess;  sq 
that  learning,  eloquence,  and  various  other  dis- 
tinctions may  be  meant;  whether  Jewish  ex- 
traction and  circumcision  be  included  or  not. 
(iVofes,  10:1— 6,17,18.  7s.  40:6— 8.  1  Cor.  1  : 
26—31.  3:18-22.  Phil.S:\—l.  1  Pe<.  1  :23 
— 25.) — 'If  subjection  to  the  Jewish  rites  had 
'been  that,  which  the  apostle  was  so  zealous 
'against;  he  would  have  spoken  more  plainly 


1  Coi.    4:10.   )i:l.  10  15. 

Krv. 

b  Horn.  16:17,13. 

3:17. 

The.s.  2:5. 

1  24.     Gal.  2: !.    4:3,i),25 

5:1, 

c  li.  .')0:H.     Lam. 

10.  6  12. 

29. 

I'hil    3:ia      1 


A.  D.  61. 


CHAPTER  XI. 


A.  D.  61 


'and  warmly,  as  we  see  in  the  epistle  to  the 
'Galatians:  and  not  have  touched  it  only  by 
'the  bye  slightly,  in  a  doubtful  expression.  Be- 
'sides,  it  is  plain,  that  no  such  thing  was  yet 
'attempted  openly;  only  St.  Paul  was  afraid  of 
'it.'     Locke. 

A  fool.  (16)  Jcfqova.  19.12:6,11,  See  on 
Luke  11:40.  .^cpgoauvT]'  See  on  17. — Jifler 
the  Lord.  (17)  Kutu  Kvqiov.  18.  1  Cor.  7:6, 
40. — Confidence  of  boasting.]  Tiivnoquaet  dj^ 
xuvy^ijaFuig.  See  on  9:4. —  Gladly.  (19)  'Hdi- 
w;.  "12:9,15.  jyiark  6:20.  12:37 .—Brills;  you 
into  bondage.  (20)  KuiaSuloi.  Gal.  2:4.  Not 
elsewhere. — Devour  you.]  KuTeaitiet.  See  on 
Matt.  23:14.— Take  of  yon.]  Auftjjuvei.  12:16. 
— Exalt  himself]  Enaioexui.  See  on  10:5. 

21  I  speak  as  concerning  reproach, 
''  as  though  we  had  been  weak.  Howbeit, 
^whereinsoever  any  is  bold,  (*"!  speak  fool- 
ishly,) I  am  bold  also. 

22  Are  they  ^ Hebrews.-*  so  am  I:  are 
they  Israelites.'*  so  ayn  I:  are  they  ''the 
seed  of  Abraham.''  so  am  I. 

2S  Are  they  '  ministers  of  Christ.'  (I 
speak  as  a  fool,)  •'I  am  more;  Mn  labors 
more  abundant,  "*  in  stripes  above  measure, 
"  in  prisons  more  frequent,   °  in  deaths  oft. 

Note. — The  apostle  referred,  in  what  he  had 
said,  to  the  reproach,  which  these  deceivers 
had  cast  on  him  and  his  friends;  as  if  he  had 
been  weak  and  timid  in  his  conduct  at  Corinth. 
They  ascribed  his  modesty,  meekness,  and  self- 
abasement,  to  a  want  of  courage,  or  to  a  con- 
sciousness that  he  had  no  ajmstoiical  authority, 
and  no  power  to  enforce  his  decisions.  Yet  in 
whatever  particular  any  man  was  bold,  as  a 
Christian,  a  minister,  or  an  apostle,  "he  was 
bold  also."  This  he  must  maintain,  though 
he  thus  did  what  on  other  occasions  would  be 
foolish.  Commentators  generally  suppose  that 
in  what  follows,  he  meant  to  compare  himself 
with  the  false  teacher,  or  teachers,  at  Corinth; 
and  infer,  that  these  were  Hebrews,  and  want- 
ed to  impose  the  law  on  the  Gentile  converts; 
of  which  no  trace  is  found  in  either  epistle. 
(iVo<e,  12:17— 21.)  But  I  apprehend  that  the 
whole  passage  will  appear  far  more  natural  and 
animated,  if  we  understand  it  with  reference 
to  "the  very  chiefest  of  the"  true  "apostles;" 
and  the  words,  "whereinsoever  any  is  bold," 
obviously  lead  to  this  interpretation.  {Note,  1 
— 6.)  It  would  have  been  a  very  small  matter 
for  him  to  show,  that  he  was  superior  to  the 
"ministers  of  Satan,"  whom  he  had  just  con- 
demned. But  in  order  to  re-establish  complete- 
ly his  apostolical  authority,  he  must  prove, 
that  he  Avas  not  "a  whit  behind  the  chiefest 
apostles:"  and  in  fact  he  here  shows,  that  he 
labored  and  suffered  more  abundantly  than  they 
all,  or  than  any  of  them  did.  {Note,  1  Cor. 
15:3 — 11,  vv.  10,11.)      All  the  apostles  were 


il  10:1.2,10.     13:10. 


-6. 


e  22—27.     Phil.  3:3- 

f   17,23. 

g  Ex.  3:18.     5:3.     7:16.    9:1,13. 

10:3.      Acts  22:3.     Rom.  11:1. 

Phil.  3:5. 
h  Geo.     17:R,9.        2   Chr.    20:7. 

Malt.  3:9.  .John  8:33—39.  Rom. 

4:13—18. 
i   3G.    6:4.     1  Cor.    3:5.  4:1.    1 

Thes.  3:2.     1  Tim.  4:6. 
k  5.    12:11,12. 


1    1  Cor.  15:10.     CJol.  1:29. 

m  24,25.     6:4,5.     Acts  9:16. 

n  Acts  16:24.    20:23.    21:11.  21: 

26,27.  25:14.     27:1.     28:16,30. 

Ei)h.  3:1.    4:1.6:20.  Phil.  1:13. 

2  Tim.    1:8—16.   2:9.    Philem. 

9.      Heb.  10:34. 
0   1:9,10.    4:11.    6:9.   Acts  14:19. 

1  Cor.  15:30—32.      Phil.  2:17. 

Col.   1:24. 
p  Peut.    25:2,3.       Matt.     10:17. 

Mark  13:9. 


descended  from  Abraham,  Isaac,  and  Jacob. 
They  were  neither  Hellenists  nor  proselytes; 
and  Paul  was  not  inferior  to  them  in  this  re- 
spect; though  his  birth  at  Tarsus  might  give 
some  persons  occasion  to  conclude  that  he  was. 
{Marg.  Ref  g,  h.—Note,  Phil.  3:1—7.)  He 
had  declared  that  his  opposers  at  Corinth  were 
not  "ministers  of  Christ,"  but  of  Satan; 
{Note,  13 — 15.)  and  he  could  scarcely  seem  to 
speak  'foolishly,"  in  magnifying  his  office,  and 
declaring  that  he  was  more  than  they:  but  it 
had  indeed  this  appearance,  when  he  proceeit- 
ed  to  show,  that  in  some  respects  he  was  more 
distinguished,  as  the  rninister  of  Christ,  than 
any  other  person,  even  among  the  apostles 
themselves:  not  by  superior  authority,  abili- 
ties, miraculous,  powers,  zeal,  or  holiness;  but 
by  his  more  abundant  labors  and  sufferings,  in 
which  he  evidently  far  exceeded  all  other  "min- 
isters of  Christ"  on  earth.  The  false  apostles 
had  labored  comparatively  very  little;  and,  in- 
stead of  suffering  for  the  gospel,  it  is  very 
probable  that  they  had  risen  to  eminence,  afflu- 
ence, and  authority  by  means  of  it:  but  by 
thus  showing  himself,  in  these  things,  to  be 
distinguished  above  all  the  other  apostles,  he 
tacitly  pointed  out  to  the  false  teachers  and  their 
followers,  in  what  true  i)re-eminence  consisted; 
and  by  the  contrast  made  it  appear,  that  those 
things,  in  which  they  gloried,  were  indeed 
their  shame.  {Marg.  Ref  i — m. — Note,  Matt. 
20:24— 28.)— /spertA-  as  a  fool.  (23)  "I  speak, 
as  one  exceeding  in  folly."  This  confirms  the 
above  interpretation. — In  prisons,  &c.]  {Marg. 
Ref.  n.— Note,  1  Cor.  15:31—34.)  This  oc- 
curred before  Paul's  imprisonment  at  Jerusa- 
lem, Csesarea,  and  Rome.     {Acts  22: — 28:) 

Reproach.  (21)  Jjiuiuv.  6:8.  See  on  Rom. 
1 :26. — /  speak  as  a  fool.  (23)  IlaQucfQovMv 
keyu).  Here  only.  nuQ(x(fiqoviu,  2  Pet.  2:16. — 
More  abundant;  ...  more  frequent.]  HeQiaao- 
TSQutg.  1:12.  2:4.  7:13,15,  12:15.  Mark  15: 
14,  et  al. — Above  measure.]  'Ynf^fiullovruiq. 
Here  only.  'Yireq^ullM,  3:10,  9:14.-0/?.] 
noXluxig.   26,27.   8:22. 

24  Of  the  Jews  five  times  received  I 
P  forty  stripes  save  one. 

25  Thrice  was  i  I  beaten  with  rods, 
•■  once  was  I  stoned,  '  thrice  I  suffered  ship- 
wreck, a  night  and  a  day  I  have  been  in 
the  deep; 

26  In  ^journeyings  often,  in  perils  of 
waters,  in  perils  of  robbers,  "  in  perils  by 
mine  own  countrymen,  ^in  perils  by  the 
heathen,  >'  in  perils  in  the  city,  in  perils 
in  the  wilderness,  in  perils  in  the  sea,  in 
perils  among  false  brethren; 

27  In  ^  weariness  and  painfulness,  in 
watchings  often,  '^  in  hunger  and  thirst,  in 
''fastings  often,  in  cold  and  "^  nakedness : 


n  Ads  16:22,23,33,37.     22:24. 
r   Matt.  21:35.    Acts  7:58,59.     14: 

5,19.     Heb.  11:37. 

Acts  27:41. 
t    Acts    9:26—30.    11:25,26.      13: 

14.  15:2—4,40,41.  16:  17:  18:1, 

18,23.      19:1.     20:1,  &c.  Rora. 

15:19,24—28.     Gal.   1:17—21. 
u  Acts  9:23—25,29.  13:50.    20:3, 

19.  21:28—31.   23:12,  &c.  25: 

3.     1  Thet.  2:15.16 


X  1:8—10.     Acts  14:5,19.     16:19 

—24.  19:23—41.  1  Cor.  15.32. 
y  32.     Acts  9:24.      17:5. 
z  23.    6:5.     Acts  20:5— 11,34,35. 

1  Thes.  2:9.     2  Thcs.  3:8. 
a  Jer.  38:9.  1  Cor.  4:11,12.  Phil. 

4:12. 
b  6:5.  Acts  13:2,3.   14:23.   1  Cnr. 

7:5. 
c  Rom.      8:35,36.       Heb.  11:37. 

Jam.  2:15,16. 

1277 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


Note. — The  other  apostles  had  indeed  been 
scouiffed  and  imprisoned  tor  Christ's  sake, 
{Notes,  Jlcls  4:1—3.  5:17—2.5,40.)  yet  Paul 
had  endured  this  pain  and  disgrace  "more  I're- 
qiiently"  than  they,  and  had  been  in  danger  of 
death  on  I'ar  more  occasions.  The  Jews  had 
scourged  him  five  times,  with  the  utmost 
severity  ol"  which  their  law  and  custom  allow- 
ed- lor  they  were  forbidden  to  exceed  forty 
stripes,  and  for  fear  of  a  mistake,  they  always 
confined  themselves  to  thirty-nine.  {Note, 
Deut.  25:2,3.)  He  had  also  been  thrice 
scourged  by  the  command  of  the  Roman  ma- 
gistrates, though  contrary  to  their  law.  {Notes, 
j-lcls  16:19 — 40.)  He  had  once  been  stoned, 
and  left  for  dead;  but  had  been  miraculously 
restored  to  life.  {Notes,  Jets  14:19,20.  2  Tim. 
3:10 — 12.)  He  had  thrice  been  sliipwrecked  in 
his  different  voyages;  and  at  one  time  he  con- 
tinued a  night  and  a  day  in  the  sea,  probably 
on  a  part  of  the  wreck,  in  much  sutiering  and 
pe.ril.  This  was  previous  to  his  vo3'^age  to 
Rome,  when  he  was  again  sliipwrecked. 
{Notes,  Acts  27:)  Indeed,  his  other  sufferings, 
recorded  in  the  Acts  of  the  apostles,  from  the 
nineteenth  chapter  to  the  end,  were  subsequent 
to  the  writing  of  this  epistle:  and  hence  we 
may  nerceive,  how  very  many  of  his  trials  and 
sufferings,  as  well  as  of  his  labors,  with  the 
success  of  them,  are  no  where  'recorded,  save 
in  the  book  of  God's  remembrance. — He  often 
journeyed  from  one  region  to  another  amidst 
hardships  and  perils:  sometimes  his  h'fe  had 
been  endangered  in  passing  rapid  rivers,  or 
deep  waters,  which  lay  in  his  way;  sometimes 
by  robbers,  who  attempted  to  plunder  and 
murder  him.  {Marg.  Ref.  t. — Notes,  Acts 
20:1 — 6.)  Frequently  tlie  Jews  assaulted  him, 
being  enraged  by  his  preaching  to  the  Gentiles; 
then  the  Gentiles  attempted  to  slay  him,  be- 
cause his  doctrine  undermined  their  idolatry. 
{Marg.  Ref.  u,  x.— Notes,  Acts  13:49— 52. 
14:5—7,19—23.  16:19—24.  17:5—15.  18:12 
— 17.  19:23 — 41.)  When  he  was  in  any  city, 
his  life  was  in  danger  from  the  violence  of  the 
multitude,  or  the  iniquity  of  the  rulers;  when 
in  journeying  he  passed  deserts,  the  wild 
beasts,  or  wicked  men,  that  infested  them,  ex- 
posed him  to  equal  peril:  when  crossing  the 
sea  he  was  in  danger  of  pirates  and  tempests; 
and  even  when  among  professed  Christians,  he 
was  "in  peril  from  false  brethren."  Thus  his 
life  was  spent  in  weariness,  pain,  and  suffering; 
his  incessant  labor  in  preaching  the  gospel, 
conversing  with  the  peojile  trom  house  to 
house,  writing  his  epistles,  earning  his  bread, 
and  attending  to  his  devotions,  frequently  forc- 
ed him  to  pass  whole  nights  without  rest.  Of- 
ten he  was  exposed  to  hunger  and  thirst 
through  extreme  indigence;  and  when  he  had 
iood,  his  labors  and  religious  duties  led  him  to 
abstain  from  it.  He  was  sometimes  exposed 
to  cold,  from  the  inclemency  of  the  weather, 
and  want  of  proper  accommodations;  and  often 
had  not  suitable  and  decent  raiment  to  cover 
him,  when  he  was  called  to  appear  in  public. 
Yet  he  still  persevered  without  fainting,  in  his 


d  23—27.  1 

e  Acts    15:36,41.  ]8:23.    20.2.18 

—35.  Roin.  1;14.  11:13.  15:16. 

1G:4.     Col.  2:1. 
f  2:4.5.     7:5,6.   13:9.    Ezra9:l— 

3    Rorn.  12:15.   15:1.   1  Cor.  8: 

13.      9:22.    12:26.     Gal.  G:2.    1 

278"! 


Th«.3:S— S. 
5  IS— 1.5.  Num.  25:6— 11.    Neh. 
5:6—13.  13:15—20,23—25. 

Jchn2:17.  1  Cor.  5:1—5  6-5 
—7,13—18.  11:22.  15:12.  &r. 
3b.     Gal.  1:7—10.     2:4—6  14 


"work  of  faith  and  labor  of  iOve,"  {Marg. 
Ref.  z—h.— Notes,  6:3—10.  1  Cor.  4:9— 13^ 
I  was  beaten  with  rods.  (25)  E^QuiiSiovhiV. 
See  on  Acts  16:22. — /  suffered  shipwreck.] 
EvixvuytiGu.  1  Tim.  1:19.  Comp.  of  ruv;,  and 
uyvvui,  to  break. — A  night  and  a  day.]  I\V/- 
xi^TjueQor.  Here  only. — In  the  deep.]  Ev  ito  Sv- 
&o}.  Here  only. — In  journeying s.  (26)  'Odai- 
nooKtic.  See  on  John  4:6.  False  brethren.] 
Wavdudflcfoi;.  Gal.  2:4. — In  weariness  and 
painfulness.  (27)  Ev  y.nnw  y.ui  uoyb^io.  1  Thes. 
2:9.  2  Thes.S:^.—  Waichings.]' JyQvni'iuig. 
See  on  6:5, 

28  Beside  ^  those  things  that  are  with- 
out, that  which  cometh  upon  me  .  daily, 
^  the  care  of  all  the  churches. 

29  Who  ''is  weak,  and  I  am  not  weak.'* 
who  is  offended,    ^  and  I  burn  not.'' 

30  If  I  "^  must  needs  glory,  '  I  will  glory 
of  the  things  which  concern  mine  infirm- 
ities. 

31  The  "^  God  and  Father  of  otir  Lord 
Jesus  Christ,  '  which  is  blessed  for  ever- 
more, '"  knoweth  that  I  lie  not. 

Note. — Beside  the  things  above  mentioned, 
which  "were  without,"  and  mainly  related  to 
the  apostle's  bodily  sufferings;  his  mind  was 
worn  down  by  a  multiplicity  of  affairs,  which 
came  upon  him  daily,  with  the  force  of  a  mul- 
titude; by  the  care  of  all  the  churches  of  the 
Gentiles  planted  by  him  and  others.  This  lay 
upon  him,  filled  him  with  constant  solicitude, 
and  employed  him  perpetually,  in  forming  and 
executing  plans,  to  promote  their  peace  and 
prosperity,  to  counteract  the  designs  of  false 
teachers,  and  to  order  all  their  concerns  for  the 
best.  {Marg.  Ref.  d,  e.)  And  in  this  he  so 
cordially  engaged,  that  he  was  attentive  to  the 
case  even  of  individuals:  so  that  he  might  ask, 
What  single  Christian  in  all  the  churches  was 
reported  to  him,  as  weak  in  the  faith,  and  lia- 
ble to  be  discouraged,  with  whom  he  did  not 
sympathize  as  "weak  also?"  or  who  was 
stumbling  and  turned  aside;  and  he  was  not 
fired  with  zeal  to  recover  him,  and  with  a  holy 
indignation  against  those  who  occasioned  the 
evil.'  {Marg.  Ref.  f,  g.)  As  it  was  become 
necessary  for  him  "to  glory;"  so  he  had  taken 
care,  in  glorying,  not  to  expatiate  on  his  gifts, 
or  the  lionors  which  he  had  received;  but  on 
those  things  which  showed  his  exposed,  des[)is- 
ed,  and  suffering  condition;  the  infirmities  ol"  hi» 
body  and  mind;  his  continual  need  of  divine 
support;  his  persecutions,  rejiroaches,  and  de- 
liverances, and  such  things  as  implied  his  weak- 
ness, and  "the  power  of  Christ  which  rested 
on  him."  Nor  did  he  in  this  at  all  exceed 
strict  truth,  as  those  who  gloried  were  apt  to 
do:  for  "the  God  and  Father  of  our  Lord 
Jesus  Christ,"  to  whom  the  Sflory  and  praise 
belonged  of  all  that  was  done  by  him  and  for 
him,  was  witness  that  he  did  not  lie  in  any  par- 
ticular, or  in  any  measure.  {Marg.  Ref,  h — 1. 
—Notes,!— \3.   1:23,24.) 


3:1—3.     4:8—20.     5:2—4.     2 

John  10,11.    .Iude3,4.    Rev.  2: 

2,20.    3:15—18. 
h  16— 18.    12:1,11.     Prov.  2o:27. 

27:2.     .Ter.  9:23,24. 
i    12:5—10.     Col.  1:24. 


k  1:3.    .lohn  10:30.  20:17.    Kph. 

1:3.    3:14.  Ci.l.  1:3.  1  Pet.  1:3. 
1    Neh.    9.5.      Ps.  41:13.      Rom. 

1:25.    9:5.    1  TlQi.  1- 11,17.     6 

16. 
m  See  on  b.    lO. 


A.  D.  61, 


CHAPTER  XL 


A.  D.  61. 


Those  things  that  are  without.  (28)  Twr 
nufjey.io:.  Matt.  5:32,  Acts  26 .'29. —  Which 
cotneth  tiponme.]' H emavguaig.  See  on  Acts 
24:12.— Care.]  MsQi/nfu.  Matt.  13:22.  Luke 
21:34.  I  Pet.  5:7.  See  on  Matt.  6:25.  Tlie 
anxiety  "concerned  his  infirmities." — 7s  of- 
fended. (29)  2^y.ut'i)(diii£Tai.  See  on  Matt.  5: 
29. — I  burn  not.]  Oux  fvw  nvQ8uut.  See  on  1 
Cor.  7 :9. 

32  In  "  Damascus  the  governor  under 
Aretas  the  king  kept  the  city  of  the  Dam- 
ascenes with  a  garrison,  desirous  to  ap- 
prehend me: 

33  And  through  a  window  in  a  basket 
was  "  I  let  down  by  the  wall,  and  escaped 
his  hahds. 

Note. — The  event  here  mentioned  took  place 
soon  after  the  apostle  entered  upon  his  minis- 
try; and  was  a  specimen  of  what  he  had  ever 
since  heen  exposed  to.  We  know  nothing 
more  of  it,  tlian  what  is  here  recorded;  and  in 
a  passage,  which  has  been  already  considered. 
{Marg.  Ref.—Note,  Acts  9:23—30.) 

The  governor.  (32)  '  0  fffruQ/ij;.  Here  only, 
— Kept  ...  witM  a  garrison.]  EifK^uoi^t.  Gal.  3: 
23.  Phil.  4:7.  I  Pet.  1 -.5.— In  a  basket.  (33) 
Ev  auoyorij.  Here  only.  S^:jvoidi,  Acts  Q-.'-lb. — 
I  was  let  down.]  Exu).(xa&)p'.  Josh.  2:15.  Sept. 
See  on  Mark  2:4, 

PRxVCTICAL    OBSERVATIONS. 
V,  1—12. 

The  ministers  of  the  gospel  must  on  some 
occasions  submit  to  the  imputations  of  "folly," 
rather  than  omit  any  thing  which  is  requisite 
for  the  good  of  souls;  and  when  their  hearers 
thiniv  their  conduct  in  particular  cases  indis- 
creet, they  should  bear  with  them;  especially 
if  it  evidently  spring  from  an  excess  of  zeal 
and  love.  They  may  be  "jealous  over"  the 
people,  with  such  an  affectionate  earnestness, 
as  carries  theni  beyond  ordinary  rules  or  per- 
sonal considerations;  while  they  apprehend 
that  their  beloved  children  are  in  danger  of 
being,  by  any  means,  "corrupted  from  the  sim- 
pHcity  of  Christ:"  and  that  conduct,  which 
many  censure,  may  be  the  effect  of  pure  and 
holy  affections  superior  to  those  of  other  men. 
It  is  their  grand  employment  and  object,  to 
promote  the  espousals  of  souls  to  Christ;  and 
to  preserve  those.  Who  appear  to  be  thus  es- 
poused, from  corruption  in  their  principles, 
spirit,  or  conduct;  that  they  may  "present 
them  as  a  chaste  virgin  unto  Christ."  This 
will  excite  in  them  a  jealous  fear,  lest  Satan, 
who  in  "the  serpent  by  his  subtlety  beguiled 
Eve"  in  paradise,  should  deceive  them  also. 
For  he  has  agents  of  all  descriptions,  who  are 
continually  and  artfully  imposing  upon  the  un- 
stable and  unwary.  If  then  the  faithful  minis- 
ter seem  over  suspicious,  and  become  trouble- 
some by  his  watchfulness  and  warnings;  his 
people  f)ught  notwithstanding  to  bear  with 
him. — When  any  are  about  voluntarily  to 
leave  those  pastors,  by  whom  they  seem  to 
have  been  espoused  to  Christ;  they  ouglit  to 
inquire,  Whether  their  new  favorites  can 
preach  another  Jesus,  another  Sanctifier,  or 
another  gospel,  than  those  which  they  have 
already  received.     And  they  should  not  endure 


Q  26.     AcU  9.24.23. 


I  o  Josh.  2.1S.    1  Sam.  ]a:l2. 


those  who,  without  sufficient  cause,  would 
alienate  them  from  the  instruments  of  God  in 
their  conversion. — Cliristians  need  not  wonder, 
if  confident  persons  represent  their  faithful  pas- 
tors as  inferior  preachers,  who  are  destitute  of 
erudition,  eloquence,  and  power;  or  in  some 
respects  exceptionable  or  erroneous:  as  there 
were  not  wanting  "deceivers,"  avIio  confident- 
ly said  the  same  things  of  blessed  Paul  himself. 
But  it  ii  far  better  to  be  "rude  in  speech,  yet 
not  in"  spiritual  and  experimental  "knowl- 
edge;" and  to  be  manifested  throughly  in  all 
things,  as  walking  consistently  with  the  gospel, 
than  to  be  admired  by  thousands  for  "excel- 
lency of  speech;"  and  to  be  lifted  up  in  pride, 
to  corrupt  the  church  witii  heresies,  to  distract 
it  by  furious  contentions,  and  disgrace  the  gos- 
pel, by  fierce  or  malignant  tempers  and  an  un- 
holy life.  So  exceedingly  injudicious  are  many 
professed  Christians,  that  high  confidence,  and 
the  language  of  importance  and  authority, 
often  go  further  than  the  most  humble,  meek, 
unassuming,  and  disinterested  deportment! 
The  minister,  who  is  content  to  be  poor,  to 
fare  hardly,  to  "be  abased,"  or  to  earn  his 
bread,  that  he  "may  exalt  others"  by  freely 
preaching  the  gospel  to  them;  is  often  consign- 
ed to  neglect  as  if  guilty  of  some  great  offence! 
While  others  who  assume  a  magisterial  tone, 
and  exalt  themselves,  are  admitted  to  that  con- 
sequence which  they  assume;  provided  they 
have  popular  abilities,  whatever  their  charac- 
ter in  other  respects  may  be.  Yet  it  is  in  real- 
ity an  honor  to  endure  want;  without  ceasing 
to  labor,  or  desiring  to  "become  chargeable," 
where  it  might  prejudice  men  against  the  gos- 
pel. On  some  occasions,  a  man  should  deter- 
mine not  to  be  deprived  of  "this  glorying;" 
especially  if  he  at  any  time  judge  himself  re- 
quired to  mention  it.  Thus  the  "appearance 
of  evil"  may  be  avoided,  the  mouths  of  gain- 
sayers  may  be  stopped,  an  edifying  example 
may  be  exhibited,  and  a  contrast  made  to  the 
conduct  of  mercenary  deceivers.  This,  how- 
ever, must  be  done  in  love  and  humility,  and 
as  in  the  presence  of  God:  and  it  may  some- 
times be  proper  to  show,  that  it  does  not  re- 
sult from  pride,  by  receiving  the  kindness  of 
others  Avith  grateful  acknowledgments,  where 
the  same  reasons  do  not  operate,  {Notes,  2 
Kings  5:15,16,20—25,  8:9.)  It  often  hap- 
pens in  this  way,  that  ministers  "receive  wa- 
ges," as  it  were,  from  one  set  of  people,  to  do 
service  for  another:  and  sometimes  the  poorer 
are  at  the  expense  of  maintaining  those  who 
preach  to  tlie  rich.  But  the  minister  needs  not 
scruple  this,  as  if  "he  robbed  other  churches:" 
it  reflects  no  dishonor  on  him,  provided  he  only 
receive  a  decent  subsistence;  and  it  will  re- 
dound to  the  credit  and  profit  of  those  who 
thus  supply  him:  yet  when  rich  i)rofessors  of 
the  gospel  know  this  to  be  the  case,  they  are 
not  even  just  if  thej'-  do  not  bear  the  burden 
themselves;  nor  generous  if  they  do  not  copy 
so  noble  an  example. 

V.  13—20. 
Whatever  fair  show  deceivers  may  make, 
they  will  seldom  even  appear  like  faithful  min- 
isters, in  laboring  without  any  hope  of  worldly 
advantage  or  honor,  from  pure  love  to  Christ 
and  the  souls  of  men.  This  is  a  part  of  the 
apostolical  character  and  olficc,  which  by  no 
means  accords  to  the  designs  of  "false  apostles 

[279 


A    D.  61 


II.  CORINTHIANS. 


A.  D.  61. 


and  deceitful  workers." — The  plausibility  of 
deceivers,  and  the  attractive  form  which  they 
assume,  to  seduce  men  "from  the  simplicity  of 
Christ,"  should  not  excit:^  our  wonder;  for  Sa- 
tan is  continually  "transformed  into  an  angel 
of  light,"  that,  under  the  most  specious  preten- 
ces, he  may  fill  the  earth  with  infidelity,  heresy, 
and  ungodliness:  and  under  the  mask  of  philos- 
ophy, morality,  or  extraordinary  austerity,  su- 
perstition, entlausiasm,  or  new  revelations,  he 
does  far  more  extensive  and  permanent  mis- 
chief, than  merely  by  tempting  men  to  gross 
enormities.  It  might  therefore  have  been  pre- 
viously supposed,  that  some  of  "his  ministers 
transformed  into  ministers  of  righteousness," 
would  be  inspired  to  copy  his  example;  but,  if 
"their  end"  were  to  be  according  to  their  abili- 
ties, confidence,  or  notions,  they  would  have  a 
far  better  prospect  before  them  than  they  now 
can  have,  when  it  must  be  "according  to  their 
works."  If  then  any  of  them  could  indeed  va- 
cate the  law  of  God,  the  rule  of  duty,  and  the 
standard  of  sin  and  holiness,  they  would  secure 
an  important  point;  but  they  will  find  it  in 
full  fl:)rce  at  the  day  of  judgment :  the  believer's 
works,  as  evidential  of  his  faith  and  love,  will 
be  tried  and  approved  by  it;  and  they,  who 
have  habitually  done  evil  under  the  profession 
of  the  gospel,  will  be  condemned  as  hypocrites. 
But  there  is  an  equal  danger  on  the  other  side, 
and  it  serves  Satan's  purposes  nearly  as  well, 
to  set  up  good  works  against  the  righteousness 
and  atonement  of  Christ,  and  against  salvation 
by  faith  and  grace.  In  short,  the  ministers  of 
Satan  will  be  permitted  to  preach  any  doctrine, 
except  the  holy  law  of  God,  as  established  by 
faith  in  Christ,  by  regeneration  and  sanctifica- 
tion  of  the  Holy  Spirit:  but  this  is  the  bane  of 
every  false  system,  and,  when  clearl^v  exhibited, 
detects  Satan,  however  "transformed  into  an 
angel  of  light." — We  have  great  reason  for 
thankfulness,  that  the  apostle  was  constrained, 
though  with  many  retractations,  to  "boast  him- 
self a  little:"  for,  whatever  he  might  fear,  or 
his  enemies  might  say,  his  "confidence  in  boast- 
ing" has  thrown  such  light  on  his  ministry, 
character,  and  history,  as  will  be  instructive  to 
the  church  to  the  end  of  the  world.  Doubtless 
the  Holy  Spirit  guided  his  pen,  though  he 
seemed  not  to  "speak  after  the  Lord;"  for  he 
did  not  glory  in  a  carnal,  a  proud,  or  a  false 
manner,  as  many  do.  Had  the  Corinthians 
been  as  wise  as  they  thought  themselves,  he 
would  have  had  no  occasion  to  apologize  to 
them  for  his  conduct;  for  he  did  not  require 
those  indulgences,  which  they  granted  to  their 
false  teachers.— Indeed  if  f'aithful  ministers, 
who  flatter  no  man,  and  pay  no  court  to  any 
man's  passions,  should  attempt  to  treat  their 
people,  as  some  do,  who  for  their  own  ends  are 
m  other  things  more  complaisant,  it  would  nev- 
er be  endured.  It  is  astonishing,  to  see  how 
r.T  ™fi"  ^""^^  ^^''''  followers  into  bondage; 
how      they  devour  and  take  of  them;"  how 

Ir.   .nf  M"*^  '■'^r^^'^h  '^^"»'  ^«  well  as  oth- 
ZV.U    n  ^%^  '"  ^^'^  ''  ^«'-"«  with,  excused, 

^heCf^ln/"""-"'*^*^^'^  *^^'^  doct'rine  suit 
the  lives  and  consciences  of  their  hearers,  and 
their  example  encourages  them  to  similar  con- 
duct towards  others.  Sometimes  it  may  be 
necessary  to  take  notice  of  the  reproaches  of 
6uch  men,  but  we  must  never  imitate  thdr 
spirit  or  conduct.  " 

280J 


V.  21—33. 

What  mere  man  ever  united  such  and  so 
niany  grounds  "of  glorying,"  as  this  apostle 
did.''  How  does  it  fill  our  minds  with  aston- 
ishment, to  meditate  on  this  brief  enumeration 
of  his  labors,  hardships,  perils,  and  sufierings', 
during  a  long  course  of  years;  of  his  patience, 
perseverance,  diligence,  cheerfulness,  and  use- 
fulness, in  the  midst  of  them;  and  of  his  atten- 
tive and  fervent  aflecticni  towards  all  the 
churches,  and  every  individual  believer!  Next 
to  the  history  of  Christ  himself;  the  dangers, 
persecutions,  cruelty,  and  treachery,  which  this 
most  excellent  and  most  useful  servant  of  God, 
every  where,  and  from  all  sorts  of  persons,  met 
with;  and  the  unkindness  even  of  his  own  con- 
verts, form  the  severest  stricture  on  th^  folly 
and  wickedness  of  mankind,  that  ever  was  pub- 
lished.— We  may  here  see  what  are  the  chief 
preferments  in  the  true  church  of  Christ:  and 
we  may  ask  ourselves.  Whether  on  such  terms 
we  should  be  willing  to  be  "not  a  whit  behind 
the  very  chiefest  apostles."  In  this  glass  our 
utmost  diligence  and  services  appear  too  mi- 
nute to  be  noticed,  and  our  difficulties  and  trials 
can  scarcely  be  perceived :  the  prospect  may 
well  shame  us  out  of  all  our  boastings  and  com- 
plaints; and  lead  us  to  inquire,  whether  we  be 
really  engaged  in  the  spiritual  warfare,  or  are 
only  called  tlie  soldiers  of  Christ.  Here  we 
may  study  patience,  fortitude,  meekness,  and 
perseverance  in  well-doing;  and  confidence  in 
God  to  protect,  deliver,  and  comfort  us,  in  ev- 
ery possible  suffering  or  danger.  Here  we 
may  learn  to  think  less  of  our  own  ease,  inter- 
est, indulgence,  or  reputation;  and  more  of  the 
great  concerns  of  godliness;  and  to  sympathize 
with  the  lighter  sorrows  of  our  brethren,  even 
when  more  heavily  afflicted  ourselves.  Here 
we  may  look,  till  poverty,  reproach,  hunger, 
thirst,  watchings,  fastings,  cold,  nakedness, 
stripes,  and  imprisonment,  appear  honorable; 
and  even  special  privileges,  when  sustained  in 
a  good  cause,  and  with  a  constant  mind.  Here 
we  may  learn  to  be  content  with  food  and  rai- 
ment, tliankful  for  mean  and  scanty  provisions, 
indifferent  about  all  worldly  things,  ardently 
desirous  of  doing  good  to  others,  and  animated 
with  the  hope  of  success  in  this  work,  notwith- 
standing our  manifold  infirmities.  These  we 
should  especially  look  at,  if  we  are  ever  con- 
strained to  glory:  we  should  ever  keep  in  view 
our  obligations  to  the  Lord,  I'rom  whom  all  our 
distinctions  are  received;  we  should  strictly 
adhere  to  truth,  as  in  his  presence;  and  we 
should  refer  all  to  his  glory,  as  "the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  is  bless- 
ed for  evermore." 


CHAP.  XII. 

The  apostle  relates  extraordinary  revelations  made  to  him;  uhich  had 
rendered  such  humiliating  and  distressing  experiences  necessary,  as 
constrained  him  to  glory,  only  in  hii  own  infirmities  and  trials,  and 
in  the  all-sufficient  power  nnd  grace  of  Christ,  I — 10.  As  his  apos- 
tleship  had  been  fully  pro\ed,  the  Corinthians  ought  to  have  com- 
mended him,  and  not  to  have  i.ompelled  him  to  self-coirniendation, 
11  — 13.  He  was  about  to  visit  thecn  again;  but  was  determined  to  ad- 
here to  his  disinterested  conduct;  and  to  spend  himself  in  fervent 
love  to  them,  though  they  should  on  that  very  account  love  him  the 
less,  14,15.  He  shows  that  those,  whom  he  had  sent  to  them,  had 
acted  in  the  same  disinterested  manner,  16 — 19;  and  expresses  his 
fears,  that  he  should  be  humbled,  as  well  as  compelled  to  use  severity, 
by  finding  many  who  had  crossly  offended,  and  had  not  repented, 
20,21.  a        J  y  i  . 


A.  D.  61 


CHAPTER  XII. 


A.  D.  61. 


IT  is   not  "  expedient  for  me   doubtless 
''to  gloiy.     *I   will  come  to  '^visions 
and  revelations  of  the  Lord. 

2  I  . ''  knew  a  man  ^  in  Christ  about 
fourteen  years  ago,  (whether  ''in  the  body, 
I  cannot  tell;  or  whether  out  of  the  body, 
I  cannot  tell:  ^  God  knoweth;)  such  an  one 
•'  caught  up  to  the  '  third  heaven. 

3  And  I  knew  such  a  man,  (whether  in 
the  body,  or  out  of  the  body,  I  cannot  tell: 
God  knoweth,) 

4  How  that  he  was  caught  up  into 
^  paradise,  and  heard  unspeakable  words, 
which  it  is  not  f  lawful  for  a  man  to  utter. 

5  Of  •  such  an  one  will  I  glory:  '"yet 
of  myself  I  will  not  glory,  but  in  mine  in- 
firmities. 

^  For  though  "  I  would  desire  to  glory, 
I  shall  not  be  a  fool :  for  °  I  will  say  the 
truth:  but  now  I  forbear,  lest  any  man 
should  think  of  me  p  above  that  which  he 
seeth  me  to  tc,  or  tliat  he  heareth  of  me. 

Note. — The  peculiarity  of  tiie  apostle's  cir- 
cumstances rendered  that  conduct  necessary, 
which  otherwise  would  not  fiave  been  "exj)edi- 
ent,"  or  conducive  to  general  profit;  and  which, 
it  is  probable,  his  opposers  would  censure,  or 
even  deride.  {Marg.  Rcf.  a,  b.)  He  would, 
nevertheless,  proceed  to  speak  concerning  "vis- 
ions" ol'the  divine  glory,  and  "revelations"  of 
heavenly  things. — It  may  be  supposed,  that  the 
false  teachers  at  Corinth  made  high  pretensions 
in  these  matters:  and  insinuated  that  Paul  was 
not  distinguished  by  them  as  the  other  apostles 
were. — In  mentioning  the  extraordinary  vision, 
or  revelation,  here  recorded,  he  modestly  spoke 
in  the  third  person;  but  there  can  be  no  doubt 
that  he  meant  hirpself.  He  "knew  a  man  in 
Christ,"  (Marg.  Ref.  e.)  who  fourteen  years 
before  had  most  extraordinary  visions.  Whe- 
ther he  was  "in  the  body,  or  out  of  the  body," 
at  the  time,  God  alone  knew:  but  his  outward 
senses  were  entirely  closed,  and  his  whole  per- 
ception was  immediately  by  the  powers  of 
his  mind:  but  whether  heavenly  things  were 
brought  down  to  him,  so  to  speak,  as  his  body 
lay  entranced;  (as  the  case  often  seems  to  have 
been  with  the  ancient  prophets;)  or  whether 
his  soul  was  dislodged  from  the  body,  for  the 
time,  and  actually  taken  up  into  heaven;  or 
whether  he  was  taken  up  in  body  and  soul  to- 
gether, he  knew  not.  (Marg.  Ref.  f. — Notes, 
£r.  8:2— 4.  11:22—25,  ^c<s  8:36— 40,  Rev. 
4:1 — 3.) — This  language  evidently  proves, 
that  the  apostle  most  firmly  believed  the  soul  to 
be  distinct  from  the  body,  and  capable  of  per- 
ception, activitv,  and  enjoyment,  in  a  state  of 
separation.  (Notes,  1  thes.  5:23—28,  v.  23.) 
— However  these  things  might  be,  this  man 
was  suddenly  "caught  up  into  the  third,"  or  the 
highest  "heaven;"  above  the  lower  region  of 
the  air,  and  the  starry  heavens,  to  the  place, 


a  E:40.  Jolin  16:7.    18:14.    1  Cor. 

6:12.    10:23. 
b  II.      11:16—30. 
*  Gr.  For  I  zoill,  kc. 
c  7.     Num.  12:6.       Ez.    1:1,  kc. 

11:24.     Dan.   10:5—10.       .Joel 

2:2R,29.     Acls  9:10—17.  18:9. 

22:17—21.    23:11.    26:13-19. 


Vol.  ^I. 


(iai.    1:12.     2:2.     1  John  5-20. 
d  3,5. 
e  5:17,21.       13:5.      Is.  45:24,25. 

John  6:56.  15:4—6.  17:21—23. 

Uom.  8:1.    16:7.      1  Cor.  1.30. 

Gal.  1:22.     5:6. 
f  .5:6—8.       1    Kings    18:l2.       2 

Kings  2:16.— Ez.    8:1—3.     11 

36 


where  the  Lord  immediately  reveals  his  pres- 
ence and  glory,  and  receives  the  adoration  of 
liis  heavenly  hosts.  Yea,  this  man,  with  whom 
he  was  so  intimately  acquainted,  was  "taken 
up  into  Paradise,"  the  plfice  of  felicity,  of 
which  Eden  was  the  type;  and  there  hoard 
such  Avords  as  man  could  not  sjieak  if  he 
might,  and  as  it  would  be  unlawful  to  speak 
if  he  could;  it  being  the  purpose  of  God, 
that  t'l.e  discoveries  made  of  himself  in  that 
glorious  world,  should  not  be  more  I'ully  de- 
clared on  earth  than  they  had  been. — Many 
approved  commentators  suppose  these  to  have 
been  two  distinct  visions;  that  Paradise  is  a  dif- 
ferent place  from  "the  third  heaven;"  that  in 
the  latter,  he  saw  Jesus  at  the  right  hand  of  the 
Father;  and  in  the  former  he  conversed  with 
departed  saints.  But,  as  the  happiness  of  the 
"spirits  of  just  men  made  perfect,"  consists  in 
being  "present  witii  the  Lord,"  there  seems  to 
be  no  scriptural  ground  for  this  distinction. 
(Marg.  Ref.— Notes,  5:5— S.  Luke  <23:39— 43. 
Phil.  1 :21 — 26.)  The  language  is  indeed  va- 
ried, yet  only  one  vision  appears  to  be  intend- 
ed; but  in  that  one  vision  he  doubtless  had 
"abundance  of  revelations," — "Of  this  man," 
who  was  so  highly  favored,  at  least  equally 
with  any  of  the  ancient  prophets,  "he  would 
glory;"  though  in  himself,  as  to  any  thing 
Avhich  was  properly  his  own,  "he  would  not 
glory,  except  in  his  infirmities,"  In  his  present 
circumstances  indeed,  he  was  excited  to  glory 
in  these  things,  and  to  mention  other  visions, 
which  had  been  made  to  him:  yet  he  should 
not  "act  foolishly,"  as  he  could  do  it  with  j)er- 
fect  truth;  wliich  probably  was  not  the  case 
with  the  false  teachers.  He  Avould,  however, 
forbear  speaking  further  on  that  subject,  lest 
some  of  his  friends  should  think  more  highly 
of  him,  than  his  manifest  conduct  and  ministry 
authorized;  and  should  thus  be  tempted  to 
honor  him  too  much,  and  perhaps  to  under- 
value other  faithful  ministers  in  the  comparison. 
(Marg.  Ref  n — p,)  Fourteen  years  had  pass- 
ed, since  the  apostle  had  this  most  extraordi- 
nary vision;  and  he  had  not,  as  it  appears,  be- 
fore mentioned  it:  he  must  therefore  be  allowed 
to  have  been  exceedingly  reluctant  to  glory,  in 
the  honor  conferred  on  him.  The  vision  seems 
to  have  been  vouchsafed  to  him,  especially  for 
his  own  support  and  encouragement  amidst  his 
various  labors  and  sufferings:  and,  as  no  reve- 
lation of  divine  truth,  needful  to  be  known  and 
believed  by  Christians,  or  ministers,  was  made 
to  him;  it  was  not  only  impossible,  but  even 
unlawful,  if  it  could  have  been  done,  to  relate 
what  he  had  heard  and  seen. — As  two  distinct 
words  are  used,  it  is  most  natural  to  sup|)Osej 
that  they  were  intended  to  convey  two  distinct 
ideas. 

It  is  not  expedient.  (1)  Ov  uuucpeQFi.  See 
1  Cor.  3:12. —  Visions.]  Omuaiuc.  See  on 
Lti/re  1 :22. — Caught  up.  (2)  'jQjiayf-riu.  4. 
1  Thes.  4:17.  Rev.  12:5  See  on  Matt.  11:12. 
— Paradise.  (4)  lluQadeiaoi'.  See  on  Luke  23: 
43.  (Notes,  Gen.  2:8,9.  3:22—24.)  "The 
tree  of  life,  which  is  in  the  midst  of  Paradise," 


24.    Acts  8:39,40.    22:17.  Phil. 

1:22,23.     Rev.  1:10.     4:2. 
g  3.     See  on  11:11, 
h  4.      Luke   24:51.      1  Thes.  4: 

17.     Hel>.  9:24.     Rev.  12:5. 
i   Gen.  6:14—20.      1  Kings  8:27. 

Is.  57:15. 
k  Ez.  31:9.  Luke  23:43.  Rev.  2:7. 


t  Or,  vossible. 

I   2-4. 

ID  9,10.      11:30. 

n  10:8.     11:16.     1  Cor.  3:5,9,10 

o  1:18.  11:31.  Job  24:25.    Horn. 

9:1. 
p  7.     10:9,10. 


[281 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


is  represented  as  being  in  the  same  place  with 
"the  throne  of  God  and  of  the  lyamb."  {Notes, 
Rev.  2:6,7.  22:1,5.) — Unspeakable.']  Jo^iitu 
Here  only.  'Quae  ita  explicanda  esse  arbitror 
'et  mente  percept  inaudita  et  ineffabiha.' 
Schleusner. 

7  And  1  lest  I  should  be  exalted  above 
measure,  through  ''  the  abundance  of  the 
revelations,  there  was  given  to  me  '  a  thorn 
in  the  flesh,  *  the  messenger  of  Satan  "  to 
buffet  me,  lest  I  should  be  exalted  above 
measure. 

8  For  this  thing  "  I  besought  the  Lord 
thrice,  that  it  might  depart  from  me. 

9  And  he  said  unto  me,  ^  My  grace  is 
sufficient  for  thee;  ^  for  my  strength  is 
made  perfect  in  weakness.  ^  Most  gladly 
therefore  will  I  rather  ^  glory  in  my  infirmi 
ties,  that  '^  the  power  of  Christ  may  rest 
upon  me. 

10  Therefore  ''I   take   pleasure^ in  in 
firmities,   in   reproaches,   in  necessities,  in 
persecutions,    in    distresses    ^  for    Christ's 
sake:    s  for   when   I   am   weak,  then  ami 

strong.  [Practical  Obsei-vations.] 

Note. — The  apostle  was  not  left  to  forget, 
that  he  was  a  feeble  sinful  man,  wholly  de- 
pendent on  mercy  and  grace,  amidst  all  his 
honorable  distinctions:  his  extraordinary  and 
multiplied  revelations  were  therefore  soon 
followed  by  trials  of  a  peculiarly  distressing  na- 
ture, lest  they  should  prove  an  incentive  to 
spiritual  pride.  What  he  saAV  in  the  third 
heavens  must  have  been,  in  its  own  nature, 
of  a  humbling  tendency:  (Notes,  Job  42:1 — 6. 
Is.  6:1 — 5.)  yet  wheh  he  came  among  his 
brethren,  he  would  be  apt  to  think,  however 
otherwise  abased,  that  none  of  them  had  seen 
or  heard  what  he  had  seen  and  heard;  or 
been  favored  with  such  visions  of  God,  as  this  in 
the  third  heaven.  Thus  the  vision  might  have 
proved  an  occasion  of  self-{)reference,  which 
would  have  induced  a  long  train  of  evil  conse- 
quences. But  his  gracious  Lord,  perceiving 
the  danger,  counteracted  these  effects,  by  "giv- 
ing him  a  thorn  in  the  flesh,  &c."  {Marg.  Ref. 
q — s.)  The  expressions,  here  employed,  have 
occasioned  commentators  almost  as  much  per- 
plexity, as  the  trial  itself  gave  the  apostle:  but 
had  it  seemed  good  to  the  Holy  Spirit,  that 
our  curiosity  should  be  fully  gratified  in  this 
respect,  he  would  have  led  the  writer  to  be 
more  explicit;  and  the  general  statement  is  more 
suited  for  edification,  than  if  the  particular  trial 
had  been  specified.  (Notes,  Gen.  32:25— 31 
•\?'  j2--32.)-"A  thorn,"  fixed  and  rankling 
in  the  tiesh,  would  give  great  and  constant  pain; 
and  some  particular  trials  of  the  apostle,  which 
began  or  were  augmented,  after  this  remarkable 
vision,  caused  a  continual  uneasiness  to  his 
miiid  of  a  similar  nature.  Probably,  these  arose 


q  10:5.  11;20.   Deut.  8;14.  17-20 

2Chr.  26;)6.  32:25,26,31.  Dan! 

5:20.      1  Tim.  3:t;. 

1—4. 

Gen.  32:25,31.  .Tilde.  2:3.    E/. 

28:24.  Gal.  4:13,14. 
Joh  2:7.    Luke    13:16.    1   Cor. 

5:5. 
u  M.ilt.  2f::C7.   1  Cor.  4:11. 


282] 


5  Deut.  3:23—26.  1  Sam  1,5:11. 
2  Sam.  12:16—18.  Matt.  20: 
21,22.  26.39—44.   Ileh.  5:7. 

y  10.  3:5.6.  Ex.  3:11,12.  4l0 
-15.  Deut.  33:25-27.  Josh. 
1:9.  Is.  43:2.  Jer  1-6—9 
Malt.  10:19,20.  Luk«  21:15^ 
ICor.  10:13.  1.5:10.  (ol  12" 
29.   1  Tim.  1:14.  Heb.  4:16.    "' 


from  the  personal  defects,  of  which  he  was  con- 
scious, which  gave  his  enemies,  especially  the 
false  apostles,  a  color  lor  reviling  and  deriding 
him.  (A^'o^e,  11 :13 — 15.)  These  things  seemed 
to  him  likely  to  obstruct  his  usefulness,  and 
they  continually  reminded  him  of  his  weakness 
and  inability  to  do  "any  thing  as  of  himself." 
Thus  they  were  exceedingly  unea.sy  and  mor- 
tifying to  him;  and  doubtless  they  afforded  Sa- 
tan "and  his  angels"  an  opportunity  of  tempting 
him  to  impatience,  and  discouraging  him  in  his 
labors;  as  well  as  of  exciting  carnal  men  to  in- 
sult and  injure  him. — Being  thus  constantly 
harassed  and  "buffeted,"  he  thrice  besought  the 
Lord  Jesus,  that  this  "thorn  in  the  flesh"  might 
be  removed  from  him;  (as  Jesus  had  thrice  be- 
sought his  Father,  that  "the  cup  might  pass 
from  him."  (Notes,  Matt.  26:36—46.)  and  that 
"the  messenger  of  Satan"  might  be  compelled 
to  depart:  probably  supposing,  that  otherwise 
he  should  not  be  able  to  proceed  in  his  ministry 
with  any  encouraging  prospect  of  success.  This 
seems  to  prove,  that  he  did  not  mean  his  per- 
secutions, but  those  infirmities  which  embold- 
ened his  enemies  and  the  false  teachers.  (Marg. 
Ref.  X.— Notes,  10:7—11.  Gal.  4:12—16.) 
The  Lord,  however,  did  not  see  good  to  grant 
his  request:  as  he  knew  that  this  sharp  trial 
was  needful  to  keep  him  humble,  and  even  to 
illustrate  the  power  of  his  own  grace.  He  was 
therefore  pleased  to  continue  his  servant  under 
it:  but  at  the  same  time,  he  assured  him,  by 
immediate  revelation,  that  his  grace  should  cer- 
tainly be  communicated  to  him,  in  that  meas- 
ure, which  would  be  sufficient  to  support  and 
comfort  him  under  the  affliction,  and  to  enable 
him  to  fulfil  his  ministry  notwithstanding:  be- 
cause his  divine  power  had  its  most  perfect 
work,  and  appeared  most  illustrious,  by  means 
of  "the  weakness"  of  those,  who  were  thus  en- 
abled to  bear  and  perform  such  things,  as  in 
themselves  they  were,  consciously  and  evident- 
ly, unfit  for.  (Marg.  Ref.  v,  z. — Notes,  4:7. 
1  Cor.  1:10—25.  2:1—5.)  Thus  the  apostle's 
mind  had  been  composed:  nay,  with  heart-felt 
joy  he  "gloried  in  his  infirmities;"  in  order  that 
it  might  the  more  undeniably  appear,  that  "the 
power  of  Christ"  overshadowed,  surrounded, 
and  "rested  upon  him:"  seeing  he  was  evident- 
ly made  very  successful,  in  his  extensive  and 
important  work;  though  he  seemed  to  be  dis- 
qualified for  it,  and  also  placed  in  such  circum- 
stances, as  to  render  it  impossible  he  should 
proceed.  Christ's  omnipotence  was  glorified 
through  Paul's  weakness;  and  this  made  him 
"well  pleased"  with  his  infirmities,  the  re- 
proaches, necessities,  persecutions,  and  dis- 
tre.sses,  to  Avhich  he  was  exposed  for  his  sake. 
He  even  counted  them  sources  of  pleasure  and 
enjoyment;  (Note,  Rom.  5:3 — 5.)  especially  as 
he  found  that,  in  proportion  as  he  was  weak,  in 
his  own  estimation,  and  that  of  other  men;  he 
was  led  more  entirely  to  depend  on  Christ  for 
strength,  and  so  was  actually  made  strong  to 
bear  all  the  sufferings,  to  resist  all  the  tempta- 
tions, and  to  perform  all  the  services,  to  which 


/.  Ps.  8:2.  Is.  3.5:3,4.    40:29—31. 

41:13—16.      Dan.      10:16—19. 

Eph.  3:16.  Phil.  4:13.    Col.  1: 

11-   Ileb.  11:34. 
a  10,15.  Matt.  5:11,12. 
b  5.   11:30. 
r.  2  Kings  2:15.     Is.   4:5,6.     11:2. 

Ztph    3:17.  Matt.  2E:18,20.     1 

I'et.  4:13,14. 


d   1:4.     4:8—10,17.    7:4.    Acts  S. 

41.  Kom.5:3.   8:35—39.     Phil, 

1:29.  2:17,18.   Col.  1:24.  Jam. 

1:2.   1  Pet.  1:6,7.  4:13,14. 
e  Sec  on  11:23—30. 
f  4:5,11.       Malt.      5:11.       ]0:1S. 

Luke  6:22.  .lolin  15:21.   1  for. 

4:10.  Kev.  2:3. 
S  Su  on  9.-13:4,9.  Ejih.  6:10. 


A.  D.  61. 


CHAPTER  XII. 


A.  D.  61. 


he  was  called. — This  passage  contains  a  most 
express  example  of  prayer  to  Christ,  and  of 
confiding  and  glorying  in  him,  as  the  Source  of 
grace  and  power.  (Marg.  Ref.  a — g. — Notes, 
Ps.  146:3.  Jer.  17:5— 8.)— Had  "the  thorn  in 
the  flesh,"  consisted  of  disorders  brought  on  the 
apostle,  by  the  effect  of  the  visions  on  his  ani- 
mal frame,  he  must  have  "known  that  he  was 
in  the  bodij."  {Note,  1 — 6.) — He  could  hardly 
have  rejoiced  in  the  continuance  of  those  gross 
temptations,  of  which  many  of  the  fathers 
groundlessly  suppose  him  to  speak.  (Note,  1 
Cor.  7:6 — 9,  v.  7.) — The  "messenger  also  of 
Satan,"  is  so  involved  with  "the  thorn  in  the 
flesh,"  in  the  narration,  in  the  prayer,  and  in 
our  Lord's  answer;  that  it  must  mean,  either 
the  source  whence  his  infirmities  arose,  (Note, 
Job  2:6 — 8.)  or  the  inward  temptations  which 
accompanied  them. 

Lest  I  should  be  exalted  above  measure.  (7) 
'/)■«  fit;  vnFotxiQoiiiiui.  2  Thes.  2:4.  Not  else- 
where N.  T.  Ex  vHFQ  et  uiQM,  toUo. —  The 
abundance.']  Trj  vneqiwh].  See  on  Rom.  7:13. 
— A  thorn.]  J'xoAoi/'-  Here  only  N.T. — Num. 
35:55.  Ez.  28:24.  Sept. — A  messenger  of  Sa- 
tan.] Jyyelog  J'aT«»'.  Matt.  25:41.  Rev.  12: 
7. — Some  tliink,  that  the  reproaches  and  in- 
sults of  the  principal  false  apostle  were  exclu' 
sively  intended  ;  (Note,  11 :13 — 15.)  but  as  in 
the  case  of  Job,  so  in  that  of  the  apostle,  the 
inivard  assault  of  evil  spirits,  combined  with 
the  outward  trials,  to  harass  and  distress  him. 
—Buffet.]  KoluffiCii-  See  on  JVfaW.  26:67. — 
Most  gladly.  (9)  'Hdiga.  15.  See  on  11:19.— 
May  rest.]  Emaxi^vwarj.  Here  only.  Ex  ent, 
et  ay.iji'ou),  habito.  See  on  John  1:14. — /  take 
pleasure.  (10)  EvSoxw.  See  on  5:8. 

11  lam  '^  become  a  fool  in  glorying: 
ye  have  compelled  me:  for  I  ought  to  have 
been  commended  of  you;  '  for  in  nothing 
am  I  behind  the  very  chiefest  apostles, 
^  though  I  be  nothing. 

1 2  Truly  '  the  signs  of  an  apostle  were 
wrought  among  you  in  all  patience,  in  signs, 
and  wonders,  and  mighty  deeds. 

13  For  what  is  it  wherein  ye  were 
inferior  to  other  churches,  except  it  he  that 
"^  I  myself  was  not  burdensome  to  you.'* 
"  forgive  me  this  wrong. 

Note. — Every  topic  unavoidably  led  the 
apostle  to  speak  of  the  Lord's  special  favor  to- 
wards him,  even  in  his  most  humiliating  trials. 
But  if  the  Corinthians  thought  that  he  was 
"become  a  fool  in  glorying,"  it  followed,  that 
they  "had  compelled  him:"  for  they  ought 
strenuously  to  have  stood  up  in  defence  of  his 
character  and  ministry,  when  attacked  by  false 
teachers,  as  he  was  in  no  respect  inferior  to  the 
greatest  apostles;  (11:5.)  though  he  was 
"nothing"  in  himself,  or  compared  with  his 
Lord:  his  credit  was  of  no  consequence,  apart 
Irom  the  glory  of  Christ;  he  was  greatly  dises- 
teemed;  and  he  was  willing  to  be  still  more 
abased,  that  Christ  might  be  the  more  glorified. 


h  1:6.   11:1,16,17. 

■  12.      11:5.      1    Cor.   3:4—7,22. 

Gal  2:6—14. 
k  1  Cor.  15:9,10.  Epli.  3:8. 
1  6:4—10    11:4.     Kom.  15:18,19. 

1  Cor.  1:5—7.  9:2.  14:13. 
m  14.   11:8,9.    1  Cor.  9:6,15— 18. 


n  11:7. 

o  1:15.   13:1.   iCoi.  4:19.   11:34. 

16:5. 
p  I'rov.  11:30.    Acts  20:33.   Pliil 

4:1,17.     1  Thes.  2:5,6,19,20.      1 

I>ct.  5:2—4. 
q  Gen.  24:35,36.  31:14,15.   Prov. 


Yet,  in  fact,  all  the  signs  and  miracles,  which 
distinguished  the  other  apostles,  had  been 
wrought  among  the  Corinthians,  connected 
with  great  patience  and  perseverance,  amidst 
difficulties  and  persecutions;  especially  in  con- 
ferring on  them  also  miraculous  powers:  nor 
was  there  any  thing,  in  which  they  were  less 
favor4#,  than  other  churches;  except  that  he 
had  i^er  burthened  them  by  requiring  a  main- 
tenanco.  If  any  of  them  would  censure  him, 
and  complain  of  this,  as  "a  wrong"  done  them; 
he  must  crave  forgiveness  of  this  his  single 
offence,  though  he  had  fallen  into  it  from  a  re- 
gard to  their  good. 

Ye  were  inferior.  (13)  'Hjirj&ipF.  2  Pet.  2: 
19,20.  'HTTOf,  15.  1  Cor.  11:11  .—1 ...  was  not 
burdensome.]  Ov  xaTeraQxi]aa.  14.  Seeonll: 
8. —  Wrong.]  Adixiuv,  injustice. 

14  Behold,  "the  third  time  1  am  ready 
to  come  to  you;  and  I  will  not  be  burden- 
some to  you;  P  for  I  seek  not  yours,  but 
you:  'i  for  the  children  ought  not  to  lay  up 
for  the  parents,  but  the  parents  for  the 
children. 

15  And  I  ■■  will  very  gladly  spend  and 
be  spent  for  *  you ;  *  though  the  more 
abundantly  I  love  you,  the  less  I  be  loved. 

Note. — The  apostle  had  once  been  at  Cor- 
inth; and  he  had  repeatedly  purposed  to  come 
again,  and  declared  that  purpose,  but  he  had 
been  disappointed.  (Marg.  Ref.  o. — Notes,  1 : 
15,16.  13:1—4.  1  Cor.  16:5—9.)  However, 
the  third  time  he  fully  expected,  that  he  should 
visit  them:  and  he  had  resolved  to  put  them  to 
no  expense  on  his  account  when  he  came;  as 
he  sought  not  to  share  their  property,  but  to 
win  and  save  their  souls.  For  children  were 
not  expected  to  lay  up  money,  as  a  future  sup- 
ply for  their  parents,  but  the  parents  for  their 
children:  and  thus  he  had  determined  to  do 
whatever  he  could  to  enrich  the  Corinthians 
with  spiritual  blessings,  as  their  father  in  Christ, 
without  accepting  6t'  any  other  return,  than 
their  grateful  affection.  (Mai-g.  Ref  p,  q. — 
Note,  1  Cor.  4:14 — 17.)  Nay,  he  was  even 
willing  "to  spend"  his  time,  talents,  health, 
and  strength,  among  them:  yea,  "to be  spent," 
and  worn  out,  in  his  labors  for  the  good  of 
their  souls;  (Notes,  1  Thes.  2:9—12.  '2  Tim. 
2:8 — 13.)  even  though,  the  more  abundantly 
and  fervently  he  loved  them,  the  less  they  loved 
him,  and  the  more  neglect  and  contempt  they 
expressed  towards  him.  (Marg.  Ref.  r,  s.) — A 
more  excellent  frame  of  mind  can  scarcely  be 
conceived,  than  that  which  is  described  in  these 
emphatical  words.   (Note,  Rom.  12:17—21.) 

Be  spent.  (15)  ExdmtuvTjd^iiaofnti.  Here 
only.  Comp.  of  ex  and  danuvub),  Mark  5:26. 
Luke  16:14.  Acts  25:^4.— For  you.]  "For 
your  souls."  Marg.  '  Yneg  iw*;  ipv/Mv  ij-iwv. 
See  on  JVio«.  16:25. 

16  But  be  it  so,  *  I  did  not  burden  you: 
nevertheless,  "  being  crafty,  I  caught  you 
with  guile. 


13:22.   19:14.   U  nr.  4:14,15.   1 

Thes.  2:11. 

9.   1:6,14.     2:3.    7:3.    John  10; 

10,11.     Gal.  4:10.     Phil.  2:17. 

Col.  1:24.  1  Thes.  2:8.    2  Tim. 

2:10. 


*  (^T.  your  souls.   14.  Ileh.  13:17. 
s  6:12,13.     2    Sam.     13:39.      17: 

1 — J.    18:33.   1  Oor.  4:8-18. 
t  13.   11:9.10. 
u  1:12.  4:2.  7:2.   10:2,3.  1  Thes. 

2:3,5.  2  Pet.  2:3. 

[283 


A.  D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


^ote. — Many  preachers  and  writers,  without 
hesitation,  quote  this  verse,  as  the  words  of  the 
apostle,  g;iving  an  account  of  his  own  manage- 
ment: and  it  is  to  he  feared,  that  it  is  often 
used  to  excuse  or  commend  duplicity,  in  a  va- 
riety of  wavs,  by  which  men  allow  themselves 
to  impose  (.n  others  by  false  appearances  and 
pretexts;  in  order  to  |)romote,  what  the^^iink 
the  cause  of  truth  and  of  God.   (Note,'Tinm. 

3:5 8.)  But  iiothint,''  can  be  more  foreign  to  the 

true  meaning  of  the  passage,  as  it  stands  in  the 
context:  for  it  is  undeniably  the  objection, 
which  the  apostle  supposed  his  opposers  at  Co- 
rinth would  make,  to  the  account  which  he  had 
given  of  his  own  disinterested  conduct.  In  this 
indeed  commentators  of  every  kind  are  almost 
unanimous. — The  false  teachers  would  be  ready 
to  answer,  that,  though  the  apostle  did  not 
openly  "burden"  the  people;  yet,  being  an  art- 
ful man,  he  craftily  drew  them  in,  by  various 
pretences;  and  so  obtained  larger  sums  of  them 
in  an  under-hand  manner,  than  would  have 
sufficed  for  his  maintenance.  (Marg.  Ref. — 
Note,  2  Kings  5:20—25.) 

I  did  not  burden.]  Eyot  ov  xarsSaQTjaa. 
Here  only.  Ex  xura,  et  ^uqfu),  gravo. — 
Crafty.]  riuvHoyoQ.  Here  only,  riapuqyin,  4: 
2.  11:3.  See  on  Lufce  20:23. 

17  Did  ^  I  make  a  gain  of  you  by  any 
of  them  whom  I  sent  unto  you.'' 

18  I  desired  *' Titus,  and  with  him  I  sent 
a  brother:  did  Titus  make  a  gain  of  you.'' 
^  walked  we  not  in  the  same  spirit.''  walked 
we  not  ''in  the  same  steps.'' 

19  Again,  ''think  ye  that  we  excuse 
ourselves  unto  you.''  "^  we  speak  before  God 


dearly 
*I 


in   Christ:  •*  but  ne  do  all  things, 
beloved,  for  your  edifying. 

20  For  I  fear,  lest  when  I  come 
shall  not  find  you  such  as  I  would,  ^  and 
that  I  shall  be  found  unto  you  such  as  ye 
would  not:  lest  there  hw  ^  debates,  envy- 
ings,  wraths,  strifes,  backbitings,  '  whisper- 
ings, "^  swellings,  tumults: 

21  Jlnd  lest,  when  I  come  again,  '  my 
God  will  humble  me  among  you,  and  '"  that 
I  shall  bewail  many  which  have  "  sinned 
already,  "  and  have  not  repented  of  the 
>'  uncleanness,  and  fornication,  and  lasciv- 
iousness  which  they  have  committed. 

Note.- — To  this  objection  the  apostle  replied, 
by  inquiring,  whether  they  could  mention  any 
man  whom  he  had  sent  among  them,  by  whorn 
be  had  made  a  gain  of  them.?  {Note,  8:16— 
24.)  Had  not  Titus,  and  others,  acted  in  the 
same  disinterested  manner  that  he  had  done.? 
And  would  some  still  pretend,  that  they  only 
"made  an  apofogy"  for  themselves  from  sinis- 
ter views.?  To  this  he  would  answer  that  he 
spakebefore^od^^srevea[ing  himself  in  Christ; 

X  18.      2    Kings  5:16,20—27 
Cor.  4:17.   16:10. 


y  2:12,13.  7: 

z  8:6,16—23.   Phil.  2:19— 22. 

a  Num.    16:15.     1    Sara.    12:3,4. 

Neh.     5:14.     Acts    2*33—35. 

Horn.  4:12.   1  Pet.  2:21. 
b  3:1.  5:12. 
c  See  on  11:10,31. 
d  5.13.  10:8.  13:ia     1  Oor.  9:12 


284] 


—23.  10:33.  14:26. 
e  15.    7:1.    Rom.  12:19.    1  Cor. 

10:14.  Phil.  4:1. 
f  21.  13:9. 
g  1:23,24.  2:1—3.  10:2,6,8,9.  13: 

2,10.  1  Cor.  4:18—21.  5:3—5. 

'^'"'■•l^ll.    3:3,4.    4:6—8,18. 

6:7  8        11:16-19.      14:36.37. 

Gal    5:15,19-21,26.    Enh.    4: 

31,0.2.  Jam.  3:14— 16.    4:1 5. 


{Note,  1:23,24.)  and  that  he  did  all  things  in 
subserviency  to  their  edification,  who  were 
dearly  beloved,  by  him,  notwithstanding  all 
their  unkindness.  {Marg.  Ref.  x — a.)  For  he 
greatly  feared,  lest  when  he  visited  them,  after 
the  delays  which  he  had  purposely  made,  he 
should  still  find  the  church  far  from  that  pure 
state  whicli  he  desired;  and  that  they  would 
not  find  him  so  gentle  among  them,  as  they 
would  have  him  to  be:  {Note,  13:1 — 4.)  but 
that  he  should  meet  with  violent  contentions, 
bitter  envyings,  mutual  wrath  and  strife,  and 
reciprocal  slanders,  suspicions,  and  surmises; 
while  some  would  swell  with  pride,  ambition, 
and  disdain,  or  attempt  to  excite  tumults  against 
him,  or  those  in  the  church  who  were  not  of 
their  party.  {Marg.  Ref.  b — k. — rNotes,  Rom. 
1:28—32."  Gal.  5:1^9-21.  2  Tim.  3:1—5.)  So 
that  he  feared  lest  his  visit  to  Corinth,  like  "the 
thorn  in  his  flesh,"  would  be  a  trial  to  him,  and 
a  cause  of  humiliation  and  dejection,  rather 
than  of  comfort:  and  that  he  should  be  con- 
strained to  bewail  the  case  of  many,  who  had 
grievously  sinned,  and  had  not  repented  of  their 
enormities.  These  last  verses  show,  to  what 
dreadful  excesses  tlie  self-sufficient  teachers  had 
drawn  aside  their  deluded  followers:  and  that 
the  incestuous  person,  who  had  been  brought 
to  repentance,  was  only  one  of  a  considerable 
number,  who  had  committed  crimes  of  a  similar 
nature;  and  who  persisted  so  obstinately  in 
them,  that  there  was  a  danger  lest  they  should 
unite  against  the  apostle's  authority;  and  so 
constrain  him  to  use  great  severity.  {Marg. 
Ref.  1 — p.) — This  surely  gives  us  the  idea  of 
Gentiles,  who  professed  Christianity,  and  cor- 
rupted it  with  heathen  speculations  and  licen- 
tiousness; rather  than  of  those,  who  attempted 
to  impose  the  laAV  of  Moses  on  the  Gentile  con- 
verts. 

Make  a  gain.  (17)  EnleovaxTtjaa.  18.  See 
on  2:11. — Steps.  (18)  f/tcai.  See  on  Rom.  4: 
12. —  IVe  excuse  ourselves.  {19)  yiTioloysue&u. 
See  on  Luke  \^:11.— Debates.  (20)  E^eig. 
See  on  i?om.  1 :29. — Enmjings.]  Zr/loi.  11:2. 
— Strifes.]  Eqid^eiui.  Gal.  5:20.  See  on  Rom. 
2:8. — Backbitings.]  Kimtlulnxi.  1  Pet.  2:1. 
KuTuluXoQ-  See  on  Rom.  1:30. —  Whisper- 
ings.] 'I'l^votauni.  Here  only.  V'ld^vQigiji'  See 
on  Rom.  1:30. — Swellings.]  f/waiuiueig.  Here 
only,  f/ivatour  See  on  1  Cor.  4:6. —  Tumults.] 
yty.uiuc.(iauii.  6:5.  See  on  Luke  21  :9. —  Who 
have  sinned  already.     (21)    fIi)n7ji(aQi}jy.0T0ir. 

13:2. Uncleanness.]     Jy.ftd^uQaut,      See   on 

Rom.  1  :24. — Lasciviousness.]  J4at).yfia.  Gal, 
5:19.  See  on  Mark  7 -.'22. 

PRACTICAL    OBSERVATIONS. 
V.  1—10. 

When  we  cannot  avoid  speaking  such  things 
concerning  ourselves,  as  seem  to  imply  boast- 
ing; we  should  use  every  method  of  rendering 
our  conduct  in  so  doing  consistent  with  modes- 
ty and  humility. — Those  things,  which  are 
seen,  and  heard,  "in  the  heaven  of  heavens," 
are  so  far  above  our  present  conceptions,  that 


1  Pet.  2:1. 
i  Ps.  41:7.      Prov.  16:28.     Rom. 

1:29. 
k  2  Pet.  2:18.  Jude  16. 
1  7.   8:24.  9:3,4. 
m  2:1—4.    Ex.   32:31.     Dcut.  9: 

15,25.   1  Sam.  1.5:35.  Ezra  9:3. 

10:1.      Ps.  119:136.      Jer.  9:1. 

13:17.  Luke  19:41,42.  Rom.  9: 

2.  Phil.  3:18,19. 


n  13:2. 

o  2:5— 11.  7:9—11.   10:6.    1  Cor. 

6:9—11.  Rev.  2:20— 22. 
p  Rom.  13:13.    1  Cnr.  5:1 .9— li. 

6:15 — 18.    Gal.  5:19.     Eph.  5: 

.5,6.    Col.  3:5.    1  Thcs.  4.3—7. 

Heb.  13:4.   I  Pet.  4:2,3.  2  ['el. 

2:10—14,18.   Jude  7,23.    Rev 

21:8.  22:15. 


A.  D.  61, 


CHAPTER  XII. 


A.  D.  61. 


the  most  eminent  believers  could  not  sustain 
the  view  of  them;  except  they  were  cast  into 
such  an  ecstasy,  as  not  to  know  whether  they 
•were  "in  the  body,  or  out  of  the  body:"  nor 
can  human  language  make  the  result  of  such 
vii<ions  intelligible  to  mortal  ears.  While  this 
should  teach  us  to  enlarge  our  expectations  of 
the  "glory  that  shall  be  revealed;"  it  should 
also  render  us  contented  with  our  more  ordina- 
ry method  of  learning  the  truth  and  will  of 
God. — For  the  heart,  even  of  the  best  of  men, 
lias  in  it  the  remains  of  pride;  and  even  "visions 
and  revelations  of  the  Lord"  might  occasion 
self-exaltation.  (Notes,  and  P.  O.  2  Chr.  32: 
24 — 33.)  When  any  thing  of  this  kind  takes 
place  in  those  whom  he  loves,  some  "thorn  in 
the  flesh"  will  be  surely  "given  them,"  and  a 
"messenger  of  Satan"  let  loose  to  "buffet 
them:"  on  the  contrary,  the  delusions  of  en- 
thusiasts tend  only  to  pride,  without  any  coun- 
terpoise. It  is  however  very  surprising,  that 
the  relics  of  corrupt  nature  should  as  it  were 
learn  pride  in  heaven,  and  that  grace  should  be 
taught  humility,  even  by  Satan  and  his  mes- 
sengers.— However  painful  the  process  may  be, 
the  wise  Christian  will  be  thankful  to  be  kept 
from  being  "exalted  above  measure;"  and  he 
will  be  more  ready  to  speak  of  his  sins  and.  fol- 
lies, than  of  his  extraordinary  discoveries  and 
consolations;  for  he  will  not  desire,  that  "any 
one  should  think  of  him  above  what  he  seeth 
him  to  be." — Whatever  there  is  in  any  man's 
experience,  whether  of  outward  trials,  or  of  in- 
ward conflicts  and  temptations,  which  serves  to 
counterbalance  more  encouraging  circumstances 
and  events,  and  mortify  pride:  he  may  very 
properly  consider  it  as  a  "thorn  in  the  flesh," 
given  to  him  to  prevent  far  worse  consequences. 
And  it  is  especially  matter  of  gratitude,  when 
this  prevention  is  effected;  without  his  being 
left  to  commit  actual  sin,  or  to  dishonor  the 
gospel. — When  we  are  "buffeted"  by  Satan  or 
his  agents,  we  should  apply  without  delay,  and 
with  all  earnestness,  to  our  "merciful  and  faith- 
ful High  Priest;"  who  "suffered  being  tempted, 
that  he  might  be  able  to  succor  those  that  are 
tempted:"  (Notes,  Heb.  2:16—18.  4:14—16.) 
and  we  should  be  frequent,  as  well  as  instant, 
in  beseeching  him,  that  those  temptations  and 
trials  may  depart,  which  appear  to  impede  our 
usefulness,  or  to  endanger  the  credit  of  our 
profession.  Yet  we  must  not  conclude  that  our 
prayers  are  rejected,  when  the  desired  deliver- 
ance is  delayed;  as  he  may  see  those  conflicts 
salutary,  which  we  deem  ruinous.  His  wisdom 
must  be  trusted,  as  well  as  his  truth  and  love: 
and  when  we  strive  against  sin,  bear  up  under 
discouragements,  and  attend  to  our  duty,  in 
dependence  on  him;  we  may  rest  satisfied  "that 
his  grace  will  be  sufficient  for  us,  and  that  his 
strength  will  be  made  perfect  in  our  weakness." 
(Notes,  Ps.  138:3.  Is.  40:27—31.  Eph.  3:14— 
19.  Phil.  4:10— 13,  V.  13.  C-ol.  1:9—14,  vv. 
11,12.)  He  frequently  answers  prayer  by  re- 
conciling our  minds  to  humiliating  trials,  and 
by  increasing  our  strength  for  that  conflict 
whicii-we  were  desirous  of  declining:  and  some- 
times Christians  have  such  views  of  his  glory, 
and  such  confidence  in  his  grace,  that  they  can 
"most  gladly  glory  in  their  infirmities,"  assured 
that  "his  power  will  rest  upon  them,"  and  be 
honored  in  and  by  them.  Thus  a  man  may 
even  "take  pleasure  in  infirmities,  in  reproach- 


es, necessities,  persecutions,  and  ^distresses,  for 
Christ's  sake:"  and  though  we  have  not  by  far 
arrived  at  this  vigor  of  faith  and  love;  yet  if 
we  are  indeed  believers,  we  have  also  found, 
that  when  we  most  felt  our  own  weakness?,  we 
were  peculiarly  "strong  in  the  Lord;"  and 
when  we  began  to  think  ourselves  strong,  we 
have  been  left  to  discover,  and  perhaps  to  ex- 
pose, our  own  Aveakness.  Nor  let  it  be  forgot- 
ten, that  whatever  religious  instruction  or  prin- 
ciple leads  men  to  think,  that  they  have  any 
strength,  in  themselves,  proportionably  renders 
them  weak,  in  the  hour  of  temptation:  while 
ihe  humbling  consciousness,  that  there  is  no 
health,  or  help,  or  strength  in  us,  as  connected 
with  a  constant  reliance  on  the  all-sufficient 
grace  of  Christ,  and  fervent  prayer  for  his  ef- 
fectual assistance,  conduces  proportionably  to 
make  us  "strong  in  the  grace  of  our  Lord,"  for 
service,  suffering,  conflict,  and  triumphant  vic- 
tory. 

V.  11—21. 
They,  who  do  not  give  proper  commendation 
to  such  as  have  faithfully  labored  for  their  good, 
but  prefer  every  new  voice  to  that  of  their 
own  pastors,  often  compel  them  to  glory,  and 
then  perhaps  censure  them  for  it.  But,  what- 
ever the  Lord  may  give  us,  or  do  by  us,  "we 
are  nothing"  in  ourselves,  but  sin  and  folly:  so 
that  the  deepest  self-abasement  and  self-renun- 
ciation, not  only  consist  with  the  consciousness 
of  the  Lord's  special  goodness  towards  us,  but 
are  intimately  connected  with  it. — It  is  a  great 
thing  for  ministers  to  be  warranted  in  saying 
before  God  and  to  the  people,  "we  seek  not 
yours  but  you;''  not  your  property,  but  your 
souls.  Alas !  in  what  numerous  or  rather  num- 
berless instances  must  the  words  be  transposed, 
in  order  to  be  true;  as  the  preachers  seek  only 
the  property  and  not  the  salvation,  of  their 
hearers !  But  the  more  disinterested  our  labors 
are,  the  more  apostolical  they  must  be  allowed 
to  be:  and  it  is  generally  desirable  to  avoid 
being  burdensome  to  our  congregations;  for  far 
more  will  "forgive  us  this  wrong,"  than  the 
very  appearance  of  being  mercenary.  Indeed 
we  should,  as  far  as  we  can,  imitate  the  con- 
duct of  affectionate  parents,  who  seek  to  enrich 
their  children,  and  not  to  be  enriched  by  them. 
— But  how  very  difficult  is  it,  "most  gladly  to 
spend  and  be  spent"  for  those,  who  make  un- 
kind returns;  and  who  seem  to  love  those  least 
who  most  love  them !  We  are  alas,  soon  van- 
quished in  contests  of  this  kind;  and  may 
hence  infer,  how  far  short  we  are  of  the  apos- 
tle's measure  of  grace,  who  yet,  long  alter  this, 
confessed  that  "he  had  not 'already  attained;" 
(Note,  Phil.  3:12—14.)  and  thus  we  may  be 
excited  to  pray  for  an  increase  of  faith,  love, 
and  patience. — No  excellency  of  si)irit  or  con- 
duct can  silence  calumny:  and  if  we  were  even 
as  holy  as  Paul,  some  would  revile  us  as  "crafty 
men,  who  took  others  by  guile."  It  is  well 
when  we  can  disprove  such  slanders,  and  when 
fellow-laborers  "walk  in  the  same  spirit  and 
steps."  We  should  not,  however,  be  too 
anxious  to  defend  ourselves,  and  plead  our  own 
cause,  being  satisfied  with  a  clear  conscience 
towards  God:  yet  we  ought  to  "do  all  things 
for  the  edification"  of  our  brethren,  and  the 
recovery  of  such  as  have  been  drawn  aside. — 
But  how  can  faithful  ministers  be  expected  to 
prove   such  as  their  people  desire;  when  thev 

[28i> 


A.   D.  61. 


II.  CORINTHIANS. 


A.  D.  61. 


witness  among  them  those  contentions,  envies, 
slanders,  wiiispeiingfs,  boastings,  and  tumults, 
which  not  only  grieve  and  humble  them,  but 
also  disgrace  the  gospel?  {Note,  1  Kmgs22:S. 
P.  O.  1 — 9.)  Alas!  they  are  often  cast  down, 
and  sent  to  "bewail"  the  crimes  of  those, 
whom  they  fondly  hoped  would  be  a  comfort 
to  them;  and  they  are  frequently  distressed  on 
account  of  their  own  mistakes  or  infirmities, 
which  they  fear  have  tended  to  prevent  their 
usefulness.  But  how  grievous  is  it,  that  such 
evils  should  prevail  among  the  professors  of 
the  gospel;  and  that  we  should  still  have  to 
lament  over  many,  who  have  grievously  "sin- 
ned, and  have  not  repented  of  the  uncleanness, 
and  fornication,  and  lascivioiisness,  which  they 
have  committed!"  Yet  we  need  not  despond 
on  this  account;  for  it  was  so  even  in  the  apos- 
tle's days.  But  while  we  observe  that  "the 
enemy  liath  done  this;"  we  should  not  forget 
to  add,  that  it  was  by  means  oi^  antinomian  and 
self-conceited  teachers;  and  perhaps  through 
our  own  unwatchfulness,  or  carnal  and  unde- 
cided conduct. 

CHAP.  XIII. 

The  aposlle  declares  his  expectation  and  purpose  of  inflicting  niiiacu- 
Jous  puniihmenls  on  those  who  persisted  in  opposing  his  authority,  I 
— 4.  He  exhorts  (he  people  to  sell-exainination,  5;  and  to  disarm 
him  of  his  power  to  use  sharpness,  hy  iheir  previous  repentance,  6 — 
10.  He  concludes  with  exhortations,  salutations,  and  benedictions, 
11—14. 

THIS  is  ^the  third  time  I  am  coming  to 
you.     ^  In  the  mouth  of  two  or  three 
witnesses  shall  every  word   be  established. 

2  1*^  told  you  before,  and  foretell  you,  as 
if  I  were  present,  the  second  time;  and, 
**  being  absent,  now  I  write  to  them  which 
*  heretofore  have  sinned,  and  to  all  other, 
that,  if  I  come  again,  I  will  not  spare: 

3  Since  *"ye  seek  a  proof  of  ^  Christ 
speaking  in  me,  ^  which  to  you-ward  is  not 
weak,  but  is  mighty  in  you. 

4  For  though  '  he  was  crucified  through 
weakness,  "^  yet  he  liveth  by  the  power  of 
God.  For  '  we  also  are  weak  *  in  him, 
""  but  we  shall  live  with  him,  by  the  power 
of  God  toward  you. 

Note.~{Note,  12:14,15.)  As  the  law  of 
God  by  Moses  had  prescribed,  that  no  accused 
person  should  be  condemned,  unless  two  or 
three  witnesses  testified  against  him;  so  the  re- 
peated warnings  given  by  the  apostle,  of  his 
purpose  to  come  and  inflict  punishment  on  the 
impenitent  offenders  at  Corinth,  would,  as  it 
were,  testify  against  them,  and  make  way  for 
those  judgments.  {Mars;.  Ref.  h,  c. — Notes, 
iV«m.  35:24— 30.  Dew^  17:2—7.  19:15—21.) 
Or  rather,  when  at  length  he  should  come,  he 
would  proceed  against  them  according  to  that 
law,  or  to  the  rule  laid  down  by  Christ  for  his 
disciples.  {Notes,  Matt.  18:15— 18.)— In  the 
former  epistle  he  had  before  told  them  of  his 


a  See  on  12:14. 

o  Num.  35:30.     Dcut.    17:6.    19: 

15.     1    Kings   21:10,13.    Alatt. 

18:16.    26:60,61.    John  8:17,18. 

Heb.  10:28. 
»  1:23.     10:1,2,8—11.     12:20.    1 

Cor.  4:19—21.  5:5. 
d  10. 

12:21 


286] 


f  10:8—10. 

g2:10.    Matt.  10:20.    18:18—20. 

Luke  21: 15    1  Cor.  5:4,5. 
h  2:6.  3:1  -3.  12:12.    1  Cor.  9:1 

—3. 
i  Luke  22:43,44.    John  10:18.    1 

Cor.  15:43.     Phil.  2:7,8.    Heb. 

5:7.   1  Pet.  3:18. 
k  Acts  2:36.    4:10—12.    Rom.  6: 


purpose:  in  the  preceding  part  of  this  epistle 
he  had  again  warned  them,  as  if  present  with 
them;  and  here  again  at  the  conclusion,  being 
yet  "absent,"  and  giving  them  a  little  longer 
space  to  repent,  he  now  wrote,  to  assure  those 
who  had  before  sinned  and  continued  untract- 
able,  and  all  others  who  might  countenance 
them,  that  "when  he  came  again,  he  would  not 
spare"  the  offenders,  nor  appear  so  timid  and 
weak  as  they  before  had  concluded  him  to  be: 
(iVofes,  10:1— 11.  12:17—21.  1  Cor.  4:18— 
21.  5:1 — 5.)  especially  as  some  of  them  boldly 
demanded  "prooP'  of  Christ's  speaking  "in 
him"  as  his  apostle;  though  this  had  already 
been  confirmed  by  no  feeble  evidence,  but  by 
his  mighty  power  working  in  and  among  them, 
in  various  ways.  'Christ  showed  his  power 
'among  them,  by  enabling  St.  Paul  to  preach 
'the  gospel  to  them,  "in  demonstration  of  the 
'Spirit  and  of  power,"  so  efficaciously,  as  to 
'convert  them  to  the  faith;  (1  Cor.  2:4.)  in 
'that  variety  of  gifts  conferred  on  them,  toge- 
'ther  with  the  gospel,  by  which  "the  testimo- 
'ny  of  Christ  was  confirmed:"  (1  Cor.  1:6.) 
'by  his  ])ower,  conspicuous  in  seconding  St. 
'Paul's  delivery  of  the  incestuous  Corinthian 
'up  to  Satan:  (1  Cor.  5:4,5.)  ...  and  by  the 
'chastisements  they  suffered  for  communicating 
'in  the  Lord's  supper  unworthily.'  Whitby. 
{Notes,  2:5—11.  1  Cor.  11 :2"9— 34.)— For 
though  Jesus  was  crucified,  as  if  he  had  been 
only  a  weak,  helpless  man;  and  was  despised 
as  unable  "to  save  himself;"  yet  he  was  raised 
from  the  dead  and  lived  in  glory,  "by  the 
power  of  God,"  to  "put  all  enemies  under  his 
feet."  In  like  manner,  the  apostle  and  his 
brethren  appeared  weak  and  despicable,  as  be- 
ing made  like  the  Saviour;  and  the  power, 
which  they  spake  of,  seemed  to  be  dead,  be- 
cause they  did  not  exercise  it:  yet  they  were 
assured  that  it  would  revive,  and  that  they 
should  be  evidently  quickened,  and  endued  with 
the  power  of  God,  exerted  in  their  behalf  to- 
wards the  disobedient  Corinthians,  by  inflicting 
miraculous  judgments  upon  them.  {Note,  4: 
8 — 12.) — The  language  here  used  to  the  re- 
fractory Corinthians  contains  the  strongest 
proof  imaginable,  that  the  apostle  was  con- 
scious, that  he  spake  and  acted  by  a  divine  au- 
thority; and  that  he  feared  no  detection,  and 
was  certain  that  his  Lord  would  put  all  his  op- 
posers  to  confusion. — In  the  mouth,  &c.  (1) 
'This  is  taken  from  the  Alexandrian  copy  of 
'the  LXX,  only  a  little  abridged,  which  is  an 
'exact  translation  of  the  Hebrew.'  Randolph. 
{Deut.  19:15.) 

I  told  youbefore.  (2)  nooeiQTjxn.  7:3.  Matt. 
24:25.  Rom.  9:29,  et  al.—Foretell.l^  Jlooltyo). 
Ga/.  5:21.  1  Thes.  3:4.— J  proof.  (3)  Joxi- 
fnp'.  2:9,  8:2.  9:13.  See  on  i?oj?i.  5:4.— /« 
mighty.]  /tvvmei.  Here  only.  Jwarog,  9.  9: 
8.    10:4.    12:10. 

5  "  Examine  yourselves,  whether  ye  be 
°  in  the  faith;  prove  your  own  selves. 
P  Know  ye  not  your  own  selves,  how  that 


4,<M0.     14:9.    Eph.   1:19—23. 

I'hil.  2:9—11.    1  Pet.   3:18,22. 

Rev.  1:17,18. 
I  4:7—12.   10:3,4,10.    1  Cor.  2:3. 
*  Or,  with  him.     Phil.  3:10.     2 

Tim.  2:11,12. 
in   Acts  3:16.   Rom.  6:3— 11. 
n  Ps.  17:3.  26:2.   119:.59.   139:23, 


24.     Lam.   3:40.      Lz.    18:28 

Hag.    1:5,7.      1   Cor.    11:28,31. 

Gal.    6:4.      Heb.    4:1.     12:15. 

Rev.  2:5.  3:2,3. 
o  Col.  1:23.    2:7.     1    Tim.    2:15. 

Til.  1:13.  2:2.  1  Pel.  5:3. 
p  1  Cor.  3:1G.     6:2,15,19.    D-24 

Jam.  4:4. 


A.  D.  61.  CHAPTER  XIII 

in   you,    except   ye   be 


A.  D.  61. 


y 


1  Jesus   Christ    is 
•■•reprobates? 

6  But  M  trust  that  ye  shall  know  that 
we  are  not  rejjrobates.     [Practical  obst^'aHons.] 

JNote. — Instead  of  presumptuously  judging 
the  apostle,  and  demanding  his  credentials;  it 
behoved  the  persons  concerned,  and  indeed  all 
the  Christians  at  Corinth,  to  "examine  them- 
selves, whether  they"  really  "were  in  the 
faith;"  and  whether  they  had"  any  thing  more 
than  a  formal  profession  and  a  dead  faith.  Let 
them  then  prove  their  tempers,  conduct,  and 
experience,  by  the  standard  of  God's  word,  as 
gold  is  assayed  or  tried  by  the  touchstone;  for 
he  feared  that  many  of  them  were  self-deceived 
in  this  imj)ortant  concern.  After  all  their 
boasting  (if  knowledge,  would  they  continue 
ignorant  of  themselves,  of  their  own  state, 
character,  and  hearts?  or  that  "Jesus  Christ 
was  in  them,"  by  the  in-dwelling  of  bis  Spirit, 
by  his  image  renewed  on  their  souls,  by  his 
kingdom  set  u|)  in  their  hearts,  and  by  possess- 
ing their  supreme  love  and  affection;  unless 
they  were  to  that  day  merely  nominal  Chris- 
tians, Avho  would  at  last  be  disapproved  and  re- 
jected, as  the  dross  is  by  the  refiner.?  (Marg. 
lief,  n — r.) — Some  expositors  render  the  clause, 


"cbosen,"  must  be  rejected,  or  passed  by,) 
but  not  a  scriptural  word  in  any  sense.  (Notes 
10:17,18.  Jer.  6:27—30.  1  Cor.  9:"24--27.)  ' 
Examine.  (5)  IJeioa'C^Te.  Matt.  4:1,3.  16:1. 
19:3.  22:18,  eiaZ.  From  ttfiou,  Heh.  11:^9, 
3Q.— Prove.]  Joy.ifKx^eiF.  8:8,22.  See  on  Luke 
12:56. — Reprobates.]  Adoy.iftot,.  6,7.  See  on 
Rom.  1:28. 

7  Now  *  I  pray  to  God  that  ye  do  no 
evil;  not  that  we  should  appear  "approv- 
ed, but  that  ye  should  do  tiiat  which  is 
""  honest,  though  we  be  J'  as  reprobates. 

8  For  ^  we  can  do  nothing  against  the 
truth,  but  for  the  truth. 

9  For  we  are  glad,  ''when  we  are  weak, 
and  ye,  are  strong:  and  this  also  we  wish, 
^  even  your  perfection. 

10  Therefore  "  I  write  tliese  things, 
being  absent,  ''  lest  being  present  I  should 
use  sharpness,  according  to  the  power 
which  the  Lord  hath  given  me  to  edifica- 
tion, and  not  to  destruction. 

Note. — The  apostle  prayed  for  bis  brethren 
at  Corinth,  that  they  might  "do  no  evil,"  but 


"Christ  is  among  you,  except,  &c."  but  this  jrepent  of  what  they  bad  done:  not  that  he  and 

conveys  no  definite  idea.     The  apostle  could  his  friends  should  appear  "approved,"  by  the 

not  mean   to  intimate,  that  Christ  was  not  at  submission  of  all  parties  to  his  authority;  but 

all  present  in  the  church  at  Corinth;  for  this  that  they  might  do  what  was  right  and  becom- 

would  have   contradicted  all  the  declarations,  ing  them,  though  it  should  occasion  him  to  be 

which  be  made  concerning  them:  and  the  pres-  disapproved    and    censured;   or   even    thought 

ence  of  Christ,  among  them,  could  not  prove  destitute  of  apostolical  authority,    because  he 

that  those  individuals,  whom  be  warned  were  had  no  occasion  given  him  of  exercising  it  by 

true  believers,  and  approved  by  God :  yet  this  inflicting  judgments.    (Marg.  Ref.  t — x.)    For 

was  the  precise  point,  which  be  exhorted  them  indeed  he  and  bis  brethren  "could  do  nothing" 

personally    to    examine. — In  determining  this  in  this  way  "against  the  truth"  of  the  gospel, 

question,  they  would  also  decide  another,  as  far  being  vested  with  miraculous  powers  only  that 

as   they  were   individually   concerned:  seeing  they  might  defend  the  truth:  and  should  they 

that  those,   who  could  clearly  ascertain,  that  attempt  to  work  a  miracle,  in  their  oivn  spirit, 

"Christ  dwelt  in  their  hearts  by  faith,"  must  to    advance    their   own    credit,    or    to   punish 

consider  themselves  as  living  demonstrations,  their  opponents,  contrary  to  the  will  of  God, 
that  Paul  was  a  true  apostle;  for  "the  seal  of  _  and  the  interests  of  true  religion;   God  would 

bis  apostleship  were  they  in  the  Lord:"  (Notes,  not  exert   his  power  to  sanction  their  wrong 

3:1 — 8.    1    Cor.  9:1 — 3.)   and   they  could  not  spirit  and  conduct;  and  so  their  attempt  would 

disprove    his    claim,    without    acknowledging  be  in  vain.    {Marg.  Ref.  y,z. — Notes,  \  Kings 

themselves  to  be  without  proof  of  their  own  17:1.     1  Kings  1:10.     2:23,24.     Prov.  26:2. 

conversion.     He  trusted,  therefore,  that  in  this  Luke  9:  51  —  56.)     But  indeed  the  apostle  loved 

way  many  knew  ihat  Christ  had  approved  and  their  souls  far  more  than  his  own  reputation: 

owned  his  ministry;  and  all  the  rest  would  soon  and  therefore  he  should  be  "glad  to  be  weak," 

know  it  in  another  manner. — Reprobates.    (6)  .in  this  respect,  by  their  strength  of  faith  and 
'Thus  the  apostle  calls  in  this  place,  not  those]  'grace   removing  all  occasion  of  displaying  his 


'wbo  are  not  divinely  elected  to  eternal  life; 
'(for  they  who  still  continue  in  their  sins,  not 
'being  yet  effectually  called,  are  not  directly  to 
'be  considered  as  "vessels  of  wrath;"  nor  those 
'who,  after  their  calling,  fall  into  grievous 
'sins;)  but  such  as  are  not  at  present  approv- 
'erf.'  Beza. — It  does  not  appear  that  either 
the  original  word,  or  our  English  word  "repro- 
bates," is  ever  in  scripture  used  as  the  opposite 
to  "elect,"  or  indeed  Avitb  direct  reference  to 
election;  and  as  to  reprobation,  it  is,  I  appre- 
hend, a  scriptural  idea,  (for  those  who  are  not 


q  li:ia.  .lohii  6:56.    14:23.     15:S. 

17:23,2fi.  fial.2:20.  4:in.  Eph. 

2:20—22.  3:17.  Col.  1:27.  2:19. 

1  Pet.  2:4,5. 
f  6,7.    Jer.  6:30.    Rom.  1:28.    2 

Tim.   3-.  8.    Tit.    1:16.-1  Cor. 

9:27.  Heh.  6:S.   'Jr. 
»  3,4,10.   12:20. 
'.  9.    1    Chr.    4- 10.     Matt.    6:13. 


John  17:15.     Phil.  1:9—11.      1 

Thes.  5:23.  2  Tim.  4:18. 
u  6:4.   10:18.  K.>m.  16:10.  1  Cor. 

11:19.     2  Tim.  2:15.— Jam.    1: 

12.  Gr. 
X  3:21.  Rom.  12:17.  13:13.  Phil. 

4:8.  1  Tim.  2:2.  1  Pel.  2:12. 
V  6:8.9.  10:10.  1  Cor.  4:9—13. 
z  10.  10:8.    Num.  16:28—35.     1 


power:  and  indeed  the  great  desire  of  his  heart 
'was  their  perfect  re-establishment  in  the  faith 
and  holiness  of  the  gospel;  as  a  man  is  perfect- 
ly recovered  from  a  dangerous  malady,  or  from 
j  the  breaking  or  dislocation  of  his  bones.  {Marg. 
I -Re/,  a,  b.)  Therefore  he  wrote  these  things 
[before  he  came  to  Corinth,  that  they  might 
have  time  for  this  complete  recovery:  le.st,  con- 
trary to  his  inclination,  he  should  be  compelled 
to  use  severity,  according  to  his  apostolical  pow- 
er which  the  Lord  bad  entrusted  to  him;  that, 
in  the  use  of  it  he  might  promote  the  edification 


Kings  22:28.  2  Kings  1:9—13. 
2:i;S— 25.  ProT.  26:2.  Mark 
9:39.  16:17—19.  Luke  9:49— 
56.  Acts  4:28—30.  5:1—11. 
13:3—12.  19:11—17.  1  Cor. 
5:4,5.  1  Tim.  1:20.  Heb.2:3, 
4. 
8.  11:30.    12:5—10.    1  Cor.  4: 


10. 
b  7,11.  7:1.  Eph.  413.    Phil.  3: 

12—15.     Col.    1:28.    4:12.      1 

Thes.  3:10.   2  Tim.  3:17.  Heh. 

12:23.    13:21.    1  Pet.  5:10. 
c  2:3.   10:2.  12:20  21.     1  Cor.  4 

21. 
d  Ste  on  2,8. 


'287 


A.  D.  61, 


II.  CORINTHIANS. 


A.  D.  61. 


of  believers,  and  bring  sinners  to  repentance, 
and  so  prevent  their  final  destruction.  {Marg. 
Ref.  c,  d.—Note,  10:7—11.) 

I  pray.  (7)  Evxofiui.  9.  See  on  J?om.  9:3. — 
Jlpproved.]  Joxiuoi,.  10:18.  See  on  Rom.  14: 
18. —  That  lohich  is  honest.]  To  xukor.  8:21. 
JJojw.  7:16,18,21.  12:17,  et  al— Perfection. 
(9)  KuTuQTiaty.  Here  only. — KuraQTilw.  11. 
— Lest  ...  I  should  use  sharpness.  (10)  'Ivu  jutj 
anoTOfiojg  /oijao)uui.  Tit.  1:13.  Not  else- 
where. Jnoiofuu-  See  on  i?om.  11 :22. — De- 
struction.] Ka&uiQsaiv.   10:4,8. 

II  Finally,  brethren,  ^farewell.  ^Be 
perfect,  ^  be  of  good  comfort,  ^  be  of  one 
mind,  'live  in  peace;  and  ''the  God  of 
love  and  peace  shall  be  •  with  you. 

1 2  Greet  ""  one  another  with  an  holy 
kiss. 

13  "  All  the  saints  salute  you. 

14°  The    P  grace    of  the    Lord   Jesus 
Christ,  1  and  the  love  of  God,   ''  and    the 
communion  of    the   Holy  Ghost,   be  with 
.you  all.    *'  Amen. 

Note. — The  apostle  at  length  closed  this 
most  instructive  epistle,  with  his  friendly  salu- 
tations, and  affectionate  desires  and  prayers  for 
the  present  and  future  welfare  of  the  Christians 
at  Corinth:  exhorting  them  to  be  sincere,  en- 
tire, established  in  the  faith,  and  unreservedly 
the  disciples  of  Christ;  exciting  them  to  be 
"joyful  in  the  Lord,"  and  "of  good  comfort" 
amidst  all  temptations;  and  also  to  exhort  and 
animate  one  another:  calling  on  them  to  lay 
aside  contentions,  that  they  might  all  be  of 
"one  heart  and  judgment;"  delighting  in  and 
attending  to  the  same  things,  and  "living  in 
peace:"  (Mars;.  Ref.  e — i. — Notes,  Rom.  12: 
14—16.  1  Cor.l:10— 16.  Eph.  4:1— 6.  Phil. 
1:27 — 30.  2:1 — 4.)  and  assuring  them,  that  in 
this  way,  "the  God  of  love  and  peace,"  the 
Source  and  Pattern  of  love  and  peace,  would 
manifest  his  presence  among  them  and  bless 
them.  (Marg.  Ref.  k,  \.—Note,  Phil.  4:8,9.) 
As  a  token  of  their  mutual  forgiveness  and  love, 
let  them  salute  each  other  with  a  holy  kiss. 
(Marg.  Ref.  m.)  Ke  assured  them,  that  "all 
the  saints,"  residing  where  he  tiien  was,  desir- 
ed affectionately  to  salute  them.  And  finally 
he  prayed  that  the  free  favor,  mercy,  and  salva- 
tion of  the  Lord  Jesus  Christ;  all  which  comes 
to  believers,  through  his  mediation,  his  righte- 
ousness, atonement,  and  intercession;  with  the 
love  of  God  the  Father  to  them,  as  the  objects 
of  his  choice,  and  his  adopted  children,  and  as 
rendering  them  joyful  in  loving  God  with  all 
their  heart;  and  the  participation  of  all  the  gifts, 
graces,  and  consolations  of  the  Holy  Ghost, 
might  be  with  them  all.  That  so,  all  blessings 
from  the  Father,  and  the  Son,  and  the  Holy 
Ghost,  m  whose  One  name  they  had  been  bap- 
tizea,  might  be  conferred  on  all  of  them,  and 
constantly  enjoyed  by  all  of  them,  without  ex- 


e  Luke9rl.    A.ts  15:29     i!i-">i 

33:30.-Pl.il.    -1:4.     1  ThesTs" 

16.  Gr. 
f  9.     Mali.    5:48.     John    17:23. 

.Fain.  1:1.   1   I'el.  5:10. 
g   1:4.    Mark  10;4;1.    Horn.  15:13. 

1  Thes.  4:18.    2Thes.  2:!6,17. 
Ii  Rora.  12:16.   1.5:5,6.     1  0(,r.  1: 

111.     Phil.  1:27.    2:1—3.    3;1G. 

4  2.    I  Pet.  3:8. 


288] 


i  Gen.  37:4.    45-24.     M.irk  9:.50. 

Rom.  12:18.    14:19.   1  Thes.  .5: 

13.  2  Tim.  2:22.      Heb.  12:14. 

•Tain.  3:17,1S.   1  Pet.  3:11. 
k  Horn.  15:33.    16:20.     I'hil.  49. 

1  Thes.  5:23.    ilcb.    13:20.      1 

John  4:8 — 16. 
1  14-     Malt.  1.23.     2  Thes.  3:16. 

Rev.  22:21. 
m  Rom.  16:16.     i  Cor.  16:20.     1 


ception;  to  the  glory  of  the  three  Persons  in 
the  sacred  Trinity,  according  to  the  parts  and 
offices  which  they  sustain,  in  the  great  work  of 
man's  redemption.  (^Notes,  Num.  6:24 — 27. 
Matt.  28:19,20.)— This  most  comprehensive 
benediction  has  generally  been  adopted  in  the 
worship  of  Christians,  when  about  to  separate; 
but  alas,  it  is  too  evident,  that  most  in  our  con- 
gregations, not  to  say  of  the  officiating  minis- 
ters, regard  it  as  a  mere  form. 

Finally.  (11)  AoiTioy.  Matt.  26:45.  Acts 
27:20.  1  Cor.  1:16.  4:2.  7:29.  Eph.  6:10,  et 
al. — Farewell.]  XaiQeie.  'Gaudete,  salvete, 
'valete.^  Erasmus. — Be  perfect.]  KuTaoTiCFo- 
^e.  Gal.  6:\.  See  on  Matt.  <21:16.— Mind  the 
same  thing.]  To  uvio  (fooiene.  See  on  i?om. 
12:16. — Live  in  peace.]  EigijreveTe.  Mark  9: 
50.  See  on  Rom.  12:1«. 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 
All  rigorous  measures  should  be  preceded  by 
long  patience  and  many  warnings,  when  the 
case  will  admit  of  them;  and  with  caution  and 
deliberation,  upon  sure  grounds,  and  with  firm- 
ness of  mind. — Those  who  will  not  be  convinc- 
ed by  the  abundant  evidences  already  afforded, 
that  Christ  sjieaksby  his  faithful  ministers,  will 
at  length  experience  a  very  awful  demonstra- 
tion of  it.  These  cannot  appear  more  weak 
and  despicable  in  the  eyes  of  carna!  men,  than 
Jesus  did  to  the  chief  priests,  rulers,  and  peo- 
ple, when  lie  hung  upon  the  cross:  (Note, 
Matt.  27:39 — 44.)  yet  he  now  lives,  and  has 
"all  power  in  heaven  and  earth:"  and  when  he 
shall  come  to  judgment,  every  denunciation  of 
vengeance  uttered  by  his  servants,  according 
to  his  word,  will  be  ibund  to  be  "living"  and 
powerful  for  the  condemnation  of  despisers. 
We  should  therefore,  diligently  and  impartially, 
"examine  ourselves,  whether  Ave  are  in  the 
faith;"  (Note,  1  Cor.  11 :23— 28.)  and  instead 
of  imagining  that  it  is  always  unbelief  to  doubt 
of  our  acceptance ;  we  should  daily  bring  the 
whole  of  our  faith,  experience,  motives,  com- 
forts, affections,  words,  and  works,  to  be  as- 
sayed by  the  touchstone  of  the  scriptures;  that 
we  may  get  well  acquainted  with  ourselves; 
obtain  an  a.ssurance  that  will  not  shrink  from 
investigation;  and  possess  that  "hope,  which 
maketli  not  ashamed,  because  the  love  of  God 
is  shed  sbroad  in  our  hearts  by  the  Holy  Ghost." 
(Note,  Rom.  5:3 — 5.)  For  except  "Jesus 
Christ  be  in  us,"  by  his  Spirit,  his  image,  and 
the  governing  power  of  his  love,  our  faith  is 
dead,  and  we  are  as  yet  disapproved  by  our 
Judge.  AVhile  ministers  give  these  warnings, 
they  should  also  look  well  to  themselves.  For 
nothing  can  be  imagined  equally  dreadful,  with 
the  case  of  those,  who  have  instructeil,  Avarned, 
reproved,  and  expostulated,  with  others  on  these 
infinitely  important  subjects;  and  have  been 
eventually  successful  in  their  endeavors:  if  they 
themselves  should  be  found  reprobates,  and  be 
finally  rejected  as  hypocrites.     Then  all  their 


Thes.  5:26.    1  Pel.  5:14. 
n  Rom.    16:16,21—23.      Phil.    4: 

21,22.   Pl.:!e„,  23,24.  Hth.  13: 

24.    1  Pel.  5:1a.    2  John  IS.  3 

John  14. 

Num.  6:23—27.    Malt.  2S:19. 

Rev.  1:4,5. 
p  John    1:16,17.— Sec   on   Pom. 
:7.    16:20.   1  for.  16:23. 


q  Ro:n.  5:5.    R:S9.  Eph.  6:23.    1 

.lohn  3:16.  Jiide  2l. 
r  .lohn  4:10,14.    7:38,39    14:15— 

17.  Ro.n.  8:9.14— 17.  1  Cor.  3: 

It;    6.19.   12:13.    Oal.  5:22,23. 

Eph.  2:18.22.     5:9.     Ihil.  21. 

I  John  1:3.   3:24 
s  See  on  Matt.  6:13.  28:20.  Roin 

Ici:2J,27.   1  Cor.  11:16. 


A.  D.  56. 


CHAPTER  I. 


A.  D.  56. 


own  public  instructions  and  private  exhorta- 
tions addressed  to  others,  and  their  sQcial  pray- 
ers, nay  the  letters  and  books  which  they  have 
written,  shall  rise  up  in  judgment  against  them- 
selves; and  it  shall  be  said  to  them,  "Out  of 
thy  own  mouth  will  I  judge  thee,  thou  wicked 
servant."  May  God  preserve  all  of  us  from 
this  awful  doom! — In  general,  however,  those 
who  are  most  presumptuous  in  judging  others, 
have  most  reason  to  look  diligently,  and  even 
with  suspicion,  to  themselves. 
V.  7—14. 
We  should  earnestly  pray  to  God  in  behalf 
of  those,  whom  we  caution  or  reprove,  that 
they  may  "cease  to  do  evil,  and  learn  to  do 
well;"  though  their  good  conduct,  "as  it  be- 
cometh  the  gospel  of  Christ,"  should  expose  us 
to  censure  for  our  doubts  concerning  them. 
For  it  is  our  duty  to  rejoice,  when  others  ar3 
"strong  in  the  grace  of  Christ,"  though  that 
should  be  the  means  of  exposing  our  own  weak- 
ness; and  to  long  for  the  perfection  of  knowl- 
edge, holiness,  and  comfort,  in  behalf  of  those 
who  had  imbibed  a  strong  dislike  to  us;  even 
if  this  should  proportionally  confirm  and  in- 
crease men's  prejudices  against  ourselves.  In 
short,  all  our  interests  and  feelings,  except  our 
present  holiness,  aiul  our  future  felicity,  should 
be  considered  as  comparatively  a  small  matter, 
when  they  come  in  competition  with  the  honor 
of  Christ,  and  the  prosperity  of  his  church. — 
The  miraculous  powers  of  the  apostles  could 
not  he  used  "against  the  truth,"  but  only  in  its 
defence:  yet  abilities,  gifts,  authority,  and  in- 


fluence, as  well  as  the  censures  and  excommu 
nications  of  the  church,  with  every  power  to 
persecute  those  branded  as  heretics,  may  be 
employed  against  the  cause  of  Christ,  and  the 
edification  of  his  people;  yea,  to  the  destruction 
of  the  possessors  and  of  numbers  along  with 
them:  we  should  then  pray  for  grace  to  pre- 
serve us  from  doing  mischief,  and  to  enable  us 
and  all  concerned,  to  make  a  proper  improve- 
ment of  our  several  talents. — If  we  would  have 
"the  God  of  kove  and  peace  to  be  with  us,"  for 
our  spiritual  advantage  and  consolation;  we 
should  use  diligently  every  means  of  becoming 
"steadfast  in  the  faith  of  Christ,"  and  endeavor 
to  act  consistently  with  it;  to  be  united  in  heart 
and  soul  with  all  our  brethren,  and  to  follow 
peace  with  all  men.  Then  we  may  hope  that 
"the  grace  of  our  Lord  Jesus  Christ,  the  love 
of  God  the  Father,  and  the  communion  of  the 
Holy  Spirit,  will  be  with  us  all:"  that,  through 
us,  glory  may  be  'to  the  Father,  and  to  the 
'Son,  and  to  the  Holy  Ghost;  as  it  was  in  the 
'beginning,  is  now,  and  ever  shall  be,  world 
Hvithout  end.  Amen.'  And  what  more  can  we 
desire  for  ourselves,  or  our  brethren,  than  thi'". 
frequently  repeated  apostolical  benediction  im 
plies.?  May  we  then  at  all  times,  when  these 
words  are  on  our  lips,  or  spoken  in  our  hearing, 
so  enter  into  the  meaning  of  them,  with  fervent 
affections,  and  enlarged  desires  and  expecta- 
tions; that  the  blessings  prayed  for  by  them 
may  be  upon  us  and  all  our  fellow-worshippers, 
now  and  for  evermore !  Amen. 


THE 

EPISTLE  OF  PAUL.  THE  APOSTLE 

TO  THE 

GALATIANS. 


The  Galatians,  or  Gallogrecians,  were  the  descendants  of  Gauls,  who  migrated  from  their  own 
country,  to  seek  for  new  settlements;  and  who,  after  a  variety  of  disasters,  got  possession  of 
a  considerable  district  in  Asia  Minor,  near  to  Lycaonia,  Lystra,  and  Iconium.  (^Notes,  Jlcts 
16:6 — 12.  18:18 — 23.)  It  is  supposed,  that  they  retained  their  native  language  and  customs, 
at  the  time  when  the  gospel  was  first  preached  among  them.  Learned  men  have  shown  it  to 
be  probable,  that  this  was,  during  the  first  progress  of  Paul  and  Barnabas  through  those  re- 
gions: {Jlcls  14:)  for  though  Galatia  is  not  mentioned,  yet  "the  regions  round  about  Lycao- 
nia," may  be  supposed  to  include  Galatia.  But  some  attempts  to  fix  the  date  of  their  conver- 
sion to  an  earlier  period,  are  wholly  destitute  of  scriptural  proof,  and  unsupi)orted  by  any 
solid  argument. — It  is  plain,  that  the  Galatians  were  generally  idolatrous  Gentiles,  before  tlieir 
conversion.  The  apostle  was  not  able  to  spend  much  time  among  them,  because  of  his  mul- 
tiplied engagements;  yet  he  asserts,  in  a  way  which  challenges  refutation,  that  he  conferred 
miraculous  gifts  on  them.  {Note,  3:1 — 5.)  But  soon  after  he  left  them,  some  professed  con- 
verts to  Christianity,  who  were  zealous  for  the  Mosaic  law,  intruded  among  them;  drawing 
them  off  from  the  true  gospel,  to  depend  on  ceremonial  observances,  and  to  the  vain  endeavor 
of  "establishing  their  own  righteousness."  The  way  in  which  the  apostle,  with  the  greatest 
decision  and  apparent  severity,  opposes  this  false  gospel,  will  appear  as  we  proceed;  but  cer- 
tamly  it  shows,  that  he  considered  the  very  life  and  soul  of  Christianity  to  be  at  stake.  Yet 
his  opposition  to  this  self-righteous  perversion  of  Christianity  does  not,  in  the  smallest  degree, 
lead  him  to  overlook  its  holy  and  practical  tendency:  and,  in  this  respect,  the  epistle  before 
us  forms  a  striking  contrast  to  the  over  zealous  and  vehement  earnestness  of  numbers,  for  a 
part  of  Christianity;  while  another  part  of  equal  importance  is  overlooked,  if  not  disparaged. - 
Learned  men  maintain  different  opinions,  as  to  the  time  when  this  epistle  was  w^ritten.  Most, 
however,  agree,  that  the  apocryphal  postscript  which  dates  it  from  Rome,  contains  a  direct 
untruth.  It  is  probable,  that  it  was  written  during  the  apostle's  residence  at  Corinth;  though 
Vol.  ^I.  37  [289 


A.  D.  56. 


GALATIANS. 


A.   D.  56. 


some  fix  the  dale  ol  it  to  the  time,  (hiring  which  the  apostle  abode  at  Antioch,  after  his  first 
progress  through  Asia  Minor  with  Barnabas,  and  after  the  council  at  Jerusalem;  but  before  he 
set  oft'  the  second  time,  with  Silas  and  Timothy,  when  the  decrees  were  delivered  to  the 
churches.  (Notes,  Acts  lb :30 — 41.  16:1 — 5.)  The  former  opinion  is,  however,  more  gen- 
erally maintained :  indeed  it  is  not  certain,  that  the  apostle  had  been  in  Galatia,  before  his 
second  progress  through  Asia  Minor:  (Note,  Acts  16:6 — 12.)  and  the  objection  to  the  epis- 
tle's being  written  at  a  later  period,  arising  from  the  decrees  which  had  been  sent  by  the 
apostles  to  the  churches,  which  might,  it  is  thought,  have  superseded  the  necessity  of  it, 
seems  of  little  weight.  The  apostles  had  indeed  decided  against  the  ceremonial  laAV  being  im- 
posed on  the  Gentile  converts;  but  they  had  not  shown,  that  the  Gentiles,  by  voluntarily  sub- 
mitting to  it,  went  about  to  "establish  their  own  righteousness,"  and  virtually  renounced  the 
gospel. — Ancyra,  Pressinus,  Tavium,  and  Germa,  are  mentioned  by  geographers,  as  cities  of 
Galatia;  nay,  Iconium  is  by  some  numbered  among  them:  and  St.  Paul  is  supposed  to  have 
founded  churches  in  these  and  other  cities  in  that  district. 


CHAP.  I. 

Paiil  asserts  his  divine  appointment  to  the  apostolical  office,  1.  He  sa- 
lutes the  chmrhes  of  Oalatia,  and  praises  God,  2 — 5.  He  shirph- 
reproves  the  Galalians  for  so  soon  turning  aside  to  a  false  £;os[)el',  and 
denounces  an  awful  curse  on  all  who  preached  anv  other  doctrine, 
than  (hat  whicli  Ihev  had  received  from  him,  B — lO.  He  declares 
that  he  liad  his  aiithorily  and  in-ilructions  from  Christ;  and  shows 
what  his  conduct  had  been  before  his  conversion,  and  what  it  was  af- 
terwards, 11 — 24. 


P 


AUL,  ^  an  apostle,  {^  not  of  men, 
"  neither  by  man,  "^  but  by  Jesus 
Christ,  ^  and  God  the  Father,  who  '"raised 
him  from  the  dead;) 

2  And  5  all  the  brethren  which   are   with 
me,  unto  ''the  churches  of  Galatia: 

Note.— (Note,  Acts  13:1—3.)  It  is  highly 
probable,  that  the  Judaizing  teachers  in  Gala- 
tia expressly  denied  Paul  to  be  an  apostle;  or  at 
least  maintained  that  he  was  not  equal  to  Peter 
and  the  other  apostles.  (Note,  2:1 — 16.)  He 
therefore  began  his  epistle  by  calling  himself 
an  apostle,  and  declaring  that  he  was  not  sent 
forth  by  human  authority,  nor  yet  by  the  in- 
tervention of  any  man,  as  even  Matthias  had 
been;  (Note,  Acts  1:15—26.)  "but  by  Jesus 
Christ,  and  by  God  the  Father  who  raised  him 
from  the  dead.  As  Christ  received  his  media- 
torial kingdom  from  the  Father;  so  Paul  re- 
ceived his  apostleshij)  from  Christ,  and  from 
"God  the  Father"  by  him:  and,  though  he 
was  not  appointed  to  that  office,  before  the 
death  of  Jesus,  as  most  of  the  other  apostles 
were;  yet  his  authority  was  equally  valid,  be- 
ing personally  conferred  on  him  by  his  "risen" 
Lord  and  Saviour.  (Marg.  Ref.  d — f. — Notes, 
.^c<s  9:15,16.  22:14—21.  26:16—18.)  Ana- 
nias baptized  Paul;  but  he  neither  appointed 
him  to  the  apostleship,  nor  instructed  him  for 
't.— With  him,  all  the  brethren  (probably  the 
ministers  were  intended,)  who  were  then  with 
the  apostle,  joined  in  this  epistle;  as  testifying 
the  facts,  and  concurring  in  the  doctrines,  con- 
tained in  it.— 'Perhaps  the  apostle  meant  to 
^distinguish  himself  from  those,  who  were  con- 
\f '^"^.^  ^y  the  apostles  ...  and  sent  by  them 
•  to  ditterent  places;    being  pecuHarly   named 

1:1. 


1  Cor.  1:1. 


a  See  on  Roui. 
b  11,12,17. 
.0  Arts  l:lfi— 26.      13:2—4. 

.d  Acts    0:15,16.       22:10,14 21 

20:16—18.  Rom.  1:4,5.  2  Cor! 
3:1—3.    Kph.  3:R.    1  Tim.  1:11 
—14.     2  Tim.  1:1.     Tit.  1:3. 
-e  Matt.  28:18—20.     John  5:19. 

.  10:30.     20:21. 
,f   Acts2:24— 32.    .3:15.    Rom.  4: 
24,23.  10:9.  l4:9.  Eph.  1:19,20. 

•290] 


Heh.  13:20.  1  Pet.  1:21.   Rev. 

1:5,18.     2:8. 
g  Phil.  4:21. 
h  Acts  9:31.  15:41.  16:5,6.  18:23 

1  Cor.  16:1. 
i    SeeonUom.  1:7.  2  Cor.  13:14. 
k  2:20.  Matt.  20:28.  26:23.  Mark 

10:45.  Luke  22: 19.  Johu  10:11. 

Rom.  4:25.     Eph.  .5:2.     1  Tim. 

2:6.    rjt.2:14.    Heb.  9:14.  10:9, 

10.   1  Pet.  2:24.  3:18.    1  John 


'evangelists.  Of  this  kind  were  Timothy, 
Titus,  Luke,  and  other  companions  of  Paul, 
'who  were  celebrated  in  his  epistles,  and  the 
'Acts  of  the  Apostles.'  Beza. — The  epistle 
was  addressed  to  "the  churches  ol"  Galatia," 
or  the  several  congregations  of  professed 
Cliristians,  which  had  been  collected  in  that 
province:  but  he  did  not  call  them  "saints;" 
perhaps  because,  as  they  had  departed  from  the 
faith  in  the  fundamental  article  of  justification, 
"he  stood  in  doubt  of  them."  (j\larg.  Ref.  h. 
-^Note,  4:17—20.) 

3  ■  Grace  he  to  you  and  peace  from  God 
the  Father,  and/romour  Lord  Jesus  Christ, 

4  Who  "^  gave  himself  for  our  sins,  that 
he  might  deliver  us  '  from  this  present  evd 
world,  '"  according  to  the  will  of  God  and 
"  our  Father; 

5  To  °  whom  he  glory  for  ever  and  ever. 

P  Amen.  [Practical  Observations.] 

Note.— (Notes,  Rom.  1:5—7.  1  Cor.  1:3.) 
After  the  usual  salutation,  the  apostle  added, 
that  Jesus  "gave  himselP'  a  willing  and  suffi- 
cient sacrifice  for  the  sins  of  men,  "that  he 
might  deliver"  all  who  believed  in  him,  from 
the  condemnation,  pollution,  maxims,  fashions, 
and  conduct  of  "this  present  evil  world,"  ac- 
cording "to  the  will"  and  appointment  "of 
God  our  Father;"  to  whom  the  whole  glory 
ought  to  be,  and  would  be,  referred  for  ever, 
and  to  whom  he  thus  ascribed  it.  (Marg.  Ref. 
i — p.)  This  deliverance  could  not  be  effected, 
consistently  with  the  glory  of  God;  except  by 
the  redemption  of  Christ,  and  the  acceptance, 
reconciliation,  and  grace,  which  are  through 
him:  if  then  the  Galatians  renounced  their 
dependence  on  Christ,  they  must  continue  en- 
slaved to  "this  present  evil  world,"  and  be  con- 
demned with  it;  for  no  outward  forms,  or  ob- 
servances, could  deliver  them  from  it,  or  give 
them  the  victory  over  it.  (Notes,  1  John  5:4. 
5,19 — 21.) — Some  indeed  interpret  the  words, 
which  we  render  "this  present  evil  world,"  of 
the  Mosaic  dispensation;  which  was  then  be- 


2:2.     3:16.      Rev.   1:5. 
1   6:14.  John  12:31.  14:30.  15:18, 

19.  17:14,15.  Rom.  12:2.  2  Cor. 

4:4.  Eph.  2:2.    6:12.    Heh.  6:5. 

Jam.  4:4.    1  John  2:15 — 17.    5: 

4,5,19,20.     Rev.  5:9.     7:9. 
m   Ps.  40:8.    Matt.  26:42.     Luke 

22A2.    John  5:30.  6:33.  14:30, 

31.  Rom.  8:3,32.    Ei)h.  1:3,11. 

Heb.  10:4—10. 
u  Malt.  6:9.    Rom.  1:7.     Eph.  1: 


2.  Phil.  4:20.   1  Thes.  3:11,13. 

2The3.  2:16. 
o  1  Chr.29:13.  Ps.  41:13.  72:19. 

Ls.  21:15.    42:12.    M.all.    6:13. 

I.uke2:14.  Horn.  11:36.  16:27. 

Eph.  1:12.     Phil.  4:20.    1  Tim. 

1:17.  2Tim.  4:18.  Heb.  13:21. 

1  Pet.  5:11.    2  Pet.  3;IS.  Jndi 

25.    Rev.  4.9-11.  5:12.    7:12 

14:7. 
p  Sec  on  Mad.  28:20. 


A.   D.  56. 


CHAPTER  I. 


A.  D.  56. 


come  a  mere  carnal  system,  connected  with  the 
love  and  spirit  of  the  world,  the  fear  of  men, 
bondage  to  sin,  and  exposediiess  to  condemna- 
tion. {Note,  4:21 — 31.)  But  the  preceding-  ex- 
planation is  far  more  extensive  and  natural : 
most  of  the  Galatians  were  Gentiles  before 
their  conversion;  and  even  the  ritual  law  of 
Moses  is  never  called  "evt7"  in  scripture,  much 
less  the  whole  Mosaic  dispensation:  so  that 
the  interpretation  is  wholly  inadmissible. 

From  this  present  evil  world.  (4)  Ex  th 
ei'sguno::  uioii'o;  TiovtjQii.  Ereqtog,  Rom.  8:38. 
—.-/ion-,  4:4.  Matt.  13:22.  Luke  16:8.  Rom. 
12:2.  1  Cor.  2:6.  Eph.  2:2.  6:12.  2  Tim.  4: 
10.  2Yf.  2:12.  norijoog,  Matt.  6:13.  13:19, 
38,49.  1  John  5:18,19. 

6  I  1  marvel  that  ye  are  •"  so  soon  re- 
moved from  him  '  that  called  you  into  *  the 
grace  of  Christ,  "unto  another  gospel: 

7  Which  is  not  another;  ^  but  there  be 
some  that  trouble  you,  and  would  >'  pervert 
the  gospel  of  Christ. 

8  But  ^  though  we,  or  an  angel  from 
heaven,  preach  any  other  gospel  unto  you 
than  that  which  we  have  preached  unto 
you,  *  let  him  be  ^  accursed. 

9  As  we  said  before,  '^  so  say  I  now 
again,  If  any  man  preach  any  other  gos- 
pel unto  you  ^  than  that  ye  have  received, 
let  him  be  accursed. 

10  For  ''.do  I  now  *"  persuade  men,  or 
God?  or  do  I  seek  to  please  men?  ^for  if 
I  yet  pleased   men,   I  should  not  be  ^  the 

servant  of    Christ.  [Practical  Ohstnations.] 

Note. — It  is  remarkable,  in  how  different  a 
manner  the  apostle  addressed  the  Galatians, 
than  he  did  the  Corinthians.  It  has  been 
shown,  that  he  used  the  utmost  caution,  and 
the  most  delicate  and  consummate  manage- 
ment, in  undermining  the  influence,  and  coun- 
teracting the  delusions,  of  the  false  teachers  at 
Corinth:  (Preface,  1  Cor.)  but  heat  once  and 
abruptly  attacked  the  error  of  the  Galatians  in 
a  direct  and  open  manner,  without  any  circum- 
locution. The  Corinthians  had  indeed  "built 
wood,  hay,  stubble"  upon  "the  good  Founda- 
tion;" V)ut  the  Galatians  were  attempting  to  lay 
a  wrong  foundation.  The  former  "might  be 
saved  as  by  fire,"  notwithstanding  errors  and 
abuses;  but  the  latter  must  perish,  unless  re- 
covered from  their  infatuation.  (Note,  1  Cor. 
3:10 — 15.)  In  the  former  case,  the  errors  had 
been  introduced  more  plausibly,  and  had  dif- 
fused their  baleful  influence  more  gradually: 
the  tares  were  so  mingled  with  the  wheat,  that 
they  could  not  be  plucked  up  by  a  rough  hand 
without  the  greatest  danger;  and  much  caution 
was  requisite,  lest  Satan  should  get  still  further 
advantages.  (Notes,  Matt.  13:36—43.  2  Cor. 
2:5 — 11.)     But  in  Galatia,  the  error  was  sim 


q  Mark  6:R.     John9;30. 

r  3:1—5.  4:9—15.    5:7.    Ps.  106: 

13.     Is.  29:13.       Jer.  ai2,I3. 
i  5:8.   1  Cor.  4:15.  2  Thes    2:14. 

2  Tim.  1:9.  1  Pet.  1:15.  2  Pet. 

1:3. 
t    Acts  1511.    Rom.  5:2.    1  Tim. 

1:14.    2Tim.  2:1.     Rev.  22:21. 
u  Rom.  10:3.     2  Cor.  11:4. 
«  24.  4:17.  5.10,12.    6:12,13,17. 

AcU  15:1—5,24.   20:30.     Rom. 


16:17,18. 

V  Jer.  23:26.  Malt.  24:24.     Acts 

■    13:10.   2  Cor.  2:17.  4:2.  1  Tim 

4:1— 3.  2  Tim.  2:18.  3:8,9.     4 

3,4.  Til.  1:10,11.     2  Pet.  2:1- 

3.     I  John  2:18,19,26.    4:1.     2 

.John  7,10.  Jude  4.     Rev.  2:2, 

6,14,15,20.   12:9.   13:14    19:20 

2a  3. 

z  9.     2  Cor.  11:13,14.     1  Tim.  1; 


pie  and  fundamental;  it  was  a  virtual  renuncia- 
tion of  the  gospel,  and  destructive  in  its  very 
nature.  The  persons,  who  propagated  "another 
gospel"  in  Galatia,  were  as  determined  ene- 
mies to  true  Christianity,  as  "the  false  apot> 
tles"  at  Corinth,  and  more  evidently  so;  but 
they  were  not  equal  to  them  in  ingenuity. 
(Note,  2  Cor.  11:13—15.)  The  detection  of 
their  error  also,  lay  v.'ilhin  a  small  compass, 
their  example  Avas  of  a  most  dangerous  tenden- 
cy, tiieir  progress  was  likely  to  be  very  rapid 
unless  effectually  checked;  and  therefore  the 
apostle  opened  his  subject,  in  the  language  of 
astonishment  at  the  conduct  of  the  Galatians. 
He  had  been  employed  to  "call  them,"  by  his 
ministry  "into  the  grace  of  Christ;"  or  a  pro- 
fessed dependence  for  acceptance,  on  the  free 
mercy  of  God,  through  the  righteousness  and 
atoning  sacrifice  of  Christ,  and  by  faith  in  him. 
He  had  fully  instructed  them  in  these  impor- 
tant subjects,  and  confirmed  his  instructions  by 
miracles,  and  the  gifts  of  the  Spirit  conferred 
on  them;  and  they  had  appeared  cordially  to 
embrace  this  salvation:  he  could  not  therefore 
but  be  exceedingly  surprised  as  well  as  grieved, 
that  they  should  so  soon  be  induced  to  disclaim 
his  ministry,  and  renounce  his  doctrine,  by 
turning  to  "another  gospel."  (Marg.  Ref.  r — 
u.)  It  was  more  evident,  at  first  sight,  that 
the  Galatians  had  been  removed  from  the  minis- 
try and  doctrine  of  Paul,  than  it  was  that  they 
had  renounced  Christianity;  and  he  stood  in 
doubt  whether  they  had  been  really  "called 
into  the  grace  of  Christ:"  it  is  therefore  more 
obvious  to  understand  him,  as  speaking  of  the 
instrument  of  their  outward  calling,  than  ol" 
the  Agent  in  effectual  vocation. — Indeed  the 
new  doctrine,  introduced  in  Galatia,  was  not 
"another  gospel,"  nor  any  gospel  at  all;  but  a 
most  fatal  delusion,  shutting  up  under  condem- 
nation all  those  who  adhered  to  it.  (Note,  5: 
1 — 6.)  This  the  apostle  hoped  would  not  be 
their  case;  as  the  immediate  blame  was  to  be 
cast  on  certain  persons,  whose  aim  was  to 
trouble,  perplex,  and  mislead  the  minds  of  the 
Gentile  converts;  and  to  "pervert  the  gospel 
of  Christ,"  out  of  a  blind,  bigoted,  and  proud 
zeal  for  the  Mosaic  dispensation.  (Marg.  Ref. 
X — 7..)  They,  no  doubt,  appeared  to  the  un- 
stable and  unwary  Galatians,  to  speak  very 
plausibly,  concerning  obedience  to  the  law,  as 
joined  with  faith  in  Christ,  in  order  to  justifi- 
cation: but  he  must  in  the  strongest  and  plain- 
est terms  declare,  that  whoever  preached  any 
gospel  contrary  to  that  which  he  had  preached 
to  them  and  they  had  received,  or  even  added 
any  thing  to  it  on  the  grand  question  of  justi- 
fication, would  be,  and  ought  to  be,  "accurs- 
ed;" as  one  that  remained  under  the  curse  of 
the  law,  and  kept  others  under  it;  and  as  act- 
ing in  direct  opposition  to  Christ,  and  the  glory 
of  God  in  his  salvation.  (Note,  3:10 — 14.) 
This  would  be,  yea,  "let  it  be,"  the  case,  even 
if  Paul  himself,  or  one  of  the  apostles,  should 


19,20.     Tit.  3:10.    Rev.    22:13, 

19. 
a  3:10,13.    flen.  9:25.     Denl.  27: 

15—26.  Josh.  9-23.  1  Sam.  26: 

19.     Neh.  13:25.    Malt.   25:41. 

2  Pet.  2:J4. 
b  Mark   14:71    Acts  23:14.  Rnm. 

9:3.     1  Cor.  l2:3.   16:22.      Gi: 
c  2  Cor.  1:17.    13:1,2.   Phil.  3:1. 

4:4. 


d  Ueut.    4:2.     12:32.      13:1  —  11 

Prov.  30  6.       Rev.  22:IP,I9. 
c  Acts  4:19.20.    5:29.  2  Cor.  5.9 

—II.     iThcs.  2:4. 
f  .Malt.  28:14.  Acts  12:20.   Rom. 

2:8.     Or. 
g  -Alall.    22:16.     Rom.  15:1,2.     I 

Cor.  10:33.     Eph.  6:6.     Col.  * 

22.     Jam.  4:4. 
h  5ce  on  Horn.  1:1. 


[291 


A.  D.  56 


GALATIANS. 


A.  D.  56. 


depart  from  tlieir  former  doctrine,  and  endeav- 
or to  establish  any  otlier  foundation  for  a  sin- 
ner's  hope,   than   that  which    they    had   laid. 
Indeed,  were  it  possible  for  an  ang-el  to  come 
from  heaven,  and  to  preach  a  doctrine  contrary 
to  the  gratuitous  justification  of  a  sinner,  by 
faith  in  the   righteousness  of  Christ  alone;    he 
must  at  that  moment  become  an  apostate  spir- 
it, a  rebel  against  God,  an  enemy  to  Christ, 
and  "accursed"  in  himself.      So  that,  abilities 
morality,  plausibility,  or  even  miracles,   were 
not  to  be  regarded  in  this  case.     Nor  let  this 
be  considered  as  the  language  of  intemperate 
zeal:  for  he  would  repeat  it  with  the  greatest 
solemnity,  and  again  denounce  "accursed,"  by 
his  apostolical  authority,  every  one  who  thus 
attempted    to   lay  any  false   foundation;    that 
they  might  learn  to  dread  and  abhor  those  de- 
lusions, which  ihey  had  unwarily  encouraged. 
(Marg.  Ref.  a — d.)     For  could  they  suppose, 
that  after  so  many  years  of  labor  and  suffering 
in  the  cause  of  Christ,  he  only  meant  to  per- 
suade men  to  adopt  his  own  private  sentiments, 
that  he  might  ingratiate  himself  with  them; 
instead  of  pleading  the  cause  of  God,  and  ap- 
proving himself  to  him?    Indeed,  if  this  had 
been  his  object,  he  should  never  have  entered 
on  the  service  of  Christ,  or  so  long  continued 
in  it:    and  if,  in  so  fundamental  a  doctrine,  he 
accommodated  his  discourse  to  the  pride  and 
prejudices  of  men's  hearts;  he  could  not  act  as 
"the  servant  of  Christ,"  who  cannot  be  pleased 
with  those  things,  which  suit  the  carnal  minds 
and   worldly    wisdom    of   men. — The   apostle 
"became  all  things  to  all  men,"  that  he  might 
"please   them  for  their  edification;"  -and   hej 
even  tolerated  difference  of  sentiment  and  con- 
duct, in  various  instances,  respecting  the  Mo-' 
sale  law:    (Note,  1  Cor.  9:19 — 23.)    wernustj 
therefore  conclude,  that  this  decisive  language 
related  only  to  that  fundamental  doctrine,  of 
which  he  was  about  to  treat;    or  to  other  doc- 
trines of  similar  clearness  and  importance.     It 
does  not  behove  us  to  use  the  same  authorita- 
tive language,  or  to  denounce  anathemas  on 
those  who  differ  from  us:   yet  we  may  properly 
show  men,  how  evidently  the  apostle's  words 
conclude  those  under  the  curse,  who  teach  sin- 
ners to  rely  for  justification,  in  the  least  meas 
ure  or  degree,  on  any  thing  except  the  free 
grace  of  God,  through  the  righteousness  and 
atonement  of  Christ.     {Marg.   Ref.  e— h.)— 
Should  not  be,  &c.    'This  is  a  cutting  reproof 
'to  all  those  ministers,  who  either  alter  or  con- 
'ceal  the  doctrines  of  the  gospel,  for  fear  of 
'displeasing  their  hearers,  or  to  gain  popular- 
'ity.'  Macknight.  (Note,  1  Thes.  2:1—8.) 

Ye  are  removed.  (6)   METUTix>Fu;>e.  Jets  7 : 
\^'  1^^^"  ^•^^-   '^•^-  -^"^^  4.~Into  the  grace, 
\i  ^''  ^"'?'"-    "By  the  grace,  &c."— T/m^ 
'L  ^^^    '0^  T«r,«(7croJ'Tfc.     5:10.     See  on 

Matt.  14:26.— FFow/d  pervert.]  OelovTec  uf- 
rnqoeipui.  "Are  willing  to  pervert."  ^c/s  2:20. 
™  f  =^-;N?t  elsewhere.— T/tan  that.  (8) 
//«?  0.  9  LukeS:U.  13:2,4.  Rom.  14:5.  Ifeb. 
I  A^. —Let  him  be  accursed.]  .^vutyina  aco,. 
9  See  on  ^om.  9:3.-Do  I  ...  persuade.  (10) 
JfFu'^u,.  .¥««.  28:14.  ^c«s  lAo 
Sam.  24:7.  Sept.~To  please.] 
Rom.  15:1.  ^ 


14:19.-1 
ylpFoxeiv. 


i    See  on  1 I  Cor.  2:9.  :0. 

23.     15:1— ■!.      Kph.  3  3—'; 
k  Acts  23:3—5.  20:4,5. 


292] 


1  Acts  y;j.  9:1,-2,13,14,21.26.  2.?- 
If:,  2K:'l— 11.  1  Cor.  15:9. 
I  nil.  6:6.    1    .  im    I   ,n 


1 1  But  I  certify  you,  brethren,  » that  the 
gospel  which  was  preached  of  me  is  not 
after  man. 

12  For  I  neither  received  it  of  man, 
neither  was  I  taught  i7,  but  by  the  reve- 
lation of  Jesus  Christ. 

13  For  ''ye  have  heard  of  my  conver- 
sation in  time  past  in  the  Jews'  rehgion, 
'  how  that  beyond  measure  I  persecuted  the 
church  of  God,  and  wasted  it: 

14  And  ""  profited  in  the  Jews'  rehgion 
above  many  my  *  equals  in  mine  own  na- 
tion, "  being  more  exceedingly  zealous  of 
the  °  traditions  of  my  fathers. 

Note. — The  reason  of  the  awful  denuncia- 
tion, which  the  apostle  had  just  made,  was  con- 
tained in  the  assurance  which  he  possessed,  that 
"his  gospel  was  not  after  man;"  neither  of  hu- 
man invention,  nor  suited  to  the  dispositions 
and  opinions  of  mankind.  For  he  "had  not 
received  it"  from  any  human  teaching,  but  it 
was  immediately  revealed  to  him  by  Jesus 
Christ.  {Marg'.  Ref.  i.—Note,  1,2.)  This 
might  be  illustrated  by  facts:  for  they  had  often 
heard  of  his  character  and  conduct,  in  former 
years  when  he  jirofessed  the  religion  of  the 
Jews;  and  how  his  extraordinary  zeal  had  in- 
duced him,  to  exceed  the  measure  of  all  other 
opposers,  in  furiously  persecuting  the  church; 
which  "he  wasted,"  as  a  wolf  does  the  sheep; 
or  as  a  victorious  army  plunders  and  destroys 
the  city  which  it  has  taken.  {Marg.  Ref.  k,  1.- 
Notes,Jlcts  8:1,3.  9:1,2.  22:1—5.26:9—11. 
1  Tim.  1 :12 — 14.)  He  had  also  been  well  in- 
structed in  the  religion  of  the  Jews,  and  had 
made  greater  proficiency  in  his  studies,  than 
most  of  those  who  were  his  equals  in  age,  rank, 
and  education;  as  well  as  far  exceeded  them  in 
zeal  for  the  traditions  of  the  elders,  along  with 
the  law  of  Moses.  {Marg.  Ref.  m — o. — Notes, 
Matt.  15:1 — 20.)  It  could  not  therefore  be  sup- 
posed, that  he  should  at  once,  and  contrary  to 
all  his  interests  and  opening  prospects  of  ad- 
vancement, both  embrace  Christianity  and 
preach  it  first  to  his  countrymen,  and  soon  af- 
ter to  the  Gentiles,  without  regarding  his  for- 
mer tenets  and  zealous  attachments;  unless 
some  adequate  cause  had  intervened  to  produce 
the  extraordinary  change. — 'For,  says  he,  it  is 
'well  known,  in  what  school  I  was  educated 
'from  my  youth;  namely,  among  the  principal 
'enemies  of  the  gospel.  ...  And  also,  that  I  even 
'excelled  in  the  religion  of  a  Pharisee:  and  thus 
'from  being  a  Pharisee,  I  suddenly  became  the 
'apostle  of  the  Gentiles:  so  that  no  time  inter- 
'vened,  in  which  I  could  be  taught  by  man.' 
Beza. — 'A  revelation  of  the  facts  and  doctrines 
'of  Christianity  immediately  from  Christ  him- 
'self,  without  the  assistance  of  any  human 
'teacher,  so  wonderfully  agreeing  in  all  its 
'branches  with  that  which  Christ  had  taught 
'on  earth,  both  before  and  after  his  resurrection, 
'was  so  extraordinary  an  event,  and  of  so  great 
'importance  to  those  whom  St.  Paul  visited,  and 
'to  whom  he  wrote,  that  one  cannot  wonder 
'he  should  think  proper  to  assert  it  in  so  sol- 
'emn    a    manner.'    Doddridge. — The   marked 


m  l3.  29:13.  57:12. 

Or.  cqiuih  i    ye.srs. 
n  Ads  ^2:3.  20:5.   1  liil.  3:1—6. 


Matt.  15:2.3.6.     INiark  7:3—13. 
Col.  2:£.    1  Itl    1:1£. 


A.   D.   56. 


CHAPTER  I. 


A.   D.  oG 


distinction  between  being  "taught  by  man," 
and  "by  the  revelation  of  Jesus  Christ,"  is  a 
clear  proof  of  our  Lord's  Deity. — 'In  this  re- 
'spect,  Paul  seems  to  have  been,  in  a  measure, 
'superior  to  the  other  apostles,  whom  Christ 
'instructed  on  earth  after  tlie  manner  of  rnert.' 
Beza. 

The  gospel  which  was  preached.  (11)  To 
fvayytlLov  TO  evuyyeXiaifti'.  8.  This  emphat- 
ical  language  cannot  well  be  translated  literal- 
ly; but  it  shows  how  much  the  idea  of  "glad 
tidings"  possessed  the  writer's  mind  and  heart. 
Jlfter  'man.'\  Kmu  ujilownor.  3:15.  See  on  1 
Cor.  9:8. — Conversation.  (13)  yft'ugQoqjijv. 
Eph.  4:22.  1  Tim.  4:12.  Heb.  13:7.  Jam.  3: 
13.  1  Pet.  1:15,18.  2:12.  3:1,2,16.  2  Pet.  2: 
7.  3:11.  Ji'uaiQe(fOj,  2  Cor.  1:12.  Eph.  2:3. 
—  The  Jews''  religion.]  luSuiaino.  14.  ladui- 
xiiig-  lHd(tit.stv,  2:14.  'This  does  not  signify 
'the  religion  taught  by  Moses;  but  that  which 
'was  practised  among  the  Jews  at  this  time, 
'and  much  of  it  built  on  the  traditions  of  the 
'elders.'  Doddridge. — Beyond  measure.]  Kitd^' 
■^nF()Goh]r.  See  on  Rom.  7:13. —  Wasted.] 
Ennot^nv.  23.  See  on  Acts  9:^1.— Profited. 
(14)  Uqo! xoTiTov.  See  on  Luke  2:52. — My 
equals.]  "Equals  in  years."  Marg.  —in'ijli- 
y.iMT(i2.  Here  only.  'HXiy.m,  Matt.  6:27.  Luke 
2:52.  Heb.  11:11. — Zealous.]  Z»;Ao>t>/c.  See  on 
Ads  21  :20. —  Of  the  traditions  of  my  fathers.] 
Toiy  TiujQiy.uiP  iin  rtaQuSoasMV.  JLxtqixwv. 
Here  only.  IIutqiw,  Luke  2:4.  UaQadoaig- 
See  on  Matt.  15:2. 

15  But  when  i' it  pleased  God,  i  who 
separated  me  from  my  mother's  womb, 
•■  and  called  me  by  his  grace, 

16  To  *  reveal  his  Son  in  me,  *  that  I 
might  preach  him  among  the  heathen;  "im- 
mediately I  conferred  not  with  "  flesh  and 
blood: 

1 7  Neither  ^  went  I  up  to  Jerusalem,  to 
them  which  were  apostles  before  me;  but  I 
A.  D.-i    went  into  Arabia,  and  ^  returned  again 

^^-  -I    unto  Damascus. 

1 8  Then  after  three  years  *  I  *  went  up 
to  Jerusalem  to  see  Peter,  and  abode  with 
him  fifteen  days. 

19  But  other  of  the  apostles  saw  I  none, 
save  **  James  '  the  Lord's  brother. 

20  Now  the  things  which  I  write  unto 
you,  ••  behold,  before  God,  I  lie  not. 

2 1  Afterwards  ^  I  came  into  the  regions 
ol   Syria  and  *"  Cilicia; 

22  And  was  unknown  by  face  unto  ^  the 
churches  of  Judea,  which  were  ''  in  Christ: 

23  But  they  had  heard  only.  That 'he 
which  persecuted  us  in  times  past,  now 
preacheth  the  faith  which  once  he  destroyed. 


p  Dent  7:7,".      1  Sam.  12:22.     1 

Chr.  28:4,5.  Matt.  11:26.  Luke 

10:21.  1  Cor.  1:1.    Eph.  1:5,9. 

3:11. 
q  Is.  49:1,5.     Jer.   1:5.    Luke  1: 

15,16:     Acts    9.15.      22:14,15. 

Fom.  1:1. 
r  Rom.  1:5.    8:30.     9:24.     1  Cor. 

1:9,24.   15:10.  2  Thes.  2:13,14. 

1  Tim.    1:12—14.     2  Tim.  1:9. 

1   Pel.  5:10. 
f  Matt.  16:17.    1  Cor.  2:9—13.    2 


Cor.  4:6.  Epii.  1;  17,1  8.  3:5—10. 

t  2:7— 9.     Acts  22:21.     26:17,18. 

Rom.  1:13,14.     11:13.     15:16— 

19.  Eph.  3:1,8.  Col.  1:25—27. 
1  Thes.  2:16.  1  Tim.  2:7.  2 
Tim.  1:11. 

II  11,12.  2:1,6.   Deut.33:9.  Luke 
9:23—25,59—62.     Acts   26:19, 

20.  2  Cor.  5:16. 

X  Malt.  16:17.  26:41.     1  Cor.  15: 
50.  Eph.  G:I2.  Heb.  2:14. 


24  And  ^  they  glorified  God  in  me. 

Note. — God  had  chosen  Paul  even  "from  his 
mother's  womb,"  to  be  an  apostle,  and  had  in 
his  purpose  "set  him  apart"  for  that  service; 
and,  according  to  this  purpose  and  choice,  he 
was  pleased  in  due  time,  to  call  him  by  his 
grace  unto  the  knowledge  and  faith  of  the  gos- 
pel, and  thus  of  his  abundant  mercy  to  "recon- 
cile hin  unto  himself  by  Jesus  Christ,"  Thus, 
along  with  the  outward  extraordinary  circum- 
stances of  his  conversion,  it  had  also  pleased 
God  to  "reveal  his  Son,"  in  the  glory  of  his 
Person  and  salvation,  to  his  mind  and  heart, 
and  to  display  his  power,  love,  and  grace  in 
the  conversion  of  this  prejudiced  and  violent 
enemy;  that  he  might  make  his  name  more 
widely  known  on  earth,  by  sending  him  as  an 
apostle  to  preach  Christ  to  the  Gentiles: 
(Marg.  Ref.  yi—s.— Notes,  Acts  26:16—18. 
2  Cor.  4:7.)  when  this  gracious  change  had 
taken  place,  he  immediately  prepared  for  obe- 
dience, without  consulting  with  men  of  any 
description;  or  conferring  with  the  dictates  of 
his  own  carnal  mind  or  worldly  wisdom,  about 
the  consequences  of  his  conduct  to  his  interest, 
credit,  ease,  or  life  itself.  {Marg.  Ref.  s — x.) 
When  he  entered  on  this  great  work,  he  did 
not  go  up  to  Jerusalem  to  receive  instructions, 
or  to  obtain  a  commission  from  those  who  had 
been  apostles,  before  his  extraordinary  conver- 
sion and  appointment  to  that  service:  but  he 
proceeded  to  exercise  his  ministry  without  de- 
lay, and  very  soon  went  into  Arabia,  for  that 
purpose.  Afterwards  he  preached  at  Damas- 
cus, till  he  was  driven  thence  by  persecution. 
At  length,  "after  three  years,"  he  went  to  Je- 
rusalem to  visit  Peter,  as  a  brother  in  Christ; 
to  confer  with  him,  and  to  relate  the  gracious 
dealings  of  God,  and  what  he  had  wrought  by 
him;  but  neither  he  nor  James  attempted  to 
add  any  thing  to  the  instructions  or  authority 
which  he  had  received  from  the  Lord:  and  for 
the  entire  truth  of  all  that  he  had  stated,  he 
solemnly  appealed  to  God.  {Marg.  Ref  y — b. 
—Note',  2  Cor.  1 :23,24.)  After  a  short  time 
he  left  Jerusalem:  and  the  other  churches  in 
Judea  did  not  so  much  as  know  him  personally: 
but  the  account  of  this  wonderful  conversion 
excited  them  to  adore  the  power  and  grace  of 
God  toward  so  terrible  a  persecutor;  and  to 
bless  his  name  for  so  great  a  deliverance  voucli- 
safed  to  his  afflicted  church,  and  for  raising  up 
so  useful  a  minister  of  his  gospel.  (Marg.  Ref 
e— k. — Notes,  Acts  9:17—31.) — Separated, 
&c.  (15)  {Marg.  Ref.  q.— Notes,  Jer.  1:5. 
Luke  1  :11 — 17.)-'This  further  includes  a  pur- 
'pose  from  God  to  call  him  from  heaven,  in  the 
'midst  of  his  madness  against  Christians; ...  and 
'his  foresight  that  he  would  immediately  con- 
'vert  at  his  call;  which  two  being  first  suppos- 
'ed,  (in  God's  eternal  purpose,)  it  must  needs 
'follow  to  be  an  act  of  his  unmerited  free-choice 
'from  all  eternity.  ...  But  this  was  a  designa- 
'tion  only  to  the  apostolical  office.'  Hammond. 


V   18.   Acts  9:20-25. 

z  2  for.  11:32,33. 

a  Acts  9:26—29.  22:17,18. 

*  Or,  rtturned. 

b  .Malt.  10:3.  Mark  3:18.  Luke 
6:15.  Acts  1:13.  James  the  son 
of  JlphtHS.  Jam.  1:1.  .Iiidel. 

c  Malt.  13:55.  Mark  6:3.  1  Ci>r. 
9:5. 

d  See  on  2  Cor.  11:10,11,31. 

e  Acts  9:30.    11:25,26.    13:1.  15: 


23,41.  18: IE    21-3. 
f  Ads  6:9.  21:39.  22:3.  23:34. 
E  Acts  9:31.   1  Thes.  2:14. 
h  See  on  1  Cor.  1:30 —Phil.  11. 

1  Thes.  1:1.  2  Thes.  1:1. 

i  Acts   9:13,14,20,21,27.      1    Cor. 

1.5:8-10     1  Tim.  1:13- -16. 
k  Num.  23:23.  Luke  2:14.  7:16. 

15:10,32.     Acb    11:18.     21:20. 

2  Cor.  9:13.  Col.  1:3,4.  2Thes. 
1:10,12. 


[293 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


This  liowever,  shows,  that  God's  eternal  pur- 
pose and  his  prescience  do  not  interfere  with 
man's  free  agency  and  responsibility.  St.  Paul 
would  not  have  ascribed  his  conversion  in  any 
degree  to  himself,  but  altogether  to  the  grace 
of  God;  and  so  Avould  the  compilers  of  our  ar- 
ticles: 'they  being  called  according  to  God's 
•purpose,  by  his  Spirit  working  in  them  in  due 
•season;  they  through  grace  obey  the  calling.' 
— In  me.  (16)  This  may  be  rendered,  "To 
me."  The  same  preposition  is  just  after,  and 
translated  "among,"  it  might  be,  "to  the  hea- 
then," The  apostle,  however,  speaks  of  imme- 
diate proj)hetical  revelation,  and  not  of  ordinary 
divine  teaching. — 'Since  we  are  told, '(Jlcts  9: 
'19.)  that  after  Saul  recovered  his  sight  and 
'strength,  he  was  certain  days  with  the  disci- 
'l)les  at  Damascus,  during  which  he  preached 
'Christ  in  the  synagogues:  ...  we  must  admit, 
'that...  he  spent  a  tew  days  in  preaching  at 
'Damascus,  and  then  retired  into  Arabia,  ...  to 
'receive  further  revelations.'  Macknight. — 
James  the  brother,  &c,  (19)  Probably,  James 
was  the  son  of  Cleopas,  or  Alpheus,  and  Mary 
the  sister  of  our  Lord's  mother.  {Matt.  13:55. 
MarkQ:^.) 

I  conferred  not.  (16)  Ov  7iooauvfi')^e^u]]i'.  2: 
6.  Not  elsewhere. —  JFith  flesh  and  blood.] 
^uQxi  xui  diiictji,.  See  on  Matt.  16:17. —  2'o 
sec.  (18)  'IgoQijoiti.  Here  only. — 'Proprie, 
'■iter  suscipio  visendi  ct  inspiciendi  causa,  obeo 
'wbes  nobiles  et  loca  celeberrima,  ut  res  visu 
^dignas  et  maxime  memorabiles  inspiciam,  et 
'rerum  utilium  cognitionem  et  notiones  mihi 
'comparem.  ...  Ab  t?ti»o,  sciens,  quod  est  ab 
'larjiiii,  scio.'    Schleusner.    Hence  history. 

PRACTICAL    OBSERVATIONS. 
V,  1—5. 

All  authority  and  ability  to  preach  the  gos- 
pel must  come  "from  Jesus  Christ,  and  from 
God  tlie  Father  who  hath  raised  him  from  the 
dead,"  In  all  ordinary  circumstances,  indeed, 
men  are  employed  as  instruments,  in  qualifying 
and  ordaining  ministers;  but,  without  "the 
grace,"  teaching,  and  unction  of  the  Spirit  of 
Christ,  which  should  be  sought  by  constant 
fervent  prayer,  all  that  man  can  do,  however 
scriptural,  must  prove  inefl'ectual. — We  ought 
also  to  pray  for  "grace  and  peace  from  God  the 
Father  and  our  Lord  Jesus  Christ,"  in  behalf 
of  those,  of  whom  we  doubt  whether  they  be 
true  saints. — The  love  of  Christ  in  "giving 
himself  for  our  sins,"  and  the  hopes  and  mo- 
tives wliich  his  redemption  inspires,  are  effect- 
ual "to  deliver"  the  true  believer  "from  this 
present  world,"  as  well  as  "from  the  wrath  to 
come."  This  was  intended  by  the  divine  Re- 
deemer; it  accords  to  the  will  of  God,  and  is 
requisite  for  the  display  of  his  glory:  and  the 
consciousness  of  being  rescued  and  separated 
trom  those,  who  were  cur  companions  in  sin; 
made  victorious  over  the  fear  of  men,  and  the 
love  of  the  world;  enabled  to  refuse  conformity 
to  It,  and  to  live  a  spiritual  and  heavenly  life 
on  earth,  forms  the  proper  evidence  of  iustifi- 
cation  in  the  righteousness  of  Christ,  and 
^f:^'!''!!^^.'!^/"  .^™=  ^^^  numbers,  who  pro- 
5eem  to  have  no  in 


fess  evangelical  doctrines, 


ination  to  this  part  of  God's  salvation  But 
as  they  are  not  "delivered  from  this 'present 
evil  world"  by  the  sanctificatiou  of  the  Spirit- 


!s  jiresumptuous  in 


them  to  expect  exet 


tion  from  its  condemnation  by  the  blood  of 
Jesus.        • 

V.  6— 10. 
It  is  truly  astonishing,  how  soon  and  how  fre- 
quently hopeful  converts  are  removed  from  the 
ministry  of  those,  by  whom  they  were  "first 
called  to  the  grace  of"  Christ;"  and  how  easily 
they  are  induced  to  embrace  "other  gospels,^' 
either  more  flatteritig  to  self-righteous  pride, 
or  more  favorable  to  self-indulgence.  These 
modifications  of  divine  truth  indeed  are  not 
"the  gospel;"  but  the  devices  of  Satan,  to  de- 
ceive the  unstable,  to  trouble  the  injudicious, 
and  to  pervert  Christianity.  While  we  stren- 
uously maintain,  that  every  kind  and  degree  of 
Antinomianism  eventually  and  powerfully  tends 
to  dishonor  Christ,  and  destroy  true  religion; 
we  must  also  declare  in  the  most  decided  man- 
ner, that  all  dependence  on  good  works,  real  or 
supposed,  for  justification,  is  still  more  fatal 
to  the  individuals  Avho  persist  in  it,  at  least 
after  the  truth  has  been  fully  and  repeatedly 
set  before  them.  No  wonder,  that  the  preach- 
ers of  morality  and  good  works,  as  the  foun- 
dation for  the  sinner's  hope  of  acceptance,  or 
in  any  degree  conducive  to  his  justification, 
are  so  evidently  unsuccessful  in  their  attempts 
to  make  men  virtuous:  for,  if  they  had  apos- 
tolical endowments,  yea  angelic  capacities,  elo- 
quence, and  purity;  they,  their  whole  system, 
and  all  who  cleave  to  it,  lie  under  the  awful 
and  explicit  curse  of  God  :  and  this  must  blight 
all  their  labors,  and  finally  ruin  their  souls,  un- 
less they  are  previously  convinced  of  their  fatal 
mistake. — While  we  zealously  preach  and  dili- 
gently practise  "good  works,"  for  evangelical 
purposes;  let  us  be  even  still  more  caref^u!,  if 
possible,  not  to  put  any  thing  which  we  do,  in 
the  place  of  "that  righteousness  of  God  which 
is  unto  and  upon  all  that  believe;"  and  not  to 
advance  any  thing,  which  may  betray  others 
into  so  fatal  a  delusion.  (Notes,  Rom.  3:21 — 
26.  Phil.  3:8— 11.)— Instead  of  presumptu- 
ously applying  the  apostle's  authoritative  and 
most  awful  words  to  those  who  differ  from  us, 
or  in  any  other  way  than  by  a  general  declara- 
tion of  the  truth;  let  us  for  ourselves  keep  at 
the  utmost  distance  from  the  terrible  anathema, 
and  caution  all  men  against  those  Avho  thus 
"jiervert  the  gospel  of  Christ."  In  so  impor 
tant  a  cause,  we  must  not  regard  the  friend- 
ship, or  fear  the  frowns  of  men;  nor  seek  their 
favor,  by  the  persuasive  words  of  human  wis- 
dom: but  be  satisfied  with  desiring  and  hoping 
for  the  acceptance  and  blessing  of  God,  in  our 
endeavors  to  vindicate  his  truth.  {Note,  2 
Cor.  5:16.)  Indeed,  none  are  "the  servants 
of  Christ,"  Avho  seek  "to  please  men"  as  their 
object;  and  fev/ who  actually  "please  men  in  gen- 
eral, give  sufficient  evidence  that  they  honest- 
ly and  faithfully  serve  Christ:  lor  how  can  he 
be  pleased  with  that  testimony  and  conduct, 
which  is  acceptable  to  carnal  men,  in  whom 
"the  god  of  this  world"  dwells  and  works.' 
Ministers  therefore  should  be  careful  not  to  re- 
ceive or  preach  a  carnalized  g<wpel;  and  not  to 
rest  in  human  teaching,  but  to  study  the  writ- 
ten revelation  of  Jesus  Christ,  and  to  pray  con- 
tinually for  "the  Spirit  of  wisdom  and  reA^ela- 
tion"  in  the  knowledge  of  him;  that  they  may 
"please  men"  only  for  their  good,  and  to  their 
edification,  and  not  desire  to  jilease  them  any 
further.     {Note,  Horn.  15:1 — 3.)    . 


A.  D.  55. 


CHAPTER  II. 


A.  D.  56. 


V.  11— 24. 

The  "conversation"  and  habitual  conduct  of 
many  who  are  now  eminent  Christians  and  min- 
isters, was  once  most  contrary  to  the  truth  and 
jrrace  of  the  gospel.  Zealous  Pharisees  and  fu- 
rious persecutors  have  been  made  monuments 
of  the  Redeemer's  power  and  love:  and  though 
their  apparent  profiting  in  some  unscriptural  or 
antiscriptural  system  of  theology,  and  in  the 
general  knowledge  connected  with  such  studies, 
before  their  conversion,  tended  only  to  their 
own  greater  conjlemnation,  and  to  render  them 
more  dangerous  and  zealous  opponents  of  the 
truth:  yet  it  has  afterwards  been  over-ruled  for 
the  glory  of  God  and  their  more  abundant  use- 
fulness.—The  Lord  suffers  many,  whom  he  has 
chosen  for  his  work,  to  proceed  in  opposition  to 
him  for  a  course  of  years:  but  when  "he  calls 
them  by  his  grace,"  and  reveals  the  glory  and 
preciousness  of  Christ  to  their  souls;  their  en- 
mity is  subdued,  their  lusts  dethroned,  their 
hearts  changed,  and  they  willingly  devote 
themselves  to  his  service.  When  his  command 
is  concerned,  they  do  not  "confer  with  flesh 
and  blood,"  but  renounce  all  worldly  prospects 
and  venture  all  consequences  for  his  sake.  And 
though,  in  ordinary  cases,  it  would  be  presump- 
tuous for  new  converts,  or  young  ministers,  to 
disregard  the  counsels  of  such  as  have  before 
been  employed  in  the  work  of  Christ;  yet  that 
love  to  Christ  and  the  souls  of  men,  which  ren- 
ders them  superior  to  lucrative  considerations, 
and  ready  to  endure  hardships  in  order  to 
spread  the  gospel;  is  a  good  evidence,  that  the 
Lord  is  preparing  them  for  future  usefulness. — 
In  speaking  of  the  Lord's  dealings  with  us, 
and  the  services  for  which  be  has  enabled  us; 
we  should  scrupulously  adhere  to  the  truth,  as 
in  the  sight  of  God:  and  when  they,  who  op- 
posed and  would  have  destroyed  the  faith,  are 
brought  to  embrace  and  preach  it;  we  are  call- 
ed upon  to  "glorify  God  on  their  behalf," 
though  they  be  unknown  by  face  to  us. 

CHAP.  II. 

The  apostle  shows  for  what  purpose  he,  after  many  years,  again  went 
up  to  Jerusalem,  1,  2;  and  that  Titus,  who  attended  him  was  not 
circumcised;  lest  the  freedom  of  the  Gentile  converts  from  the  law 
should  he  u:'ulited,  3 — 5.  No  additional  knowledge  or  authority  was 
communicated  (o  him  hy  the  other  apostles',  but  they  acknowledged 
his  divine  mission  to  the  Gentiles,  6 — 10.  At  Antioch,  he  openly 
withstood  Peler;  who  dissembled,  as  to  communion  with  the  Gentile 
converts,  for  fear  of  some  from  among  the  Jews,  and  induced  others 
to  dissemble,  11  — 13*,  expostulating  with  him,  because  he,  who  him- 
self sought  justification  by  "faith  in  Ciirist,"  led  others  to  seek  it  hy 
the  works  of  the  law,  14 — 16.  The  apostle,  by  the  lawwas  "become 
dead  to  the  law,  that  he  might  live  to  ( jod;"  being  "crucified  with 
(  hrist,  yet  living,  Christ  living  in  him;  and  he  living  by  faith  in  Christ, 
and  not  frustrating  the  grace  of  God,"  17 — 21. 

^52°]r|lHEN  '^  fourteen  years   after,  ^! 
i        went    up    again    to    Jerusalem 
with  "^  Barnabas,   and  took  '^  Titus  with  me 
also. 

2  And  I  went  up  '^  by  revelation,  ^and 
communicated  unto  them  that  gospel  which 
I  preach  among  the  Gentiles,  but  *  private- 
ly  to  them  s  which  were     of    reputation. 


a  1:18. 

b  Acta  15; 2— 4. 

c  13.  Acts  4:36,37.  11:25,30. 
12:25.  13:2,50.  14:12.  15:25.36 
—39.  1  Cor.  1.6.  Col.  4:10. 

d  3.  2  Cor.  3:16.23.  Tit.  1:4. 

e  Acts  16:9,10.   1S:9.  23:11. 

i  9.    See  on    1:16.    Acts    I5;4,l2. 


1  Cor.  1:23.-2:2. 
*  Or,  severa/iy^ 
g    6.9.      Kc.      10:1.     Acts     5:34. 

Phil.  2:29. 
h  Malt.      10:16.     1      Cor.     9:2S. 

TMl.  2:16.    1  Thes.  3:5. 
i  5 :2--6.  Acts  15:24.  16:3.  I  Cor. 


lest  by  any  means  ''  I  should  run,  or  had 
run,  in  vain. 

3  But  '  neither  Titus,  who  was  with  me, 
being  a  Greek,  was  compelled  to  be  cir- 
cumcised: 

4  And  that  ^  because  of  false  brethren 
'unawares  brought  in,  who  came  in  privily 
to  spy  out  our  '"  liberty,  which  we  have  in 
Christ  Jesus,  that  they  might  "  bring  us 
into  bondage: 

5  To  whom  "  we  gave  place  by  subjec- 
tion, no,  not  for  an  hour;  ''that  the  truth 
of  the  gospel  might  continue  with  you. 

Note. — It  appears  f^rom  the  history,  that  Paul 
and  Barnabas  went  up  from  Antioch  to  carry 
the  alms  of  the  Christians  in  that  city  to  the 
elders  at  Jerusalem.     But  they  had  at  that  time 
no  special  business  with  the  apostles,  and  it  is 
not  certain  that  they  saw  any  of  them.   {Note, 
Acts  11 :27 — 30.)     The  journey  however  here 
mentioned,  most  evidently  is"  that  recorded  by 
the  historian,  when  they  went  up  on  purpose 
about  the  very  question,  which  St.   Paul  was 
here  debating  with  the  Galatians.  {Marg.  Ref. 
c. — Note,    Jlcts  15:1 — 11.) — Most   expositors 
date  this  journey,  fourteen  years  after  the  apos- 
tle's conversion,  which  scarcely  allows  sufficient 
time  for  all  the  intervening  transactions;  and  it 
seems  more  obvious  to  compute  the  years,  from 
the  first  journey  before-mentioned.     {Note,  1: 
15 — 24.)     There   is,    however,  but  little  cer- 
tainty in  the  computation  of  times,  even  by  the 
most  learned  chronologers,  as  to  the  date  of  the 
apostle's  conversion,   subsequent   history,  and 
the  writing   of  his   epistles;  and   exactness  in 
this  respect  is  comparatively  of  little  impor- 
tance.— By  the  direction  of  God,  who  imme- 
diately revealed  himself  to  the  apostle,  or  some 
other  prophet,  on  this  occasion,  he  and  Barna- 
bas went  to  Jerusalem  about  the  question  of 
the  Gentile  converts  being  required  to  obey  the 
ritual  law  of  Moses:  and  this  was  the  only  in- 
stance, in  which  there   had   been  the  least  ap- 
pearance  of  inferiority   in   him    to  the  other 
apostles.     At  that  tinie,  he  fully  declared  the 
whole   of    "that   gospel,    which    he    prea-^hed 
among  the   Gentiles,"  to  them,  and  to  otht^r 
eminent  persons  at  Jerusalem:  but  he  did  this 
"privately;"  lest,  if  he  had   openly  avowed  it 
to  the  whole  church,  especially  respecting  the 
virtual  abrogation  of  the  ceremonial  law;  the 
strong  preiudices  of  the  multitude  against  him 
and    the    Gentiles,    and    for   the  Mosaic    law, 
should   have   excited   commotions,  and  led  to 
such  measures,  as  might  have  prevented   his 
future   usefulness,    and    even    to   subvert   the 
churches   which    he   had   already  planted.     It 
would  at  length  be  fully  known,  both  that  he 
admitted  the  Gentiles  into  the  church  without 
circumcision,  and  that  he  did   not  consider  the 
Mosaic  law  as  binding  on  the  conscience  even 
of  the    Jewish    converts.     But,    as    his  object 
was  to  obtain  the  sanction  of  the  church  at  Je- 


9:20,21. 
k  Acts    1.5:1,24.    20:30.    2   Cor. 

11:13,26.   1  John  4:1. 
1  2  Tim.  3:6.  2  I'et.  2:1,2.    Jude 

4. 
m  3:23—26.    5:1,13.     Ps.   51:12. 

119:45.  John  8:31—36.  2  Cor. 


3:17.  1  Pet.  2- 16.    2  Pel.  2:19. 
n  4:3  9.10.25.   Is,  51:23.    2   Cor. 

11:211. 
o  3:1.2.     Acts  1.5:2.    C:ol.  2:4—8. 

.hide  3. 
p  14.  4:16.     Kph.  1  13.  Col.  1:5. 

1  Thes.  2:13. 


[295 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


rusalem  to  his  doctrine,  in  order  to  silence  the 
Judaizing  teachers,  it  Avas  very  prudent  to  open 
the  business  privately  to  the  apostles;  that,  be- 
ing proposed  and  supported  by  them,  it  might 
come  before  the  other  elders  with  more  weight 
than  Paul  himself  could  give  it  in  so  prejudiced 
an  audience.  Yet,  while  he  used  this  precau- 
tion, he  would  not  consent  that  Titus  should 
be  circumcised,  contrary  to  his  judgment  and 
inclination :  and  probably  he  took  that  excellent 
Gentile  convert  with  him  on  purpose,  that  in 
the  case  of  one  on  whom  he  could  depend,  he 
might  show  his  steadfastness  to  his  principles, 
on  so  critical  an  occasion.  (Marg.  Ref.  c — i. 
—Notes,  Jets  16:1—3.  2  Cor.  2:12,13.  7:13 
—16,  8:16—24.  12:17—21.  Tit.  Preface. 
Note,  1 :1 — 4.)  For  both  his  journey  to  Jeru- 
salem and  his  conduct  there,  especially  in  re- 
spect of  Titus,  were  intended  to  counteract  the 
designs  of  "false  brethren,"  professed  Chris- 
tians and  teachers,  who  had,  in  an  unsuspected 
manner,  got  admission  into  the  church  at  An- 
tioch;  and  who  came  as  spies  to  observe  the 
liberty,  which  the  Gentile  converts,  and  even 
those" of  the  Jews,  used  in  respect  of  the  law, 
according  to  the  truth  and  will  of  Christ;  in 
order  that  they  might  bring  the  Gentiles  into 
bondage  to  the  legal  ceremonies,  as  well  as 
oblige  the  apostle  and  his  coadjutors,  to  be 
more  observant  of  them.  (Marg.  Ref.  k — n.) 
He  was  indeed  always  disposed  to  make  allow- 
ance for  men's  prejudices,  and  to  deal  gently 
with  weak  consciences,  in  order  to  promote  the 
gospel:  (Note,  1  Cor.  9:19—23.)  but  he  would 
not  give  place  at  all,  "by  way  of  subjection"  to 
the  law,  or  to  those,  who  imposed  it  on  men's 
consciences,  and  represented  it  as  necessary  to 
salvation.  Nay,  he  strenuously  resisted  all 
such  attempts;  in  order  that  "the  truth  of  the 
gospel,"  which  these  Jewish  teachers  were  la- 
boring to  pervert  and  corrupt,  might  remain  in 
the  Gentile  churches.     {Marg.  Ref.  o,  p.) 

Taking  along  ivith  me.  (1)  ^v/HTTaQixXoiGwy. 
Acts  12:25,  \b -.37 ,3S.— Communicated.  (2) 
JveQ-efii]*'.  Acts  25:14.  Not  elsewhere, — Pri- 
vately.l  "Severally."  JMarg.  Kuf  idiur.  Matt. 
14:13, «3.  17:1,19.  20:17.  24:3,  et  al.— Which 
were  of  reputation.]  Toig  Soy.aai.  6,9. — False 
brethren.  (4)  Tot;;  iiffvtiudeXcpa;.  See  on  2 
Cor.  11:26. —  Unawares  brought  in.]  TJuqi^i- 
ouxth;,  subintroductos.  Here  only.  IJuQFtan- 
yo).  2  Pet.  2:1.  Ex  nuou,  etc,  et  ayoi,  duco. 
(Notes,  2  Tim.  3:6—9.  2  Pet.  2:1—3.)— 
Came  in  privily.]  rJu'jFioijXthov.  See  on  Rom. 
5:20. —  To  spy  out.]  KataoKonijaai.  Here  on- 
ly N.  T.~Josh.  2:2,3.  2  Sam.  10:3.  Sept. 
KuTuoy.oTTo:,  Heb.  11:31, — Might  bring  us 
into  bondage.]  Km aSuluta lovtui.  See  on  2 
Cor.  1 1  :20. —  We  gave  place  by  subjection.  (5) 
Eii^ufiev  ii-j  vnozayii. — Emtit.  Here  onlv.  'Yno- 
Tccpf  See  on  2  Cor.  9:13. 

6    But  of   those   i  who   seemed    to    be 
somewhat,  whatsoever  they  were,  '"it  raak- 
matter  tome:  "God   accepteth  no 
person:  for^ey  who  seemed  to  he 

q  2,9.    6:3.    2  Cor.    11:5,21—23 

12:11.  Hell.  13:7.17. 
r  ])— 14.       .Tob     32:6,7,17—22. 

Mall.    22:16.     Mark  6:17— 2a 

12:14.    Luke  20:21.    2  Cor.  5- 

16. 
9  See  on   .Aib  34:19.    Arts  10:34. 

1  Pet.  1:1^. 

296] 


eth  no 
man's 


t  10.  Acts  15:6—29. 

u  9-     Acts   15:12,25,26.    2    Pet. 

X  See   on  1:16 — Acts  13:46—48. 

18:6.  28:28.   1  Thes.  2-4 
y  Acts  1:8.    2:14—41.    3-12— 26 

4:4.  5:12-16.  8:17. 
2  3:5.     AcU  13:2-11.    14:5—11. 


someivhat,   '  in    conference    added    nothing 
to   me : 

7  But  contrariwise,  "  when  they  saw 
that  '^  the  gospel  of  the  uncircumcision  was 
committed  unto  me,  as  the  gospel  of  the 
circumcision  icas  unto  Peter; 

8  (For  >'  he  that  wrought  effectually  in 
Peter  to  the  apostleship  of  the  circumcis- 
ion, the  same  ^  was  mighty  in  me  toward 
the  Gentiles:) 

9  And  when  ^  James,  Cephas,  and  John, 
who  seemed  to  be  ^  pillars,  perceived 
•■  the  grace  that  was  given  unto  me,  they 
gave  to  me  and  Barnabas  the  right  hands 
of  ^  fellowship,  that  ^  we  should  go  unto 
the  heathen,  and  they  unto  the  circumcis- 
ion. 

10  Only  they  loovld  ^  that  we  should 
remember  the  poor;  the  same  which  I  also 

was   forward   to   do.  [Practical  Observations.] 

Note. — The  false  brethren  disparaged  Paul, 
as  if  little  account  was  to  be  made  of  him;  but 
Peter,  James,  and  John  "seemed  to  be  some- 
what" in  their  estimation.  This  marked  dis- 
tinction was  made,  in  order  that  by  using  the 
names  of  these  apostles  they  might  the  more 
successfully  oppose  the  truth:  for  the  opinion 
of  others  concerning  them,  not  their  own  es- 
timate of  themselves,  is  exclusively  meant. 
(Marg.  Ref.  q,  r.)  But  St.  Paul  declared,  that 
it  was  "no  matter  to  him,"  what  they  or  oth- 
ers were,  as  to  their  endowments,  authority,  or 
reputation:  for  God  did  not  thus  partially  ac- 
cept of  men's  persons;  or  determine  right  and 
wrong,  truth  and  falsehood,  by  the  repute  in 
which  they  who  taught  them  Avere  held. 
(Marg.  Ref.  s.)  However  highly  therefore  he 
loved  and  honored  Peter,  James,  and  John,  as 
brethren  and  faithful  eminent  servants  of  their 
common  Lord,  he  would  not  put  them  in 
Christ's  stead,  or  acknowledge  that  they  had 
any  authority  over  him:  (Note,  2  Cor.  5:16.) 
nor  indeed,  when  he  conferred  with  them,  had 
they  added,  or  attempted  to  add,  any  thing  to 
his  knowledge  of  the  gospel,  or  authority  to 
preach  it,  or  even  to  his  spiritual  gifts  and  mi- 
raculous powers.  (Notes,  c^c/s  15:12 — 29.)  On 
the  contrary,  they  were  convinced  that  Christ 
had  immediately  appointed  him  to  be  his  apos- 
tle, and  principal  minister  in  preaching  the 
gospel  among  the  Gentiles;  even  as  Peter  was 
the  leading  person  in  the  work  carrying  on 
among  the  Jews;  and  bad  qualified  him  as  ful- 
ly, and  Avrought  by  him  as  mightily,  in  the  one 
case,  as  he  had  Peter  in  the  other.  (Marg. 
Ref.  X — z.)  So  that  these  three  apostles,  "who 
seemed"  to  many  persons  "to  he  pillars,"  on 
whom  every  thing  depended,  saw  and  acknow- 
ledged the  grace  of  God  bestowed  on  Paul;  and 
allowed  of  him  and  Barnabas,  as  fellow-labor- 
ers, of  equal  authority  and  ability  with  them- 
selves; being  satisfied  that  they  should    labor 


15:12.     19:11.12,26.    2I:I9.      1 

Cor.  1:5—7.  9:2.     2  Cor.  11:4, 

5. 
a  Acts  15:7,13,22—29. 
b  2,6.12—14.  Matt.  16:18.     Rev. 

3:12.   21:14—20. 
c  Rom.    1:5.      12:5,6.      15:15.      1 

Cor.  15:10.  Eph.  3:8.     Col.  1; 


23.   1  Pet.  4  in.ll. 
d  2  Cor.  8:4.   1  .lobn  1:3. 
e  Acts  15:23—30. 
f  Ads    11:29,30.      24:17. 

15  25—27.      I  Cor.    16:! 

Cor.  8:9.      Heb.  13:16. 

2:15,16.  1  .Iotm3:17. 


A.  D.  56. 


CHAPTER  II. 


A.  D.  56. 


principally  among  the  Gentiles,  while  them- 
selves would  at  present  continue  among  the 
Jews.  Only,  considering  the  low  condition  of 
the  Jewish  converts,  and  the  expenses  which 
they  had  incurred  soon  after  the  day  of  Pente- 
cost; they  desired  them  to  remember  and  raise 
some  contributions  for  their  poor,  among  the 
Gentile  converts;  which  Paul  was  very  ready 
to  do,  and  accordingly  did  without  delay,  and 
with  great  earnestness,  notwithstanding  their 
])reju(lices  against  him. — The  event  of  this 
conference  in  other  respects  was  well  known. 
{Marg.  Ref.  z—f.— Notes,  2  Cor.  11:1—6,21 
—23.    12:11—13.) 

It  makelh  no  matter.  (6)  OvSev  diuq>FQt'i.  4: 
1.  1  Cor.  15:41. — Jlccepteth  no  man's  person.] 
rioanMnov  uid^ouinu  ov  luftCarei.  Luke  20:21. 
— In  conference  added  nothing.]  Oudfv  ngoa- 
(tveiyevjo.  See  on  1:16. —  Was  committed  un- 
to me.  (7)  JJeTTiqevfiai.  See  on  2?03>t.  3 :2. — 
That  wrought  effectually ,  (8)  '  0  evegyi/ac/.^. 
Phil.  2:13.  See  on  1  Cor.  l'2:ll.— I  v;as  for- 
ward. (10)  EaTTfiSuaa.  Eph.  4:3.  1  Thes.  2: 
17.  2  Tm.  2:15.  4:9.  Heb. 4:11.  'iPet.l-.lO, 
15.   3:14.   ^nydij,  Rom.  12:8. 

11  H  But  when  Peter  was  come  ^  to 
Antioch,  ^  I  withstood  him  to  the  face, 
'  because  he  was  to  be  blamed. 

12  For  before  that  '^certain  came  from 
James,  'he  did  eat  with  the  Gentiles:  but 
when  they  were  come,  ™  he  withdrew,  and 
separated  himself,  "  fearing  them  which 
were  of  the  circumcision. 

13  And  °  the  other  Jews  dissembled 
likewise  with  him:  insomuch  that  Barna- 
bas also  was  p  carried  away  with  their  dis- 
simulation. 

14  But  when  I  saw  that  they  i  walked 
not  uprightly,  according  to  '"  the  truth 
of  the  gospel,  '  I  said  unto  Peter  before 
them  all,  ^  If  thou,  being  a  Jew,  livest  after 
the  manner  of  Gentiles,  and  not  as  do  the 
Jew  s ;  "  why  compellest  thou  the  Gentiles 
to  live  as  do  the  Jews.'' 

15  We  loho  are  "Jews  by  nature,  and 
not  y  sinners  of  the  Gentiles, 

16  Knowing  ^  that  a  man  is  not  justi- 
fied by  the  works  of  the  law,  *  but  by  the 
faith  of  Jesus  Christ,  even  ^  we  have  be- 
lieved in  Jesus  Christ;  that  we  might  be 
justified  by  the  faith  of  Christ,  and  not  by 
the  works  of  the  law:  •=  for  by  the  works 
of  the  law  shall  no  flesh  be  justified. 

[Practicnl  Observations.] 

Note. — The  wisdom  of  God,  in  permitting 
the  transaction  here  recorded,  is  very  conspic- 
uous:  for  it  demonstrably  proves  the  pope's 


I  Acts  15:30 — 35. 

h  5.     2  Cor.  .5:16.      11:5,21— 2.X 

12:11.     1  Tim.  5:20      .Iiide  3. 
i    Ex.      32:21,22.     Num.    20:12. 

Jer.  1:17.     Jon.  1:3.       4  3.4,9. 

M.itt.  lR:17,ia,23.      Acts  15:37 

—39.  23:1—5.      Jam.  3:2.       1 

John  1:8—10. 
k  9.  Acts  21:13—25. 
1  Acts  10:2B.      11:3.      Eph.  2:15, 

19—22.    3:fi. 
m  Iv  65:5.    Luke  15:2.     1  Thes. 

'"Vol.  ^I. 


n   Pn.v.  29:25.    Is.  ,57:11.     Matt. 

26:69—75. 
o  Gen.  12:11—13.     26:6,7.      27: 

24.    Ec.  7:20.     10:1.    1  Cor.  5: 

e.      0:9—11.      15:33. 
p  Job  15:12.     I  Cor.  12:2.    Eph. 

4:14.     Heb.  13:9. 
q  Ps.  15:2.    58:1.     84:11.    Prov. 

2:7.     10:9. 
r    See  on  5. — Rom.  14:14.  1  Tim. 

4:3—5.    Heb.  9:10. 
s    See  on  h.    II.— Lev.  19:17.  Ps. 

38 


pretended  infallibility  and  supremacy,  as  deriv- 
ed from  Peter,  (no  one  can  tell  in  what  man- 
ner,) to  be  the  most  groundless  fiction  imagi- 
nable; and  it  tends  exceedingly  to  establish  the 
doctrine  of  justification  by  faith  alone. —  After 
the  decree  of  the  council  at  Jerusalem,  Peter 
on  some  account  went  down  to  Antioch;  and, 
knowing  that  the  Mosaic  law  was  no  longer 
obligatory  on  the  conscience,  he  did  not  scruple 
to  eat  aiid  converse  freely  with  the  Gentiles. 
(Notes,  Jets  10:9—23.  il:l  — 17.  15:1—29.) 
Yet,  when  certain  Jewish  converts  came  from 
James  to  him,  he  "separated"  from  the  Gen- 
tiles, lest  he  should  incur  the  censure  of  the 
Jews.  Thus  he  showed  more  fear  of  man, 
than  regard  to  the  truth  of  the  gospel;  (Notes, 
Prov.  24:24,25.  Is.  57:11,12.  Malt.  26:69— 
75.)  he  confirmed  the  prejudices  of  the  Jewish 
converts,  and  strengthened  the  hands  of  the 
Judai/.ing  teachers;  he  weakened  the  influence 
of  St.  Paul  and  other  ministers;  he  set  an  ex- 
ample of  dissimulation,  which  was  followed  by 
the  other  Jews;  and  which  even  seduced  Bar- 
nabas himself,  who  had  been  Sf.  Paul's  coadju- 
tor among  the  Gentiles;  and  he  threw  addi- 
tional hindrances  in  the  way  of  their  conver 
sion.  This  sufficiently  proved  him  to  be  both 
'fallible  and  sinful  in  himself;  though  he  was 
I  guided  by  the  Spirit  of  God  to  deliver  the 
gospel  to  mankind,  free  from  error  or  corrupt 
'mixture.  (Note,  Matt.  16:18,19.)  .As,  how- 
ever, he  was  so  evidently  blameable,  Paul, 
though  probably  a  much  younger  man,  and 
called  to  the  apostleship  long  after  Peter,  deem- 
ed himself  bound  openly  to  withstand  him. 
(Marg.  Ref.  h,  i.)  A  private  remonstrance 
would  not  suffice,  on  so  public  and  imjwirtant 
an  occasion;  and  he  would  not  speak  against 
him  behind  his  back.  (Note,  Matt.  18:15 — 
17.)  But  he  took  an  opportunity,  in  the  pres- 
ence of  the  whole  church,  to  expostulate  with 
him  concerning  his  disingenuous  conduct,  de- 
manding of  him,  how  it  was  that  he,  being  a 
Jew,  should  in  many  respects  and  on  many  oc- 
casions live  like  the  Gentiles,  without  observing 
the  Mosaic  law;  and  yet  should  inconsistently 
employ  the  influence  of  his  example  and  au- 
thority, to  induce,  and  even  to  "compel,"  the 
Gentile  converts  to  submit  to  circumcision  and 
obey  that  law.  (Marg.  Ref.  \ — u.)  For  they, 
who  were  naturally  of  the  stock  of  Israel,  and 
thus  had  been  born  and  educated  Jews;  and 
who  had  formerly  been  strictly  observant  of 
the  Mosaic  law,  and  not  idolatrous  sinners  like 
the  Gentiles;  being  at  length  fully  convinced, 
that  a  man  could  not  be  justified  before  God 
by  his  own  obedience,  in  any  sense;  (Note, 
Rom.  3:19 — 31.)  but  that  this  blessing  must 
be  obtained  by  the  faith  of  Jesus  Christ;  even 
they  had  renounced  all  dependence  on  the  law, 
and  fled  to  Christ  by  faith,  that  they  might  be 
justified  in  him  alone,  without  the  works  of  the 
law.     Why  then  should  Peter,  and  other  Jew- 


141:5.      Prov.  27:5,6. 
t    12,13.     Acts  10:28.     11:3—18. 
u  3.     6:12.      Acts  15:10,19—21, 

24,28,29. 
X  ]\latt.  3:7—9.      John  8:39—41. 

Rom.  4:16.     Eph.  2:3. 
y  Mark    7:26—28.      Acts  22:21, 

22.     Rom.  3:9.    Eph.  2:11,12. 

Tit.  3:3. 
z  19.    3:10—12.    5:4.    Job  9:2,3, 

29.  25:4.     Ps.  130:3,4.      Luke 

10:25—29.         Acls     13:38,39. 


Rom.  3:19,20,27,28.  4:2,13— 
IS.      Phil.  3:9. 

a  3:13,14,22—24.  4:5.  Rom.  I: 
17.  3:21—26,30.  4:5.6,24,25. 
5:1,2,8,9.  8:1-3,30-34.  1 
Cor.  6:11.  2  Cor.  5: 19—21. 
Phil.  3:9.     Heb.  7:1  8.19. 

h  20.  John  6:68,69.  20:31.  Acts 
4:12.  1  Pet.  1:2,8,9,18—21.  2: 
24.  3:18.  2  Pel.  1:1.  1  John  I: 
7.     2:1.2.     Rev.  7:9,14. 

c  See  on  z. — Vs.  143.2. 


[297 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


ish  converts,  draw  the  attention  of  the  Gentiles 
to  the  legal  ceremonies;  and  intimate  to  them, 
that  they  were  not  fully  brousfht  into  the 
church  of  Christ,  because  they  did  not  submit 
to  them?  Did  not  this  sanction  those  teachers, 
who  instructed  them  to  depend  on  them,  in  part 
at  least  for  justification?  Whereas,  they  well 
knew,  that  '-by  the  works  of  the  law  no  flesh 
could  be  justified  before  God."  (Marg.  Ref.  x 
— e.) — The  occasion  of  this  declaration  was 
doubtless  taken  from  the  ceremonial  law:  but 
the  aro;ument,  as  it  respects  justification,  is 
equally  conclusive  against  all  dependence  on 
the  works  of  the  moral  law,  as  absolutely  in- 
consistent with  the  method  of  justification  ac- 
cording to  the  gospel. — This  certainly  took 
place  some  years  before  the  apostle's  last  jour- 
ney to  Jerusalem  as  recorded  by  St.  Luke;  and 
it  is  an  additional  argument,  in  support  of  the 
view  before  given  of  St.  Paul's  conduct  at  that 
juncture.  ('Note,  Acts  21 :17 — 26.)— The  con- 
duct of  Paul,  on  this  trying  occasion,  seems 
to  have  been  peculiarly  excellent. — Sinners  of 
the  Gentiles.  (15)  As  distinguished  from  "sin- 
ners," who  were  not  "Gentiles."  (Note,  Luke 
15:1,2.)  'The  word  in  the  scripture  i)hrase 
'signifies  a  great  and  habitual  sinner  :  and 
'because  the  Gentiles  were  by  the  Jewish  na- 
'tion  still  esteemed  such,  and  generally  were 
'so;  therefore  the  word  is  used  for  the  Gentiles 
'who  knew  not  God.'      Whitby. 

I  withstood.  (11)  Ai'Tec,i]v.  Seeon  LwA'e  21  : 
15. —  To  be  blamed.]  KiaFyvu)aijeroc.  1  John 
3:20,21.  Ex  xitTu,  et  yivwaxui,  cognosco. — He 
withdrew.  (12)  'YnegsUe.  See  on  Jets  20:20. 
— Separated.]  A(f)oiQi'C,ey.  1:15.  See  on  Matt. 
25:32. — Dissembled  ...  with  him.  (13)  ^vi'v- 
ney.Qi.t)-)joai'.  Here  (mly.  Ex  out'  et  vnoxQtro- 
IJ-oti.  See  on  Luke  20:20. —  Was  carried  away.] 
2vvuTujxd;j.  2  Pet.  3:17.  See  on  Rom.  12:16. 
— Dissimulation.]  'Ynoxoiaei,  hypocrisy. 
Jlfa«.  23:23.  Mark  1^:15.  Luke  12:1.  1  Tiin. 
4:2.  1  Pet.  2:1. —  They  walked  not  uprightly. 
(14)  Ovx  ooiynnof)HCTi.  Here  only. — Jlfter  the 
manner  of  the  Gentiles.]  Eii^nxo'i:.  Here  only. 
Gentiliter:  without  any  regard  to  the  Mosaic 
ceremonies. — ,is  do  the  Jeivs.]  Imhnxo);-  ... 
laSaiCeir.  See  on  1:13. — By  nature.  (15)  (I)v- 
o•£^.  Eph.  2:3.  See  on  Rom.  1  :26.— /s  justi- 
fied. (16)  yfixuiHTui.  17.  3:8,11,24.  5:4.  See 
on  Rom.  3:20. 

17  But  if  '•  while  we  seek  to  be  justified 
by  Christ,  we  ourselves  also  ''  are  found 
sinners,  ^is  therefore  Christ  the  minister  of 
sin?  ^  God  forbid. 

18  For  ''if  I  build  again  the  things 
which  I  destroyed,  I  make  myself  a  trans- 
gressor. 

19  For  I  '  through  the  law  am  ^  dead  to 
the  law,  '  that  I  might  live  unto  God. 

20  I  am  "'crucified  with  Christ:  »»  nev- 
ertheless   I   live;  yet  not    I,    "but    Christ 


d  Rom.  9:30—33.     11:7. 

e  11.  Rom.  6:1,2.     1  Joiin3:3  9 

i"  Mali.  1:21.  Rom.  15:8.    2  Cor 

3:7— q.    Ilel).  7:24-28.  8:2.  1 

.Tolm  3:5. 
g  See  n     liom.  3:4,6. 
h  45,1'?— lf:,2l.    4:9—12.    5:11. 

Rom.     11:15.      1  Cor.   8:11,12. 
I    3  r\2l.    \{„m.    3-1920.     -M.-. 

5  :0.    7.7—11,14,22,23.10:4,5. 


298] 


k    R,; 


6:2,11.    7:4.6.9.     Col.  2- 

'21J.     3:3.      1  Vet.  2:24. 

I    20.  Rom.  14:7.8.  1  Cor.  10:31. 

2  Cor.  .5:15.   1  the?.  5:10.    Tit. 

2:14.    Heh.  9:14.    1  Pel.  4:1,2, 

m5:24.  (zH.  Rom.  6:4-6 

^■■■■iA.     Col.  2:11  — M 
"Rom.  6:8  1.3.      P.2.      Kpl,.  2-) 

5.     Co!.  2:13.     3:3,4. 


liveth  in  me:  and  i*the  life  which  I  now 
live  in  the  flesh,  1 1  live  by  the  faith  of '"  the 
Son  of  God,  *  who  loved  me,  and  gave 
himself  for  me. 

21  I  *  do  not  fi-ustrate  the  grace  of  God: 
for  if  "  righteousness  come  by  the  law,  then 
"  Christ  is  dead  in  vain. 

Note. — It  is  not  agreed  among  expositors, 
whether  the  apostle's  address  to  Peter  continues 
to  the  end  of  the  chapter,  or  where  it  termi- 
nates if  it  does  not:  but  the  doctrine  is  the 
same,  however  this  may  be  decided. — If  then, 
while  the  apostles  and  their  converts  from 
among  the  Jews  renounced  their  legal  confi- 
dence, and  sought  to  be  justified  by  Christ;  it 
should  at  length  be  found,  that  they  Avere  yet 
sinners,  unpardoned,  unjustified,  through  the 
insufficiency  of  his  righteousness  and  atone- 
ment to  justify  them,  or  of  faith  to  give  them 
an  interest  in  it;  except  they  returned  back  to 
the  law,  and  taught  the  Gentile  converts  to  Ju- 
daize:  it  would  follow,  that  Christ  was  "the 
minister  of  sin,"  and  the  Gospel  "the  ministra- 
tion of  condemnation,"  instead  of  "the  minis- 
tration of  the  Spirit,"  and  "of  righteousness." 
{Marg.  Ref.  d—C— Notes,  1  Cor.  15:12—18. 
2  Cor.3:7— 11.)— But  "God  forbid,"  that  such 
things  should  be  spoken  of  Christ  and  his  gos- 
pel!  This  appears  to  be  the  meaning  of  the 
ve'rse,  as  it  stands  connected  in  the  apostle's 
argument.  At  first  sight  indeed  it  may  seem 
rather  to  relate  to  the  sins,  Avhich  are  found  in 
those  who  profess  to  be  justified  by  Christ. 
These  should  not  be  charged  on  the  doctrine, 
or  on  the  insufficiency  of  his  grace  to  sanctify 
them;  as  if  he  were  "the  minister  of  sin,"  and 
allowed  men  to  continue  in  it;  or  as  if  there 
was  any  need  to  go  back  to  the  law  on  that  ac- 
count. The  former  interpretation,  however,  is 
most  approved,  and  indeed  justly.  'Christ  is 
'then  "the  Minister  of  sin,"  and  not  of  justifi- 
'cation.' — 'Must  it  not  follow  that  he  is  so  if  he 
'hath  introduced  an  imperfect  dispensation, 
'which  will  not  sufficiently  ensure  the  happi- 
'ness  of  those  that  follow  it.  Yea,  doth  he  not 
'indeed  teach  sin,  if  justification  indeed  cannot 
'be  obtained  without  the  law,  in  teaching  men 
'to  renounce  all  dependence  on  it,  as  it  is  cer- 
'tain  by  his  gospel  he  doth?'  Doddridge. — 11" 
then  Paul,  or  the  other  ai)osties,  should,  either 
by  doctrine  or  example,  countenance  the  opin- 
ion, that  the  law  must  be  obeyed,  in  order  to 
justification;  tlius  "building  again  what  they 
had  destroyed,"  they  would  become  transgres- 
sors, and  liable  to  condemnation.  And  if  Chris- 
tians from  among  the  Jews  should  return  back 
to  a  dependence  on  the  law;  they  would  vainly 
attempt  to  erect  again  that  old  building  which 
they  had  destroyed,  in  order  to  make  Christ 
their  Foundation;  (Marg.  Ref.  h. — Note, 
Rom.  10:1 — 4.)  which  would  again  bring  them 
under  condemnation,  and  leave  their  sins  both 
unpardoned  and  unsubdued.  (Note,  5:1 — 6.) — 


o  John  14:19,20.      17:21.    2  (Jor. 

4:10,11.      13:3,5.      Epii.    3:17. 

Col.   1:27.      Rev.  3:20. 
p  2  Cor.  4:11.  10:3.  1  Pet.  4:1.2. 
q  16.    3:11.   .Tohn  6:57.  Rom.  1: 

17.    5:2.    2  Cor.  1:24.    5:7,15. 

Phil.  4:13.      1   Pet.  1:8. 

.lohii  1:49.  3:16.35.  6:69.    9:35 

-38.  Acts  P:37.  9:20.    i  Tiles. 

1:10.    1  Juhii  1:7.  4:9,10,14.  5: 


10—13.20. 
s    1:4.    ^\M.  20:28.    .Tohn  15:13. 

Rom.  8:37.   Kph.  5:2,25.     Tit. 

2:14.     Rev.  1:5. 
t  18.    Ps.  33:10.  Mark  7:9.  mm-j-. 

Rom.  8:31. 
u  Sceon  IR.  3:21.   5:2—4.  Rom. 

10:3.      11:6. 
X  Is.  49:4.     Jfr.  8:8.     1  Cur.  15. 

2,14,17. 


A.   D.  56. 


CHAPTER  II. 


A.  D.  56. 


This  was  indeed  very  different  from  the  aj)os- 
tie's  own  experience  in  this  matter:  for,  througli 
liis  knowledge  of  the  strictness,  extent,  spirit- 
uality, excellency,  and  sanction  of  the  moral 
law,  as  well  as  of  the  typical  import  of  the  cer- 
emonies, he  was  become  "dead  to  the  law;"  he 
expected  no  help  from  it  in  the  matter  of  justi- 
fication; and  he  was  divorced  from  it  as  a  legal 
covenant,  that  he  migiit  welcome  Christ  and 
his  salvation.  The  union  between  him  and 
the  law,  in  this  sense,  was  finally  dissolved,  as 
the  marriage  relation  is  by  death.  (Notes,  Rom. 
3:19, 20.  7:1—4.)  He  hoped  and  feared  noth- 
ing l^iom  it;  any  more  than  a  dead  man  did, 
from  his  friends  or  his  enemies.  (Note,  Rotn. 
6:1 — 4.)  But  the  effect  of  this  was  not  a  care- 
less lawless  life:  on  the  contrary,  this  "dying 
to  the  law"  was  necessary,  in  order  "that  lie 
might  live  to  God,"  and  be  devoted  to  him, 
through  the  motives,  encouragements,  and 
grace  of  the  gospel.  (Marg.  Ref.  i — 1.)  In- 
deed, he  was  even  "crucified  with  Christ:"  the 
demands  of  the  law  on  him  had  been  answered 
by  his  Surety,  in  his  obedience  unto  tlie  death 
upon  the  cross;  and  his  union  with  Christ  had 
made  him  die  to  all  legal  dependences,  as  well 
as  to  the  love  and  friendship  of  the  world,  the 
delights  and  interest  of  sin,  and  all  those  carnal 
principles  from  which  his  former  activity  arose. 
{Marg.  Ref.  m,n.— iVo<es,  5:22— 26.  6:11—14. 
Rom.  6:5—7,8—11.  Col.  2:20—23.)  "Never- 
theless he  lived,"  in  a  new  and  evangelical  hope, 
by  the  communication  of  a  divine  life  to  his 
soul,  by  new  capacities  of  enjoyment,  and  new 
motives  and  principles,  and  as  it  were  main 
springs  of  activity.  Yet,  it  was  not  so  much 
he  that  lived,  as  "Christ  who  lived  in  him,"  by 
his  Spirit,  and  his  power  and  grace,  regulating 
his  judgment  and  affections,  transforming  him 
into  his  own  image,  and  employing  him  as  the 
instrumentofhis  glory.  {Marg.  Ref.  o.— Notes, 
John  6:52—58,  v.  56  14:21— 24,  v.  23.  17:22, 
23.  2  Cor.  13:5,6.  Eph.  2:19—22.  3:14— 19,  «. 
17.  Col.  1 :25— 27,  v.  27.  1  John  4:9—17,  vv. 
12—16.  Rev.  3:20—22,  v.  20.)  So  that  the 
life,  which  he  then  "lived  in  the  flesh,"  sur- 
rounded with  worldly  objects  and  temptations, 
was  not  conducted  upon  carnal  principles,  or 
by  a  regard  to  external  things,  but  "by  the 
faith  of  the  Son  of  God;"  as  he  depended  on 
him  for  all  things,  and  aimed  to  do  all  accord- 
ing to  his  will,  and  in  subserviency  to  his  glory. 
{Marg.  Ref.  y>—s.— Notes,  2  Cor.  5:13—15. 
10:1—6.  Col.  3:16,17.)  And  to  this  he  was 
influenced  by  the  consideration,  that  this  glori- 
ous Saviour  had  loved  him,  when  a  bitter  per- 
secutor, and  had  given  himself  to  the  death 
upon -the  cross,  as  a  sacrifice  for  his  sins.  So 
that,  while  he  neglected  no  acceptable  obedi- 
ence, and  declined  no  self-denying  service,  yet 
he  attended  to  all  his  duties,  from  such  princi- 
ples and  for  sucb  purposes,  that  "he  did  not 
frustrate"  or  set  aside  "the  grace  of  God,"  by 
attempting  in  any  measure  to  justify  himself  by 
his  works;  being  fully  assured,  that  if  lighte- 
ousness  could  have  beeii  obtained  by  any  obe- 
dience of  man  "to  law"  of  whatever  kind,  con- 
sistently with  the  glory  of  God,  then  Christ  had 
died  without  any  necessity,  and  to  no  purpose. 
{Marg.  Ref.  t — X.)  As  therefore  no  Christian 
could  suppose,  that  so  stupendous  a  plan  as 
that  of  redemption  was  formed  and  executed, 
without  any  occasion;  it  must  also  be  conclud- 


ed, that  righteousness  could  in  no  degree  be  ob- 
tained by  a  sinner,  on  account  of  liis  obedience 
to  any  faw.  This  holds  equally  true  of  the 
moral,  as  of  the  ceremonial  law,  and  indeed  of 
every  rule  which  can  be  prescribed  for  the  con- 
duct of  men  in  any  age  or  nation.  It  was  of 
small  moment  whether  men  observed  the  ritual 
aw  or  not,  except  as  they  depended  on  it:  and 
the  concluding  part  of  the  apostle's  argument 
related  to  the  moral  law,  at  least  equally  with 
the  ceremonial. — ^"1  through  the  law  have  died 
by  law;  so  that  I  must  live  by  God."  (19) — 
'We  all,  through  breaking  law,  have  died  by 
'the  curse  of  law;  so  that,  if  we  live,  we  must 
'live  by  the  free  gift  of  God,  and  not  by  law.' 
Macknight.  If  this  learned  and  laborious  wri- 
ter had  made  it  intelligible  what  he  meant  by 
'have  died  by  the  curse  of  the  law,'  his  novel 
interpretation  woidd  have  required  further  no- 
tice. But  the  author  owns  himself  unable  to 
affix  any  precise  meaning  to  the  words  used,  in 
this  and  in  several  places  of  his  translation  and 
paraphrase.  "I  have  died  to  the  law"  is  ex 
plained  by  "I  have  been  crucified  with  Christ." 
The  minister.  (17)  Aiay.oro;.  Jfa«.  20:26. 
Rom.  15:8. — I  destroi/ed.  (18)  KuTslvaa. 
Matt.  5:17.  24:2.  26:61.  Rom.  14:20.  2  Cor. 
5:1,  et  al. — I  through  the  laic  am  dead  to  the 
law.  (19)  Eyui  i)"(«  co/zh  muco  unei^avov.  "I 
by  law  have  died  to  law."  See  on  Rom.  4:15. 
6:2. — I  am  crurijied  with.  (20)  2vr(cnvq(x)- 
uui. — See  on  Rom.  6:6. — /  do  not  frustrate. 
(21)  Ovx  uihToi.  3:15.  See  on  Luke  10:16. — 
In  vain.]  Joioi^ar,  immerito,  sine  causa,  gra- 
tis. See  on  Matt.  10:8. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 

Whilst  we  simply  depend  on  God  to  prosper 
our  labors,  we  should  use  every  prudent  method 
of  obviating  m.isapprehensions,  and  counteract- 
ing the  designs  of  opjjosers,  "lestby  any  means, 
we  should  run  in  vain:"  and  this  may  common- 
ly be  connected  with  decided  firmness  in  impor- 
tant cases. — False  brethren  and  teachers  are 
generally  "brought  in  unawares.'"  We  must 
expect  spies  in  our  congregations,  wbo  come 
on  purpose  to  find  something  to  cavil  at,  or  ob- 
ject to;  in  order  to  deprive  us  of  our  Christian 
liberty,  by  bringing  us  into  bondage  to  human 
impositions,  or  groundless  fears;  or  through  ex- 
travagant notions  of  liberty,  to  keep  men  in 
slavery  to  sin  and  Satan.  We  must  not  "give 
place,"  in  such  matters,  "by  way  of  subjec- 
tion," in  any  measure;  lest  "the  truth  of  the 
gospel"  should  be  obscured  or  disgraced. — 
"False  brethren"  often  profess  an  umlue  regard 
to  ministers  of  established  reputation;  iri  order 
to  disparage  others  perhaps  of  equal  ability  and 
faithfulness,  whose  line  of  duty  requires  them 
to  proceed  in  a  somewhat  different  manner. 
But  they  should  be  shown,  "that  God  accept- 
eth  no  man's  person:"  and  that  all  the  servants 
are  as  nothing,  in  comparison  of  their  common 
Lord;  who  will  never  approve  of  those,  who 
"call  man  master  upon  earth,"  that  they  may 
more  efiectually  counteract  the  zealous  endea- 
vors of  others  who  are  "fellow-laborers  of  God." 
{Note,  1  Cor.  3:4 — 9.)  The  question  is  not, 
Who  said  or  who  did  such  and  such  things? 
but  merely,  What  was  said  and  done.^  and,  did 
it  accord  to  the  word  of  God,  or  not.''  Fre- 
quentlv  those  ministers,  whom  captious  or  in- 

[^99 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


judicious  persons  magnify  against  others,  "ini 
conference  adil  nothing  to  them:"  nor  indeed] 
do  they  materially  differ  from  them;  except  as i 
the  different  descriptions  of  men,  among  whonij 
they  lahor,  induce  them  to  conduct  their  work' 
with  some  circumstantial  variations.  And  they, 
generally  see  that  God  hath  called  them  to| 
their  different  spheres  of  usefulness,  and  be-; 
come  mutually  desirous,  by  love  and  good  ofh-; 
ces.  to  strengthen  each  other's  hands;  while: 
many  ignorantly  suppose,  or  maliciously  de-. 
clare,  that  they  are  opposing  one  another.  But, ' 
whether  our  differences  of  sentiment  be  real,' 
or  imaginary;  we  should  all  be  "forward  to  re- 
member the  poor,"  especially  such  as  have  im- 
poverished themselves  for  the  sake  of  the  gos-, 
pel;  even  sliould  they  have  imbibed  strong  prej- 
udices against  us  and  "our  work  and  labor  of  j 
love."  I 

V.  11—16.  I 

"The  fear  of  man  bringeth  a  snare,"  to  an; 
extent  of  which  few  are  fully  aware:  and  we 
need  not  wonder  to  see  pious  persons  ashamed, 
or  afraid,  openly  to  countenance  those  vvhomj 
they  inwardly  favor;  or  boldly  to  avow  them-i 
selves  on  controverted  points,  when  their  opin- 
ions are  unpopular:  for  Peter  himself  even  at 
an  advanced  period  of  his  most  zealous,  bold, 
and  useful  ministry  was  induced  thus  to  pre- 
varicate! But  even  a  man  equal  to  an  apostle,! 
or  "the  chiefest  of  the  apostles,"  who  "walks 
not  uprightly  according  to  the  gospel,"  is  to 
be  blamed  and  condemned,  in  this  respect,  and 
"withstood  to  his  face,"  when  the  matter  is  ev- 
ident and  imj)ortant:  for  the  more  eminent  he 
is,  the  greater  mischief  will  follow  from  the 
exmple;  so  that  other  distinguished  persons  also 
will  "be  carried  away"  with  such  a  sanctioned 
"dissimulation," — Public  offences  must  be  pub- 
licly reproved,  that  the  evil  may  be  effectually 
counteracted.  (Note,  1  Ttm. '5:19,20.)— We 
must  "cease  from  man,"  and  "know  no  one 
after  the  flesh,"  if  we  would  follow  the  Lord 
fully;  for  "verily  every  man  in  his  best  estate 
is  altogether  vanity."  Christ  is  the  only  in- 
fallible Head  of  his  church:  all  pretenders  to 
this  title  on  earth  are  antichrists;  and  they, 
who  cannot  endure  to  be  blamed,  or  to  acknovvl- 
edge  themselves  mistaken,  are  of  a  very  un- 
christian temper.  Men  are  seldom  aware  of 
the  magnitude  or  fatal  consequences  of  their 
errors  or  carnal  compliances:  yet  they  should 
be  fairly  pointed  out  to  them,  that  they  may  be 
put  upon  their  guard.  Whatever  be'  our  na- 
tion, religious  profession,  education,  or  outward 
character;  if  real  and  established  Christians, 
we  know  that  "by  the  works  of  the  law  shall 
no  flesh  be  justified."  This  conviction  has  led 
us  to  believe  in  Christ,  and  rely  on  him,  that 
we  "might  be  justified  by  faith"  in  him:  and, 
while  we  adhere  to  this  principle,  all  our  most 
spiritual  worship  and  devoted  zealous  obedience 
will  be  entirely  disregarded  by  us  in  the  grand 
concern  of  justification,  and  be  wholly  perform- 
ed from  other  motives  and  to  other  purposes; 


we  can  to  our  brethren  and  to  all  men 


a  3.  Deut.  32:6.  1  Sam.  13:13.  i 
Luke  24:25.  Eph.  5:15.  1  ' 
Tim.  6:4.     marg. 

b  1 :6.  4:9.      6:7,8.    Matt.  24:24. 


300] 


Acts  8:9—11.  2  Cor.  11:3,13— 
15.  Eph.  4:14.  2Thes.  2  9 
-'2.  2  Pet.  2:18.  Rev.  2 
20.      13:13,14.     18:3. 


V.  17—21. 

We  make  "Christ  the  Minister  of  sin,"  if  we 
suppose  that  his  righteousness  and  atonement 
are  insufficient  to  justify  the  benever:  even  as 
others  make  him  the  "Minister  of  sm,"  by  al- 
lowing themselves  in  disobedience,  from  a  pre- 
sumptuous confidence  of  being  justified  by  his 
righteousness,  and  saved  without  being  sancti- 
fied.— The  believer,  "through  the  law,  is  be- 
come dead  to  the  law,"  not  that  he  may  con- 
tinue in  sin,  but  that  "he  may  live  unto  God:" 
and  the  more  simply  he  relies  on  Christ  for 
every  thing,  the  more  devotedly  does  he  walk 
before  him,  in  all  his  ordinances  and  command- 
ments. He  is  "crucified  with  Christ,"  to  the 
world  and  sin,  as  well  as  to  all  legal  dependen- 
ces and  proud  confidence.  His  ambition,  ava- 
rice, and  desire  of  sensual  or  dissipated  pleas- 
ure, and  of  pomp  or  power,  with  every  angry, 
or  malignant  passion,  the  great  and  efficacious 
springs  of  human  activity,  are  mortified,  and 
as  it  were  broken  and  deprived  of  energy:  so 
that,  if  other  principles  equally  operative  were 
not  implanted,  he  would  be  almost  without 
stimulus  to  any  kind  or  degree  of  activity.  But 
he  is  united  with  Christ  and  conformed  to  him; 
he,  as  it  were,  rises,  lives,  and  ascends  witli 
Christ;  yea,  Christ  lives  and  reigns  in  him,  and 
speaks  and  acts  by  him:  and,  as  far  as  he  is 
brought  under  this  sacred  influence,  his  words 
and  works  resemble  those  of  his  Lord,  and  all 
his  powers  are  employed  in  his  service.  He 
lives  here  on  earth,  "by  faith  in  the  Son  of 
God,"  which  "worketh  by  love,"  love  of  God 
and  of  man;  this  induces  zealous  active  obedi- 
ence, and  effects  a  progressive  transformation 
into  his  holy  image:  and  this  proportionably 
enables  him  to  use  the  language  of  full  assur- 
ance, and  to  say,  "He  loved  me,  and  gave  him- 
self for  me."  Thus  he  neither  perverts  nor 
"frustrates  the  grace  of  God:"  for  this  propo- 
sition, "that  if  righteousness  come  by  the  law, 
then  Christ  is  dead  in  vain,"  is  the  bane  of  all 
self-justifying  schemes,  however  refined  or  in- 
genious they  be:  and  all  who  cleave  to  them 
would  certainly  have  deemed  this  language  to 
be  enthusiasm,  if  the  apostle  had  not  used  it 
concerning  his  own  experience;  and  if  it  had 
first  been  spoken  by  some  zealous  modern  de- 
fender of  the  doctrine  of  grace  against  the  ob- 
jections of  Pharisees,  and  the  perversions  of 
Antinomians. 

CHAP.  TIL 

The  apo»tle  sharpiv  reproves  the  Galatiins,  for  departing  from  that 
gospel  which  had  heen  fully  preached  to  them,  and  confirmed  liy  the 
gift  of  the  Holy  Spirit,  1 — 5.  He  proves  the  doctrine  of  jmtification 
hy  faith  alone,  from  the  example  of  Abraham,  and  the  Icslimony  of 
scripture,  fi — 9;  from  the  curse  of  the  law,  and  the  redemption  of 
Christ,  10-14:  and  from  the  Ahrahainic  covenant,  v\hich  the  law  could 
not  disannul,  15 — 18.  He  states  the  use  of  the  law,  in  connexion  with 
the  covenant  of  grace;  shows  that  all  men  are  by  the  law  shut  up  un- 
der sin,  till  Christ  releases  them;  and  describes  the  law  as  a  school-  . 
master  to  bring  men  to  him,  that  they  m<\v  be  justified  by  faith,  19 — 
24:  and  that  all  believers  are  delivered  from  the  law,  and  nude  the 
spiritual  teed  of  Al)rabam  by  faith  in  Christ,  2.5 — 29. 

0=*  FOOLISH  Galatians,  ^  who  liath 
bewitched  you,  that  '  ye  should  not 
obey  the  truth,  before  whose  eyes  ''  Jesus 
Christ  hath  been  evidently  set  forth,  cru- 
cified among  you.'' 


c  Acts  6:7.  Rom.  2.G.  6:17.10: 
16.  2  Cor.  10:5.  2  1  hes.  1: 
8.     Ileb.  5:9.     11:3.     1  Pet.   1: 


22.     4:17. 
d  1  Cor.   1:23,24. 
Eph.  3:*;. 


2:2.      U:2G. 


A.  D.  56. 


CHAPTER  III. 


A.  D.  56. 


2  This  only  would  I  learn  of  you; 
•-'  Received  ye  the  Spirit  by  the  works  of 
the  law,  or  *'by  the  hearing  of  faith? 

3  Are  ye  so  foolish?  ^  having  begun  in 
the  Spirit,  are  ye  now  made  perfect  by  the 
flesh? 

'       4  Have  •*  ye  suffered   *  so  many  things 
in  vain?  if  it  be  yet  in  vain. 

5  He  therefore  '  that  ministereth  to  you 
the  Spirit,  and  ^  worketh  miracles  among 
you,  doeth  he  it  '  by  the  works  of  the  law, 
or  by  the  hearing  of  faith? 

[Practical  Obsei-vations.] 

Note. — Having  authenticated  his  ministry 
and  doctrine,  by  a  statement  of  facts,  the  apos- 
tle proceeded  more  directly  to  argue  the  point 
with  the  Galatians;  whom  he  sharply  reproved, 
as  destitute  of  wisdom  and  understanding,  in 
thus  unaccountably  turning  away  from  the 
truth  of  Ciirist.  He  demanded  therefore,  "who 
had  bewitched  them,"  by  the  sorcery  of  their 
insidious  insinuations,  "that  they  should  not 
obey  the  truth,"  which  required  them  to  seek 
justification  by  faith  in  Christ  alone.  For  it 
certainly  could  be  owing  to  nothing  less  than 
fascination,  for  them  to  seek  it  "by  the  works 
of  the  law:"  seeing  tlie  gospel  had  been  so 
fully  explained,  and  earnestly  enforced  upon 
them ;  and  all  things  relating  to  the  sufferings  of 
Christ,  and  the  need,  motive,  intenseness,  and 
benefit  of  them,  had  been  set  before  them,  in 
so  distinct,  pathetic,  affecting,  and  lively  a 
manner,  by  the  preaching  of  the  gospel,  and 
the  administration  of  the  Lord's  supper;  that 
"Jesus  Christ  had,"  as  it  were,  been  "evident- 
ly set  forth,  as  crucified  before  their  eyes,"  and 
in  the  midst  of  them.  And  could  it  have  been 
previously  imagined,  that  the  impressions, 
which  seemed  to  be  thus  made  upon  their  minds, 
would  so  soon  be  erased  ?  {Marg.  Ref.  a — d.) 
— The  argument,  however,  might  be  reduced  to 
a  very  compendious  decision:  the  apostle  oidy 
desired  to  know  from  them,  whether  they  had 
received  the  miraculous  gifts  of"  the  Holy  Spirit, 
by  the  laying  on  of  the  hands  of  those  preach- 
ers, who  proselyted  them  to  the  Jewish  law;  or 
from  him,  who  brought  them  the  joyful  report 
of  free  salvation  by  faith  in  Christ?  (Marg. 
Ref.  e,  C— Notes,  Rom.  10:5—17.)  As  they 
must  know,  that  they  received  these  gifts  by 
liim,  and  not  by  their  legal  teachers;  could  they 
be  so  absurd,  as  to  suppose,  that  they  had  in- 
deed begun  to  worship  and  serve  God,  in  a 
spiritual  and  acceptable  manner,  by  tlie  preach- 
ing of  a  doctrine  warranted  and  evidently  at- 
tested by  the  Holy  Spirit;  but  that  the  work 
had  been  left  imperfect,  and  was  now  to  be 
completed  by  teachers,  who  possessed  no  "mi- 
raculous powers,  at  least  could  impart  none  to 
others;  and  who  only  instructed  them  in  exter- 
nal ordinances,  a  bodily  exercise,  of  which  car- 
nal men  weie  as  capable  as  the  most  spiritual 
man  on  earth!     (^Marg.  Ref.   g. — Note,  Phil. 


e  5:11.  AcIj2:38.    g:15.   10:44— 

47.     11:15—18.   15:8.   19:2—6. 

I  i'M.  12:7—13.    2  Cor.    11:4. 

Kph.    1:13,14.      Heb.    2:4.     1 

Pel.  1:12. 
f  Horn.  1:17.   10:16,17. 
g    4:7—10.       5:4—8.       6:12—14. 

•Hcb.  7:13—10.  0:2,9 '.0. 


h  Ez.  18:24.  Ileh.  6:4—6.  10: 
32—39.  2  Pet.  2:20-22.  2 
John  8. 

*  Or,  so  great. 

i  Sec  on  2.-2  Cor.  3:8. 

k  Acts  14:3,9,10.  19:11,12.  Rom. 
15:19.     1   Cor.  1:4,5.     2    Cor. 


3:1^7,  V.  3.)  They  had,  indeed,  endured  many 
persecutions,   esj)ecially   from    the   Jews  :  and 
would  they  at  length  prove  their   profession  of 
Christianity  to  be  "vain,"  and  lose  ail  the  ben- 
efit of  their  sufferings,  by  renouncing  the  grace 
of  the  gospel,  to  rely,  in  part  at  least,  on  legal 
observances?    The  apostle  hoped  that  it  would 
not  yet  be  thus  "in  vain:"  but  it  certainly  must 
be  so,  unless  they  could  be  recovered  iVom  the 
fatal  mistake,   {Marg.  Ref.  h.—Note,  5:1—6.) 
He   must    therefore    again    demand    of   them, 
whether  the  supply  of  the  Spirit,  and  miracu 
lous   powers,   had   been  given   them  from   the 
Lord,  by  means  of  the  preachers  of  legal  obser- 
vances, or  by  the  ministers  of  the  gospel. -This 
open  appeal  to  the  Galatians,  who  were  under 
the  influence  of  those,  who  opposed  the  apos- 
tle's authority,  is  a  full  demonstration,  that  these 
gifts  were  actually  communicated  to  them  by 
; his  ministry.     The  abruptne.ss  and  repetitions 
I  of  his  questions  also  prove,  that  his  mind  was 
[greatly  agitated  by  their  misconduct,  and  show 
I  how  important  he  deemed  their  mistake;  and 
Iwe  cannot  doubt  that  he  regarded  all'  their  pro- 
jfession,  and  sufferings  in  consequence  of  it,  to 
[be  altogether  in  vain,  in  case  they  persisted  in 
lit. — This  is  of  the  greatest  importance  in  the 
argument:    for  submission   to   the   ceremonial 
'law,  though  burthensome,  would  not  have  been 
a  renunciation  of  the  gospel,  if  it  had  not  im- 
plied a  dependence  on  their  own  works,  instead 
jOf  the  righteousness  and  propitiatory  sacrifice 
{of  Christ;  and  this  dependence  must  be  equally 
jincompatible  with  the  grace  of  the  gospel,  even 
when    the   obedience  itself  is    necessary   from 
;  other  motives,  and  for  other  purposes. —  Obey 
\the  truth.   (1)  The  truth  is  obeyed  when  its 
[directions  are  observed;    but  disobeyed,  when 
I  these  are  neglected,  in  order  to  render  obedi- 
lence  to  other  directors  or  injunctions.     {Notes, 
[jtfa^.  7:24— 27.  lS:b— 9.  Heb.  b:7— 10,  v.  10.) 
Foolish.   (1)  Jvorjioi.    3.    See  on  Luke  24: 
'25. — Bewitched.']      E6uoy.ure.     Here   only, — 
\Obey.]     nei{^E(Tf^(xi.     1:10.  Jets  5:36.— Hath 
been  evidently  set  forth.]    Jltjoeyoucfuj.    Rom. 
1 15:4.     Eph.   3:3.     Jude  4. — 'Quibus   Jesum 
'Christum   vestrum   causa   cruci   affixus;    tan- 
'quam  in  tabula  quadam  propositus  est. ...  Qui- 
'bus  Jesus  Christus  crucifixus  a  me  vivis  colo- 
'ribus  ob  oculos  fuit  depictus.'    Schleusner. — 
The  hearing  of  faith.   (2)  E^  uxqjjq  nt^Fot;. 
5.  Rom.  10:17. — Having  begun.   (3)  Epuq^o- 
fisvoi.    Phil.  1:6.     Not  elsewhere.     Ex   ep  et 
a()/oftat,  incipio. — In  vain.    (4)   Etxy.  See  on 
1  Cor.  lb:'2.— Ministereth.    (5)     Em/ogriywr. 
See  on  2  Cor.  9:10. 

6  Even  *"  as  Abraham  believed  God, 
and  it  was  f  accounted  to  him  for  right- 
eousness. 

7  "  Know  ye  therefore,  that  "  they 
which  are  of  faith,  the  same  are  the  chil- 
dren of  Abraham. 

8  And  P  the  scripture,  •>  foreseeing  that 
'■  God   would    justify    the   heathen   through 


10:4.  12:12.  13:3. 
1    2. 
ra  9.     Gen.    15:6.     Rom.    4:3 — 

6,9,10.     9:32,33.     Jam.  2:23. 
t  Or,  imputed.     Rom.   4:6,11,22, 

24.  2  Cor.  5:19-21. 
n  Ps.  100:3.    Luke  21:31.    Ilcb. 


13:23. 
o  26—29.     John 

11—16,24.  9:7,1 
p  22.  4:30.  Jolin 

Rom.  9: 17.  2 
q  Acts  15:15—18. 
T  Horn.  5:23—30. 


7:38,42.   19:37. 
Tim.  3:15—17. 


[301 


A.   I).  56. 


GALATIANS. 


A.  D.  56. 


faiih,  '  preached  before  the  gospel  unto 
Abraham,  saying,  *  In  thee  shall  all  nations 
be  blessed. 

9   So   then   "  they   which  be  of  faith  are 
blessed  with  faithful  Abraham. 

iVoie.-"  Abraham  believed  Go(],"&c.  {Notes, 
Gen.  15:5,6.  Bom.  4:1 — 5.)  The  example  of 
Abraham  was  sufficient  to  determine,  that  those 
who  sought  justification  by  faith  only,  were  his 
rhildren,  and  interested  in  the  blessings  prom- 
ised to  him:  and  the  Holy  Spirit,  who  inspired 
the  writers  of  the  scriptures,  foreseeing  the 
calling  of  the  Gentiles,  and  their  "justification 
by  faith  in  Christ,"  preached  "before  the  gos- 
))el  unto  Abraham"  in  few  words,  when  God 
said,  "In  thee  shall  all  nations  be  blessed:" 
that  is,  'By  virtue  of  their  relation  to  the  prom- 
'ised  Seed,  which  shall  descend  from  thee,  sin- 
'ners  of  all  nations  shall,  through  faith,  be 
'made  completely  happy  in  the  favor  of  God, 
'and  the  enjoyment  of  everlasting  lite.'  {Marg. 
Ref.  ])—t.— Notes,  Gen.  12:1—3.  18:18,19. 
22:16 — 18.)  So  then  they,  who  sought  accept- 
ance in  this  way  of  simply  believing,  Avere 
blessed  after  the  example  of^  "believing  Abra- 
ham." (Notes,  26—29.  Rom.  4:14— ll)— The 
scripture  foreseeing,  &c.  (8)  What  can  this 
mean,  unless  "the  scripture"  is  considered  as 
"the  Word  of  God,"  who  foresaw,  and  thus 
revealed  his  determinate  purpose  and  foreknowl- 
edge in  this  particular?  (Note,  Acts  2:22 — 
35.) — In  thee,  &c.]  Not  exactly  from  either 
the  LXX,  or  the  Hebre\v.  (Gen.  12:3.) 

It  loas  accounted.  (6)  "It  was  imputed." 
Marg.  Elo)'iad-rj.  See  on  Rom.  4:3. — They 
u'hicJi  are  of  faith.  (7)  '  Oi  fy.  tuqfoiz.  8,9,12. 
Rom.  3:30.  4:16. — Foreseeing.  (8)  UooidHcrn. 
Acts  2:31.— Not  elsewhere  N.  T.— Gen.  37: 
18.  Ps.  139:3.  Sept.— Preached  before  the 
gospel.]  lfQoevj]yye).iO(tTO.  Here  only.  Faith- 
ful. (9)  niaja.  See  on  John  20:27. 

10  For  "  as  many  as  are  of  the  works 
of  the  law  are  >' under  tlie  curse:  for  it  is 
written,  ^  Cursed  is  every  one  that  contin- 
ueth  not  in  all  things  which  are  written  in 
the  book  of  the  law  to  do  them. 

11  But  ^  that  no  man  is  justified  by  the 
law  in  the  sight  of  God,  it  is  evident:  for, 
^  The  just  shall  live  by  faith. 

12  And  'the  law  is  not  of  faith:  but 
"•tha  man  that  doeth  them  shall  live  in 
them. 

13  Christ  hath  *  redeemed  us  from  the 
curse  of  the  law,  ^ being  made  a  curse  for 
us:  s  for  it  is  written,  •»  Cursed  is  every  one 
that  hangeth  on  a  tree: 

14  That '  the  blessing  of  Abraham  might 


Heh.  4:2 

'    oo  /'*„"•  '^•^-    '2=18.    22-.1E. 

26;1.     28:14.    49:10.  Ps.  72:7 

Is.  6:13.     G5:9.     Acts  3:25,26. 

Rev.  11:15.  ' 

11  7,R,14.29.      Rom.  4:11,16,24. 
X  ll.-iVe    on  2:16 — Luke  18:9 

— 13.  Rom.  4:15.  7:9 — 13.  8-7. 
y  nciit.  11:26— 23.    29:20        Is 

43:28.     Malt.  25:41. 
z  Peiil.  27:26.     .ler.  11:3.      E? 

1'  -1.  Rom.  3:10.20.  6:23.  Jam" 

2:3—11. 
a  1  KinK'  R:46.     .loli  9:.">i      40:4 

■^^  \    Ps.  19:12.   130.3,4.    143: 


2.      Ec.  7:20.      Is.  6:5.     53:8. 

64:6.    Jam.  3:2.    I  John  1:8— 

10.    Rev.  5:9.  7:14,15. 
b  Hah.  2:4.     Rom.    1:17.     Heb. 

10:38. 
c  Rom.   4:4,5,14,16.      9:30—32. 

11:6. 
d  Lev.  18:5.       Neh.  9:29.       E?. 

20:11,13.     Matt.  19:17.      Luke 

10:25—28.    Rom.  10:5,6. 
e    See  on  10.-4:5.      Is.  53-.5— 7 

10—12.      Dan.  9:24,26.    Zech. 

13:7.    Matl.  26:28.    Rom.  3:24 

—26.   4:25.  8:3,4.  2  Cor.  5:21. 

tl>li.5.2.      1-il.  ;i:i.l.      ilel,   7- 


come  on  the  Gentiles,  ''  through  Jesus 
Christ;  that  we  '  might  receive  the  promise 
of  the   Spirit   through   faith. 

[Practice!/  Obso-aalions.] 

Note. — Instead  of  the  blessedness  of  Abra- 
ham, all  they,  even  of  his  posterity,  who  sought 
to  be  justified  by  their  own  obedience  "to  the 
[works  of  the  law,"  with  all  those  Avho  in  any 
!  way  remained  under  the  covenant  of  Avorks, 
'abode  under  the  curse,  according  to  the  testi- 
jmony  of  the  law  itself.  (Ma7-g.  Ref.  x — z. — 
Note,  Deut.  27:26.)  The  passage  here  quoted 
follows  a  variety  of  curses  denounced  against 
i transgressors  of  the  moral  law;  which  shows 
jthat  this  Avas  principally  referred  to.  Indeed, 
the  legal  dispensation,  considered  as  acovenant 
of  Avorks,  Avas  intended:  believers  were  always 
under  the  covenant  of  grace,  by  faith  in  the 
Saviour  as  promised  from  the  beginning,  and 
prefigured  es])ecially  by  the  sacrificing  of  in- 
nocent animals:  unbelievers  ahvays  made  the 
whole  law  a  complex  covenant  of  AVorks;  and 
the  nation  of  Israel  A\'as  nnder  the  Sinai-cove- 
nant, in  respect  of  the  land  of  Canaan,  and 
their  peculiar  privileges.  (Notes,  Ex.  19:5. 
20:1.)  But  after  the  promulgation  of  the  gos- 
pel, the  whole  became  entirely  a  covenant  of 
AVorks,  CA'en  as  much  as  that  of  Adam.  (Note, 
4:21 — 31.)  Under  a  covenant  of  this  kind,  in 
one  form  or  other,  all  men  continue,  as  the  ra- 
tional and  accountable  creatures  of  God;  and, 
being  transgressors  of  his  law,  even  according 
to  their  OAvn  obscure  notions  of  it,  they  are  ex- 
posed to  the  curse  and  Avrath  of  God,  aud  re- 
main under  it,  unless  they  believe  in  Christ. 
(Note,  Rom.  2:12 — 16.)  But  as  the  apostle 
Avas  arguing  Avith  Judaizers,  he  led  their  atten- 
tion to  the  written  laAV  itself;  which  could  not 
confer  the  blessing,  but  must  denounce  the 
curse  upon  them:  for  they  had  not  "confirmed 
it,"  or  "continued"  from  the  beginning  of  their 
lives  to  that  day;  and  would  not  to  the  end  of 
life  continue,  "in  all  things  Avritten  in  the  law," 
so  as  to  perform  a  perfect  obedience  to  them. — 
It  Avas  therefore  evident,  at  the  first  glance, 
that  no  man  could  be  justified  by  a  law,  Avhich 
peremptorily  demanded  an  obedience  so  abso- 
lute and  perfect,  as  no  mere  man  ever  yet  ren- 
dered to  it.  But  it  Avas  further  evident,  as  God 
had  declared  anotlier  way  of  justification  and 
eternal  life.  (Marg.  Ref.  x — z, — Notes,  Hub. 
2:4.  Rom.  1:17,  Heb.  10:35—39.)  Noav  "the 
way  of  faith,"  by  Avhich  alone  the  most  right- 
eous of  our  fallen  race  can  live  before  God,  is 
perfectly  distinct  from,  yea  opposite  to  that  of 
the  laAV,  Avhich  never  proposes  life,  hut  upon 
the  terms  of  perfect  obedience.  (Marg.  Ref  a 
—d.-Notes,  Lev.  18:5.  Matt.  19:16—22.  Mark 
12:28—34.  L«A-e  10:25— 29.  i?om.  10:5— 11'.) 
Every  one,  therefore,  who  has  not  performed 
this   condition,    is    "under    the    curse;"    but 


26,27.  9:12,15,26,28.  10:4—10. 
1  Pet.  1:18—21.  2  24.  3:18.  1 
John  2:1,2.  4:10.   Rev.  1:5.  5: 

f  2  Kings  22:19.   Jer.  44:22.  49: 

13.     Horn.  9:3. 
g  Dent.    21:23.       2  Sam.   17:23. 

18:10.14,15.     21:3,9.    Eslh.  7: 

10.   9:14.      Malt.  27:5.     1  Pet. 

2:24. 
h  Josh.  10:26,27. 
i   See  on  6—9,29.      Gen.  12:2,3. 

13.41:8.     51:2,3.     Rom.  4:3— 

17. 


k  16.  Gen.  22:18.  Is.  49:6.  52: 
10.  Luke  2:10,11.  Acts  2:39. 
3:2.5,26.  4:12.  Rom.  10:9— 15. 
1  Tim.  2:4—6. 

1  2,5.  4:6.  Is.  32:15.  44:3,4.  59: 
19—21.  Jer.  31:33.  32:40.  Ez. 
11:19.  36:26,27.  39:29.  Joel  2: 
28,29.  Zech.  I2:l0.  Luke  11: 
13.  24:49.  John  7:39.  Acts  1: 
4,5.  2:33,38.  5:32.  10:45—47. 
11:15,16.  Rom.  8:9— 16  26,27 
1  Cor.  12:13.  2  Cor.  1:22.  Kph. 
1:13,14.  2:18.22.  3:16.  4:30.  I 
Fet.  1:22.   Jude  19J20. 


A.  D.  56. 


CHAPTER  III. 


A.   D.  56. 


"Christ  hath  redeemed  us  from  the  curse  of  the 
law,"  or  bouQfht  us  ofFby  a  price  paid,  having  been 
willingly  "made  a  curse"  in  our  stead.  For,  as  it 
was  the  purpose  of  God  thus  to  deliver  men 
from  wrath,  by  the  ignominious  and  agonizing 
sufferings  of  his  beloved  Son  upon  the  cross, 
and  all  the  punishment  which  he  then  endured: 
so  he  declared  that  kind  of  punishment  to  be 
"accursed,"  and  an  emblem  of  his  most  dread- 
ful vengeance,  when  it  was  written,  "Cursed 
is  every  one  that  hangeth  on  a  tree."  (Marg. 
Ref.  e— h.— A'ofe,  Deut.  21  :22,23.)  Thus, 
when  the  holy  and  divine  Saviour  was  suspend- 
ed on  the  cross,  it  appeared  that  he  endured 
"the  curse  of  the  law"  in  our  stead.  In  this 
most  wonderful  and  gracious  manner  the  way 
was  oi)ened  for  "the  blessing  of  Abraham," 
even  the  "righteousness  of  faith,"  and  friend- 
ship with  God,  to  be  conferred,  not  only  on  the 
Jews,  but  on  the  Gentiles  also,  through  Christ 
and  "by  faith  in  him;"  and  that  they  too 
might  receive  the  promised  gifts  of  the  Spirit, 
by  faith,  to  seal  to  them  the  truth  of  the 
gospel;  and  his  sanctifying  grace,  to  seal  to 
them  their  own  free  justification.  (Marg.  Ref. 
i— I— Notes,  1—5.  Acts  2:14—21.  2  Cor.  1: 
23,24.  Jam.  2:21 — 24.)— It  is  evident,  that  the 
apostle  supposed  the  Gentiles  to  be  "under  the 
curse  of  the  law,"  as  well  as  the  Jews,  but  in 
another  form;  else  they  would  not  have  needed 
this  redemption  and  justification. —  The  just, 
&c.  (11)  Or,  "the  just  by  faith  shall  hve." 
This  is  the  more  exact  translation:  and  as  "the 
righteousness  of  faith"  does  not  secure  men 
from  temporal  death,  in  any  form,  or  at  any 
time;  so  deliverance  from  eternal  condemna- 
tion, and  to  eternal  life  in  heaven,  must  be  in- 
tended.—  Curse  of,  &c.  (13)  As  Christ  died, 
not  to  deliver  us  from  temporal  death,  but  from 
"the  Avrath  to  come:"  it  is  manifest,  that  "the 
curse  of  the  law,"  whether  the  law  of  Moses, 
or  any  law  under  Avhich  men  are  supposed  to 
be,  is  eternal  damnation,  and  not  temporal  or 
temporary  ])unishment.  Christ  indeed  did  not 
suffer  eternal  damnation;  for,  being  God  as 
well  as  man,  his  temporary  sufferings  consti- 
tuted an  infinite  satisfaction  to  divine  justice, 
and  the  fullest  display  of  the  evil  of  sin,  and  the 
honor  of  the  divine  law  which  can  be  conceived. 
— Many  expositors,  who  contend  against  the 
imputation  of  Christ's  righteousness  to  believ- 
ers, in  disputing  against  Socinians,  argue  for 
the  vicarious  sufferings  of  Christ  in  our  stead. 
Now  what  is  this  but  imputation?  He,  though 
perfectly  .holy,  paid  the  debt  which  we  sin- 
ners had  contracted.  "It  was  exacted,  and 
he  became  answerable."  We  sinners,  on  believ- 
ing, are  "made  the  righteousness  of  God  in 
him,"  and  receive  the  inheritance  which  he 
merited.  Thus  there  is  a  reciprocal  imputation. 
{Notes,  Is.  53:4—12.  2  Cor.  5:18—21,  v.  21. 
1  Pet.  2:18—25,  v.  24.  3:17,18.)  Yet,  as  the 
imputation  of  sin  did  not  render  the  Saviour 
either  criminal  or  polluted,  but  had  its  effect 
merely  in  his  receiving  the  punishment  which 
we  deserved,  so  the  imputation  of  his  righteous- 
ness does  not  render  us  free  either  from  crimi- 
nality or  pollution;  but  merely  entitles  us  to 


m  Rom.  6:19.     1  Cor.  15:32. 

n  Hcb.  9:17. 

*  Or,  testament. 

0  8.  Gen.  12:7.    13:lS,1fi.     1.5:5. 

l/:7,8.  2l:l2.  22  17  18.26:3,4. 

28:13,14.     49:10 


p  27—29.  Rom.  12:5.  1  Cor.  12; 

12,27.  Kph.  4:15,16.    5:29,30, 

32.     Col  2:19.     3:11. 
q  5:16.   1  Cor.  M2.  7:29.   10:19. 

2  Cor.  9:6.      Eph.  4:17.     Col. 

2:4. 


the  reward  of  his  righteousness.  We  have  still 
the  same  need  of  humiliation  and  repentance, 
of  sanctification,  and  personal  obedience  and 
holiness,  without  which  we  have  no  evidence 
that  we  are  made  the  righteousness  of  God  in 
him. — 'I  wonder  that  Jerome  and  Erasmus 
'should  labor,  and  seek  for  I  know  not  what 
'figure  of  speech,  to  show  that  Ciirist  was  not 
'called  "accursed."  Truly  in  this  is  placed  all 
'our  hope:  in  this  the  infinite  love  of  God  is 
'manifested;  in  this  is  placed  our  salvation,  that 
'our  God,  properly  and  without  any  figure,  j)our- 
'ed  out  all  his  wrath  in  his  own  Son;  ...  caused 
'him,  ...  to  be  accursed,  that  he  might  receive 
'us  into  favor.  Finally,  without  any  figure, 
'  "Christ  was  made  a  curse  for  us,"  in  such  a 
'manner,  that  unless  he  had  been  truly  God, 
'he  must  have  remained  under  the  curse  for 
'ever,  from  which  for  our  sakes  he  emerged. 
'For  indeed,  if  the  obedience  of  the  Son  of  God 
'be  figurative  and  imaginary,  so  must  our  h(ipe 
'of  glory  be.'  Beza.—  The  Spirit.  (14)  The 
departure  of  the  Spirit  of  lift;  and  holiness, 
when  Adam  sinned,  left  him  spiritually  dead, 
and  proved  him  a  condemned  criminal;  the  gift 
of  the  Spirit  of  life  and  holiness,  in  Christ  Je- 
sus, is  the  source  of  spiritual  life,  and  the  seal 
of  his  justification. — The  miraculous  or  extra- 
ordinary gifts  of  the  Spirit  cannot,  therefore, 
be  exclusively  meant;  yet  they  are  specially 
referred  to.  (Note,  1 — 5.) — Cursed  is  every 
one,  &c.  (10)  Nearly  from  the  LXX,  which 
adds  7TUOI,  to  what  is  found  in  the  Hebrew, 
which  does  not  at  all  alter  the  meaning.  (Note, 
Deut.  26:'26.)~The  just,  &c.  (11)  Nearly 
from  the  LXX.  (Hab.  2:4.) — Cursed  is  every 
one,  &c.  (13).  This  varies  considerably  from 
the  LXX,  but  it  conveys  tiie  exact  meaning  of 
the  passage.  (Deut.  21 :23.) 

Under  the  curse.  (10)  '  Yno  xajaQar.  13. 
Heb.  6:8.  Jam.  3:10.  2  Pet.  <!1:\4.— Cursed.] 
EnixajaQmog.  13.  See  on  JoA«  7  :49. — Gen. 
3:14,17.  Deut.  27:15—26,  each  verse,  Sept.— 
Hath  redeemed.  (13)  EhjyoQaaei'.  4:5.  Eph. 
5:16.  Co/.  4:5.— Dan.  2:8.  Sept.  See  on  1 
Cor.  6:20. —  That  hangeth  on  a  tree.]  '0  y-qi}- 
juaiiero:  em  Svln.  Acts  5:30.  13:29.— Gm. 
40:19.22.  41:13.  Deut.  21:23.  Josh.  8:29. 
KQSfiaui,  Matt.  18:6.  22:40.  Luke  29:39. 
Acts  28:4, 

15  Brethren,  ">  I  speak  after  the  man- 
ner of  men;  Though  "  i7  be  but  a  man's 
*  covenant,  yet  if  it  be  confirmed,  no  man 
disannulleth,  or  addeth  thereto. 

16  Now  °  to  Abraham,  and  his  seed, 
were  the  promises  made.  He  saith  not, 
And  to  seeds,  as  of  many;  but  as  of  one, 
And  to  thy  Seed,  ^  which  is  Christ. 

1 7  And  1  this   I  say.    That  ^  the  cove-  ,^ 
nant,  that  was  confirmed  before  of  God  in 
Christ,   the  law,  '  which  was  four  hundred 
and    thirty   years    after,   *  cannot    disannul, 

"  that  it  should  make  the  promise  of  "^  none 
effect. 


r   Gen.  15:18.    17:7,8,19.      Luke 

1:68—79.  John  1:17.  8:56—58. 

Rom.  3:25.   2  Cor.  1:20.  Heb. 

11:13,17—19,39,40.      1  Pet.  1: 

11,12,20. 
s   Gen.    15:13.        Ex.    12-40,41. 


Acts  7:6. 
t    15.      Job  40:8.     Is.  14:27.  28: 

13.     Heh.  7:in. 
u  21.  Num.  23:19.  neh.6:13— IB. 
X  5:4.       Num.  3U:!'.       i'a.  33:10. 

Horn.  3:3.      1  Cor.  1:1". 


303 


A.  D.  56 


GALATIANS. 


A.  D.  56. 


18  For  yif  the  inheritance  be  of  the 
law,  it  is  no  more  of  promise :  ^  but  God 
gave  it  to  Abraham  by  promise. 

jVoie. — The  apostle  proceeded  to  ground  an- 
other argument  upon  the  case  of  Abraham. 
Speaking  of  the  high  concerns  of  God's  deal- 
ings with  his  creatures,  after  "the  manner 
of  men"  when  deahng  with  each  other;  he 
reminded  the  Galatians,  that  even  a  covenant 
between  men,  when  fully  ratified,  could  not  be 
"disannulled,"  or  have  any  new  conditions 
added  to  it,  without  the  explicit  consent  of  all 
parties.  Now  the  formal  ratification  of  the 
covenant  with  Abraham,  and  its  express  prom- 
ises to  him  and  his  seed,  took  place  long  before 
the  Mosaic  law;  and  could  not  therefore  be 
altered  or  disannulled  by  it.  Neither  did  the 
Lord  include  all  the  descendants  of  Abraham 
in  these  promises,  as  so  many  distinct  kinds  of 
seed:  but  they  were  limited  to  liim,  and  "his 
Seed,"  in  the  singular  number,  which  imphed 
that  Christ  was  principally  meant,  and  others 
only  as  related  to  him,  and  regarded  as  one 
with  him.  (Marg.  Rcf.  o,  p. — Notes,  Gen.\ 
17:4—8.  Bom.  9:6— 14.  1  Cor.  12:12— 26.) 
The  unbelieving  descendants  of  Jacob  were  no 
more  interested  in  the  most  valuable  promises, 
than  the  posterity  of  Ishmael  and  Esau  were: 
while  all  believers,  though  of  Gentile  extrac- 
tion, being  one  with  Christ,  were  included  in 
the  Abrahamic  covenant,  without  any  concern 
in  the  Mosaic  law,  or  the  Sinai-covenant.  | 
(Notes,  26—29.  Rom.  4:9—17.  Heb.  6:12— 
20.)  Now  this  covenant  confirmed  with  Abra-! 
ham,  in  respect  of  Christ  and  his  salvation; 
the  law,  which  was  not  given  till  four  hundred 
and  thirty  years  after  the  calling  of  Abraham,' 
could  not  disannul,  that  the  promise  should  be 
rendered  of  none  effect.  (Marg.  Ref.  q — x. — 
Notes,  Gen.  lb:ll— 16.  £x.  12:40.")  For  if 
the  inheritance  of  heaven  (which  was  typified 
by  that  of  C  ■•  aan,)  had  depended  on  the  law, 
and  men's  i)ersonal  obedience  to  it:  it  could  not 
have  been  secured  to  believers  by  the  promise 
given  to  Abraham;  and  the  new  conditions,! 
added  to  his  covenant,  would  virtually  have 
disannulled  it.  | 

t^fler  the  manner  of  men.  (15)  Kara  uv-\ 
■Oqwtiov.  See  on  1  Cor.  15:32. — Confirmed.] 
Ks)cvQiji)iLievi]v.  See  on  2  Cor.  2:8. — Disannul- 
leth.]  J&sii:i.  See  on  1:11. —Addeth  thereto.] 
EniSiujaaosTui.  Here  only.  JiuTitaaoi,  19. 
Luke  3:1S.— That  ivas  confirmed  before.  (17) 

nQoy.sy.yooi/ifrijr.       Here  only. Disannul.] 

Akvqoi.  See  on  Matt.  \b:Q.~Make  ...  of  none 
effect.]  Kmaoyijaai..  5:4.  See  on  Rom.  3:3. — 
Gave  it.  (18)  Kexumaxui.  See  on  Luke  7:^1. 
1  his  word  always  implies  a  free  gift. 

^19  Tl  Wherefore  "then  servcth  the  law.? 
c  -V^?^  added  because  of  transgressions, 
till  the  Seed  should  come  to  whom  the 
promise  was  made:  and  it  teas  ordained 
_by_a^igels  ^  in  the  hand  of  a  mediator. 


y  I0,12,2fi.29.    2:21.    Kom.  4:13^ 

—  16       8:17. 

7  Sie  on  IR.— Ps.  105:R— 12  'C 
Mir.  7:18-20.  Luke  1.54  55 
72,73.      I! eh.  6:12— 15. 

a  Rom.  3:1.2.     7:7— '3. 

1>  2-— 24.  Deut.  4:8,!).  Ps.  147- 
1''.20.     Luke  in:3l.  .lohn  5:4.5 

-  47.  15:22.    Rom.  2:13.  ,">:19 
21.    1:15.    5:20,21.    7:7—13.   1 

3041 


Ileb. 


Tiin.  1:8  9. 
c  lf!,25.     4:1—4. 
•IDeul.  33:2.      Acts  7:53. 

2:2.5. 
e  Ex.  20:in— 21.     24:1  —  12.    34- 

l'l~^^,'     ^^'■-  '■•'^-     I)eul.  5: 

-iJ— 34.    9:13—20.25—29.    18- 
10b  23.  John  1:17. 


15— 19.  I'. 

Aril  7:3J>. 

f  Joli  9:33. ' 


AcU  12:20.    1  Tin 


20  Now  ^  a  mediator  is  not  a  mediator 
of  one,  s^but  God  is  one. 

21  Is  ^  the  law  then  against  the  prom- 
ises of  God.''  '  God  forbid:  "^  for  if  there 
had  been  a  law  given  which  could  l.ave 
given  life,  verily  '  righteousness  should  have 
been  by  the  law. 

22  But  the  scripture  hath  •"  concluded  all 
under  sin,  "  that  the  promise  by  faith  of  Jesus 
Christ  might  be  given  °  to  them  that  believe. 

[Practical  Obscrvatiom.] 

Note. — If  then  the  promises  were  "spoken 
to  Abraham  and  his  Seed,"  and  to  all  believers 
in  him  without  any  dependence  on  the  law; 
what  purpose  did  the  law  answer.''  and  why 
was  it  promulgated.''  To  this  inquiry  the  apos- 
tle answered,  that  "it  was  added"  to  the  cov- 
enant with  Abraham,  and  rendered  subservient 
to  the  accomplishment  of  it,  in  various  partic- 
ulars previously  to  the  coming  of  Christ; 
though  it  made  no  alteration,  as  to  the  manner 
of  a  sinner's  acceptance.  The  whole  system 
served,  "becauseof  transgressions,"  to  restrain 
the  nation  of  Israel  from  universal  idolatry  and 
wickedness,  and  to  preserve  the  worship  of 
God  among  them,  till  the  coming  of  Christ: 
the  moral  law  was  useful  to  convince  men  of 
sin,  to  show  them  their  need  of  repentance,  of 
mercy,  and  of  a  Saviour;  the  ceremonial  law 
shadowed  forth  the  way  of  acceptance  and 
holiness;  and  believers  were,  in  the  worship 
thus  instituted,  enabled  to  maintain  commun- 
ion with  God,  by  faith  in  the  promised  Messi- 
ah. (Marg.  Ref  a,  h.—Note,  Rom.  5:20,21.) 
Thus  it  pleased  God,  that  things  should  re- 
main, till  the  coming  of  that  "Seed  of  Abra- 
ham," to  whom  especially  the  promises  had 
respect:  and  the  law  was  promulgated,  and 
formed  into  a  national  covenant,  at  mount 
Sinai,  by  the  ministration  of  angels,  and  by 
the  intervention  of  Moses  as  a  typical  Media- 
tor. (Marg.  Ref.  c—e.— Notes,  Ex.  19:  20: 
18—20.  24:  Deut.  5:22—29.  Acts  7:34— 
36.  Heb.  2:1 — 4.) — It  was,  however,  well 
known,  that  "a  Mediator"  was  not  appointed 
to  act  merely  in  behalf  of  one  party  in  any 
covenant,  but  of  two  at  least:  yet  only  one 
party  in  the  Abrahamic  covenant,  was  present 
when  the  law  was  given;  even  God  himself. 
For  the  nation  of  Israel  was  not  the  other  con- 
tracting party  in  that  covenant;  unbelievers 
among  them  had  no  share  in  the  principal  bless- 
ings of  it;  and  all  believers  in  every  age  and 
nation  were  concerned  in  it,  by  virtue  of  their 
union  with  "the  Seed,"  to  whom  the  promise 
was  made.  (Marg.  Ref.  f,  g.—Note,  26 — 29.) 
Moses  might  indeed  mediate  a  covenant  be- 
tween God  and  Israel:  but  he  was  not  author- 
ized to  alter  or  disannul  the  Abrahamic  cove- 
nant; which  therefore  continued  in  force  with 
all  believers,  after  the  giving  of  the  law,  ex- 
actly as  before.  (Notes,  Ex.  19:5.  20:1.)— 
This  does  not  imply,  that  Christ  was  not  pres- 


2:5. 
g  17.    Gen.  15;1R.    17:1,2.   Rom. 

3:29,30. 
Ii  Matt.    5:17—20.      Rom.    3:31. 

7:7—13. 
i    2:17.— S«  OH  Rom.  3:4,6. 
k  2:19,21.— 5<:e  on  Rom.  3  20. 
I    Rom.  3:21.22.     9:.;i.    10:3— R. 

Phil.  3:6-9.      r;.!i.  11:7. 
m  "—10,23.        I's.  1  !J:.;.     Kora. 


3:3—20.23.       5:12.20.      11:32. 
n   14—17,29.    t?om.  4:1  I— 16.   5: 

20.21.    2  Tim    1:1.    llel).  6:13 

—17      9:15.    2  Prt.  1:4.     3:13, 

I  .lohii  2:25.      5  11  — 13. 
o  Mark  18:16.  .Tohn  3:1.5 — 18.36. 

5:24.      6:40.     11:25  26.    12  46. 

20  31.    Arts  16:31.    Rom.  10:9. 

1  .loliii  3:23,2!.     5:13 


A.  D.  56. 


CHAPTER  III. 


A.  D.  56. 


ent,  as  Jehovah,  and  the  great  Agent  in  the 
giving  of  the  law:  but  only  that  he  acttd  in 
his  legislative,  and  not  in  his  mediatorial  char- 
acter, or  as  representing  tlie  wiiole  body  of 
believers. — If  this  then  were  the  case,  it  might 
further  be  inquired,  whether  "the  law  was 
contrary  to  the  promises  of  God,"  and  the  ac- 
tomplishment  of  them,  to  those  who  lived  un- 
der that  dispensation.  To  this  the  apostle 
answered,  "God  forbid!"  'Let  that  thought  be 
•rejected  with  abhorrence.'  The  Sinai-cove- 
nant was  distinct  from  the  Abrahamic:  the  mor- 
al law,  as  the  standard  of  duty,  was  distinct 
from  the  gospel,  the  foundation  of  a  sinner's 
hope:  and  the  shadows  of  the  ceremonies,  from 
Christ  the  Substance:  but  they  were  not  con- 
trary to  each  other.  Nay,  the  law  in  every 
sense  was  subservient  to  the  promises,  and  the 
performance  of  them  to  believers:  it  was  good 
in  itself  and  for  the  ends  purposed  by  it;  but 
it  was  never  intended  to  "give  life"  to  men; 
because  all  have  broken  it,  and  are  prone  to 
break  it.  For  "if  such  a  law  had  been  given, 
as  could  have  given  life,  veril^  righteousness," 
or  justification  unto  life,  "would  have  been  by 
the  law;"  and  the  whole  plan  of  redemption 
by  Christ  would  have  been  superfluous.  But 
whether  the  Mosaic  dispensation,  as  uncon- 
nected with  the  gospel;  or  the  moral  precepts 
and  sanctions;  or  the  ceremonies;  or  any  other 
part  of  the  Old  Testament,  was  duly  attended 
to;  its  uniform  tenor  "concluded,"  or  shut  up, 
all  men,  of  every  national  character,  J'under 
sin;"  under  the  guilt  of  their  actual  transgres- 
sions, and  the  power  of  their  evil  propensities, 
as  in  a  strong  prison,  from  which  no  law  could 
give  them  deliverance.  Yet  even  this  was  in- 
tended to  recommend  the  gospel,  that  the  prom- 
ise of  pardon,  righteousness,  liberty,  grace, 
and  eternal  life,  by  faith  in  the  promised  Sav- 
iour, being  proposed  to  men,  when  "shut  up 
as  condemned  criminals  in  prison,  without  hope 
or  possibility  of  escape,  might  be  freely  per 
formed  to  all  who  by  i'aith  acceded  to  the  pro- 
posal; while  all  others  must  be  left  under  the 
condemnation  and  the  })ower  of  sin,  without 
remedy.  {Marg.  Ref.  h — o. — Notes,  Rom.  3:) 
To  whom  the  promise  icas  made.  (19)  'Jl 
enyyyfliui.  Acts  1 -.b.  J?o>«.  4:21,  et  al. — It 
was  ordained.]  Junuyei;.  See  on  Luke  3:13. 
— /ft(tT(tyr]-  See  on  Acts  7:53. — Of  a  media- 
tor.] Miami.  1  Tim.  2:5.  Heb.  8:6.  9:15.— 
Job  9 -.SS.  Sept.— Given  life.  (21)  Zuiotjoitj- 
(Ttu.  See  on  John  5:21. — 'There. is  no  place  in 
'the  New  Testament,  in  which  it  doth  not  sig- 
'nifv,  Vitam  accipere  quam  quis  non  habebat.'' 
{To  receive  life  which  any  one  had  not.) 
Leigh.  MFdiTf-iiui,  Heb.  6:17.  a  ,utuo;,  medius, 
et  f-ifu,  eo.  The  use  of  this  word  in  this  con- 
nexion implies,  that  no  law  can  either  rescue 
the  condemned  criminal  from  that  death  to 
which  he  is  doomed,  or  raise  "the  dead  in  sin," 
to  "newness  of  life." — Concluded.  (22)  2"i;*'f- 
y.).Fiaf.  23.  Rom.  11:32.  See  on  Luke  5:6.— 
'Shut  up  as  close  prisoners,  locked  up  in  a  dun- 
geon.' Leigh. — JosA.  6:1.  Sept.  Ex  aw  et 
xlrto),  claudo;  quod  a  y.Xei:,  clavis.  {Note, 
Matt.  16:19.) — Ml  under  sin.]  Tu  naviu  vno 
(x'/jugnup.  'All  men,  and  whatever  can  proceed 


p  19,2J,25.  4:1—4.  Heb.  12;2. 
<)  iA..%2\.  5:18.     Horn.  3;  19.    6: 

14,15    1  Cor.  9:20.21. 
r  Luke  10:2>J,2l     Heb.  11:13,39, 

Vol.  M. 


40.   1  Pet.  1  II, 12. 
5  25.  2:19.   4:2,3.    Malt.  5:17,13. 
Acts  13:3a,.'59.  Itom.  3:20—22. 
7:7—9,24,25.10:4.    Col.  2:17. 

39 


'from  man,  so  that  it  is  more  emphatical  than 
'if  it  had  been  masculine.'  Beza. 

23  But  before  ^  faitli  came,  we  were 
kept  1  under  the  law,  shut  up  unto  "■  the 
faith   which  should  afterwards  be  revealed. 

24  Wherefore  *  the  law  was  our  school- 
master to  bring  us  unto  Christ,  that  we 
might  lie  *  justified  by  faith. 

25  But  after  that  "  faith  is  come,  "  we 
are  no  longer  under  a  school-master. 

Note. — Before  the  great  Object  and  Author 
of  "faith"  was  come,  and  the  doctrine  of  "faith" 
fully  declared,  the  nation  of  Israel,  the  visible 
church,  was  kept  under  the  legal  dispensation: 
and,  not  only  were  unbelievers  shut  up  under 
the  curse  of  the  law,  as  al  other  times;  but 
even  believers  were  held  in  a  state  of  compar- 
ative darkness  and  discipline.  Through  the 
promises  and  ceremonies,  they  received  a  meas- 
ure of  light  and  encouragement;  and  thus  they 
looked  forward  to  that  brighter  day  which  was 
predicted:  while  the  nation  at  large  was  "shut 
up,"  by  the  institutions  and  sanctions  of  the 
law,  and  so,  restrained  from  total  apostasy,  till 
the  coming  of  Christ  and  the  full  revelation  of 
the  doctrine  of  faith.  (Marg.  Ref.  p — r. — 
Notes,  Heb.  11:39,40.  1  JoA?i  2:7— 11.)  So 
that  the  church,  considered  as  a  complex  body, 
was  in  a  state  of  pupilage  and  minority  under 
the  old  dispensation;  and  tlie  law  served  as  a 
"school-master,"  or  tutor,  to  instruct  it  in  the 
introductory  lessons  of  religious  knowledge,  by 
many  hard  tasks  and  burdensome  restraints, 
imposed  with  much  salutary  severity.  This 
was  so  ordered,  that  Christ  and  his  salvation 
might  be  the  more  welcome;  and  that  the  very 
yoke  of  the  law  might  bring  men  to  him,  "that 
they  might  be  justified  by  faith."  But  when  the 
great  Object  and  doctrine  of  faith  were  public- 
ly introduced,  the  church  was  no  longer  to 
continue  under  a  school-master;  but  was  to  be 
admitted  to  a  nobler  liberty,  anii  instructed  in  a 
more  open  and  enlarged  manner.  (Marg.  Ref. 
s—M.— Notes,  4:1-7.  Matt.  11  :28-30.  Acts  15: 
7 — 11,  V.  10.)  As  therefore,  children  are  glad 
to  be  released  from  the  confinement  and  disci- 
pline of  a  school;  so  believers  should  welcome 
the  liberty  and  privileges  of  the  gospel:  and  it 
was  peculiarly  absurd  for  Christians  to  be  at- 
tached to  the  state  of  confinement,  under  which 
the  ancient  church  had  been  held;  and  under 
the  yoke  of  the  legal  dispensation. — This  ad- 
mits of  an  obvious  accommodation  to  the  be- 
liever's experience,  and  the  first  use  of  the 
moral  law  in  bringing  men  to  Christ:  but  the 
above  is  the  evident  scope  of  the  ajjostle's  ar- 
gument.— 'God  also  fully  pardoned  the  sins  of 
'the  upright  Jews,  and  freed  them  from  the  pun- 
'ishments  of  the  other  life;  but  not  by  virtue  of 
'the  blood  of  bulls  and  goats, ...  but  by  virtue  of 
'their  faith  in  the  Messiah,  owned  by  them  lo 
'be  the  Messiah  their  Righteousness.'  Whitby. 
Kept  under  the  laic.  (23)  'Ytio  vofinr  fqijii- 
oHUf-i^it.  See  on  2  Cor.  11:32. — Shut  up.] 
^vyxfyleiafterot.  See  on  22. — Our  school-mas 
ter.  (24)  TJitiSayotyog  tJ/zwi'.  25.  See  on  1' 
Cor.  4:15. 


Heb.  7:18,19.  9:8— 16.    10:1—  I  u  23. 

14.  X  4:1—6.    Rom.  6:14.  7:4.  Heh. 

t  Sec  on  2:16.  I      7:11—19.  8:3— 13.   Jftlo— 18.. 


[305 


A.  D.  56. 


GALATIANS. 


A.   D.  5G. 


26  For  y  ye  are  all  the  children  of  God 
by  faith  in  Christ  Jesus. 

27  For  '^  as  many  of  you  as  have  been 
baptized    into   Christ   have  "  put  on  Christ. 

28  There  is  ''  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is 
neither  ''male  nor  female:  "^  for  ye  are  all 
one  in  Christ  Jesus. 

29  And  if  ye  be  ^  Christ's,  then  are  ye 
•"Abraham's  seed,  ^  and  heirs  according  to 
the  promise. 

Note. — Even  the  Gentile  converts  were 
made  at  once  "the  children  of  God,  by  faith  in 
Jesus  Christ,"  and  admitted  to  the  lull  privi- 
lege of  that  high  relation,  by  union  with  him, 
and  an  interest  in  his  atonement  and  righteous- 
ness. For  "as  many  of  them  as  had  been  bap- 
tized" according  to  Christ's  appointment,  and 
thus  admitted  into  his  church,  if  indeed  they 
were  what  that  profession  implied,  had  "put  on 
Christ,"  as  their  robe  of  righteousness.  (Marg. 
Ref.  y — a.)  It  is  generally  supposed,  that  the 
apostle  alludes  to  the  custom  of  baptized  per- 
sons putting  off"  their  old  garments;  and  putting 
on  new,  clean,  or  white  raiment,  after  they  had 
heen  ba})ti7.ed:  but  it  is  by  no  means  certain, 
that  this  custom  prevailed  at  so  early  a  period; 
jit  least  the  sacred  writers  do  not  mention  it. 
Indeed,  the  connexion  of  the  twenty-seventh 
verse,  with  that  which  precedes,  shows,  that 
"the  faith  in  Christ,"  which  was  pubhcly  pro- 
fessed in  baptism,  and  not  the  mere  outward 
administration,  (whether  the  baptized  person 
had  faith  or  not,)  was  especially  intended. — 
'God  now  looking  on  them,  there  appears  noth- 
'ing  but  Christ;  they  are,  as  it  were,  covered 
'all  over  with  him,  as  a  man  is  with  tbe  clothes 
'that  he  hath  put  on;  and  hence  in  the  next 
'verse  it  is  said,  they  are  all  one  in  Christ  Je- 
'sus,  as  if  there  were  but  that  one  person.' 
Ijocke.  The  learned  writer  indeed  connects 
this  high  privilege  with  the  profession  of  the 
gospel;  but  certainly  it  cannot  belong  to  a  hyp- 
ocritical profession. — 'The  false  apostles  might 
'urge,  that  circumcision  was  used  even  from 
'Abraham:  but  the  apostle  answers,  tliat  bap- 
'tism  has  succeeded  to  circumcision.'  Beza. — 
'Baptism  under  the  gospel,  as  the.rite  of  initia- 
'tion,  is  as  effectual  for  making  us  the  sons  of 
'God,  as  circumcision  was  under  the  law.' 
Macknight.  We  may  also  add,  'And  no  more 
'effectual.'  (Notes,  Rom.  2:25—29.  6:3,4.  1 
Cor.  12:12—14.  Col.  2:11,12.  Tit.  3:4—7.  1 
Pet.  3:21,22.)  From  the  time,  when  any  per- 
sons "believe  in  their  hearts  unto  righteous- 
ness, and  with  their  mouths  make  confession  to 
salvation,"  all  other  distinctions  vanish:  they 
are  all  rnembers  of  the  mystical  body  of  Christ, 
and  entitled  to  all  its  blessings,  vvithout  any 
need  of  the  Mosaic  law.  If  then  the  Galatians 
did  mdeed  belong  to  Christ;  by  faith,  and  the 
participation  of  his  Spirit;  they  were  become 
the  spiritual  seed  of  Abraham,  and  heirs  of  all 
•the  blessings  covenanted  to  him;  and  had  there- 

y  4:5.fi.  John  1:12,13.  20-17" 
Rom.  0:14—17.  2  Cor.  6:18. 
Kp'i.  1:5.  5:1.  Pliil.  2:15.  Heh. 
2  0—15.  1  John  3:1.2.  Rev 
21:7. 
■t  Matt.  28:19,20.  Mark  16:15, 
16  Act?  2:38.  8:36—33.  9:18. 
lfi:15,31— 33.    Rom.    6:3,4.    1 

;306] 


Cor.  12:13.    Col.  2:10—12.     1 

Pet.  3:21. 
a  .loh  29:14.  Is.  61:10.  Luke  IS: 

22.  Rom.  3:22.   13:14.  Eph.  4- 

24.  Col.  3:10. 
b  Rom    1:16.  2:9,10.  3:29,30    4- 

11,12.  9:24.  10:12-15.  1  Cor! 


fore  no  need  of  being  proselyted  to  the  Jewish 
law,  or  concerned  in  the  abrogated  Sinai-cove- 
nant.— The  question,  concerning  the  baptism 
of  infants,  is  not  at  all  affected  by  the  apostle's 
language  in  this  passage:  for  tbe  same  way  of 
arguing,  by  Avhich  some  have  attempted  to 
prove,  that  they  ought  not  to  be  baptized,  be- 
cause incapable  of  believing,  would  also  prove 
them  incapable  of  salvation;  (Note,  Mark  16: 
14 — 16.)  and  also  prove,  that  the  male  infants 
of  Israel  ought  not  to  have  been  circumcised. — 
The  mention  of  "male  and  female,"  in  this  con- 
nexion, and  here  alone,  evidently  refers  to  the 
difference  between  circumcision,  as  restricted 
to  the  males,  and  baptism  which  is  administered 
to  females  also.  (Marg.  Ref.  h — g. — Notes, 
1  Cor.  7:10—14.  Col.  3:7— 11.)— 'Slaves  are 
'now  the  Lord's  freemen,  and  Ireemen  the 
'Lord's  servants:  and  this  consideration  makes 
'the  free  humble,  and  the  slave  cheerful.'  Dod- 
dridge.    (iVoie,  1  Cor.  7:17— 24.) 

Into  Christ.  (27)  EiqXqic,ov.  Matt. '28:19. 
Acts  19:3—5.  i^om.  6:3.  1  Cor.  1:13,15.  10:2. 
12:13. — Have  put  on.]  ErtSvauaU^e  See  on 
Rom.  13:12. —  There  is  neither.  (28)  Ovx  svt. 
Col.  3:11.  Jam.  1  :17. — 'Pro  eregi,  ah  ersiui, 
'ins7im.'  Schleusner. — All  one.]  IJitvjFc  etc, 
masc.  "one  man."  Comp.  Jo/m  10:30.  17:21. 
(Notes,  Eph.  2:14—18.  4:14—16.) 

PRACTICAL    OBSERVATIONS, 
v..  1—5. 

The  faithful  preaching  of  the  gospel  so  ex- 
hibits "Christ  crucified,"  as  the  great  Object 
of  the  Christian's  faith,  hope,  and  admiring  love 
and  gratitude;  and  so  shows  the  nature,  glory, 
and  efficacy  of  his  sufferings,  from  love  to  our 
souls;  that  lie  is,  as  it  were,  "evidently  set 
forth  before  men's  eyes,"  as  dying  upon  the 
cross  for  their  sins.  But  how  very  small  a  por- 
tion of  the  preaching  in  Christendom  answers 
this  description;  or  tends  thus  to  excite  men's 
affections  toAvards  the  gracious  Redeemer, 
needs  not  be  told.  Alas!  who  has  infatuated 
and  bewitched  men's  minds,  that  they  should 
so  generally  turn  away  from  this  fundamental 
doctrine,  to  listen  to  metaphysical  subtleties, 
fabulous  and  absurd  legends,  moral  harangues, 
superstitious  observances  and  forms,  or  enthu- 
siastical  reveries.-'  It  is  plain,  that  "the  god 
of  this  world,"  by  various  instruments  who 
reciprocally  despise  each  other,  has  "blinded 
men's  eyes,  lest  the  gospel  of  the  glory  of 
Christ  should  shine  into  them,"  and  lest  they 
should  learn  to  trust  in  a  crucified  Saviour, 
"God  manifested  in  the  flesh."  (Notes,  2  Cor. 
4:3—6.  1  Tm.  3:16.)  But  we  must  observe, 
vyith  equal  grief  and  astonishment,  the  folly  of 
numbers,  who  have  often  heard  the  gospel, 
most  faithfully  and  pathetically  preached;  and 
yet  have  at  length  been  fascinated  by  plausible 
deceivers,  to  refuse  obedience  to  the  truth.  We 
cannot  indeed  appeal  to  miracles,  and  extraor- 
dinary gifts  of  the  Holy  Spirit:  but  we  rnay 
boldly  demand.  Where  are  "the  fruits  of  the 
Spirit"  most  evidently  brought  forth.''  among 
those,  who  preach  justification  by  the  works 
of  the  law,  or  those  who  preach  the  doctrine 


7:19.   Eph.  3:5—10.  Col.  3:11. 
c  1  Cor.  7:14. 
d  John  10:16.     11:52.     17:20,21. 

1  Cor.  12:12.    Eph.  2:13—22. 

4:4,15,16. 
e  5:24.    1    Cor.  3:23.    15:23.    2 

Cor.  10:7. 


f  16,28.  4:22—31.    Gin.  21:lO— 

12.     Rom.  4:12,16—21.    9:7,8. 

HeK  11:18. 
g  4:7,28.    Rom.  4:13,14.    8:17.  1 

Cor.  3:22.  Eph.  3:6.    Tit.  3:7. 

Heb.  1:14.  6:17.  11:7.  Jam.2: 

6.  Rev.  21:7. 


A.  D.   56. 


CHAPTER  IV. 


A.   D.  56 


of  faith  in  a  crucified  Saviour? — Tht\y  wlio 
have  begun  to  fear  God,  to  seek  mercy,  to 
pray,  and  to  renounce  sin,  under  the  preiching 
of  the  gospel;  must  be  foolish  indeed,  if  they 
think  to  make  further  proficiency  by  returning 
to  legal  dependences,  or  resting  on  external 
observances.  It  is  most  grievous  to  see  those 
who  have  gone  through  sharp  convictions,  and 
even  endured  persecutions,  for  attending  on 
the  gospel,  afterwards  turning  aside,  and  giv- 
ing cause  to  fear  that  they  have  "suffered  so 
many  things  in  vain."  Indeed  any  affliction 
endured,  without  profit  derived  from  it,  should 
be  considered  as  a  cause  for  sorrow  and  humil- 
iation; and  if  the  Lord  loveth  us,  we  may  be 
assured,  that  further  and  sharper  chastisements 
will  follow. 

V.  6—14. 
We  should  aim  in  every  good  thing  to  be 
"followers  of  those,  who  through  faith  and  pa- 
tience inherit  the  promises,"  and  have  "ob- 
tained a  good  report:"  and  for  this  end,  we 
ought  to  study  the  Object,  nature,  and  effects, 
of  Abraham's  faith.  (Notes,  Gen.  22:1—10. 
P.  O.  1—12.  Notes,  Rom.  4:  Heb.  6:13—15. 
11:8—19.  Jam.  2:21— 24.)  Those  who. par- 
take of  his  faith  shall  surely  inherit  his  bless- 
ing; and  if  we  can  ascertain  that  this  is  our 
case,  we  may  be  sure  of  sharing  all  his  privi- 
leges. But  who  can,  in  any  other  way,  escape 
the  curse  of  the  holy  law.''  Who  has  "contin- 
ued in  all  things  written  in  the  b6ok  of  the 
law  to  do  them.'"  Who  will  venture  to  de- 
mand life  on  this  ground.''  Let  us  learn  to  dis- 
tinguish accurately  in  this  matter.  "The  law 
is  not  of  faith:"  every  law  of  God,  and  every 
legal  covenant,  must  be  perfectly  distinct  from 
"the  covenant  of  promise,"  through  faith  in 
Jesus  Christ:  and  if  we  confound  these  things, 
•  we  shall  find  a  curse  instead  of  a  blessing.  The 
redemption  of  all,  who  ever  were  or  shall  be 
saved,  was  paid  by  the  great  Surety  of  the  new 
covenant,  when  he  was  "made  a  curse  for  us," 
and  "bare  our  sins  in  his  own  body  on  the  tree:" 
but  the  sufferings  of  this  "holy  One  of  God" 
more  loudly  warn  sinners  to  "flee  from  the 
wrath  to  come,"  than  all  the  terrors  of  Sinai, 
or  the  curses  of  the  law  itself:  for  how  can  it 
be  expected,  that  "God  will  spare"  any  man 
to  whom  sin  is  imputed,  seeing  "he  spared  not 
his  own  Son,"  when  our  sins  were  imputed  to 
him.'  {Notes,  Ps.  32:1, <2.  Rom.  4:6— S.  8:32 
—34,  V.  32.  2  Cor.  5:18—21.)  Yet  at  the 
same  time  Christ,  as  from  the  cross,  and  from 
the  throne  of  glory,  most  graciously  beseeches 
sinners  to  take  refuge  in  him;  and  Avith  accents 
of  the  tenderest  love  invites  even  the  Gentiles, 
to  accept  of  the  blessing  of  Abraham,  and  to 
seek  for  the  promise  of  the  sanctifying  and  com- 
forting Spirit,  the  earnest  of  our  inheritance, 
bv  faith  in  him ! 

V.  15—22. 
No  subsequent  transactions,  or  external  al- 
terations, can  "disannul  or  add  to  that  cove- 
nant," which  engages  eternal  life  to  every  be- 
liever: that  "prormise  cannot  be  made  of  none 
effect."  Yet  let  us  not  think,  that  the  law  was 
given  in  vain.  The  Sinai-covenant  and  the 
ceremonies  of  the  law  have  answered  their  end, 
and,  being  fulfilled  in  Christ,  are  no  more  in 
f>rce:  yet  are  they  still  re|)lete  with  instruc- 
tion t'i"  believers;  "though  a  better  covenant  is 
made  with  them  through  that  great  Mediator, 


hom  "all  the  angels  of  God  worship."  But, 
as  the  law  of  Moses  was  never  contrary  to  the 
promises  of  God,  to  Abraham  and  his  Seed; 
but  served  as  "a  school-master,"  to  bring  the 
church  to  Christ  for  justification  by  faith:  so  it 
would  be  most  absurd  to  suppose,  that  the  holy, 
just,  and  good  law  of  God,  the  universal  stami- 
ard  of  duty,  is  contrary  to  the  gospel  of  Christ; 
as  it  is  in  every  Avay  subservient  to  it,  when 
properly  understood  and  used.  If  a  law  was 
ever  given  to  fallen  man  which  could  give  eter- 
nal life,  this  must  be  it;  and  "then  righteous- 
ness is  by  the  law,  and  Christ  died  in  vain:" 
but  instead  of  this,  the  law  brings  in  the  whole 
world  "guilty  before  God,"  and  shuts  up  every 
man  umler  sin,  without  hope  or  remedy  from 
any  other  quarter  than  the  gospel;  while  the 
excellency  of  its  precepts  demonstrates  the  jus- 
tice of  the  sinner's  condemnation.  In  this 
wretched  condition  Christ  finds  us  all  as  trans- 
gressors; and  the  promise  of  eternal  life  is  freely 
given  by  him  to  all  that  believe,  but  to  them 
exclusively.  {Note,  Rom.  3:19—26.) 
V.  23—29. 
Men  in  general,  even  under  the  gospel,  con- 
tinue shut  up  as  in  a  dungeon,  as  loving  their 
chains;  being  blinded,  intoxicated,  and  lulled 
asleep  by  Satan,  through  worldly  pleasures,  in- 
terests and  pursuits.  But  the  awakened  sinner 
discovers  his  dreadful  condition.  The  more  he 
examines,  or  labors  to  escape,  the  fuller  con- 
viction he  receives  that  he  cannot  effect  his 
own  deliverance:  then  he  learns,  that  the  mer- 
cy and  grace  of  God  form  his  only  hope;  and, 
though  his  doctrinal  knowledge  may  be  scanty, 
he  is  "shut  up  to  the  faith,  that  will  shortly  be 
revealed"  to  him.  {Note,  Eph.  5:8 — 14,  v.  14.) 
The  precepts  and  sanction  of  the  law  urge  him 
on  to  duty,  and  restrain  him  from  sin;  even 
while  they  discourage  him  and  fill  him  with 
terrors:  and  thus,  by  a  kind  and  beneficial  se- 
verity, the  law  is  made  use  of  by  the  convinc- 
ing Spirit,  to  show  him  his  need  of  Christ,  and 
to  bring  him  to  rely  on  his  righteousness,  pro- 
pitiation, and  mediation,  "that  he  may  be  jus- 
tified by  faith."  Then  he  ceases  to  be  under 
the  tuition  of  the  law,  as  "a  school-master," 
and  to  be  alarmed  by  its  terrors,  except  as  he 
lives  beneath  his  privileges:  yet  the  precept  be- 
comes, by  the  teaching  of  the  Spirit  of  Christ, 
his  guide  in  the  delightful  path  of  evangelical 
obedience,  bis  beloved  rule  of  duty,  and  his 
standard  of  daily  self-examination.  In  this  use 
of  it  he  learns  continually  to  depend  more 
simply  on  the  Saviour;  and  it  puts  energy  into 
his  prayers,  and  endears  the  promises  to  his 
soul.  Thus  sinners  "become  the  children  of 
God  by  faith  in  Christ,"  and,  being  "baptize.l 
into  him,"  bv  the  converting  grace  of  the  Holy 
Spirit,  they  put  on  Christ  and  stand  accepted 
in  him;  and  all,  who  thus  belong  to  him  and 
are  one  with  him,  are  "the  chihiren  of  Abra- 
ham, and  heirs  according  to  the  promise." 
{Notes,  Rom.  4:9—17.  11:16—21.)  But  no 
outward  forms  or  profession  can  ensure  these 
blessings;  for  "if  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his."  {Note,  Rom,  8: 
5—9.) 

CHAP.  IV. 

riie  ancii  nt  church  hul  been  under  Ihe  luv,  ,i?  a  voimij  heir   iinilcr   a 

Kiiardiin    I — ii.     Christ  came  (o  "reile'-m  those  Ihnl  wc-ie  tiniler  (lie 

law."  and  to  gi\e  he!ie\ers  l)oth  .Icvs  and  Gcrili'es  •  the  ndoptioii  'd' 

sons,"  4 — 7.     The  apostle  .shoH^   how   alisiird    the    conduct  of  I  lie 

,      Cialatians  wa»:    in  that,  after  havin"  b«i:n  deli\ered  fioui  idol?'rv   i'v 

{301 


A.  D.  56. 


GALATIANS. 


A.  D.  56 


the  eospcl,  they  willingly  'uhjected  lliemselves  lo  the  bondage  of 
the  liw:  anrl  he  expresses  his  clouhts  concerning;  Ihem,  8^11.  He 
tenderly  exposlulates  wilh  Ihem,  for  heconiuig  alienaled  from  him,  lo 
whom  they  had  expressed  the  most  feivent  lo\e;  ascribes  this  to  the 
influence  of  false  teachers;  and  slio-.vs  the  ardor  of  his  soul  in  longing 
for  their  salvation,  12 — 20.  lie  illustiates  tht-  subject  of  the  two 
covenants,  by  showing,  that  the  history  of  Sarah  and  Isaac  with 
liajrar  and  Ishmael  was  an  allegorical  representation  of  them,  2l 
—31. 

NOW  I   say,    Tfiat  ''the   heir,  as  long 
as  he  is  a  child,   differeth    nothing 
from  a  servant,  though  he  be  lord  of  all; 

2  But  is  under  tutors  and  governors, 
until  the  time  appointed  of  the  father. 

3  Even  so  we,  *^  when  we  were  children, 
were  "  in  bondage  under  the  *  elements  of 
the  world: 

Note. — The  argument  and  illustration,  of 
the  preceding  chapter  are  here  continued.  (Note, 
8:26 — 29.)  The  heir  of  an  estate,  during  his 
minority,  is  excluded  from  the  possession  of  it; 
and  even  kept  in  subjection  to  guardians  and 
tutors,  who  lay  restraints  upon  him  as  if  he 
was  a  servant;  though  in  fact  he  is  the  propri- 
etor of  the  whole  inheritance.  And  this  con- 
tinues till  the  time  "appointed  by  his  father," 
in  his  will  or  otherwise,  for  his  coming  of  age, 
and  being  put  in  possession  of  the  estate. 
{Marg.  Ref.  a.)  Thus  the  church  was  held 
in  a  degree  of  bondage  under  the  Mosaic  law, 
till  the  coming  of  Christ;  as  being  in  its  child- 
hood, and  under  tuition.  These  observances 
are  called  "the  elements  of  this  world."  They 
taught  the  simplest  rudiments  of  religious 
knowledge,  as  the  alphabet  contains  the  first 
principles  of  science;  (Notes,  Heb.  5:11 — 14. 
6:1—3.)  and  the  external  ceremonies  of  that 
dispensation  were  suited  to  the  ideas  of  worldly 
men,  and  in  many  things  similar  to  the  rites  of 
other  nations;  rather  than  the  most  suitable 
means  of  spiritual  worship,  or  adapted  to  thtise, 
who  were  matured  in  spiritual  judgment  and 
affections.  The  sjjiendid  temple,  the  priests  in 
their  sacred  vestments,  the  multiplied  sacrifices 
and  religious  festivals,  and  other  things  of  the 
same  kind:  when  their  typical  meaning  and 
use  were  undiscerned  at  neglected,  were  coin- 
cident with  the  gross  apprehensions  of  carnal 
men  concerning  God  and  his  worship.  (Marg. 
and  Marg.  Ref.  c— Notes,  8—11.  John 4:21  — 
24.  Col.  2:8,9,16—23.  Heb.  7:11—17.)  Unbe- 
lieverS  had  always  thus  perverted  them;  and 
even  believers  were  held  in  comparative  dark- 
ness and  bondage,  by  so  many  external  observ- 
ances. 

A  child.  (1)  n'TjTTin:.  Matt.  11:25.  21:16. 
Rom.  2:20.  1  Cor.  3:1.  13:11.  Eph.  4:14. 
Heh.  b:lS.~Tutors.  (2)  EnnqoTiHi.  See  on 
Matt.  20:8. — Governors.'\  Oi-aovoiiuq.  See  on 
Luke  12:42.— T^e  time  appointed'.']  Ttj;  noo- 
^f  o^iiag.  Here  only.—'  Tempus  prcefinituni  ac 
•constiiulum,  vel  a  le^ribus,  vel  propria  auctor- 
itate.'  Schleusner.   The  elements.  (3)  "Rudi- 

a  3:23,29.   Gen.  24:2,3.    2  Kines^ 

10:1,2.  11:12.  12:2 
h  3:19,24,25. 
c  25.31.    2:4.    5:1.    Matt.  11:28 

.lohn    8:01—36.     Acts    15:10. 

Fom.  8:15. 
*  Or,  rudiments.    9.    mnrg.    Col 

2:8,20.  Heb.  7:16. 
d  Gen.    49:10.      Dan.    924—26. 

Mai.  3:1.    M.irlt   1:15.    Acts  1: 

"!.  Eph.  1:10.  H«b.  9:10 
e  Is.    48:16,n.     Zcch.    2:-— 11. 

John3:16,l7   6:33,39.  8i42.  10: 

3081 


36.  1  .lohn  4:9,10,14. 
{  Is.  9:6,7.    Mic.    5:2.     Zech.    6: 

12.    Luke  2:10,11.    .John  l:l4. 

Rom.  1:3.    9:5.     Phil.   2:6—8. 

1  Tun.  3:16.    Heb.  2:14.     10:5 

—7.  1  John  4:2. 
e  Gen.  3:15.    Is.   7:14.    Jer.  31- 
.   22    Mic.  5:3.  Matt.  1:23.  Luke 

1:3135.   2:7. 
h  ;j'Mt^3:15.  5:17.    Luke  2:21- 

^^7.  Rom.  15:8.  Col.  2:14. 
'  2l.      3:13.      .Matt.  20:23.    Acts 


ments,"  Marg.    Ta  goi/sia.  Col.  2:8,20.  Heb 
5:12.  2  Pet.  3:10. 

4  But  when  ^  the  fulness  of  the  time 
was  come,  *  God  sent  forth  his  Son,  *"made 
^  of  a  woman,  ^  made  under  the  law; 

5  To  '  redeem  them  that  were  under  the 
law,  "^  that  we  might  receive  the  adoption 
of  sons. 

6  And  because  ye  are  sons,  '  God  hath 
sent  forth  •"  the  Spirit  of  his  Son  into  your 
hearts,  "crying,  Afeba,  Father. 

7  Wherefore  °  thou  art  no  more  a  ser- 
vant, !•  but  a  son;  and  i  if  a  son,  then  an 
'"heir  of  God,  through  Christ. 

Note. — "When  the  fulness  of  the  time"  was 
arrived  for  the  coming  of  the  Messiah,  which 
God  had  purposed  in  himself,  and  made  known 
by  prophecy;  and  which  the  state  of  the  Jew- 
ish nation,  and  of  mankind  in  general,  showed 
to  be  peculiarly  suitable  for  the  introduction 
of  a  new  and  more  enlarged  dispensation :  then 
God  "sent  forth  his  own  Son,"  One  with  him 
in  the  divine  nature,  to  become  "manifest  in 
the  flesh;"  assuming  human  nature  into  per- 
sonal unity  with  the  Deityj  by  his  miraculous 
conception  in  the  womb  of  the  virgin,  that  he 
might  be  made,  or  born,  (as  some  copies  read 
it,)  of  a  woman,  and  be  emphatically  Aej*  seed, 
by  receiving  his  human  flesh  of  her  substance. 
(Marg.  Ref.  d—g.— Notes,  Gen.  3:14,15.  Is. 
7:14.  Jm  31:21,22.  John  1:18.  3:16.)  'He 
'was  therefore  the  Son  of  God,  even,  yea, 
'properly,  in  respect  of  his  Deity.'  Beza.  Thus 
he  was  also  "made  under  the  law,"  being  born 
of  a  Jewess,  and  the  reputed  Son  of  a  Jew, 
and  circumcised:  that  so,  being  "under  the 
law,"  as  a  covenant  of  works,  he  might,  as  the 
Surety  of  the  church,  in  every  way  answer  its 
full  demand.  (Marg.  Ref.  y.)  This  was  done 
voluntarily,  without  any  previous  obligation. 
As  "the  Son  of  God,"  he  was  not  subject  to 
any  law;  as  a  perfectly  holy  man,  he  was  not 
bound  to  submit  to  the  ceremonial  law,  which 
in  every  thing  implied  man's  sinfulness.  But 
he  was  pleased,  for  between  thirty  and  forty 
years,  to  tabernacle  here  on  earth,  in  perfect 
obedience  to  the  whole  law:  and  at  length  to 
give  himself,  a  spotless  sacrifice  of  infinite 
value,  "to  redeem  those,  who  were  under  the 
law,"  and  its  righteous  curse  or  condemnation, 
from  that  awful  curse;  (Note,  3:10 — 14.)  and 
likewise  to  redeem  the  church  from  the  cere- 
monial law;  which  was  a  kind  of  bond  given 
for  future  payment  by  the  Surety,  of  the  debt 
due  to  divine  justice  for  the  sins  of  those,  who 
had  obtained  ibrgiveness  by  faith  in  the  promis- 
ed Saviour.  (Marg.  Ref.  i. — Notes,  Rom.  3: 
21—26.  Eph.  2:14—18.  'Col.  2:13—15.)  Thus 
instead  of  the  yoke  of  ceremonial  obedience, 
and  that  slavish  spirit  which  in  many  cases  it 


20:28.    Eph.  1:7.  5:2.    Col   1: 

13—20.    Til.  2:14.    Heb.   1:3. 

9:12,15.    1  Pet.  1:18—20.  3:18. 

Itev.  5:9.   14:3. 
k  7.  3:26.    John  1:12.    Rom.   S: 

19,23.  9:4,5.  Eph.  1:5. 
1  Luke  11:13.    John  7:39.     14:16 

—18.    Rom.  5:5.     8:15,16.      2 

Cor.  1:22.   Eph.  1:13.  4:30. 
m  John  3:31.    15:26.    16:7.  Rom. 

8:H.     1  Cor.  15:45.     Phil.  1:19. 

1  PeL  1:11.  Rev.  19:10. 


n  Is.  44:3—5.  Jer.  3:4.19. 

6:6—9.  Luke  11:2.  Roro 

27.      Eph    2:18.    6:18. 

4:14—16.  Judc20. 
o  1,2,5,6,31.  5:1. 
p  See  on  3:26. 
q  See  on  3:29. 
r  Gen.    15:1.     17:7,8.    P*. 

73:26    Jer.  10:16.  31:35. 

—41.    I.am.  3:24.     1  Cor 

—23.    2  Cor.   fcl*- 

21:7. 


M.ilt. 
8:26. 
II  cb. 


16:  .5. 
32  f.3 
.  .1-21 

Rev. 


A.   D.  56. 


CHAPTER  IV. 


A.  D    56 


inspired;  believers  received  and  possessed  "the 
adoption  of  ciiildren;'-  and  had  the  liberty  and 
privileges  of  adults,  instead  of  the  restraints 
and  rigorous  subjection  of  minors.  And,  be- 
cause this  was  the  state  of  the  Gentile  as  well 
as  the  Jewish  converts,  "God  had  sent  forth" 
the  Holy  Spirit,  given  through  his  Son,  to 
quicken,  seal,  and  comfort  them,  as  his  beloved 
children;  enabling  and  encouraging  them,  with 
filial  love  and  confidence,  to  call  upon  him  as 
their  Father,  to  whatever  nation  they  belong- 
ed. Seeing  therefore  the  apostle  hoped  that 
this  was  the  case  of  the  Galatians  in  general, 
though  there  might  be  exceptions,  (for  he 
addressed  them  individually,)  every  person  of 
this  character,  of  whatever  country  or  lan- 
guage, was  no  longer  "a  servant,"  to  worship 
and  obey  God  from  slavish  fear  or  mercenary 
ho{)e;  "but  a  son,"  and  an  heir  of  heaven 
through  Christ,  to  walk  with  him  in  love,  filial 
reverence,  and  confidence.  {Note,  Rom.  8:14 
-17.) 

The  fulness  of  the  time,  (4)  To  Tzhjooi/ia  m 
^oninv.  Rom.  11:25.  Eph.  1:10. — 'Elapsum 
Hevipus  aliquod  cerium  et  destinalum.^  Schleus- 
ner.  Sent  forth.]  EtunFgFi}.^r.  6.  Luke  1 : 
53.  Actsi:\1.  \l:'=l'2,  et  al.—Made.]  reio- 
fieroi'.  John  1  :14. —  To  redeem.  (5)  ' Ii(<  ff«- 
yoodaij.  See  on  3:13. —  The  adoption  of  sons. "] 
TijP  viod-eaiitf.  See  on  Rom.  8:15. — Mha^ 
Father.  (6)  .4fJ6u,  6  n<m]Q.  See  on  Marh  14: 
86.  Notes,  Gen.  49:10.  Dan.  9:24—27.  Has:. 
2:6—9. 

8  Howbeit,  then  '  when  ye  knew  not 
God,  *  ye  did  sen^ice  unto  tliem  which  by 
nature  are  no  gods. 

9  But  now,  after  that  "  ye  have  known 
God,  or  rather  ''are  known  of  God,  J' how 
turn  ye  *  again  to  the  weak  and  beggarly 
f  elements,  whereunto  ye  desire  again  to  be 
in  bondage? 

10  Ye  ^observe  days  and  months,  and 
times,  and  years. 

11  I  "am  afraid  of  you,  ^  lest  I  have 
bestowed  upon  you  labor   in   vain. 

[Practical    Observations.] 

Note. — The  preceding  argument  fully  prov- 
ed, that  even  Jewish  converts  were  redeemed 
from  the  yoke  of  the  ceremonial  law,  as  well  as 
from  the  curse  of  the  covenant  of  Avorks.  How 
absurd  then  would  it  be,  for  Gentiles  to  adopt 
that  abrogated  system!  The  Galatians  had 
formerly  been  ignorant  of  "the  one  living  and 
true  God,"  and  had  then  performed  religious 
service  to  mere  creatures,  or  imaginary  beings, 
"which  by  nature  are  not  gods;"  and  mere  ex- 
ternal observances  might  well  accord  to  such 
objects  of  worship.  But,  having  at  length  been 
brought  to  the  knowledge  of  God,  by  tlieir  con- 
version to  Christianity;  or  rather  having  .been 
thus  "known"  and  owned  by  him,  by  their  ad- 
mission into  the  Christian  church,  and  the  spir- 
itual gifts  bestowed  on  them;  could  they  think 


■  Ex.  5:2.  Jer.  10:25.   .lohn  1:10. 

Acts     17:2330.       Rom.     1:28. 

1  Cor.  1:21.  Eph. 2:11,12.  4:18. 

1  The».   4:5.     2  Tlies.   1:8.     1 

.lohn  3:1. 
t    .losh.   24:2,lS.      Ps.    115:4—8. 

135:15—18.  Ij.  44:9—20.  Jer. 

10:.%— 16.         AcU     14:12—15. 


17:29.  Rom.  1:23,25.  1  Cor. 
8:4.  10:19,20.  12:2.  1  Thes.  1: 
9.    1  Pel.  4:3. 

1  Kings  8:43.  1  Chr.  28:9.  Ps. 
9:10.  Prov.  2:5.  Jer.  31:34. 
Hah.  2:14.  Matt.  11:27.  John 
17:3.   1  Cor.  15:34.  2  Cor.  4ti. 


of  turning  again  to  carnal  services,  similar  to 
those  which  they  had  forsaken,  as  if  desirous 
of  beino-  in  bondage  to  them.''  {Marg.  Ref.  s 
-.?„— Notes,  1  Cor.  8:4—6.  12:1—3.)  The 
ceremonies  of  the  Mosaic  law  were  mere  "ru- 
diments" of  religious  knowledge,  suited  to  the 
childhood  of  the  church:  they  were,  in  them- 
selves, weak  and  inefficacious,  low  and  "poor;" 
and  thus  incapable  of  communicating  spiritual 
riches  to  mankind:  and  after  the  coming  of  the 
Messiah,  having  lost  all  their  use  and  obliga- 
tion, they  became  as  worthless  even  as  the  sii- 
{)erstitions  of  Paganism;  so  that  when  i)ut  in 
the  place  of  Christ,  they  were  equally  inconsis- 
tent with  true  religion.  {Note,  1 — 3.)  In  this 
sense  alone  could  the  Galatians  be  said  "to 
turn  again  to  the  weak  and  beggarly  elements;" 
for  they  had  not  before  been  under  the  ceremo- 
nial law:  but,  when  delivered  from  idolatry, 
they  were  about  to  substitute  the  abrogated 
ceremonial  law  in  the  place  of  the  heathen  su- 
perstitions; and  to  bring  themselves  into  bon- 
dage to  Judaizing  teachers  and  pharisaical  tra- 
ditions, after  having  been  emancipated  from 
the  Pagan  priests.  Their  observation  of  the 
sabbaths,  new  moons,  festivals,  and  sabbatical 
years,  as  prescribed  in  the  law,  had  the  appear- 
ance of  apostasy  to  Judaism;  so  that  the  apos- 
tle was  afraid  that  they  would  totally  depart 
from  the  faith,  and  that  his  labors  for  their 
eternal  salvation  would  be  in  vain. —  Ye  knew 
not  God.  (8)  Notes,  1  Chr.  22:6—10,  v.  9. 
Jo/f7i  8:54—59.  17:1—3.  Acts  17:22—25.  Rom. 
1:18—32.  1  Cor.  1:20—24.  Eph.  2:11  —  13. 
BeggiJrIy,kc.  (9)  'Thus  he  calls  these  rites  in 
'themselves,  and  considered  apart  from  Christ.' 
Beza.  'St.  Paul  calls  them  "weak  and  beggar- 
My  elements,"  whereby  it  should  seem,  they 
'v/ere  emjjty  of  all  spiritual  meaning.  I  answer, 
'such  they  were  become  indeed,  when  Christ 
'was  once  come;  ...  when  the  grace  signified  in 
'them  was  brought  out  into  the  light,  when  the 
'inwrapped  promises  were  unfolded  and  reveal- 
'ed;  they  were  then  as  empty  shells,  and  like 
'carcasses  whose  soul  was  gone.  So  long  as  a 
•shell  contains  a  kernel  unseen,  so  long  it  is  full; 
'when  it  comes  forth  to  outward  view,  then  the 
'shell  is  empty.  Even  so  it  is  with  the  elements 
'of  the  law.'  Mede. — The  best  illustration  of 
the  absurd  conduct,  which  the  apostle  ascribes 
to  the  Galatians,  may  be  found  in  the  church 
of  Rome,  in  which  the  worship  of  saints  and 
angels  succeeded  to  that  of  the  inferior  deities; 
the  superstitious  and  often  licentious  festivals 
multiplied  among  them,  to  those  which  had 
been  used  in  Pagan  Rome.  In  short,  almost 
every  part  of  the  idolatrous  worship  of  Pagan 
Rome  has  its  counterpart  in  that  of  Antichris- 
tian  Rome:  this  maybe  clearly  perceived  by 
any  man,  who  will  take  the  pains  to  compare 
many  passages  in  Virgil,  and  other  Latin  and 
Greek  poets,  with  the  rituals  of  the  church  ^A' 
Rome. 

Ye  did  service.  (8)  ESulevaure.  3,25. — 
"Ye  were  enslaved." — By  nature.]  fi'voti.  2: 
15.  See  on  Rom.  1  :26. —  Turn  ye  again.  (9) 
"Turn  ye  back."    Marg.    EniQfjeqeie.    Luke 


Eph.  1:17.  2  Pel.  2:20.  1  John 

2:3,4.  5:20. 
X  Ex.     33:17.      Ps.    1:6.     John 

10:14,27.     Rom.  8:29.     1  Cor. 

8:3.   13:12.  2  Tirri.  2:19. 
y  Col.  2:20—23.   Heh.  7:10. 
*  Or,  back.   Heb.  10:38,39. 


t  Or,  rudiments.  3.  marg. 

z  Lev.  23:  25:1—13  Ivum.  2: 
29:  Rom.  14:5.  Col.  2:16.17. 

a  20.  2Coi.  11:2,3.  12  20,21. 

b  2:2.  5:2—4.  I?.  49:4.  Acl 
16:6.  1  Cor.  15:58.  Phil.  2; U 
1  Thes.  3:5.  2  John  8. 


[309 


A.  D.  53. 


GALATIANS. 


A.  D.  56. 


2'2:32.  Acts  3:19.  26:18.  1  Pet.  2:23,  et  al— 
Begii;arly  elements.]  JItji/u  aroi/fut. — JItui- 
■/n;,^Malt.  19:21.  26:9,11. '2  Co)-.'6:10.  Jam. 
2:2.  ^ioi/eur  See  on  3. — Again  to  be  in  bon- 
dage.] Arui'hr,  dulevfir. — ^4i'i,ii)^Bv  See  on 
John  3:3. —  Ye  observe.  (10)  IluQUTijQeto&f. 
Luhe  6:7.  14:1.  20:20.  Ilaouiijoiiaig-  Luke 
17:20. — In  vain.  (11)  Eiy.ij,  3:4.  See  on  1 
Cor.  15:2. 

12  IF  BretlTren,  I  beseech  you,  "^beas 
I  am;  for  I  am  as  ye  arc:  ^  ye  have  not 
injured  me  at  all. 

13  Ye  know  how,  ^through  infirmity  of 
the  flesh,  I  preached  the  gospel  unto  you 
f  at  the  first. 

14  And  my  temptation  which  was  in  my 
flesh  ^ ye  despised  not,  nor  rejected;  but 
received  me  as  ^  an  angel  of  God,  even  '  as 
Christ  Jesus. 

1 5  *  Where  is  then  ^  the  blessedness  ye 
spake  of.''  '  for  I  bear  you  record,  that,  '"  if 
it  had  been  possible,  ye  would  have  pluck- 
ed out  your  own  eyes,  and  have  given  them 
to  me. 

16  Am  I  therefore  "  become  your  ene- 
my, "because  I  tell  you  the  truth .^ 

Note. — 'The  apostle  tempers  whatever  he 
'might  seem  to  have  said  more  sharply  than 
'usLi;.!,  by  an  admirable,  and  therefore  no  doubt 
'a  divine  management:  so  declaring  his  good 
'will  to  the  Galatians;  that  when  they  read  it, 
'unless  they  were  wholly  desperate,  they  could 
'not  but  acknowledge  his  lenity  witli  tears.' 
Beza. — Being  desirous  of  considering  the  Ga- 
latians as*  his  brethren  in  Christ,  he  affection- 
ately entreated  them  to  "be  as  he  was;"  as 
cordial  in  their  love  to  him,  as  he  was  in  his 
love  to  them;  or  rather,  of  one  mind  with  him, 
respecting  justification  and  the  Mosaic  law: 
for  "he  was  as  they  were;"  though  he  had 
been  "eealous  for  the  law;"  (as  they  were 
now  become!)  yet  he  now  trusted  only  in 
Christ;  and  put  no  more  confidence  in  the  law, 
than  if  he  had  been  a  Gentile:  and  he  entreat- 
ed them  in  this  to  imitate  him.  {J\Iarg.  Bef. 
c— Notes,  <2:11~16.  1  Cor.  9:19— 23.)  He 
did  not  charge  them  with  having  at  all  "injur- 
ed him,"  or  speak  any  thing  out  of  resentment; 
though  they  had  wronged  themselves  in  de- 
l^arting  from  his  doctrine.  They  remembered 
his  first  coming  among  them;  when  his  bodily 
infirmities  seemed  to  unfit  him  for  preaching 
the  gospel,  or  likely  to  render  his  ministry  un- 
acceptable: yet  he  was  enabled  to  proceed, 
though  greatly  tried  and  tempted  and  discour- 
aged. {Marg.  Ref.A—r.—Note,  1  Cor.  2:3— 
3.)     They  had  not,  however,  despised  him  on 


U-.6, 


c  211.  6:14.  Gen.  34;1„.  . 
Kings  22;  4.  Ads  21:2 1.  1  Cor 
9:20—23.     Phil.  3:7,3. 

d  2  Cor.  2:5. 

e  1  Cor.  2:3.  2  Cor.  10:10 
30.      12:7—10.     13:4. 

f  1:6.     Acts  16:6. 

t  See  on  13. — .lob  12:5.  Ps.  n9- 
141.  Ec.ftie.  L>.  53:2,3.  1 
Cor.  1:28.     4:10.    1  Thes.  4:0. 

1)  2  Sam.  14:17.  19:27.  Zech. 
12:;.H?.1.  2:7.//c6.  Ueb.  13:2. 

SIO] 


1    Matl.  10:40.   18:5.2.3:40.   Luke 

10:16.  .John  13:20.  2  Cor.  5.20. 

1  Thes.  2:13. 

Or,  what  wm  then,  kc. 
k  3:14.     5:22.     6:4.    Luke  8:13. 

Rom.  4:6—9.      5.2.      15:13. 
1  Rom.  10:2.      2  Cor.  8:3.     Col. 

4:13. 
'n  19.      Rom.  9:3.     1   Thes.  2;f;. 

5:13.     1  John  3:16 13 

n  3:1—4.         ]    Kiner     1817  18 

2120.  22:8,27.  2  1  hr.  24  20- 


hearts  and  consciences,  they  received  hirr* 
though  thus  infirm  and  tempted,  even  as  if  he 
had  been  an  angel  sent  from  God,  or  as  it 
Christ  himself  had  come  in  pereon  to  preach  to 
them.  Doubtless  the  apostle  here  spake  of 
"his  thorn  in  the  flesh;"  which  must  therefore 
have  been  some  j)erceivable  infirmity,  that  ex- 
posed him  to  inward  temptations,  and  to  the 
contempt  of  his  enemies:  and  indeed  it  is  ab- 
surd to  explain  this  of  his  persecutions,  which 
were  no  plausible  reason  why  he  should  be  de- 
spised,but  the  contrary.  (Marg.  Ref.  g — i. — 
Note,  2  Cor.  12:7— io.)—" Where  was  then 
the  felicity"  of  which  they  spake,  as  communi- 
cated by  the  hope  and  comforts  of  the  gospel.^ 
What  was  the  nature  of  it.''  What  must  now 
have  become  of  that  "blessedness,"  that  they 
should  after  all  have  recourse  to  the  legal  cove- 
nant, which  could  only  enslave  and  condemn 
them.'  Their  inward  satisfaction  and  consola- 
tion in  Christ  had  formerly  so  inspired  them 
with  love  to  his  minister,  that  the  ajiostle  bare 
them  testimony,  that  they  were  "willing  even 
to  pluck  out  their  eyes,  and  to  give  them  to 
him;"  if  this  could  possibly  have  removed  his 
infirmities,  or  conduced  to  his  benefit.  (Marg. 
Ref.  1 — m.)  And  was  he  so  soon  become  their 
enemy.?  the  object  of  their  aversion  and  re- 
sentment.' If  so,  it  must  be  because  he  had 
persisted  in  telling  them  the  truth,  both  in  re- 
spect of  the  way  of  salvation,  and  of  their  peril- 
ous deviation  from  it. 

My  temptation  which  was  in  my  fiesh.  (14) 
Tov  7TeiQ(tOjuov  fiH  TOf  £v  i7j  a(ty.()i  iin.  Comp. 
2  Cor.  12:7.  netQaa!.ioQ-  See  on  Matt.  6:13. 
— Rejected.]  E^fmuaaTf.  Here  only.  Exspuo, 
respuo,  contumeliose  rejicio.  Ex  fx  et  mvai 
spuo. —  Where  is  then  the  blessedness?  (15) 
"What  was  then  the  blessedness  ye  spake  of  .'" 
Marg.  Tig  HI'  Tjv  6  /Kty.noia/iog  v/ioii'.  See  on 
Rom.  4:6. —  Ye  vjould  have  plucked  out.]  ES- 
oo(;t uJ'Tfs.  See  on  Mark  2:4. — Because  I  tell 
you  the  truth.  (16)  ^4hji>Evo)v  vftir.  Eph,  4: 
Ib.—Gen.  42:16.  Sept. 

17  They  p  zealously  affect  you,  but  not 
well;  yea,  they  would  exclude  f  you,  that 
ye  might  affect  them. 

18  But  '^  it  ?'s  good  to  be  zealously  af- 
fected always  in  a  good  things  and  not  only 
'■  when  I  am  present  w  ith  you. 

19  My  Mitlle  cliildren,  *  of  whom  I 
travail  in  birth  again  until  "  Christ  be  formed 
in  you; 

20  I  desire  ^  to  be  present  w-ith  you 
now,  and  to  change  my  voice:  for  I  |  stand 

in    doubt  of   you.  lP,a-tlcal  Ohscnmtiom.] 

Note. — The  Judaizing  teachers  paid  very 
great  attention  to  the  Galatians,  and  professed 
the  most  zealous  affection  for  them:  but  this 
did  not  arise  from  proper  principles,  nor  was  it 
expressed  in  a  proper  manner.    (Notes,  5:19 — 


.  141:-) 
E:45. 


I'rov. 


22.     25:16.     V 

9:8.     John  7:7. 
o  2:5,14.     5:7. 
P  6:12,13.       Malt.  23:15       Rom. 

10:2.     16:18.    2  Cor.  11:.1,13— 

15.    Phil.  2:21.    2  Pet.  2:3,1  S. 
t  Or.  us.      1  !.'or.  4:8,18. 
q  Num.      2.5:11—13.      Ps.  69:9. 

119:139.  Is.  59:17.    .Iohn2:17. 

Tit.  2:14.     Rev.  3:19. 
r   20.      Phil.  1:27.     2:l2. 


s   1  (or.      4:14,15.       1   'Jim.  1:2. 

Tit.  1:4.    Philem.  10,19.    .Into. 

1:18.     1  John  2:l,l2  1.3.    5:21. 
t    Num.  11:11,12.  Is.  53:11.  Lu.i.e 

22:44.  I'hil.  1:;-;.  2:17.  Col.  2:1. 

4:12.     Heb.  .5:7.     Rev.  12:1,2 
II  Rom.  8:29.    13:14.     Eph.  4:24. 

Phil.  2:5.     Col.  1:27.     3:10. 
X  1  Cor.   4:  J  9— 21.       1  Thes.  3; 

17,18.     39. 
{  Or,  an;  payhxcd  for  you.  11. 


A.  D.  56. 


CHAPTER  IV. 


A.  D.  56. 


21.  Eom.  10:1—4.  Jam.  3:13—16.)  Yea, 
they  would  even  "exclude  them,"  from  the 
liberty  and  salvation  of"  Christ,  in  order  to  con- 
firm them  in  a  blind  attachment  to  their  own 
doctrine  and  party.  Some  copies  read,  "they 
Avould  exclude  us;"  they  wanted  to  alienate 
the  Christians  in  Galatia  from  the  apostle,  tliat 
tliey  might  possess  an  undivided  authority  over 
them  from  carnal  motives.  But  instead  of 
showing  so  zealous  an  attachment  to  these  de- 
ceivers, who  had  supplanted  the  apostle  in  their 
affections;  it  would  be  good  for  the  Galatians 
to  be  constantly  "zealous  in  a  good  thing," 
even  for  the  truth  and  cause  of  pure  Christian- 
ity; and  not  only  while  he  continued  among 
them,  as  had  been  the  case  with  many  of  them. 
{Marg.  Ref.  p—r.—Note,  Phil.  2:12,13.)— He 
must,  however,  consider  them  as  "his  dear 
children,"  though  in  a  state  of  infantine  weak- 
ness: (Note,  1  Cor.  4:14 — 17.)  and  as  he  had 
labored  and  suffered  greatly  in  earnestly  seek- 
ing their  conversion  from  idolatry;  so  he  might 
be  said  "a  second  time  to  travail  in  birth"  for 
them.  (iVb^e, /s.  53:11,12.)  He  was  as  ear- 
nest for  their  recovery  from  their  present  de- 
lusion, as  he  had  been  for  their  conversion  from 
idolatry.  His  heart  was  even  filled  with  an- 
guish from  his  anxiety  about  them;  and  he 
suffered  pangs,  like  those  of  a  travailing  wom- 
an, which  seemed  as  if  they  must  continue, 
till  "Christ  was  formed  in  them,"  in  proof  that 
they  had  "put  on  Christ"  as  their  robe  of 
righteousness:  for  their  legal  observances  were 
no  more  like  the  genuine  holiness  and  obedience 
of  true  believers,  than  their  legal  dependence 
resembled  "the  faith  of  God's  elect."  (Marg. 
Ref.  s — u.)  He  therefore  longed  to  be  with 
them,  that  he  might  witness  this  happy  change; 
and  that  he  might  alter  his  words  of  reproof, 
for  those  of  encouragement  and  commendation; 
or  change  his  voice,  as  different  circumstances 
and  characters  should  require,  which  could  not 
so  well  be  done  in  an  epistle.  For  he  stood  in 
"doubt  of  them,"  or  hesitated,  as  to  what  he 
ought  to  think  of  them,  whether  they  had  been 
truly  converted,  or  not;  and  he  was  anxious  to 
know  what  the  event  of  their  present  delusions 
would  be.     {Marg.  Ref.  x.) 

They  zealously  affect.  (17)  Zrjloaiv.  18. 
See  on  1  Cor.  12:31. —  They  xoould  exclude.'] 
Ey.y.'kfta<cv  d-flaacy.  21,22.  Exxleto)-  See  on 
l?om.  3:27. — My  little  children.  (19)  Texvia 
fill.  See  on  John  13:33. — /  travail  in  birth.] 
JlSivo).  <il.  Rev.  12:2.— Canf.  8:5.  Is.  26:7. 
45:10.  54:1.  Sept.  P.Siv  Matt. '24:8.  1  Thes. 
5:3. — Reformed.]  Moncpoid-?].  Here  only  N.T. 
^'toifi/.  Phil.  ^-.6,7.  MfTai^toocpob)-  See  on 
Matt.  17:2.  Roin.  12:2.— /  sfanc?  in  doubt  of 
you.  (20)  "I  am  perplexed  for  you."  Marg. 
.■4noi)u(iui  Ev  v'fiiv.  John  13:22.  ^c/s  25:20. 

21   IF   Tell  me,   ^ye  that  desire  to  be 


V  y.  3:10,23,24.   Rom.6:l4.    7:5, 

6.     9:30—32.       10;3— 10. 
z  Watt.    21:42—44.      22:29—32. 

.lohn  5:46,47. 
(  John  10:34.  12:34.15:25.  Rom. 

3:19. 
b  Gen.  16:2—4,15.     21:1,2,10. 
c   Rom.  9:7,8. 
d  Gen.  17:15—19.  13:10—14.21: 

2    Ro  m .  4: 1  £—2 1 .  1 0: 8,9.  Heb. 

11:11,12. 
c  Ei.    20:49.  Ho3.   11:10.   Matt. 

13:35.-1    Cor.   10:11.     Gr.— 

rieh.  11:19. 
1'  2o.  Luke  22:19,20.  1  Cor.  10:4. 


g  3:15—21.  Heb.  7:22.  8:6—13. 
9:15—24.  10:15-18.  12:24. 
13:20. 

*  Or,  {estaments. 
t  Gr.  Sinn. 

h  5:1.     Rom.  8:15. 

1   Gen.  16:3,4,8,15,16.     21:9—13. 

25:12.     Hagar. 
k  24. 
I    Peut.33:2.     .ludg.  5:5.  Ps.  68: 

P,17.      Heh.  12:18. 
m  1:17.     Acta  1:11. 

*  Or,  IJ  ill  the  same  rank  with. 
n«m.  11:7—11.     Rev.   11:8. 


under  the  law,  ^  do  ye  not  hear  '^  the  law.^ 

22  For  it  is  written,  ''  that  Abraham  had 
two  sons,  the  one  by  a  bond-maid,  the  other 
by  a  free- woman. 

23  But  he  icho  ivas  of  the  bond-woman 
was  "^  born  after  the  flesh;  ''  but  he  of  the 
free-woman  tons  by  promise. 

24  Which  things  are  *"  an  allegory:  ^  for 
these  are  ^  the  two  *  covenants;  the  one 
from  the  mount  f  Sinai,  ^  which  gendereth 
to  bondage,  which  is  '  Agar. 

25  For  this  Agar  "^  is  mount '  Sinai  in 
'"  Ai'abia,  and  |  answeredi  to  Jerusalem 
which  now  is,  and  is  in  bondage  with  "  her 
children. 

26  But  °  Jerusalem  which  is  above  is 
P  free,  which  is  the  ''mother  of  us  all. 

27  For  it  is  written,  'Rejoice  thou  *  bar- 
ren that  bearest  not;  break  forth  and  cry, 
thou  that  travailest  not:  for  the  '  desolate 
hath  many  more  children,  than  she  which 
hath  an  husband. 

28  Now  "  we,  brethren,  as  Isaac  was, 
are  the  children  of  promise. 

29  But  as  then  "  he  that  was  born  after 
the  flesh  persecuted  him  that  was  born 
y  after  the  Spirit,  ^  even  so  it  is  now. 

30  Nevertheless,  "  what  saith  the  scrip- 
ture.'' ''Cast  out  the  bond-woman  and  her 
son:  for  '  the  son  of  the  bond-woman  shall 
not  be  heir  with  the  son  of  the  free- woman. 

31  So  then,  brethren,  ''we  are  not  chil- 
dren of  the  bond-woman,   but  of  the  free. 

Note. — Many  of  the  Galatians  absurdly  de- 
siring "to  be  under  the  law"  of  Moses,  from  a 
mistaken  interpretation  of  the  Old  Testament; 
the  apostle  demanded,  whether  they  did  not  ob- 
serve what  was  "written  in  the  law,"  or  in  the 
books  of  Moses.  (Marg.  Ref.  y — a. — Notes, 
John  10:32—39.  12:.34— 36.  1*5:22—25.  Rom. 
3:19,20.)  For  the  history  of  Abraham  con- 
tained an  apt  emblem  of  the  two  covenants. 
(Notes,  Ex.  19:5.  Jer.  31  :31— 34.  Heb.  8:7— 
13.)  Ishmael  was  born  of  Hagar,  in  the  or- 
dinary course  of  nature,  and  in  consequence  of 
a  carnal  project:  (Notes,  Gen.  16:)  but  Isaac 
was  born  of  Sarah,  a  free-woman,  the  wife  of 
Abraham,  by  the  miraculous  performance  of 
God's  promise,  when  she  was  naturally  past 
child-bearing.  (Marg.  Ref.  h — d. — Notes,  Gen. 
17:15—21.  18:9— Is.  21:1—7.  J?oto.  4:15— 
22.)  These  things  were  an  allegory  of  the  Si- 
nai-covenant; and  of  that  made  with  Abraham 
in    Christ    for    the    benefit   of   all    believers. 


n  Matt.  23:37.     Luke  13:34.     19: 

44. 
o  Ps.  87:3—6.     Is.  2:2.3.     52:9. 

62:1,2.  65:18.  66:10. . I oel  3:17. 

Mic.  4:1,2.     Phil.  3  20.      Heb. 

12:22.  Rev.  3:12.  21:2,10—27. 
p  22.    5:1.    .John  8:36.     Rom.  6: 

14,18.      1  Pet.  2:16. 
q  Cant.  8:1,2.     Is.  50:1.  Hos.  2: 

2.5.     4:5.     Rev.  17:5. 
r  Is.  54:1—5. 
■i   I  Sam.  2:,5.      P?.  113:9. 
t    Ruth   1:11  —  13.      4:14-16.     2 

Sam.  13:20.    Is.  49:21.    1  Tim. 

5:3. 


u  23.   3:29.   Acts  3:25.    Rom.  4: 

13—18.     9:8,9. 
X  Gen.  21:9. 
y  .Tohn  3:5.  8:1,5,13. 
z  5:11.    6:12—14.    Matt.  23:34 — 

37.    1  Thes.  2:14,15.   Heb.  lO: 

33,34. 
a  3:8,22.    Rom.  4:3.  11:2.    Jam. 

4:5. 
b  Gen.  21:10—12.     Rom.  11:7— 

11. 
c  .lol.n  8:35.     Rom.  8:1"<  -17. 
d  5  1.13.     John   1:12,13.       8:36. 

Heb.  2:14,15.      1  John  3:1,2. 


[311 


A.   D.  56. 


GALATIANS. 


A.  D.  56 


(Marg.  Ref.  e.—Note,  3:15—22.)  All  those 
Israelites,  who  were  not  by  faith  interested  in 
the  covenant  made  with  Abraham,  were  indeed 
outwardly  a  part  of  Abraham's  family,  and  of 
the  visible  church:  but,  like  Ishmacl,  they 
were  born  in  servitude,  all  their  obedience  was 
of  a  slavish  nature,  and  their  privileges  were 
external  and  temporal:  nor  could  the  Sinai- 
covenant  deliver  them  from  this  state.  For 
"Hagar,  the  bond-woman,"  was  the  emblem 
of  mount  Sinai,  in  the  deserts  bordering  on 
Arabia,  which  country  was  afterwards  peopled 
by  her  descendants,  being  without  the  bounda- 
ries of  the  promised  land.  From  that  moun- 
tain the  law  was  given,  and  there  the  legal  cov- 
evant  was  ratified.  It  therefore  corresponded 
to  Jerusalem  and  its  inhabitants,  as  the  out- 
ward worshippers  of  God,  in  the  ordinances 
performed  at  the  temjjle.  For  as  far  as  they 
continued  under  the  Sinai-covenant,  especially 
when  they  had  rejected  Christ  and  the  gospel, 
they  were  mere  slaves,  influenced  by  the  "spirit 
of  bondage,"  and  not  the  children  of  God. 
(Marg.  Ref.  C—n.— Notes,  8—11.  Rom.  8:14 
— 17.)  But  "the  heavenly  Jerusalem,"  the 
true  church  as  coming  from  above,  espoused  to 
Christ,  and  represented  by  Sarah,  is  in  a  state 
of  freedom;  and  this  church  is  the  mother  of 
all  true  believers,  who  are  "born  of  the  Spirit." 
(Marg.  Ref.  o—q.— Notes,  Heb.  12:22—25. 
Rev.  21:1—4,9—27.)  That  this  church  should 
mainly  consist  of  Gentile  converts,  had  long 
before  been  figuratively  predicted.  (Marg.  Ref. 
r — t. — Note,  Is.  54:1.) — Believers  therefore, 
whether  Jews  or  Gentiles,  like  Isaac,  were 
"the  children  of  promise:"  (Note,  Rom.  9:G — 
9.)  they  were  not  only  brought  into  the  church, 
as  descended  from  Abraham,  or  proselyted  to 
an  external  profession:  but  they  were  by  re- 
generation, and  through  faith,  made  a  part  of 
the  true  seed  of  Abraham,  in  virtue  of  the 
promise  made  to  him,  that  "in  his  Seed  should 
all  the  nations  of  the  earth  be  blessed." 
{Marg.  Ref.  u.— Notes,  3:26—29.  Rom.  4:9 
— 17.)  But,  as  Ishmacl,  a  slave  on  his  mother's 
side  by  birth,  and  in  no  wise  entitled  to  the  in- 
heritance, had  mocked  and  persecuted  Isaac, 
who  was  miraculously  born  of  Sarah  nccordinsr 
to  the  promise,  to  be  Abraham's  heir;  so  tho 
Jews,  who  continued  voluntarily  in  bondage 
under  the  legal  covenant,  at  that  "time  persecu- 
ted the  Christians,  who  were  "born  after  the 
Spirit,"  as  Abraham's  seed,  according  to  the 
true  meaning  of  the  sacred  oracles,  and  to  whom 
alone  true  liberty  and  the  heavenly  inheritance 
belonged.  But,' as  the  Galatians  mii?ht  read 
in  the  scripture,  that  God  himself  had  com- 
manded Hagar  and  Ishmael  to  be  sent  away 
from  Abraham's  family,  that  "the  son  of  the 
bond-woman"  might  not  share  the  inheritance 
■with  Isaac;  even  so  the  JeAvish  nation  would 
soon  be  cast  out  of  the  church,  and  all  who 
contmued  under  the  legal  covenant  would  be 
excluded  from  heaven.  (Marg.  Ref.  a— d.- 
Nole  Gen.  21 :8-13.)  If  then  the  exclusive 
pnvdeges  of  all  believers  were  immensely  su- 
perior, according  to  the  new  covenant;  what 

"desire  to  be  under  the  law,"  which  could  not 
deliver  the  unbelieving  Jews  either  from  bon- 
dage or  condemnation  !-We  should  not  per- 
haps have  discovered  this  allegory,  in  the  his- 
^III  ^^'''■'  '*'  *'"^  ^P^stle  had 


not  shown  it  to  us;  and  much  sobriety  and  dis- 
cretion ought  to  be  used  in  thus  applying  scrip- 
tural narrations:  yet  this  transaction  was  so 
remarkable,  the  coincidence  so  exact,  and  the 
illustration  so  instructive,  that  we  cannot  doubt 
it  originally  was  intended  by  the  Holy  Spirit, 
as  an  allegory  and  type  of  those  things,  to 
which  the  inspired  apostle  referred  it:  and  it 
should  be  observed,  that  it  was  adduced,  as  an 
illustration  of  the  subject  under  consideration, 
and  not  as  a  direct  argument,  or  proof  of  it. — 
Rejoice  thou  barren,  &c.  (27)  From  the  LXX, 
which  accord  to  the  Hebrew.  {Is.  54:1.) — 
Cast  out,  &c.  (30)  This  varies  in  things  not 
material  to  the  sense,  both  from  the  LXX,  and 
from  the  Hebrew.    (Gen.  21  :10.) 

A  bond-maid.  (22)  n<a<)iayij:.  23,30,31. 
Matt.  26:69.  Luke  12:45,  et  al.—Gen.  12:16. 
16:1—3,8.  21:10,12,13.  Sept. ~A  free-wo- 
man.] TiiC  i-'Uvtttiu,;.  23,26,30,31.'  See  on 
John  8:36. — Jlre  an  allegory.  (24)  Egti'  ulkjj- 
yoQHUFvit.  Here  only.  JU.u  nyooroi,  'aliud 
'verbis,  aliud  sensu  ostendo.'  Schleusner.  An 
allegory  is,  when  one  thing  is  spoken  in  tvords, 
but  another  is  intended  in  meaning. — Gender- 
eth.]  Fet'roiau.  23,29.  Matt.  1:2.  John  1:13, 
et  al. — Answer eth  to.  (25)  "Is  in  the  same 
rank  with."  Marg.  ^v:;ni-/Fi.  Here  only. 
:Sjotxfoi,  5:25.  Acts  21:24.  Rom.  4:12.— Re- 
joice.  (27)    Ev(fouri)ijTi.  See  on  Luke  12:19. 

PRACTICAL    OBSERVATIONS. 
V.  1—11. 

While  we  are  or  ought  to  be  thankful  for 
deliverance  from  "the  elements  of  this  world," 
by  the  light,  liberty,  and  privileges  of  the  gos- 
pel; we  should  cheerfully  submit  to  the  re- 
straints and  corrections  of  our  heavenly  Father, 
in  this  our  state  of  education  for  perfect  felici- 
ty; and  jiatiently  wait  the  time  appointed  by 
him  fiir  our  admission  to  it:  and  we  ought  to 
delight  in  the  "easy  yoke"  of  our  Redeemer, 
whose  'service  is  perfect  freedom.'  {Note, 
Matt.  11:28—30.)  For  who  can  enough  ad- 
mire the  condescending  compassion  of  the  Son 
of  God,  in  "being  born  of  a  woman,  and  made 
under  the  law,"  that,  by  obedience  unto  the 
death  upon  the  cross,  he  might  redeem  us 
wretched  rebels  from  every  fatal  curse,  galling 
yoke,  and  slavish  terror:  that  so  we  might 
"receive  the  redem|)tion  of  children;"  and  "the 
Spirit  of  adoration,"  emboldening  us  to  wor- 
ship God  as  our  Father,  to  walk  with  him  in 
holy  communion,  and  to  rejoice  in  the  hope  of 
his  everlasting  felicity.^  May  we,  by  this  filial 
temjier  and  conduct,  at  all  times  evince  our 
adoption;  and  may  "the  Holy  Spirit  thus  wit- 
ness with  our  S[)irit,  that  we  are  the  children 
ami  heirs  of  God  !' — Once  "we  knew  not  God:" 
and  though  outward  circumstances  kejjt  most 
of  us  from  gross  idolatry;  yet  we  idolized  the 
world,  and  sought  our  happiness  from  it.  If 
then  we  now  so  "know  God"  in  Christ,  as  to 
reverence,  love,  trust,  and  obey  him;  it  is  the 
effect  of  his  knowledge  of  us,  as  the  objects  of 
his  choice,  and  ov^ning  us  as  ransomed  by  the 
blood  of  his  Son.  {Notes,  Rom.  8:28—31.  2 
Tim.  2:19.)  What  then  have  we  to  do  any 
more  with  worldly  idols?  What  occasion  fi)r 
superstitious  and  human  inventions,  as  if  we 
desired  to  be  still  in  bondage.^  Surely  all  those 
things  must  be  "-vveak  and  beggarly  elements," 
which    God    has   no   where    required   of   us' 


A.  D.  56. 


CHAPTER  V. 


A.  D.  56. 


(Note,  Col.  2:8—2.9.)  And  though  Chris- 
tians may  "observe  a  day  to  the  Lord;"  yet  an 
evident  and  zealous  attachment  to  things  of 
this  nature,  may  Avell  induce  a  fear  concerning 
men's  spiritual  state:  (Note,  Rom.  14:5,6.) 
and  it  should  always  be  remembered,  that  if 
ministers  lose  their  faithful  labors,  their  hear- 
ers lose  their  precious  souls.  Idolatry  consists 
in  "worshipping  what  by  nature  is  no  God:" 
surely  then  the  worship  of  saints  and  angels  is 
turning  again  to  heathenism ;  and  every  scrip- 
tural exam|)le  of  worship  rendered  to  Christ, 
demonstrates  that  he  is,  "by  nature,"  "God 
over  all  blessed  for  evermore." 
V.  12—20. 
Ministers  ought,  as  much  as  possible,  to 
wave  their  personal  complaints  against  their 
people;  and  to  show  more  fear  lest  they  should 
injure  themselves,  than  lest  they  sliould  be- 
have amiss  to  them.  It  behoves  us,  when  we 
think  ourselves  unkindly  treated,  to  recollect 
the  instances,  in  which  we  experienced  the 
candor  and  affection  of  our  hearers;  and  when 
they  overlooked  those  infirmities  and  defects, 
if  not  instances  of  misconduct,  which  we  fear- 
ed would  have  occasioned  the  rejection  of  our 
message.  We  may  also  remind  them,  when 
they  seem  about  to  turn  aside,  of  those  tender 
and  sweet  seasons,  when  they  welcomed  the 
gospel  as  preached  by  such  poor  worms,  as  if 
an  angel,  or  "even  Christ  himself,"  had  spoken 
to  them;  and  when  their  hearts  were  so  full  of 
"blessedness,"  that  they  scarcely  knew  how 
sufficiently  to  express  their  gratitude,  even  to 
the  instruments  of  their  hopes  and  consolations. 
Contrasting  these  happy  seasons  with  that 
coldness  and  disaffection,  which  too  frequently 
follow  without  any  apparent  reason;  we  may 
with  efficacy  inquire,  "what  is  become  of  their 
blessedness;"  and  whether  we  be  looked  on  as 
enemies,  because  we  tell  them  the  truth.  Alas! 
this  is  often  the  case,  not  only  with  false  pro- 
fessors of  the  gospel,  bnt  even  with  misguided 
believers;  when  for  a  time  they  are  seduced  by 
those  who  "zealously  affect  them,  but  not 
well;"  who  would  alienate  them  from  their 
faithful  pastors,  to  attach  them  to  themselves; 
or  who  would  even  disregard  their  souls  and 
their  eternal  salvation,  to  promote  their  own 
credit,  or  that  of  their  parfv.  At  such  times, 
the  most  affectionate  warnings  and  scriptural 
arguments,  generally  give  offence,  and  increase 
alienation.  This  is  a  most  trying  situation  to 
the  faithful  minister.  He  cannot  cease  to  feel 
for  his  deluded  children,  and  to  long  after  them. 
Though  he  could  bear  to  lose  their  affections, 
he  cannot  be  willing  that  they  should  lose  their 
souls:  he  must  remind  them  that  their  zealous 
affections  should  be  towards  more  substantial 
good,  than  new  notions  and  new  teachers;  as 
in  the  sight  of  God,  and  not  merely  in  the 
presence  of  their  ministers.  Thus  many  knoAV 
experimentally  something  of  the  apostle's 
meaning  when  he  said,  "that  he  travailed  in 
birth  again,"  of  his  spiritual  children,  till 
"Christ  was  formed  in  them;"  as  the  anguish 
on  account  of  those  who  they  had  hoped  were 
converted,  is  greater  than  their  earnestness  for 
their  conversion;  and  their  prayers  and  endeav- 
ors are  more  fervent,  as  fearing  "lest  their  last 
state  should  be  worse  than  the  first."     (Notes, 

a  Prov    23:23.    1  Cor.  15  58.  16:  1       rO:23.35— 39.       Jude  3,20,21. 
IS.  Pliil.  1:27.   1  Thes.  3:8.     2         Itev.2:25.     3:3. 
Thes.  2:15.    Ileh.  3:6,14.  4:14.  |  b  13.  2:4.  3:25.  4:20,31.  Pf.  51: 


Matt'.  12:43—45.  2  Pet.  2:20— 22.)— Nothing 
is  so  sure  a  proof  of  a  sinner's  justification,  as 
"Christ  formed  in  him"  by  the  renewal  of  the 
Holy  Spirit:  but  this  cannot  be  ho])ed  for, 
while  men  depend  on  the  law  for  acceptance 
with  God.  (Notes,  Rom.  6:14,15.  7  A—a.  2 
Cor.  13:5,6.)  The  faithful  minister  "desires 
to  change  his  voice"  of  reproof,  for  that  of 
commendation;  and  not  only  to  instruct,  but 
to  speak  confidently  of  those,  concerning  whom 
he  stands  in  doubt;  and  who,  therefore,  cer- 
tainly ought  to  stand  in  doubt  of  themselves. 
V.  21—31. 
Those  "who  desire  to  be  under  the  law," 
should  hear  what  the  law  says  to  them:  and 
this  would  in  every  case  teach  them  to  flee  from 
it,  to  the  grace  of  the  gospel.  For  not  only 
do  allegories  and  types  instruct  us;  but  the 
plainest  language  imaginable  declares  the  two 
covenants,  that  from  Sinai  and  that  of  Christ, 
to  be  perfectly  distinct,  and  even  of  opposite 
tendency,  to  those  who  now  are  under  them. 
They  who  are  "born  of  the  flesh,"  whether  of 
Jewish  or  Christian  parents,  but  not  "of  the 
Spirit;"  (Note,  John  3:3 — 11.)  and  who  in 
any  degree  depend  for  justification  on  circum- 
cision, baptism,  or  any  personal  obedience 
whatsoever;  or  even  on  creeds,  however  scrip- 
'tural;  or  on  being  members  of  this  or  the  oth- 
er church  however  excellent,  are  under  the 
covenant  of  works,  mere  Ishmaelites,  bond- 
islaves,  citizens  of  the  earthly  Jerusalem,  but 
I  under  condemnation.  But  those  who  "are 
born  of  the  Spirit,"  and  so  believe  in  Christ, 
trusting  only  in  his  merits  and  grace,  are  the 
I  "children  of  the  promise,"  and  of  the  heav- 
enly Jerusalem;  they  possess  true  liberty,  and 
;are  the  heirs  of  everlasting  felicity.  Millions 
;have  already  been  thus  "born  of  God,"  in  the 
i Gentile  world,  which  once  lay  desolate:  and 
;we  should  pray,  and  do  what  we  can  in  every 
iway,  that  such  places  as  still  continue  barren, 
I  (alas,  how  numerous  and  extensive!)  may 
speedily  produce  far  more  converts,  than  have 
yet  been  made  in  the  most  flourishing  church- 
es: and  especially,  that  Israel  may  speedily  be 
'gathered  f^rom  his  abject  state  which  shall  be 
"as  life  from  the  dead"  to  the  nations  of  the 
earth. — If  indeed  we  are  "the  children  of 
promise"  and  heirs  of  the  inheritance;  we  need 
not  wonder  that  carnal  Ishmaels  mock  and  per- 
secute us:  so  it  has  been,  and  so  it  will  be. 
But  let  us  rest  our  souls  on  the  scripture,  and, 
by  an  evangelical  hope  and  a  cheerful  obedi- 
lence,  let  us  show  that  we  are  the  children  of 
JGod,  that  we  Avalk  at  liberty,  and  that  our 
'conversation  and  our  treasure  are  indeed  in 
heaven. 

CHAP.  V. 

TheaiJOsdeexhorUtheGalalians,  to  sland  fast  in  their  Christian  liherly; 
and  shows  that,  hy  hein^  circumcised  Ihev  ivoiild  in  fnct  renounce 
Christ;  as  in  him  '"nothing  availeth  hut  failJi  which  worketh  hy  love," 

I 6.     He  di-'claiiiis  the  preaching  of  circumcision  himself,  and  con- 

denms  it  in  others,  7 — 12.  He  cautions  ihcm  not  to  ahu=c  their  liherty, 
hut  "hv  love  to  serve  one  another;"  for 'love  is  the  fuifi'line;  of  the 
law,"  13 — 15.  Exhorting  them  '-to  walk  inihe  Spirit,"  he  states  the 
conflict  between  the  flesh  and  the  spirit,  16 — in.  lie  enumerates  the 
works  of  the  (lesh,  and  the  fruits  of  the  Spirit,  19—23.  fie  shows 
that  true  ('hristians  have  "crucitied  the  flesh;"  again  calls  on  the  Ga- 
latians  to  wnlk  in  the  Spirit;  and  warns  them  against  vain  glory  and 
envy,  2  1—26. 

^ C! TAN D  fast  therefore  in   ''the  hberty 
wherewith  Christ  hath  made  us  ^lee., 


s 


12.    I9.6I:1.    Malt.  11:28—30.  I       7:3,6.  £:2.  1  Cor.  7:22.  2  Cor- 
John  8:32— 36.    Rom.  6:14,18.  I      3:17.    1  Pet.  2:16.   2  Pet.  2:19- 


Vol.  M. 


40 


[313 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


and  be  not   '  entangled  again  with  the  yoke 
of  bondage. 

2  Behold,  "^  I  Paul  say  unto  you,  ^  that 
if  ye  be  circumcised,  Christ  shall  profit 
you  nothing. 

3  For  I  *"  testify  again  to  every  man  that 
is  circumcised,  that  he  is  s^  a  debtor  to  do 
the  whole  law. 

4  Christ  ''  is  become  of  no  effect  unto 
you,  whosoever  of  you  are  'justified  By  the 
law:  '^  ye  are  fallen  from  grace. 

5  For  we  '  through  the  Spirit  "*  wait  for 
"  the  hope  of  righteousness  by  faith. 

6  For  °  in  Jesus  Christ  neither  circum- 
cision availeth  any  thing,  nor  un circum- 
cision; but  P  faith  which  worketh  by  love. 

Note. — Christ  had  called  the  churches  in  Ga- 
latia,  by  his  gospel,  to  partake  of  liberty  from 
condemnation  and  from  the  ceremonial  law,  as 
well  as  from  their  former  idolatries  and  slavery 
to  sin  and  Satan:  (Marg.  Ref.  a,  b:)  the  apos- 
tle therefore  exhorted  them  to  "stand  fast  in 
that  liberty,"  whatever  efforts  were  used  to  de- 
prive them  of  it;  and  not  to  suffer  the  judaizing 
teachers  to  entangle  them  in  a  yoke  of  bondage 
under  the  ceremonial  law;  which  would  reduce 
them  again  into  as  abject  a  slavery,  as  that  of 
their  Gentile  state.  (iVo<e,  4:8— 11,21— 31.) 
For  he,  Paul,  though  opposed  to  many  confi- 
dent teachers  who  maintained  the  rnntrary, 
most  decidedly  and  solemnjy  assured  them,  that 
if  they  submitted  to  circumcision,  as  necessary 
to  justification,  they  would  derive  no  benefit 
from  Christ  and  his  covenant;  or  from  his 
righteousness,  atonement,  and  mediation:  and 
he  again  testified  to  every  individual  among 
them,  who  should  be  circumcised  from  such 
motives,  that  "he  was  become"  a  debtor  to 
"keep  the  whole  law,"  and  liable  to  condemna- 
tion for  every  failure  in  his  obedience  to  it. 
(Notes,  1:6—10.  3:6—14.) — Perhaps  some 
taught  them,  that  the  most  burdensome  parts 
of  the  law  were  not  obligatory  on  proselytes, 
who  lived  at  a  distance  from  Jerusalem. — It 
was  however  most  certain,  that  Christ  would 
not  benefit  that  man,  who  brought  himself  un- 
der this  obligation,  by  seeking  to  be  justified  on 
account  of  his  own  obedience  to  the  law:  as 
that  attempt  was  in  fact  a  renunciation  of  the 
doctrine  of  grace,  a  forfeiture  of  every  hope  of 
benefit  from  the  mercy  and  free  favor  of  God, 
and  a  kind  of  voluntary  divorcing  himself  from 
Christ,  and  laying  hold  of  the  legal  covenant. 
(Marg.  Ref.  c — k.)  For  circumcision,  in  such 
circumstances,  would  be  a  deliberate  renuncia- 
tion of  the  covenant  of  grace:  whereas  all  true 
Christians,  whether  Jews  or  Gentiles,  being 
taught  by  the  Holy  Spirit,  "waited  for  eternal 
life,"  the  proper  reward  of  righteousness,  and 
the  object  of  their  hope,  as  the  gift  of  God  by 
taith  in  Christ;  and  not  for  the  sake  of  their 
own    works   m   any  degree.     They   not  only 

C  2:4.  4:9.    Matt.  23:4.    Acts  15- 

10.     Col.  2:16—22.     Ilcb.  93 

—11. 
d  ICor.  16:21.     2  Cor.  10:1.      1 

Thes.  2;ia.     riiile:n.  9. 

4,6.  2  3 — 5.    AcU  lc:1.24.    16: 

3.4.       Uom.  9:31,32.       10:2,3. 

Hell.  4:2. 
f   Dent.  8:19.  31:21.    Neh.  9:29, 

314] 


30.34.     I.iike  I6:2R.  Acts  2  40. 

20:21.  Kph.  4:17.    1  Thcs.  4:6.  ; 

1   J"lin  4-li.  i 

§3:10.      Dput.  27:26.    Matt.  23: 

16,1S.     Gr.  .lam.  2:10,11. 
h  2.  2:21.     Rom.  9:31,32.     10  3 

i    Kom.  3:20.      4:4  5. 


sought  to  be,  and  hoped  that  they  were  pardon- 
ed and  justified  in  respect  of  the  past  and  pres- 
ent: but  they  had  the  same  expectation  of  the 
future,  and  waited  for  the  day  of  judgment,  ex- 
pecting to  be  accounted  righteous,  in  Christ, 
by  faith  alone,  by  which  they  were  not  only 
brought  into  a  justified  state,  liut  continued  in 
it  to  the  end;  and  thus  entitled  to  the  heavenly 
inheritance.  (Marg.  Ref.  1 — n. — Notes,  Rom, 
5:1,2.  2  Cor.  5:5—8,  v.  7.  Jude  20,21.)  For, 
according  to  the  new  covenant,  and  in  respect 
of  those  who  were  members  of  the  Christian 
church,  "neither  circumcision  nor  uncircumcis- 
ion  were  of  any  avail:"  the  Jewish  convert 
might  observe  the  legal  ceremonies,  or  he  might 
assert  his  liberty  from  them;  the  Gentile  might 
utterly  disregard  them,  or  I'rom  motives  of  ex- 
pediency he  might  be  circumcised  as  Timothy 
had  been,  and  pay  some  attention  to  them;  pro- 
vided he  did  not  count  them  obligatory  on  his 
conscience,  or  place  any  dependence  on  them. 
But  these  things  were  of  no  avail  "in  Christ 
Jesus."  They  could  not  profit  an  unbeliever: 
nor  prevent  the  salvation  of  a  believer;  what- 
ever purpose  might  in  other  respects  be  an- 
swered by  either  the  one  or  thei, other.  True 
faith  alone  received  the  Saviour,  and  interested 
the  believer  as  one  with  Christ  in  his  whole 
salvation:  and  this  living  and  justifying  faith 
was  distinguished  from  a  dead  faith,  by  being 
an  operative  active  principle;  and  especially  as 
it  always  showed  its  energy  in  the  heart,  by 
love  to  Christ,  his  cause,  and  his  people;  by 
love  to  God,  and  to  man  for  his  sake:  and  this 
never  failed  to  produce  its  correspondent  effects 
on  a  person's  conduct.  (Marg.  Ref.  o,  p. — 
Notes,  6:15,16.  1  Cor.  7:17— 24,  v.  19.  Jam. 
2:14—26.  1  John  5:1 — 5.)  By  this  view  of  the 
subject,  a  simjile  de])endence  on  the  righteous- 
ness and  atonement  of  Christ,  and  an  evangelical 
obedience  to  his  commandments  are  at  once  se- 
cured: and  the  fruits  of  that  love,  by  which 
"faith  worketh,"  will  be  adduced  at  the  day  of 
judgment,  as  evidences  to  prove  believers  en- 
titled to  the  heavenly  inheritance.  (Note, 
Matt.  25:34— 46.)— Aher  what  the  apostle  had 
before  said,  (2 — 4.)  this  conclusion  fully  proves, 
that  he  did  not  oppose  the  observance  of  the 
ceremonial  law,  as  evil  in  itself:  but  as  their  de- 
pendence on  it  was  wholly  incompatible  with 
the  method  of  justification  revealed  in  the  gos- 
jiel. — 'It  is  to  be  noted,  that  circumcision  is 
'here  to  be  considered,  partly  from  the  circum- 
'stances  of  the  times,  (when  it  had  ceased  to 
'be  "the  seal  of  the  righteousness  of  faith,"  as 
'by  baptism  it  was  abolished,)  and  partly  from 
'the  sentiments  of  these  adversaries,  who  were 
'desirous  to  connect  it  with  Christ,  as  if  some 
'part  of  salvation  resided  in  it.'  Beza.  'If  the 
'whole  confidence  of  the  soul  do  not  rest  on 
'him  for  salvation;  he  will  reject  those  divided 
'regards  which  are  offered  to  him,  and  interpret 
'them  as  an  affront,  rather  than  an  acceptable 
'liomage.'  Doddridge. — 'It  is  not  easy  to  per- 
'ceive,  how  they  should  have  justification  and 
'salvation  from  him,  from  whom,  after  tlie  rev- 


k  l:f;— 9.  liom.  11:6.  Ileli.  6:4 
1  —6.  10:38,iH.  12:15.  2  Pet.  2: 
'      20—22.    3:17,18.     Rev.  2:5. 

1    .lohn  16;8— 1.5.     Kph.  2:18. 

m  Gen.  49: 18.  Ps.  2.'):3,5.  62:5. 
130:5.  Lam.  3:25,26.  Hos.  12: 
1  6.  Rom.  8:24,25.  1  Thes.  1:10. 
I      2  Thes.  3:5. 


n  Horn.  5:21.    Phil.  3:9.    2  Tim. 

A:?,.     Til.  2:13. 
o  2.3  3:21'..  6:15.  Rom  2:25—29. 

3:29-31.    1  (■oT.7:l9. Col. 3:11. 
p  Mntt.  25.31-40.    2    Cor.  5:14, 

1  Thes.  1:3.  Ileb.  11:8,17—19. 

Jam.  2:14—26.     1  Pet.  1:8.     1 

John  3:14—20.   4:18—21. 


A.  D.  56. 


CHAPTER  V. 


A.  D.  56. 


'elation  made  of  him,  they  did  not  expect  it: 
'nor  have  faith  in  him  for  justification,  hy 
'whom  they  thought  not  tliat  they  should  be 
'justified.'    Whitby. 

Be  not  entan<rled.  (1)  Mi]  FVF;/Fa&F.  See  on 
Mark  6:19. —  The  yoke  of  bondage.]  Zvyoj 
(hsltiu^.  Acts  15:10.  Zvyog,  Matt.  11:29.  yfn- 
i.FKt,  4:24.  See  on  Rom.  8:15. — Christ  is  be- 
come of  710  effect  unto  you.  (4)  Kt(ii]Qyij<9>jTF 
unn  (H  Xotqa.  11.  See  on  J?o?h.  3:3. — From 
grace.']  Ti/g  /(toiTog.  "From  the  grace,"  of 
Christ,  the  covenant  of  grace. —  Through  the 
Spirit.  (5)  lIvFvuuTi.  16,25.  John  3:6.  Rom. 
8:9,10,13.— [re  .'..  wait.]  ,^7JFy.6F-/oue»u.— 
See  on  Rom.  8:19. —  IVorketh.  (6)  EfFoynuevrj. 
2:8.3:5.  Eph.  S-.W.  PAi7.  2:13.  CoZ.  1:29. 
Jam.  5:16 — See  on  Roin.  7:5.  {Notes,  1  Cor. 
12:4—11.  Ja7n.  5:15,16.) 

7  Ye  did  *•  run  well;  who  did  *  hinder 
you  that  ye  should  not  ''  obey  the  truth? 

8  This  persuasion  cometh  not  of  Miim 
that  calleth  you. 

9  A  *  little  leaven  leaveneth  the  whole 
lump. 

10  I  have  "confidence  in  you  through 
the  Lord,  that  ye  will  be  none  otherwise 
minded:  ^  but  he  that  troubleth  you  shall 
>  bear  his  judgment,  ^  whosoever  he  be. 

1 1  And  I,  brethren,  ^  if  I  yet  preach 
circumcision,  ^  why  do  I  yet  suffer  per- 
secution.-^ then  is  '^  the  offence  of  the  cross 
ceased. 

12  I    would  they   were   even  "^  cut  off 

which   trouble    you.  [Practical    Observations.] 

Note. — When  the  gospel  had  first  been  re- 
ceived by  the  Galatians,  they  seemed  in  a  very 
promising  manner  to  "run  the  race  set  before 
them;"  professing,  and  apparently  exercising 
tliat  "faith  which  worketh  by  love,"  and  obey- 
ing Christ  from  evangelical  principles.  (Marg. 
Ref.  q,  \.— Notes,  1  Cor.  9:24—27,  2  Tim. 
4:6 — 8.  Heb.  12:1.)  But  they  were  now  evi- 
dently "hindered,"  and  turned  aside  from  this 
obedience  of  faith  and  love,  to  ceremonial  ob- 
servances and  dependence  on  the  law.  But  who 
had  thus  ^'■driven  them  back,"  from  the  way  of 
Christ,  into  these  new  and  unauthorized  paths.' 
or,  come  across  them  in  the  course,  and  turned 
them  out  of  it.'  "This  persuasion"  of  the  ne- 
cessity of  circumcision,  certainly  did  not  come 
from  the  apostle,  who  had  "called  them  to  the 
grace  of  Christ;"  nor  was  it  from  the  Holy 
Spirit,  the  Agent  in  the  sinner's  conversion. 
(Notes,  1 :6— 10.  3:1—5.)  In  fact,  a  few  Juda- 
izers  had  crept  in  among  them,  who,  being  in- 
fected with  pride,  bigotry,  and  enmity  against 
the  pure  gospel  of  Christ,  had  "leavened"  them 
also  with  a  similar  spirit;  its  baleful  influence 
was  rapidly  diffusing  itself  through  all  their 
churches,  and  would  have  most  fatal  effects,  un- 
less most  decidedlv  counteracted.  {Marg.  Ref. 
s,  I.— Notes,  Matt.    16:5—12.    1  Cor.  5:6—8. 


q  Malt.  13:21.   1  tor.  9:24.  Heh. 

12:1. 
*  Or,  di-ivt  you  hack?  3: 1 . 
r  Acls  e:7.  Kom.  2:8.    G:17.     10: 

16.  15:18.  16:26.    S.  Cor.  10:5. 

2Thes.    1:8.    Heb.  5:9.    11:8. 

1  Pel.  1:22. 
i  See  on  1:6. 


(  Malt.  23:33.  16:6—12.  Mark 
R;15.  Lukf  12:1.  13:21  1  Cor. 
5  6,7.    15:33.  2  Tun.  2:17. 

II  4:11,20.    2  (or.  1:15.    2:3.    7- 

16.  8:22.  2Thcs.  3:4.  Philein. 
21. 

X   1:7.    2:4.    3:1.    4:17.     6:12,13. 

17.  .\cb  15:1,2,24.    1  John  2: 


15:31 — 34.)  The  apostle,  however,  reflectmg 
on  the  manner  in  Avhich  they  had  received  his 
doctrine,  and  trusting  in  the  Lord  Jesus,  still 
had  a  confidence  in  them,  that  they  would  re 
cover  from  the  temporary  fascination,  and  be- 
come entirely  of  his  judgment  on  the  subject  ^ 
Then  the  ring-leader  of  the  defection,  or  any 
other  person  who  had  perverted  them,  (of  what- 
ever importance  he  liad  seemed  to  be,)  would  be 
justly  censured  by  them,  and  bear  that  con- 
demnation from  them  which  he  deserved;  as 
assuredly  he  would  from  God,  unless  he  were 
brought  to  repentance.  {Marg.  Ref.  u — z.) 
Indeed,  it  had  been  craftily  and  maliciously  in- 
sinuated, that  the  ajjostle  himself  after  his  jour- 
ney to  Jerusalem,  and  his  conference  with  the 
other  apostles,  on  some  occasions  preached  the 
necessity  of  circumcision,  when  it  conduced  to 
increase  his  influence;  and  for  this,  his  candid 
allowance  to  men's  prejudices,  when  it  could  be 
safely  done,  and  the  circumcision  of  Timothy, 
might  give  the  handle:  but  if  this  had  been  his 
practice,  why  did  he  every  where  meet  with 
such  furious  persecution  from  the  Jews.-*  For 
in  that  case,  the  offence  of  the  cross  of  Christ 
would  have  in  a  great  measure  ceased.  {Marg. 
Ref.  a,  b.)  Had  he  proselyted  the  Gentiles  to 
the  Mosaic  law,  and  taught  justification  by  it; 
the  Jews,  the  grand  point  in  contest  being  thus 
conceded,  would  have  connived  at  his  regard 
to  Jesus  of  Nazareth,  being  gratified  in  their 
self-preference,  and  in  the  increasing  number 
of  those  who  observed  the  law;  but  his  jireach- 
ing  Christ  as  the  whole  salvation  of  sinners: 
his  disregard  to  the  ritual  law;  his  doctrine  of 
justification,  which  left  all  unbelievers  under 
condemnation  without  distinction,  and  his  suc- 
cess among  the  Gentiles,  whom  he  would  not 
allow  to  be  circumcised,  every  where  exasper- 
ated the  Jews  against  him.  As  then  this  insin- 
uation was  notoriously  false;  so  he  ardently 
desired  that  the  persons  who  thus  troubled  them, 
and  employed  such  manifest  deceits  for  that 
purpose,  were  cut  off  by  excommunications 
from  their  society;  and  so  kept  from  doing  them 
any  further  mischief.  But  v/hy  did  he  not  com- 
mand the  Galatians  to  excommunicate  them, 
as  he  liad  required  the  Corinthians  to  deliver 
the  incestuous  person  to  Satan.  {Notes,  1  Cor. 
5:1_5^9__13.  2  Cor.  2:5— 11.)  It  is  probable, 
because  the  infection  had  spread  so  wide  in  the 
churches  of  Galatia,  the  persons  to  be  censured 
possessed  so  great  influence,  and  so  very  many 
were  concerned  in  some  degree,  that  there  was 
little  prospect,  except  by  the  intervention  of 
miracles,  that  such  a  command  would  be  obey- 
ed. Their  crime,  likewise,  liowever  ruinous 
to  themselves  and  others,  was  of  a  more  plaus- 
ible nature,  than  the  scandalous  conduct  of  the 
incestuous  Corinthian. — It  is  also  to  be  noted, 
that  the  apostle  did  not  command  the  Corin- 
thians to  excommunicate  the  false  teachers, 
though  he  most  decidedly  testified  against 
them.  {Note,  iCor.  11:13—15.)  In  both  cases, 
having  intimated  their  duty,  lie  waited  a  more 
favorable  opportunity  of  interposing  his  own 
authority. 


IR— 26. 
y  12.   1  for.  5:5.  2  for.  2:6. 
--     —         :20. 


10: 


2,6.   13:10    I  Til 
7.  2:6.  2  Cor.  5:16. 
a  2:3.  Acts  16:3. 
h  4:29.    6:12.17.     .Ads  21:21,2R. 

22:21,22.  23:13  14.    1  Cor.  15: 


30.  2  Cor.  11:23—26. 
c  Is.  E:  14.  Rom.  9  32,33.    1  Cor. 

1:18,23.  1  Vet.  2:8.9. 
d  10.     1:8,9.     Gen.  17:14.      Ex. 

12:15.  30:33.  Lev.  22:3.    .Tosh. 

7:12,25.  .lohn  9:31.  Acts  5:5,9. 

1  Cor.  5:13.  Til.  3:10. 


[315 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


Who  did  hinder  you?  (7)  "Drive  you 
hack.''  Mar g.  Tc;  yuag  ut'exoips.  Here  only. 
Comp.  of  «''«  and  y-nniot.  Matt.  21:8,  Jno- 
y.07TT0),  12. — Persuasion.  (8)  llFioftoi't].  Here 
only.  Trnubleth.  {\0)  raouaauii'.  See  on  1 :7. 
I  would.  (12)  (kftlov.  See  on  2  Cor.  11:1.— 
Cut  off.]  J.Toy.mpoviut..  Mark  9:43,45.  John 
18:10,26.  Jlcts  27:32.  Cutting  off  by  excom- 
munication is  evidently  meant;  as  a  mortified 
limb  is  separated  from  the  body,  to  stop  the  fa- 
tal progress  of  a  gangrene.  {Note,  2  Tim.  2: 
14 18.)  This  did  not  in  itself  imply  any  de- 
gree of  persecution,  or  further  punishment; 
though  sometimes  accompanied  by  miraculous 
judgments.  (iVo/es,  1  Cor.  4:18-^21.  2  Cor. 
10:1 — 6.  13:1 — 4.) — Which  trouble  you.]  "  Qi 
apuguTUfjeg.  See  on  »/3c<s  17:6. 

13  IF  For,  brethren,  *ye  have  been 
called  unto  liberty;  '"only  use  not  liberty  for 
an  occasion  to  the  flesh,  s  but  by  love  serve 
one  another. 

14  For  *"  all  the  law  is  fulfilled  in  one 
word,  even  in  this;  '  Thou  shalt  love  thy 
neighbor  as  thyself.  ' 

15  But  "^  if  ye  bite  and  devour  one 
another,  take  heed  that  ye  be  not  consumed 
one  of  another. 

Note. — The  Galatians  had  been  "called  unto 
liberty,"  and  ought  not  to  endure  those  who 
attempted  to  bring  them  into  bondage:  only  let 
them  be  careful  not  to  run  into  licentiousness, 
or  to  take  "occasion  from  their  liberty"  to 
indulge  the  inclinations  of  corrupt  nature. 
(Marg.  Ref.  e,  i'.—Notc,  1  Pet.  2:13—17.) 
"Faith  working  by  love"  would  indeed,  as  far 
as  it  prevailed,  lead  (hem  to  serve  and  worship 
God  as  his  children:  and  love  to  their  brethren 
and  to  all  men,  for  Christ's  sake  and  after  bis 
example,  ought  to  make  them  willing  "servants 
to  each  other,"  and  induce  them  to  give  up 
their  own  inclinations  and  indulgence,  to  pro- 
mote the  welfare  of  their  brethren,  as  far  as  in 
their  power;  without  doing  any  one  harm,  in 
his  person,  connexions,  property,  reputation, 
or  peace  of  mind.  {Notes,  Ex.  20:13 — 17. 
Matt.  '20:24— '2S.  1  Cor.  9:19— 23.)  For  the 
whole  moral  law  contained  no  more,  in  all  its 
requirements,  than  Was  implied  in  "love,"  es- 
pecially the  whole  of  men's  duty  to  one  another 
was  summed  up  in  the  single  precept  of  "loving 
their  neighbors  as  themselves:"  {Mar g.  Ref. 
g— I— Notes,  Lev.  19:18.  Rom.  13:8—10.) 
and  this  still  continued  to  be  their  rule  of  duty, 
though  they  were  delivered  from  the  law  as  a 
covenant.  But  if,  on  the  contrary,  they  in- 
dulged selfishness,  pride,  and  anger,  by  divid- 
ing into  parties  and  quarrelling  with  each  other, 
as  if  like  wild  beasts,  they  would  "bite  and  de- 
vour one  another;"  they  might  expect  to  be 
left  by  the  God  of  peace  and  love,  to  be  the  in- 
struments of  each  other's  present  misery  or  fu- 


Is.    61:1. 
8:32—36. 


e  1.     4:5—7,22—31. 

Luke     4:18.     John 

Rom.  6:18—22. 
f  1  Cor.  8:9.  1  Pet.  2:16.    2  Pet. 

2:19.  Jude  4,10—12. 
t  14,22.    6:2.     Mark   10:43—45. 

John     13:14,15.     Acts     20:35. 

Rom.  15:1,2.     1  Cor.  9:19.   13: 

4—7.      2  Cor.  4:5.     12:15.     I 

Thes.  1:3.    Jam.  2:15—17.     1 

John  3:16—19. 
h  Malt.   7:12.     19:18.19.     22:39. 


316] 


40.    Rom.  13:8—10.    Jam.  2:3 

—11. 
i  Lev.  19:18,34.    Mark   12:31,33. 

Luke    10:27—37.     I  Tim.    1:5. 
k  26.    2  Sam.  2:26,27.    Is.  S:20, 

21.   11:5—9,13.    1  Cor.  3:3.  6: 

6-8.  2  Cor.  11:20.  12:20.  Jam. 

3:14—18.  4:1-3. 
I  See  on  3:17— 1  Cor.  7:29. 
m  25.     e:P.    Rom.    8:1,4,5,13,14. 

1  Pet.  1:22.  4:6.  Jude  19—21. 
n  19-21.    Rom.  6:12.    13:13tl4. 


ture  destruction.  {Marg.  Ref.  k. — Notes,  Jam. 
3:13—16.  4:1—3.; — 'The  zeal  of  the  Jews 
'would  not  suffer  an  uncircumcised  person  to 
'live  among  them;  so  might  it  be  also  with 
'these  zealous  Judai/ers.' — Whitby. 

Jin  occasion.  (13)  ytq^oQiutjv.  See  on  Rom. 
7:11. — Serve  one  another.]  JfiXsvare  ulh/loic. 
5:9,25. — Bite.  (15)  Juy.reTe.  Here  only.  'Mor- 
'dete,  detrectationibus  scilicet,  calumniis  et  con- 
'vitiis.'  Schleusncr. — Be  consumed.]  .^valw- 
^ijTe.  Lufce  9:54.  2  Thes.  2:8. 

16  This  '  I  say  then,  ™  Walk  in  the 
Spirit,  "  and  *  ye  shall  not  fulfil  the  lust 
of  the  flesh. 

1 7  For  "  the  flesh  lusteth  against  the 
spirit,  and  the  spirit  against  the  flesh:  i'  and 
these  are  contrary  the  one  to  the  other: 
1  so  that  ye  cannot  do  the  things  that  ye 
would. 

18  But  'if  ye  be  led  by  the  Spirit,  'ye 
are  not  under  the  law.       [Prc^ctkai  obsenations.] 

Note. — To  prevent  the  ruinous  consequences 
of  contentions  to  themselves  and  others,  and 
the  disgrace  which  they  brought  on  the  gospel; 
the  apostle  called  on  the  Galatians  "to  walk  in 
the  Spirit;"  according  to  his  holy  guidance,  in 
dependence  on  his  influences,  and  with  constant 
prayer  for  them.  This  would  effectually  prevent 
them  from  "fulfilling  the  lusts,"  or  desires,  of 
the  flesh,  or  that  evil  nature  with  which  they 
were  born,  as  descended  from  fallen  Adam. 
{Marg.  Ref.  i — n.) — 'According  to  his  manner, 
'the  apostle  calls  that  part  of  a  man  "the  spirit," 
'which  is  newly  quickened  by  the  Holy  Spirit, 
'which  is  "dead  unto  sin,  and  alive  unto  God;" 
'...  and  "the  flesh,"  whatever  in  man  is  not  re- 
'newed  by  grace,  through  Christ,  as  apprehend- 
'ed  by  faith.  He  here  justly  adds,  that  in  the 
'same  regenerate  man  is  both  "flesh  and  spirit;" 
'the  conflict  between  which  is  copiously  shown 
'in  the  seventh  chapter  of  the  Romans.'  Beza. 
"For  the  flesh,"  "the  old  man,"  "lusteth"  in 
direct  opposition  to  the  desires  of  the  new  na- 
ture in  the  regenerate,  as  well  as  to  the  dic- 
tates of  the  Holy  Spirit:  and  "the  spirit,"  in 
both  senses,  opposes  the  corrupt  desires  of  the 
flesh,  by  holy  affections  and  inclinations.  These 
are  therefore  placed  in  direct  opposition  to  each 
other:  so  that  believers  "(/o  not  the-things 
which  they  would,"  according  to  the  most  lite- 
ral meaning  of  the  words.  They  are  not  so 
holy  as  they  long  to  be;  nor  yet,  though  at 
liberty  from  the  covenant  of  works,  do  they  in- 
dulge those  corrupt  inclinations,  which  still  rise 
up  in  their  hearts,  and  cause  them  much  trouble, 
distress,  and  perplexity.  Thus  they  are  enga- 
ged in  a  perpetual  conflict,  in  which  they  ear- 
nestly desire  that  grace  may  obtain  a  complete 
and  speedy  victory.  And  those  who  thus  give' 
themselves  up  "to  be  led  by  the  Spirit,"  "are 
not  under  the  law,"  nor  exposed  to  its  awful 


2  C<.r.  7:1.    Eph.  2:3.    Co'.  2: 
11.  3:5—10.    1  Pet.  1:14.  2:11. 
4:1—4.   1  John  2:15,1G. 
Or,f-,lfil  not. 

Ps  19:12.13.  51:1—5,10—12. 
15:3.  1  !9:5.20,21,25,32,55,40, 
133.159.176.  Ec.  7:20.  Is.  6:5. 
Matt.  16:17,23.  26:41.  John  3: 
6.  Rom.  7:18,23—25.  8:5,13. 
Jam.  4:5.6. 
'  3:21.    JNlatt    12:30.     Rom.  7:7, 


8,10—14.   8:5—8. 
q  Ps.  119:-1— 6.     130:3.    Mall.  5: 

6.   Luke2l:33,46,51— 61.  Rom. 

7:15—23.    Phil.  3:12— IS.  Jam. 

3:2.    1  John  1:3—10. 
r  16.25.  4:6.   Ps.  25:4..5,8.9.   143: 

8-10.    Prov.  8:20.  Is.  42:16- 

18.      Kz.  36:27.     John   U::13. 

Rom.  8:14.  2  Tim.  1:7.    1  John 

2:20—27. 
1  4:o.  Rom.  6:14,15. 


A.  D.  56. 


CHAPTER  V 


A.  D.  56. 


curse  for  every  failure  in  obedience;  while  their 
hatred  of  sin  and  desires  after  holiness,  accord- 
ing to  the  perfect  rule  of  God's  commandments, 
is  the  evidence  that  they  are  interested  in  the 
salvation  of  the  gospel.  (Marg.  Ref.  o — s. — 
Notes,  J?om.  7:7— 25.  8:1— 17.)— The  apos- 
tle, in  his  epistle  to  the  Romans,  says,  "As 
)  many  as  are  led  by  the  Spirit  of  God,  they  are 
the  Sons  of  God."  Here  he  says,  "If  ye  be 
Jed  by  the  Spirit,  ye  are  not  under  the  law." 
Hence  it  follows,  that  they,  who  are  "not  un- 
der the  law"  are  "the  sons  of  God," — 'Ye  will 
'not  gratify  the  lusts  of  your  animal  nature; 
'particularly  ye  will  not  gratify  the  sinful  pas- 
'sions,  of  envy,  malice,  anger,  revenge.'  Mack- 
night. — Do  'envy,  maUce,  anger,  revenge,'  be- 
long to  the  animal  nature.''  Is  the  devil  then, 
in  this  sense,  an  animal!  In  fact  all  sin  has 
its  source  and  seat  in  the  soul,  and  the  body, 
even  in  gross  sensual  indulgences,  is  only  "the 
instrument  of  unrighteousness  to  sin."  (Notes, 
Matt.  15:15—20.    Rom.  6:12,13,16—19.) 

Walk  in  the  Spirit.  (16)  flisvfKxTt  neQirta- 
Tene.  5,25. — As  nvevfiuii  is  without  the  arti- 
cle, it  properly  signifies,  as  Beza  explains  it, 
that  which  "is  born  of  the  Spirit,  and  is  spir- 
it:" yet  this  does  not  alter  the  meaning  of  the 
exhortation,  as  when  we  are  influenced  by  this 
new  principle,  we  walk  in  dependence  on  the 
Holy  Spirit,  who  both  communicated  it,  pre- 
serves it,  and  works  in  and  by  it. — Are  contra- 
ry. (17)  Jviixenai,.  See  on  Luke  21:15. —  Ye 
cannot  do  the  things  that  ye  would.']  Mr]  d  av 
■&sXt]TS,  TotuTce  7ion]je. —  Ov  yag  6  ■&eXoi)  noiu) 
ayah^ov,  Rom.  7:19. 

1 9  Now  *  the  works  of  the  flesh  are 
manifest,  which  are  these;  "adukery,  for- 
nication, imcleanness,  lasciviousness, 

20  Idolatry,  ^  witchcraft,  hatred,  vari- 
ance, emulations,  wrath,  strife,  seditions, 
y  heresies, 

21  Envyings,  murders,  ^  drunkenness, 
*  revellings,  and  such  like :  of  the  which  T 
tell  you  before,  as  I  have  also  told  you  in 
time  past,  ^  that  they  which  do  such  things 
shall  not  "^  inherit  the  kingdom  of  God. 

Note. — The  difference  between  "the  flesh 
and  the  spirit"  might  be  known  by  their  con 
trary  effects.  (Notes,  16—18,  John3:6.)  "The 
works  of  the  flesh"  must  be  "manifest"  to  eve^ 
ry  one,  who  considered  the  conduct  of  uncon' 
verted  men,  and  the  state  of  the  world  in  gene- 
ral. Several  of  the  sins  here  specified,  as  "the 
works  of  the  flesh,"  have  no  connexion  with 
the  bodily  appetites:  which  proves,  that  we 
are  not  to  understand,  by  "flesh  and  spirit," 
the  animal  part  of  man,  as  distinguished  from 
the  intellectual;  but  the  whole  of  our  fallen  na- 
ture, as  opposed  to  the  new  nature  communi- 
cated by  regeneration,  and  the  gracious  influ- 
ence of  the  Holy  Spirit  acting  upon  it  and  by 
it,  (Note,  Rom.  8:5—9.)  There  can  be  no 
doubt  about  "adultery,  fornication,  &c."  being 
in  every  sense  "works  of  the  flesh."  (Marg. 
Ref.  t,  u.—Note,   1  Cor.  6:18— 20.)— Idolatry 


I  13,17.  6:8.   P».  17;J.    John  3:6. 

Rom.  7:5,18^5.    8:3,5)9,13.     1  ^ 

Cor.  3.3.   1  Pet.  4:2. 
u  Ez.  22:6—13.    MrxU.  15:18,19. 

iM.irk  7;2l— -23.    Rom.    1:21  — 
32.   1  Cor.  6:9,10.  2  Cor.  12:20, 


21.  Eph.  4:17—19.  53,4.  Col. 
3:5—8.  1  Tim.  1:9,10.  Tit.  3: 
3.  .lam.  3:14.15.  I  Pet.  4:3,4. 
Rev.  21:8.  22:15. 
Ex  22:18.  Dent  18:10.  1  Sam. 
13.23.  1  Chr.  10:13,M.  2  L  lir. 


also  is  "a  work  of  the  flesh;"  as  it  springs  from 
man's  carnal  enmity  to  the  holy  character,  wor- 
ship, and  service  of  God;  in  the  stead  of  Avhom 
he  deifies  imaginary  beings  more  congenial  to 
himself,  and  worships  them  in  a  manner  more 
suited  to  his  pride  and  lusts.  (Notes,  Ex.  20: 
3.  Rom.  1 :21— 27.)  "Witchcraft"  (implying 
all  kinds  of  sorcery,  charms,  divinaticnis,  incan- 
tations, fortune-telling,  and  attempted  inter- 
course Anth  evil  spirits,  real  or  pretended,)  is 
"a  work  of  the  flesh,"  as  it  results  from  man's 
carnal  dislike  of  submission  to  God,  and  dej)en- 
dence  on  him,  and  a  desire  of  seeking  help  and 
information  from  other  quarters:  by  both  these, 
men  virtually  worship  the  devil.  (Marg.  Ref. 
X. — Note,  Ex.  22:18.)  "Hatred  and  variance" 
are  also  "works  of  the  flesh;"  and  "emulations" 
seem  in  tliis  connexion  to  signify  that  ambition 
of  pre-eminence  and  thirst  for  glory,  which  ex- 
cite men  to  vie  with  one  another,  and  eagerl} 
to  aspire  after  distinction,  according  to  the  na- 
ture of  their  objects  and  pursuits.  Poets,  ora- 
tors, historians,  philosophers,  moralists,  and  all 
men,  Avho  do  not  attend  to  the  Bible,  deem  this 
the  noblest  principle  of  human  activity:  yet  it 
springs  from  unmingled  pride  and  selfishness, 
and  is  nearly  allied  to  envy.  When  the  object 
of  emulation  is  evil,  its  efi'ects  are  dreadful: 
when  the  object  is  good,  the  glory  of  man  is 
sacrilegiously  substituted,  in  the  place  of  the 
glory  of  God;  and  this  thirst  for  human  ap- 
plause has  caused  more  horrible  violations  of 
the  law  of  love,  and  done  more  to  desolate  the 
earth,  than  even  the  grossest  sensuality  ever 
did.  (CTj lot,  Note,  Jam^ 3:13 — 16.)  Along  with 
"strife,  and  seditions,"  by  which  schisms  in 
the  church  and  factions  in  the  state  may  be 
meant,  "heresies"  are  called  "works  of  the 
flesh."  Pride,  ambition,  avarice,  or  other  car- 
nal affections  induce  men  to  pervert  the  truth 
of  God's  words;  and,  espousing  some  pernicious 
error,  to  seek  distinction  by  propagating  it. 
Hence  arise  contentions,  separations,  and  the 
most  fatal  effects  to  individuals  and  to  the 
church,  (Notes,  1  Cor.  11:17—22.  2  Pet.  2: 
1 — 3.)  These  were  therefore  joined  by  the 
apostle  along  with  adulteries,  and  unnatural 
lusts,  drunkenness,  envy,  revellings,  seditions, 
and  even  murders,  as  equally  the  result  of  a 
carnal  heart,  and  marks  of  unregeneracy.  Ma- 
ny more  he  might  have  mentioned:  for  covet- 
ousness,  and  the  sins  connected  with  it,  are 
elsewliere  mentioned;  (Note,  1  Cor.  6:9 — 11,) 
but  these  "and  such  like"  would,  without  re- 
pentance and  its  fruit,  certainly  exclude  men 
from  "inheriting  the  kingdom  of  God;"  as  the 
apostle  had  formerly  declared  to  them,  and  now 
again  forewarned  them.  (Marg.  Ref.  z — c.) — 
The  word  translated  "witchcrafts,"  is  by  some 
rendered  poisonings;  as  if  the  apostle  in  this 
compendium  would  pause  to  distinguish  one 
kind  of  murder  from  another;  when  the  difler- 
ence  did  not  at  all  alter  the  nature  or  degree  of 
the  crime!  "Witchcrafts"  had  the  name  used 
in  the  original,  from  the  magical  compositions 
of  certain  ingredients,  which  attended  these 
diabolical  practices. — "Revellings"  were  such 
feasts,  as  were  accompanied  with  music  and 


35:6.  Acts  8:0— 11.  16.16—19. 

a  1  Pet.  4:3. 

y  1  (or.  11:19.  'i'l'..  3:10.   2  Pet. 

b  Is.  3:11.    Rom.  2:2.9.     B:\^.   I 

2:1       • 

Cor.  fi.9,l0.     Tph.  5:5,6.    Col. 

z   Deit.     21:20.      I.uke     21:34. 

3:6.  I!pv.  21:27. 

Rom.  13:13.  1  Cor.  5:11.  6:10. 

c  Malt   2.5:34.    1  Cor.  6:10.    15; 

Kyh.  5:18.   1  Jhii.  5:7. 

oO.  Eph.  5:5. 

[31- 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


dancins:,  and  whatever  could  promote  hilarity 
and  sensual  gratincation.  The  Greeks  and  Ro- 
mans had  an  imaginary  god,  called  Com  us,  (from 
the  Greek  word  here  used,)  who  was  supposed 
to  preside  over  these  feasts,  and  was  in  that 
character  worshipped  by  hymns,  oblations,  and 
hbations.  (Notes,  Rom.  13:11— 14.  Eph.  5: 
3 — 7.  1  Pet.  4:3 — 5.) — The  word  rendered 
"lasciviousness"  (19),  is  used  by  Demosthe- 
nes, in  describing  the  enormous  ambition  and 
rapacity  of  Philip  king  of  Macedon.  It  seems 
to  denote  the  exorbitancy  of  any  passion, 
which  is  left  without  restraint;  though  in  scrip- 
ture it  is  generally  used  of  unbridled  sensual  in- 
dulgence. 

tlncleanness.  (19)  Jy.aD-aQaia.  See  on  i?o«i. 
1:24. — Lasciviousness.]  ^aelyeiu.  See  on 
Markl-.'i'i. —  Witchcraft.  (20)  fTiaQjiiazEia. 
J?et>.  9:21.  18:23.— Ecc.  7:11,22.  8:7,18.  Is. 
47:9,12.  Sept. — fl'uouaxevc,  Rev.21:S.  A 
qiuQuiixoi',  medicamentum,  venenum. — Emula- 
tions.] Zij'f.ot.  1  Cor.  3:3.  2  Cor.  12:20.  Jain. 
3:14,16. — Seditions.]  Ji}/ogum(u.  See  on 
Rom.  16:17. — Heresies.]  '.-itoFo^i;.  See  on 
^cts  5:17. — Revellings.  (21)  IvLoi/ot.  Rom.  13: 
13. — 1  tell  you  before,  as  I  have  also  told  you 
in  times  past.]  [Jooleyo)  vjnr,  xai^wg  y.ui 
nqosinov.  See  on  2  Cor.  13:2. 

22  But  '1  the  fruit  of  the  Spirit  is  ^  love, 
joy,  peace,  long-sufiering,  gentleness,  good- 
ness, ^  faith, 

2^  Meekness,  » temperance:  •*  against 
such  there  is  no  law. 

24  And  Mhey  that  are  Christ's,  have 
^  crucified  the  flesh  with  the  *  affections 
and  lusts. 

25  If  '  we  live  in  the  Spirit,  ™  let  us 
also  walk  in  the  Spirit. 

26  Let  us  not  be  "  desirous  of  vain 
glory,  °  provoking  one  another,  envying  one 
another. 

Note. — The  holy  affections,  and  the  con- 
duct resulting  from  them,  as  here  enumerated, 
are  not  called  'the  works  of  a  believer,'  but 
"the  fruit  of  the  Spirit,"  dwelling  in  the  new 
nature  and  working  by  it,  which  he  has  pro- 
duced by  regeneration.  {Marg.  Ref.  d. — Note, 
Eph.  5:8—14,  V.  9.)  "Love"  of  God  and  man, 
of  the  Saviour,  his  people,  and  all  men,  for  his 
sake  and  according  to  his  command  and  exam- 
ple; a  joyful  frame  of  mind  in  the  salvation 
and  service  of  God;  a  peaceful  conscience,  and 
a  sizbmissive  will,  leading  to  a  peaceable  conduct 
towards  man;  a  disposition  to  bear  injuries  and 
affronts,  without  seeking  revenge  or  expressino- 
resentment;  a  mild,  unassuming,  inoffensive 
deportment,  united  with  beneficence  and  phi- 
lanthropy; truth,  sincerity,  fidelity,  and  inteo-- 
nty  to  man,  springing  from  faith  in  God  and 
Imthlulness  to  him;  a  humble,  teachable,  un- 
ambitious temper  and  demeanor;  and  an  evi- 

re,'; irnr""'''""  ^^""'  '^^'■^•''y  "bjects,  and   in 
respect  of  every  ammal  indulgence:  these,  and 


d  16—18,    I's.  1:3.    92:14      TI 
14;8.    Matt.  12:33.    Luke  f-\X 
IS.  13:9.  .Tohn  15:2.5,16.  Rom' 
6:22.  7:4.  Eph.  5:9.  I'hU.  l:ii 
'3ol.   1:10. 

e  13.  Rom.  5:2—5.  12:9— la 
15:13.  1  Coi.  13:1—7.  E.ih. 
4:23—32.  5:1,2.     Phil.  4:4-9. 

3181 


Col.   3:12—17.      1  Thes.  1:3— 

10.     5:10—22.     Tit.    2:2—12. 

l^m.   3:17,18.     1    Pet.    ]:R,22. 

2  Pet.  1:5-S.  1  John  4:7—16. 
1  1  Cor.  13:7,13.    2  Thes.  3.2.    1 

T"n.3:ll.  4:12.  1  Pel.  5:12. 
^fs    22"'    '^"'-S^So.    Tit. 


such  like,  are  "the  fruits  of  the  Spirit;"  and 
"against  these  there  is  no  law,"  for  they  are 
what  the  moral  law  requires.  {Marg.  Ref.  e — 
h.~Notes,  1  Cor.  13:4—7.  Jam.  3:17,18.  2 
Pet.  1 :5 — 7.)  So  that  obedience  to  the  law  as 
a  rule,  and  as  "written  in  the  heart"  by  the 
Holy  Spirit,  with  delight  and  satisfaction,  and 
earnest  desires  after  more  exact  conformity  to 
it,  is  the  apostolical  evidence  of  deliverance 
from  the  law,  as  a  covenant  of  works;  and 
those  who  really  belong  to  Christ,  as  justified 
believers,  have  actually  "crucified  the  flesh," 
with  all  its  corrupt  affections  and  rebellious  in- 
clinations. (Marg.  Ref.  k.)  The  carnal  na- 
ture, "the  old  man,"  is  dethroned,  confined, 
condemned,  hated,  opposed,  weakened,  and 
wounded:  liis  death  is  determined,  though  the 
execution  be  lingering  and  to  be  eflfecteji  only 
by  a  continued  course  of  self-denial;  and  though 
he  still  struggles  for  life,  liberty,  and  even  vic- 
tory; which  perpetuates  the  believer's  conflict, 
and  prevents  his  complete  holiness.  But,  says 
the  apostle,  "if  we  live  in,"  or  by,  "the  Spirit," 
as  regenerate  persons;  "let  us  also  walk  in.  the 
S[)irit,"  and  order  our  daily  conversation  ac- 
cording to  that  holy  influence,  and  in  depend- 
ence on  the  guidance  and  jiowerful  assistance 
of  the  Holy  Spirit:  especially  in  mortifying 
the  desire  of  "vain  glory"  and  human  apjilause, 
and  refraining  from  whatever  may  tend  to  ex- 
asperate the  minds  of  other  men;  or  manifest 
envy  of  their  gifts,  reputation,  or  prosperity. 
The  ''body,"  as  meaning  the  animal  nature, 
must  be  "kept  under  and  brought  into  subjec- 
tion," by  proper  discipline  as  a  child:  but  "the 
flesh,"  must  be  crucified,  as  an  enemy  and  mal- 
efactor, which  is  doomed  to  inevitable  destiuc- 
tion.  (Notes,  Rom.  6:5—7.  8:3,4,12,13.  1  Cor. 
9:24—27.) 

Long-suffering.  (22)  MaxQoS^v/uia.  See  on 
Rom.  2:4. — Gentleness.]  XgtjgoTtjg.  See  on 
Rom.  2:4. — Goodness.]  Ayu^otawj].  See  on 
-Roto.  15:14. — Faith.]  fliqiQ.  5,6.  SeeonJ?om. 
1:17. —  Temperance.]  EynQajeia.  See  on  Jlcts 
24:25.— T/iei/  that  are  Christ's.  (24)  '  (h  ts 
XoicK.  3:29.  1  Cor.  3:23.  15:23.  2  Cor.  10:7. 
— ^^ffections.]  "Passions."  Marg.  Tm;  ntx- 
d^i][i(t(Ti.  See  on  Rom.  7:5. — Let  us  laalk.  (25) 
I:toixo,uev.  6:16.  See  on  J?om,  4:12.— 'To 
'march  as  soldiers  do,  step  by  step,  in  their 
'ranks,  by  rule,  and  by  the  word  of  command.' 
— Desirous  of  vain  glory.  (26)  K&rodnSoi. 
Here  only.  KevodoSnt,  Phil.  2:3. — Provoking 
one  another.]  jlXXyXHc  TTooxaXu/Asvoi.  Here 
only.  'Proprie,  provoco  aliquem  ad  pugnam  et 
'certamen.'  Schleusner, — Envying.]  iJ^ovur- 
Tfg.  Here  only.  0.9^orog,21.  See  on  jRoto.  1:29. 

PRACTICAL    OBSERVATIONS. 
V.  1—12. 

While  so  many  are  struggling  for  personal 
and  political  liberty,  or  disputing  about  it,  as 
the  greatest  of  earthly  blessings;  let  us  aspire 
after  and  "stand  fast  in  the  liberty,  wherewith 
Christ  has  made  his  people  free:"  that  walking 
before  God  with  the  humble  and  obedient  con- 
fidence of  children,  we  may  steadfastly   reject 


h  1  Tim.  1:9. 

i  3:29.    Rom.  8:9.    1  Cor.    3:23. 

15:23.  2  Cor.  10:7. 
k  10-18.  2:20.  6:14.  Rom.  6:6. 

8:13.   13:14.   1  Pel.  2:11. 
*  Or,  pmsions. 
1  John   6:63.      Real.    8-2,10.     1 


Cor.  1.5:45.    2  Cor.  3:6.     1  Pet- 

4:6.  Rev.  11:11. 
m  See  on  16. — Rom.  8:4,5. 
II  Luke  14:10.    1  Cor.  3:7.     Phil. 

2:1—3.  Jam.  4:16. 
o  See  on  15. — Jam.    3:14—16.  1. 

Pet.  5:5. 


A.   D.  56. 


CHAPTER  V. 


A.  D.  56 


eveiy  "yoke  of  bondage,"  with  which  Satan 
or  his  ministers  may  attempt  to  entangle  ns. 
Especially  we  should  regard  the  apostle's  warn- 
ings, to  keep  clear  of  all  dependence  on  our 
own  works  fur  justification;  as  in  that  case 
"Christ  will  profit  ns  nothing."  It  is  to  be 
feared,  that  very  large  numbers  imjjose  on  them- 
selves in  this  matter:  they  imagine  that  the 
merits  of  Christ  will  make  up  for  their  deficien- 
cies; while  their  real  dependence  is  placed  on 
their  own  morality,  alms,  devotions,  or  super- 
stitions. But  the  divine  Saviour  will  teach  us 
to  give  him  the  whole  honor  of  our  justifica- 
tion, or  he  will  leave  us  wholly  to  stand  or  fall 
by  our  own  righteousness;  and  every  man, 
who  trusts  to  his  own  works,  "becomes  adebtor 
to  do  the  whole  law:"  "Christ  becomes  of 
none  effect  to  him;"  he  virtually  renounces  the 
covenant  of  grace,  and  Avill  be  dealt  with  ac- 
cording to  the  rigor  of  the  covenant  of  works. 
May  we  then  keep  at  a  distance  from  this  fatal 
rock,  and  be  of  that  number,  who  "through  the 
Spirit  wait  for  the  hope  of  righteousness  by 
faith!"  For  the  danger  of  old  did  not  lie  in 
circumcision;  circumcision  and  uncircumcision 
were  immaterial  in  themselves,  even  as  many 
external  forms  and  observances  now  are:  but 
"faith  that  worketh  by  love"  forms  the  essence 
of  the  religion  of  Christ.  Without  this  all  else 
is  worthless;  and  compared  with  it  other  things 
are  of  small  value.  Yet  many,  who  "seemed 
to  run  well"  in  this  evangelical  race,  have  been 
hindered  from  obeying  the  truth,  by  those  who 
perplexed  them  with  refined  notions,  or  labored 
to  proselyte  them  to  some  new  sect  or  form :  so 
that,  instead  of  "the  work  of  faith,  and  labor 
of  love,  and  patience  of  hope,"  they  have 
turned  aside  to  vain  jangling,  and  zeal  for  tri 
fling  distinctions,  and  the  "shibboleths"  of  a 
party.  "The  persuasion,"  that  religion  con 
sists  in  things  of  this  kind,  does  by  no  means 
accord  with  the  doctrine  of  the  apostles,  nor  is 
it  from  the  converting  grace  of  the  Spirit.  Yet 
when  a  little  of  this  leaven  gets  into  even  flour- 
ishing congregations,  it  is  apt  to  diffuse  itself 
through  "the  whole  lump."  Its  first  begin- 
nings should  therefore  be  strenuously  opposed: 
and  those  who  would  thus  unsettle  and  pervert 
others,  should  be  censured  by  their  brethren, 
or  even  cut  ofTfrom  their  communion:  and  cer- 
tainly they  who  persist  in  disturbing  and  divid- 
ing the  church  of  Christ,  must  at  last  "bear 
their  judgment,  whosoever  they  be." 
V.  13—18. 
It  becomes  us  most  steadfastly  to  maintain  the 
pure  gospel  of  a  crucified  Saviour,  whatever 
offence  may  be  taken,  or  persecution  endured 
by  means  of  it;  but  we  should  be  equally  watch- 
ful against  those  who  "use  their  liberty  for  an 
occasion  to  the  flesh,"  and  of  indulging  their 
sensual  or  selfish  passions.  "By  love"  we 
should  become  the  willing  servants  of  one 
another  and  of  all  men;  and  in  "loving  our 
neighbor  as  ourselves,"  according  to  the  re- 
quirement of  the  holy  commandment,  we  shall 
most  efTectually  promote  our  own  comfort,  and 
the  happiness  of  families,  of  the  church,  and 
the  community.  But  "a  house  divided  atjainst 
itself  cannot  stand;"  and  when  professed  Chris- 
tians, instead  of  the  gentleness  of  lambs  and 
doves,  become  like  savage  beasts  of  prey,  in 
"biting  and  devouring  one  another;"  we  need 
not  wonder,  that  they  are  "consumed  one  of 


another."  Alas,  how  has  Satan  prevailed  in 
this  way  against  the  church  of  Christ!  What 
cruel  persecutions  and  fierce  controversies  have 
arisen  among  Christians,  so  called!  How  many 
hopeful  prospects  have  thus  been  clouded,  and 
flourishing  churches  ruined!  so  that  the  nomi- 
nal kingdom  of  "the  Prince  of  Peace"  has  be- 
come a  scene  of  contention  and  discord!  But 
I  all  this  Avould  have  been  prevented,  if  men  had 
"walked  in  the  Spirit;"  for  they  would  not  then 
have  thus  "fulfilled  the  lusts  of  the  flesh." — 
The  most  eminent  Christians  indeed  do  not 
attain  to  all  that  they  desire  and  aim  at;  yet 
those  "who  are  led  by  the  Spirit,"  habitually 
oppose,  subdue,  and  mortify  those  sinful  work- 
ings, which  they  cannot  wholly  extirpate, 
V.  19—26. 
It  should  always  be  kept  in  mind  that  "hatred, 
variance,  emulations,  wrath,  strife,  seditions, 
heresies,  and  envyings,"  are  as  much  the  works 
of  the  flesh,  as  "adulteries,  fornications, 'mur- 
ders, drunkenness,  revellings,"  or  any  sensual 
excess;  and  that  they  will  as  certainly  exclude 
men  from  heaven,  whatever  profession  of  reli- 
gion they  may  make;  nay,  even  if  religion,  in 
Its  purest  form,  is  the  pretence,  subject,  or  oc- 
casion, of  their  malignant  passions.  The  apos- 
tle has  indeed  repeatedly  and  plainly  forewarn- 
ed us,  that  they  "who  do  such  things,"  as  are 
here  mentioned,  or  others  of  a  similar  nature, 
"shall  not  inherit  the  kingdom  of  God;"  yet 
what  numbers  of  professed  Christians  live  ha- 
bitually in  the  grossest  of  them;  and,  notwith- 
standing their  adultery,  fornication,  shameful  s 
uncleanness,  or  secret  lasciviousness,  still  hope 
for  heaven,  in  neglect  of  evangelical  repentance 
and  faith !  Nor  can  the  most  idolatrous  cove- 
tousness,  the  most  exhorbitant  pride,  ambition, 
and  emulation  ;  the  most  notorious  malice, 
wrath,  hatred,  envy;  or  even  the  murders,  com- 
mitted in  revengeful  duels,  deprive  them  of 
their  presumptuous  confidence.  For  "he  that 
believeth  not,  hath  made  God  a  liar."  Nay, 
some  even  attempt  to  revive  the  worship  of 
Satan,  by  various  divinations  and  prognostica- 
tions, who  would  nevertheless  be  offended  to  be 
denied  the  name  of  Christians!  Many  also, 
who  are  zealous  for  the  apostle's  doctrine  of 
justification,  and  suppose  themselves  "not  to  be 
under  the  law;"  are  so  far  from  being  "led  by 
the  Spirit,"  that  they  are  evidently  and  habit- 
ually "fulfilling  the  lusts  of  the  flesh;"  though 
the  feeble  remonstrances  of  a  conscience,  not 
totally  callous,  deceives  them  into  an  imagina- 
tion that  they  are  engaged  in  the  conflict  of  the 
flesh  and  spirit!  But  let  us  never  forget,  that 
those  "who  are  not  under  the  law"  lor  condem- 
nation, are  "led  by  the  Spirit"  into  the  love  of 
its  precepts,  and  an  earnest  desire  to  obey 
them.  If  we  bring  forth  "the  fruits  of  the 
Spirit,"  as  here  described,  in  our  habitual  tem- 
per and  conduct;  we  can  have  no  objection  to 
the  daily  examination  of  ourselves  by  that  per- 
fect standard  of  sin  and  holiness;  that  our  love 
may  be  exercised  "in  knowledge,  and  in  all 
judgment:"  for  "against  such  things  there  is 
no  law." — Those  who  "are  Christ's"  (and  all 
others,  however  distinguished,  belong  to  Satan's 
kingdom,)  "have  crucified  the  flesh  with  its  af- 
fections and  lusts."  Yet  the  imperfection  of 
our  attainments  leaves  much  room  both  for 
personal  humiliation  and  mutual  exhortations. 
If  then   "we  live   in   the  spirit,"   let   us  also 

[319 


A.  D.  56 


GALATIANS. 


A.   D.  56. 


"walk  in  the  spirit;"  watching  against  spiritual 
pride  and  vain-glory;  not  provoking  or  envying 
one  another,  but  following  after  love,  and  seek- 
ing to  bring  forth  more  abundantly  those 
"fruits  of  righteousness,  which  are  through 
Jesus  Christ  to  the  praise  and  glory  of  God." 

CHAP.  VI. 

The  ap&slle  exhorts  the  Christians  in  Galatia,  to  restore  the  fallen  with 
meekness,  and  to  bear  each  other's  burdens,  according  to  "the  jaw 
of  Christ,"  1,2;  to  beware  of  self-deception,  3—5;  to  provide  for 
Iheir  teachers;  and  to  persevere  without  wearyine  in  every  g(iod 
work;  heins;  assured  that  every  one  will  reap  as  he  has  sowed,  6 — 10. 
He  shows  the  carnal  motives  and  glorying  of  the  .ludai/ing  teachers, 
11 — 13;  and  determines  to  "glory  in  the  cross  of  Christ"  alone,  by 
which  he  is  "crucified  to  the  world,  and  the  world  to  him,"  14. 
Nothing  in  Christ  avails,  but  a  new  creation,  15.  He  prays  for 
peace  on  "the  Israel  of  God;"  desires  that  none  of  them  would  fur- 
ther trouble  him,  who,  as  an  old  soldier,  liare  the  scars  of  his  warfare; 
and  he  commends  them  to  the  grace  of  Christ,  16 — 18. 

BRETHREN,  *  if  a  man  be  ^  over- 
taken in  a  fault,  ye  which  are  ^  spir- 
itual "^  restore  such  an  one  ^  in  the  spirit 
of  meekness;  ^  considering  thyself,  lest 
thou  also  be  tempted. 

2  ''Bear  ye  one  another's  burdens,  and 
so  fulfil  ^  the  law  of  Christ. 

3  For  ••  if  a  man  think  himself  to  be 
something,  '  when  he  is  nothing,  "^  he  de- 
ceiveth  himself. 

4  But  let  every  man  '  prove  his  own 
work,  and  then  shall  he  have  '"  rejoicing  in 
himself  alone,  "  and  not  in  another. 

5  For  "  every  man  shall  bear  his  own 
burden. 

Note. — The  apostle,  having  concluded  the 
argumentative  part  of  the  epistle,  added  some 
particular  admonitions  before  he  closed  it.  If 
any  brother  had  been  or  should  be  surprised 
into  the  commission  of  sin,  through  unwatch- 
fulness  and  temptation,  and  contrary  to  the 
habitual  tenor  of  his  conduct;  "those  who  were 
spiritual,"  or  most  matured  in  judgment  and 
experience,  ought  to  bestow  pains  to  bring  him 
to  repentance,  and  to  give  him  proper  counsel 
and  encouragement,  in  a  meek  and  compassion- 
ate spirit,  that  he  might  be  restored,  like  a  dis- 
located limb  to  its  place;  and  not  to  treat  him 
with  harsh  rebukes  or  disdainful  neglect.  For 
each  of  them  severally  ought  to  "consider  him- 
self," and  his  own  weakness  and  frailty;  as  he 
too  might  be  tempted  and  overcome;  and  then 
he  would  need  that  meekness  and  sympathy, 
which  he  had  been  backward  to  exercise  towards 
his  offending  brother.  {Marg.  and  Marg.  Ref. 
a — e.)  Thus  they  ought  not  only  to  "bear 
with  one  another's  infirmities;"  (Note,  Rom. 
15:1 — 3.)  but,  as  fellow-travellers,  to  carry 
each  other's  burdens:  while  the  stronger  broth- 
er denied  himself,  in  order  to  supjiort,  comfort, 
and  assist  the  weak,  the  tempted,  and  afflicted; 
{Marg.  Ref.  C—Note,  Num.  11:11—15,  v. 
12.)  that  so,  they  might  fulfil  the  command- 
ment, which  Christ  repeatedly  gave  his  disci- 


is-. 


*'  Or,  althnn^h. 

a  2:11 — IS.    Gpn.  9:20— 

11—13.     Num.   20  10—13.    2 

Sam.  11:2, tc.  Matt. 26:69— 75. 
b  Rom.    C.6.    IS.l.    1  Cor.  2:15 

3:1.  14  37. 
'.  2  Sam.  12:l,&c.     .Tob  4:3,4.  la. 

35:3,4.  Ez.  34:16.    Matt.  9:13. 

18:12—15.  Luke  15:4—7.    22: 

32.  TIeh    12:13.    Jam.  5:19,20. 

1  .Tohn  5:16.  Jude  22.23 

320] 


d  5:23.  Matt.  11:29.    1  Cor 
2  (or    10:1.    2Thes.    3: 
Tim    2:25.    Jam.  3:13. 
3:15. 

e  1  Cor.  10  12.    Heb.  13:3 
3:2. 

f  5.    5:13,14.      Ex.  23:5. 
11:11,12.   Deut.  1:12.  Is. 
M;.lt.  8:17.   11:29,30.  l.u 
4B.  Rom.  15:1.   1  Pet.  2; 

g  John     13:14,15,34,35. 


4:21. 
15.  2 
1  Pet. 

Jam. 

Num. 
.  58:6. 
ke  II: 
24. 
15- 12. 


pies,  "to  love  one  another,  as  he  had  loved 
them;"  and  which  indeed  was  the  substance  of 
"his  law,"  for  their  conduct  towards  their 
brethren.  (Marg.  Ref.  g. — Notes,  John  13:31 
—35.  15:12—16.  1  JoAn  2:7— 11.)— But  if,  on 
the  contrary,  any  of  them  thought  himself  more 
wise,  strong,  or  eminent  than  the  rest,  on  ac- 
count of  his  gifts  or  reputation,  and  so  trusted 
in  himself  and  despised  others;  when  in  fact  he 
was  nothing  in  the  school  of  Christ,  having  not 
learned  the  first  lesson  of  his  religion;  he  was 
under  a  grievous  and  most  perilous  delusion, 
his  heart  imposed  on  him,  and  in  fact  lie  was 
his  own  deceiver.  To  prevent  this  fatal  mis- 
take, it  behoved  every  individual  to  "prove  his 
own  work"  by  the  touch-stone  of  the  sacred 
oracles,  that  he  might  discover  whether  his 
habitual  conduct,  and  the  motives  of  it,  accord- 
ed to  the  jirinciples,  experience,  and  character 
of  the  true  believer:  that  so,  instead  of  arro- 
gantly condemningothers,  orglorying  inothers, 
and  their  attachment  to  him  or  opinion  of  him; 
he  might  find  cause  of  rejoicing  and  humble 
glorying  in  himself,  and  in  the  attestation  of 
the  sanctifving  Spirit  to  his  faith  in  Christ. 
(Marg.  Ref.  h—n.— Notes,  2  Cor.  1:12—14, 
V.  12.)  For  every  man  must  at  last  stand  or 
fall,  not  according  to  the  party  to  which  he 
belonged,  or  the  judgment  of  men  respecting 
him:  but  according  to  his  real  character  in  the 
sight  of  God.  Indeed  "every  man  shall  bear 
his  own  burden;"  so  that,  if  any  were  deluded 
into  fatal  errors  by  false  teachers,  he  must  bear 
the  punishment  of  his  own  guilt:  nor  would 
the  condemnation  of  the  deceiver  exculpate  the 
person,  who  allowed  himself  to  be  deceived 
by  him.  (Marg.  Ref.  o.— Notes,  Ez.  14:9—11. 
2  Thes.  2:8—12.  Rev.  22:14,15.)— The  word 
rendered  "spiritual,"  when  applied  to  persons, 
seems  to  denote  the  spirituality,  or  heavenly 
mind  and  judgment,  of  those  who  are  thus  dis- 
tinguished: (Notes,  1  Cor.  2:12—16.  3:1—8. 
12:1 — 3.)  and  is  never  used,  as  I  recollect,  of 
men  endued  with  miraculous  gifts.  All  rulers, 
teachers,  and  workers  of  miracles,  were  not 
"spiritual,"  s|)iritually  minded,  "led  by  the 
Spirit,"  and  filled  with  "the  fruits  of  the  Spirit;" 
and  many  private  Christians  were.  The  duty 
of  restoring  the  fallen  might  belong  to  the 
teachers  and  rulers  primarily,  but  not  exclu- 
sively.— Some  indeed  suppose,  that  persons 
endued  with  spiritual  gifts  superintended  the 
churches  for  some  time,  without  any  regular 
appointment;  and  that  there  were  no  other 
bishops  or  elders  in  Galatia  at  this  time,  as  little 
mention  is  made  of  them  (6):  but  this  by  no 
means  agrees  with  the  history,  which  mentions 
the  ordaining  of  elders  by  the  apostles,  "in 
every  city,"  either  personally,  if  they  had  leis- 
ure, or  by  apostolical  men,  or  evangelists,  (as 
Timothy,  Titus,  and  others,)  if  compelled  pre- 
viously to  leave  the  new  converts.  It  is,  how- 
ever, probable,  that  these  elders,  and  the  dea- 
cons also,  were  generally  chosen  from  among' 


1  Cor.  9:21.      1   John  2:8—11. 

4:21. 
h  2:6.   Prov.  25:14.  26:12.   I.iike 

18:11.     Rom.  12:3,16.     1  Cor. 

3:18.   8:2 
I  1  Cor.   13.2,3.     2  Cor.  3:5.   12: 

11. 
k   1    Cor.    3:18.     2    Tim.    3:13. 

Jam.  1:22,26.   1  John  1:8. 
1  Job  13:15.    marg.    Ps.  26:2.     ] 


(or.  11:28.   2  for.  13:5. 
m   Piov.  14:14.     I  Cor.  4:3,4.    2 

Cor.  •:12.   1  John  3:19-22. 
n  6:13.     1  Cor.    1:12,13.     3:21  — 

23.  4:6,7.  2  Cor.  11:12,13. 
o  Is.  3;l0,11.    Jcr.  17:10.     S2:19. 

K?..  18:4      Matt.    10:27.     Rora. 

2:6—9.   14:10-12.   1  Cor.  3:8. 

4:5.    2  Cor.  5:10,11.     Rev.   i: 

23.  20:12—15.  22:12. 


A.   D.  56. 


CHAPTER  VI. 


A.  D.  56. 


those  wlio  had  been  endued  with  miraculous 
powers  by  the  laying  on  of  the  hands  of  the 
apostles.  '{Notes,'  Jicts  8:14-^17.  14:21—23. 
19;   1   Tim.  5:21,22,24,25.    Tit.  1:5—9.) 

Be  overtaken.  (1)  IJQohjcp&rj-  See  on  Mark 
14:8. — hi  a  fault. ^  Ev  Tin  naoixmwfutrt.  See 
on  Matt.  6:14,15. — Spiritual.]  JIvsvftitiixoi. 
See  on  1  Cor.  2:15. — Restore.]  KuraQjii^eie. 
See  on  Malt.  '21  :]6. — Considering.]  Zxonwv. 
See  on  Rom.  16:17. — Bear  ye.  (2)  Bu<Jxat,eis. 
5,17.  5:10.  Rom.  11:18,  et  al.— Burdens.] 
Uuoi].  Matt.  20:12.  Jets  15:28.  2  Cor.  4:17, 
1  Thes.  2:6.  Rev.  2:24. — He  deceiveth  him- 
self. (3)  ' Einnov  (fQentTKna.  Here  only.  fffQe- 
vtt7iuir)g.  Tit.  1:10. — In  himself .  (4)  Etc  euv- 
70V,  "As  to  himself,"  in  respect  of  himself. — 
Burffen.  (5)  (I'ootiov.  Matt.  ^3:4.  Luke  11: 
46.  Acts  27:10.  See  on  Matt.  11:28. 

6  Let  P  him  that  is  taught  in  the  word, 
communicate  unto  him  that  teacheth,  in  all 
good  things. 

1  Be  ^  not  deceived;  ''  God  is  not 
mocked:  'for  whatsoever  a  man  sovveth, 
that  shall  he  also  reap. 

8  For  he  that  *  soweth  to  his  flesh,  shall 
of  the  flesh  "reap  corruption;  but  he  that 
^  soweth  to  the  Spirit,  shall  >'  of  the  ,  Spirit 
reap  life  everlasting. 

9  And  let  '•  us  not  be  weary  in  ^  well 
doing;  ^for  in  due  season  we  shall  reap, 
"^  if  we  faint  not. 

10  As  we  have  therefore  ^opportunity,! 
let  us  '^  do  good  unto  all  mew,  *"  especially 
unto  them  who  are  of  the  household  of  faith.  I 

[Practical  Obse7-vations.] 

Note. — The  Lord  had  ai)pointed  the  office , 
of  the  ministry,  for  the  conversion  of  sinners, 
and  the  edification  of  believers:  and  accord- ^ 
ingly  the  apostle  exhorted  the  Galatians  to| 
contribute  to  the  comfortable  maintenance  of 
their  teachers,  who  instructed  them  from  the 
word  of  God;  communicating  to  them  a  pro- 
portion of  their  temporal  good  things,  accord- 
ing to  their  ability.  {Marg.  Ref.  p. — Note,^ 
1  Cor.  9:4—18.)  In  this  and  all  things  of 
tliis  kind,  they  must  be  careful  "not  to  be  de- 
ceived" by  their  own  hearts,  by  Satan,  or  by 
false  teachers:  for,  however  they  might  excuse 
themselves  or  impose  upon  men,  and  then  de- 
ride their  simplicity  and  credulity;  God  was 
not  to  be  thus  deceived  or  mocked:  as  men 
often  impose  on  others  with  false  pretences,  and 
then  ridicule  their  folly  and  credulity.  {Marg. 
Ref.  q,  r.)  But  it  was  most  certain,  that  ev- 
ery man  would  at  length  "reap"  a  harvest  cor- 
respondent to  what  he  sowed.  "He  that  sow- 
ed to  the  flesh,"  by  continuing  to  fulfil  its 
lusts,  and  to  indulge  his  selfish  and  sensual  de- 
sires even  under  the  profession  of  the  gospel, 


p  Dent.  12:19.  Mott.  10:10. 
Rom.  15:27.  1  Cor.  9:9—14. 
1  Tim.  5:17,18. 

q  3.  Job  15:31.  Jer.  37:9.  Oh. 
3.  Luke  21:8.  1  Cor  3:18.  6: 
9.  15:33.  Eph.  5:6.  2  Thes.  2: 
3.  Jam.  1:22,26.  1  John  1:8. 
3:7. 

r  Job  13:8,9.  Jiide  18. 

•  Job  4:8.  Prov.  1:31.  6:14,19. 
11:18.  Ho5.  8:7.  10:12.  Luke 
16:25.  Rom.  2:6—10.  2  Cor. 
9:6. 

{  Rom.  6:ia   8:13.  13:14. 

Vol.  M. 


a  Prov.  22:8.    Jer.  12:13.    Ho3. 

10:13.     2  Pet.  2:12,19.      Rev. 

22:11. 
X  See   on   7.— Ps.    126:5,6.     Ec. 

11:6.  Is.  32:20.  Jam.  3:18. 
y  Matt.  19:29.  Luke  18:30.  John 

4:14,36.    6:27.    Rom.  6:22.     1 

Tim.  1:16.  Tit.  3:7.  Jude  21. 
■t  Mai.    1:13.     1    Cor.    15:58.     2 

Thes.  3:13.  Heb.  12:3. 
a  Rom.  2:7.    1   Pet.  2:15     3:17. 

4:19. 
b  Lev.  26:4.     Deut.  11:14.      Pi. 


would  reap  only  the  corruptible  things  of  this 
world;  his  body,  which  he  indulged  and  pam- 
pered, would  soon  turn  to  corruption  in  the 
grave;  and  he  himself  would  perish,  as  unre- 
generate  and  having  no  inheritance  in  heaven. 
But  the  man  who  "sowed  to  the  spirit,"  and 
under  the  influences  of  the  Holy  Spirit  exer- 
cised daily  repentance,  faith  in  Christ,  love  to 
him  and  his  brethren,  and  other  Christian  gra- 
ces; wou'd  not  only  here  reap  the  earnest  and 
first-fruits  of  inward  consolations;  but  at 
length  inherit  everlasting  life,  as  trained  up 
for  it  by  the  sanctification  of  the  Holy  Spirit; 
and  as  receiving  for  Christ's  sake  a  proportion- 
able gracious  recompense  of  all  his  disinterest- 
ed and  faithful  services.  (Marg.  Ref.  s — y. — 
iVo/e.9,  Prov.  11:18,24,25.  £c.  11:1— 6.  Matt. 
25:34—40.  2  Cor.  9:6,7.  Heb.  6:9,10.)  Let 
then  none  "grow  weary  of  doing  well,"  in  de- 
pendence on  Christ  and  for  the  honor  of  his 
gospel,  whatever  conflicts,  disappointments, 
persecutions,  or  temptations  they  met  with: 
for  "in  due  season,"  in  the  time  of  harvest, 
they  would  surely  reap  an  abundant  increase 
of  all  their  labors,  self-denial,  and  expense;  if 
they  showed  the  sincerity  of  their  faith  and 
love,  by  continuing  to  the  end,  "without  faint- 
ing," in  "the  work  of  the  Lord."  (Marg.  Ref. 
z—c— Notes,  2'  Cor.  4:1,2.  2  Thes.  3:13. 
Heb.  12:2,3.  Jam.  5:7,8.)  While  therefore 
their  lives  were  continued,  and  opportunities 
aflforded;  they  ought  to  make  it  their  great  bu 
siness,  and  deem  it  their  chief  pleasure,  honor, 
and  advantage,  to  be  "doing  good,"  according 
to  their  ability,  to  men  of  every  description; 
but  especially  to  those  who  were  their  brethren 
in  the  family  of  God,  by  faith  in  Christ;  or  all 
professed  Christians,  who  showed  their  sin- 
cerity in  professing  the  gospel,  by  their  temper 
and  conduct:  for  surely,  those  learned  men, 
who  would  substitute  the  word  profession,  in- 
stead of  "faith  in  Christ,"  do  not  mean  to  in- 
clude such  as  evidently  make  a  hypocritical 
profession.   (Marg.  Ref.  d — f.) 

Taught.  (6)  Kujv^y_iii.tsvog.  See  on  Luke  I: 
4. — Communicate.]  Koivwvenoy.  Rom.  12:13. 
15:27.  Phil.  4:15.  1  Tim.  5:22.  He6.  2:14.  1 
Pet.  4:13.  2  John  11.  Koivavin,  Acts  2;42.— 
Mocked.  (7)  ^IvxttiqiCftcii.  See  on  Luke  16: 
14. — Let  us  not  he  weary.  (9)  Mrj  exxuxui/uev. 
See  on  Luke  18:1.  2  Cor.  4:1. — If  we  faint 
not.]  Mr)  FxlvouBvoi.  Matt.^-M.  15:32.  Heb. 
12:3,5. — Prou.  3:11.  Sept.— Them  who  are  of 
the  household  of  faith.  (10)  Tag  otxetag  ir/f 
TTi^eojc.  Eph.k:19.   1   Tm.  5:8. 

1 1  IT  Ye  see  how  large  a  letter  I  have 
s  written  unto  you  with  mine  own  hand. 

13  As  many  ''as  desire  to  make  a  fair 
show  in  the  flesh,  '  they  constrain  you  to 
be  circumcised;  only  "^  lest  they  should 
suffer  persecution  for  the  cross  of  Christ. 


104:27.   145:15.  Jam.  5:7,8. 
c  Is.     40:30,31.       Zeph.      3:16. 

marg.     Matt.  24:13.    Luke  18: 

1.     2  Cor.  4:1,16.     Eph.  3:13. 

Heb.  3:6,14.    10:35—39.    Rev. 

2:3,7,11,17,26—29.3:5,6,12,13, 

21,22. 
d  Ec.    9:10.     John   9:4.      12:35. 

Eph.  5:16.     Phil.    4:10.     Col. 

4:5.  CtV.  Tit.  2:14. 
e  Ps.   37:3,2^7.    Ec.   3:12.    Mark 

3:4.      Luke  6:35.      1    Thes.  5: 

15.     I  Tim.  6:17,18.    Tit.   3:8. 


Heb.  13:16.  3  John  11. 
fMatl.  10:25.   12:50.  25:40.  Eph. 

2:19.  3:15.    Heb.  3:6.    6:10.  1 

John  3:13— 19.  5:1.    3  John  5 

—8. 
g  Rom.    16:22.    1    Cor.  16:21— 

23. 
h  13.    Matt.    6:2,5  16.      23:5,28. 

Luke   16:15.    20:47.    John  7: 

18.  2  Cor.  10:12.  11:13.    Phil. 

1:15.  2:4.  Col.  2:23. 
i  2:3,14.  Acts  1.5:1  5. 
k  See  eu5:ll.— Pbil.  3:18. 


41 


[3211 


A.  D.  56. 


GALATIANS. 


A.  D.  56. 


1 3  For  neither  they  themselves  who  are 
circumcised  'keep  the  law;  but  desire  to 
have  you  circumcised,  '"  that  they  may 
glory  in  your  flesh. 

14  But  "  God  forbid  °  that  I  should 
glory,  P  save  in  the  cross  of  our  Lord  Je- 
sus Christ,  by  *  whom  'i  the  world  is  cru- 
cified unto  me,  and  I  unto  the  world. 

JVo<^.-The  words  here  rendered,  "how  large 
a  letter,"  are  supposed  hy  many  persons  to  sig- 
nify ivilh  what  kind  of  letters,  referring  to  the 
apostle's  want  of  skill  and  readiness  in  writing 
the  Greek  language.  He  had,  however,  be- 
stowed great  jjains  to  write  the  epistle  "with 
his  own  hand;"  either  because  he  had  not  an 
amanuensis  with  him,  or  rather  because  he  did 
not  choose  to  employ  one:  but  he  wrote  the 
whole  himself,  that  he  might  convince  the  Gal- 
atians  of  his  love  to  them,  and  anxiety  about 
them.  (Marg.  Ref.  g.)  There  were  indeed 
professed  teachers  of  Christianity,  who  aimed 
to  "make  a  fair  show  in  the  flesli,"  or  in  re- 
spect of  external  matters,  by  forming  a  coali- 
tion between  trie  Jewish  religion  and  that  of 
Jesus.  {Note,  Phil.  3:1 — 7.)  Tliese  were  so 
very  earnest  in  urging  the  Gentiles  to  be  cir- 
cumcised, that  tliey  might  be  said  even  to 
"compel"  tliem;  as  they  would  take  no  denial, 
and  exhausted  all  their  eloquence  and  ingenu- 
ity to  overcome  their-  reluctance.  But,  not- 
withstanding their  attachment  to  the  ritual 
law,  they  would  not  have  been  so  earnest  in 
this  matter,  if  they  could  otherwise  have  pos- 
sessed their  influence  in  the  Christian  church, 
without  exposing  themselves  to  persecution  for 
professing  faith  in  Christ  and  his  cross.  {Marg. 
Ref.  h — k.)  For  not  only  did  the  Jews  hate 
and  persecute  those,  who  preached  the  gospel 
to  the  Gentiles  without  regarding  the  Mosaic 
law;  but  the  heathen  rulers  also,  who  tolerated 
the  Jews  and  such  Christians  as  observed  the 
law,  were  inveterate  against  the  Gentile  Chris- 
tians, and  deemed  tliem  an  upstart  sect,  dan- 
gerous to  the  civil  sfovernment.  (Notes,  4:17 
— 20.  5:7 — 12.)  This  crafty  and  selfish  aim 
of  the  judaizing  teachers,  of  advancing  them- 
selves to  consideration  in  the  Christian  church, 
without  exposing  themselves  to  persecution, 
induced  them  to  be  very  zealous  in  proselyting 
the  Gentiles  to  the  Mosaic  law;  but  they  were 
not  equally  strict  in  their  own  observance  of 
it.  Not  only  were  they  negligent  of  the  mor- 
al precepts;  but  probably,  on  one  pretence  or 
other,  they  dispensed  with  themselves  and  one 
another,  in  respect  of  the  more  burdensome 
and  expensive  of  the  ceremonial  institutions, 
many  of  which  could  not  be  observed  in  coun- 
tries distant  from  Jerusalem.  (Note,  Matt. 
23:1 — 4.)  It  was  therefore  evident  that  they 
desired  the  Gentiles  to  be  circumcised,  only 
that  they  might  glory  in  having  induced  sucli 
nurnbers,  to  bear  in  their  flesh  this  mark  of 
their  being  proselvted  by  their  means.  (Marg. 
Ref.  1,  m.~Note,  Matt.  23:15.)  This  both 
placed  them  at  the  head  of  a  Christian  sect. 


I  Matt.    2;:3,15,2J.      Uoni.    2:17 

— 2i.  3:H— 19.     2  l'et.2:l9. 
m  1    Cor.   S;2l.    5:6.    2  Cor.  11: 
18. 
•  D  .Stf  on  Rotn.  3:4,6. 
0  2  Kings    14:9—11.    Job  31:24, 
25.  Vs.  40:6.    52:1.    Jet.  9:23, 
.24.      Ej.    28:2.    Dan.   4:30,31. 


5:20.21.   1  for.  1:29—31.  3:21. 

2  Cor.  11:12.  12:10,11. 
p  Is.    45:24,25.      Horn.    1:16.      1 

Cor.  1:23.  2:2.    Phil.  3:3.  Gr. 

7-11. 
*  Or,  vihicfi. 
q  1:4.    2:20.    5:24.    Acts  20:23, 

24.     Rom.  6:6.    2  Cor.  5:14— 


and  also  tended  to  procure  them  favor  and  rep- 
utation with  the  Jewish  rulers  and  others.  But 
the  apostle  added,  with  a  noble  disdain  of  such 
base  motives,  "God  forbid  that  I  should  glory, 
&c."  he  would  not  value  himself  on  any  thing 
which  he  had  received,  attained  to,  or  perform- 
ed, either  before  or  since  his  conversion;  ex- 
cept in  his  dependence  on  the  suflTerings  and 
death  of  Christ  upon  the  cross,  as  a  sacrifice 
for  sin;  and  in  tlie  hopes,  comforts,  and  bless- 
ings, which  he  had  thence  derived.  (Marg. 
Ref.  n— p.— Notes,  I  Cor.  1:20—24.  2:1,2.) 
In  this  indeed  he  greatly  gloried;  and  his  view 
of  tlie  cross  of  Christ,  and  of  the  ol)ligations, 
motives,  and  instructions  connected  with  it, 
had  crucified  the  world  to  him,  and  him  to  the 
world.  'So  that  he  viewed  the  world,  as  little 
'impressed  by  all  its  charms,  as  a  spectator 
'would  be,  by  any  thing  that  had  been  graceful 
'in  the  countenance  of  a  crucified  person,  when 
'he  beholds  it  blackened  in  the  agonies  of 
'death;  and  was  no  more  affected  by  the  ob- 
'jects  around  him,  than  one  that  is  expiring 
'would  be  struck  with  any  of  those  prospects, 
'which  his  dying  eyes  might  view  from  the 
'cross,  on  which  he  was  suspended.'  Dod- 
dridge. He  disdained  the  friend.^hip,  riches, 
honors,  and  pleasures  of  (he  world,  and  disre- 
garded its  reproach  and  hatred,  as  he  would 
have  done  those  of  a  crucified  malefactor;  see- 
ing in  the  cross  of  Christ  the  condemnation  of 
all  unbelievers  without  distinction:  and  the 
love  of  all  things,  of  a  worldly  nature,  being 
crucified  by  his  view  of  the  awful  justice  and 
holiness  of  God  everr  in  showing  mercy,  the 
evil  of  sin,  the  wickedness  of  man,  and  the  im- 
portance of  eternity,  which  the  cross  of  Christ 
exhibited,  and  by  that  grace  which  he  died  to 
procure  for  him.  To  show  forth  the  love  of 
his  crucified  Lord,  to  point  him  out  to  sinners, 
to  honor  him  in  his  own  conduct,  and  to  teach 
others  to  love  and  glorify  him,  was  the  great 
business  of  his  life:  all  else  was  comparatively 
beneath  his  notice.  (Marg.  Ref.  q. — Note, 
Phil.  1:19—26.) 

How  large  a  letter.  (11)  riijlr/.oiQ  yoaiifta- 
aiv. —  Ihjlixoc,  Heb.  7:4.  Not  elscAvhere.  From 
T^kixoc,  Col.  2:1.  Jam.  3:5. —  To  make  a  fair 
show.  (12)  EvTiQoawTTtjaai.  Here  only. — God 
forbid  that  I.  (14)  Euoi /jtj  yevono.  See  on 
Rom.  3:4. 

15  For  *■  in  Christ  Jesus  'neither  cir- 
cumcision availeth  any  thing,  nor  uncircum- 
cision,  *  but  a  new  creature. 

16  And  as  many  as  "  walk  according  to 
this  rule,  "  peace  be  on  them,  and  mercy, 
and  upon  ^  the  Israel  of  God. 

Note. — The  views  above  stated  raised  the 
apostle  far  above  all  regard  to  circumcision  or 
uncircumcision,  (Notes,  b:l — 6,  v.  6.  Rom.  14: 
13—18.  1  Cor.  7:17—24.)  and  all  things  in 
which  true  Christians  might  think  or  act  dif- 
ferently; assured  that  regeneration,  or  a  new 
creation  to  the  image  of  Christ,  as  evidential 
of  faith  in  him,  was  the  great  distinction  be- 


16       Phil.  1:20,21.  3:8,9.  Col. 

5:1—3.   1  John  2:15—17.  5:4,5. 
r  See  on  5:6.    Horn.  8:1.    2  Cor. 

5:17. 
s  I  Cor.  7:19. 
t  2  Cor.  5:17.    Eph.  2:10.    4:24. 

Col.  3:10.  Rev.  21:5. 
u  5:16,25.    Ps.  125:4.5.    Phil.  3: 


16. 
X  1:3.    Num.   6:23—27.    1   Chr. 

12:1!;.    John    l'i;27.     16:.13.— 

See  on  Rom.  1:7.— Phil.  4:7 
y  3:7—9,29.    Ps.    73:1.     Is.    45: 

25.       IIos.     1:10.      John    1:47. 

Rom.   2:28.29.    4:12.      9:6—8. 

Phil.  3:3.   1  Pet.  2:5—9. 


A.   D.   56. 


CHAPTER  VI. 


A.  D.  56. 


tvveen  one  man  and  another:  (Marg-,  IRef.  t. 
— Note,  2  Cor.  5:17 — 21.)  and  to  all  men,  Jew- 
ish or  Gentile  converts,  who  walked  witii  God, 
as  in  Christ,  new  creatures,  glorying  in  his 
cross  only,  and  crucified  by  it  to  the  world,  he 
desired  that  mercy  and  peace  might  abound; 
even  to  the  true  "Israel  of  God,"  as  distin- 
guished from  the  unbelieving  nation  of  Israel. 
(Marg.Ref.  u-y.) 

Jl  neio  creature.  (15)  Kawi]  ajtcng.  2  Cor. 
5:17. — Knaic-  See  on  J?om.  8:19.  "A  new 
creation." — Walk.  (16)  ^lOiXTjauaiv.  See  on 
b  •.lb. —Rule.']  Kupovi.  See  on  2  Cor.  10:13. 

17  From  henceforth  ^  let  no  man  trotifble 
rae:  for  ^  I  bear  in  my  body  the  marks  of 
the  Lord  Jesus. 

18  Brethren,  ''the  grace  of  our  Lord 
Jesus  Christ  be  with  your  spirit.     Amen. 

Note. — As  what  had  been  written  was  abun- 
dantly sufficient  to  satisfy  all  hund^le  inquirers; 
the  apostle  desired  that  he  might  not  thence- 
forth be  troubled,  and  disquieted  by  such  dis]iu- 
tations.  None  ought  thus  to  add  to  his  suffer- 
ings; for  he  already  bare  in  his  body  the  marks 
and  scars  of  the  wounds  which  he  had  received 
in  the  cause  of  Christ;  and  which  he  deemed 
far  more  honorable,  than  the  external  badge  of 
circumcision. — Some  think,  that  the  marks 
which  slaves  and  soldiers  received,  showing  to 
what  master  or  commander  they  belonged,  are 
alluded  to.  But  the  scars  of  the  stripes  and 
wounds  which  lie  had  received  for  Christ's  sake, 
are  indisputably  meant.  (Marg.  Ref.  z,  a.) 
These  ought  to  have  endeared  him  to  them,  as 
he  exposed  himself  to  persecution  for  their 
good.  He  therefore  desired,  that  the  grace 
and  free  favor  of  Christ  might  be  with  their 
souls,  to  comfort,  establish,  and  sanctify  them; 
and  then  he  knew,  that  they  would  be  more 
affectionate  to  him,  and  less  attached  to  abol- 
ished externals.   (Marg.  Ref.  b.) 

The  marks.  (17)  Ta  giy/iutTa.  Here  only  N. 
T. — Cant.  1:11.  Sept. —  JVith  your  spirit. 
(18)  Mexn  ts  nrsv^uarog  vfiCDV.  2  Tim.  4:22. 
Philem.  25. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 

There  is  a  great  difference  between  those 
who  habitually  live  in  known  sin,  and  such  as 
are  "overtaken  with  a  fault,"  to  which  the  best 
of  men  are  liable. — The  reality  and  degree  of 
our  spirituality  should  be  evinced,  by  tender 
and  compassionate  endeavors  to  restore  the 
fallen,  and  confirm  the  weak,  "in  the  spirit  of 
.meekness;"  conscious  that  we  too  are  liable  to 
be  tempted,  and  have  need  of  humble  watchful- 
ness, and  constant  dependence  upon  God. — Our 
Christian  liberty  is  enjoyed,  in  proportion  as  we 
"fulfil  the  law  of  Christ,"  in  loving  the  breth- 
ren, and  "bearing  one  another's  burdens,"  with 
compassion  and  self-denial. — But  alas!  many 
"think  themselves  to  be  something  when  they 
are  nothing,  and  so  deceive  themselves."  Let 
us  then  "prove  our  own  work;"  and  seek  re- 
joicing and  "glorying  in  the  Lord,"  from  the 
assurance  of  our  own  conversion,  and  not  in 
the  opinion  of  others  concerning  us,  or  from 
being  attached  to  the  party  of  any  leader;  see- 


1:7.     5:12.      Josh.  7:25. 
r5:24.  Hcb.  12:15. 


a  5:11.    2  for.  15.  4: 
—25.  Col.  1:2-1. 


ing  that  "every  man  must  bear  his  own  bur- 
den." (Notes,  'Ro7n.  14:10—12.  2  Cor.  5:9— 
12.)— Those  who  love  the  gospel,  and  are 
taught  according  to  the  word  of  God,  will  not 
grudge  the  faithful  minister  a  proportion  o( 
their  "good  things:"  men  may,  in  this  and  in 
other  matters,  impose  on  others,  as  well  as  de- 
ceive themselves;  but  God  will  not  be  trifled 
with. — As  the  present  is  our  seed  time  for  eter- 
nity, let  us  diligently  and  impartially  examine 
what  we  are  now  sowing;  and  what  our  har- 
vest is  likely  to  prove,  beseeching  also  the 
Lord  himself,  to  search  and  prove  us.  {Note, 
Ps.  139:23,24.)  If  hitherto  any  man  have 
"sown  to  the  flesh,"  and  is  afraid  that  "of  the 
flesh  he  shall  reap  corruption;"  let  him  begin, 
by  repentance,  faith,  and  prayer,  to  "sow  t^ 
the  spirit,"  that  he  may  at  length  reap  ever- 
lasting life.  (Note,  Ps.  126:5,6.  P.  O.)  And 
let  none,  who  have  begun  thus  to  "sow  to  the 
spirit,"  "grow  weary  in  well  doing;  assured 
that  in  due  season  we  shall  reap,  if  we  faint 
not." — For  not  only  do  those,  who  "have  no 
root  in  themselves,"  lose  all  their  labor  about 
religion,  by  drawing  back  in  the  time  of  temp- 
tation; but  even  believers  often  lose  much  of 
the  comfort  and  usefulness,  which  they  were 
likely  to  obtain,  by  fainting  in  part,  throug'i 
disappointment,  and  for  want  of  stronger  faith, 
more  fervent  zeal,  anu  more  patient,  persever- 
ing hope.  Let  us  then  watch  against  this,  re- 
membering that  we  are  the  servants  of  Christ, 
and  that  it  is  our  duty,  "as  we  have  opportuni- 
ty, to  do  good  to  all  men,  but  especially  to  the 
household  of  faith." 

V   11—18. 

There  have  always  been  professors  and  teach- 
ers of  religion,  who  "desired  to  make  a  fair 
show  in  the  flesh,"  to  render  religion  subservi- 
ent to  worldly  interests  or  distinctions,  and  to 
escape  the  cross.  Such  men  will  commonly  be 
more  zealous  to  make  proselytes  to  a  party, 
than  converts  to  Christ;  that  they  may  glory 
in  the  numbers  who  are  attached  to  them,  and 
added  to  their  society.  But  the  consistent 
Christian  is  nobly  disdainful  of  these  low  aims: 
he  glories  in  the  cross  of  Christ  alone,  as  the 
Foundation  of  all  his  hopes;  and  this  faith  in 
a  crucified  Saviour  "crucifies  the  world  to  him, 
and  him  unto  the  world;"  as  he  desires  to  "live 
no  longer  to  himself,  but  to  him  who  died  for 
him,  and  rose  again."  (Notes,  1  Cor.  1:26 — 
31,  vu.  30,31.  3:18— 23.  2  Cor.  5:13—16.  10: 
17,18.)  Thus  he  overcomes  the  love  of  world- 
ly objects,  and  is  reconciled  to  hardships,  pov- 
erty, reproach,  and  hatred  for  his  Lord's  sake. 
If  we  then  are  "in  Christ  new  creatures,"  we 
have  the  kernel  and  the  substance  of  religion, 
and  may  leave  others  to  contend  about  the  shell 
or  the  shadow  of  it.  Yet  we  should  desire  "that 
mercy  and  peace  may  be  upon  all,  who  walk 
according  to  this  rule,  and  upon  the  whole  Is- 
rael of  God." — They  are  peculiarly  blameable, 
who  trouble  and  grieve  those  soldiers  of  Christ, 
that  "tear  in  their  bodies"  the  scars  of  the 
wounds,  which  they  have  received  in  "fighting 
the  good  fight  of  faith:"  but  we  should  not  won- 
der or  be  disconcerted,  should  our  most  disin- 
terested and  self-denying  labors  meet  with  this 


b  5cc  0,1  Horn.  16:20,21.    2  Co 
13:14.    2    liin.  4:22.     Fhilcii 


Z5.  liet.  22  21. 


[3 


9,  P. 


A.  D.  56.  EPHESIANS.  A.  D.  56. 

recompense  alone,  from  those  whom  we  have  i  their  spirit;"  as  well  as  expostulate  with  them 


most  loved.     And  we  must  still  pray,  that  "the 
grace  of  our  Lord  Jesus  Christ  may  be  with 


_j J     —  .. —  —  — ^ „„„  ,.  „..  >..w... 

concerning'  their  misconduct,  and  warn  them 
of  their  danger. 


THE 

EPISTLE  OF  PAUL  THE  APOSTLE 

TO  THE 

EPHESIANS. 


'Although  it  does  not  appear  to  have  ever  been  disputed,  that  the  epistle  before  us  was  writ- 
'ten  by  St.  Paul;  yet  it  is  well  known,  that  a  doubt  has  long  been  entertained  concerning  the 
'persons  to  whom  it  was  addressed.     The  question  is  founded  on  some  ambiguity  in  the  ex- 
'tcrnal  evidence.     Marcion,  a  heretic  of  the  second  century,  as  quoted  by  Tertullian, ...  calls 
*it  the  Epistle  to  the  Laodiceans. — The  name,  Ephesus,  in  the  first  verse,  upon  which  word 
'singly  depends  the  proof  that  the  epistle  was  written  to  the  Ephesians,  is  not  read  in  all  the 
'manuscripts  now  extant.     I  admit,  however,  that  the  external  evidence  preponderates,  with 
'a  manifest  excess,  on  the  side  of  the  received  reading.'     Paley.     The  same  learned  writer 
proceeds  to  argue,  from  internal  evidence,  that  the  epistle  could  hardly  be  written  to  a  peo- 
ple, with  whom  the  apostle  had  resided  three  years:  (Notes,  Acts  19:8 — 12.  20:29 — 31.)  and 
it  must  be  acknowledged,  that  in  this  res])ect  it  more  resembles  the  epistle  to  the  Romans,  and 
that  to  the  Colossians,  than  those  epistles  which  the  apostle  wrote  to  the  Corinthians,  Gala- 
tians,  Philippians,  and  Thessalonians;  in  which  there  are  constant  allusions  and  appeals  to 
what  had  past  when  he  resided  among  them.     As,  however,  the  'external  evidence  prepon 
'derates,  with  a  manifest  excess,  in  favor  of  the  received  reading;'  and  as  Dr.  Paley  seems  to 
be  mistaken  in  supposing,  that  the  word  Ephesus  was  wanting  in  any  manuscript  extant,*   it 
is  in  this  exposition  adhered  to:  though  it  may  be  observed,  that  the  change  of  the  word 
Ephesus,  for  Laodicea,  or  the  total  omission  of  it,  would  in  no   respect  deduct  from  the 
abundant  instruction,  contained  in  the  epistle  itself — 'It  has  been  said,  that  if  this  epistle  was 
'directed  to  the  Ephesians,  it  is  difficult  to  understand  how  the  apostle  contented  himself  with 
'giving  them  a  general  salutation,  without  mentioning  any  of  his  numerous  friends  and  ac- 
'quaintance,  with  whom  he  had  been  intimate  during  his  long  residence  at  Ephesus.    But  the 
'answer  is, ...  there  are  no  particular  sahitations,  in  the  epistles  to  the  Galatians,  the  Philippi- 
'ans,  the  Thessalonians,  and  to  Titus,  because  to  have  sent  particular  salutations  to  individuals, 
'in  churches,  where  the  apostle  was  so  generally  and  intimately  acquainted, ...  might  have  of- 
'fended  those  who  were  neglected.  ...  And  to  have  mentioned  every  person  of  note  in  those 
'churches,  would  have  taken  up  too  much  room.     In  writing  to  the  Romans,  the  case  was 
'different.     The  apostle  was  personally  unknown  to  most  of  them:  ...  and  therefore  he  could, 
'...  without  offence  to  the  rest,  take  particular  notice  of  all  his  acquaintance.'  Macknight.   The 
successful  ministry  of  the  apostle  in  the  renowned  but  licentious  city  of  Ephesus,  and  his 
solemn  charge  to  the  elders  of  the  church  there  founded,  when  they  came  to  him  at  Miletus, 
have  before  been  considered.     (Notes,  dcts  19:  20:17 — 35.)     Some  years  after,    he   wrote 
this  epistle,  during  his  imprisonment  at  Rome,  and  probably  near  the  close  of  it;   (6:20.)  to 
establish  them  in  the  great  doctrines  of  the  gospel,  to  guard  them  against  errors,  to  excite 
them  to  a  holy  conversation,  and  to  animate  them  in  their  Christian  warfare. — This  epistle, 
and  the  two  that  follow  it,  which  were  also  written  during  his  imprisonment,  and  probably 
about  the  same  time,  are  remarkable  for  a  pecuHar  pathos  and  ardor,  or  rapture  as  some  have 
called  it;  and  this  is  generally  ascribed  to  the  extraordinary  consolations  enjoyed  by  the  apos- 
tle, during  his  sufferings  for  Christ's  sake.     But  his  mind  was  doubtless  enlarged  to  a  remark- 
able degree  in  writing  to  those,  whoni  he  had  no  occasion  to  rebuke,  and  with  whom  he  was 
not  under  the  necessity  of  engaging  in  controversy:  so  that  entire,  confidence  of  affection  took 
place  of  the  caution,  reser\-e,  or  sharpness,  which  were  requisite  in  the  three   preceding  epis- 
^'^s- — Learned  men,  according  to  their  different  hypotheses,  suppose,  that  the  apostle  contin- 
ually refers,  in  this  epistle,  to  the  mysteries  of  Diana,  to  the  Gnostics,  or  to  the   Judaizing 
teachers;  but  it  may  fairly  be  questioned,  whether,  writing  with  an  inexpressible  flow  of  holy 
anections,  on  the  great  subjects  which  rejoiced  his  heart;    he  had  express  reference  to  any  of 
those  things,  of  which  expositors,  more  coldly  speculating  on  his  words,   have  imagined. — 
Perhaps,  he  had  some  general  regard  to  the  Judaizing  corrupters  of  the  gospel:  but,  as  the 
epistle  to  the  Colossians,  which  was  written  about  the  same  time,  and  in  other  respects  great- 
ly resembles  this,  is  far  more  explicit  on  that  subject;   it  may  be  supposed  that  the  Ephesians 
were  less  m  danger  from  that  quarter. 

c,Q  i-i  '  ^^''  ^P-  Middlcton  on  the  Greel;  H'ticlc,  p.  3l0. 


A.  D.  64. 


CHAPTER  I. 


A.  D.  64. 


CHAP.  I. 

The  aposlle  salutes  the  Ephcsians,  1,2.  He  blesses  God  for  the  spirit- 
ual blessings,  which  he  had  conferred  on  them  and  him,  as  "chosen 
in  Christ,"  and  '-predestinaled  to  the  adoption  of  children,"  3 — 5;  as 
"accepted  in  the  Beloved,"  "through  the  redemption  of  his  blood," 
and  "his  grace  abounding  t<jivards  them,  in  all  wisdom,"  6 — R;  as 
gathered,  and  made  heirs  with  his  people,  "to  the  praise  of  iiis  elory, 
by  first  trusting  in  Christ,"  9 — 12;  and  as  "sealed  bv  the  Spirit  of 
adoption  the  Earnest  of  their  inheritance,"  13,14.  He  thanks  God  for 
them,  and  pravs  that  God  would  more  completely  illuminate  them, 
and  give  them  deeper  experience  of  the  grace  and  comfoits  of  the 
gospel,  15 — IR: "according  to  (he  mighty  power,  by  which  Christ  had 
teen  raised  from  the  dead,"  and  exalted  as  "Head  over  all  things  to 
bis  church,"  19 — 23. 

PAUL,  *  an  apostle  of  Jesus  Christ  by 
the  will  of  God,  ^  to  the  saints  which 
are  at  Ephesus,  and  to  the  "^  faithful  in 
Christ  Jesus: 

2  Grace  "^  be  to  you,  and  peace,  from 
God  our  Father,  and  from  the  Lord  Jesus 
Christ. 

Note.— (Notes,  Rom.  1 :1— 7,  v.  7.  1  Cor.  1 : 
1,2.)  By  "the  laithful  in  Christ  Jesus,"  the 
apostle  might  mean  either  behevers  in  Christ, 
or  such  as  approved  themselves  to  be  his  "faith- 
ful" soliliers,  servants,  and  stewards.  {Marg. 
Ref.  c.—Luke  12:42.  16:10—12.  1  Cor.  4:2. 
1  TAe*.  5:24.  <2  Thes.  3:S.  Heb.  3:^,5.  11: 
11.  1  John  1:9.)  Faithful.  (1)  Hic^a,:.  John 
20:27.  Acts  10 Ab.  2  Cor.  6:15.  1  Tim.  4:3, 
10,12.  5:16.  G-.'i.—Note,  Col.  1:1,2.— Some 
have  supposed,  that  tlie  expression  was  intend- 
ed to  include  other  believers,  as  well  as  "the 
saints  at  Ephesus:"  but  it  may  be  rendered, 
"even  the  laithful  in  Christ  Jesus."  (Marg. 
Ref.  a,  b.  d.) — Grace.  (2)  'This  erace  is  giv- 
'en  by  the  communication  of  the  Holy  Ghost, 
'from  the  Father  and  the  Son,  to  the  church; 
'(John  14:23.)  which  is  the  reason,  that  the 
'Holy  Ghost  is  not  mentioned  in  these  saluta- 
'tions.'      Whitby. 

3  «  Blessed  be  the  *"  God  and  Father  of 
our  Lord  Jesus  Christ,  ^  who  hath  blessed 
us  with  all  spiritual  blessings  ^  in  heaven- 
ly *  places  '  in  Christ: 

4  According  ^  as  he  hath  chosen  us  in 
him  '  before  the  foundation  of  the  world, 
'"  that  we  should  be  holy,  and  "  without 
blame  before  him  °  in  love: 

5  Having  ^  predestinated  us  ^  unto  the 
adoption  of  children  ""by  Jesus  Christ  to 
himself,  '  according  to  the  good  pleasure 
of  his  will. 


a  Sec  on  Hom.  1:5.       1  Cor.  1:1. 

Gal.   1:1. 
b  See  on  y.  Rom.  1:7.     1  Cor.  1: 

2.     2  Cor.  1:1. 
c  6:21.  Num.  12:7.    I.ulte  16:10. 

Acts  16:15.  1  Cor.  4:2,17.   Gal. 

3:9.     Col.  1:2.      Rev.  2:10,13. 

17:14. 
d  See  on  z,  a,  b.      Rom.  1:7. — 2 

Cor.  1:2. 
e  Gen.    14:20.       1    Chr.    29:20. 

Neh.  9:5.      Ps.  72:19.     Dan.  4: 

34.     Luke  2:28.       1    Pet.  1:3. 

Rev.  4:9— 11.     5:9—14.      ^ 
f  17.  John  10:29,30.  20:17.  Rom. 

15:6.     2  Cor.  1:3.  11:31.  Phil. 

2:11. 
5  Gen.  12:2,3.    22:18.    1  Chr.  4: 

10.     Ps.  72:17.   134:3.  Is.  61:9. 

Gal.  3:9. 
h  20.     2:6.     3:10.     6:12.   marg. 

Heb.  8:5.     9:23. 
*  Or,  Ming's, 
i    10.    Johnl4:20.    15:2—5.    17- 

21.     Rom.  12:5.      1  Cor.  1:30 


12:12.     2Cor.  5;17,2l. 
kDeut.  7:6,7.     Ps.  135:4.    Is.  41: 

8,9.  42:1.  65:8—10.    Matt.  11: 

25,26.  24:22,24,31.  John  10.16. 

Act)  13:48.    18:10.   Rom.  8:30, 

33.  9:23,24.   11:5,6.  2  Thes.  2: 

13,14.  2  Tim.  2:10.   Tit.  1:1,2. 

Jam.  2:5.      1  Pet.  1:2.     2:9. 
1   Malt.  25:34.     John  17:24.    Acts 

15:13.    iPet.  1:20.    Rev.  13:8. 

17:8. 
m  2:10.    Luke  1:74,75.   John  15: 

16.     Rom.  8:28,29.     Col.  3:12. 

1  Thes.    4:7.  2  Tim.    1:9.  2:19. 

Tit.  2:11,12.      2  Pet.    1:5—10. 
n  5:27.     1  Cor.  1:8.     Phil.  2:15. 

Col.  1:22.      2  Pet.  3:14. 
n  3:17.  4:2,15.16.  5:2.     Gal.  5:6, 

13,22.  Col   2:2.     1  Thes.  3:12. 

1  John  4:16. 

p  11.     Rom.  8:29.30. 
q  Jer.  3.4,19.     Hos.  1:10.    .Tohn 
1:12.    11:52.  Rom.  8:14— 17,23. 

2  Cor.  6:13.    Gal.  4:5,6.    Heb. 


6  To  the  *  praise  of  the  glory  of  his 
^race,  wherein  "  he  hath  made  us  accept- 
ed in  ^  the  Beloved: 

7  In  y  whom  we  have  redemption 
through  his  blood,  ^  the  forgiveness  of  sins, 
according  *to  the  riches  of  his  grace; 

8  Wherein  ^  he  hath  abounded  toward 
us    '^  in  all  wisdom  and  prudence; 

[Practical  Observations.] 

Note. — The  twelve  verses,  from  the  third  to 
the  fourteenth  inclusive,  properly  speaking, 
form  one  sentence.  The  apostle's  mind  was  so 
full  of  his  subject,  that  he  was  not  very  exact 
about  his  style;  and  this  renders  a  double  de- 
gree of  attention  requisite  in  those  readers, 
who  would  fully  enter  into  his  meaning.  We 
shall,  however,  better  understand  his  argument 
and  doctrine,  by  considering  the  passage  in  a 
more  detached  manner. — Reflecting  on  the 
great  things,  which  God  had  done  for  him,  and 
by  him,  especially  among  the  Gentiles,  the 
apostle  broke  out  into  the  most  rapturous  prais- 
es and  thanksgivings  unto  God  on  that  account. 
(Note,  2  Cor.  1 :1— 7,  v.  3.)  He  could  do  no 
otfier,  than  "bless  the  God  and  Father  of  the 
Lord  Jesus,"  and  celebrate  the  praises  of  his 
name,  who  had  dealt  so  graciously  with  his  be- 
lieving people;  and  had  conferred  on  them  all 
spiritual  blessings,  which  could  be  desired  or 
enjoyed  in  respect  of  "heavenly  things,"  and 
as  the  earnest  of  heavenly  felicity;  by  giving 
his  Son  Jesus  Christ  for  them,  and  by  calling 
them  to  believe  in  him:  or,  by  exalting  Clirist, 
as  their  Surety,  Advocate,  and  Forerunner,  in- 
to "the  heavenly  places,"  God  had  at  once,  as 
it  were,  conferred  all  spiritual  blessings  on  ev- 
ery believer,  as  united  unto  liim,  and  one  with 
him.  (Marg.  Ref.  e — i.)  This  resulted  from 
his  choice  of  them,  "in  Christ,"  and  "as  given 
to  him,"  (Note,  John  6:36—40.)  even  "before 
the  foundation  of  the  world;"  not  because  he 
foresaw  they  would,  of  themselves,  be  more 
holy  than  others  of  their  fallen  race;  but  that 
they  "miglit  be  holy,"  by  separation  from  sin, 
consecration  unto  God,  and  the  sanctification 
of  the  Spirit,  in  consequence  of  their  election 
in  Christ.  (Notes,  2  Thes.  2:13,14.  1  Pet.  1: 
1,2.)  Thus  he  purposed  to  render  them  "blame- 
less before  him  in  love;"  not  only  in  respect  of 
their  complete  justification  in  Christ;  but  by 
their  present  integrity  and  sincerity  in  the  pro- 
fessed love  of  Christ,  of  each  other,  and  of  all 
men;  by  their  "blameless"  walk  "before  God, 


12:5—9.  1  lohn  S:l.  Rev.  21:7. 

r  John  20: 17.  Gal.  3:26.  Heb. 
2:10—15. 

t  9,11.  Dan.  4:35.  Matt.  11:2R. 
Luke  10:21.  12:32.  Rom.  9:11 
—16.  1  Cor.  1:1.  Phil.  2:13 
2  Thes.  1:11. 

t  7,8,12,14,18.2:7.  3:10,11.  Prov 
16:4.  Is.  43:21.  61:3.11.  Jer. 
33:9.  Luke  2:14.  Rom.  9:23, 
24.  2  Cor.  4:15.  Phil.  1:11.4: 
19.  2  Thes.  1:8-10.  1  Tim. 
]:]4— 16.     I    Pet.  4:11. 

u  Is.  45:24,25.  Jer.  23:6.  Rom. 
3:22—26.  5:15—19.  8:1.  2 
Cor.  5:21.     Phil.  3:9. 

X  Ps.  22:20.  60:5.  Prov.  8:30, 
31.  Is.  42:1.49:1—3.  Zech.  13: 
7.  Matt.  3:17.  17:5.  John  3: 
35.    10:17.     Col.  1:13. 

y  Job  33:24.  Ps.  130:7.  Dan.  9: 
24—26.  Zech.  9:11.  13:1,7. 
Matt.  20:28.  26:28.  Mark  14: 
24.  Acts  20:28.  Rom.  3:24.    1 


Cor.  1:30.      Col.  1:14.     1  Tim. 

2:6.    Tit.  2:14.    Heb   9:12—15, 

22.     10:4—12.    1  Pet.  1:18,19. 

2:24     3:18.    1  John  2:2.  4:10 

Rev.  5:9.      14:4. 
z  Ex.   34:7.      Ps.    32:1,2.       86:5. 

130:4.    Is.  43:2.5.    55:6,7.  Jer. 

31:34.     Dan.  9:9,19.     .Ion.  4:2. 

Mic.  7:18.      Luke  1:77.  7:4f>— 

42,47—50.  24:47.    John  20:23. 

Acts  2:38.     3:19.   10:43.    13:38, 

39.     Rom.  4:6—9.     Col.  2:13 

Heb.  10:17,18.    I  John  1:7—9 

2:12. 
a  See  on  6.-2:4,7.  3:8,16.  Rom. 

2:4.  9:23.    2  Cor.  8:9.   Phil.  4: 

19.  Col.  1-27.     2:2.      Tit.  3:6. 

viarg. 
b  Rom.  5:15,20,21. 
0  11.  3:10.     I's.  104:24.   Prov.  8: 

12.     Is.  52:13.       Dan.  2:20. il. 

Matt.    11:19.     Rom.  11:33.      1 

Cor.  1:19—24.    2:7.     Col.  2:3 

Jude25.     Rev.  5:I2. 


[325 


A    D.  64. 


EPHESIANS. 


A.  D.  64. 


in  all  his  commandments  and  ordinances;"  and 
at  length  by  making  tliem  perfect  in  holy  love 
and  heavenly  felicity.  {Marg.  Ref.  k— n.)  For 
he  had  '^'predestinated,"  or  fore-ordained  them, 
to  be  adopted  as  his  children  by  faith  in  Jesus 
Christ;  and  to  be  o])eniy  admitted  to  the  privi- 
leges of  that  high  relation  to  himself,  notwith- 
standing their  original  and  actual  sinfulness. 
(xVo<s,'i?om.  8:28— 31.)  In  doing  this,  accord- 
ing to  his  sovereign  will  and  pleasure,  he  in- 
tended to  exhibit  the  glory  of  his  rich,  free, 
and  distinguishing  grace,  in  the  most  illustrious 
manner;  that  they,  and  innumerable  multitudes 
of  redeemed  men  and  holy  angels,  might  cele- 
brate the  praises  of  it  for  ever:  as  by  that  glo- 
rious grace,  he  had  made  them  (lost  sinners, 
both  of  the  Jews  and  Gentiles,)  "accepted  in 
his  beloved"  Son,  being  made  tlie  "righteous- 
ness of  God  in  him :"  so  that,  as  the  Father  was 
well  pleased  in  his  beloved  Son,  he  was  also  well 
pleased  with  them  for  his  sake. — Or  has  "highly 
favored  us  in  him;"  (Luke  1:28.)  seeing  all 
other  blessings  flow  without  fail  from  justifica- 
tionin  Christ.  (Marg.  Ref.p — x.) — For  though 
in  themselves  they  had  been  condemned  crim- 
inals, enslaved,  and  imprisoned,  under  the  curse 
of  the  law,  and  the  povver  of  sin  and  Satan, 
without  any  possibility  of  delivering  them- 
selves; {Note,  Gal.  3:10—22.)  yet  Christ  had 
paid  a  complete  ransom  for  their  souls,  when 
he  shed  his  blood  on  the  cross:  and,  having  been 
brought  into  a  state  of  union  with  him,  by  re- 
generation and  faith,  they  had  obtained  a  com- 
plete redemption;  their  sins  having  been  fully 
pardoned,  and  their  souls  set  at  liberty,  from 
the  fetters  and  dungeon  of  their  former  wretch- 
ed condition.  {Marg.  Ref.  y — a. — Notes,  Rom. 
8:19—31.  Tz7.2:14.  1  Pe^.l  :17-21.  Rev.  5:8— 
10.)  This  deliverance  accorded  to  the  uns])eak- 
able  abundance  of  the  free  mercy  and  grace  of 
God  :  his  love  appointed  this  method  of  redemp- 
tion, provided  the  Redeemer,  "spared  not  his 
own  Son,"  brought  them  to  hear  and  embrace 
this  salvation,  freely  pardoned  all  their  sins, 
gave  liberty  to  their  captive  souls,  supplied  all 
their  wants,  and  invested  them  with  the  richest 
variety  of  privileges  and  blessings. — In  exercis- 
ing such  astonishing  grace,  after  so  abundant 
a  manner,  the  Lord  had  also  acted  "with  all 
wisdom  and  prudent"  counsel:  for  whereas  mer- 
cy to  criminals  often  gives  encouragement  to 
crimes,  and  disgraces  or  weakens  the  hands  of 
government;  his  method  of  grace  was  so  wise- 
ly ordered,  that  it  showed  sin  in  all  its  odious- 
ness  and  desert  of  vengeance;  exhibited  the  di- 
vine justice  and  holiness  in  the  most  tremen- 
dous glory,  even  in  showing  most  abundant 
mercy;  manifested  all  the  attributes  of  God  in 
glorious  harmony;  furnished  the  most  effectual 
motives  to  the  believer's  future  obedience;  and 
tended  directly  to  subvert  Satan's  empire  of 
ungodliness  and  iniquity.  So  that  the  wisdom 
of  God  never  shone  so  bright  in  the  view  of  all 
holy  intelligences,  as  in  this  display  of  the  riches 
?  AT  glorious  grace.  (Marg.^  Ref.  b,  c— 
{Note,  3:9 — 12.)   Exalted  and  mysterious  wis- 


d  n,ia. 

Rom. 

—12. 

f  See  0,1. 
f    II.    3: 

3;5. 1 1 . 

.ler.  -2. 

3261 


3  3—9.    Malt.  13;  11  3.5. 
l':2S— 27.    1  Cor.    2:10 
Gal.  1:12,16.     Col.  1:26 
1  Tim.  3:16. 
5. 

W.  .lob  23:13,14.  Ps 
13.14  24—27.  4'^:10,1]. 
29.   Lam.  3;37,3J.    Acts 


2:23.    4:28.     13:48.  Rom.  8:23. 

2  Tim.  1:9. 
gis.  2:2— 4.      Dan.  2:4  I.    9:24— 

27.  Am.  9:11.  Mic.  4:1,2.  Mai. 

3:1.     1  Cor.  10:11.      Ga!.  4:4. 

Heb.  1:2.    9:10.    11:40.     1  Pet. 

1:20. 
h  22.     2:15.     3.15.    Gen.   49:10. 


dom  bad  also  been  displayed,  in  all  the  steps  by 
which  the  way  was  prepared  for  the  revelation 
of  this  plan,  and  in  the  time  and  manner  in 
which  it  was  revealed. — Blessed,  &c.  (3)  When 
we  bless  God,  we  speak  well  of  him;  when  he 
blesses  us,  he  powerfully  coniers  blessings  on 
us. — Chosen,  &c.  (4)  'He  speaks  of  whole  so- 
'cieties  in  general,  as  consisting  of  saints, ... 
'because  this  was  the  prominent  character.  ... 
'Nor  did  he  always  judge  it  necessary  to  make 
'exceptions,  in  reference  to  a  i'ew  hypocrites 
'who  had  crept  in  among  them;  any  more  than 
'Christ  judged  it  so,  to  speak  of  Judas  as  exclud- 
'ed,  when  he  mentions  the  twelve  thrones  on 
'which  the  apo.stles  should  sit.  {JVIatt.  19:28.)— 
'In  this  view  he  says  of  them  in  general,  that 
'they  were  chosen, .  ,  not  to  those  present  privi- 
'leges,  which  they  as  all  professed  Christians 
'enjoy,  but  to  real  holiness  and  everlasting 
'glory.'  Doddridge. — Predestinated,  &c.  (5) 
"Predestination  to  the  adoption  of  children," 
should  be  carefully  distinguished  from  actual 
adoption;  which  is  subsequent  to  regeneration 
and  actual  believing,  and  makes  way  for  the 
Spiritof adoption.  {Notes,  John  1 :10 — 13.  Rom. 
8:14—17.) 

Blessed.  (3)  Evloyr^jog.  1  Pet.  1 :3.  See  on 
Mark  14:61.— Hath  blessed.]  Evloyrjos.  Matt. 
25:34.  Jlcts  3:26.  Gal.  3:8,9.  1  Pet.  3:9.  See 
on  Luke  1:42. —  IVith  all  spiritual  blessings.} 
Ft'  Tritui]  FvXoyiu  ni'FvuuTty.r]. — Euloyia.  Rom. 
15:29. —  rirevuitTiitog-  See  on  Rom.  1 -.14.  1 
Cor.  12:1. — bi  heavenly  places.]  Ev  loi;  f-hh- 
Qianoic.  20.  2:6.  3:10.  6:12.  See  on  Jo^n  3: 
12.  1  Cor.  15:40. — Before  the  foundation  of 
the  loorld.  (4)  Floo  y-iaidioliji  xooun.  See  on 
Matt.  <25:34.— Blameless.], ^/lojfwg.  5:27.  Col. 
1:22.  Hei.  9:14.  1  Pet.  1:19.  Jude  24.  Rev. 
14:5. — Ex  «  priv.  et  fioifiog,  2  Pet.  2:13. — 
Having  predestinated.  (5)  fTgooQiuag.  11, 
See  on  .^c/s  4:28. —  Unto  the  adoption  of  chil- 
dren.] Et;  vtoihoKtv.  See  on  Rom.  8:15. — 
The  good  pleasure  of  his  will.]  Tt^r  fvSnycKxv 
III  I'h liifutTog  (cvTit.  9,11.  Eudoxtw  See  on 
Malt.  11  :25. — He  hath  made  us  accepted.  (6) 
E/ttijtTi»aev.  See  on  LmAtc  1 :28. — In  the  Be' 
loved.]  Ev  10)  Hyumji^iero).  Rom.  9:'2b.  Jytx- 
Tiijing..  Matt.  3:17.  17:5,  et  al. — Prudence- 
(8)  <I'QOvi]aei.  Luke  1:17.  A  cpQoieu),  sapio. 

9  Having  ^  made  known  unto  us  the 
mystery  of  his  will,  "  according  to  his 
good  pleasure,  which  he  hath  *  purposed 
in  himself: 

10  That  ^  in  the  dispensation  of  the 
fulness  of  times  '*  he  might  gather  together 
in  one  all  things  in  Christ,  both  which  are 
in  *  heaven,  and  which  are  on  earth,  even 
in  him: 

1 1  In  whom  also  *  we  have  obtained  an 
inheritance,  ''  being  predestinated  accord- 
ing to  the  purpose  of  Him,  who  worketh 
all  things  after  '"  the  counsel  of  his  own 
will: 


Malt.  25:32.  Phil.  2:9,10.  Col. 
1:20.  3:11.  Heb.  12:22—24. 
Rev.  5:9.  7:4—12.  19:4—6. 
Or.  the  heavens. 
14.  P9.  37:18.  Acts  20:32.  26: 
18.  Rom.  8:17.  Gal.  3:18. 
Col.  1:12.  3:24.  Til.  3:7. 
Jam.  2:5.      1  Pel.   1:4.     3:9. 


k  See  on  5. 

1   See  OTi  f.  9. 

m  See  un  c.  8 Job  12:13.  Prov. 

8:14.  Is.  5:19.  28:29.  40:13,14. 

.ler.  23:13.   32:19.  Zech.  6:13 

Arts  2  23.    4  28.   20:27.  Rom. 

11:34.     Heb.  6:17 


A.  D.  64. 


CHAPTER  I. 


A.  D.  64. 


12  That  we  should  be  "  to  the  praise  of 
his  glory,  "  who  first   *  trusted  in  Christ. 

Note. — The  blessings  befi.ire-nientioned  were 
communicated  to  believers,  by  tiie  Lord's 
"making-  known  to  them  the  mystery  of  his  will," 
respecting  the  method  of  redemption  and  salva- 
tion; and  the  admission  of  sinners  into  his  tami- 
ly  by  faith  in  Christ,  whether  Jews  or  Gentiles. 
All  these  arrangements  had  been  made  "ac- 
cording to  his  good  pleasure,  which  he  had  pur- 
posed in  himself;"  for,  as  he  advised  with 
no  counsellor,  so  he  gave  no  account  of  his  ho- 
ly, wise,  and  righteous  appointments.  {Marg. 
ilef.  d—f.— Notes,  Job  33:1^,13.  Rom.  11:33 
— 36.)  Having  revealed  these  things  to  the 
apostles,  and  by  them  to  the  church;  his  divine 
teaching  had  led  those  whom  "he  had  chosen," 
to  see  the  glory  of  those  truths,  whicli  others 
were  left  to  blaspheme.  Thus  were  they  made 
to  "know  the  mystery  of  his  will;"  and  to  un- 
derstand, that  "in  the  dispensation  of  the  ful-[ 
ness  of  times,"  which  at  length  had  been  intro-j 
duced,  the  Lord  purposed  to  "gather  together,"! 
as  into  one  kingdom  or  family,  in  his  beloved 
Son  and  under  his  government,  "all  things  in 
heaven  and  earth."  So  that  not  only  Jews 
and  Gentiles  would  become  one  church;  noti 
only  were  the  saints,  who  had  before  gone  to 
heaven,  to  be  considered  as  one  body  under 
one  head,  with  believers  on  earth;  but  even! 
holy  angels,  and  all  the  inhabitants  of  heaven, 
as  confirmed  in  Christ,  and  his  worshippers! 
and  subjects,  would  form  one  kingdom  Avith  re- 
deemed sinners,  and  join  with  them  in  adora- 
tion, love,  and  obedience.  {Marg.  and  Marg. 
Rcf.  g,  h.)  By  virtue  of  their  relation  to 
Christ  and  union  with  him,  the  apostle  and  the 
Jewish  converts  in  the  first  instance  had  ob- 
tained this  glorious  "inheritance;"  "having 
been  predestinated,  according  to  the  purpose" 
of  that  glorious  God,  who  carried  on  his  work; 
of  creation,  providence,  and  redemption,  ac-^ 
cording  to  the  wise  counsels  and  that  jierfect 
plan,  which  he  has  seen  good  to  form.  (Marg.l 
Ref.  i — m.)  And  while  most  of  their  country- 
men had  been  left  under  judicial  blindness  and 
unbelief,  to  be  monuments  of  God's  awful  jus- 
tice; they  had  been  selected  "for  the  praise  of 
his  glory,"  being  brought  "to  trust  in  Christ"  j 
for  salvation,  by  the  power  of  divine  grace,  as 
the  first-fruits  of  the  Christian  church;  thoughj 
in  themselves  deserving  of  wrath,  no  less  than! 
their  unbelieving  Jewish  brethren. — Gather  J 
&c.  (10)  'As  when  orators  form  a  brief  reca-! 
'pitulation  of  their  arguments,  or  the  heads  of; 
'their  discourse;  so  believers  are  said  to  be  col-' 
'lected  together  in  Christ.  ...  For  Christ  is  He,' 
'in  whom  all  the  elect,  from  the  creation  of  the  j 
'world,  otherwise  wandering  from  God,  are 
'gathered  together;  of  whom  were  some  in  the! 
'heavens,  when  he  came  on  earth;  (who  indeed! 
'had  been  gathered  together,  by  faith  in  him  who 
'was  to  come:)  others  being  found  on  earth,! 
'w^ere  gathered  together,  and  are  daily  gath-j 
'ered  to  him.'  Beza. — The  union  of  angels  with 


n  See  on  t.   Ci,14.     2:7.     3;21.     2 

Thes.  2:13. 
o  IS.  Ps.  2:12.    146:3—5.  Is.  11: 

10.12  2.1)2:1.2.  4;5:1— 4.  15:23 

—25.  Jcr.  17:5—7.  23:6.  Mall. 

12:18—21.     .fohn  14:1.     Rom. 

15:12.13.     2'iitu.  1:12.  marg. 

I  Pet.  1:21. 
*  Or,  hoped. 


p  2:11,12.  Col.  1:21—23.   1  Pet. 

2:10. 
q  4:21.    John  1:17.    Rom.   6:17. 

10:14—17.     Col.   1:4—6.23.     1 

Thes.  2:13. 
r  Ps.  119:43.    2  Cor.  6:7.  2  Tim. 

2:15.  .lam.  1:18.  I 

s    Mark    16:15,16.      Ac'-.    13:26.1 


redeemed  sinners,  in  one  company  of  worship- 
pers, seems  also  intended.  {Notes,  Heb.  12: 
18—21.    Rev.  5:8—14.) 

He  hath  purposed.  (9)  JJooeOein.  See  on 
Rom.  1  :'13. —  The  dispensation.  (10)  Oixoro- 
ittitr.  3:2.  See  on  Luke  16:2. — Of  the  fulness 
of  times. ^  Th  nlrjQoiuuiog  ru)v  xixiouir.  See  on 
Gal.  4:4. — He  might  gather  together  in  one."] 
.-Ivay.FtfxtXaibKTaati^ui.  See  on  Rom.  13:9. —  We 
have  obtained  an  inheritance.  (11)  Ey.hjooidtj- 
,wfj'.  Here  only.  A  xhjoo;,  Acts  1:17.  26:18. 
— Purpose.}  nQod-fuir.  3:11.  See  on  Rom.  8: 
28.  {Note,  2  Tim.  1:9.)— Who  xoorketh  all 
things.}  Tu  m  nuvia  ere(jyiii'Toc.  See  on  1 
Cor.  12:6.  {Note,  1  Cor.'l2:4— 1 1.)—  The 
counsel  of  his  own  will.}  TijV  tiaXiji'  m  fftlij- 
fiain;  dvjii.  See  on  5.  Bull].  Heb.  6:17.  See- 
on  Acts  ^-.iS.— Who  first  trusted.  (12)  "Hop- 
ed." Marg.  Tus  nQoijlnixoTuc.  Here  only. 
{Notes,  Ps.  146:3,4.  Jer.  17:5—8.) 

1 3  In  whom  i'  ye  also  trusted,  i  after 
that  ye  heard  ''  the  word  of  truth,  '  the 
gospel  of  your  salvation;  in  whom  also 
after  that  ye  believed,  'ye  were  sealed  with 
that  "  Holy  Spirit  of  promise, 

1 4  Which  is  "  the  earnest  of  our  inher- 
itance, until  y  the  redemption  of  the  pur- 
chased possession,   ^  unto  the  praise  of  his 

glory.  [Practical  Obsei-:>ations.] 

Note. — Not  only  the  Jews,  who  had  embrac- 
ed the  gospel;  but  the  Gentile  converts  also, 
especially  those  at  Ephesus,  had,  "to  the 
praise  of  the  glory"  of  God,  been  led  to  believe 
and  hope  in  Christ;  {Marg.  Ref.  p — s. — Notes, 
2:11—13.  .^cfs  19:8— 12,23— 31.)  when  "the 
word  of  truth,"  the  glad  tidings  which  propos- 
ed salvation  to  sinners,  had  been  preached 
among  them:  for  having  believed  that  word, 
and  so  believed  in  Christ,  they  had  been  sealed 
by  the  Holy  Spirit,  who  had  been  promised  by 
the  ancient  prophets,  and  by  Christ  himself, 
before  his  ascension  into  heaven.  {Marg.  Ref. 
t—x.— Notes,  Is.  44:3— 5.  59:20,21.  John  14: 
15—17.  Acts  1:4 — 8.)  This  cannot,  with  any 
propriety,  be  explained  of  miraculous  powers. 
These  were  not  the  "earnest,"  pledge,  and 
foretaste  of  heaven,  as  this  "seal"  is  declared 
to  have  been:  for  many  unsanctified  persons e.x- 
ercised  miraculous  powers.  But  the  sanctify- 
ing and  comforting  influences  of  the  Holy  Spirit 
seal  believers,  as  the  children  of  God  and  heirs 
of  heaven;  they  are  the  first-fruits  of  that  holy 
felicity,  and  they  impress  the  holy  image  of  God 
upon  their  souls.  (iVo/es,  4:30— 32.  2  Cor.  1  : 
21,22.) — Thus  the  F.phesian  converts  were 
preserved,  supported,  and  comforted,  and  would 
be,  during  their  time  of  trial  and  suflering  in 
life  and  death;  till  they  should  at  last  be  put  in 
full  possession  of  that  complete  redemption, 
which  Christ  had  ensured  to  his  "purchased 
people:"  or  till  the  inheritance,  which  sin  had 
forfeited,  but  which  Christ  had  "purchased" 
for  them,  should  be,   so  to  S])eak,  fully  rescued 


Rom.  1:16.     2  Tim.  3:15.     Til. 

3:11. 

2:11.  Ileh.  2:3. 

X  Uom.  8:15—17,23.    2   Cor.    1 

t  4:,=:0    .Tohn6:27.    Rom.  4:11.  2 

22    5:5.  Gal.  4:C. 

Cor.  1:22.    2  T-im.  2:19.    Key. 

y  4:30.      Lev.  25.24,S>;c.     Ps   74 

7:2.3.' 

2.  7:':5}.    ler,  !!2:7.S.  Luk'2I: 

.Ioel2  2;i.  I.u'kc  11:13.    24:49 

2.  Ads  20:28.    Iloin.  £:2'%    1 

John  14:16,17.26.  15:26.  lb:7— 

Vel    2;a.   nuirg. 

15.  Actsl:4.  2:16— CSr.aS.  Gal. 

L  See  0"  6,12. 

13  n 


A.  D.  64. 


EPHESIANS. 


A    D.  64. 


from  the  hands  of  their  enemies,  and  they  put 
in  complete  possession  of  it,  at  the  resurrection 
of  the  dead;  to  be  for  ever  monuments  erected 
"to  the  praise  of  the  glory  of  God."  (Marg. 
Hgf^  y,  7..— Note, _  Rom.  8:18— 23.)— All  these 
thing's 'are  so  evidently  distinguishing  of  true 
Christians,  and  so  inapplicable  to  collective 
bodies  of  professors  of  Christianity;  that  we 
must  conclude  the  apostle  spoke  of  election,  as 
gratuitous,  as  personal,  and  not  national;  and 
of  eflectual  vocation  as  inseparably  connected 
with  eternal  life:  and  learned  men  need  far 
more  ingenuity,  than  has  yet  been  employed  in 
the  argument,  to  make  the  apostle's  words 
speak  any  other  language,  consistently  with  the 
rules  of  grammar  and  of  common  sense.  {Notes, 
J?om.  8:28— 31.  9:1—5.   11:1—6.) 

Were  sealed.  (13)  Eacpouyiad-ijie-  4:30. 
See  on  2  Cor.  1  :22. —  The  earnest.  (14)  Joqu- 
6o)v.  See  on  2  Cor.  1:22. —  The  redeniption.] 
AnolvTQMOiv.  7.  4:30.  LwA^e  21 :28.  Bom.  8: 
23,  e<  al. —  The  purchased  possession.]  Ti/;ne- 
QinoiTjueo):,  acquisitionis.  1  Thes.  5:9.  2 
Thes.  2:14.  Heb.  10:39.  1  Pet.  2:9.  Mai.  3: 
17.  Sept.  neoiTTOieofiui.  1  Tm.  3:13.  See  on 
Acts  20:28. —  JJnto  the  praise  of  his  glory.] 
Eig  ennivov  lyg  5oSi]C  aviu.  6,12.  {Notes, 
Prov.  16:4.  Is.  43:14—21.  Ez.  20:7—9.) 

15  Wherefore  I  also,  ^  after  I  heard  of 
your  ''  faith  in  the  Lord  Jesus,  "^  and  love 
unto  all  the  saints; 

16  '^  Cease  not  to  give  thanks  for  you, 
*  makin2;   mention   of  you   in   my   prayers; 

17  That  ^the  God  of  our  Lord  Jesus 
Christ,  ^  the  Father  of  glory,  may  give 
unto  you  ^  the  Spirit  of  wisdom  and  '  revela- 
tion,   *  in  the    ''knowledge  of  him; 

18  The  '  eyes  of  your  understanding 
being  enlightened;  that  ye  may  know  what 
™  is  the  hope  of  "  his  calling,  and  what 
°  the  riches  of  the  glory  of  his  inheritance 
in  the  saints; 

1 9  And  what  is  p  the  exceeding  great- 
ness of  his  power  to  us-ward  who  believe, 
according  to  the  working  of  f  his  mighty 
power, 

20  Which  1  he  wrought  in  Christ,  ""when 
he  raised  him  from  the  dead,  *  and  set  him 
at  his  own  rigiit  hand  in  the  *  heavenly 
places, 

21  Far  "above  all  ''principality,  and 
power,    and    might,     and     dominion,     and 


a  Col.  1:3,4.   Philem.  5. 

b  Gal.  5;6.   1  Thes.  1:3.    2  Thes. 

1:3.   I  Tim.  1:5,14. 
c  Ps.  1G:3.  Col.  1:4.  I  Thes.  4:9. 

Heh.  6:10.  1  Pet.  1:22.  1  John 

3:17.  4:21. 
d  See  on  Rom.  1:8,9.-1  Sam.  7- 

8.   12.23.  1  Thes.  5:17. 
e  Gen.  40:14.    Is.  62:6.    1  Thes. 

1:2. 
f  See  on  3. 
g  1  Chr.  29:11.     Ps.  21:7,10.  29: 

3.  Jer.  2:11.  Malt.  6:13.    Luke 

2:14.  Acts7:2.  1  Cor. 2:8.  Jam. 

2:1.  Rev.  7:12. 
h  Gen.  41:38.39.    Is.  11:2.    Dan. 

5:11.  Luke  12:12.  21:15.  John 

14:17,26.  Ac(i6:l0.   1  Cor.  12: 

E.   14:6.   Col.  1:9.  2:3.  Jam.  3: 

17,18. 
•  3  5.      Dan.     2:23—30.       10:1. 


328] 


Matt.  11:25.     16:17.     1  Cor.  2 

10.  2  Cor.  12:1. 
*  Or,  for  the  acknow/edgme-nt. 

Col.  2:2.  2  Tim.  2:25.    Tit.  I 

1. 
k  3:18,19.    Prov.  2:5.    Jer.  9:24. 

24:7.  31:34.  Matt.  11:27.  John 

8:54,55.  16:3.  17:3,25,26.  Rom. 

1:28.  Col.  1:I0.    2  Pet.  1:3.  3: 

18.  1  John  2:3,4. 
1  5:8.   Ps.  119:18.  Is.  6:10.  29:10, 

18.  32:3.     Matt.  13:15.      Luke 

24:45.     Acts  )6:14.     26:18.     2 

Cor.  4:4,6.  Heb.  10:32. 
m  4:4.  Rom.  5:4,5.  8:24.25.    Gal. 

5:5.    Col.  1:5,23.     1  Thes.  5:8. 

2  Ihes.    2:16.     Tit.   2:13.     3:7. 

1  Pet.  1:3.   1  John  3:1—3. 
n  4:1.     Rom.  8:28— 30.     Phil.  3- 

14.  r-ol    3:15.   ,  Thes.  2:12.    2 

Thes.  1:11.   lTim.6;l2.  1  Pel. 


y  every  name  that  is  named,  not  only  in 
this  world,  but  also  ^  in  that  which  is  to 
come: 

22  And  hath  ''put  all  things  under  his 
feet,  and  ^  gave  him  to  be  the  Head  over 
all  things  "=  to  the  church, 

23  Which  is  ^  his  body,  ""  the  fulness  of 
him  that  filleth  all  in  all. 

Note. — The  apostle  had,  for  some  time,  wit- 
nessed the  conduct  of  the  Ephesians:  but,  hav- 
ing been  absent  from  them  at  least  six  or  seven 
years,  he  had  again  beard  of  "their  faith  in 
Christ,  and  love  to  all  his  saints;"  which  ex- 
cited him  without  ceasing  to  thank  God  for  his 
grace  and  mercy  towards  them,  and  animated 
him  in  mentioning  them  expressly  by  name,  in 
all  his  secret  and  social  prayers.  {Marg.  Ref. 
a — d. — Note,  Col.  1 :3 — 8.)  Especially,  he  en- 
treated the  God  whom  the  Lord  Jesus  Christ, 
as  Man,  had  worshipped  and  obeyed,  {Note, 
John<20:ll—M,v.  17.)  even  "the  Father  of 
glory,"  the  great  Author  of  all  that  glory  which 
is  visible  in  the  whole  universe,  that  he  would 
still  more  abundantly  communicate  to  them  the 
Holy  Spirit,  from  whose  influence  all  divine 
wistiom  is  derived  to  men;  and  who  discovered 
to  the  hearts  of  believers  the  certainty,  nature, 
and  "glory"  of  those  truths,  which  by  prophets 
and  apostles  he  had  revealed  to  the  church. 
{Marg.  Ref.  {',g.— Note,  John  16 :l4,lb.)  That 
so,  every  veil  of  prejudice,  pride,  and  sin  being 
removed,  they  might  more  comple4ely  know 
God  in  Christ,  and  more  confidently  acknowl- 
edge their  relation  to  him.  {Notes,  Luke  24:44 
—49.  ^c<s  16:13— 15.  26:16—18.  2  Cor.  3:12 
— 18.  4:3—6.)  That,  "the  eyes  of  their  minds 
being  illuminated,"  they  might  understand  more 
clearly,  and  experience  more  deeply,  the  value 
of  that  grand  Object  of  "hope,"  to  which  God 
had  called  them  by  his  gospel;  and  perceive 
what  riches  of  grace,  consolation,  and  spiritual 
blessings  were  comprised  in  tliat  "glory,"  which 
constituted  "the  inheritance  conferred  on  his 
saints;"  or  the  rich  abundance  and  revenue  of 
glory,  which  the  Lord  would  derive  from  his 
saints,  as  "his  chosen  inheritance."  {Marg. 
Jief  h—o.— Note,  Dcut.  32:9.)  And,  that 
they  might  perceive  what  "exceeding  greatness 
of  his  power"  had  been  exerted  in  their  conver- 
sion to  the  faith;  and  was  still  engaged  to  up- 
hold, strengthen,  and  defend  them,  to  perfect 
their  new  creation,  and  to  complete  their  re- 
demption from  Satan,  sin,  and  death;  according 
to  the  display  of  the  same  mighty  power,  which 
was  put  forth  in  the  resurrection  and  exaltation 
of  Christ,  {Marg.  Ref.  p  -r.) — It  is  remarka- 


5:9.  5:10. 
o  See  on  7,11.-3:8. 
p  2:10.   11:7,20.   Ps.  110:2,3.    Is. 

53:1.    John    3:6.     Acts    26:18. 

Rom.  1:16.    2  Cor.  4:7.    5:17. 

Phil.  2:13.    Col.  1:29.    2:12.   1 

Thes.  1:5.  2  Thes.  1:11.    Jam. 

1:18. 
t  Gr.  the  might  of  his  pover. 
q  2:5,6.    Rom.  6:5— 11.    Phil.  S: 

10.   1  Pel.  1:3. 
r  Ps.    16:9—11.    John    10:18,30. 

Acts  2:24—32.  4:10.  10:40.  26: 

8.  Rom.  1:4.  Heb.  13:20. 
,  4:8_lO.     Ps.    110:1.    Matt.  22: 

43—45.    26:64.    28:18.     Mark 

14:62.     16:19.      John    17:1—5. 

Acts  2:34— 36.     5:31.    7:5!5,56. 

Rom.  8:34.  Col.  3:1.  Ileb.  1:3. 

2:9.  10:12.  Rev.  1:17.  5:11--14. 
t  See  on  h,  3. 


Rom. 
2:15 


Phil. 
John 


u  Col.  2:10.   Ileb.  1:4. 
X  3:10.  6:12.     Dan.    7:27. 

8:38,39.    Col.    1:15,16. 

Heh.  4:14.   1  Pet.  3:22. 
y  Matt.  28:19.    Acts  4:12. 

2:9—11.  Rev.  19:12,13. 
z  Mall.  2S:,^1— 46.    28:18. 

5:25-29.    Heh.  2:5.    Rev.  20: 

10—15. 
a  Gen.  3:15.    Ps.  8:6—8.    91:13. 

1  Cor.    15:25—27.      Heb.  2:8. 
b  4:15,16.    1  Cor.  11:3.    Col.   1: 

18.  2:10,19. 
0  3:21.  Mall.  16:18.     Acts 20:28 

1  Tim.  3:15.     Ileb.  12:22—24 
d  2:16.  4:4,12.    5:23—32.    Rom 

12:5.  I  Cor.  12:12—27.  Col.  1 

24.  3:15. 
e  3:19.  4:10.   John  1:16.    1  C»r 

12:6.   15:28.  Col.  1:19.  2:9,10 

3:11. 


A.  D.  64. 


CHAPTER  I. 


A.  D.  64. 


ble  that  the  apostle  seems  here  studiously  to 
have  exhausted  the  utmost* vigor  of  the  Greek 
laiiguagje  to  express,  by  a  beautiful  accumula- 
tion of  energetic  words,  the  omnipotence  of 
God,  as  effecting  the  believer's  conversion  and 
salvation,  continuing,  as  it  were,  that  exertion 
of  it,  bv  which  the  Redeemer  was  raised  from 
the  (lead.  {Notes,  2:4—10.  3:20,21.  I  Pet.  1  : 
3 — 5.) — Our  Version  well  renders  the  passage: 
yet  the  emphasis  of  the  original  is  not  preserv- 
ed, nor  perhaps  can  be  in  a  translation. — In 
consequence  of  the  resurrection  of  Christ,  he 
had  been  exalted,  in  human  nature,  to  the  right 
hand  of  the  Father,  on  the  mediatorial  throne 
"in  heavenly  places,"  far  above  all  creatures, 
hoAvever  dignified:  not  only  above  the  princes 
of  the  earth;  not  only  as  the  conqueror  and  de- 
stroyer of  the  powers  of  darkness;  but  even  far 
above  the  hierarchies  of  heaven,  however  dis- 
tinguished as  "principalities,  or  powers,  &c." 
yea,  above  every  name  that  ever  was  or  will 
be  celebrated,  on  earth  or  in  heaven;  either 
during  the  continuance  of  "this  world,  or  that 
which  is  to  come."  (Marg.  Ref.  s — z. — Notes, 
JVia«.  28:18.  JoAn  5:20— 29.  PAtZ.  2:9— 11. 
Co/.  1:15— 20.  1  Pe<.  3:21,22.  l?ev.  1 :12— 20.) 
And  as  all  creatures  were  subjected  to  his  gov- 
ernment, so  all  enemies  were  virtually  put  un- 
der his  feet:  seeing  he  has  power  and  authority 
to  crush  them  as  he  pleases;  and  will  continue 
to  do  this,  in  the  proper  seasons,  till  the  last 
enemy  shall  be  destroyed.  (Marg.  Ref.  a. — 
Note,  1  Cor.  15:20— 28.)  Having  thus  exalt- 
ed the  risen  Saviour,  the  Father  has  constituted 
him  absolute  and  universal  Governor  of  the 
world,  and  given  him  to  be  "the  Head  of  the 
church,"  that  he  might  employ  his  unbounded 
authority  and  almighty  power  for  its  benefit: 
so  that  the  whole  is  exercised  in  subserviency 
to  his  purposes  of  grace,  and  to  render  effectual 
his  redemption,  in  the  final  salvation  of  his  cho- 
sen and  redeemed  people.  For  the  church  is 
his  body;  he  is  the  Head  of  lile  and  authority 
to  the  whole  company  of  believers,  as  united  to 
him;  and  they  are  dear  to  him,  and  are  taken 
care  of  by  him,  as  the  members  of  his  body:  so 
that  he,  "in  whom  all  fulness  dwells,"  is  not 
complete  in  his  mediatorial  character,  except  in 
the  preservation  and  full  salvation  of  his  whole 
mystical  body.  And,  while  lie  fills  heaven  and 
earth  with  his  glory,  he  fills  his  ordinances 
with  his  power  and  gracious  presence;  and 
dwells  in  every  believer,  by  his  Spirit  of  life, 
purity,  and  love:  he  condescends  to  deem  them 
essential  to  his  own  fulness  of  glory;  even  as 
every  member  of  the  body  is  to  the  complete- 
ness of  the  human  nature. 

Of  revelation.  (17)  Ano-Aalviiieo)c.  The  un- 
covering of  things  veiled,  or  hidden.  See  on 
Rom.  8^19. ^Notes,  Matt.  11:25,26.  16:17. 
Acts  26:16 — 18.  1  Cor.  12:1— 11.— /n  the 
knowledge  of  him.]  "For  the  acknowledgment 
of  him."  Marg.  Ev  t/;  eni.yro>ofi  avrn.  4:13. 
Rom.  1:28.  Col.  1:9,10.  2:2.  2  Tim.  '2:55,  2 
Pet.  1:2,3,8.  2:20.  The  eyes  of  your  under- 
standing being  enlightened.  (18)  Jlecpomafte- 
viig  THC  oqid'aXuHz  ivjc  dit/.i'0(ug  vfnov. — 'PuiTt- 
tM,  3:9.  2  Tim.  1:10.  See  on  Luke  11:36. 
^luroiu,  <i:3.  4:18.  Matt.  'il-.Sl,  et  al— The 
exceeding  greatness.  (19)  T'o  vTTeQf>(t).}.nr  fu- 
-/f(^oc- 2:7.  3:19.  2  Cor.  3:10.  9:14.  iV/f/f- 
■t^o;-  Here  only.  The  working  of  his  mighty 
power.]     Ti]v   sPFoyetuf   in  xoccTm  rrjg  ii/vog 

Vol.  AI.        '  42 


nvm.—ErFQyeiit,  3:7.  4:16.  Phil.  3:21.  Col. 
1:29.2:12.  2  TAes.  2:9,11,  £»  f  ^7^ "',  1 1,20. 
3:20.  /vpuToc,  6:10.  L«A-el:51,  /a/i'V,  6:10. 
Mark  12^30,33,  2  Thes.  1  :9,  et  al.~Far  above. 
(21)  'YneQuvot.  4:10,  Hcb.9:5. — Dominion.] 
KvQioTTjTu.  Co/.  1:16.  2  Pe/.  2:10.  Jude  8. 
Kv^it^vo).  See  on  Luke  22:25. — In  this  tuorld.] 
Ev  110  aiun't  TUTco.  See  on  Rom.  12:2. —  The 
fulness.  (23)  To  nhjooifja.  Col.  1:19.  2:9. 
See  on  John  1 :16. — Jill  in  all.]  Iluviu  tv  nixai. 
1  Cor.  12:6.   15:28,   Col.  3:11. 

PRACTICAL    OBSERVATIONS. 
V.  1—8. 

Faith  in  Christ,  and  faithfulness  to  him, 
unite  in  forming  the  character  of  his  saints: 
and  to  the  sovereign  grace  of  God  we  wholly 
owe  it,  if  we  are  either  true  believers,  or  ap- 
proved ministers.  "God  our  Father,"  from 
whom,  "and  the  Lord  Jesus,"  through  whom, 
grace  and  peace  are  given  to  sinful  men,  ought 
to  be  adored  and  jiraised  for  all  those  spiritual 
blessings,  with  which  we  are  or  hope  to  be 
blessed,  in  time  and  to  eternity.  The  appoint- 
ment of  the  eternal  Son  of  the  Father,  as  the 
Surety  for  fallen  man,  in  the  divine  foreknowl- 
edge, is  the  source  of  all  the  hopes  and  com- 
forts of  those  who  "were  chosen  in  him  before 
the  foundation  of  the  world,  that  they  should 
be  holy,  and. without  blame  before  him  in  love," 
For  personal  holiness  was  provided  for,  in  every 
part  of  the  counsel  of  God,  respecting  man's 
salvation.  So  that  the  renewal  of  our  hearts 
to  the  divine  image,  and  a  blameless  walk 
before  God,  from  love  to  him  and  to  our  breth- 
ren, are  the  proper  evidences  that  we  "were 
predestinated"  and  have  been  called  by  God, 
to  "the  adoption  of  children  by  Jesus  Christ 
unto  himself,  according  to  the  good  pleasure  of 
his  will."  For  when  this  purpose  of  G/)d  took 
effect,  by  our  being  "made  accepted  in  his  be- 
loved Son,  in  whom  we  have  redemption 
through  faith  in  his  blood,  even  the  forgiveness 
of  our  sins,  according  to  the  riches  of  his  grace;" 
then,  as  the  children  of  God,  who  is  Love,  we 
began  to  bear  his  image  and  became  followers 
of  him.  (Notes,  5:1,2.  1  John  4:7,8.)  Thus 
the  change  wrought,  as  well  as  the  mercy 
shown,  are  "to  the  praise  of  the  glory  of  his 
grace:"  the  reconciled  rebel,  the  adopted  son, 
gives  all  the  praise  of  his  salvation  to  his  gra- 
cious Father;  his  actions,  as  well  as  his  lips, 
declare  the  praises  of  the  divine  mercy;  and  it 
appears  evident,  that  most  adorable  "wisdom 
and  prudence"  were  conjoined  with  unspeaka- 
ble grace,  in  forming  and  executing  the  holy 
plan  of  man's  salvation. 

V.  9—14. 

The  mysteries  of  God,  in  man's  redemption, 
must  have  been  for  ever  hidden  from  us,  if  he 
had  not  made  them  known  to  us  by  his  gospel, 
and  his  Spirit  of  truth.  Thus,  in  every  respect, 
he  dispenses  his  blessings  according  to  "the 
good  pleasure,  which  he  hath  purposed  in  him- 
self." If,  in  accomplishing  his  grand  design 
of  "gathering  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven  and  in  earth," 
he  has  brought  us  to  seek  and  obtain  an  inher- 
itance among  his  redeemed  people;  we  shall  ct 
length,  and  ought  now,  thankfully  to  acknowl- 
edge, that  we  were  "predestinated  according  to 
the  purpose  of  him,  who  worketh  all  things 
after  the  counsel  of  his  own  will."     He  sent 

[329 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


"the  vvnrJ  of  truth,  the  gospel  of  salvation"  to 
us,  while  others  were  left  in  darkness  and  with- 
out even  'the  means  of  grace;'  he  "quickened 
us,"  when  others  were  left  "dead  in  sin;"  he 
enabled  us  to  trust  in  Christ,  as  well  as  sealed 
our  pardon  by  his  sanctifying  Spirit,  as  the 
earnest  of  our  future  glorious  inheritance. — 
We  need  not  wonder  that  self-wise  and  self- 
sufficient  men  deride  and  dispute  against  these 
humbling  and  spiritual  mysteries:  nor  is  it  at 
ail  desirable,  that  they  should  embrace  them  as 
a  scheme  of  doctrine,  in  a  proud,  carnal  mind. 
But,  that  humble  believers,  who  allow  their 
own  hearts  to  be  as  evil  (except  as  renewed  by 
divine  grace,)  as  those  of  their  most  irreligious 
neighbors,  should  be  afraid  of  tracing  back  their 
present  experience  of  that  grace,  to  the  sover- 
eign purj)0se  and  electing  love  of  God  in  Christ; 
that  in  giving  him  the  whole  glory  of  having 
"made  them  to  differ,"  they  may  also  possess  a 
ground  of  assurance  of  his  perfecting  his  good 
work  in  their  souls:  this,  I  say,  is  matter  of 
surprise  to  those,  who  find  the  sweetest  anima- 
tion and  encouragement  from  the  glorious  re- 
view and  prospect;  and  in  every  past  and  pres- 
ent mercy  possess  a  pledge  and  earnest  of  fu- 
ture and  eternal  felicity. 

V.  15—23. 
If  any,   who  appear  to  have  "faith  in  the 
Lord  Jesus,  and  love  to  all  the  saints,"  are  daz- 
zled  by  the  sublime  mysteries  above   stated: 
their   more   established     brethren    should  not 
forget,  "who  has  made  them  to  differ"  in  this 
respect  also;  and,  instead  of  forming  rash  judg- 
ments,   and    engaging    in    angry  disputations, 
(which  are  peculiarly  unsuitable  on   this  sub- 
ject,) they  should  thank  God,  for  what  he  has 
done  for  them,  and  pray  always  for  those  whom 
they  deem  mistaken.   {Note,   Rom.  14:1 — 6.) 
Indeed,  we  all  need  to  pray  for  ourselves  and 
each  other,   "to  the   God  of  our   Lord  Jesus 
Christ,  the  Father  of  glory,"  (Note,  Matt.  6: 
13.)  for  a  larger  communication  of  "the  Spirit 
of  wisdom  and  revelation,  in  the  knowledge  of 
him."     We  shall  do  far  more,  in  this  way,  to- 
wards bringing  believers  to  "be  of  one  mind 
and  judgment,"  than  by  eager  and  acrimonious 
controversies,  however  ably  conducted:  "for  a 
man  can  receive  nothing,  except  it  be  given 
him  from  above;"  and  high  confidence,  on  one 
side  of  the    question,    commonly    excites    the 
same  on  the  other  side,  with  all  its  hateful  con- 
sequences.    But,  if  we  disputed  with  less  earn- 
estness, and   prayed  with  greater  fervency  for 
each  other,    "the   eyes  of  our    understandings 
being  enlightened,"  we  should  daily  see  more 
and  more  "what  is  the  hope  of  our  calling,  and 
the  riches  of  God's  glory,  in  the  inheritance 
of  his  saints." — When  most  sensible    of  our 
own  weakness  and  the  power  of  our  enemies, 
we   shall   most  perceive   and  experience   "the 
greatness  of  that  mighty  power,"  which  has 
effected  our  conversion,  and  is  engaged  to  per- 
lect  our  salvation.     {Note,  <2   Cor.    12:7—10.) 
For  the  resurrection  and  exaltation  of  Christ, 
his   universal  and  sovereign  authority  and  al- 
mighty power,  were  all  intended  for  our  benefit. 


a  5,6.   1:19,20.  JohnS:25.   10  10. 

11:25,26.     14:6.     Rom.  3:2.     1 

Cor.  16:45.  Col.  2:13.  3:1—4. 
b  5:14.  Malt.  8:22.  Luke  15:24, 
•  H2.  .Tohn5:21.   2  Cor.  5:14.     1 

Tim.  5:6.     1  .lolin  3:14.      Kuv. 

3.1. 


330] 


3.  4:22.  Job  31:7.  1  Cor.  6:11. 
Col.  1:21.  3:7.  1  Pet.  4:3. 
Ps.  17:14.  Jer.  23:10.  Luke 
16:8  John7:7.  E:23.  15:19. 
Kom.  12:2  1  Cor.  .0:!->.  Gal 
l-l.  2Ti,„.4:lO.  1:„„.  1:27! 
4:4.  1  Jgliii  2:15 — 17.  5.  i. 


A 


if  we  be  indeed  the  members  of  his  mystical  body 
the  church;  which  Is  "the  fulness  of  him  who 
filleth  all  in  all."  The  immensity  of  this  love 
and  condescension,  and  of  our  privileges,  should 
excite  our  enlarged  expectations;  our  unspeak- 
able obligations,  if  duly  apprehended,  will  con- 
strain us  by  love  to  live  to  our  Redeemer's 
glory;  and  thus  our  humble,  holy,  and  cheerful 
lives  will  vindicate  our  doctrine  from  the  cal- 
umnies of  those  who  "speak  evil  of  such 
things  as  thev  understand  not."  (Notes,  2  Cor. 
5:13—15.   1  yet.  2:9—12.) 

CHAP.  n. 

The  apostle  shows  the  Christians  at  Ephesiis  their  former  ruined  stale, 
as  dead  in  sin,  slaves  of  S.'ilan  and  "children  of  disohedience;"  among 
whom  he  and  all  believers  once  were,  being  "by  nature  the  children 
of  wrath;  even  as  others,"  1 — 3.  All  who  do  not  perish  are  saved 
"by  grace,"  "in  Christ,"  "through  faith;"  and  '-created  unto  good 
works,"  4^ — 10.  The  Gentiles  were  onre  ''without  Christ,  without 
hope,  without  God;"  but  hy  the  special  grace  of  God,  lhroii|h  the 
atonement  of  Christ,  all  who  helieved  were  biout;ht  nigh,  and  recon- 
ciled to  God;  had  access  to  him;  and  were  formed  into  one  church 
with  Jewish  converts,  the  ritual  law  being  taken  away  by  the  death 
of  Christ,  11 — 18.  Thus  they  became  one  family  and  temple;  a 
habitation  of  God  through  the  Spirit,  19—22. 

ND  '^  you  hath  he  quickened,  who 
were  "^  dead  in  trespasses  and  sins; 
.  2  Wherein  '  in  time  past  ye  walked, 
^  according  to  the  course  of  this  world, 
^  according  to  the  prince  of  the  power 
'"of  die  air,  s  the  spirit  that  now  worketh  in 
•"the  children  of  disobedience: 

Note. — The  almighty  power  of  God,  which 
"raised  Christ  from  the' dead,"  (1:20.)  had  also 
raised  to  spiritual  life  the  Ephesians,  who  had 
been  "dead  in  sin."  For  the  words,  ^'^hath  he 
quickened,^'  seem  to  have  been  properly,  from 
the  fifth  verse,  supplied  by  our  translators:  as, 
in  the  original,  that  verse  appears  to  take  up 
and  conclude  the  sentence  here  begun,  merely 
by  changing  you  into  us,  entirely  in  the  apos- 
tle's manner.  To  be  "dead  in  trespasses  and 
sins"  implies  an  utter  incapacity  for  spiritual 
employments  and  satisfactions;  the  want  of  all 
desire  after  that  felicit}'-,  which  holy  creatures 
enjoy  in  the  favor  and  service  of  God;  and  a 
moral  inability  of  worshipping  and  obeying  him 
with  love  and  delight:  even  as  a  dead  man  is 
utterly  incapable  of  the  business  and  enjoyments 
of  life.  Tiie  employments  and  jileasures  of 
animal  nature,  and  even  those  of  a  rational 
being,  are  within  the  capacities  of  a  man  who 
is  "dead  in  sin;"  but  he  cannot  relish  or  desire 
spiritual  pleasures.  He  may  be  an  epicure,  or 
a  philosopher;  but  he  cannot  find  satisfaction 
in  the  peculiar  employments  of  a  saint.  For 
while  "dead  in  sin,"  he  must  be  "carnal;"  and 
"the  carnal  mind  is  enmity  against  Gtid,"  and 
opposition  to  the  holy  law.  (Marg.  Ref.  a,  b. 
—Notes,  John  3:3.  'j?om.  5:12—14.  8:5—9.) 
Such  a  man  therefore  must  be  an  apostate  and 
an  idolater,  who  seeks  happinessinthe  creature, 
not  in  the  Creator:  and  he  lives  only  to  diso- 
bey, to  pursue  worldly  things,  to  corrupt  him- 
self and  others,  and  to  aggravate  his  condem- 
nation as  a  transgressor  of  the  divine  law. 
Thus  "the  saints  and  faithful  brethren  at  Ephe- 


e  G:12.  .John  8:44.   12:31.   14:30. 

16:11.   1  .lohn  5:19.  Uev.  12:9. 

13:8,14.  20:2. 
f  .lob  1:7,16,19.    Rev.  16:17. 
g  Malt.    12:43—45.     Luke   11:21 

— -C.  22:2.3,31.  John  13:2,27. 


4:4. 


John 


Acts  5:3.    2  Co 
3:8.  4:4. 
h  3.  5:6.  Is.  30:1.  57:4.  Ho?.  10: 
9.  Matt.  11:19.   13:38.     Ci-I.  :'.< 
6.   1  Pet.  1:14.     Or.    2  Pel.  2: 
14.  Or.  1  Jehu  3: 10. 


A.  D.  64. 


CHAPTER  II. 


A.  D.  64. 


sus,"  had  been  "dead  in  trespasses  and  sins," 
and  had  hal)itually  walked  in  them,  and  had 
Uved  under  an  accumulating  load  of  guilt,  and 
the  power  of  their  evil  propensities,  without 
concern  about  the  consequences.  Thus  they 
had  proceeded  according  to  the  customs,  fash- 
ions, and  maxims  "of  this  present  evil  world." 
They  had  acted  in  the  same  manner  as  their 
neighbors,  and  as  other  men  did  all  over  the 
earth.  Indeed  this  was  "according  to  the 
course  of  this  world,"  and  according  to  the 
will  of  the  devil:  a  dreadful  advance  on  the  pre- 
ceding clause,  though  evidently  contained  in  it. 
They  had  copied  the  example  and'  yielded  to 
the  temptations  of  Satan,  "the  god"  and  "prince 
of  this  world,"  that  arch-apostate  and  rebel,  who 
has  the  seat  of  his  empire  in  the  air,  and  there 
exerts  his  power  and  influence.  (Marg.  Ref.  c 
— f. — Note,  ^  Cor.  4:3,4.)  This  last  circum- 
stance at  least  accorded  to  the  notions  then 
prevalent  among  the  Jews,  and  even  among 
the  Gentiles,  concerning  their  genii  and  de- 
mons; which,  whether  to  be  understood  literal- 
ly or  figuratively,  was  sufficient  for  the  apostle's 
purpose.  There,  "in  the  air,"  Satan  and  the 
legions  of  fallen  angels  which  are  subordinate 
to  him  continually  wait  their  opportunity  of 
tempting  men  to  sin;  by  keeping  from  their 
minds  good  thoughts,  and  serious  impressions, 
or  quenching  them,  and  exciting  the  enmity  of 
their  hearts  against  them,  and  by  suggesting 
others  of  a  contrary  tendency.  In  this  way, 
the  devil  maintains  his  dominion;  and  men  in 
general  copy  his  example  of  rebellion,  enmity, 
and  contemptuous  defiance  of  God;  of  pride, 
ambition,  envy,  malice,  deceit,  and  destruction; 
or  they  gratify  his  malignity,  by  destroying 
themselves  and  each  other,  through  gross  sen- 
sualities, or  by  horrid  war,  and  murder  com- 
mitted in  various  ways,  and  under  many  plau- 
sible pretences;  or  his  ambition,  by  idolatry, 
impiety,  and  infidelity.  Thus  the  believers  at 
Ephesus  had  walked,  "according  to  that  spirit 
which  still  worked  in  the  children  of  disobedi- 
ence," that  is,  in  those  who  persisted  in  unbe- 
lief and  rebellion  against  God.  Or,  as  it  may 
be  more  literally  rendered,  "according  to  the 
prince  of  the  power  of  the  air,  of  that  spirit 
which  now  worketh  in  the  children  of  disobe- 
dience." Satan  is  the  author  and  ruler  of  that 
proud,  carnal,  and  impious  disposition,  which 
is  in  ungodly  men:  his  temptations  first  pro- 
duced it  in  human  nature;  and  he  works  on  it 
by  the  agency  of  evil  spirits,  to  instigate  it  to 
all  wickedness  in  thought,  word,  and  deed. 
Thus  he  rules  in  man's  heart;  he  possesses,  as 
it  were,  all  unbelievers;  and  he  prompts,  and 
as  it  were  inspires  with  wit  and  ingenuity,  the 
advocates  for  vice,  impiety,  and  infidehty,  by 
whom  he  maintains  his  empire  in  the  world. 
(Notes,  Matt.  12:29,30.  Luke  11:14—26.  1 
John  4:4—6.  5:19.) 

Dead.  &c.  (1)  jXfxqhc.  5.  5:14.  Matt.  8:22. 
Luke  15:24.  Col.  2:12,13.— iVo^es,  5:8—14. 
Jtfa<«.  8:21,22.  LwA-e  1  5:22— 24.  2  Cor.  5:13 
—15.  Col.  2:13—15.  1  Tim.  b  •.5,6.— The 
course  of  this  uwrld.  (2)  Tni'  niMva  t«  aonun 
Tara.  'Mundilatem  hujus  mundi,  the  worldli- 

1  Pet.  2:10. 


i  Is.  ,53:6.  6-1:6,7.  Dan.  9:5— 
9.  Rom.3:n— :9.  1  Cor.  6:9— 
11.  Gal.  2:1.5,16.  3:22.  Tit. 
3:3.  1  Pet.  4:3.  1  John  1:8— 
10. 

k  4:17—19.     Acts  14:16.     17:30, 


31.     Rom.  11:30. 
1   .Tohn  2:8. 
1    4  22.     Mark  4:19.      .lolin  R:44. 
I!om.  1:24.  6:12.    13:14.    Gal. 
Silfi— 24.      1  Tim.    6:9.    .lam. 
4:1—3.      IPet.  1:14.    2:11.    4: 


'ness  of  this  world.'  Leigh.  1:21. — Notes, 
Rotn.  12:2.  Gal.  1:3 — 5.  According  to  the 
life^  which  men  of  this  Avorld,  'destitute  of 
'faith  in  Christ,  do  live.'  Whitby. —  The  power 
of  the  air.']  Tin  ttuautg  t8  wf^oc. — 'It  was  tlie 
'opinion  of  both  Jews  and  heathens,  iiiiti  lov 
'■(ti-iju  ijiv/Mv  efirrki-or,  that  the  air  was  lull  of 
•spirits  called  demons.'  Whitby.  {Marg.  Ref. 
f.) — Worketh.']  Et'Ffjyanoi.  See  on  1:11.  'Ii 
'expresses  the  influence  of  Satan  over  them,  as 
'if  they  were  inspired  and  possessed  by  him. — 
'It  is  well  known  the  word  ersQynuerot  among 
'the  ancients  signified  the  same  Avith  demoni- 
'acs.'  Doddridge. — Children  of  disobedience.] 
ToiQ  T&Lotg  TTjg  ccnei&eiug.  3:6.  Col.  3:6. 
Comp,  1  Pet.  1:14.  ylneidsiu-  See  on  Rom. 
11:30. 

3  Among  whom  also  '  we  all  had  our 
conversation  ^  in  times  past,  '  in  the  lusts  of 
our  flesh,  '"  fulfilling  the  *  desh-es  of  the 
flesh  a?id  of  the  mind ;  and  weie  "  by  na- 
ture   the    °  children    of    wrath,    p  even    as 

others.  [Practical  Obsenutions.] 

Note. — The  apostle  before  spoke  of  the  Gen- 
tile converts  exclusively,  or  at  least  principally: 
but  here  (in  the  same  manner,  as  in  the  epistle 
to  the  Romans,  he  proved  the  Jews  also  to  be 
under  sin,)  he  turns  his  discourse,  and  includes 
both  himself,  and  all  the  converts  from  his  na- 
tion, among  those  who  once  were  "dead  in  sin" 
and  slaves  to  Satan:  and  he  proceeds  to  use 
the  first  person  plural  to  the  end  of  the  seventh 
verse,  and  then  he  again  addresses  the  Gentile 
converts. — 'He  could  not  mean  the  Jews,'  say 
many  learned  men,  'because  they  had  not  been 
'idolaters.'  But  had  the  apostle  at  all  mention- 
ed idolatry.?  and  is  there  no  way  of  conforming 
to  the  world  and  serving  the  devil,  except  by 
gross  idolatry.''  To  suppose  that  the  apostle 
spake  of  himself,  as  one  of  the  Gentiles,  or  one 
of  the  church  of  Rome,  where  he  then  was,  as 
chiefly  consisting  of  Gentile  converts,  is  so  ab- 
surd in  itself,  so  unsuitable  to  his  argument,  so 
needless  after  what  he  had  said  of  the  Gentiles, 
and  so  contrary  to  his  language  and  that  of  the 
most  eminent  saints  in  other  parts  of  scripture, 
that  nothing,  it  may  fairly  be  presumed,  could 
have  reconciled  learned  writers  to  it,  but  the 
necessity  of  adopting  it,  in  order  to  avoid  the 
doctrine  of  "original  sin,"  in  the  full  and  prop- 
er meaning  of  the  terms,  as  true  of  all  men, 
Jew,  Gentile,  or  Christian,  as  'naturally  en- 
gendered of  Adam's  race;'  and  so  to  avoid  also 
the  doctrine  of  'regeneration,'  or  a  real  new 
creation  of  the  soul,  by  the  power  of  the  Holy 
Spirit. — The  author  of  these  notes  was  once 
deeply  engaged  in  this  scheme,  being  strongly 
attached  to  Mr.  Locke's  views;  but  this  very 
text  shook  his  whole  system  to  the  foundation. 
Much  above  forty  years  have  elapsed  since  that 
time:  and  he  has  had  abundant  time,  and  has 
bestowed  no  little  pains,  in  reconsidering  the 
subject;  but  is  more  and  more  deeply  convinc- 
ed, that  the  interpretation  is  wholly  unscrip- 
tural;  and  that  it  tends  to  evaporate  the  mean- 
ing of  the  sacred  oracles,  as  if  we  had  httle 


2.      21'pt.  2:1R.     i  .John  2:16. 

4.  1.5:14—16.     25:4.     I's.  5I:.5. 

.Tilde  16-18. 

Mark    7:21,22.     John   3:1—6. 

ni  Hoin.  8:7,3.    2  Cor.  7:1.     Gal. 

Uoin.  .5:12— 19.    7:18.    Gal.  2: 

5:19—21. 

15,16. 

*  Or   -u-ilh.     .Tolm  1:1.1 

0  Stt  jm  h.  2. — Ilom    9  22. 

n  Coo.  3:3.     6:5.    C:2l.    Job! 4: 

!>    Kc^.  3:9,22,:3.       1    Cor.  4:7. 

(331 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


concern  in  the  greatest  part  of  them. — Not 
only  were  the  idolatrous  Ephesians  thus  "dead 
in  sin,"  and  under  the  power  of  Satan;  Jjut 
the  apostle,  and  all  other  Christians  then  on 
earth,  had  "in  times  past  their  conversation 
among  tliem,"  as  alienated  from  God,  and  diso- 
bedient to  him.  (Marg.  Ref.  i,  k.)  They  liv- 
ed "in  the  lusts  of  their  flesh;"  or  according  to 
the  desires  of  their  carnal  hearts;  gratifying 
their  animal  appetites  in  sensual  wickedness; 
or  the  proud,  ambitious,  covetous,  and  malig- 
nant tempers  of  their  minds,  as  constitution, 
custom,  or  education  swayed  them;  without 
any  proper  regard  to  the  authority,  will,  glory, 
or  favor  of  God.  {Marg.  Ref.  1,  m. — Notes, 
John  3:6.  Rom.  7:5,6.  8:5—9.  Gal.  5:16— 
21.)  So  that  the  Jews  as  well  as  the  Gentiles, 
and  the  Christians  as  well  as  those  who  remain- 
ed unconverted,  were  "by  nature"  "dead  in 
sin,"  "and  children  of  wrath,"  one  as  well  as 
another.  For,  being  born  of  Adam's  fallen 
race,  averse  to  good  and  prone  to  evil,  they 
were  alike  in  the  temper  of  their  hearts,  and 
the  conduct  of  their  lives,  deserving  of  the 
wrath  of  God,  and  meet  objects  of  it.  (Marg. 
Ref.  n— p. — Note,  Rom.  1 :22,23.)— Great 
pains,  as  it  has  been  observed,  have  been  em- 
ployed to  prove,  that  "nature"  may  signify 
custom,  or  habitual  practice.  But  the  attempt 
has  been  evidently  baffled  in  the  critical  argu- 
ment. At  the  same  time,  stubborn  facts  prove, 
that  men  called  Christians  are  "dead  in  sin," 
as  much  as  the  Gentiles  werc^  and  tliat  the 
children  of  believers  are  as  prone  to  evil,  and 
averse  to  good,  as  those  of  idolaters.  And 
surely  no  one  can  suppose,  that  "worldly  lusts" 
are  more  excusable  in  Christians,  than  in  hea- 
thens!— The  word  rendered  "by  nature,"  seems 
never  to  have  been  used  for  any  other  customs, 
than  such  as  resulted  from  innate  propensities: 
and  the  whole  tenor  of  the  scripture,  as  well  as 
the  experience  and  confessions  of  the  most 
pious  persons  who  ever  lived,  confirm  the  inter- 
pretation, and  expressly  contradict  that  more 
flattering  one,  which  some  have  attempted  to 
substitute  in  its  place. 

Had  our  conversation.]  ytveggnqirj^iev.  See 
on  2  Cor.  1:12.— TAe  desires.]  "The  wills." 
Marg.  Tu  ^ehiftara.  1:1,5,9,11.  Matt.  26: 
42.  Jo/m  4:34.  6  :SS— 40,  et  al.— Of  the  mind.] 
Ti^n-  6tuvoiMv.  1:18.  4:18.  Matt.  11:31 .  Heb. 
8:10. — By  nature.]  ffivcrei.  See  on  Rom.  1 :26. 
— Children  of  wrath.]    Texva  OQyyjg.  Comp.  2. 

4  But  God,  ^  who  is  rich  in  mercy,  for 
*■  his  great  love  wherewith  he  loved  us, 

5  Even  when  we  were  "  dead  in  sins, 
hath  t  quickened  us  together  with  Christ, 
("  by    *  grace  ye  are  saved;) 

6  And  *  hath  raised  us  up  together,  and 


1  !;V^-   3-8.  Ex.  33-.19.    34:6,7. 

Iveh    9:17.    Ps.Sl.l.    86:5,15. 

103:8-11.  145:8.     Is.  55.61r. 
oa^'^t'   ,^""•''■■2.    Mic.  7:18 

— ?i*-     L"ke  1:78.      Rom.  2:4. 

5:20,21.9:23.  10:12.  1  Tim    V 

14.     1  Pet.  1:3. 
r  Deut.  7:7,8.    9:5,6.     Jcr.  31:3. 

Ez.  16:6 — 8.      John  3:14 n 

Rom.  5:8.  9:15,16.   2  Thes    2- 

13.  2  Tim.  1:9.   Tit.  3:4r-7.  1 

.John  4:10 — 19. 
s   See  on  b.     1. 
t   See  on  a.  1. — 5:14.  Jolin5:21. 

6:63.     Rom.  8:2. 
u  8.   Rom.   4:16.     11:5,6.  Tit.  2: 

£32] 


*  Or,  whose  grace  ye.      Acts    15: 

11.  Rom.  16:20.    2  Cor.  13:14. 

Rev.  22:21. 
X  See  on    1:19,20 Rom.  6:4,5. 

Col.  1:18.      2:13.     3:1—3. 
y  Malt.  26:29.    Luke  12:37.    22; 

29,30.  John  12:26.  14:3.  17:21 

—26.     Rev.  3:20,21. 
7.  Sec  on  h.   1 :3. 
a  3:5,21.    Ps.  41:13.    106:48.    Is. 

60:15.     1  Tim.  1:17. 
b  See  on  4 — 2    Thes.     1:12.       1 

Tim.  1:16.     j  pet.  ,..12.     Rev. 

5:9—14. 
e  See  on  5 — Rom.  3:24. 


made  us   ''  sit  together  *  in  heavenly  places 
in  Christ  Jesus: 

7  That  *  in  the  ages  to  come  he  might 
''  show  the  exceeding  riches  of  his  grace, 
in  his  kindness  toward  us  through  Christ 
Jesus. 

8  For  "  by  grace  are  ye  saved,  ^  through 
faith;  and  ^  that  not  of  yourselves;  it  is  the 
gift  of  God: 

9  Not  *"of  works,  lest  any  man  should 
boast. 

10  For  s  vve  are  his  workmanship, 
^  created  in  Christ  Jesns  unto  '  good 
works,  ^  which  God  hath  before  f  ordain- 
ed that  we  should  '  walk  in  them. 

[Practical  Observations.] 

Note. — Even  when  the  apostle  and  his  fel- 
low-Christians, whether  Jews  or  Gentiles, 
"were  dead  in  sin,"  incapable  of  helping  them- 
selves,*and  meet  objects  of  wrath  and  abhor- 
rence in  thesightof  God,  he  "loved  them"  with 
an  exceedingly  great  love;  not  for  any  thing 
which  he  saw  or  foresaw  in  them,  but  because 
he  was  "rich  in  mercy,"  and  delighted  in  the  most 
abundant  and  illustrious  exercise  of  it.  {Marg. 
Ref.  q,  r.— Notes,  1 :3— 8.  John  3:16.  Rom. 
5:6—10.  Tit.  3:3-7.  1  John  4:9—12,19.) 
Having  therefore  loved  them,  and  given  his 
own  Son  to  die  for  their  sins,  and  raised  him  as 
their  Surety  from  the  dead;  the  same  immense- 
ly free  mercy  influenced  him  'to  raise  them 
from  the  death  of  sin,'  by  a  continued  exercise 
of  that  almighty  power,  Avhich  liad  raised  the 
Saviour.  Thus  he  "quickened  them,"  or  made 
them  alive,  "together  with  Christ,"  in  virtue 
of  his  resurrection,  Avith  life  communicated 
from  him  by  the  Holy  Spirit.  {Note,  1:15 — 
23.)  So  that  they  were  saved,  or  "had  been 
saved,"  wholly  by  unmerited  grace;  whether 
their  election,  redemption,  or  conversion  were 
considered.  Being  thus  raised  to  a  new  life, 
in  conformity  to  their  risen  Lord,  they  in  him, 
their  Head,  Representative,  and  Surety^  were 
"made  to  sit  in  heavenly  places;"  their  future 
glory  was  ensured  by  his  ascension  and  exalta- 
tion, and  by  their  union  with  him;  and  their 
treasures,  hearts,  and  hopes  were  already  in 
heaven  with  "Christ  their  life."  {Marg.  and 
Marg.  Ref.  t—z.— Notes,  John  14:2,3.  Rom. 
6:8—10.  Phil.  3:20,21.  Col.  3:1—4.  Heb.  6: 
16 — 20.) — 'For  by  means  of  that  relation  be- 
'tween  him  and  us,  which  divine  grace  has  es- 
'tablished,  we  may  look  upon  his  resurrection 
'and  exaltation  to  the  right  hand  of  God,  as 
'the  certain  pledge  and  security  of  ours,  and 
'may  be  said  to  share  in  those  felicities  and 
'dignities,  which  are  conferred  on  him.'  Dodd- 


Mark  16:16.    Luke  7:50.    John 

3:14—18,36.     5:24.     6:27—29, 

35,40.      Ac(8  13:39.       15:7—9. 

16:31.      Rom.  3:22,26.    4:5,16. 

10:9,10.    Gal.  3:14,22.    1  John 

5:10—12. 

10.  1:19.   Matt.   16:17.      John 

1:12.13.    6:37,44,65.    Acts  14: 

27.      16:14.       Rom.  10:14— 17. 

Phil.  1:29.  Col.  2:12.  Jam.  1:16 

—18. 

Rom.  3:20,27,28.  4:2.  9:11,16. 

11:6.   1  (or.  1:29—31.  2  Tim. 

1:9.     Til.  3:3—5. 

Ps.  138:8.  Is.  19:25.  29:23.  4,"!: 

21.  6021.  61:3.  Jer.  31:33.  32: 


39,40.  John  3:3— 6,21.    1  Cor. 

3:9.  2  Cor.  5:5.  Phil.  1:6.  2:13. 

Heb.  13:21. 
h  4:24.      Ps.  51:10.    2  Cor.  5:17. 

Gal.  6:15.     Col.  3:10. 
i    Malt.  5:16.     Acts  9:36.      2  Cor. 

9:8.    Col.  1:10.2  Thes.  2:17.  I 

Tim.  2:10.     5:10,25.      6:18.     2 

Tim.  2:21.  3: 17.  Tit.  2:7.14.3: 

1,8,14.    Ileb.  10:24.     13  21.     1 

Pet.  2:12. 
k  1:4.      Itom.  8:29. 
t    Or,  prepared. 
I   2.   4:1.     Dtul.  5  33.    P.s.  81:1.3. 

119:3.     Is.  2:3— 5.     Acts  9:31. 

Koin.  8:1.       1  John  1:7.       2:6. 


A.  D.  64. 


CHAPTER  II. 


A.  D.  64 


ridge.  {Note,  John  \ 4 -AS— '20.)  This  whole 
plan  had  been  formed  and  executed,  that  "in 
the  ages  to  come,"  in  future  generations,  and 
future  worlds,  the  Lord  might  display  "the 
exceeding  riches  of  his  grace,"  by  the  astonish- 
ing kindness  shown  to  rebels  and  enemies,  and 
"children  of  wrath"  in  Christ  Jesus;  that  so, 
men  and  angels,  and  all  created  intelligences, 
to  eternity,  might  behold,  admire,  and  adore 
his  glorious  mercy  and  love  in  these  transac- 
tions. (Marg.  lief,  a,  b.)  The  apostle  would 
therefore  repeatand  enlarge  upon  the  hint  before 
given;  that  "they  had  been  saved  by  grace;" 
they  were  brought  into  a  state  of  salvation,  by 
the  mere  mercy  of  God,  through  faith  in 
Christ:  and  even  this  faith,  which  effected 
their  relation  to  him,  was  not  of  themselves; 
their  proud  and  carnal  minds  having  been  ut- 
terly averse  to  the  humbling  and  spiritual  doc- 
trine: but  it  was  the  free  gift  of  God  to  them, 
the  effect  of  their  being  quickened  or  regenera- 
ted by  his  Spirit.  Thus  their  pride  and  enmi- 
ty, their  love  of  sin  and  the  world,  were  sub- 
dued; and  they  were  brought  to  believe  the 
gospel,  and  to  trust  in  Christ.  This  salvation 
therefore  was  in  no  degree  or  way  "of  works, 
lest  any  man"  should  have  a  ground  of  boast- 
ing, that  he  did,  of  himself,  contribute  in  some 
degree  to  his  own  happiness,  or  of  glorying 
over  his  neighbor.  {Marg.  Ref.  c — f. — Notes, 
Rom.  3:19—28.  1  Cor.  1:"26— 31.)  For, 
though  believers  differed  greatly  from  other 
men,  and  from  their  former  selves;  this  was 
the  effect  of  a  divine  power  exerted  upon  them: 
they  were  "the  workmanship  of  God,"  who 
in  Christ  had  wrought  a  new  creation  upon 
their  souls;  giving  new  principles,  or  propen- 
sities, to  their  several  faculties,  and  a  new  di- 
rection to  their  affections  and  desires.  {Marg. 
Ref  g,  h.—Note,  2  Cor.  5:17.)  Thus  their 
disposition  and  ability  to  love  God,  and  to  do 
good  works,  should  be  considered  as  a  part  of 
their  salvation,  not  as  the  cause  of  it:  for  it 
was  the  purpose  of  God,  that  his  redeemed 
people  should  habitually  walk  in  good  works, 
from  their  conversion,  till  they  finished  their 
course;  and  their  holy  lives  were  the  effect, 
evidence,  and  recommendation  of  their  salva- 
tion by  grace. — 'Both  faith  and  works  are  God's 
'workmanship;  both  are  necessary;  but  the 
'one  the  fruit  of  the  other.'  Maclaurin. —  That 
not.  (8)  If  this  be  understood  of  the  whole  of 
salvation,  faith  must  be  included.  {Note, 
John  1 :10 — 13.) — The  term  "good  works,"  is 
never  used,  in  the  New  Testament,  for  ritual 
obedience,  or  moral  virtue  as  practised  by  un- 
believers, or  for  any  other  works  than  "the 
fruits  of  the  Spirit."  If  any  one  doubt  of  this, 
let  him  consult  a  good  concordance.  The  only 
text,  Avhich  seems  an  exception,  is  Rom.  13:3. 
and  that  means  'works  good  before  God,'  pri- 
marily, though  perhaps  not  exclusively. 
Without  doubt,  regeneration  and  sanctification 
by  the  Spirit  of  Christ,  are  as  much  a  part  of 
our  salvation,  as  redemption  and  justification. 


m  Deut.  5:15.    8:2.    9:7.    15:15. 

16:12.  Is.  51:1,2.    Ez.  16:61  — 

63.  20:43.  36:31.    1  Cor.  6:11. 

12:2.     Gal.  4:8,9. 
n  Rom.  2:28.     Gal.  2:15-      6:12. 

Col.  1:21. 
o  1   Sam.  17:26,36.   .Ter.  9:25,26. 

Phil.  3.3.     Col.  3:11. 
p  'ol.  2:11. 
q  John    10:16.   15:5. 


4:13.     Kzra  4:3.     Is.  61:5.  E/.. 

13:9.     Heh.  11:34. 

Gen.  15:18.    17:7—9.    Ex.  24: 

3—11.    Num.  18:19.     Ps.  89:3, 

&c.     Jer.  31:31—34.     33:20— 

26.        E?..  37:26.      Luke  1:72. 

Acts  3:25.   Rom.  9:4,5.  Gal.  3: 

16,17. 

Jer.  14:8.     17:13.     John  4:22. 

Acli    28:20.       Col.    1:5,27.      1 


Hath  quickened  us  together  with.  (5)  2vve- 
'QwonoujaE.  Col.  2:13.  Not  elsewhere.  Ex  aw, 
et  CMonoiev),  vivifco.  See  on  John  5:21. — 
Hath  raised  us  up  together.  (6)  ^wjjyfiQe. 
Col.  2:12.  3:1.  Ex  ovi',et  eyeiQM,  1:20.  Rom. 
6:4. — Made  us  sit  together.]  ^wFy.uifuje. 
Luke  'i'-l-.bb.  Ex  aw,  et  y(t&i'CM,  sedere  facio. 
— In  the  ages  to  come.  (7)  Ei'  lotg  atoiai  mt; 
F7TFQxn,itFroic.  1:21.  Matt.  l<2:3<2.  Mark  10: 
30. — He  might  shoiv.]  EySeiSiiTim.  See  on 
Rom.  9:17. — By  grace  ye  are  saved.  (8)  7'ij 
/uoiji  fgf  aeauiofin'ot.  "Ye have  been  saved." 
5. —  That  not  of  yourselves.]  Tuio  ova  f| 
vfioit'.  Turn  cannot  agree  either  with  /(XQtTi, 
or  TTtgeoig.  "This  thing,"  viz.  "being  saved  by 
grace,  through  faith,"  "is  not  of  yourselves,  it 
is  the  gift  of  God;"  the  whole,  and  every  part 
of  it. —  Workmanship.  (10)  lloujiiu.  Rom.  1: 
20.  Not  elsewhere  N.  T.—Erra  9:13.  Neh. 
6:14.  Ps.  92:4.  Sept.— Created.]  KnadeviEQ. 
15.3:9.4:24.  i?om.  1  :25.  Col.  1:16.  3:10.  1 
Tm.  4:3.  Rev.  4:\\.  10:6.  Kitaic,  2  Cor.  5: 
17.  Gal.  6:15. — Hath  before  ordained.]  "Pre- 
pared." Marg.  flooijToifnxaFi'.  See  on  Rom. 
9:23.  Walking  in  good  works  forms  an  essen- 
tial part  of  that  plan,  which  God  has  formed 
for  man's  salvation:  and  he  prepares  believers 
by  his  grace  to  fall  in  with  this  arrangement. 
(Note,  Is.  35:8—12.) 

1 1  IF  Wherefore  '"  remember,  that  ye, 
being  in  time  past  "  Gentiles  in  the  flesh, 
who  are  called  °  Uncircumcision,  by  that 
which  is  called  the  Circumcision  in  the 
flesh  P  made  by  hands; 

12  That  at  that  time  ye  were  i  with- 
out Christ,  being  '"  aliens  from  the  com- 
monwealth of  Israel,  and  strangers  from 
^  the  covenants  of  promise,  *  having  no 
hope,  and  "  without  God  in  the  world. 

13  But  now  "in  Christ  Jesus  ye,  who 
sometimes  ^  were  far  off,  ^  are  made  nigh 
by  the  blood  of  Christ. 

Note. — Having  spoken  of  the  general  state 
of  fallen  man,  and  the  salvation  of  all  believers, 
by  the  rich  grace  and  mercy  of  God;  the  apos- 
tle next  proceeded  to  show  the  Gentile  converts 
the  peculiarities  of  their  case,  which  had  placed 
them  much  further  out  of  the  way  of  mercy 
than  the  Jews  had  been.  He  would  have  them 
"remember,"  that  they  had  been  not  only  "dead 
in  sin,"  but  "Gentiles  in  the  flesh,"  as  to  their 
outward  state,  their  gross  idolatries,  immoral- 
ities, and  sensuality;  so  that  they  had  been 
called  "the  Uncircumcision,"  in  contempt  and 
aversion,  as  polluted  and  out  of  covenant  with 
God;  even  by  those  Jews,  who  had  only  the 
outward  circumcision  in  the  flesh,  of  man's  op- 
eration,without  the  "circumcision  of  the  heart." 
{Marg.  Ref.  m— p.— Notes,  Jer.  9:25,26.  Acts 
7:51— 53.  i?om.  2:25— 29,  3:27—31.  4:9—12. 
Gal.  2:6—16.  Col.  2:11,12.)  At  that  time, 
they  were,  in  every  sense,  "without"  or  sepa- 


Thes.  4:13.      2  The.<.  2:16.     I 

Tim.  1:1.     Heh.  6  18.      1   Pet. 

1:3,21.     3:15.     1  John  3:3. 
II  2Chr.  15:3.    Is.    41:6.     45:20. 

Hos.  3:4,    Acts  14:1. 5,1 6.    Rom. 

1:28—32.  I  Cor.  8:4— 6.  10:19, 

20.     Gal  4:8. 
X  See  on  Rom.    8:1.-1     Cor.  1: 

30.      2  Cor.  5:17.      Gal.  3:28. 
y  12,17,19—22.    3:5—8.    Ps.  22: 


27.  73:27.  Is.  Il:l0.  24:15.16. 
43:6.  49.12.  57:19.  60:4,9.  66: 
19.  Jer.  16:19.  Aits  2:39.  15: 
14.  22:21.  26:18.  Rom.  15:<I— 
12. 

16.  1:7.  Rom.  3:23—30.  5:9, 
10.  1  Cor.  6:1 1.2  Cor.  5:20,21. 
Col.  1:13,14.21,22.  1  Pet.  1:18, 
19.     3:18.     Rev.  5:9. 


[333 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


rate  from  "Christ:"  being  "aliens  from  the 
commonwealth  of  Israel,"  and  its  peculiar  ad- 
vantag-es  as  the  visible  chnrch  of  God,  in  which 
his  ordinances  were  administered,  his  oracles 
deposited,  and  the  expectation  of  a  Messiah 
given  and  maintained.  (Marg.  Ref.  q,  r.) 
They  had  also  been  "strangers  from  the  cove- 
nants of  promise;"  the  Abrahamic  covenant, 
that  made  with  Israel  at  Sinai,  the  covenant  of 
royalty,  and  that  of  the  priesthood;  in  all  which 
the  Messiah  was  the  great  blessing  promised. 
(Marg.  Kef.  h.— Notes,  Rom.  3:1,2.  9:4,5.) 
So  that,  whatever  notions  they  might  have  of 
a  future  state,  they  had  nothing  on  which  to 
ground  "a  hope"  of  acceptance  and  happiness 
in  it:  all  their  expeclaiions  of  that  kind  were 
•mere  presumption;  and,  whatever  demons,  idols, 
or  imaginary  beings  tney  worshipped,  they 
were  indeed  "atheists  in  the  world,"  as  to  the 
only  true  God,  and  as  to  the  effect  of  their  fables 
or  speculations  upon  their  conduct;  which  was 
nearly  as  bad,  as  it  would  have  been,  if  they 
all  had  been  avowed  atheists:  seeing  that  their 
abominable  idolatry  led  them  perhaps  into  more 
immorality,  than  it  restrained  them  from;  be- 
sides the  impiety  inherent  in  it.  {Marg.  Ref.  t, 
u.)  But  at  length  those  who  had  been  by  na- 
ture, practice,  custom,  and  external  situation, 
so  very  far  off,  from  the  Avorship,  service,  love, 
favor,  and  image  of  God,  were  "brought  nigh" 
to  him,  as  in  Christ  Jesus  by  faith:  thus  they 
were  admitted  into  a  state  of  acceptance,  recon- 
ciliation, and  friendship  with  God,  through  the 
atoning  blood  of  Christ;  and  were  become  his 
peculiar  people  and  spiritual  worshippers. 
(Marg.  Ref.  y,  z.) — How  rude  and  affronting 
would  accompany  of  unhumbled  impenitent  sin- 
ners, especially  in  a  superior  station  of  life, 
consider  it,  should  a  friend  in  a  letter,  or  a  min- 
ister in  a  sermon,  at  present  address  them  in 
this  language!  The  marked  distinction  also, 
of  the  case  of  the  Gentiles  from  that  before 
described,  confirms  the  interpretation  given  of 
the  third  verse. — Remember,  &c.  (11)  Notes, 
Deut.  8:2.  Ps.  103:1,2.  Is.  51:1—3.  Ez.  16: 
60—63.  36:31.  1  Cor.  12:1—3.— Without 
God.]  The  Gentiles  had  "gods  many,  and 
lords  many;"  the  Ephesians  were  zealous  wor- 
shippers of  Diana,  yet  they  were  atheists  "in 
the  world."— If  indeed  "no  man  knoweth  tiie 
Father,  but  he  to  whom  the  Son  reveals  him;" 
all  men,  who  reject  the  gospel,  whether  idola- 
ters, unbelieving  Jews,  Mohammedans,  deists, 
or  Socinians,  must  be  "without  God,"  accord- 
iuff  to  the  apostle's  meaning  in  that  expression. 
{Notes,  Matt.  11:27.  Luke  10:21,22.  John  5: 
20—23.  2Cor.  1:1— 7.  iJo/m  2:20— 25.)— 
"  Separate  from  Christ ;"  "  having  no  hope  ;" 
•'atheists  in  the  world."  What  was  the  apos- 
tle's views  of  the  state  of  the  Gentiles,  in  re- 
spect of  salvation.?  What  his  judgment  as  to 
the_  duty  ot  seeking,  by  all  scriptural  means, 
1 Q  ^^""^'^'■sion  to  Christianity  ?  (Notes,  Rom. 
:18-20.  0:i2_iG.  10:14-17.  1  Thes.^'.n 
1  Pet.  2:9,10.)     'The  Gentiles  had  no 


their  ( 

1 

—16. 


1  Is.  9:6,7.    Ez.  34  24,25.      Mic 

5:5.  Zech.  6:13    Luke  1-79    2- 
.14.  Rom.  5:1.    Col.  i:20.  rich' 

7:2.     13:20. 
u  15.     3:15.  4:16.    Is.  19:24  25 

Ez.  37:19,20.  John  in:i6.    i]. 

52.     1  Cor.  12:12.    Gal.  3:23 

r(,1.3:ll. 
c  Eslh.  3:8.   Acls  10:28.     Col.2- 

I!i_l4. 


d  Col.  1:22.     Ileb.  10:19—22. 
e    Gal.  3:10.    Col.  2:14,20.    Heb. 
7:16.  8:13.9:9,10,23.10:1—10. 
f  4:16,24.    2  Cor.  5:17.     Col.  3: 

S  Rom.  5:10.     2  Cor.  5:18—21. 

Col.  1 :20— 22. 
h  15.    Rom.  6:6.     8:3,7.      Gal.  2: 

20.    1  Pet.  4:1,2, 


'God,  to  whom  they  prayed  for  eternal  life;  as 
'the  fathers  often  remonstrate.'   Doddridge. 

Made  by  hands.  (11)  XfiooTioiipii.  Mark 
14:58.  Jlctsl-.iS.  17:24.  Heb.2:U.  Ex /-.'/o, 
manus,  et  7Toieo),facio. —  Without  Christ.  (12) 
XutQic  Xqiq8.  See  on  John  15:5. — Being 
aliens.'}  ^■imjlloiQicufievot.  4:18.  Col.  1:21. 
Ex  (tno,  et  ulloTQiob),  alieno. —  The  common- 
wealth.'] Tij;  TTohjeiag.  See  on  .;3c<s  22:28. — 
Having  no  hope.]  Elnida  fti/  e-/orit;.  1  Thes. 
4:13.  EItxiq-  See  on  i?om.  8:24. —  Without 
God  in  the  world.]  Ai^eoi  ev  jco  y.oofio). — 
'Men  not  knowing  God,  "they  served  lotg  firi 
'qivoft,  HOI  ■d-eotc,  those  which  by  nature  are 
'not  Gods."    Gai.  4:8.'    Whitby. 

14  For  he  is  ^  our  Peace,  who  hath 
made  ^  both  one,  and  hath  bro'ken  down 
'  the  middle  wall  of  parthion  bettveen  us; 

15  Having  abolished  '^  in  his  flesh  the  en- 
mity, even  '^  the  law  of  commandments  con- 
tained in  ordinances;  for  to  make  in  him- 
self of  twain  *'one  new  man,  so  making 
peace; 

16  And  that  he  might  s:  reconcile  both 
unto  God,  in  one  body,  by  the  cross, 
''  having  slain  the  enmity  *  thereb}^ 

17  And  came,  '  and  preached  peace 
to  you  which  were  afar  ofl^,  and  to  them 
''^  that  were  nigh. 

18  For  '  through  him  we  both  have  an 
access  '"  by  one  Spirit  unto  "  the  Fa- 
ther. 

Note. — In  every  sense,  Christ  was  to  be  con- 
sidered as  "the  Peace"  of  all  Christians;  the 
Author,  Centre,  and  Substance  of  reconcilia- 
tion to  God,  and  of  the  union  of  Gentile  con- 
verts with  Jewish  believers  in  one  church. 
For  he  had  effected  a  cordial  peace  between 
those  discordant  parties,  (who  had  before  ex- 
ceedingly despised  and  even  detested  each  oth- 
er,) by  "breaking  down  that  partition-wall," 
which  h.ad  so  long  separated  the  Jews  from  the 
Gentiles;  namely,  the  ceremonial  law,  to  Avhich 
the  Gentiles  were  extremely  averse,  even  when 
otherwise  favorable  to  the  worship  of  Jeho- 
vah; and  of  which  the  Jews  were  tenacious 
and  proud,  to  a  degree  of  disgusting  bigotry. 
But  Christ,  by  assuming  human  nature,  and 
fulfilling,  in  his  priestly  character,  especially 
by  his  sacrifice  on  the  cross,  these  typical  in- 
stitutions, had  abolished  them;  and  thus  remov- 
ed the  ground  of  enmity  of  the  Jews  and  Gen- 
tiles against  each  other,  concerning  them.  So 
that  this  law,  (the  commands  of  which  consist- 
ed of  external  ordinances,)  having  lost  all  its 
use  and  obligation;  the  Gentiles  were  admitted 
into  the  Christian  church,  without  submitting 
to  the  yoke  of  the  ceremonial  law,  or  being 
deemed  unclean  because  uncircumcised.  (Marg. 
Ref  a— e.— Notes,  Acts  10:9—16,27 — 33.) 
Thus  they  became  "one  body"  with  the  be- 


334] 


*  Or,  ill  himsilf. 

i  Ps.  85:10.  Is.  27:5.  52:7.  57: 
19—21.  Zerh.  9:10.  Mad.  10: 
13.  Luke  2  14.  10:5,6.  Acts2: 
39. 10:36.  Rom.5: 1 .  2  Cor.  5:20. 

k  13,14.  Deul.  4:7.  Ps.  75:1. 
76:1,2.  147:19,20.  148:14.  Luke 
10:9—11. 

1  3:12.  John  10:7,9.   14:6.  Rom. 


5:2.  Heb.  4:15,16.  7:19.  10:19, 

20.    1  Pet.  1:21.  3:18.   1  Ji,hn 

2:1,2. 
m  4:4.  6:18.  Zech.  12:10.    Foni. 

8:15,26,27.  1  Cor.  12:13.  Jiide 

20. 
n  3:14.     Matt.  28:19.     Jchr.  4:21 

—23.  1  Cor.  8:6.  Gal.  4:6.  Jam. 

3:9.     1  Pet.  1.17. 


A.   D.  64. 


CHAPTER  II. 


A.  D.  64. 


lieving  Jpws,  that  so  Christ  might  create,  as 
it  were,  "One  new  man,"  consisting  of  regen- 
erate persons,  both  Jews  and  Gentiles,  united 
to  himself  the  Head,  quickened  by  his  Spirit, 
"walking  in  newness  of  life,"  harmonious  in 
worshi|i  and  obedience,  and  mutually  loving 
and  doing  good  to  one  another.  {Marg.  lief.  f. 
—Notes,  4 111— 13.  Is.  11:6—9.  Rom.  I'ilS- 
5.  1  Cor.  12:12-31.  G«/.  3:26— 29.)  In  this 
way,  Christ  was  the  Peace-maker  between 
Jews  and  Gentiles:  and  at  the  same  time,  he 
"reconciled  both,  in  one  body,  unto  God."  For 
the  ceremonial  law  im])lied  man's  state  of  con- 
demnation, pollution,  and  enmily  against  God; 
to  whom  he  could  not  approach,  except  on  an 
external  mercy-seat,  and  by  priests,  sacrifices, 
incense,  and  [)urifications;  being,  after  all,  ke])t 
at  a  great  distance  from  liim:  but  the  death  of 
Christ  upon  the  cross  took  away  the  guilt, 
which  was  the  cause  of  "the  enmitj^;"  that  so 
a  holy  God  might  honorably  pardon  and  be 
reconciled  to  his  rebellious  creatures.  And  it 
made  way  for  the  communication  of  the  Holy 
Spirit  to  regenerate  sinners,  and  so  to  destroy 
"the  enmity"  of  their  hearts  against  the  holy 
character,  worship,  and  service  of  God.  (Marg. 
Ref.  g,  h.)  Having  finished  this  great  design, 
he  came,  by  his  apostles  and  ministers,  to 
preach  the  gospel,  or  glad  tidings,  even  peace, 
Avith  God  and  with  each  other,  to  the  Gentiles 
who  "had  been  far  oft","  and  to  the  Jews  who 
were  outwardly  "nigh"  to  God.  (Mars:.  Ref. 
i,  ]i.— Notes,  Is.  57:19.  Ads  10:36— 43."  2  Cor. 
5:17—21.  2  Thes.  2:13,14.)  For  through  the 
Person,  sacrifice,  and  mediation  of  Christ,  be- 
lievers of  "ll  descriptions  were  allowed  access 
to  God,  as  a  Father;  and  were  introduced  with 
acceptance  into  his  presence,  with  their  wor- 
ship and  services,  under  the  immediate  teach- 
ing and  influence  of  the  Holy  Spirit,  as  one 
with  the  Father  and  the  Son,  in  this  great 
work  of  salvation,  as  well  as  in  the  unity  of 
the  Godhead.  (Mar g.  Ref.  \ — n.)  It  should  be 
noticed,  that,  in  the  seventeenth  verse,  the  apos- 
tle, distinguishing  the  Gentile  converts  from 
the  Jewish,  says,  "you  that  were  far  off";"  thus 
evidently  ranging  himself  among  the  Jewish 
converts,  who  were  comparatively  nigh.  This 
is  natural,  and  perfectly  destructive  of  that 
unnatural  interpretation,  by  Avhich  he  is  sup- 
posed to  include  himself  among  the  Gentile  con- 
verts. {Note,  3.) — The  wall,  which  separated 
the  uncircumcised  Gentiles,  who  came  to  wor- 
ship the  God  of  Israel  at  the  temple,  from  the 
Jews  and  the  circumcised  proselytes,  is  gener- 
ally supposed  to  be  alluded  to,  by  the  "middle 
wall  of  ])artition."  For,  under  the  Christian 
dispensation,  the  Jewish  and  Gentile  converts 
all  worship  together,  as  one  body,  animated  by 
one  soul,  and  speaking  by  one  tongue.  (Notes, 
Col.  2:10—23.) 

The  middle  wall  of  partition.  (14)  To  /ueao- 
Toi)rov  T8  qoixy/nH. — MeaoToi/or.  Here  only. 
Ex  fuao;,  medius,  et  toi/o:,  paries.  T'oayfiog, 
J\Iatt.  21 :33.  Mark  12:1.  Luke  14:23.  A  (p(jno- 
voi,  sepio,  munio. —  The  enmity.  (15)  Tr/i' 
f/J^Qav.  16.  See  on  Rom.  8:7. —  Ordinances.] 
Joyfiacn.     CoZ.  2:14.     See  on  Luke  2:1.  Posi- 


3  See  oji  12. 

I.  3:8.    Gal.  3:26—28.  4:2^—31. 

Phil.  3:20.  Gr.    Heh.  12:22— 

24.     Rev.  21:12—26. 
q  3:15.     KUU.  I0:2o.     Gal.6:10. 

1  Julm3:l. 


r  4:12.  1  Pel   2;  t.5. 

s  4:11— 13.     13.28:16.    Malt.  16: 

12.  1  Cor.  3:9—11.  12:28.  (ial. 

2:9.  Rev.  21:14. 
t    Ps.  118:22.     i\Iall.  21:42.  Mark 

12:10,11.   Luke20:17,18.    Aclt 


ttve  institutions  are  meant,  as  distinguished 
from  the  moral  law.  Note,  Ex.  20:1. —  One 
neiv  man.]  'Em  •/.mrov  arO^Qumoi'.  4:24. — 
Comp.  Rom.  6:6.  Col.  3:9. — Preached  peace. 
(17)  Einijyirliaaio  fiQijrrjr.  Rom.  10:15. — Is, 
52:7.  Sept. —  7^o  you  which  loere  afar  off, 
and  to  them  that  were  nigh.]  'Yfjir  joic  fiu 
xo((v,  xat.  TOn:  eyyvc.  13. — Is.  57:19.  Sept.— 
An  access.  (18)  T//j'  TrQoaayioyi'v.  See  on 
Rom.  5:2.  'He  alludes  to  princes'  courts:  one 
'must  not  press  into  the  presence  chamber,  but 
'be  brought  in  by  some  courtier.'  Leigh. 
(Notes,  Rom.  5:1,2.  1  Pet.  3:17-,  18.) 

19  Now  therefore  ye  are  no  more 
°  strangers  and  foreigners,  p  but  fellow- 
cilizens  with  the  saints,  and  of  i  the  house- 
hold of  God; 

20  And  are 'built  upon  Mhe  foundation 
of  the  apostles  and  prophets,  ^  Jesus  Christ 
himself  being  the  chief  Corner-s/one; 

21  In  whom  "'  all  the  building,  "  fitly 
framed  together,  groweth  unto  ^'  an  holy 
temple  in  the  Lord: 

22  In  whom  ye  also  are  builded  to- 
gether, for  '-  an  habitation  of  God  through 
the  Spirit. 

Note. — The  Gentile  believers  were  no  lon- 
ger "strangers  and  aliens,"  excluded  from  the 
privileges  of  God's  people,  as  foreigners  are 
from  those  of  native  subjects:  or  as  those,  who 
from  other  nations  came  occasionally  to  wor- 
ship at  Jerusalem,  were  from  the  stated  or  res- 
ident worshippers,  whether  Jews  or  proselytes. 
But  they  were  become  "fellow-citizens"  of  the 
heavenly  Jerusalem,  with  the  most  eminent 
"saints"  of  Israel:  they  belonged  to  "the 
household  of  God,"  not  only  as  servants  but  as 
children.  (Marg.  Ref.  o — q.)  Nay,  they 
were  made  a  part  of  the  spiritual  temple,  which 
the  outward  sanctuary  had  typified;  having 
been  "built  upon  the  foundation,"  which  proph- 
ets of  old,  and  apostles  of  late,  had  laid  in  their 
doctrine  and  in  their  writings;  of  which  foun- 
dation, and  of  the  whole  superstructure,  Jesus 
Christ  himself  was  "the  chief  Corner-stone," 
the  Centre  of  union,  the  Cement,  and  Support. 
(Marg.  Ref.  r— t.  Notes,  Matt.  16:18.  1  Cor. 
3:10—15.  1  Pet.  2:4—6.)  Upon  him  "the 
whole  building,  being  fitly  framed,"  according 
to  the  counsel  and  plan  oi' the  divine  Architect, 
"grew  up  to  a  holy  temple  in  the  Lord;"  being 
dedicated  to  his  glory,  the  place  of  his  special 
presence  and  power,  in  which  he  delighted  to 
be  worshipped.  (Marg.  Ref  u — y.) — Thus, 
by  the  continual  conversion  of  sinners,  and  the 
progressive  sanctification  of  believers;  while 
each  individual  in  his  proper  place,  conduces 
to  the  stability  and  proportion  of  the  whole, 
and  is  himself  consecrated  and  preserved  by 
being  a  part  of  it;  the  spiritual  temple  is  erect- 
ing from  age  to  age,  and  will  be  till  its  full  com- 
pletion in  heaven.  So  that,  the  Gentiles,  being 
in  Christ  by  faith,  were  "builded  on  this  founda- 
tion" laid  by  prophets  and  apostles,  whose  predic- 


4:11,12.      I  Pet.  2:7,8. 
u  4:13-16.  Kz.  40:— 42: 

3:9.      Ileb.  3:3,4. 
X  Kx.  26:      1  Kings  6:7. 
y   Ps.  S,J:5.     ]iz.  42:12. 


3:17.     2  Cor.  6:16. 
z  John  14:17—23.        17:21—23. 
Rom.  8:9—11.     1  Cor.  3: 16.  6: 
19.  1  Pet.  2:5.  1  Jolm  3.24.  4: 
13,16. 


[335 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


tions  and  doctrine  related  to  "the  chief  Corner- 
stone." Thus  they  became  a  part  of  the  tem- 
ple, together  with  Jewish  believers;  for  the 
special  ''in-dwelling  of  God,  who  by  his  Holy 
Spirit  reigned  in  them,  communicated  his  pecu- 
liar blessings  to  them,  and  was  glorified  by 
them.  (Marg.  Ref.  z.— Notes,  Ps.  118:19— 
24  /«.  23:16.  Zech.  3:9,10.  6:12—15.  Matt. 
21:40—44.  Acts  A:b—\<2.  1  Cor.  3:16,17.  2 
Cor.  6:14— 18.  Rev.  21 :9— 21.)— This  is  a 
most  decisive  testimony  to  the  divine  inspira- 
tion of  the  prophets  and  apostles. 

Foreigners.  (19)  nuqomoi.  Acts  1 :6,^9.  1 
Pet.  '2:11.— Gen.  15:13.  Ex.  2:22.  18:3.  Sept. 
JJaQOixitt,  Acts  13:17. — Fellow  citizens.]  Zv^u- 
aolnat.  Here  only. —  Of  the  household.]  Oi- 
xeioi.  See  on  Gal.  6:10.  Domestics,  including 
both  children  and  servants. — Built  upon.  (20) 
Enoixodoiiij&EVTfc.  See  on  1  Cor.  3:10. —  The 
chief  Corner-stone.]  yf^QoyMriais.  lPet.^:6. 
— Is.  28:16.  Sept.  Ex  axoog,  extremus,  et  yw- 
vva,  angulus. — Fitly  framed  together.  (21) 
2vvaQuoloYBU£vij,  4:16.  Not  elsewhere.  Ex 
ovv,  et  dQfioloyeu),  concinno. — Are  builded  to- 
gether. (22)  HvvoixoSofieiaiyt.  Here  only. — 
An  habitation.]  KaTOix)]TrjQiov.  Rev.  18:2. — 
Ex  xuTu,  et  oixijTijQiov.  See  on  2  Cor.  5:2. 

PRACTICAL  OBSERVATIONS. 
V.  1—3. 

We  cannot  duly  value  the  gospel,  unless  con- 
vinced that  we  are  in  ourselves  "dead  in  tres- 
passes and  sins;"  and  that  we  must  have  per- 
ished, if  God   had  left  us,  as  he  most  justly 
might  have  done.     Yet,  when  we  had  neither 
title  to  happiness,  nor  capacity  for  it;  when  we 
were  unable  to  help  ourselves,   and  unwilling 
to  attempt  it;  when  we  were  utterly  insensible 
of  our  danger,  ready  to  vindicate  our  conduct, 
and  perhaps  proud   of  our  wisdom,  strength, 
and  goodness,  the  love  and  mercy  of  God  were 
extended  to  us !    This   indeed  is  still  the  case 
with  the  immense  multitudes,  "who  walk  ac- 
cording to  the  course  of  this  world,"  in  the 
broad  way  of  destruction:  (Note,  Matt.  7:13, 
14.)  for  those  who  go  with  the  stream,  who 
conform  to  this  world,  and  "live  in  pleasure, 
are  dead  while  they  live."     They  seek  liberty 
in  the  bondage  of  Satan:  and  that  "prince  of 
the  power  of  the  air"  illudes  his  numerous  vo- 
taries, with  gay  phantoms  of  fancied  good;  and 
enables  them  to  build  magnificent,  palaces  in  his 
unsubstantial  element:  that  they  may  neglect 
"the  gift  of  God,  which  is  eternal  life,  through 
Jesus  Christ  our  Lord."     Thus  millions  copy 
his  example  of  rebellion,  and  do  as  he  would 
have  them.     He  still  "works  in  the  hearts  of 
the  children  of  disobedience:"  he  prompts  "his 
ministers  of  unrighteousness,"  and  infidelity: 
(Note,  2  Cor.  11:13—15.)  and,  whUe  he  em- 
boldens them   to  deride   the  doctrine  of  scrip- 
ture,  concerning   divine    influences,    and    the 
agency  of  good  and  evil  spirits;  he  must  ieel  a 
horrid  pleasure,  mingled  with  contempt  of  the 
tolly  ot  those,  who  are  thus  deluded  by  his  de- 
ceptions.    There  is  no  doubt  a  black  inspira- 
tion;   and    Salan    and  his   angels  working  on 
pride   enmity,  and  love  of  sin,  in  the  hearts  of 
angodly  men,  teach  them  to  invent,  propafrate, 
and  ingeniously  defend,  impious  or  infideT  no- 
tions, and   to  excuse  or  palliate  their  ungodli- 
ness   and   worldly   lusts.— But    indeed,  in   one 
way  or  another,  "we  have  all  had  our  conver- 


sation among"  these  "children  of  disobedience," 
under  Satan's  influence,  and  fulfilling  the  de- 
sires of  our  carnal  minds:  and,  on  the  broad 
ground  of  scripture,  we  may  assert  with  confi- 
dence, that,  whether  men  have  been  more 
prone  to  sensual  or  to  spiritual  wickedness,  all 
are  alike  "by  nature  the  children  of  wrath;" 
that  those  who  oppose  this  humbling  tenet  are 
yet  "dead  in  sin;"  and  that  the  state  of  those, 
who  know  little  or  nothing  of  this  in  their  own 
experience,  is  very  doubtful, 
V.  4—10. 

In  proportion  as  we  judge  of  ourselves  as 
justly  condemned  sinners,  so  will  be  our  appre- 
hensions of  Christ  and  his  salvation:  th^  more 
fully  we  perceive  our  guilt  and  pollution,  the 
greater  will  be  our  astonishment  and  adoring 
gratitude,  in  contemplating  the  immensity  of 
the  love  and  the  rich  mercy  of  our  God:  and 
we  shall  not  only  allow  the  gift  of  Christ,  of 
pardon,  and  of  eternal  life,  to  be  most  free,  and 
contrary  to  ourdeservings;  but  we  shall  ascribe 
the  change,  which  we  have  experienced  in  con- 
version, to  the  abundant  "love  of  God  to  us, 
even  when  we  were  dead  in  sin."  By  his  power 
we  were  quickened  together  with  "Christ:" 
(Note,  Rom.  8:1,2.)  he  taught  us  to  aspire  to 
an  inheritance  in  the  heavenly  places,  with  our 
risen  and  ascended  Redeemer:  and  the  same 
considerations,  which  will  excite  the  admira- 
tion, and  be  the  delightful  theme,  of  all  holy 
creatures  throughout  a  blessed  eternity,  now 
lead  us  to  adore  "the  exceeding  riches  of  the 
grace  of  God,  in  his  kindness  to  us"  hitherto. 
When  we  reflect  on  the  infinite  majesty  of  God, 
the  immensity  of  the  creation,  the  meanness 
and  wickedness  and  deep  depravity  of  man, 
and  the  stupendous  plan  of  redemption;  we 
shall  not  be  able  to  account  for  such  favor 
shown  to  us,  except  we  also  consider,  that  "the 
exceeding  riches  of  divine  grace,"  will  be  pro- 
portionably  displayed  and  glorified,  in  the  view 
of  the  whole  creation,  on  account  of  eacli  of 
these  circumstances,  and  of  very  many  others, 
to  eternal  ages.  "We  are  then  saved  by  grace, 
through  faith;  and  that  not  of  ourselves,  it  is 
the  gift  of  God:"  for  if  it  had  been  at  all  of 
works,  or  man  could  in  any  respect  have 
boasted,  the  glory  of  God  had  not  been  com- 
plete. Yet  let  none  infer,  that  this  is  an  unholy 
salvation,  for  all  who  partake  of  it  are  "God's 
workmanship,  created  in  Christ  Jesus  unto 
good  works;"  and  his  purpose  and  efficacious 
operation  concur  in  securing  the  willing  and 
active  obedience  and  holiness  of  all  true  be- 
lievers. So  that  none  can,  on  the  ground  of 
scripture,  either  pervert  the  doctrine  to  licen- 
tiousness, or  accuse  it  of  that  tendency;  and  all 
who  attempt  either  of  these  things  will  be  "left 
without  excuse." 

V.  11—22. 

Besides  the  general  ruined  state  of  all  men, 
every  one  of  us  should  recollect  those  j9ec«/?'ar- 
ities  of  situation,  character,  and  disposition, 
which  set  us  at  a  greater  distance  from  salva- 
tion, than  others  of  our  fellow-sinners.  The 
immoral  and  licentious  conduct  of  some;  the 
impiety,  infidelity,  or  dangerous  lieresies  of 
others;  the  pharisaical  pride  of  many;  an  utter 
dis^regard  to  religion,  and  ignorance  of  even  its 
forms  and  first  principles,  with  various  other 
circumstances,  had  rendered  the  case  of  snme 
perst)ns  peculiarly  {perilous;  and  should  increase 


A.   D.   64. 


CHAPTER  III. 


A.   D.  64. 


their  humility  and  gratitude,  if  at  length  they 
have  been  converted.  Many  of  us  were  once 
without  the  external  knowledge  of  Christ,  at  a 
distance  from  the  professors  of  his  gospel, 
''strangers  to  the  covenants  of  promise;"  hav- 
ing no  thought  or  concern  about  future  happi- 
ness, or  iiope  of  it,  and  living  as  atheists  in  the 
world.  These  things  should  be  brought  into 
the  account,  in  order  to  increase  our  love  and 
zealous  obedience;  if  we,  who  once  were  so 
very  "far  oft",  are  brought  nigh  by  the  blood  of 
Christ."  Through  this  great  Peace-maker, 
how  near  may  the  chief  of  sinners  approach  to 
a  reconciled  God!  {Note,  Ps.  73:23—28.)  How 
harmoniously  then  should  believers  live  togeth- 
er, as  members  of  one  body,  and  children  of 
one  family!  May  his  grace  reconcile  all,  who 
profess  his  truth,  to  God  and  to  each  other! 
May  every  "  partition-wall"  be  pulled  down, 
and  every  enmity  slain,  which  prevents  the 
complete  union  of  Christians,  as  "  one  new 
Man  in  Christ!"  May  he  go  with  his  ministers 
to  the  ends  of  the  earth,  "preaching  the  glad 
tidings  of  peace  to  those  that  are  afar  off!"  May 
his  gospel  be  more  fully  and  faithfully  and  suc- 
cessfully dispensed  among  "those  that  are 
nigh!"  May  sinners  every  where  seek  and  find 
"access  to  the  Father,"  through  the  Son,  and 
by  the  Holy  Spirit!  If  we  are  experimentally 
acquainted  with  this  way  of  access  to  our  re- 
conciled God;  we  are  "no  more  strangers  and 
foreigners,  whatever  once  we  were;  but  fellow 
citizens  of  the  saints  and  of  the  household  of 
God."  We  have  no  "law  of  commandments 
contained  in  ordinances,"  to  keep  us  in  bon- 
dage, to  drive  us  to  a  distance,  or  to  excite  en- 
mity among  brethren;  except  such  as  are  of 
human  invention.  The  instituted  ordinances 
of  worship,  appointed  by  our  Saviour,  as  well 
as  his  moral  precepts,  are  suited  to  aid  and  en 
courage  our  approach  to  God,  and  our  walk 
with  him;  to  excite  our  holy  affections,  and  to 
conduce  to  our  peace  with  one  another,  when 
properly  understood  and  attended  on.  Sin 
ners,  in  these  far  distant  regions,  now  hear 
Christ  "preaching  peace"  to  them,  and  are  in- 
vited to  seek  access  to  God  through  him;  be- 
lievers "are  built  upon  the  foundation  of  the 
prophets  and  apostles,  Jesus  Christ  being  the 
chief  Corner-stone;"  that  they  may  be  "an 
habitation  of  God  through  the  Spirit."  Let  us 
then  inquire,  whether  we  are  "builded  on  this 
foundation;"  whether  our  hopes  are  fixed  on 
Christ,  according  to  the  doctrine  of  his  word; 
whether  we  have  devoted  ourselves  as  "a  holy 
temple"  to  God  through  him;  whether  we  be 
"an  habitation  of  God  by  the  Spirit;"  whether 
we  be  spiritually  minded,  and  bring  forth  "the 
I'ruits  of  the  Sjiirit."  If  this  is  our  experience 
and  privilege;  let  us  take  care  not  to  defile  the 
temple  of  God,  nor  to  grieve  our  holy  Com- 
foMer:  let  us  earnestly,  and  with  fervent  con- 
stant prayer,  desire  his  gracious  presence  with 


a  2  Oor.  10:1.  Gal.  5:2. 

b  4:1.  6:20.     Luke  21:12.     Acls 

21:33.  26:29.  28: 17— 20.  2  Cor. 

11:23.     Phil.  1:7,13—16.    Col. 

1:24.    4:3,18.     2    Tim.   1:8,16. 

2:9.  Philem.  9.  Rev.  2:10. 
c  Gal.  5:11.  1  Thes.  2:15,16. 
d  4:21.     Gal.    1:13.     Col.  1:4,6. 

2  Tim.  1:11. 
e  8.    4:7.     Acta     9:15.      13:2,46. 

22:21.  26:17,18.  Rom.  1:5.   11: 

13.   15:15,16.   1  Cor.  9:17—22. 

Gal.  1:15,16.    2:8.9     Col.  1:25 

Vol.  ^I. 


—27.      1    Tim.    1:11.     2:7.     2 

Tim.  1:11. 
f  1:17.    AcU23:9.  26:15—19.    1 

Cor.   2:9,10.     Gal.     1:12,16— 

19. 
5  9.     Rom    11:25.     16:25.     Col. 

1:26,27. 
h  1:9—11.  2:11—22. 
*  Or,  o  little  be/ore. 
i  Matt.  13:11.    1  Cor.  2:6,7.     13: 

2.  2  Cor.  11:6. 
k  5:32.    6:19.    Luke  2:10,11.    8: 

10.  1  Cor.  4:1.    Col.  2:2.   4:3. 

43 


us,  and  his  influence  on  our  hearts:  let  us  en- 
deavor to  fill  up  the  place  assigned  us,  to  the 
glory  of  God:  and  let  us  study  to  promote  the 
peace  and  purity  of  the  holy  temple,  to  which 
we  belong,  and  to  forward  that  work  by  which 
it  is  continually  approaching  towards  its  full 
perfection.  Especially,  let  us  seek,  and  pray, 
and  improve  to  the  uttermost  our  influence,  be 
it  more  or  less,  for  the  conversion  of  the  Gen- 
tiles, who  are  still  "without  Christ,  without 
hope,  and  without  God  in  the  world,"  and  for 
the  restoration  of  the  poor  scattered  Jews,  and 
of  all  Israel,  to  those  privileges  and  blessings, 
from  which  they  have  been  so  long  excluded 
through  unbelief;  "that  they,  through  our 
mercy,  may  obtain  mercy:"  and  that  Jew  and 
Gentile,  all  over  ihe  world,  may  unite  in  ador- 
ing and  serving  the  God  of  Salvation,  Father, 
Son,  and  Holy  Spirit,  to  whom  be  glory  for 
ever  and  ever.  Amen. 

CHAP.  HI. 

Paul,  the  prisoner  of  Christ  for  the  Gentiles,  1;  shows,  that  Ihe  mystery 
concerning  their  sah'ation,  which  was  before  concealed,  had  been 
made  known  to  him  by  revelation,  2 — 7;  and  to  him,  "who  was  lesi 
thin  the  le.ist  of  all  saints,  was  this  grace  i;iven,  that  he  should  preach 
among  Ihe  Gentiles  the  unsearchable  riches  of  Christ,"  8,  9;  that 
"the  principalities  and  powers  in  heavenly  places"  might,  in  the 
church,  discover  "Ihe  manifold  wisdom  of  God;"  while,  "according 
to  his  eternal  purpose,"  Jews  and  Gentiles  had  "access  wilh  boldness, 
by  Jesus  Christ,"  10 — 12.  He  desires  that  Ihe  Ephesians  may  not 
faint,  becjuse  of  his  tribulations  for  them,  13;  firvenlly  prays,  that 
thev  may  be  abundantly  strengthened,  enlightened,  sanctilied,  and 
comforted,  14 — 20;  and  concludes  with  most  animated  praises,  21. 

OR  this  cause/ 1  Paul,   "'the  prisoner 
of  Jesus  Christ  '  for  you  Gentiles; 

2  If  ''  ye  have  heard  oi"  ^  the  dispensa- 
tion of  the  grace  of  God,  which  is  given 
me  to  you-vvard: 

3  How  that  ^  by  revelation  he  made 
known  unto  me  ^  the  mystery;  •■  as  I  wrote 
*  afore  in  few  words; 

4  Whereby  when  ye  read  '  ye  may  un- 
derstand my  knowledge  in  "^  the  mystery  of 
Christ, 

5  Which  '  in  other  ages  was  not  made 
known  unto  the  sons  of  men,  ""as  it  is  now 
revealed  unto  his  holy  apostles  and  proph- 
ets "  by  the  Spirit; 

6  That "  the  Gentiles  should  be  fellow- 
heirs,  and  of  P  the  same  body,  and  ^  par- 
takers of  his  promise  in  Christ  by  the 
gospel: 

7  Whereof  ^  I  was  made  a  minister, 
"  according  to  the  gift  of  the  grace  of  God 
given  unto  me,  *  by  the  effectual  working 
of  his  power. 

JSfote. — Some  expositors  suppose,  that  all  be- 
tween the  first  verse,  and  the  beginning  of  the 
next  chapter,  is  a  kind  of  parenthesis:  but  it 
seems  more  obvious  to    render  the  sentence, 


1  Tim.  3:9,16. 

1  9.     Matt.    13:17.     L'ike   10:24 

2  Tim.    1:10,11.    Tit.    1:1—3 
Heb.  11:39,40.     I  Pet.  1:11,12 

m  A'ee  on  2:20.-4:11,12. 
23:34.     Luke    11:49. 
12:28.29.     2    Pet.    3:2. 


M:itt. 
Cor. 
Jude 


17. 


n  Luke  2:26,27.    John  14:26.  16: 
13.     Acls  10:19,20,28.     1  Cor. 
12:8—10. 
2:13—22.      Rom.      8:15—17. 


Gal.  3:26—29.  4:5—7. 
p  4:15,16      5:30.     Rom.    12:4,5. 

1  Cor.  12:12,27.  Col.  2:19. 
q  Gal.  3:14.  1  John  1:3.  2:25. 
r  See  on2.— Rom.  15:16.    2  Cori. 

3:6.  4:1.  Col.  1:23—26. 
s  8.    Rom.  1:5.    I  Cor.  15:  lO     JJ 

Tim.  1:14,15. 
120.     1:19.    4:16.     Rom.  ISd-ff,,  . 

19.     2    Cor.  10:4,5.     GaL2:a.  . 

CoL  1:29.  1  The».  2:13.    Hebi... 

13:21. 


IS&T 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


"For  this  cause,  I  Paul,  am  the  prisoner  of 
Jesus  Christ."  The  apostle's  zealous  preach- 
ing to  the  Gentiles,  and  openly  admitting  them 
into  the  Christian  church,  without  circum- 
cision, or  observance  of  the  ritual  law,  which 
implied  the  abrogation  of  the  Mosaic  dispensa- 
tion, had  so  irritated  the  Jews,  that  they  had 
apprehended  him  at  Jerusalem;  inconsequence 
of  which  he  was  at  this  time  a  prisoner  at 
Rome,  in  the  cause  of  Christ,  and  for  the  sake 
of  the  Gentiles.  (Marg.  Eef.  a — c— Notes, 
Jcls  '21:27— 30.  22:22—30.  Ga/.  5:7— 12.  6: 
11—14.  1  Thes.  2:13—16.)  As  he  was  tiiere- 
fore  "the  prisoner  of  Christ  for  them,"  they 
ought  to  read  his  epistle  with  peculiar  atten- 
tion; since  they  had  heard  of  the  manner  in 
which  he  had  been  converted,  and  intrusted 
with  "a  dispensation"  to  "preach  the  gospel  of 
the  grace  of  God,"  as  the  apostle  of  the  Gen- 
tiles; and  how  Christ,  by  immediate  revelation, 
iiad  made  known  to  him  "the  mystery"  of  his 
love:  as  he  had  briefly  written  to  them  in  the 
preceding  chapters;  on  an  attentive  perusal  of 
which,  they  would  readily  perceive  his  exten- 
sive "knowledge  in  the  mystery  of  Christ." 
(Marg.  Ref.  d—k.— Notes,  1 :3— 14.  2:1—10.) 
This  had  not  in  former  ages  been  made  known 
to  mankind,  with  that  clearness,  with  which  it 
was  at  length  "revealed  to  the  holy  apostles 
and  prophets"  of  Christ  by  the  Holy  Spirit:  es- 
pecially it  had  not  been  understood,  that  the 
Gentiles,  without  being  proselyted  to  the  Mo- 
saic law,  should  be  admitted  to  be  "fellow- 
heirs"  with  the  Jews  of  their  covenanted  bless- 
ings; forming  with  them  one  mystical  body,  on 
embracing  the  gospel.  (Marg.  Ref.  1 — q. — 
Note,  2:11 — 22.)  Of  this  new  "dispensation" 
Paul  had  been  "made  a  minister;"  having  re- 
ceived the  gratuitous  pardon  of  his  sins,  and 
abundant  mercy  and  favor  from  God;  and  liav- 
ing  been  effectually  changed  by  the  powerful 
operation  of  his  Spirit,  and  qualified  for  that 
important  service.  (Marg.  Ref.  r — t. — Notes, 
1:15—23.  Gal.  2:6—10.  1  Tim.  1:12—14,)— 
Those  who  had  statedly  attended  on  the  min- 
istry of  the  apostle,  during  his  residence  at 
Ephesus,  must  often  have  heard  from  him  con- 
cerning "the  dispensation  of  the  grace  of  God 
which  was  given  to  him"  in  behalf  of  the  Gen- 
tiles (2);  but  numbers  out  of  the  adjacent  re- 
gions, coming  to  Ephesus,  heard  the  gospel 
from  him;  many  of  whom,  it  is  liighly  proba 
ble,  returning  home,  both  professed  and  preach 
ed  it:  and  these  might  need  more  full  informa- 
tion on  this  subject,  wliich  Avas  so  peculiarly 
interesting  to  the  Gentiles. — St.  Peter  was  sent 
to  Cornelius,  the  first  Gentile  convert:  but  it 
does  not  appear,  that  the  whole  design  of  God, 
respecting  the  union  of  uncircumcised  and  idol- 
•atrous  Gentiles,  when  converted  to  Christianity, 
in  one  church  with  Jewish  believers,  was  so 
dearly  revealed  to  him,  as  it  was  soon  after  to 
M.  Paul.  At  least  the  latter,  with  his  coadju- 
tors, proclaimed  this  doctrine,  so  encouraging 
to  the  Gentiles  and  offensive  to  the  Jews,  far 
more  avowedly,  and  to  immensely  greater  num- 
bers, than  any  other  of  the  apostles,  of  whom 
we  read  m  scnpture.-Some  indeed  imagine, 
tha  the  apostle  meant  to  show,  that  the  value 
oi  the  Christian  revelation  was  vastly  'rreater 


11  Prov.  30:2,3.  Ram.  12:10.  1 
Cor.  15:9.  Phil.  2:3.  1  Tim. 
1:13.15.   1  Pet.  5:5,6. 

338] 


"  1  Chr.  17:16.     29:14,15. 

5:41.  Roin.  15:16—17 
y  See  on  2— Gal.  1:16.  2-8 


than  that  of  the  curious  books  which  the  Ephe- 
sians  had  burned,  (^flcts  19:19.)  and  than  the 
mysteries  of  the  initiated  in  the  worship  of  Di- 
ana. But  if  the  former  were  indeed  "the  ora- 
cles" of  Satan,  and  the  latter  probably  no  bet- 
ter; we  can  hardly  conceive  that  the  apostle 
would  disgrace  "the  oracles  of  God,"  by  such 
a  comparison.  The  same  may  fairly  be  said  of 
several  other  comparisons  or  allusions,  which 
learned  men  su])pose  the  apostle  to  have  in- 
tended.— The  mystery  here  spoken  of  seems 
very  improperly  confined,  by  many  expositors, 
to  the  calling  of  the  Gentiles;  whereas,  the  mys- 
terious salvation,  by  Emmanuel's  righteous- 
ness and  atonement,  through  faith,  and  by  the 
new  creation  of  his  Spirit  unto  holiness,  which 
the  Gentiles  were  called  to  partake  of  in  com- 
mon with  the  Jews,  and  on  which  the  apostle 
had  before  enlarged,  and  to  which  he  was 
about  to  return  (9),  was  also  evidently  intend- 
ed. The  former,  as  exclusive,  is  at  best  but  a 
meagre  interpretation;  the  latter  perfectly 
agrees  w^ith  the  apostle's  manner,  when  s])eak- 
ing  on  a  subject,  of  which  his  heart  was  lull. 

The  prisoner  of  Jesus  Christ.  (1)  'f)dea- 
ftiog  T8  Xqii^h  Ii/Uft.  4:1.  2  Tim.  1  :8.  Philem. 
1,9. — Jea/iiioc,  Matt.  27:15,16. — Dispensa- 
tion. (2)  Oiy.orouiK.  1:10.  See  on  Luke  16:2. 
Oty.ni'Ofiog,  Luke  12:42.  \6:l,5,S.—Mystery 
of  Christ.  (4)  Tco  fivzijQico  lu  Jiiiizs.  3:9.  5: 
32.  Roin.  16:25.  Col.  2:2.  1  Tim.  3:16. 
(Notes,  5:32,33.  Rom.lA~4.  CoZ.  1 :25— 27. 
2:1—4.  1  Tim.  S:i 6.)— Fellow-heirs.  (6)  JS'vj'- 
xhj(]orofiu.  See  on  Rom.  8:17. —  Of  the  same 
body.]  ^vaaoniu.  Here  only.  Ex  ovf  at  abi- 
fia,  corpus. — Partakers.]  ^vfi{.moya.  5:7. 
Not  elsewhere,  E.\  ovf,  et  fiero/os.  See  on 
Lukeb:l. —  The  gift  of  the  grace.  (7)  Tyv 
Smoeuv  11] g  ;((x(jiTng.  Rom.  3:24.  Gal.  2:21. — 
Effectual  toorking.]  Ei'egyFiur  n]g  dvi'u/necjg, 
20.  See  on  1:19. 

8  Unto  me,  "  who  ain  less  than  the  least 
of  all  saints,  "  is  this  grace  given,  that  ^  I 
should  preach  among  the  Gentiles  ^  the 
unsearchable  riches  of  Christ: 

Note. — The  apostle  here  formed  a  new  word, 
to  express  the  deep  sense  which  he  had  of  his 
own  unworthiness:  this  is  very  properly  ren- 
dered, "less  than  the  least  of  all  the  saints." 
He  does  not  seem  to  have  adverted  exclusively 
or  principally  to  his  former  conduct,  as  a  per- 
secutor and  blasphemer.  That  indeed  made 
him  deem  himself  "the  chief  of  sinners;"  but 
here  he  speaks  of  himself  as  "a  saint,"  though 
most  mean  and  unworthy  of  that  title.  (Marg. 
Ref  u.— Notes,  I  Cor.  15:3— ll,tju.8,9. 1  Tim. 
1 :12 — 16.)  In  general,  this  must  be  ascribed  to 
his  unaffected  humility,  his  self-knowledge,  ac- 
quaintance with  the  holy  law,  near  communion 
with  God,  and  candor  towards  his  brethren.: 
and  perhaps  those  humiliating  infirmities,  of 
which  he  repeatedly  spoke,  were  in  some  de- 
gree taken  into  the  account.  But  the  consid- 
eration of  his  peculiarly  aggravated  crimes 
before  conversion,  and  the  unparalleled  mercy 
and  favor,  which  had  been  shown  him,  gave 
him  such  a  sense  of  his  immense  obligations, 
and  of  the  returns  of  love,  gratitude,  zeai,  and 
holiness,  which  became  him;  that  he  regarded 


16.19.     1:7,S.     2:7.     Ps.  31:19. 
Jolin    1:16.     Rom.    11:33.       1 


Cor.  1:30.  2:9.  Phil.  4:19.  CoL 
1:27.  2:1—3.    Rev    3:18 


A.  I).  04. 


CHAPTER  III. 


A.  D.  64. 


las  attainments  and  eX])erRMioe  niiicli  more  be- 
neath the  proper  standard,  than  those  of  any 
otiier  true  Christian.  'Surc^ly,'  thought  he,  'no 
'other  behever  h)ves  the  Lord,  in  a  degree  so 
'disproportioned  to  his  obligations,  as  I  do!'  All 
his  obedience,  labors,  usefulness,  and  even  suf- 
i'eriugs,  would  be  considered  as  so  many  addi- 
tional favors  bestowed  on  him :  and  that  cold- 
ness of  affection,  or  rising  of  evil  in  the  heart, 
which  he  could  bear  with  in  others,  he  deemed 
inexcusable  in  himself.  (Note,  Rom.  7:18 — 25.) 
This  did  not,  however,  lead  him  to  doubt  of  his 
being  a  saint;  but  only  to  stand  more  amazed 
at  the  love  of  the  Lord  toward  him:  and  under 
this  impression,  he  uttered  the  feelings  of  his 
heart  in  such  energetic  language,  as  very  few 
can  use  with  propriety  or  sincerity:  though 
many  employ  the  words,  rather  as  expressive 
of  what  they  ought  to  mean,  than  of  what  they 
really  feel  concerning  themselves;  and  some 
no  doubt,  as  affecting  the  praise  of  humility  ! — 
On  so  great  a  sinner,  and  so  unworthy  a  believ- 
er, was  this  astonishing  grace  conferred;  that 
he  should  be  employed  as  an  apostle,  to  preach 
among  the  idolatrous  Gentiles,  through  many 
nations,  "the  unsearchable  riches  of  Christ!" 
The  immensity  of  the  divine  Redeemer's  con- 
descension and  mercy;  the  preciousness  of  his 
blood  and  salvation;  the  fulness  laid  up  in  him, 
and  the  freeness  with  which  it  was  bestowed; 
the  privileges  of  his  people,  and  their  glorious 
inheritance;  those  "riches  of  Christ,"  which 
were  not  provided  for  himself,  or  for  holy 
creatures,  but  purchased  for  the  chief  of  sin- 
ners; for  the  payment  of  their  debts,  the  ran- 
som of  their  souls,  and  the  enriching  of  them 
to  all  eternity;  which  sufficed  for  all  the  multi- 
tudes that  ever  had  come,  or  should  come  to 
liim  for  them,  how  many  soever  they  were; 
which  never  could  be  exhausted  or  diminished, 
by  the  most  liberal  and  profuse  communication 
of  them,  or  leave  the  glorious  and  gracious 
Proprietor  less  rich  than  before,  to  the  ages  of 
eternity:  these  are  "the  unsearchable  riches  of 
Christ;"  and  they  baffle  the  ()o\vers  of  compu- 
tation, nay  even  of  imagination;  they  are  in- 
comprehensible and  infinite.  (Marg.  Ref.  x — 
7..— Notes,  John  1:16.  2  Cor.  8:6— 9,  v.  9.  Col. 
2:1 — 4,  V.  3.)  This  was  the  great  subject  of 
the  apostle's  ministry  among  the  Gentiles, 
whom  he  called  to  come  and  partake  of  "these 
unsearchable  riches"  by  faith  in  Christ. — It 
may  be  very  useful  to  compare  the  animated 
language  of  this  chapter,  with  the  cold  reason- 
ings of  modern  theologians,  and  their  extreme 
caution  lest  they  should  speak  too  highly  of 
Christ  and  his  salvation, — The  labors,  perils, 
and  sufferings  of  the  apostle,  in  his  preaching 
to  the  Gentiles,  were  so  many  and  great;  that 
nature  would  have  deemed  it  an  intolerably 
hard  and  perilous  service,  and  declined  it  by 
every  possible  means:  but  grace,  inspiring  him 
with  love  of  Christ,  zeal  for  his  glory,  and  a 
longing  desire  for  the  salvation  of  souls,  made 
him  think  it  an  unspeakable  privilege.  (Notes, 
./2cfs  20:18— 21.  2  Cor.  5:13— 15.)  Whatan 
example,  for  modern  missionaries!  And  what  a 


vi:w  does  it  give  us  of  ..le  desirableness,  the 
importance,  and  the  honor  of  that  service. 

Less  than  the  least  of  all  saints.]  Toy  elayia- 
lojeqco  nuvibiv  loii'  dyiwi'.  Here  only.  'Com- 
'parativus  a  superlative  elu-/ic,0Q,  denuo  for- 
'matus.  Minimo  minor  '  S'chleusner.  Thus 
//f  (iloTf  9«r,  {"vom  fit- 1 'Ci')r,  3  John  4. — I  should 
preach.']  Evayyeltuuatf^ui. —  IVie  unsearchable 
riches.]  Tov  ui'iii/nagov  jxhirov. — ylve^iyvi- 
(laioz.  See  on  i?o»i.  11  :33.  rilmoc,  16.  1:7, 
18.  2:7.  Rom.  2:4.  9:23.   11:12,33. 

9  And  "  to  make  all  men  see,  what  h 
^  the  fellowship  of  the  mystery,  \^■hicil 
from  •=  the  beginning  of  the  world  hath  been 
*•  hid  in  God,  who  *=  created  all  things  by 
Jesus  Christ: 

10  To  ^the  intent  that  now  unto  the 
^  princijDalities  and  powers  "'  in  heavenly 
places  might  be  known  by  the  church  '  the 
manifold  wisdom  of  God, 

11  According  to  ''the  eternal  purpose, 
which  he  purposed  in  Christ  Jesus  our 
Lord : 

1 2  In  '  whom  we  have  boldness  and 
access  with  confidence,  by  the  faith  of  him. 

\T'ructii:al  Obseruutions,'] 

Note. — This  "preaching  of  the  gospel,  con 
cerning  the  unsearchable  riches  of  Christ,"  was 
appointed,  that  men  of  all  nations  and  descrip- 
tions might  perceive  the  happy  "fellowship," 
or  partnership,  (so  to  speak)  of  Jews  and  Gen- 
tiles in  the  blessings  of  salvation;  according  to 
the  mysterious  plan,  which  had  been  formed 
from  the  beginning  in  the  counsels  of  God,  but 
had  been  hidden  from  his  creatures  in  general; 
save  as  he  had  given  some  previous  intimation 
of  it  "by  his  i)rophets,"  and  had  at  length  more 
fully  discovered  it  by  Jesus  Christ,  by  whom, 
as  the  eternal  Word,  he  at  first  created  all 
things,  and  was  now  effecting  a  glorious  new 
creation,  {Marg.  Ref.  a — e. — Notes,  John  1 : 
1—3.  CoZ.  1:15— 17.  Heb.\:\,<=l.)  To  the 
intent  that  angels  and  archangels,  even  "the 
principalities  and  powers,"  who  were  around 
the  throne  of  God  "in  heavenly  places,"  and 
had,  from  the  beginning,  witnessed  and  adored 
the  disjilays  of  his  wisdom,  in  the  works  of 
creation  and  providence,  should  now  discover 
still  more  surprising  and  most  gloriously  and 
beautifully  varied  displays  of  it,  in  his  church 
of  redeemed  sinners:  while  they  beheld  rebels 
changed  into  spiritual  worshippers;  all  the 
Persons  and  perfections  of  the  Godhead  more 
abundantly  glorified,  even  by  means  of  man's 
apostasy;  Satan's  devices  turned  against  him, 
and  the  most  discordant  characters  united  in 
one  loving  family,  or  as  "one  Body  in  Christ," 
{Marg.  Ref.  f— i,)  All  this  was  effected  "ac- 
cording to  the  purpose  of  God,"  which  from 
eternity  he  had  conceived  in  his  infinite  mind, 
of  saving  sinners  by  Christ  Jesus  our  Lord. 
Through  faith  in  him,  being  made  partakers  of 
his  salvation,  both  Jewish  and  Gentile  believers 


I  Malt.  10;27.  28:19.  Mark  IR: 
1S,IC.  T.ukr  24  47.  Rom.  IG: 
2<j.  Col.  1:23.  2  Tim.  4:17. 
Rev.  14:6. 

b  3.  1:9,10. 

t  1:4.  Matt.  13:35.  25:34.  AcU 
15.18.     Rom.    16:25.     1    Ccr. 


2:7.  2Thes.  2:13     2  Tiin.  1:9. 

Tit.    1:2.      1    Pet.    1:20.     Kev. 

13:8.   17:8. 
d  Col.  1:26.  3:3. 
e  Ps.    33:6.     I«.  44:24      John  1: 

1—3.  5:17,19.     10:30.    Col.  1: 

16,17.  Heb.  1:2.3.  3.3,4. 


If  Ex.    25:17—22.       r».    103:20. 
14n:l,2.    Is.  6:2—4.    E/,.  3:12. 
1  Pel.  1:12.   Rev.  5:9— 14. 
'l;  i'c«  on  l:2l. 
h  See  on  1:3. 

i  1:8.      Ps.  104:24.    Matt.     11:25 
I      —27.  Rom.  11:33.  1  .  or.  1:24. 


2:7.  1  Tim.  .3:16.  Rev.  5:12. 
k   1:4,9,11.    Is.  14:24—27.  46:  lO, 

11.  .Ier..';i:29.  Horn.  8:28—30. 

9:11.  2  Tim.  1:9. 
I  2:18.     .John    14:6.     Rcd).   5:2. 

Heb.  4:14—16.   10:19—22. 


[339 


A.  D.  (54. 


EPHESIANS. 


A.  D.  64. 


had  obtained  the  privilege  of  coming  before  God 
with  a  humble  boldness,  notwithstanding  their 
reverence  of  his  infinite  majesty  and  purity;  and 
with  a  confidence  of  being  accepted,  and  re- 
ceiving abundant  blessings,  notwithstanding 
their  conscious  guilt  and  pollution. 

To  make  all  men  see.  (9)  iJomaai  naviag. 
See  on  1 :  18.— From  the  beginning  of  the 
world]  Jno  iior  uiutvwv.  11.  Col.  1:26. — 
Jn'  ato>voi,  Luke  1:10.  Acts  3:21.  15:18. 
/Ton  XQOVMV  uiMviwv,  2  Tim.  1 :9.  Tit.  1 :2. — 
Fellowship.]  KoivMviu.  See  on  Acts  2:42. 
Rom.  15:26.  Note,  1  John  1:3,4. —  To  the 
principalities,  &c.  (10)  Tuig  aQX(xi;  xut  juig 
F^ovatut;.  1:21.  6:12.  1  Pet.  S:22.~In  heav- 
enly places.]  Er  inn  snaQunoig.  See  on  1 :3, 
(iV(i/es,  1:3— 8,15— 23.  2:4—10.  Luke  <2:8— 
14.  1  Pet.  1:10—12.  Rev.  5:11— 14.)— Mani- 
foli]  nolvnoiy.ilo;.  Here  only.  'Multifor- 
'■tnis,  muUifarius,  admodum  varius,  multimo- 
'dus:  a  nolv:  multus,  et  noixiXog  varius.^ 
Schleusner. — Eternal  purpose.  (11)  TJQo&eaiv 
70)v  uiojvb)v.  1:11.  See  on  Rom.  8:28. 

1 3  Wherefore  I  desire  that  ""  ye  faint 
not  "  at  my  tribulations  for  you,  which  is 
your  glory. 

Note. — As  so  great  honors  redounded  to  God, 
and  blessings  so  rich  and  abundant  were  con- 
ferred on  men,  through  the  preaching  of  the 
gospel  to  the  Gentiles:  the  apostle  was  well 
satisfied  with  his  sufferings  on  that  account: 
and  he  entreated  his  brethren  at  Ephesus  not 
to  be  discouraged,  or  to  turn  aside  from  their 
profession,  on  account  of  them;  either  for  fear  of 
being  exposed  to  similar  persecutions  from  the 
Jews;  or  through  the  insinuations  of  Judaizing 
teachers,  who  might  attempt  to  prove,  that 
Paul  -had  done  wrong  in  disregarding  the  legal 
ceremonies,  and  thus  had  needlessly  exposed 
himself  to  persecutions.  Whereas,  his  con- 
stant and  patient  endurance  of  sufferings,  in 
defence  of  the  liberty  of  the  Gentile  churches, 
was  indeed  an  honor  to  thera:  it  manifested 
the  importance  of  their  cause  in  his  judgment, 
and  it  showed  the  temper  of  the  bigoted  Jews: 
it  should  therefore  animate  the  Gentile  con- 
verts to  stand  fast  in  the  liberty  of  the  Gospel. 
— The  verse  may  indeed  be  rendered,  "I  pray 
not  to  faint  at  my  tribulations  for  you:"  but 
the  sense  given  in  our  version,  and  by  most  ex- 
positors, is  far  more  energetic,  and  far  more  in 
the  manner  of  the  apostle.  {Marg.  Ref. — 
Notes,  Phil,  l.l'i— 14.  2:14—18.  1  Thes.  S: 
1-5.) 

That  ye  faint  not.]    My  exxaxFty.   See  on 
Luke  18:1.  {Note,  2  Cor.  4:1,2.) 

14  For  this   cause  °  I   bow   my    knees 
unto  1'  the  Father  of  our  Lord  Jesus  Christ, 

15  Of    whom   1  the    whole    family    in 
h3aven  and  earth  ''  is  named; 

16  That  he  would  grant  you,  '  accord- 


ra  D«ut.20:3.  Is.  40:30,31 .  Zeph 
3:16.  Acts  14:22.  Hal.  6^9 
2  Thes.  3:13.  Heh.  12:3—6 

n  1.  2  Cor.  1:6.  Phil.  1:12—14 
Col.  1:24    I  Thes.  3:2—4. 

0  1:16—19.  1  Kings  8:.54.  19:18. 
2<'br.  6:13.  Ezra  9:5.  Ps. 
95:6.  Is.  45:23.  Dan.  6:lO.I.uke 
22:41.  Acts  7:60.  9:40.  20:36. 
81:5. 

9  See  on  1 :3. 

1  1:10,21.  Phil  2:10.  CciI.  1:20. 
Rev.  5:8— 14.     7:4—12. 


3401 


r  Is.  65:15.      Jer.    33:16.      Acta 

1I-.26.     Rev.  2:17.      3:12. 
3  8.  1.7,12.       2:7.       Rom.  9:23. 

Phil.  4:19.     Col.  1:27. 
t  6:10.  Joh  23:6.  Ps.  28:8.  138:3. 

Is.  40:29—31.     41:10.      Zech. 

10:12.      Matt.    6:13.       2  Cor. 

12-9.       Phil.  4:13.      Col.  1:11 

2  Tim.  4:17.     Heh.  11:34. 
u  .ler.  31:33.    Rom.  2:29.     722 

2  Cor.  4:16.      1  Pet.  3:4. 
X  2:21,22.    Is.  57:15.    John  6:56. 

14:17,23.  17.23.  Rom.  8:9—11. 


ing  to  the  riches  of  his  glory,  *  to  be 
strengthened  with  might,  by  his  Spirit,  in 
"  the  inner  man ; 

17  That  "  Christ  may  dwell  in  your 
hearts  by  faith;  that  ye,  >  being  rooted  and 
^  grounded  in  love, 

18  May  be  "able  to  comprehend  ^with 
all  saints,  what  is  the  breadth,  and  length, 
and  depth,  and  height; 

19  And  "^  to  know  the  love  of  Christ, 
which  ^  passeth  knowledge,  "^  that  ye  might 
be  filled  with  all  the  fulness  of  God. 

Note. — The  apostle  could  not  go  from  place 
to  place,  as  formerly,  to  establish  the  churches 
by  his  personal  exhortations;  but  his  affection- 
ate desire  of  their  prosperity  was  unabated:  so 
that,  during  his  imprisonment,  he  "bowed  his 
knees"  in  constant  prayer  for  them,  "unto  the 
Father  of  our  Lord  Jesus:  of  whom  the  whole 
family"  of  believers  on  earth,  and  saints  and 
angels  in  heaven,  "are  named"  and  considered 
as  the  children  of  God,  being  gathered  togeth- 
er in  one  in  Christ.  {Marg.  Ref.  o — r. — Note, 
1 :9— 12.)  To  "the  Father  of  the  Lord  Jesus," 
and  of  the  whole  family,  the  apostle  prayed, 
that,  "according  to  the  riches  of  his  glory," 
his  plenteous  mercy  which  was  emphatically 
"his  glory,"  he  would  grant  them  to  be  pow- 
erfully "strengthened  by  his  Spirit,"  in  all  the 
holy  dispositions  of  their  renewed  souls,  in 
faith,  reverential  fear,  love,  gratitude,  hatred  of 
sin,  hope,  patience;  that  thus  they  might  be 
steadfast  amidst  temptations  and  persecutions, 
enjoy  comfort,  and  glorify  God  in  every  situa- 
tion and  duty.  {Marg.  Ref.  s — u. — Notes,  Ps. 
138:3.  Is.  40:27—31.  2  Cor.  12:7—10.  Phil. 
4:10—13,  V.  13.  Col.  1:9—14,  v.  11.)  That 
Christ,  being  welcomed  to  their  hearts  by  faith, 
to  be  their  Lord  and  Saviour,  "might  dwell" 
there,  as  the  Sovereign  of  all  their  affections 
and  actions,  and  the  source  of  all  their  joys: 
that  so  they  might  be  "rooted,"  as  a  tree  in  a 
deep  and  fertile  soil;  and  grounded  as  a  build- 
ing on  a  firm  foundation,  by  their  supreme  love 
to  Christ,  and  his  salvation,  cause,  and  people; 
and  thus  be  secured  from  turning  aside  or 
growing  negligent,  and  be  rendered  stable  and 
fruitful  in  their  profession:  and  that  they  might 
also  be  enabled  to  "apprehend"  and  under- 
stand, as  all  true  saints  did  in  some  measure, 
the  immensity  of  the  love  of  Christ  to  his  peo- 
ple. {Marg.  Ref.  x — b.)  This  had  in  it  a 
"breatith"  commensurate  with  the  boundaries 
of  the  earth,  as  it  extended  to  sinners  of  every 
nation  and  character;  a  "length"  equal  to  the 
duration  of  the  world,  yea,  extending  from 
eternity  to  eternity;  and  a  "depth  and  height" 
which  might  be  contemplated  in  the  abject 
state  of  deserved  wretchedness,  in  which  Christ 
viewed  sinners,  irom  the  height  of  his  essential 


2  Cor.     6:16.    Gal.  220.   C.l. 

1:27.  1  John  4:4,16.  Rev.  3:20. 
y  Malt.  13:6.     Rom.  5:5.     1  Cor. 

8:1.   2  Cor.  5:14,15.     Gal.  5:6. 

Col.  1:23.     2:7. 
z  Matt.  7:24,25.     Luke  6:48.  Gr. 
a  19.  1:18—23.  Joh  11:7—9.    Ps. 

103:11,12,17.     139:6.     Is.  55:9. 

John  15:13.     Gal.  2:20.     3  13. 

Phil.  2:.'3— 8.     3:8—10.    1  Tim. 

1:14—16.    3:16.      Tit.  2:13,14. 

Rev.  3:21. 


b  1:10,15.   Deut.  33:2,3.     2  Chr. 

6:41.  Ps.  116;15.     132:9.     145: 

10.     Zech.  14:5.    2  Cor.  13:13. 

Col.  1:4. 
c  18.    5:2,25.    John  17:3.  2  Cor. 

5:14.  Gal.  2:20.    Phil.  2:5— 12. 

Col.  1:10.    2  Pet.  3:18.  1  JfJio 

4:9—14. 
d  Phil.  4:7. 
e    1:23.     Ps.  17:15.    43:4.    Matt. 

5:6.  John  1:16.  Col.  2:9.  Rev. 

7:15—17.  21:22—24.  ;2:3— 5. 


A.  D.  64. 


CHAPTER  III. 


A.  D.  64. 


glory,  the  depth  of  suffering  and  abasement  to 
wliich  he  stooped  for  their  salvation,  and  the 
height  of  present  privilege  and  future  felicity 
to  which    he   advanced   them.     In    short,   the 
apostle  prayed,  that  they  might,  spiritually  and 
experimentally,    "know    the    love    of    Christ, 
which    passed   knowledge,"   even    that   of  all 
created  beings;  and  could  never  be   fully   un- 
derstood, being  in   all  respects  infinite  and  in- 
comprehensible:   that  they   might  be  so  filled 
with  heavenly  knowledge,  holy  affections,  and 
consolations,  as  to  leave  no  room  in  their  souls 
for  error,  ignorance,  sin,  or  infelicity;  but  that 
the  fulness  of  the  divine  power,  grace,  light, 
love,    and    joy,    might    wholly   occupy    their 
hearts;  and  that  their  powers  might  be  so  en- 
larged, as  to  receive  more  and   more  of  these, 
till  they  should  be  "filled   with,"  or  "unto," 
"all   the   fulness  of  God,"  as   his   temple  was 
with  his  glorious  presence.    {Marg.  Hef.  c — e, 
—Note,     1    Kings    8:10— 14.)— "The    whole 
family  in  heaven  and  earth"  (15),  may  include 
all  holy  creatures;  but  certainly   none   of  the 
obstinate  enemies   of  God.       Perhaps  the   re- 
deemed from  among  men  are  exclusively  meant; 
and  Christ,  as  the  immediate  antecedent,  is  He, 
from  whom  this   family  is  named  Christians. — 
"The   height,  &c."  is  here  explained,  as  con- 
nected  with  "the   love  of  Christ,"  mentioned 
in  the  following  verse.       But  the  glorious  plan 
of  redemption  in  general  may  be  meant:     this,' 
however,  does  not  materially  alter  the  sense.      I 
I  bow.     (14)     KafiTTToi.    Rom.  11:4.    14:11.' 
Phil.  2:10.'   (Notes,  Acts  20:36—38.   21:1— 6,{ 
V.  5.) — The  whole  family.  (15)  JIuau  ttuiqiu.I 
Luke  2:4. —  To    be    strengthened.    (16)    Kqu-\ 
Titioithji'di.   1  Cor.  16:13.     See  on   Luke  1:80. 
— In  the  inner  man.]     Eig  rov  eau)  (trd-QOjnov. 
See  on  2  Cor.  4:\6.— May  dwell.  (17)   Karoi- 
xijaut.   Col.  1:19.  2:9.  Jatn.  4:5,  et  at.  (Notes, 
/s.  57:15,16.     Jo/m  6:52— 58,  v.  56.     14:21  — 
24.  15:3—5.    17:22,23.  2  Cor.  6:14—18.   Col. 
1:25—27,     Rev.  3:20— 2^.)— Rooted.]      Eqqi- 
^Mueroi..     Col.  2:7.    Not  elsewhere.      A  (jiCn, 
radix  planlcB  aut  arboris. —  Grounded.]  Tt&e- 
[ifliuniirvnt.    JMatt.  7  :'25.     Luke  6: 4S.   Col.  1: 
23.      1    Pet.  5:10.       GeuFhnr,    Luke  6:48,49. 
(Notes,  Ps.  1:1— 4.    92:7—15,     Matt.  7  :<24— 
27.) — Comprehend.  (18)  Kaidladea&ui.  Phil. 
3:12,13.   See  on  John  1  :b.—  The  breadth.]  To 
ttXuto;.    Rev.  20:9.   21:16. — Length.]   Mtjxo;. 
Rev.  21:16.   Not  elsewhere. —  Depth.]    Bui}o:. 
Rom.  8:39.— Height.]  '  Vifjoc.  4:8,   Luke  1:78. 
24:49,  et  al.    (Notes,  Job  11:7—12.  Rom.  11: 
33 — 36.) — Which  passeth   knowledge.      (19) 
Trjv  vTTf-odnlluaai'  ji]q  yvwaeMi:.  See  on  1:19. 
—  With  all  the  fulness.]    Eig  nuv  to  Tili/QMfiu. 
See  on  1 :23. 

20  Now  unto  him  that  is  ''able  to  do 
^  exceeding  abundantly  above  all  that  we 
ask  or  think,  ''  according  to  the  power  that 
vvorketh  in  us; 

21  Unto  him  '  be  glory  in  the  church 
•'  by  Christ  Jesus,  '  throughout  all  ages, 
world  without  end.     Amen. 

Note. — The  apostle  added,  to  his  most  en 


f  Gen.    17:1.    18:14.  2  Chr.  25.9. 

Jcr.  32:17,27.  Dan.  3:17.  6:20. 

Matt.  3:9.  John  10:29,30.  Rom. 

4:21.  16:25.  Fleb.  7:25.    Il:l9. 

Jam.  4:12.    Jucle  24. 
%  Ex.  34:6.  2  Sam.  7:19.  1  Kings 


3:13.       Ps.  36:8,9.     Cant.    5:1. 

Is.  35:2.      55:7.      John  10:  lO. 

1  Cor.  2:9.  1  Tim.  1:14.  2  Pet. 

1:11. 
h  7.     1:19.     Col.  1:29. 
i   1:6.    1  Chr.  29.11.   Pt.  29:1,2. 


larged  petitions,  an  act  of  adoration  suited  stili 
more  to  exalt  the  expectations  of  the  readers. 
He  ascribed  glory  to  God,  as  "able,"  not  only 
to  do  all  that  he  had  asked,  but  "above  all," 
"abundantly  above  all,"  "exceeding  abundantly 
above  all,"  not  only  which  he  or  tlie  Ephesians 
had  asked,  but  even  all  which  they  had 
thought,  desired,  or  imagined!  So  that  they 
might  stretch  their  thoughts,  enlarge  their  de- 
sires, and  multiply  their  most  comprehensive 
petitions  to  the  utmost;  yet  they  never  could 
reach  the  whole  of  what  God  was  "able"  to 
bestow  upon  them,  or  what  he  honorably  could 
do  for  them  in  Christ  Jesus,  (Marg.  Ref.  f,  g.) 
Nay,  all  which  yet  remained  to  be  done,  in  or- 
der to  complete  their  felicity  and  glory  in  soul 
and  in  body,  was  "according  to  that  power," 
which  had  effected  their  redemption  from  the 
dominion  of  Satan,  and  their  new  creation  to 
holiness;  and  which  still  upheld,  preserved,  and 
renewed  them,  amidst  all  iheir  temptations  and 
trials.  (Marg.  Ref.  h.— Notes,  1:15—23.  2:4 
—10.  Rom.  5:6— iO.  8:32—34.)  To  this  God 
of  power  and  grace  unspeakable,  the  apostle 
most  earnestly  desired,  that  glory,  adoration, 
and  praise,  should  continually  be  rendered,  in 
every  part  of  the  church,  by  Christ  Jesus, 
throughout  all  the  ages  of  time,  and  to  all  eter- 
nity: and  he  closed  this  most  rapturous  act  of 
devotion,  by  affixing  his  Amen  to  these  his 
prayers  and  praises.  (Notes,  1  Chr.  29:10 — 
20.*  Ps.  72:17—19.)  In  attempting  to  explain 
such  portions  of  scripture,  it  is  almost  impossi- 
ble to  avoid  comparative  flatness  and  insipidity: 
an  inspired  writer  alone  could  do  justice  to 
them. 

Exceeding  abundantly  above  all.  (20)  'Yttfo 
nnvja  ...  vneQ  fx  TXFQiaan.  John  10:10,  1 
Thes.  5:13, —  Which  worketh.]  EreQyuuevijv. 
1:11,20,  2:2.  Phil.  2:13,  Jam.  5:16.— World 
without  e7id.  (21)  Tu  muirog  tmv  uiuvotr. 
Matt.  6:\3.  Luke  1:33.  Rom.  i  .25.  9:5.  11: 
36,  Gal.  1:5,  2  Pet.  3:18.  Rev.  1:6,  19:3. 
PRACTICAL  OBSERVATIONS. 
V.  1—12. 

Should  we  be  called  to  suffer,  even  unto 
bonds,  in  the  cause  of  truth,  and  "as  the  pris- 
oners of  Christ;"  v/e  may  hope  to  endure  the 
cross  with  that  cheerfulness  and  satisfaction 
which  holy  Paul  expressed:  but  our  feelings 
would  be  very  different,  if  we  should  "suffer  as 
evil-doers,  or  busy-bodies  in  other  men's  mat- 
ters." This  should  teach  Christians  in  gener- 
al, and  ministers  especially,  not  to  leave  their 
proper  employment,  to  which  the  dispensations 
of  Providence  and  of  divine  grace  have  called 
them;  and  to  seek  continual  instructions  from 
the  Lord,  both  as  to  "the  mysteries"  of  the 
gospel,  and  the  path  of  duty:  that  so  their 
profiting  in  the  knowledge  of  (Christ,  and  their 
competency  for  the  office  assigned  them,  may 
be  evident  to  all  men. — We  enjoy  very  great 
advantages  for  these  studies;  as  the  mysteries 
of  redeeming  love  were  not  made  known  even 
to  ancient  prophets,  so  clearly  as  they  now  are 
to  those  believers  in  general,  who  are  well  ac- 
quainted with  the  word  of  God:  (Note,  1  Pet. 
1:10 — 12.)  and  our  encouragement  is  propor- 


72:19.  115:1.  Is.  6:3.  42:12. 
Malt.  6:13.  Luke  2:14.  Rom. 
11:36.16:27.  Gal.  1:5.  Phil. 
2:11.  4:20.  2  Tim.  4:13.  Ileb. 
13:21.  1  Pet.  5:11.  Rev.  4:9— 


11.     5:9—14.      7; 
k  Phil.     1:11.       He 

1   I'et.  2:5. 
1    2:7.    1  Pet.  5:11. 

Jude  25. 


[341 


A.   D.  64. 


EPHESIANS. 


A.  D.  64. 


(lonably  great,  as  v/e  "sinners  of  the  Gentiles" 
rire  "fellow-heirs"  with  the  ancient  people  of 
God  in  all  the  promised  blessings,  if  we  indeed 
are  "in  Christ"  by  IJiith  in  him,  and  by  the 
participation  of  his  holy  Spirit.  "The  gift  of 
the  grace  of  God,"  and  "the  effectual  working 
of  his  power,"  are  necessary  to  form  a  guilty, 
depraved  sinner  into  a  faithful  minister:  and 
deep  humility,  united  with  exalted  thoughts  of 
Christ  and  his  "unsearchable  riches,"  are  inva- 
riable characteristics  of  those,  who  are  ap- 
pointed and  prepared  in  this  manner  to  the 
sacred  service.  Indeed,  when  we  consider  our 
own  sinfulness  by  nature  and  practice;  and 
contrast  the  poverty  of  our  attainments,  the 
coldness  of  our  affections,  and  the  manifold  de^ 
filements  of  our  conduct,  with  our  obligations 
and  opportunities,  and  the  glorious  theme  on 
which  we  ought  to  insist  continually:  we  may 
well  tremble  at  the  thoughts  of  preaching,  in 
the  name  of  so  holy  and  exalted  a  Saviour, 
even  to  the  meanest  of  our  fellow-rebels.  But 
those  "unsearchable  riches  of  Christ,"  which 
we  would  recommend  to  others,  may  give  am- 
ple encouragement  to  our  own  hearts:  and  our 
deepest  humiliation  will  not  abate  our  confi- 
dence of  hope,  if  we  duly  advert  to  the  power 
and  love  of  our  Redeemer.  His  "riches  are 
as  unsearchable"  as  ever:  we  should  therefore 
invite  "the  chief  of  sinners"  to  leave  their 
gilded  toys  and  glittering  indigence,  to  come 
and  be  enriched  by  Christ.  We  should  ear- 
nestly desire  and  pray,  that  all  men  might  know 
the  blessedness  of  the  communion  of  the  saints, 
with  God  and  with  each  other,  through  the 
mystery  of  the  Person  and  mediation  of  Em- 
manuel, by  whom  all  worlds  were  created,  and 
our  souls  were  redeemed;  and  by  the  commun- 
ion of  the  Holy  Spirit.  While  angels  adore 
"the  manifold  wisdom  of  God,"  in  his  church 
of  ransomed  sinners,  the  ignorance  of  self-wise 
and  carnal  men  pronounces  the  whole  design 
to  be  foolishness!  But  they,  who  by  faith  are 
admitted  to  share  those  blessings,  "according 
to  the  eternal  purpose  of  God"  in  Christ,  be- 
hold some  glimpses  of  this  glory,  and  are  yjre- 
pared  for  the  adorations  of  iieaven.  With 
humble  boldness,  and  reverential  confidence, 
they  are  taught  to  approach  "the  throne  of 
grace"  by  the  faith  of  Christ:  and  thus  they 
receive  such  supports  and  consolations,  as  keep 
them  from  fainting  on  account  of  those  tribu- 
lations, which  Satan  and  wicked  men  employ 
to  discourage  them;  or  which  in  any  way  are 
allotted  to  them. 

V.  13—21. 

Men  of  generous  minds  often  consider  more 
the  effects  which  their  sufferings  may  have  on 
others  than  their  own  feelings  under  them: 
and  they  who  know  human  nature  will  fear, 
le.st  others  "should  faint"  on  account  of  those 
trials  endured  by  themselves  for  their  sake, 
which  are  indeed  their  glory.— The  instruc- 
tions and  admonitions  of  ministers  or  others 
should  always  be  watered,  as  it  were,  with  fer- 
vent prayers:  and  we  may  serve  our  brethren 
or  relatives  in  this  way.  When  precluded  from 
all  other  methods.     While  therefore  we  "bow 


a  See  on  3:1. 

*  Or,  m  the  Lord. 

I>  Jer.  3a:20.  Rom.  12:1.  1 
Cor.  4:16.  2  Cor.  5:20.  6:1. 
10:1.  Gal.  4:12.  Philem.  9, 
10.       1  Pet.  2;1I.       2  John  i. 

342] 


c  17.  5:2.  Gen.  5:24.  17:1.  Ads 
&;31.  Phil.  1:27.  3:17,18.  Col. 
110.  4:12.  1  Thes.  2:12.  41  2 
Til.  2:10.     Ileh.  13:21. 

d  4.  Knm.P:22--30.  Phil.  3: 
11.    2  The,.  1:11.     2  Tim.  1:9. 


our  knees  before  the  Father  of  our  Lord  Jesus 
Christ;"  as  the  Father  of  "the  whole  family 
in  heaven  and  earth;"  we  should  not  fail  to 
supplicate  him  in  behalf  of  others  in  every  j)art 
of  the  world;  remembering  "the  riches  of  his 
glory,"  and  entreating  him  to  deal  with  us  and 
with  them  according  to  them.  Nor  can  we  do 
better,  than  often  to  enlarge  on  the  petitions 
before  us;  whether  we  are  praying  for  our- 
selves, or  our  fellow-Christians.  We  should 
desire  and  ardently  long,  that  "the  Lord  would 
grant  unto  us,  to  be  strengthened  with  might 
by  his  Spirit"  in  all  the  graces  of  "the  inner 
man;"  (Note,  Rom.  7:22 — 25.)  that  our  hearts 
may  be  made  the  throne  and  temple  of  the 
Lord  Jesus;  that,  in  the  daily  exercise  of  faith, 
we  may  realize  his  gracious  j)resence,  experi- 
ence his  sanctifying  consolations,  and  become 
more  entirely  devoted  to  his  service;  that,  being 
"rooted  and  grounded  in  love"  to  him,  his  peo- 
ple, and  his  cau.se,  v;e  may  be  made  "fruitful 
in  every  good  work,"  and  bold  in  professing 
our  faith  in  him;  that  thus  we  may  understand, 
experience,  and  enjoy  more  of  liis  boundless 
love  which  passeth  all  comprehension,  and  will 
be  more  and  more  discovered  and  adored  to  all 
eternity;  and  that  so  at  length  "we  may  be 
filled  unto  all  the  fulness  of  God,"  being  per- 
fected for  ever  in  knowledge,  holiness,  and  felic- 
ity. In  asking  for  such  enlarged  blessings,  for 
ourselves  and  for  all  our  brethren,  we  should 
not  be  straitened  in  our  own  minds;  as  we  are 
not  in  our  gracious  God.  He  "is  able  to  do 
exceeding  abundantly  above  all  that  we"  ever 
yet  asked  or  thought,  or  ever  shall  be  able  to 
ask  or  think  as  long  as  we  live  in  this  world. 
Let  us  then  enlarge  our  expectations  and  mul- 
tiply our  su})plications;  encouraged  by  what  he 
has  already  done  for  his  church,  and  by  his  re- 
generating and  upholding  our  souls  :  being 
assured  that  the  conversion  of  sinners,  and  the 
increasing  light,  holiness,  and  comfort  of  be- 
lievers, will  redound,  in  more  abundant  adora- 
tions and  thanksgivings,  to  his  "glory  by  Christ 
Jesus,"  in  his  whole  church,  and  to  all  the  ages 
of  eternity.  Amen,  so  he  it.  Let  thy  name, 
O  Lord,  be  thus  hallowed  on  earth,  as  it  is, 
and  ever  shall  be,  in  thy  holy  habitation  above! 
(Notes,  Malt.  6:9,10,13.  Rev.  5:8—14.  19:1 
-6.) 

CHAP.  IV. 

The  apostle  exhorts  his  hiithren  lo  a  consistent  w-ilk  in  humility  anrf 
love,  a>  united  hy  manifold,  most  endearing  bonds,  1 — 6:  to  a  peace- 
ful improvement  of  gifts  and  endearments,  and  performance  of  du- 
ties, for  the  good  of  Ihcchnrrh;  from  rec;,ird  lo  the  ascended  Sa\iour, 
and  the  nature  of  his  communications  anil  appointments,  for  the  edifi- 
cation of  his  saints,  7 — 16:  to  a  conduct  peculiarly  distinguished 
from  that  of  the  Gentiles  around  them;  being  taught  by  Christ,  dead 
lo  sin,  and  continually  more  and  more  renewed  lo  the  divine  image, 
17 — 24:  to  avoid  deceit  and  anger,  25 — 27;  to  labor  in  what  was  good; 
and  so  lo  shun  dishorn  sty,  and  lo  practise  charily,  2C;  lo  use  their 
tongues  in  holy  discourse,  and  not  in  unholy,  29;  to  beware  of  griev- 
ing the  holy  Spiiit,  30;  and  to  meekness  and  kindness,  after  the  ex- 
ample of  the  love  of  God  in  Christ,  31,32. 

I  THEREFORE,  Mhe  prisoner  *  of  the 
Lord,  ^  beseech  you,  that  ye  *=  walk 
worthy  of  the  '^  vocation  wherewith  ye 
are  called; 

2    With    all   *■  lowliness    and    meekness, 


Heb.  3:1.  1  Pet.  3:9.  5:10.  2 
Pel.  1:3. 

Num.  12;3.  Ps.  4.5:4.  13S:fi. 
Prov.  3:34.  10:iy.  Is.  57:15. 
Bl:l— 3.  Zeph.   2:3.     Zech.  9: 


9.  Malt.  3:3—5.  11:29.  AcU 
20:19.  1  Cor.  13:4,5.  Gal.  5: 
23.  Col.  3:1 2, 13.  1  Tim.  6:11. 
2  Tim.  2.25.  .lam.  1:21.  3:15 
—18.     1  Pet.  3:15. 


A    D.  64. 


CHAPTER  lY. 


A.  D.  64. 


with  long-suffering,  *" forbearing  one  anoth- 
er in  love; 

3  Endeavoring  » to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace. 

4  There  is  ''  one  Body,  and  '  one  Spirit, 
even  '*^  as  ye  are  called  in  one  hope  of 
your  calling; 

5  '  One  Lord,  ""  one  faith,  ^  one  bap- 
tism, 

6  One  °  God  and  Father  of  all,  p  who  is 
above  all,  and  through  all,  i  and  in  you  all. 

[Practical    Obsei-vutions.] 

Note. — {Note,  3:1-7,  r.l.)  The  apostle,  as 
"a  prisoner  of  the  Lord,"  for  preaching  the  gos- 
pel to  the  Gentiles,  exhorted  and  entreated  his 
Ephesian  brethren,  whose  hest  interests  lay  near 
his  heart,  to  take  peculiar  care,  that  their  liabit- 
iial  conduct,  in  the  world  and  among  them- 
selves, might  be  worthy  of  their  high  "voca- 
tion." The  privileges  and  prospects,  to  which 
the  grace  of  God  had  called  them,  from  a  stale 
of  abject  idolatry,  ignorance,  and  vice;  {Note, 
2:11 — 22.)' the  obligations  conferred  on  them; 
the  plain  and  full  instructions;  the  motives  and 
encouragements  afforded  them;  and  every  thing 
in  the  doctrine  and  love  of  Christ,  as  well  as 
the  nature  of  their  future  inheritance,  required 
of  them  a  peculiar  temper  and  conduct;  which 
lie  was  about  to  point  out  to  them  in  various 
particulars.  {Marg.Ref.  a,  b.  d. — Notes,  Phil. 
1:27—30.  1  Thes.  2:9—12.)  Especially,  he 
must  exhort  them  to  behave  vfith  "humility" 
and  self-abasement,  without  self-preference, 
boasting,  emulation,  or  contempt  of  others; 
and  with  "meekness,"  gentleness,  and  "long- 
suffering,"  even  amidst  great  insults  and  inju- 
ries; as  well  as  with  a  disposition  to  "forbear 
one  another  in  love,"  as  to  those  light  occasions 
of  offence  or  displeasure,  which  could  not  be 
wholly  avoided  even  among  believers,  in  their 
present  imperfect  state.  {Marg.  Ref.  e,  f. — 
Notes,  30—32.  Malt.  18:15— H.  John  13:31 
—35.  Gal.  5:13—15.  Phil.  2:1—4.  Col.  3:12 
■ — 15.)  Thus  they  ougfit  studiously  and  dili- 
gently to  follow  after  peace  and  harmony  with 
each  other,  according  to  the  teaching  and  inffu- 
ences  of  the  Holy  Spirit;  whose  dwelling  in  all 
their  hearts  united  them  as  Christians,  and 
should  induce  them  to  live  together,  as  bound 
in  the  closest  amity  and  the  nearest  of  all  rela- 
tions; notwithstanding  difference  of  sentiment 
in  some  respects,  and  the  manifold  defects 
which  they  discerned  in  one  another  ;  and 
would  be  conscious  of  in  themselves,  if  they 
carefully  watched  their  own  hearts.  (Marg. 
lief,  g.)  For,  in  truth,  the  whole  church  was 
"one  Body,"  of  which  every  believer  was  a 
member,  and  "Christ  the  Head:"  this  body 
was  animated,  as  it  were,  by  one  life  or  soul, 
even  the  omnipresent  Spirit  of  Christ:  {Notes, 
Rom.    12:3—5.   1  Cor.    12:15—26.)  all  heliev- 


f   Mark  9:19.  Rom.  )5:1.     1  Cor. 

13:7.     Gal.  62. 
5  4.        .John  13:34.       17:21—23. 

Rom.    14:17—19.    I  Cor.  I:l0. 

12:12,13.     2Cor.  <I3:11.     Col. 

3:13—15.     iThes.  5:13.    Ileb. 

12:14.     .Jam.  3:17,13. 
h  2:16.    5:30.     Rom.  12:4,5.       1 

Cor.  10:17.    12.12,13,20.   Col. 

3:1 5. 
i  2:18,22.     Malt.  28:19.     1  Cor. 

12:4—11.     2  Cor.  11:4. 


k  See  on  d.    1.— I:IS.    Jer.  14:8. 

17:7.       Acts  15:11       Col.  1:5. 

2  Thes.  2:16.    1  Tim.    1:1.  Til. 

1:2.  2:13.     3:7.     Heh.  6:18,19. 

1  Pet.  1:3,4,21.       1  .John  3:3. 
I    Acts  2:36.    10:36.  Rom.  I4:R,9. 

1  Cor.  1:2,13.    8:6.    l2:5.  Phil. 

2:11.     3:3. 
m  13.       Rom.  3:30.      2  Cor.  11: 

4.     Gal.  1:6,7.     5:6.     Tit.  1:1, 

4       Heh.  13:7.    .lam.  2:18.     2 

I'ct.  1:1.     Jude3,20. 


ers  were  called  to  "one  liope"  of  the  same  eter- 
nal happiness,  on  the  same  ground  of  the  word 
of  God,  warranted  by  the  same  experience  of 
his  converting  and  sanctifying  grace.  {Marg. 
Ref.  \\—V.~Notes,  i?0TO.  5:3— 5.  Col.  1:25— 
27.  2  Thes.  2:16,17.  1  PeL  1  :3— 5.  3:13—16. 
1  Jo /m  3:1— 3.)  They  had  all  "one  Lord," 
Mediator,  Protector,  and  Judge,  under  whom 
they  had  their  several  employments  allotted  to 
them.  {Note,  1  Cor.  8:4—6.)  They  had  all 
"one  faith,"  both  as  to  its  Object,  Author,  na- 
ture, and  efficacy;  and  they  all  believed  the 
same  doctrines  in  the  great  essentials  of  reli- 
gion. {Marg.  Ref.  1,  m.)  They  had  all  been 
admitted  into  the  church,  by  "one  baptism" 
with  water,  "into  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit,"  as  the 
sign  of  regeneration  and  the  outward  seal  of 
the  new  covenant.  {Marg.  Ref.  n. — Note, 
Matt.  28:19,20.)  Thus  they  were  all,  Avhether 
Jews  or  Gentiles,  become  the  worshippers  of 
"one  God,"  even  "the  Father"  of  all;  who  was 
infinitely  above,  and  absolute  Ruler  over,  all 
creatures;  who  pervaded  and  sustained  all,  and 
acted  by  all  as  his  instruments;  and  who  was 
indeed  in  them  all,  tkrough  Christ,  and  by  his 
Spirit,  being  personally  distinct  from  the  Son, 
and  the  Holy  Ghost,  yet  mj'steriously  one  with 
them.  {Marg.Ref  o — q. — Notes,  John  14:21 
—24.  17:22,23.  Rom.  11:33— 36,  v.  36.  Col. 
3:7 — 11.)  They  had  therefore  every  possible 
motive  to  live  in  love  and  peace,  as  l:)eing  united 
in  so  many  important  and  emlearing  particu- 
lars. All  divisions  and  discords,  in  these  circum- 
stances, must  be  peculiarly  incongruous:  yet 
the  remains  of  in-dwelling  sin,  of  pride,  self- 
wisdom,  self-will,  ambition,  resentment,  with 
the  devices  of  false  brethren,  and  the  strata- 
gems of  Satan,  would  tend  to  disunion:  and  it 
would  require  their  most  prudent  and  strenuous 
endeavors,  to  "keep  the  unity  of  the  Spirit  in 
the  bond  of  peace."  {Notes,'  1  Cor.  1:10—16. 
13:4 — 7.) — 'It  must  be  owned,  as  a  certain 
'truth,  that  nothing  can  unite  us  to  that  church, 
'and  Body,  of  which  Christ  is  the  Head,  but 
'the  participation  of  the  Spirit.'      Whitby. 

Ye  walk  worthy.  (1)  .-/f(o<c  neQiTiuirjaai 
Phil.  1:27.  Col.  1  :10.  1  ^ 
6. —  The  vocation.]  Tijg 
Rom.  11:29.  1  Cor.  1:26. 
Thes.  1:11.  2  Tim.  1:9. 
10. — Lowliness.  (2)  Ta-net.voq'qoavnjg.  See  on 
Jlcts  20:19. — Forbearing.]  Jre/ouevoi.  See  on 
Matt.  17:17. — Endeavoring.  (3)  ^nhduCofTeg. 
See  on  Gal.  2:10. —  The  unity.]  Ti]v  eioTrjiu. 
13.  Not  elsewhere.  Ab  eig,  h'og,  unus. — In 
the  bond.]  Ev  tco  avrdeojuo).  Col.  2:19.  3:14. 
See  on  c/3c<s,S:23. 

7  IT  But  ""unto  every  one  of  us  is  giv- 
en '  grace,  according  to  *  the  measure  of 
th?  gift  of  Christ. 

8  Wherefore  he  saith,  **  When  he  as- 


Thes.  2:12.  3  John 
xhjoeMC.  4.  1:18. 
7:20.  Phil.  3:14.  2 
Heb.  3:1.  2  Pet.  1: 


n  Malt.  2«:19.  Rem.  6:3,4.  1 
Cor.  12:13.  Gal.  3:26,27.  1 
I'et.  3:21. 

o  6: 23.  N  u  ID .  1 6 :22.  Is.  63: 1 6. 
Mai.  2:10.  Matt.  6:9.  John 
20:17.  1  CfT.  8:6.  Gal.  3:26 
—28.    4:3—7.    1  John  3:1— 3. 

p  1:21.  Geii.  14:  l9.  1  Chr.  29: 
11,12.  I's.  95:3.  Is.  40:11 
—17,21—23.  Jcr.  10:10—13. 
Dan.  4:34,33.  5:18— 23.  Matt. 
t;:13.  Rom.  11:36.    Kev.  4:8— 


11. 
q  2:22.   3:17.  John  14:23.  17.26. 

2Cnr.  6:16.  1  John  3:24.  4:12 

—IS. 
r  8—14.    Matt.  25:15.  Rom.  12: 

6—8.       1    Cor.    12:8— II  2S— 

SO. 
s  3:8.  2  Cor.  6:1.      1  Pel.   I:I0. 
t   John  3  34.    Rom.   12:3    '.Cor. 

10  13-15. 
11  See  on  Vs.  6r- '  8 


313 


A.   D.  64. 


EPHESIANS. 


A.  D.  64. 


cended  up  on  high,  ^  he  led    *  captivity 
captive,  ^  and  gave  gifts  unto  men. 

9  (Now  that  ^he  ascended,  what  is  it 
but  that  ^  he  also  descended  first  into  ^  the 
lower  parts  of  the  earth? 

10  He  that  descended  is  the  same  also 
that  '  ascended  up  far  above  all  heavens, 
^  that  he  might  f  fill  all  things.) 

j^ote. — The  common  Head  and  Lord  of  the 
"one  Body"  before  described,  had  freely  con- 
ferred on  every  individual  member  gifts  and 
grace,  endowments,  stations,  and  spiritual  gifts, 
according  to  that  "measure,"  by  which,  in  his 
sovereign  wisdom,  he  proportioned  his  bounti- 
ful communications  to  ihe  wants  and  circum- 
stances of  his  saints.  This,  therefore,  every 
one  ought  thankfully  to  receive,  and  quietly  to 
employ  for  the  benefit  of  the  whole,  without 
envying,  coveting,  or  disputing.  (Marg.  Ref. 
r—t.— Notes,  Matt.  25:14—18.  Rom.  12:6— 
8.  1  Cor.  12:4—11.  1  Pet.  4:9—11.)  With 
relation  to  this  subject,  the  Lord  had  spoken, 
by  the  Psalmist,  concerning  the  victories  and 
exaltation  of  the  Messiah;  that  when  he  "as- 
cended up  on  high,  and  led  ca|)tivity  captive," 
even  those  enemies  who  had  enslaved  the  hu- 
man race,  he  "received  gifts  for  men,"  "even 
for  the  rebellious;"  that  through  the  imparting 
of  these  gifts,  the  Lord  God  might  dwell 
among  them,  {Mm-g.  Ref.  u — y. — Note,  Ps. 
68:1S.)  Now  if  Jehovah  (who  was  there 
evidently  spoken  of,)  "ascended,"  what  does 
this  imply,  but  that  he  previously  "descended 
into  these  lower  parts  of  the  earth?"  So  that 
the  incarnation,  abasement,  death,  and  burial 
of  Emmanuel,  previous  to  his  resurrection 
and  ascension,  were  most  clearly  pointed  out 
by  the  prophet.  (Notes,  JoAn  3 :'l 2— 15.  16:25 
— 80.)  He,  who  thus  descended  and  abased 
himself,  was  the  very  same  Person  who  also 
"ascended  up  far  above  all  heavens,"  as  placed 
over  all  the  inhabitants  of  them;  that  he  might 
fulfil  all  things  relative  to  his  mediatorial  un- 
dertaking; that  from  liis  fulness  he  might  fill 
his  church,  his  ministers,  and  all  believers,  with 
his  abundant  gifts  and  graces;  and  that  he 
might  fill  heaven  and  earth  with  his  glory. 
(Note,  1 :15— 23,  v.  23.)  When  he  ascended, 
&c.  (8)  Not  from  the  LXX;  vet  it  varies 
from  the  Hebrew.  {Ps.  68:18.)  The  Psalmist 
says,  "He  hath  received  gifts  for  men:"  the 
apostle,  "He  gave  gifts  to  men." — lie  received 
that  he  might  give. — But  of  whom  could  he 
"receive  gifts  for  men?"  He,  whose  name  is 
Emmanuel,  received  at  his  ascension,  from  the 
Father,  those  gifts  which  he  conferred  on  men, 
his  brethren.  The  death  and  burial  of  Christ, 
as  well  as  his  incarnation,  seem  to  be  intended. 

He  led  caplivily  captive.  (8)  "He  led  a  mul- 
titude of  captives."  Marg.  H//iitxXonevasv 
uixfialbiaiuv.  Ps.  68:18.  Sept.  jlxfiulbtiBvoi, 


X  Judg.  5:12.     Col.  2:15. 
*  Or,  a  multitude  of  captives. 
y  1  Sam.  30:26.     Esth.  2:18. 
z  Prov.  30:4.     John  3: 13.    6:62. 

20:17.     Acts  2:34— 36. 
a  Gen.  11.5.    Ex.  19:20.  John  6: 

33,38,41, 51, 5S.  8:14.    16:27,28. 
b  Ps.  8:5.    63:9.     139:15.    Malt. 

12:40.     Ileh.  2:7,9. 
c  See  on    1:20—23 Acts     1:9, 

11.   iTim.  3:16.  Heh.4:l4.  7: 

2f..     8:1.     9:23,24. 
<i  3:19.      John  1:16.      Acts  2:33. 

3141 


Col.  1:19.     2:9. 
\  Or.  fulfil.     Matt.  24:34.    Luke 

24:44.    John  19:24,28,36.    Gr. 

Acts  3:18.    13:32,33.     Rom.   9: 

25—30.       15:9-13.    16:25,26. 
e  8.  2:20.  3:5.   Rom.  10:14,15.   1 

Cor.  12:28.  Jude  17.    Rev.  18: 

20.  21:14. 
f  Acts  21:8.  2  Tim.  4:5. 
g  2  Chr.  15:3.    Jer.  3:15.    Matt. 

28:20.  Acts  13:1.  Rom.  12:7.   1 

Cor.  12:29.    Heb.  5:12,  1  Pet. 

5:1—3. 


2  Tim,  3:6  Not  elsewhere,  -^i/iKxloiaia,  Rev. 
13:10,  Not  elsewhere.  .Jix/iuiuiTitoi,  Sec  on 
Luke  21:24, —  The  lower  parts.  (9)  Ta  xurbi- 
Te(ja  /LteQTj.  KaioneQu.  Here  only  N.  T.  Ps. 
63:9.   Sept. 

11  And  "he  gave  some,  apostles;  and 
some,  prophets;  and  some,  ^  evangelists; 
and  some,  ^  pastors  and  teachers; 

12  For  ''  the  perfecting  of  the  saints, 
'  for  the  work  of  the  ministry,  ^  for  the 
edifying  of  'the  body  of  Christ: 

13  Till  "'  we  all  come,  J  in  the  unity  of 
the  faith,  and  of  "  the  knowledge  of  the 
Son  of  God,  °  unto  a  perfect  man,  unto  the 
measure  of  the  §  stature  of  the  •*  fulness  of 
Christ: 

Note. — Christ,  having  been  exalted  to  his 
glory  in  heaven,  first  plenteously  poured  out 
the  Holy  Spirit  on  his  chosen  "apostles,"  as  his 
invaluable  "gifts  to  men;"  that,  through  their 
ministry,  and  by  the  laying  on  of  their  hands, 
sinful  men  might  be  made  partakers  of  his  sal- 
vation, and  of  abundant  spiritual  gifts  and  mi- 
raculous powers:  and  that,  from  them,  as  the 
grand  repository,  the  church,  in  all  future  ages, 
might  receive  all  divine  truth;  especially  by 
those  sacred  oracles  which  were  written  by 
them,  and  under  their  inspection,  to  be  the 
standard  of  Christianity.  He  next  qualified 
and  raised  up  "prophets,"  or  extraordinary 
teachers  endued  with  the  gift  of  prophecy,  and 
acting  in  subordination  to  the  apostles,  in  mak- 
ing known  Ids  gospel  in  the  world;  others  he 
qualified  to  be  "evangelists,"  to  preach  from 
city  to  city,  as  assistants  to  the  apostles,  and 
observing  their  directions.  He  also  qualified 
and  appointed  stated  "pastors  and  teachers"  in 
the  diflierent  churches,  to  carry  on  the  work  be- 
gun by  the  apostles  and  evangelists.  {Marg. 
Ref.  e—g.— Notes,  Matt.  16:19.  Mark  16:14— 
18.  John 20:19— 23.  1  Cor.  12:27—31.)  Thus 
the  ascended  Saviour,  by  sending  lorth  able  and 
faithful  ministers,  "gave  gifts  unto  men,"  as 
through  their  labors  he  consmunicated  "the 
Spirit  of  life  and  holiness"  to  mankind.  This 
appointment  was  intended  for  "the  perfecting 
of  the  saints"  in  knowledge  and  holiness,  and 
for  increasing  their  numbers;  or,  for  "tlie  per- 
fecting of  holy  persons,  to  perform  the  work 
of  the  ministry"  from  age  to  age,  for  edifying, 
or  building  up,  the  spiritual  temple,  by  bring- 
ing sinners,  through  faith,  to  be  built  on  the 
true  Foundation;  {Note,  2:19—22.)  and  by  in- 
creasing the  fitness  of  believers  for  their  sever- 
al stations  in  the  church;  in  order  to  the  beau- 
ty, harmony,  and  proportion  of  the  whole. 
{Marg.  Ref.  h — k.)  The  same  grand  design 
might  also  be  illustrated,  by  considering  the 
church  as  "the  Body  of  Christ:"  {Marg.  Ref._ 
\.~Note,  1  Cor.  12:15—26.)  for  it  wasintended 


h  Luke  22:32.     John   21:15— 17. 

Acts  9:31.    11:23.   14:22,23.  iO: 

28.  Rom.  15:14,29.  2  Cor.  7:1. 

Phil.  1:25.26.    3:12—18.    Col. 

1:28.    1  Thes.  5:11—14.    Heh. 

6:1.   13:17. 
i  Acts  1:17,25.    20:24.    Rom.  12: 

7.   ICor.  4:1,2.  2Cor.3:8.  4:1. 

5:18.  6:3.  Col    4:17.  1  Tim.  I: 

12.  2  Tim.  4:5,11. 
k   16,29.     Rom.    14:19.     15:2.     I 

r«r.  14:4,5,12,26.    2   Cor.    12: 

19.   1  Thes.  5:11. 


I  Sec  on  4.-1:23.    Col.  1:24. 

mSee  0,1  3,5.— Jer.  32:38,39. 
£/.  37:21,22.  Zeph.  3:9.  Zech. 
14:9.  John  17:21.  Acts  4:32.  1 
Cor.  1:10.  Phil.  2:1—3. 

j:  Or,  into. 

n  Is.  53:11.  Mnlt.  11:27.  John 
16:3.  17:3,25,26.  2  Cor.  4rG 
Phil.  3:8.  Col.  2:2.  2  Pet  1:' 
—3.  3:18.    1  .John  5:20, 

o  12.  2:15.  Col.  1:23. 

5  Or,  age, 

p  Sec  on  1:23. 


A.  D.  64. 


CHAPTER  IV. 


A.  D.  64. 


by  these  gifts  to  nourish  and  mature  that  Body, 
till  all  believers  were  brought  to  that  unity  of 
faith,  and  agreement  in  doctrine,  and  that  spir- 
itual and  experimental  knowledge  of  the  Son 
of  God,  in  his  Person,  glory,  and  salvation,  pro- 
ducing love,  confidence,  obedience,  and  con- 
formity; which  would  render  the  whole  "a  per- 
fect man,"  complete  in  every  member,  sense, 
and  organ,  and  all  grown  up  to  maturity;  ac- 
cording to  that  measure  of  capacity,  gifts,  and 
grace,  which  Christ  allotted  to  every  individu- 
al, in  order  to  the  proportion  of  the  stature  of 
liis  mystical  body,  "the  fulness  of  him  who  fill- 
eth  all  in  all:"  that  so  the  church  on  earth 
might,  in  each  successive  generation,  bear 
some  resemblance  to  the  whole  company,  when 
being  perfecteil  in  number,  knowledge,  holi- 
ness, union,  and  felicity,  they  shall  meet  to- 
gether in  heaven.  (Marg.  Rcf.  m — p.) — Evan-\ 
getists.  (11)  'Under  this  name  they  are  to  be 
'understood,  whom  the  apostles  used  as  their! 
'attendants,  in  performing  their  office;  because} 
'they  were  not  sufficient  tor  every  thing.  ...  Of 
'this  kind  were  Timothy,  Titus,  Silvanus,  Apol- 
'los,  whom  Paul  joined  with  himself  in  the  in- 
'scription  of  the  epistles,  yet  so  as  to  call  him- 
'self  alone  an  apostle.  This  office  therefore  was 
'only  temporary.'  Beza.  The  opinion  of  this 
venerable  Reformer,  in  the  last  clause,  seems 
not  well  founded.  The  office  of  "Evangelists," 
in  the  primitive  times,  was  in  most  respects, 
similar  to  that  of  missionaries,  in  subsequent 
times.  They  were  preachers  of  the  gospel, 
without  full  apostolical  authority,  and  without 
any  stated  charge;  going  among  the  heathen 
to  found  churches;  while  the  apostles  lived, 
under  their  personal  direction;  and  afterwards 
according  to  their  doctrine  and  methods  of  pro- 
ceeding: or,  visitmg  the  churches  already  plant- 
ed, "to  set  in  order  such  things  as  were  want- 
ing," to  supply  the  deficiencies,  or  aid  the  la- 
bors, of  stated  pastors;  and  to  stimulate  them 
to  greater  earnestness  in  discharging  tlieir  du- 
ty. When  zeal  for  propagating  the  gospel  sub- 
sided, this  office  sunk  into  disuse;  and  thus  for 
ages,  the  heathen  have  been  in  a  great  meas- 
ure neglected:  and  it  seems  to  have  been  one 
grand  defect  at  the  Reformation,  that  no  part 
of  the  funds,  which  had  been  api)ropriated  to 
religious  purposes,  was  reserved  for  the  special 
object  of  supporting  evangelists  to  the  heathen 
world:  but  in  one  form  or  other,  the  office  of 
"evangelist,"  or  something  of  the  same  nature, 
must  revive,  along  with  the  spirit  of  evangel- 
izing the  nations. — 'These,  when  they'  (the 
])ersons  above-mentioned,)  'were  employed  in 
'preaching  the  gospel  to  those  who  had  not  yet 
'received  it,  the  scripture  calls  Evangelists.' 
Hammond.  (Notes,  Jets  21 -J— 14.  2  Tim. 
4:1 — 5.) — It  might  have  previously  been  ex- 
pected in  the  present  lamentably  divided  state 
of  the  church,  that  the  zealots  of  each  division 
would  find  out  their  own  plan  of  church-gov- 
ernment, and  their  own  orders  of  ministers, 
exclusively,  in  this  passage:  but  it  is  probable, 
that  none  of  them  would  be  satisfied  with  so 


q  Is.  28:9.    Matt.  )S:3,4.    1  Cor. 

3:1,2.   14:20.   Heh.  5:12— 14. 
r  Acts  20:30,31.     Rmn.  16:17,18. 

2  Cor.  11:3,1.    Gal.  1:6,7.  3:1. 

Col.  2:4— S.    2  The-i.    2:2—5. 

1  Tim.  3:6.    1:6,7.  2Tiiii.l:I5. 

2:17,18.  3:6—9,13.    4:3.    Ileh. 

13:9.  2  Pet.  2:1-3.   1  John  2: 

19,26.  4:1. 

Vol.  M. 


s  Matt.  11:7.    1  Cor.  12:2.    Jam. 

3:4. 
I  Mitt.  24:11,21.  2  Cor.  2:17.  4: 

2.     11:13—15.    2  Thes.  2:9,10. 

2  Pet.  2:18.      Rev.    13:11—14. 

1 9:20. 
u  Ps.  10:9.  59:3.  Mic.  7:2.    Acts 

23:21. 
X  25.  Zecb.  8:16.    2  Cor.  4:2.  8: 

44 


general  a  statement,  were  they  called  to  write 
their  sentiments  on  the  subject. — It  appears  to 
me,  that  "bishops,"  however  the  word  may  be 
understood,  are  included  under  the  general 
terms,  "pastors  and  teachers,"  as  the  principal 
resident  rulers  and  teachers  of  the  church. 
{Notes,  Jets  20:17.  1  Tim.  3:1.  Rev.  2:1.)— 
Were  diocesan  bishops  more  constantly  resi- 
dent, and  more  "instant  in  preaching  the  word," 
as  well  af  in  ruling  the  flock  as  "shei)herds," 
their  authority  would  be  more  reverenced,  and 
their  usefulness  allowed.  (iVoie,  JoA/i  21  :15 
-17.) 

Pastors.  (11)  fJoi/iisinc.  1  Pet.  <!l:<ib.—  The 
perfecting.  (12)  Tor  x(tj<tQTi(Tunv.  Here  only. 
— KuTuoTilui-  See  on  Matt.  '21:16. —  We  ... 
come.  (13)  KaTurTtjaoiuFr.  See  on  ./3c/s  16:1. 
—  Unto  a  perfect  man.]  Eiz  ui'Squ  Tf-Xeiov.  1 
Cor.  14:20.  Phil.  3:15.  Col.  1:28.  Heb.b:14. 
Jam.  3:2. — Stature.]  ' W.iy.iug.  See  on  Matt. 
6:27. —  The  fulness  of  Christ.]  Ta  nhjQwfiuxos 
TH  Xoigu.  See  on  1 :23. 

14  That  we  henceforth  be  i  no  more 
children,  '"  tossed  to  and  fro,  and  '  car- 
ried about  with  every  wind  of  doctrine, 
^  by  the  sleight  of  men,  and  cunning  crafti- 
ness, whereby  they  "  lie  in  wait  to  deceive; 

15  "  But  *  speaking  the  truth  in  love, 
>'  may  grow  up  into  him  in  all  things,  "^  which 
is  the  Head,  even  Christ: 

16  From  *  whom  the  whole  Body, 
^  fitly  joined  together,  and  compacted  by 
that  which  every  joint  supplieth,  accord- 
ing to  *=  the  effectual  working  in  the  meas- 
ure of  every  part,  maketh  increase  of  the 
Body,  unto  the  ^  edifying  of  itself  in  love. 

[Practical  Observations.] 

Note. — The  whole  plan  before-mentioned 
was  formed,  in  order  that  believers  should  no 
longer  be  (as  many  had  been  and  were,)  "like 
children"  in  knowledge  and  experience;  (Notes, 
1  Cor.  3:1—3.  14:20—25.  Heb.  5:11—14.) 
and  so,  through  instability,  want  of  judgment, 
and  weakness  of  faith,  liable  to  "be  tossed  to 
and  fro,"  as  ships  without  ballast,  by  the  waves 
of  the  sea:  or  "carried  about"  like  .clouds  with 
the  wind,  by  the  false  and  pernicious  doctrines, 
which  subtle  and  ingenious  men  devised;  and 
by  the  plausible  reasonings  and  pretences,  with 
which  they  propagated  them:  as,  in  this  man- 
ner, Satan's  ministers  waited  by  the  way  for 
the  professors  of  the  gospel,  to  deceive  and 
pervert  them,  for  their  own  ambitious  and  self- 
ish purposes.  (Marg.  Ref.  q — t. — Notes,  Rom. 
16:17-20.  2  Cor.  11:13—15.  2  Pet.  2:17. 
Jude  11 — 13.)  To  prevent  the  divisions,  scan- 
dals, and  delusions,  arising  from  the  cunning 
craftiness  of  deceivers,  and  the  unsuspecting 
credulity  of  weak  Christians;  the  apostles, 
prophets,  evangelists,  pastors,  and  teachers, 
had  been  appointed;  and  every  believer  had 
his  measure  of  spiritual  gifts  and  talents  be- 


*  Or,  heing  sincere.   Judg.  16:1S. 

Ps.  32:2.  John  1:47.  Rom.  12: 

9.  Jam.  2:15,16.  1  Pet.  1:22.  1 

John  3:18. 
y  2:21.    Hoi.  14:5—7.    Mai.  4:2. 

1  Pet.  2:2.  2  Pet.  3:18. 

z  See  on  1:22 5:23.    Col.  1:18. 

a  See  on  12. 


b  Job  10:10,11.  Ps.  139:15,16. 
1  Cor.  12:12—28.  Ccl.  2:19. 

c  3:7.   1  Thes.  2:13. 

d  15.  1:4.  3:17.  1  Cor.  8:1.  13:4 
—9,13.  14:1.  Gal.  5:6,13,14, 
22.  Phil.  1:9.  Col.  2:2.  1 
Thes.  1:3.  3:12.  4:9,10.  2 
Thes.  1:3.  1  Tim.  1:5.  1  P^t. 
1:22.  1  John  4:1,6. 

[345 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


stowed  on  him,  that  he  might  improve  it,  to 
promote  the  purity,  peace,  and  edification  of 
tlie  church.  Thus  all  Christians,  as  well  as 
ministers,  being  taught  to  "hold,"  or  ''main- 
tain, the  truth  in  love;"  uprightly  professing 
and  defending  the  great  truths  of  the  gospel,  in 
meekness  towards  all  men  and  love  of  each 
other,  "might  grow  up  in  all  things"  to  a  near- 
er communion  with  Christ,  and  conformity  to 
him,  by  influence  derived  from  him,  and  by  ob- 
serving his  directions:  as  members  in  that 
Body,  of  which  he  is  the  Head,  Irom  whom 
the  whole  receives  all  its  life,  vigor,  and  spirit- 
ual health.  {Marg.  Ref.  x— z.)  And  being 
fitly  proportioned,  and  closely  united,  through 
the  gifts,  grace,  and  services  of  each  individu- 
al, and  with  the  "effectual  operation"  of  Christ 
by  his  Spirit,  according  to  his  a|)pointed  meas- 
ure in  every  part;  continual  increase  might  be 
made  to  it,' both  by  the  conversion  of  sinners, 
and  the  sanctification  of  believers;  and  the 
whole  be  edified,  united,  adorned,  and  advanc- 
ed, in  love  of  Christ,  and  of  every  one  to  the 
others,  with  all  the  happy  eflfects  and  fruits  of 
love.  In  this  respect  the  church  would  resem- 
ble the  human  body,  which  consists  of  various 
members,  united  by  joints  and  ligaments:  each 
part  being  proportioned  to  its  place,  and  fitted 
for  its  use;  the  whole  being  compacted,  by  the 
nerves,  arteries,  veins,  and  the  circulations 
continually  carrying  on,  from  the  head  and  the 
heart,  through  every  part  of  the  whole.  Thus 
it  grows  up  from  infancy  to  manhood,  and  is 
preserved  in  vigor  and  activity;  while  every 
part  performs  its  proper  function  in  union  with 
the  head,  in  perfect  harmony  with  all  the  rest, 
and  for  the  common  good.  (Marg.  Kef.  a — d.) 
— This  shows  the  intent,  tendency,  and  duties 
of  the  several  stations  of  Christians  in  the 
church;  and  if  these-  were  more  attended  to, 
the  resemblance  would  be  more  manifest,  and 
the  effects  unspeakablv  beneficial.  (Notes, 
Rom.  12:3—5.  1  Cor. "^12:1 2— 31.  Col.  2:18, 
19.) 

Children.    (14)   A'ljJitn,.  See  on  1  Cor.  3:1. 
—  Tossed  to  and  fro.]    KlvSotnlnuevoi.  Here 
only  N.T.—ls.  57:20.  Sept.    A  y.}.v('ijir,  fluc- 
tus,  Jam.  1:6. —  Carried  about.]     HenKfeontn- 
voi.  Heb.  13:9.   Jude  11.— By  the  sleight.]  Ev 
jTj  xv6r-iit.  Here  only.  A  yvdn;,  cubus,  tessera 
in  ludn  alece.     The  sleight  of  cheating  game- 
sters, who  cog  the  dice. — Cunning  craftiness.] 
riavDoyin.  2  Cor.  4:2.   11:3.  See  on  Luke  20: 
23.  —  They  lie  in  vjait  to   deceive.]     JJqo;  ii,v 
/isd-Qd&Kd'  T?/c  nlurij;. — Dhv^ndFiie,  6:11.    Not 
elsewhere.     Ex  i-iftu,  et   6i)n:,   via. — TIluvij' 
Seeon3/a/t  27:64. — Speaking  the  truth.  (15) 
"Being  sincere."  Marg.   .-/A);>Vf  i/or/f  c.  See  on 
Ga/.  4:16. — Fitly  joined  together.  (16)  ^wuo- 
uolnynuerof.  Seeon2:21. —  Compacted.]  ^vtt- 
f)i(juCo(ievnr.    Co/.  2:2,19,   See  on  ./Jc<s  9:22. — 
By  that  which  every  joint  supplieth.]    Jiu  ttu- 
aijQ  d(p)ig   Ti]g  eniynotjym;. — '--/(fJ/,    Col.  2:19 
Not  elsewhere.  Ab  i](fu,  prtrt.  med.  verbi  dn- 
ro),  necto.    Enf/ooiiytu,   Phil.  1:19.    Not  else 
where.    EmxaQiiyli,,,  2  Cor.  9:10.    Gal.  3:5.— 
The  effectual  working.]   Ei'fQyFiui^.  See  on  1 


e  1  Cor.  1:12.   1.5;50    2  (Or.  9  6 

Gal.  3-.17.  Col.  2:4. 
f  Neh.  9:2y.30.     13:1.5.    .Ter.    42: 

19.  Acts 2:40.  18:5.  20:21.  Gal. 

5:3.    1  Thes.  4:(j. 
1    I  Thts.  4:1.2.     1  Tim.  5:21.  6: 

13.  2  Tim.  4:1. 


n  i; 


:1— 3.  5:3—3.    Koin.  1: 


-32.     1 


Cor.  t;:9— 11.     Gal. 
(  ol.  3:5—3.    1  Pet 


5:10—2 

4:3,1. 
i  I's.  '34:8—11.  Acts  14:1.5. 
k  Ps.  74:20.   115:4— P.    Is.  44:18 

— 20.  4r.:.5 — (1.   Acts  17:30.  26: 

17,18.      lloin.  1:2'. -23,2U.      1 


19. — Increase.]    T^v  avtr^air.    Col.  2:19.  Not 
elsewhere.  Ab  uvSarw,  cresco. 

17  TF  This  ''I  say  therefore,  and  ''tes- 
tify ^  in  the  Lord,  ''  that  ye  henceforth  walk 
not  as  other  Gentiles  walk,  '  in  the  vanity 
of  their  mind, 

18  Having  '^  the  understanding  dark- 
ened, being  '  ahenated  from  the  life  of 
God  through  the  ignorance  that  is  in  them, 
'"  because  of  the  *  blindness  of  their  heart: 

19  Who,  being  "  past  feeling,  have 
°  given  themselves  over  unto  lascivious- 
ness,  to  work  all  uncleanness  i'  with  greed- 
iness. 

Note. — In  order  that  the  Christians  at  Ephe- 
sus  might  "by  love  serve  one  another,"  the 
apostle  next  'called  on  them,  not  only  as  a 
friendly  monitor,  but  as  "testifying"  to  them 
and  charging  them  in  the  name  and  by  the  au- 
thority of  the  Lord  Jesus;  that  tht>y  should 
not  "henceforth,"  after  having  professed  the 
gospel,  conduct  themselves  in  the  same  manner 
that  the  rest  of  the  Gentiles  did;  but  should 
manifest  such  a  distinction  of  temper  and  be- 
havior, as  became  their  vocation.  (Marg.  Ref. 
c—h.— Notes,  b:S— 14.  Rom.  1:IS— 32.  1  Cor. 
6:9—11.  1  Pet.  4:1— 5.)  For  the  Gentiles  with 
whom  they  were  surrounded,  "walked  in  the 
vanity  of  their  mind;"  and  their  vain  specula- 
tions and  carnal  affections  concurred,  in  influ- 
encing them  tochoose  and  pursue  worldly  van- 
ities, as  their  chief  good;  which  was  the  natural 
effect  of  their  vain  idolatry.  Their  "under- 
standing was  darkened,"  through  pride,  preju- 
dices, and  lusts,  and  by  the  agency  of  Satan; 
(Notes,  .4c/.s  26:1 6—18.  2  Cor.  4:3,4.)  so  that 
they  were  wholly  averse  to  that  life  of  spiritual 
obedience,  which  God  requires  and  communi- 
cates, which  accords  to  his  own  nature  and  fe- 
licity, and  is  the  beginning  and  preparation  for 
heavenly  joys.  This  "alienation  from  the  life 
of  God,"  was  the  efiect  of  their  "ignorance"  in 
every  thing  relating  to  true  religion;  and  that 
ignorance  arose,  not  so  much  for  want  of  capa- 
city, or  of  means  of  information  alone,  as  from 
"the  blindness  of  their  hearts,"  and  the  obsti- 
nate depravity  of  their  affections.  (Marg.  Ref. 
i — m.)  Thus  they  stupified  themselves  with 
false  principles,  corrupting  fables,  and  habitual 
excesses,  till  they  lost  all  "feeling"  of  con- 
science, and  sense  of  propriety,  decency,  and 
morality;  (Note,  1  Tim.  4:1 — 5.)  and  so  gave 
themselves  up  to  the  unrestrained  indulgence 
of  their  sensual  inclinations,  by  the  greedy  com- 
mission of  the  most  unnatural  and  detestable 
uncleanness;  as  if  their  highest  happiness  had 
consisted  in  these  far  worse  than  brutal  jirar- 
tices.  (Marg.  Ref.  n— p.)— Other,  &c.  (17) 
This  shows  us  the  apostle's  judgment  concern- 
ing the  Gentile  world  at  large.  (Note,  2:11  — 
13.) — .Alienated  from  the  life  of  God.  (18) 
Notes,  Rom.  8:5—9.  Col.  1  :il—2S.— Greedi- 
ness. (19)  'All  this  they  did  with  covetous- 
'ness,  while  they  were  never  satisfied  with  lux- 


Cor.  1:21.  2  Cor.  4:4      Gal.  4: 

8.   1  Thes.  4:5. 
1  Kom.  8:7,8.  Col.  1:21.   Jain.  4: 

4. 
m   Horn.  2:19.   1  John  2:11. 
*  Or,  hnrdncss.    Dan.  5.20    Wall. 

13:15.    John  12.40.    liom.   11: 


25.  mm-g. 
n  1  Tim.  4:2. 
I,  See  on  17.— Horn.  1:24—26.     1 

Pet.  4:3. 
p  Job  15:16.    Is.  56:11.  2  Pel.  2: 


-14.22.  Jude  11. 
B      18:3. 


llev.  17: 


346] 


A.  D.  64. 


CHAPTER  IV. 


A.  D.  64. 


'urious  indulgence:  neither  had  their  voluptu- 
'ousness  any  measure  or  bounds.'  Jerotn. 
(Notes,  5:3,4.    Col.  3:5,6.) 

Teslifi/  in  the  Lord.  (17)  i\T(toTvonfau  f  )■ 
Kvoifi).  Gal.  5:3. —  Other  Gentiles.]  Tu  Inmn 
ed-ri/.  2:3.  1  Thcs.  4 -.IS.—See  on  Luke  IS -.9. 
—  The  vanity  of  their  mind.]  Mtautonjit  r« 
voo;  ih^.vif. — See  on  7^0J?^.  1  :21.  8:20.  Miaui- 
o.-,  Tit.  3:9.  Jam.  1:26. — Having  the  under- 
standing darkened.  (18)  Euy.ojiaueroi  tij  dut- 
roKi.  2:'y.on'Cor  See  on  i?om.  1:21.  ^iuvoia,l : 
18.'  2:3.  Mutt.  22:37.  A  dia,  et  voog,  17.— 
Being  alienated.]  .l-iijlXoToioiuFrot.  See  on 
'i:\^.— The  blindness.]  Or,  "hardness."  Marg. 
II to oi'iatr.  See  on  JV/ar/c  3:5.  Rom.  11:25. — 
Being  past  feeling.  (19)  u^TTi^lyrixoiec.  Here 
only. — Lasciviousness.]  ^^aelyFia.  See  on 
Mark!  •.'22. —  With  greediness.]  Ev  nleovs^Ky 
See  on  Mark  7  :22. 

20  But  lye  have  not  so  learned  Christ; 

21  If  so  be  that  ye  have  'heard  him, 
and  have  been  taught  by  him,  ^  as  the  truth 
is  in  Jesus:  ' 

22  That  *  ye  put  off  concerning  "  the 
former  conversation  ^  the  old  man,  which 
is  corrupt  according  to  the  >  deceitful  lusts: 

23  And  ^  be  renewed  in  the  "  spirit  of 
your  mind; 

24  And  that  ye  ''put  on  the  '^  new  man, 
which  ''  after  God  is  *"  created  in  ^righteous- 
ness and  *  true  holiness.    [Practkai  obse,-vatio„s.] 

Note. — The  Ephesians  "had  not  so  learned 
Christ,"  or  that  religion,  of  which  Clirist  is 
both  the  Teacher  and  the  Instruction,  the  cen- 
tre of  all  doctrines,  promises,  ordinances,  and 
duties;  as  to  live  after  the  manner  of  their  hea- 
then neigflihors.  (Marg.  Ref  q. — Note,  2  Cor. 
3:17,18.)  Some  indeed,  had  "learned  Clirist" 
from  teachers,  who  paid  little  regard  to  prac- 
tice: but  the  Ephesian  church  had  been  better 
instructed;  "seeing"  they  had  heard  Christ 
himself,  as  it  were,  speak  by  his  aj)0stle,  and 
had  been  thus  "taught  by  him,  as  the  truth  is 
in  Jesus;"  laid  up  in  him,  as  in  a  treasury,  to  be 
communicated  from  him  to  his  church  through 
his  word  and  ordinances:  or,  '■Hf  so  he  they  had 
been  taught"  by  him;  that  is,  by  his  Spirit  as 
weii  as  by  his  ministers;  (Marg.  Ref.  r,  s.) 
For  indeed,  "the  truth  as  it  is  in  Jesus"  taught 
men,  that  they  must  "put  off,"  in  respect  of 
the  whole  of  their  former  conversation  and  be- 
havior, "the  old  man,"  or  that  sinful  nature, 
which  they  derived  from  fallen  Adam,  and 
Avhich  is  corrupt  in  all  its  principles  and  affec- 
tions, according  to  those  various  inordinate  de- 
sires of  worldly  things,  which  mock  men's  ex- 
pectations, deceive  their  souls,  and  make  them 
deceivers  of  each  other;  and  which  may  there- 
fore be  called  "deceitful  lusts,"  or  "lusts  of  de- 
ceit." (Marg.  Ref.  t—y.— Notes,  Prov.  11 :18. 
Rom.  7:9—12.  Heh.  3:7—13.)  The  outward 
conduct,  resulting  from  this  corrupt  nature, 
must  be  cast  off  at  once,  as  a  filthy  garment; 


q  I.iike  24:47.    John  6:45.    Rom. 

6:1  2.2  Cor.  5:14.15.  Til.  2:11 

—  14.     l.!ohn2:27. 
r    M:nt.  17:5.    Luke  10:16.    .lolin 

10:27.  Acts  3:22,23.  Heh.  3:7,8. 
i    1:13.  Ps.  45:4.   85:10,11.    John 

1:17.      14:6,17.      2  Cor.  1:20. 

11:10.      1  John  5:10—12,20. 
»  25       1  Sam.  I:l4.    Job  22:23. 


Ez.  18:30—32.  Col.  2:11.   3:8. 

Ileh.   12:1.     Jam.  1:21.     1  Pit. 

2:1.2. 
11  Sec  on  17.— 2  3.    fial.  1:13.    1 

Pet.   1:18.       2  Pel.  2:7. 
X  Kom.  6:6.      Col.  3:9. 
y   Prov.  11:18.      Jcr.  49:lB.    01). 

3.      Kom.    7:11.  Tit.  3:3.  Ileh. 

3:13.    Jam.  1:26.    2  Pel.  2:13. 


and  the  inward  desires  must  be  denied,  cru- 
cified, and  mortified,  till  wholly  abolished. 
(Notes,  Rom.  6:5—7.  Col.  3:7-11.)— The 
b'phesians  had  also  been  taught,  according  "as 
the  truth  is  in  Jesus,"  that  they  must  f)e  con- 
tinually "renewed"  more  and  more,  in  the  in- 
ward judgment,  motives,  and  alTections  of  their 
souls,  by  the  power  of  divine  grace,  into  the 
humble,  spiritual,  holy,  and  loving  mind  of 
Christ:  that  so  they  might  "put  on  the  new 
man;"  and  that  their  habitual  conduct  might 
be  conformed  to  his  example,  and  evince  that 
they  were  "new  created,"  alter  the  image  of 
God,  "in  righteousness  and  true  holiness,"  or, 
"the  holiness  of  truth,"  that  is,  evangelical  ho- 
liness, even  that  holiness  which  springs  from  a 
real  belief  of  "the  truth  in  Jesus,"  consists  in 
uprightness  towards  God  and  man,  and  pro- 
duces true  and  genuine  peace  and  satisfaction. 
(Marg.  Ref.  z—d.—Notes,  Gen.  1:26,27.  Ps. 
51:10.  J?o}?i.  12:1,2.  13:11—14.  Tt7.  2:11,12.) 
These  important  and  essential  practical  lessons 
they  had  been  taught  by  the  apostle,  and  by 
Christ  himself,  if  indeed  they  were  true  Chris- 
tians: and,  in  connexion  with  the  means,  mo- 
tives, and  assistances  afforded  them,  they  would 
effectually  lead  them  to  a  conduct,  entirely  dif- 
ferent from  that  of  their  Gentile  neighbors. — 
The  "corrupt  conversation,"  including  doubt- 
less the  bad  habits,  of  the  heathen  is  distin- 
guished from  "the  old  man,"  or  the  depraved 
nature,  whence  all  these  evils  spring.  The  root 
would  still  remain,  after  the  converts  had  "put 
off,  concerning  the  former  conversation,  the  old 
man;"  and  this  would  render  watchfulness  and 
diligence  needful  to  the  end,  till  "the  body  of 
sin  should  be  abolished."  (Notes,  Jam.  1  :i9 — 
21.  1  Pet.  1:13—21.  2:1—3.)  If  "the  old 
man,"  means  no  more  than  bad  habits,  as  many 
explain  it;  how  does  it  come  to  jjass,  that 
these  bad  habits  have  always  been  so  general, 
not  to  say  universal;  while  good  habits  have 
been  exceedingly  rare,  if  any  instances  can  be 
adduced,  which  never  yet  have  been,  in  a  sat- 
isfactory manner.''  We  never  read  of  had  habits, 
in  any  degree,  among  holy  angels:  nor  would 
they  have  been  heard  of  among  men,  if  they  had 
not  apostatized  from  God,  and  become  "dead  in 
sin,"  and  "by  nature  children  of  wrath."  (Note, 
2:1-3.) — The  state  of  the  unconverted  Gentiles 
is  indeed  here  particularly  adverted  to:  yet  it  is 
most  certain,  that  the  nature  of  the  unregene- 
rate  (nay,  their  practice  also,  except  in  respect 
of  gross  idolatry,  and  some  of  its  abominable 
appendages,)  is  similar,  even  in  those  who  are 
called  Christians. 

If  so  be.  (21)  EtyF.3:2.  2  Cor.  5:3.  Gal. 
3:4.  Col.  1  ■.23.— Put  off.  (22)  ytnoihuiriu.  25. 
See  on  Rom.  13:12. —  The  old  man.]  Tov  na- 
litmr  urtfoutnnv.  Col.  3:9.  See  on  Rom-  6:6. 
—  Which  is  corrupt.]  Tor  (ffhtQnini'nr.  "Cor- 
rupted."—See  on  1  Cor.  S-.n.—  The  deceitful 
lusts.]  Tui:  eni^&vfiiac:  t/;c  annrijc.  ytniiTtj, 
Matt.  \3:22.  Mark  4A9.  Col.  2:8.  2  Thes.  2: 
10.  Heb.  3:18.  2  Pet.  2:13,  Jnaruo),  5:6.— 
Be  renewed.  (23)  JvavBna&ai.  Here  only  N. 


/.  2:10.  Ps.51:l0.  E/.  11:19.  18: 
31.  .36  26.  Rom.  12:2.  Col.  3: 
10.     Tit    3:5. 

n   Kom.  8:6.      1  Pet,  1:13. 

b  6:11.  Jo'.  29:14.  Is.  52:1.  r.^: 
17.  Rom.  13:12.14.  1  Cor.  15: 
53,54.  Gal.  3:27.  Col.  S:  10— 
M. 

c  2:15.  Rom.  6:4.  2  Cor.  4:16.  5: 


17.     I  Pel.  2.2.  . 
d  Oen.     1:26,27.       2  Cor.  3:12. 

rol.3:l0.      I  John  3:2. 
e  See  on  2:10. 
f   Ps.  45:6,7.      Rom.   8:29.     lit. 

2:14.     llcb.  1:8,9.     12:14       1 

Jchn  3:3. 
*  Or,  holiness  of  truth. 


[347 


A.  D.  64 


EPHESIANS. 


A.  D.  64. 


T.—  Job  33:24.  Hept.—  Ye  put  on.  (24)  Et'dv- 
oaad-ai.  See  on  Rom.  13:12.— The  new  man.] 
Tor  Kiuvov  nt'&()oinoi'.  2:15.  2  Cor.  bill. 
Gal.  6:15  —  True  holiness.]  '  Ouioitjti  jrjg  uhj- 
^aiitg.  See  on  Luke  1 :75. 

25  Wherefore,  ^  putting  away  lying, 
*"  speak  every  man  truth  with  his  neighbor: 
•  for  we  are  members  one  of  another. 

Note.— Let  the  Eplieslan  Christians  then 
show,  that  they  had  "put  off  xhe  old  man  with 
his  deeds,"  by  '"'putting  off"  every  kind  of  false- 
hood and  deceit:  let  them  no  longer  flatter, 
slander,  defraud,  amuse,  or  compliment  others 
hy  any  deviation  from  strict  veracity  and  sin- 
cerity': but  let  everyone  of  them  speak  the 
simple  truth  to  his  neighbor,  without  disguise, 
prevarication,  simulation  or  dissimulation:  see- 
ing that  men,  both  in  the  church,  and  in  civil 
society,  are  "members  one  of  another;"  as  all 
men  are  one  in  Adam,  and  all  believers  one  in 
Christ.  They  ought  not  therefore  in  any  way 
to  deceive  each  other:  but  should  think  it  as  un- 
natural and  preposterous  to  impose  on  one  ano- 
ther, as  for  a  schism  to  take  place  in  the  body, 
or  for  one  sense  or  member  of  the  body  to  de- 
lude or  mislead  another  into  mischief,  to  the 
common  detriment  of  the  whole.— 'Dr.  Whitby 
'hath  well  shown,  in  his  note  on  this  passage, 
'that  several  of  the  best  of  the  heathen  moralists 
'thought  lying  might  in  many  cases  be  justifi- 
'ed:  and  I  wish  that  none  but  heathens  had 
'ever  taught  so  loose  and  dangerous  a-  doc- 
'trine.'  Doddridge.    (Note,  Judg.  4:20.) 

Lying.]  To  ipi-viiog,  the  lie.  Rev.  21:21. 
22:15.  That  is,  'all  kinds  and  degrees  of  lying,' 
(Marg.  Ref.  g,  h.) 

26  Be  ''ye  angry,  and  sin  not:  '  let  not 
the  sun  go  down  upon  your  wrath: 

27  Neither  '"  give  place  to  the  devil. 
JVofe. — It  would  be  proper  to  express  dis- 
pleasure at  what  was  wrong,  on  many  occa- 
sions, in  themanagement  of  families,  in  reprov- 
ing sin,  and  even  in  ordering  their  temporal 
concerns;  so  that  all  anger  was  not  absolutely 
prohibited:  {Note,  Mark  3:1—5,  v.  b.)  yet  let 
Christians  be  very  circumspect  and  vigilant  to 
restrain    that  dangerous    passion   within    the 
bounds  of  reason,  meekness,  piety,  and  charity; 
not  being  angry  "without  cause,"  or   above 
cause,  or  in  a  proud,  selfish,  and  peevish  manner; 
not  expressing  their  displeasure  by  reproaches, 
or  the  language  of  vehement  indignation;  or 
suffering  it  to  settle  into  resentment  and  malice : 
but  always  endeavoring  to  subordinate  the  ex- 
ercise of  it  to  the  glory  of  God,  and  the  benefit 
of  the  offender  himself,  as  well  as  that  of  others; 
and  to  show  stronger  disapprobation  of  the  sin 
committed  against  God,  than  of  the  injury  done 
to  themselves.     (Marg.  Ref.  k.—Note,  Matt. 
5:21,22.)     This  would  induce  them  to  attend 
to  the  caution  annexed,  "Let  not  the  sun  go 
down  upon  their  wrath,"  and  not  to  close  the 
day  without  forgiving  and  praying   for  those 


g  Lev.    19:11.      1     Kings   13:1R.  I  i   5:30.  Rom.  12:5.   1  Cor.  10:17. 
Fs.  52;3.     11929.    Piov.  6:17.         12-12— 27 
12:19,22.  21:6._  Is.  9:15.59:3,  I  k  31,32.       Ex.    11:8.       32:21,22. 


4.  C3:8.  Jer.  9:3—5.  JIos.  4:  I 
2.  John  8:44.  Acts  5:3.4.  Col. 
3:9.  1  Tim.  1:10.4.2.  Tit.  1:2, 
12.  Rev.  21:8.  22:15. 
h  15.  Trov.  8:7.  12:17.  Zech. 
8:16,19.     2Cor.  7:U. 


Num.  20:10—13,24.  25:7 
Neh.  5:6—13.  Ps.  37:8.  106: 
30—33.  Prov.  14:29.  19:11. 
25:23.  Ec.  7:9.  Matt.  5:22. 
Mark  3:5.    10:14.     Rom.  12:19 


who  had  offended  them,  or  expressing  a  dispo- 
sition to  reconciliation  and  kindness.  In  this 
and  in  other  respects,  they  must  take  peculiar 
care,  not  "to  give  place  to  the  devil,"  who 
watched  his  opportunity  of  filling  their  minds 
with  rancor  and  malice,  and  of  thus  exciting 
divisions  and  contentions  among  them.  {Marg. 
Ref.  I,  m.— Notes,  30—32.  Ex.  20:13.  1  Sam. 
2:23—25,29.  3:13.  Prov.  14:17,29.  17:14.  19: 
11.  Matt.  5:21,22.  Jam.  1:19—21.  3:17,18.) 
— The  words,  "Be  ye  angry  and  sin  not,"  are 
taken  from  the  LXX,  {Ps.  4:4.)  which  is  ren- 
dered in  our  version,  "Stand  in  awe,  and  sin 
not." — Neither  give  place,  &c.  (27)  Notes, 
Matt.  27:3—5.  Jo/m  13:18— 30.  Acts  5:1  — 
It.    Jam.  4:1— 10.   1  Pet.  5:8,9. 

Be  ye  ans:rij.  {26)  OoyiZi-aife.  Matt.  b:22. 
18:34.  22:7.  Luke  14:21.  15:28.  Rev.  11:18. 
12:17.  Ab  oo'p],  ira,  31. —  Upon  your  wrath.] 
Em  ICO  TTaonoyiauo}  vuoir.  Here  only,  lliiqntj- 
yi'loi,  6:4. — Neither  give  place.  (27)  Mr/ie 
didoif  lorroi'.  Acts  2b .16.  Rom.  12:19.  Heb. 
8:7.  12:17. 

28  Let  "  him  that  stole,  °  steal  no  more: 
but  rather  let  him  •'  labor,  working  with 
his  hands  the  thing  which  is  good,  i  that 
he  may  have  to  *  give  to  him  that  needeth. 

Note. — It  might  also  be  supposed,  that, 
while  the  Ephesians  were  idolaters,  many  of 
them  had  practised  various  kinds  of  fraud  and 
dishonesty,  and  indeed  that  some  had  even  liv- 
ed by  theft,  rapine,  or  oppression.  {Note,  Ex. 
20:15.)  These  might  not,  in  many  cases,  be 
able  to  make  restitution,  which,  if  they  had  it 
in  their  power,  ought  by  all  means  to  be  done: 
'{Notes  and  P.  O,  1—6.'  Notes,  Lev.  6:2—7. 
iNum.  5:1, S.  Luke  19:1—10.)  but,  at  least,  let 
every  one  finally  cease  from  all  kiilds  and  de- 
grees of  this  vice;  and,  rather  than  do  wrong 
to  any  man  in  any  resjiect,  let  each  of  them, 
however  he  had  before  lived  in  habits  of  ease 
and  self-indulgence,  learn  and  submit  to,  if  ne- 
cessary, even  the  lowest  and  most  laborious 
employment,  which  was  honest  and  useful  to 
society;  not  only  in  order  to  provide  food  and 
raiment  for  himself  and  his  family,  but  that  he 
might  be  able  to  relieve  the  more  urgent  ne- 
cessities of  his  sick  and  afflicted  brethren  and 
neighbors.  {Notes,  Acts  20:22—35.  1  Thes. 
4:6—12.  2  TAfs,  3:10— 12.)  Thus  their  Chris- 
tian conduct  would  be  as  honorable,  as  their 
former  behavior  had  been  disgraceful.  In  this 
way,  even  the  grand  principle  of  restitution 
(namely,  renouncing  all  rigiit  to  property, 
which  has  been  injuriously  acquired,)  would 
be  adhered  to,  as  lar  as  their  circumstances 
admitted  of  it;  and  a  fund  raised,  among  the 
vigorous  and  healthy  poor,  for  the  relief  of  the 
sick  and  aged. — Great  stress  seems  in  many 
places  to  be  laid  on  this;  which,  in  a  very 
striking  manner,  sliows  to  what  an  extent  char- 
itable communications,  from  the  substance  or 
gains  of  Christians,  in  every  station  of  life,  for 
the  relief  of  their  brethren,  and  of  others  for 


—21.     Jam.  1:19. 
1    Dei.t.  24:15. 
m  6:1 1,16.      Acts  5:3.    2  Cor.  2: 

10,11.    Jam.  4:7.       1  Pet.  5:8. 
n  Ex.  20:15,17.       21:16.       Prov. 

30:9.    Jer.  7:9.  Flos.  4:2.  Zerh. 

5:3.  John  12:6.    I  Cor.  6:10.11. 
0  Job  34.32.    Prov.  2£:1?     Luke 


3:8,10—14.  1 
Prov.  13:11. 
31..'35.  1  Thi 
Thes,  36— F, 
Luke  3:11.  21 
29.  2  Cor.  P.:'. 
Or,  diitribute. 
Cor.  9:12—15 


9:8. 

14:23.     Ar(s2lV. 

'5.     4:11,12.       2 

12. 

;1— 4.    John  13: 

:,i2. 

Rom.  12:13.    5 
.      1  Tim.  6:18 


348] 


A.  D.  64. 


CHAPTER  IV. 


A.  D.  64. 


Christ's  sake,  ought  to  be  carried.  {Marg. 
Ref.)  But  alas!  those  who  are  not  eager  to 
amass  wealth,  as  most  in  these  days  are,  spend 
very  far  too  much  on  themselves  and  their  fam- 
ilies, to  spare  a  due  proportion  for  beneficent 
purposes:  and  a  degree  of  liberality,  even  far 
beneath  the  scriptural  and  primitive  standard, 
)  is  now  regarded  rather  as  a  prodigy  to  be  won- 
dered at,  than  an  example  to  be  imitated. 
(Notes,  Acts  2:44—47.  9:36—43.  P.  O.  32— 
43.   Notes,  11:27—30.) 

To  give.]  "To  distribute."  Marg.  Meiadt- 
dovui.  Luke  ^M.  Rom.  \:U.  12:8.  1  TAes.  2:8. 

29  Let  '■  no  corrupt  communication 
proceed  out  of  your  mouth,  but  ^  that 
which  is  good  *  to  the  use  of  edifying,  that 
it  may   '  minister  grace  unto   the   hearers. 

Note. — The  apostle  furthermore  exhorted 
his  readers,  to  abstain  from  all  corrupt  and 
polluting  conversation,  and  not  to  suffer  a 
single  thought  of  that  contagious  nature, 
which  arose  in  their  hearts,  to  proceed  out 
of  their  lips;  as  this  would  poison  the  im 
aginations  of  the  hearers,  even  when  not  so 
grossly  indecent  as  to  shock  them;  and  often 
the  more  so,  on  that  very  account.  {Marg. 
Ref.  X.— Notes,  5:3,4.  Ex.  20:14.  Matt.  12: 
33—37.  Col.  3:7—11.  Jam.  3:3—12.)  On 
the  contrary,  they  ought  to  watcli  their  oppor- 
tunity of  introducing  every  kind  of  salutary 
and  instructive  discourse;  and  to  take  heed 
that  the  general  tendency  of  their  conversation 
was  good,  useful,  and  edifying;  even  such  as 
might  be  the  means  of  communicating  grace  to 
the  hearers,  by  the  blessing  of  God  upon  it; 
either  by  bringing  careless  persons  to  serious 
reflection;  or  by  encouraging,  warning,  or  ani- 
mating believers.  {Marg.  Ref.  s,  t. — Notes, 
5:15—20.  Deut.  6:6—9.  Prov.  15:2,4,7.  25: 
11,12.   Col.  3:16,17.  4:5,6.) 

Corrupt.]  ^uTTooc.  See  on  JWa«.  7  :17,18. 
Putrid:  the  opposite  to  "seasoned  with  salt." 
Col.  4:6. — To  the  use  of  edifying.]  FIqoq  oi- 
xodofii]y  T/yc  •/oetuc. —  Oixodoiitj,  12.  Rom.  14: 
19.  15:2.  I'C'or.  14:3,5,12,26.  2  Cnr.  10:8. 
XQfia,  28.  Jicts2:45.  6:3.  20:34.  28:10.  Phil. 
4:16,19,  et  al.  "To  the  edification  needed."— 
May  minister  grace.]  J  a  /otQir. 

30  And  "  grieve  not  the  Holy  Spirit  of 
God,  "  whereby  ye  are  sealed  unto  ^  the 
day  of  redemption. 

31  Let  all  ^  bitterness,  '^  and  wrath, 
and  anger,  and  ^  clamor,  and  "^  evil  speak- 
ing, be  put  away  from  you,  ^  with  all 
malice: 

32  And  be  ye  '"kind  one  to  another, 
*"  tender-hearted,   ^  forgiving   one   another, 


even    as   God   for  Christ's   sake   hath  for- 
given you. 

Note. — In  respect  of  the  things  above  stated, 
and  in  all  other  respects,  Christians  should  be- 
ware of  "grieving  the  Holy  Spirit  of  God." — 
'Give  diligence,  that  the  Holy  Spirit  may  dwell 
'in  you  willingly,  as  in  a  pleasant  and  agreea- 
'ble  habitation,  and  do  not  give  him  any  cause 
'for  grief  He  speaks  here  of  the  Spirit  after 
'the  manner  of  men.'  Beza.  When  a  father 
has  done  every  thing  proper  for  the  benefit  of 
his  son,  he  "is  grieved"  if  his  son  acts  in  an 
unbecoming  manner;  and,  consequently,  will 
not  be  free  and  cheerful  in  his  comj)any;  but 
will  either  shun  him,  or  frown  on  him.  {Marg 
Ref.  u.— Notes,  Gen.  6:6,7.  Ps.  95:9—11.  7s 
63:10.  ^c<s  7:51—53.  iThes.  5:1 6-22,  v.  19.)-- 
The  sanctifying  and  comforting  influences  of 
the  Holy  Spirit  "seal"  believers,  as  the  pecu- 
liar people  of  God,  "to  the  day  of  redemption," 
even  to  the  general  resurrection.  {Marg.  Ref. 
X,  y.— Notes,  1  :13,14.  Rnm.  8:18—23.  2  Cor. 
1 :21,22,)  As  a  kind  and  wise  Friend,  the  Ho- 
ly Spirit  watched  over  the  Ephesian  converts 
for  their  good,  with  infinite  condescension  and 
love:  all  their  hope,  wisdom,  strength,  and  joy 
were  from  him;  and  the  only  return  which  he 
required,  was  a  ready  compliance  with  his  holy 
suggestions,  and  a  watchfulness  against  every 
thing  of  a'  contrary  tendency.  But  if  they 
yielded  to  anger,  malice,  selfishness,  deceit,  or 
sensual  lusts;  or  used  vain  conversation,  or 
yielded  to  negligence  and  unwatchfulness,  as 
to  the  means  of  grace,  or  the  duties  of  their 
respective  stations;  he  would  hide  his  face,  or 
frown  upon  them,  withhold  his  consolations, 
and  leave  them  to  darkness,  fears  and  anxie- 
ties; or  even  to  know  their  own  weakness  by 
such  falls,  as  would  expose  them  to  sharp  cor- 
rections.— In  watching  against  these  painful 
consequences,  let  them  put  away  "all  bitter- 
ness," and  harshness  of  temper,  language,  and 
behavior,  even  toward  such  as  most  grievously 
offended  them;  and  avoid  all  sinful  anger,  and 
clamorous  disputes,  revilings,  slanders,  and 
reproaches,  as  well  as  all  malice  and  resent- 
ment: that  they  might  be  kind  and  tenderly 
sympathizing  with  each  other,  and  ready  to 
forgive,  even  as  "God  in  Christ,"  through  his 
atonement  and  mediation,  and  for  his  sake,  had 
forgiven  them.  {Marg.  Ref.?. — g. — Notes,  5: 
1—4.  Matt.  6:12,14,^5.  18:21—35.  1  Cor. 
13:4—7.  CoZ.  3:12— 15.  1  Pe/.  2:1— 3.  3:8— 
12.) — None  but  true  believers,  persons  really 
partaking  of  tlie  regenerating  sanctifying  Spirit 
of  Christ,  could  feel  the  energy  of  this  exhor- 
tation.—SeaZet?.]  'That  is,  have  God's  mark 
'set  upon  you,  that  you  are  his  servants;  a  se- 
'curity  to  you,  that  you  shall  be  admitted  into 
'his  kingdom,  as  such,  "at  the  day  of  redenip- 
'tion;"  that  is,  at  the  resurrection,  when  you 


r  5:3,4.    P3.  5:9.    £2.2.  73:7—9. 

Malt.  12:3-1— 37.  Rom.  3:13,14. 

1    Cor.    15:32',33.    Col.   3:8.9. 

Jom.  3:2—0.  2  Pet.  2:18.  JuJe 

13— IC.  Rev.  13:5.6. 
i  Deut.  6.f>— 9.   Ps.  37:30,31.   4.5: 

2.   71:17,18,24.    73:4,5.     Prov. 

10:31,32.    12:13.    lo:2— 4,7,23. 

16:21.  25:11,12.  Is.  50:4.  Mai. 

3:16—18.     I.uke   4:22.     1  Cor. 

14:19.      Col.    3:16,17.    4:6      1 

Thes.  5:11. 
*  Or,  to  edify  profitably.     Seeon 

12,16. 
I  Matt    5:16.     1  Pet.    2:12.    3:1. 


11    Gen.  6:S,fi.  Judg.  10:16.      Ps. 

78:40    95:10.    I?.  7:13.    43:24. 

63:10.      Ei.  1C:43.      Mark  3:5. 

Acts  7:51.     1  Tli<-3.  5:19.  Jleb. 

3:10,17. 
X  Seeon  1:13. 
y  1:14.  flo).    13:14.    Luke  2l:2H. 

Rom.  8:11,23.   1  Cor.  1:30.   15: 

54. 
z  Ps.  64:.>.  Rom.  3:14.  Col.  3:19. 

.lam.  3:14,15. 
a  *'ef  on  26. —Prov.  14:17.  19:12. 

Ec.  7:9.    2  Cor.  12.20.  Gal.  5: 

20.  Col   3:8.  2  Tim.  2:23.  Tit. 

1:7   Jam.  1:19.  3:14— 18.  4:1,2. 


b  2  Sam.    19:13.     20:1,2.      Prov. 

29:9,22.     Acts  19:28,29.  21:30. 

22:22,23.   1  Tim.  3:3.  6:4,5. 
c  Lev.  19:16.    2  Sam.  l9:27.     Ps. 

15:3.50:20.  101:5.  1  10: 1 1.  Pro,-. 

6:19.  10:18.  18:8.  25:23.  26:20. 

.IiT.  6:28.     9:4.    Rom.  1:29,30. 

1  Tim.  3:11.  5:13.    2  Tim.  3:3. 

Tit.  2:3.  3:2.   .lam.  4:11.  1  Pet. 

2:1.    2  Pel.  2:10,11.    .luile  8- 

10.   Rev.  12:10. 
a  Gen.  4:8    27  41.  37:4,21.  Lev. 

19:17,18.  2  Sam.  1.1:22.    Prov. 

lf):I2.  26:24,25.   Ee.  7:9.  Rom. 

1:29.   ICor.5:8.  14:20.  Col.  3: 


8.  Til.  3:3.   1  John  3:l2.15. 
e  Ruth  2:20.   Ps.  112:4.5,9.  Piov. 

19:22.  Is.  57:1.  JMarg.  Lir-.e6: 

35.  Acts  28:2.    Rom.  12:10.     1 

Cor.  13:4.   2  Cor.  6:6.     Col.  3- 

12.  2  Pel.  1:7. 
f  Ps.  145:9.     Prov.  12:10.    Luke 

1:78.  Jam.  5:11. 
g  5:1.     Gen.  50:17,18.      l\!all.  6. 

12,1  1,15.  1^:21—35.    Maik  II: 

25.     Luke  6:37.      11:4.      17:4. 

Rom.  12:20,21.     2  Cor.  2: 7.10. 

Col.   3:12,13.     1  Pet.   3:8,9.    1 

John  1:9.  2:l2. 

r349 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


'shall  be  put  in  tlie  actual  possession  of  a  place 
Mu  his  kiiigdom,  among-  those  wlio  are  his, 
'whereof  the  Sjiirit  is  now  an  Earnest.'  Locke. 
Grieve  not.  (30)  !\f>/ Ivm-ije.  Matt.  18:31. 
26:22,37.  John  16:20.  21:17.  2  Cor.  '2:'2,4.  6: 
10.  7:8,9,11.  1  Thes.  4:13.  1  Pel.  1:6,  et  al. 
—  Gen.  4:5.  Sept.— Ye  are  sealed.]  Eoqou- 
yia^tjre.  1:13,  See  on  2  Cor.  l.^l^.—  Unto  the 
day  of  redemption.']  Ei:  -f^uEQai'  unolvTOMO!- 
<■),-.  l':14.  Seeoni?om.  8:23.— 5x«erae,9s.  (31) 
rity.iuu.  Rom.  3:14.  Heb.  12:15.  ^ee  on  Acts 
8:2S". —  Clamor.]  KQuvyi].  Matt.  25:6.  Jets 
23:9.  Rev.  14 AS.— Tender-hearted.  (32)  Eu- 
(TTTluy/roi,  1  Pet.  3:8.  Not  elsewhere.  Ex  fv, 
bene,  et  ottIuyxi'u,  viscera.  Phil.  2:1.  Co/.  3: 
J  2. —  God  for  Christ's  sake.]  '0  Oeog  er  Xgia- 
Toj.  See  on  2  Cor.  5:19. — Hath  forgiven.] 
E%iti)iaurQ.   Col.  3:13.   See  on  Luke  7:21. 

PRACTICAL    OBSERVATIONS. 
V.  1—6. 

"The  mind  that  was  in  Christ"  will  teach 
those  who  suffer  for  his  sake,  to  be  more  desir- 
ous that  Christians,  and  those  especially  with 
whom  they  are  peculiarly  connected,  should 
-'walk  wortiiy  of  their  vocation,"  than  of  their 
own  exemption  from  the  cross:  and  thougli  we 
can  do  nothing  towards  our  own  justification; 
yet,  by  the  grace  of  God,  we  may  do  a  great 
deal  for  the  lionor  of  the  gospel,  and  the  benefit 
of  mankind. — A  spiritual,  humble,  obedient 
and  holy  walk  is  pecuHarly  suitable  to  the 
character  of  our  Saviour,  and  to  the  freeness 
and  abundaiji^  grace  of  our  salvation;  as  well 
as  to  the  nature  of  our  present  privileges  and 
future  inheritance.  Even  the  candor  and  al- 
low^ance,  which  we  are  conscious  of  needing 
from  our  brethren,  should  teach  us  to  act  "with 
all  lowliness  and  meekness;  with  long  suflfenng, 
forbearing  one  another  in  love."  If  all  Avho 
profess  the  gospel  did  indeed  thus  "endeavor  to 
keep  the  unity  of  the  Spirit  in  the  bond  of 
peace,"  what  a  different  face  would  the  church 
of  God  assume!  But  alas!  while  there  is  "one 
Body,  one  Spirit,  one  hope,  one  Lord,  one 
faith,  one  baptism,  and  one  God  and  Father  of 
all,"  on  whom  all  depend,  and  from  whom  all 
our  hopes  and  comforts  come;  how  grievously 
do  the  remaining  ignorance,  bigotry,  and  dis- 
proportionate zeal  about  comparative  trifles, 
even  in  good  men;  the  designing  ambition  and 
furious  passions  of  bad  men;  and  the  artifices 
of  the  devil,  defeat  the  endeavors  of  those  who 
labor  for  peace;  and  perpetuate,  yea  multiply, 
divisions  and  dissensions  among  those  who  are 
agreed  in  the  great  essentials  of  Christianity! 
Let  us,  however,  persevere  in  seeking  and 
praying  for  the  peace  of  the  church;  for  "bles- 
sed are  the  peace-makers:"  and,  whatever  ea- 
ger zealots  may  say  of  us,  we  shall,  in  so  do- 
ing, "be  called'the  children  of  God."  {Note, 
Malt.  5:9.)  Let  us  watch  and  pray  against 
spiritual  pride,  self-preference,  vain-glory,  envy, 
and  the  ambition  of  populaiity  and  precedence, 
and  selfishness  in  every  form;  for  these  are  the 
grand  sources  of  discord  and  contention. 
V.  7—16. 

We  should  severally  improve  our  measure  of 
endowment,  as  "the  gift  of  Christ,"  for  the 
benefit  of  others,  Avith  contentment  and  quiet- 
ness- and  It  maybe  very  instructive  and  en- 
couragnig  to  remember,  that  the  Redeemer  first 
came  doAvn  from  heaven,  and  abased  himself 
350J  ' 


before  he  ascended  as  a  triumphant  Conqueror, 
to  enrich  us  rebels  with  the  fruits  of  his  victo- 
ries. Thus  he  "left  us  an  example  that  we 
should  follow  his  steps:"  and  expect  abase- 
ment, self-denial,  and  the  cross  here;  and  hon- 
or and  felicity  hereafter. — While  Christians 
should  be  exhorted  to  value  the  faithful  min- 
istry of  the  gospel,  as  the  precious  gift  of 
Christ,  and  the  principal  means  of  salvation  to 
their  souls;  "pastors  and  teachers,"  however 
distinguished,  should  be  reminded  of  the  grand 
purpose  for  which  they  were  appointed,  even 
"for  the  perfecting  of  the  saints,  and  for  the 
work  of  the  ministry,"  and  not  for  the  emolu- 
ment or  reputation  or  rank  in  society  connect- 
ed with  it;  and  for  the  edification  of  the  body 
of  Christ,  not  for  the  indulgence  of  themselves, 
or  the  advancement  of  their  families  to  wealth 
or  preferment,  with  the  treasures  or  patronage 
intrusted  to  their  stewardships,  that  with  them 
they  may  ])romote  the  cause  of  true  religion, 
and  of  which  stewardship  they  must  at  length 
give  a  strict  account.  We  should  then  "take 
heed  to  ourselves  and  to  our  doctrine,"  and  la- 
bor to  bring  those  among  whom  we  miihister 
to  "the  unity  of  the  faith  and  of  the  knowledge 
of  the  Son  of  God,"  and  to  that  maturity  of 
judgment  and  experience,  which  may  fit  them 
to  be  a  part  of  that  complete  Body,  "according 
to  the  measure  of  the  stature  of  the  fulness  of 
Christ."  For,  by  leading  believers,  with  grad- 
ual advances,  to  this  ripeness  of  knowledge; 
we  most  effectually  counteract  "the  sleight  of 
men,  and  cunning  craftiness  by  which  they  lie 
in  wait  to  deceive:"  as  their  success  is  chiefly 
among  unstable  professors,  or  those  Christians 
who,  being  "children  in  understanding,"  are 
liable  to  be  "tossed  to  and  fro,  and  carried 
about  with  every  wind  of  doctrine,"  and  by 
everv  subtle  device  of  the  enemy.  {Notes,  Ran. 
16:17—20.  2  Pet.  2:12— 14.)— We  should  in- 
deed "hold  the  truth  with  firmness,"  but  it 
should  also  be  "in  love:"  otherwise  zeal  foi 
orthodoxy  may  dictate  such  violent  measures, 
as  shall  more  distract  the  church,  and  injure 
the  cause  of  Christ,  than  false  teachers  them- 
selves could  do.  But  by  "faith  which  worketh 
by  love,"  we  "grow  up  into  Christ  in  all 
things,"  and,  acting  in  a  believing  and  loving 
spirit,  every  minister  and  Christian,  as  a  part 
of  that  Body  of  which  Christ  is  the  Head,  con- 
tributes to  the  proportion,  union,  and  jjrosperi- 
ty  of  the  whole;  "according  to  his  effectual 
working  in  every  part."  Thus  the  church  is 
increased  in  holiness  and  in  numbers,  "by  edi- 
fying itself  in  love."  {Note,  Jets  9:31.)  In- 
deed, every  congregation,  where  the  truth  is 
preached,  will  prosper  and  increase,  according 
to  the  measure  in  which  this  peaceful  and  lov- 
ing improvement  of  every  one's  talents,  for  the 
common  benefit,  is  attended  to:  for  "the  fruit 
of  righteousness  is  sown  in  peace  of  them  that 
make  peace;"  but  "where  envying  and  strife 
are,  there  is  confusion  and  every  evil  work.'* 
{Notes,Jam.  1:19—21.  3:13—18.  P.  O.) 
V.  17—24. 
Let  all  ministers  "testify  in  the  Lord,"  with 
all  solemnity  and  authority,  against  unchristian 
tempers  and  practices,  as  well  as  against  false 
doctrines;  and  insist  upon  it,  that  believers 
must  not  "walk  as  others  do,"  who  are  Gen- 
tiles in  conduct,  though  Christians  in  name: 
for    the    difference    between    heretofore    and 


A.   D.   64. 


CHAPTER  V. 


A.   D.  64. 


"henceforth,"  is  of  immense  importance  in  this 
grand  concern.  (JS^oies  and  P.  O.  1  Pet.  4:1 
— 6.)  Alas  !  do  not  men  on  every  side,  though 
caUed  Christians,  "walk  in  the  vanity  of  their 
minds?"  Is  it  not  plain,  that  "their  under- 
standings are  darkened,"  and  their  hearts  "ali- 
enated from  the  life  of  God,"  and  even  harden- 
ed against  it,  "through  the  ignorance  that  is  in 
them?"  Nay,  are  there  not  numbers,  who 
"are  past  feeling,  and  have  given  themselves 
over  to  work  all  uncleanness  with  greediness?" 
Must  we  not  tlien  insist,  most  decidedly,  upon 
the  distinction  between  real  and  nominal 
Christians?  Indeed,  there  are  many  professors 
of  evangelical  truth,  who  have  so  perversely 
received  the  gospel,  as  not  to  be  convinced  of 
the  necessity  of  mortifying  their  corrupt  nature 
and  its  deceitful  lusts,  of  being  "renewed  in 
the  spirit  of  their  minds, "and  of  "putting  on 
the  new  man,  Avhich  is  created  after  God  in 
righteousness  and  true  holiness!"  But,  if  we 
liave  truly  '-learned  Christ,"  from  the  teaching 
of  his  Holy  Spirit,  accompanying  and  blessing 
the  word  of  God  to  our  souls;  we  shall  be  daily 
aiming  to  [iractise  these  instructions,  seeking 
help  from  God  by  fervent  prayer:  we  shall 
mourn,  that  so  much  power  yet  remains  in  our 
old  corrupt  nature,  and  we  shall  long  to  be  ren- 
dered day  by  day  more  like  our  divine  Master, 
in  every  part  of  our  spirit  and  conduct  towards 
God  and  man. 

V.  25—32. 
Zealous  professors  and  admired  preachers  of 
evangelical  truth;  nay,  even  true  Christians, 
need  warning  and  cautioning  to  avoid  immoral 
practices:  but  the  upright  welcome  and  profit 
by  the  word  of  exhortation;  while  hypocrites 
detect  themselves  by  raging  against  it,  or  dis- 
daining it. — Those  who  most  carefully  watch 
over  and  examine  themselves,  will  most  clearly 
perceive  the  extreme  difficulty  of  adhering  to 
exact  "truth"'  and  sincerity  in  all  their  conver- 
sation, and  of  avoiding  every  kind  and  degree 
of  falsehood:  they  also  find  it  very  difficult  to 
fe-e\  and  express  anger,  on  the  most  justifiable 
occasions,  and  to  perform  the  duties  of  parents, 
masters,  or  ministers,  without  falling  into  sin, 
and  dishonoring  their  profession.  They  per 
ceive  it  A^ery  necessary,  to  watch  and  pray 
against  resentment;  lest  "the  sun  should  go 
down  upon  their  wrath,"  and  so  place  should 
be  given  for  Satan  to  tempt  them  to  further 
transgressions:  for,  in  every  thing,  the  occa- 
sions of  his  suggestions  should  be  most  vigi- 
lantly and  assiduously  avoided. — Even  exact 
and  scrupulous  honesty  in  all  things  is  far  more 
uncommon,  than  is  generally  imagined;  nay, 
many  truly  pious  persons  do  things  not  strictly 
just,  for  want  of  being  instructed  and  admon- 
ished after  the  apostolical  manner.  But,  though 
thieves  and  robbers  are  as  welcome,  when  they 
come  to  the  Saviour  by  penitent  faith,  as  their 
more  moral  neighbors;  yet,  thenceforth  they 
must  "steal  no  more,"  whatever  hard  labor 
maybe  necessary  for  a  mean,  frugal,  and  honest 
livelihood.  What  then  sliall  we  think  of  those 
professed  Christians,  who  grow  rich  and  live 
in  luxury,  by  various  frauds  and  ojjpressions, 
by  excessive  profits,  by  smuggling  and  other 


acts  of  injustice,  without  restitution  or  amend- 
ment! And  if  the  i)oor  laborer  ought  to  "give 
to  him  that  needeth;"  what  shall  Ave  think  of 
those,  whose  large  revenues,  and  immense  ex- 
penses or  hoardings,  are  far  out  of  all  propor- 
tion to  their  penurious  and  scanty  alms? — If 
we  would  act  according  to  our  obligations  as 
Christians,  our  discourse  also  must  he  kept 
pure,  our  tongues  bridled,  and  the  gilt  of  speech 
diligently  improved  as  a  talent;  thatso  wem.ay 
not,  with  this  "unruly  member,"  do  mischief 
to  others;  but  may  speak  such  pious  and  in- 
structive words,  as  are  suited  "to  minister  ■ 
grace  to  the  hearers."  When  we  in  any  degree 
or  respect  neglect  these  rules,  wc  "grieve  the 
Holy  Sj)irit  of  God,"  lose  our  comfort  and  evi- 
dence, and  even  bring  our  state  into  doubt  and 
suspicion.  Let  us  then  watch  against  all  the 
evils  here  stated,  and  against  all  anger  and  mal- 
ice, and  every  violent  and  malignant  temper; 
and  in  all  things  copy  diligently  the  loving  ex- 
ample of  our  God  and  Saviour. 

CHAP.  V. 

The  apostle  exhoits  (he  Efjliesi.ini.to  imilate  (lie  love  of  God  in  ('hi fit, 
1,2,  (o  avoid  all  uncleanricss,  covelousiiess,  and  improper  di«roiiise, 
Avhich  diaw  down  the  wrath  of  (iod  upon  -'the  chi!(hen  of  disobedi- 
ence," 3 — C;  to  have  ''no  fellowship  with  the  unfruitful  works  of  dark- 
ness;" but,  as  the  "children  of  lie,ht,"  (o  reprove  them,  7 — !■!;  lo 
walkwith  wisdom  and  circumspection,  IS — 17;  not  to  seek  exhilara- 
tion by  excess  of  wine,  but  to  "he  filled  with  the  Spirit,"  speaking 
and  singing  Psalms  and  praises  to  God,  18 — 20;  and  lo  subnij^  to  one 
another,  in  the  several  lelitions  of  lite,  21.  The  duties  of  wives  and 
husbands,  enforced  and  illustrated,  by  the  mutual  lo\e  of  Christ  and 
bis  church,  22—33. 

E   ye   therefore  ^  followers   of    God, 

^as  dear  children; 

2  And  '  walk   in  love,   ^  as    Christ  also 

hath  loved   us,  and   hath  given  himself  for 

us,  an  offering  and  *  a  sacrifice  to  God,  '"for 

a  sweet-smelling  savor. 

Note.— (Note,  4:30—32.)  Instead  of  tin- 
violent  and  malignant  passions,  mentioned  at 
the  close  of  the  preceding  chapter,  the  believ- 
ers at  Ephesus  were  exhorted  to  "follow,"  or 
imitate  God,  as  his  beloved  children,  in  all  his 
moral  perfections,  especially  in  that  love  from 
which  their  salvation  flowed.  {Marg.  Ref.  a, 
b.)  This  might  best  be  contemplated  in  the 
person  and  love  of  Christ,  who  had  assumed 
human  nature,  and  "given  himself  for  them  an 
offering  or  sacrifice  to  God;"  which  was  to  him 
"a  sweet-smelling  savor,"  in  allusion  to  the 
typical  sacrifices  consumed  on  the  altar.  (Marg. 
Ref.  f.  Note,  Gen.  8:20—22.)  Not  that  the 
Father  could  take  pleasure  in  beholding  the 
intense  sufferings  "of  his  beloved  Son,"  in 
whom  "his  soul  delighted,"  on  their  own  ac- 
count: but  his  justice  and-  holiness  were  thus 
glorified,  and  a  way  was  opened  for  the  honor- 
able exercise  of  mercy  towards  those  T|Vho  de- 
served his  awful  vengeance;  and  in  this  display 
of  his  glory  he  was  well  pleased.  The  Father 
showed  his  love  and  mercy  to  us,  in  "not  spar- 
ing his  own  Son,  but  delivering  him  u))  for  us 
all;"  and  the  Son  manifested  his  love  to  us,  by 
"giving  himself  for  us."  And  to  be  "followers 
of  God"  is  to  "walk  in  love,  as  Christ  hath 
loved  us:"  for,  says  he,  "I  and  the  Father  are 
One."    {J\larg.   lief,  c — e.) — Compassion   for 


a  4;32.  Lev.  11:45.  Malt.  5:45, 
48.  Lukefi:35,36.  1  Pet.  1:15, 
16.      I  .lohn  4:11. 

b  .ler.  31:20.  Hos.  1:10.  .Tobn  1: 
12.     Col.  3:12.     1  John  3:1,2. 


c  .'3  17.  4:2,I5,lfi.  John  13:34. 
Rom.  14:I5.  1  Cor.  Ifi:l4.  Col. 
3:14.  1  Thes  4.9.  1  Tim.  4  12. 
1  Pel.  4:3.  1  John  3:11,12.  4: 
20,21. 


d  25.  3:19.  Matt.  20:28.  John  15:  I       1:5.     5:9. 

12,13.2  Cor.  5:14.15.  8:9.  Gal.  |  e  Rom.  8:3.    marg.     1  Cor.  5:7. 
1:4.2:20.     1  Tim.  2:6.  Tit.  2:  I       Ilcb.  9:23.     I0:l2. 
14.  Ileh.  7:25—27.9:14.  1  Pel.     f  Gen.  8:21.     lev.  1:9,13,17.    3: 
2:21—24.     1  John  3:16.     Rev.         16.      Am.   5:21       2Uor.  2:l5. 

[351 


A.  D.  64 


EPHESIANS. 


A.  D.  64. 


the  deservedly  miserable,  condescension  to  the 
mean  and  vile,  a  readiness  to  forgive  injuries, 
self-abasement,  self-denial,  and  enlarged  benefi- 
cence, all  in  full  perfection,  were  most  illustri- 
ously manifested  in  that  love,  which  is  here 
proposed  as  the  pattern  for  our  imitation. 
(Notes,  Matt.  5:43—48.  John  13:12—17,31 
—35.  Phil.  1:1—6.  1  John  3:1—3,16,17.  4-7 
-12.) 

Be  ye  ...followers.  (1)  rueads  fiiftTiTni. — 
"Become  ye  imitators."  See  on  1  Cor.  4:16. — 
Hath  given.  (2)  nuQedo>y.fi'.  25.  jRom.  4:25. 
8:32.  1  Pet.  2:23. — ^kn  offering.]  UonacpoQav. 
Acts  "il-.U.  24:17.  Rom.  lb:\6.  Heb. 10:5,S, 
10,14,18. — Jl  sweet-smelling  savor.]  Oajuijv 
Bviodiuc.  Phil.  4:18.— Gen.  8:21.  Sept.  Oa/urj- 
See  on  2  Cor.  2:14,  Evojdiu-  See  on  2  Cor. 
2:15. 

3  But  ^  fornication,  and  all  uncleanness, 
or  ^  covetousness,  let  it  not  be  once  'named 
among  yon,  ^  as  becometh  saints; 

4  Neither  '  filthiness,  nor  foolish  talking, 
nor  jesting,  which  are  not  •"  convenient; 
"  but  rather  giving  of  thanks. 

Note. — The  apostle  had,  in  the  foregoing 
chapter,  warned  the  Ephesians  against  several 
of  those  immoralities,  to  which  they  had  been 
addiclftd  before  their  conversion;  and  he  here 
resumes  that  subject.  (Note,  4:25— ^9.)  Tlie 
degree,  in  which  "fornication"  in  particular, 
and  other  kinds  of  licentiousness,  were  practis- 
ed and  even  allowed,  nay,  excused  or  vindicat- 
ed, not  only  by  poets,  but  even  by  grave  phi-, 
losophers  of  the  Gentiles,  can  hardly  be  con-| 
ceived  by  those  who  are  not  conversant  withj 
their  writings.  The  exhortation,  therefore,  as^ 
it  respects  these  vices,  needs  little  comment: 
but  many  learned  men  maintain,  that  the  word 
rendered  "  covetousness,"  means  an  insatiable 
craving  after  more  and  more  of  these  sensual  | 
indulgences.  Now,  it  cannot  be  denied  that 
the  word  sometimes  has  that  sense,  yet  it  can 
hardly  be  supposed,  that  the  apostle  would,  in 
80  general  a  way,  have  added  to  his  warning] 
against  fornication,  the  mention  of  that  "un- 
cleanness with  greediness,"  which  he  before 
had  stated,  as  the  excess  of  Pagan  blindness 
and  hardness  of  heart!  {Note,  4:17 — 19.)  On 
the  other  hand,  can  it  be  thought  that  "cove- 
tousness" should  here,  and  in  all  other  exhor- 
tations of  a  similar  nature,  which  the  apostle 
addressed  to  the  churches,  be  almost  if  not  en- 
tirely overlooked.'  For  those  who  explain  the 
word  in  this  text,  of  greediness  in  lewdness, 
put  the  same  construction  on  it  in  many  other 
places  where  it  occurs. — No  doubt  "covetous- 
ness," or  the  eager  desire  of  gain,  wheth- 
er to  hoard,  or  to  support  extravagance,  is  as 
contrary  to  vital  Christianity,  as  the  gross- 
est sensualities;  though  more  plausible  and  not 
so  easily  defined.  It  also  supplies  the  means, 
in   many  cases,  of  silencing  or  softening  the 


I  5.  4-.13.  Nora.  25:1.  I)eut.  23: 
17. in.  Mall.  15  13.  Mark  7.21. 
Acts  15:20.  Horn.  1:29.  1  Cor 
5:10,11.  6;n.lO,l.i,18.  )0:f.  2 
Cor.  12:21.  Gal.  5:19—21 
Col.  3:5.  1  Thci.  13,7.  lich. 
12:16.  13:4.  2  I'et.  2:10.  liev. 
2:14.21.     9:21.     21;!!.     22:15. 

b  5.  Es.  1P:21.  20:17.  .losh.  7: 
21.  1  Sam.  8  3.  I's.  10:3.  119: 
3B.  Prov.  23:16.  .Icr.  F.:13.  8: 
10.    22:17.    Ei.  33  31.  Mic  2: 

3521 


2.  Mark  7:22.  I.iike  12:15.  16: 
14.  Arts  20:33.  1  Cor.  6:10. 
Col.  3  5.  1  Tim.  3:3.  6:10.  2 
Tim,  3:2.  Tit.  1:7,11.  Heh. 
13:5.  1  Pet.  5:2.  2  Pet.  2:3, 
11. 

i    Ex.  23:13.     1  Tor.  5:1. 

k  Rom.  1K:2.  Phil.  1:27.  1  Tiin. 
2:10.     Tit.  2:3. 

1  4:29.  Prov.  12:23.  15:2.  Er. 
10:13.  Malt.  12:34—37.  Mark 
7:22.     Col.  3:3      Jam.  3:4—8. 


reproofs  of  those,  who  Avould  firmly  protest 
against  "fornication,"  and  even  prosecute  the 
offenders  with  the  censures  of  the  church. — 
The  clause,  "Let  it  not  once  be  named,  &c." 
may  only  mean,  'Let  it  not  be  said,  that  a 
'Christian  is  guilty  of  such  crimes.'  But,  if 
understood  of  the  discourse,  in  which  the 
"naming"  licentious  practices,  in  a  manner  too 
common,  tends  to  pollute  the  imaginations,  or 
inflame  the  passions  of  the  hearers:  it  cannot 
be  doubted,  that  the  conversation  of  those,  who 
speak  as  if  every  thing  was  valuable  in  propor- 
tion as  money  can  be  got  or  saved  by  it,  cor- 
rupts the  judgment  and  principles  of  men, 
though  in  another  way,  yet  as  effectually  as 
obscene  discourse.  It  seems  also  to  be  witii 
peculiar  propriety,  that  the  apostle  joined  this 
odious  vice  with  these  others  more  generallj'- 
scandalous.  (Notes,  Col.  3:5,6.  1  Tm.  6:6— 
10.)  Neither  the  one,  nor  the  other,  should  be 
mentioned  without  detestation;  for  this  "be- 
came," or  suited  their  character  as  saints,  and 
their  relation  to  God  as  his  children,  as  mem- 
bers of  Christ,  as  temples  of  the  Holy  Spirit, 
as  heirs  of  heaven,  and  as  lights  in  the  world. 
Nay,  they  must  not  allow  of  any  indecent  con- 
versation, or  any  thing  vain  and  trifling;  or 
even  of  those  witty  turns  of  expression,  by 
which  improper  sentiments,  being  conve3^ed  in 
an  ingenious  manner,  obtain  applause,  instead 
of  exciting  indignation,  and  poison  the  mind 
more  unsuspectedly.  Nothing  of  this  kind 
could  consist  Avith  the  character  of  Christians; 
who  ought  rather  to  converse  together  on  the 
mercies  of  God,  and  unite  in  thanksgivings  for 
them. 

Covetousness.  (3)  nlaovelnx.  See  on  4:19'. 
Mark! ■.'tl'2,. — Let  it  not  be  named.]  MijSe  oro- 
/unterrd^o).  1  Cor.  5:1. — Becometh.]  riQe-nei. 
.1  Tim.  2:10.  Tit.  2:1.  Heb.  2:10.  7:26.  Hof- 
7JQV  egr  See  on  Matt.  3:15. — Filthiness.  (4) 
.-fia/ooTtj;.  Here  only.  Ab  uta/ong,  12.  Tit. 
1:11. — Foolish  talking.]  MoigoXoynt.  Here 
only.  A  uoioo;  stultus,  et  }.oyo;  sermo. — Jest- 
ing.] EvTQ(t7Te).iit.  Here  only.  Ex  ev  bene,  et 
TQi-TToi  verto.  'Aristotle  numbers  evToit-nflin 
'among  the  moral  virtues! — He  recommends  it 
'as  what  renders  conversation  agreeable.'  Dodd- 
ridge.—  Convenient.]  u4rijy.oi'j((.  Col.  3:18. 
Philem.  8.  Consistent,  suitable. — Giving  of 
thanks.]  Evxufiiqia.  Acts '24:3.  2  Cor.  9:12. 
1  Ti7n.  4:3,4.  Rev.  7:12.  Ex  ev,  et  xuoig  gra- 
tia.  Opponitur  tw  EvjQanslia. 

5  For  "  this  ye  know,  p  that  no  whore- 
monger, nor  unclean  person,  nor  covetous 
man  i  who  is  an  idolater,  hath  any  in- 
heritance in  the  kingdom  of  Christ  and  of 
God. 

6  Let  "■  no  man  deceive  you  with  '  vain 
words,  for  because  of  these  things  *  com-' 
eth  the  wrath  of  God  upon  "  the  children 
of  *  disobedience. 


2  Pet.  2:7,18.     Jude  10,13,15. 

m  Rom.  1:28.     Philem.  8. 

n  19.20.  1:16.  Ps.  33:1.  92:1. 
107:21,22.  Dan.  6:10.  .lohn  6: 
23.  2  Cor.    1:11.    9:15.  Phil.  4: 


Mir.  3:5.    Malt.  24:4,24 
13:5,22.    Gal.  6:7,8.    C 
F,1P.     2Thes.  2:3,l0— 
.Tohn  4:1. 
2  Kinsi  i:?:20.  .ler.  23:1 


Mark 
Jl.  2:4, 
2.       1 

4—16. 
22  17, 
.  CoL 


6.    Col.  3:15— 17.    iThes.  3:9.  t    Num.    82:13,14.     Josh 
5:18.     Mel).  13:15.  18.   Ps.  78:31.  Horn    1: 

0  1  Cor  6:9,10.  3:6. 

p  See  on  3.  u  Ste  on  2:2.n. 

<\  lol.  3:.5.   1  Tim.  6:10,17.   Pvtv.  *  0.\  u   hdkf.        Heb.  3  19.      1 
21:8.     22:15.  Pet.  2:"..     Gr. 

1  Jer.  29:C,31.      Ez.    13:10— 16.  | 


A.  D.  64. 


CHAPTER  V. 


A.  D.  64. 


7  Be 
ihem. 


not  ye  therefore  partakers  with 


Note. — The  apostle  here  supposed  his  read- 
ers to  know,  that  "fornicators,  unclean  persons, 
and  covetous  men"  were  out  of  the  way  to 
heaven.  "The  covetous,"  though  often  more 
favored  than  dehauched  characters,  were,  in 
the  strictest  sense,  "idolaters  ;"  seeing  they 
loved,  trusted,  and  expected  l^appiness  from 
wealth  rather  than  from  God;  and  sought  to 
increase  or  t^ecure  their  treasures,  instead  of 
seeking  first  his  favor,  image,  and  glory. 
(^Marg.  Ref.  p,  q.— Notes,  Ex.  20:3.  Ps.  10: 
2—11.  1  Tim.  3:3.  6:6— 10,  ot.  9,10.  Tit.  1: 
5—9.  1  Pel.  5:1—4.  2  Pet.  2:1—3,12—14.) 
They  were  not  therefore  truly  converted;  and, 
not  being  subjects  of  Christ's  kingdom  on  earth, 
they  could  not  be  entitled  to  "inherit"  his  heav- 
enly kingdom.  Some  might  indeed  argue 
against  this  declaration:  and,  palliating  these 
evils,  or  amusing  themselves  with  speculations 
on  the  mercy  of  God  and  the  freeness  of  salva- 
tion, might  persuade  others,  that  they  were  not 
absolutely  inconsistent  with  a  state  of  accep 
tance.  But  let  none  suffer  any  man  to  "de- 
ceive them  with  vain  words;"  as  these  very 
crimes  brought  the  wrath  of  God  upon  "the 
children  of  disobedience,"  or  those  who  per 
sisted  in  unbelief,  impenitence,  and  the  allowed 
practice  of  sin.  (Note,  2:1,2.) — Indeed,  "vain 
words"  of  various  kinds,  by  which  men  deceive 
themselves  and  each  other,  might  be  adduced 
did  our  limits  permit.  The  common  principles 
which  prevail,  in  countries  professing  Christi- 
anity, among  those  who  think  themselves  far 
removed  from  an  antinomian  perversion  of  evan 
gelical  truth,  dictate  "vain  words"  which  de 
ceive  vast  multitudes  :  while  they  consider 
Christians  as  under  a  remedial  law,  which  does 
not  require  that  strictness,  which  the  holy  moral 
law  of  God  does;  that  faith  compensates  for 
failures  even  in  this  relaxed  obedience;  and  that 
they  may  safely  indulge  in  such  things,  under 
the  gospel,  as  they  must  not  venture  on,  if  they 
were  "under  the  law." — A  smattering  of  vain 
philosophy  also,  united  with  these  common 
notions,  leads  numbers  to  conclude,  that  God 
will  not  punish  men  for  indulging  their  natural 
inclinations,  however  irregularly.  Many  pop- 
ular writers,  of  late,  have  spoken  of  "fornica- 
tion," and  even  the  seduction  of  an  unmarried 
woman,  as  no  crime;  or,  merely  as  'indulging 
'the  most  amiable  weakness  of  human  nature!' 
In  these,  and  in  various  other  ways,  ingenious 
men,  and  even  philosophers,  by  'moral  essays' 
(so  called)  in  modern  times,  deceive  millions 
"with  vain  words;"  and,  no  doubt,  the  grand 
deceiver  of  mankind  had  prophets  of  a  similar 
stamp  in  ancient  days.    {Marg.  Ref.  r — t.) — 


X  11.      Num.  16-26.     Ps.  WilS. 

I'rov.   1:10—17.    9:6.   13:20.  1 

Tim.  5:22.     !{ev.  18:4. 
V  2:11,12.   4:18.  6:12.   Ps.  74:20. 

I^i.  9:2.    42:1G.     60:2.    Jer.  13: 

16.     Mall.    4:16.      Luke    1:79. 

Acts  17:30.  26:18.    Rom.  1:21. 

2:19.     2  Cor.  b:14.    Col.  1:13. 

Tit.  3:3.  I  Ptt.  2:9.    1  John  2: 

8. 
I  I?.    42:6,7.     49:6,9.      60:1,3,19, 

20.  John  1:4,5,9.    8:12.   12:46. 

1  Cor.   1:30.    2  Cor.   3:18.    4: 

6.     1    Thes.   5:4—8.     I   John 

2:9—11. 
a  2.     Is.  2:5.     Luke  16:8.     Jolin 

12:36.   Oal.  5:2.5.    1  PH.  2:9— 


Vol.  Ai. 


11.   1  John  1:7. 
h  See  on  Gal.  5:22,23. 
c  Ps.  16:2,3.  Rom.  2:4.     15:14.   I 

Pet.  2:28.  3  John  II. 
d  Phil.  1:11.    1  Tim.  6:11.    Ueh. 

1:8.   11:33.    I  Pel.2:24.  1  John 

2:29.  3:9,10. 
e  See  on  4:15,25.-6:14.  John  1: 

47. 
f  1    Snm.    17:39.     Rom.    12:1,2. 

Phil.  1:10.   1  The!.  5:21. 
g  Ps.  19:14.     Prov.  21:3.    Is.  SS: 

5.     Jer.    6:20.       Rom.    14:18. 

Phil.  4:18       I    Tim.   2:3.    5:4. 

rieb.  12:28.   1  Pel.  2:5,20. 
h  7.     Gen.    49:5—7.     Ps.    1:1,2. 

2^:4,5.94:20,21.  Prov.  4:14,15. 

45 


When  the  most  atrocious  transgressors  repent, 
and  believe  the  gospel,  they  become  "children 
of  obedience,"  from  whom  the  wrath  of  God 
is  turned  away:  but  it  could  not  be  expected, 
that  he  would  punish  the  ignorant  Gentiles  for 
such  abominations,  and  yet  connive  at  them  in 
professed  Christians.  (Note,  8 — 14.)  If,  there- 
fore, those  whom  the  apostle  addressed,  expect- 
ed to  escape  the  condemnation  of  their  heathen 
neighbors,  let  them  not  partake  of  their  crimes. 
(Marg.  Ref.  u,  y:.— Notes,  1  Cor.  6:9—11. 
Gal.  5:19—21.  Col.  3:5—11.  Rev.  21:5-8. 
22:14,15.) 

Whoremonger.  (5)  Uoqvo:.  1  Cor. 5:9 — 11. 
6:9.  1  Tm.  f:10.  He6.  12:16.  13:4.  Rev.  21 : 
8.  22:15.  JJoot'ij-  See  on  Luke  15:30.— The 
word  "whoremonger,"  being  generally  used  of 
the  most  profligate  fornicators,  by  no  means 
conveys  a  just  view  of  this  most  extensive  and 
energetic  decision,  on  the  case  of  all,  however 
varied,  included  in  the  term  ttoqvoi. — Covetous 
man.]  Jlleov ev.j7}Q.  See  1  Cor.  5:10. — Why 
should  nXfovey.jTjg  especially  be  an  idolater, 
if  the  word  be  nearly  synonymous  with  no(j- 
vogl  (Notes,  3,4.  Col.  3 ■.b,6.)— Vain  words. 
(6)  Kfvoi;  loyoig.  Col.  2:8.  See  on  1  Cor.  15: 
10. —  The  children  of  disobedience.]  Ta;  v'lag 
TTjg  ansiS-Fiug.  See  on  2:2. — Be  not  ...  partak- 
ers, (7)  M>]  ytrecrS^e  av/Jiuejo/oi.  See  on  3:6. 

8  For  5'  ye  were  sometimes  darkness, 
^  but  now  are  ye  light  in  the  Lord :  *  walk 
as  children  of  light; 

9  (For  ^  the  fruit  of  the  Spirit  is  in 
all  "^  goodness,  and  '^  rigliteousness,  and 
^  truth;) 

10  *" Proving  what  is  ^acceptable  unto 
the  Lord. 

1 1  And  have  ^  no  fellowship  with  the 
'  unfruitful  ''  works  of  darkness,  '  biit  rather 
reprove  them. 

12  For  "^  it  is  a  shame  even  to  speak  of 
those  things  which  are  done  of  them  "  in 
secret. 

13  But  all  things  that  are  *  reproved  are 
made  manifest  by  the  light:  °  for  whatso- 
ever doth  make  manifest,  is  light. 

14  Wherefore  f  he  saith,  i"  Awake,  thou 
that  sleepest,  and  i  arise  from  the  dead, 
*■  and  Christ  shall  give  thee  light. 

[Practical  Obseri'ations.] 

Note. — The  Ephesians  had  once  been  "dark- 
ness" itself,  through  total  ignorance  of  God 
and  his  will;  (Marg.  Ref.  y.— Notes,  2:11  — 
13.  Luke  1:76— 79.  Jets  26:16— 18.  1  Thes. 
5:4 — 11.)  but  now,  by  the  gospel,  they  were 


9:6.  Jer.  15:17.  Rom.  16:17.  1 
Cor.  5:9— 11.  10:20,21.  2  Cor. 
6:14—18.  2  Thes.  3:6,14.  1 
Tim.  6:5.  2  Tim.  3:5.  2  John 
10,11.  Rev.  18:4. 

i  Prov.  1:31.  13.3:10,11.  Rom. 
6:21.  Gal.  6:8. 

k  4:22.  Joh  24:13— 17.  John  3: 
19—21.  Rom.  1:22— 32.  13:12. 
1  Thes.  5:7. 

1  Gen.  20:16.  Lev.  19:17.  Ps. 
141:5.  Prov.  9:7,8.  13:18.  1.5: 
12.  19:25.  25:12.  29:1.  I».  29: 
21.  Malt.  18:15.  Luke  3:19.  1 
Tim.  5:20.  2  Tim.  4:2.  Til.  2: 
15. 

m  3.  Rom.  1:24—27.   1  Pet.  4:3. 


n  2  Sam.  12:12.   Prov.  9:l7.   Ec. 

12:14.  Jer.  23^24.    Luke  12:1, 

2.  Rom.  2:16.  Rev.  20:12. 
*  Or,  discovered.  Lam.  2:14.  Hos. 

2:10.  7:1. 
o  Mic.  7:9.  John  3:20,21.   1  Cor. 

4:5.  Ileb.  4:13. 
t  Or,  it. 
p  Is.  51:17.    62:1.    60:1.    Rom. 

13:11.  1  Cor.  15:34.  2  Tim.  2: 

26.  marg. 
q  2:5.    Is.  26:19.    Ez.  37:4—10. 

John  5:25—29.  11:13,44.  Rom. 

6:4,5,13.  Col.  3:1. 
r  John    8:12.     9:5.     AcU    13:47. 

2  Cor.  4:6.  2  Tim.  1:10. 


[353 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


made  "light  in  the  Lord,"  as  One  with  Christ, 
"the  Lia:ht  of  the  world."  (Marg.  Ref.  z.— 
Notes,  John  1:4—9.  3:19—21.  8:12.  12:34— 
86.) — Let  them  therefore  "walk  as  children  of 
light;"  like  persons,  wlio  were  born  again  into 
the  spiritual  world,  to  be  trained  up  as  heirs  of 
the  light  of  heaven.  {Marg.  Ref.  a. — Notes, 
1  Thes.  5:4—11.  1  Pet.  2:9—11.)  If  they 
were  inwardly  enlightened;  the  Holy  Spirit, 
by  whom  the  change  had  been  wrought,  would 
lead  them  to  a  suitable  conversation:  as  "the 
fruit  of  the  Spirit"  consisted  in  all  kinds  of 
goodness,  mercy,  equity,  integrity,  veracity, 
sincerity,  and  iaithfulness;  as  well  as  in  up- 
rightness in  their  professed  faith,  fear,  and  love 
of  God.  {Marg.  Ref.  h—e.—Note,  Gal.  5:22 
— 26.)  Let  them  then  "prove,"  or  make  trial 
of,  those  things  which  God  accepted  and  de- 
lighted in;  and  seek  solid  enjoyment  in  them. 
(Marg.  Ref.  f,  g.—Note,  Rom.  12:2.)  But  let 
none  of  them  countenance  or  join  in  those 
"works  of  darkness,"  from  which  worldly  men 
sought  pleasure  and  profit;  but  which  were 
wholly  "unfruitful,"  and  yielded  no  present 
real  advantage,  to  connterbalance  in  any  de- 
gree the  future  ruin  to  which  they  led.  {Marg. 
Ref.  h~k.— Note,  Rom.  6:21—23,  v.  21.)  On 
the  contrary,  let  them  "reprove"  such  vices 
in  their  neighbors,  by  avowedly  relusing  to 
join  in  them,  by  protesting  plainly  against 
them,  by  showing  their  hateful  nature  and  per- 
nicious tendency;  or  by  keeping  a  significant 
silence,  when  more  explicit  reproof  might  be 
unsuitable.  For  indeed  it  was  "a  shame  even 
to  speak  of"  the  practices,  which  the  heathens 
secretly  committed;  not  only  in  taverns  and 
brothels,  but  more  especially  in  the  most  sacred 
mysteries  of  their  abominable  religion !  (Marg. 
Ref.  I— n.— Notes,  3,4.  Rom.  1:24—27.)  The 
light,  however,  of  divine  truth,  held  forth  in  an 
open  profession,  and  a  suitable  walk  and  con- 
versation, could  not  fail  to  detect  and  expose 
the  detestable  nature  of  such  shameful  practi- 
ces. For  whatever  thus  tended  to  make  things 
manifest,  according  to  their  real  nature,  was 
"light,"  and  equivalent  in  the  spiritual  world, 
to  the  light  of  the  sun  in  the  natural  world. 
(Marg.  Ref.  o.—Note,  John  3:19—21.)  With 
a  view  to  this,  according  to  the  tenor  of  the 
Old  Testament  prophecies,  (Marg.  Ref.  p. — 
Note,  Is.  60:1 — 3.)  the  Lord  now  called  on 
sinners  of  the  Gentiles  to  "awake"  from  the 
sleep  of  sin,  and  their  vain  dreams  of  worldly 
happiness;  yea,  to  arise  from  "the  death  of 
sin;"  and  Christ  would,  by  his  doctrine  and 
Spirit,  give  them  sufficient  light  to  discover 
and  escape  every  danger,  and  to  find  the  way 
of  peace  and  holiness.  (Marg.  Ref.  q,  r.)— < 
Surely,  this  one  text  ought  for  ever  to  silence 
the  vain  speculations  of  those,  who,  arguing 
Irom  figurative  expressions  concerning  the  state 
of  sinners  as  asleep,  nay,  "dead  in  sin,"  not 
only  object  to,  but  absolutely  condemn  as  here- 
sy, the  most  scriptural  addresses  and  calls  on 


B  33.  Matt.  8:4.  27:4,24.  1  Thes 
5:15.  Heb.  12:25.  1  Pet.  1-22 
Kev.  19:10. 

t  Ex.  23:13.  Matt.  10:16.  1  Cor 
14:20.    Phil.  1:27.  Col.  l:9,io'. 

u2Sam.   24:10.    Job  2:10.    Ps 

73:22.   Piov.  14.8.    Matt.  25:2". 

Luke24:25.  Gal.3:l,3.  I  Tim. 

6:9.  Jam.  3:13. 
I  Ec.  9:10.  Rom.  13:11.   Gal.  6: 

10.  Col.  45. 


\ 


354] 


y  6:13.     Ec.  11:2.   12:1.    Am.  5: 

13.  John  12:35.  Acts  11:28,29. 

1  Ci,r.  7:26,29—31. 
z  See  on  15. 
a   Deut.    4:6.     1    Kings    3:9—12. 

Job  28:28.   Ps.  111:10.   119:27. 

Prov.  2:5.  14:8.  23:23.  Jer.  4; 

22.    Rom.    12:2.    Col.   1:9.     1 

Thes.  4:1—3.  1  Pet.  4:2. 
0  Gen.   9:21.    19:32-35.    Deut. 

21:20.    Pa.  69:12.     Prov.  20:1. 
1      23.20,21,29-35.   Is.  5:11-13, 


them  to  repent  and  turn  to  God,  and  believe  in 
Christ  and  seek  salvation! — Ye  were  darkness, 
&c.  (8)  What  then  is  that  'light  of  nature,'  of 
which  some  speak  as  sufficient,  without  the 
gospel,  to  lead  the  Gentiles  to  heaven.'' 

Ye  were  darkness.  (8)  Hie  oycoToc.  11. 
Matt.  6:23.  Col.  l:13,et  a/.— The  substantive 
thus  used  gives  peculiar  energy.  See  on  2  Cor. 
5:21.  So  (/t'(c  er  Kvqico. — Proving  what  is  ac- 
ceptable. (10)  Joy.i[iui,OfjeQ  11  f^ti'  ev(j!QFgov. 
— Joxifiu'Coi,  Rom.  12:2.  See  on  Luke  12:56. 
EvaQsgoi'-  See  on  Ro7n.  12:1. — Have  no  fel- 
lowship with.  (11)  3/>/  uv)'y.oit'uireti£.  Phil.  4: 
14.  Rev.  18:4.  Not  elsewhere.  ^vyxouMvog- 
See  on  i?om.  11 :1 7.  Ex  aw,  et  xoit'oiPia,  2 
Gor.  6:14. —  Unfruitful.]  Jxuqtiqiq.  See  on 
JV/a<<.  13:22.  ("iVo^es,  Js.  3:10,1 1.  GaZ.  6:6— 
10.) — Reprove.]  Eleyxeie.  13.  See  on  Matt. 
18:15.  John  16:S.— Shall  give  thee  light.  (14) 
EjTKpuvaet  oe.  Here  only.  Ex  em  et  cpuog, 
(finig,  lux. 

1 5  ^  See  then  that  ye  *  walk  circum- 
spectly, "  not  as  fools,  but  as  wise, 

16  "^  Redeeming  the  time,  because  ^  the 
days  are  evil. 

17  Wherefore  ^  be  ye  not  unwise,  but 
^  understanding  what  the  will  of  the  Lord 
is.  « 

18  And  ^be  not  drunk  with  wine  where- 
in is  "^excess;  "^  but  be  filled  with  the 
Spirit; 

1 9  Speaking  ^  to  yourselves  in  ^  psalms, 
and  hymns,  and  spiritual  songs,  singing 
and  making  melody  s:  in  your  heart  to  the 
Lord; 

20  Giving  ''  thanks  always  for  all  things 
unto  God  and  the  Father,  '  in  the  name 
of  our   Lord  Jesus  Christ; 

[Practical  Obset-vations.] 

Note. — With  these  abundant  advantages, 
the  Ephesians  ought  to  see  to  it,  that  they 
"walked  accurately,"  well  considering  what 
conduct  became  them;  or,  "with  exactness," 
according  ta  the  commands  and  example  of 
Christ;  keeping  the  direct  way,  "abstaining 
from  all  appearance  of  evil,"  and  aiming  at 
more  complete  obedience  in  every  particular: 
and  "circumspectly,"  cautiously  looking  at  their 
paths,  to  shun  the  snares  laid  in  them;  not 
acting  as  heedless,  ignorant,  or  foolish  persons, 
who  rush  into  dangers,  temptations,  and  mis- 
chief, but  as  "wise  men,"  who  are  aware  of 
them  and  escape  them.  (Marg.  Ref.  s — u. — 
Notes,  Prov.  4:23 — 27.)  As  a  great  part  of 
their  lives  had  been  wasted  and  grievously  mis- 
employed in  heathen  darkness,  they  ought  also 
to  improve  their  time  for  the  future  the  more 
diligently,  "redeeming,"  or  buying  it  off'  from 
all  avocations,  at  the  expense  of  much  self- 
denial  and  watchfulness;  tliat  they  might  spend 


22.    Matt.  24:49.    Luke  12:45. 

21:34.    Rom.  13:13.     1  Cor.  5: 

11.  6:10.    11:21.  Gal  5:21.    1 

Thes.  5:7. 
c  Mall.  23:25.  1  Pet.  4:3  4. 
d   Ps.    63:3—5.    Cant.    1:4.    7:9. 

Is.  25:6.  55:1.  Zech.  9:15— 17. 

Luke  11:13.  Acls2:13— 18.  11: 

24.  Gal.  5:22—25. 
e  Acts     16:25.     1     Cor.     14:26. 

Col.  3:16.  Jam.  5:13. 
f  Pu.  95:2.    105:2.    Malt.  26:30 


g   Ps.  47:7.    R2:8.     86:12.    105:3. 

Is.  65:14.  Mali.  15:8.    John  4: 

23,24. 
h  See  on  4.— Job   1:21.     Ps.   34: 

1.      Is.    63:7.       Acts    5:41.      1 

Cor.  1:4.     Phil.  1:3.  4:6.    Col. 

1:11,12.   3:17.    1  Thes.  3:9.    5: 

18.  2  Thes.  1:3.  2:13. 
i  John  14:13,14.    15:16.    16:23— 

2ti.    Col.  3:17.    Heh.  13:  IS.    I 

Pet.  2:5.  4:11. 


A.  D.  64. 


CHAPTER  V. 


A.  D.  64. 


rt  in  religious  exercises,  or  in  doing  good  to 
others  according  to  the  duties  of  their  stations, 
and  as  opportunities  were  given  to  them.  For 
"tlie  days  were  evil;"  and  the  persecutions 
which  awaited  them,  would  render  the  term  of 
(heir  usefulness  more  precarious,  than  in  peace- 
ful seasons:  as  they  might  be  suddenly  shut  up 
in  prison,  or  cut  off  by  martyrdom:  so  that  if 
they  would  secure  their  own  salvation,  or  do 
good  to  mankind,  no  time  was  to  be  lost. 
(Marg.  Ref.  x,  j.— Notes,  Ec.  9:10.  John  9: 
4 — 7.)  Let  them  not  then  be  as  "unwise" 
servants,  who  are  not  prepared  for  their  Lord's 
coming,  and  are  ignorant  of  their  work:  nay, 
let  them  spare  no  pains  to  understand  "nis 
will"  concerning  them;  that  they  might  serve 
him  intelligently  as  well  as  zealously,  and  with- 
out giving  their  enemies  any  advantage  against 
them.  {Marg.  Ref.  z,  a.— Notes,  Phil.  1 :9— 
11.  Col.  1:9 — 14.)  Instead  of  joining  or  imi- 
tating the  revels  of  their  neighbors,  or  seeking 
exhilaration  by  intemperate  drinking,  which 
induced  a  temporary  insanity,  and  various  dis- 
orders both  of  body  and  mind,  and  led  to  the 
most  ruinous  and  mischievous  conduct;  let 
them  wait  on  God  in  every  appointed  means, 
for  larger  communications  of  the  Holy  Spirit, 
whose  sacred  influences  would  fill  their  souls 
with  satisfying  consolation  in  every  circum- 
stance, and  tend  to  the  happiest  consequences 
in  future;  and  in  which  there  was  no  danger 
of  excess.  {Marg.  Ref.  h — d.)  In  order  to 
this,  they  should  substitute,  in  the  place  of  the 
loose  odes  and  songs  of  the  Gentiles,  or  other 
frivolous  conversation,  the  "psalms  and  hymns" 
of  the  sacred  scripture,  and  such  "spiritual 
songs"  as  pious  men  composed,  on  the  peculiar 
subjects  of  the  gospel,  and  according  to  the 
doctrine  of  truth.  In  these  they  should  "speak 
to  themselves,"  or  to  each  other:  attending 
especially  to  the  aflfections  of  their  hearts;  that 
the  inward  "melody"  of  holy  love  and  grati 
tude  unto  the  Lord,  might  unite  with  the  out- 
ward melody  of  poetry  and  singing,  when  they 
used  them  in  this  manner,  either  alone  or  in 
social  worship.  {Marg.  Ref.  e — g.)  It  was 
incumbent  on  them  also  to  "give  thanks  al 
ways,"  even  in  seasons  of  persecution  and  af- 
fliction; and  "for  all  things,"  not  excepting 
such  as  nature  disrelished,  being  satisfied  of 
their  salutary  tendency.  Thus  let  them  ac 
knowledge  their  manifold  obligations  to  God, 
even  the  Father,  "in  the  name  of  Christ," 
through  whom  alone  blessings  were  bestowed 
on  sinful  creatures,  and  praises  accepted  from 
them.  {Notes,  Acts  I6:'2b—2S.  CoZ.  3:16,17. 
1  Thes.  5:16—22,  vv.  16—18.  Heb.  13:15,16. 
Jam.  5:13.   1  Pet.  2:4—6.) 

Circumspectly.  (15)  ^>cQi.6i»c.  Matt.  2:8. 
Luke  1:3.  Acts  18:25.  1  Thes.  5:2.  JitQiGta- 
TfQOv,  Jicts  18:26.  JI'XQiGfaxajog,  Acts  26:5. — 
Fools."]  j4ao(foi.  Here  only.  Redeeming.  {\6) 
ESuyoQut,ofjevoi.  See  on  Gal.  3:13. — Evil.] 
JIov7]Qui.    6:13,16.    Johnl-.l.    \1 -.lb,  el  al— 


k   22.24.      Gen.  16:0.     1  Chr.  20: 
24.    Rom.  13:1— 5.    1  Cor.  16: 

16.  1  Tim.  2:11.  3:4.  Heb.  13: 

17.  1  Pel.  2:13.     5:5. 

I   2    Chr.    19:7.       Neh.  5:9,15. 

Pro».  24:21.      2  Cor.  7:1.      1 

Pet.  2:17. 
m24.     Gen.  3:16.     Eslh.  1:16— 

18,20.      1  Cor.  14:34.     Col.  3: 

18.  1  Tim.  2:11,12.    Tit.  2:5. 
I  PeL  3:1—6. 

<i  6:6.     Col.  3:22,23. 


o  See  on  1  Cor.  11:3—10. 
p  See  on  1:22,23.  4:15. 
q  25,26.     Acts  20:28.     1  Thes.  1: 

10.      Hev.  5:9. 
r  33.     Ex.  23:13.  29:35.    Col.  3: 

20,22.     Tit.  2:7,9. 
s   28.  Gen.  2:24.  24:67.    2  Sam. 

12:3.     Prov.  5:18,19.      Col.  3: 

19.      1  Pet.  3:7. 
t   2.  Matt.  20:2R.  Luke  22:19,20. 

John  6:51.    Arts  20:28.  Gal.  1: 


Univise.  (17)  JqQorFg.  Luke  11-40. — Be  not 
drunk.  (18)  Mij  ^lei^vaxs.aiye.  See  on  John 
±\0.— Excess.]  Jaoniu.  Tit.  1:6.  I  Pet.  4: 
4.  J(Tutn>ic,  See  on  Luke  15:13. — Making 
melody.  (19)  H'ullnvTeQ.  1  Cor.  14:15.  Jam. 
5:13.   See  on  Rom.  15:9. 

21  "^  Submitting  yourselves  one  to 
another  '  in  the  fear  of  God. 

Note.—  In  order  to  "glorify  God"  and  "adorn 
the  gospel,"  it  was  requisite  that  Christians 
should  "submit  to  one  another,"  and  to  all  who 
had  authority,  according  to  their  different  situa- 
tions and  relations  in  the  church,  the  communi- 
ty, or  the  family,  and  the  subordination  estab- 
lished by  the  word  or  providence  of  God.  This 
should  be  done,  not  so  much  from  secular  mo- 
tives of  propriety  and  expediency,  as  "in  the 
fear  of  God,"  and  from  a  reverential  regard  to 
his  authority,  his  favor,  and  glory;  which 
would  obviate  those  multiplied  excuses,  that, 
might  be  made  for  the  neglect  of  this  submis- 
sion, on  account  of  the  misconduct  of  sAiperior 
relations,  and  on  various  other  grounds. 
{Marg.  Ref— Notes,  Rom.  13:1—7.  1  Cor. 
7:17_24.  Tit.  3:1— 3.  1  Pe<.  2:12— 25.  5: 
5-7.) 

Submit.]  '  YnoTuuaofisrot.  22,24.  1 :22.  Luke 
2:51.  See  on  Rom.  8:7.  The  kind  and  compli- 
ant conduct  of  the  superior  relations  may  be 
enjoined  in  an  indirect  way;  but  it  cannot  be  tii- 
rectly  meant  by  this  word.     {Note,  Ex.  20:12.) 

22  Wives,  "'  submit  yourselves  unto 
your  own  husbands,  "  as  unto  the  Lord. 

23  For  °  the  husband  is  the  head  of  the 
wife,  P  even  as  Christ  is  the  Head  of  the 
church:  and  i  he  is  the  Saviour  of  the  body. 

24  Therefore  as  the  church  is  subject 
unto  Christ,  so  let  the  wives  be  subject  to 
their  own  husbands    "^  in  every  thing 

25  Husbands,  *  love  your  wives,  even  as 
Christ  also  '  loved  the  church,  and  gave 
himself  for  it; 

26  That  "  he  might  sanctify  and  cleanse 
it,  ^  with  the  washing  of  water,  »'  by  the 
word, 

27  That  ^  he  might  present  it  to  himself 
*  a  glorious  church,  ''  not  having  spot,  or 
wrinkle,  or  any  such  thing;  '  but  that  it 
should  be  holy  and  without  blemish. 

Note. — As  a  most  important  instance  cff  that 
"submission  to  one  another  in  tlie  fear  of  God," 
the  apostle  exhorted  "wives  to  submit  them- 
selves to  their  own  husbands;"  such  subjection 
being  an  essential  part  of  their  obedience  "unto 
the  Lord,"  who  had  appointed  that  it  should 
be  rendered,  in  all  things  lawful,  for  his  own 
glory  and  the  benefit  of  mankind.  For  the 
husband  was  constituted  "the  head  of  the  wife," 
as  her  ruler  and  protector,  both  in  Providence, 


4.  2:20.  1  Till).  2:6.  1  Fet.  1: 
18—21.     Rev.   1:5.     5:9. 

u  John  17:17—19.  Acts  26:18. 
1  Cor.  6:11.  Tit.  2:14.  Heh.  9: 
14.  10:10.    1  Pet.  1:2.  Judc  1. 

r  Er.  16  9.  36:25.  Zech.  13:1. 
John  3:5.  Acts  22;  IG.  Tit.  3:5 
—7.  Hell.  10:22.  1  Pet.  3:21. 
1  John  5  6. 

y  John  15:3.  17:17.  Jam.  1:18. 
1  Pet.  1:22,23. 


I  2  Cor.  4:14.    11:2.     Col.  1:22, 

23.     Jiide24. 
a  Ps.  4.5:13.     87:3.       Is.  60:ir)— 

20.  62:3.    Jer.  33:9.   Ileh.  12: 

22—24.     Rev.  7:9— 17.    21;  U) 

—26. 
b  Cnnt.  4:7.     Ileb.  9:14.     1  Pel. 

1;I9.     2  Pet.  3:14. 
c  1:4.      2  Cor.  11:2.      Col.  I  :r2, 

28.       I  Thcj.  5:23.       Jude21. 

Rev.  21:27.    . 


[353 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


and  by  the  law  of  God :  even  as  Christ  was  "the 
Head  of  the  church,"  and  the  Saviour  of  this  his 
mystical  body.  (Marg.  Ref.  m — q. — Note,  1 
Cor.  11:2 — 16.)  The  government  of  Christ, 
and  the  subjection  of  the  church,  are  highly 
conducive  to  the  benefit  of  the  latter,  as  his 
authority  is  that  of  wisdom  and  love:  and  in 
general  it  is  beneficial  to  the  women  to  "be 
subject  to  their  own  husbands,"  in  the  same 
maimer  that  "the  church  is  subject  to  Christ;" 
though  the  rule  may  admit  of  some  excep- 
tions. (Notes,  Gen.  3:16.  1  Pet.  3:1—7.) 
But  to  render  submission  more  easy,  beneficial, 
and  comfortable,  "husbands"  also  are  com- 
manded to  "love  their  wives,"  with  that  ten- 
der, constant,  faithful,  and  compassionate  affec- 
tion, which  Christ  showed  to  the  church. 
(Marg.  Ref.  s.)  He  had  even  "given  himselP' 
to  the  death  upon  the  cross,  in  order  to  save 
his  people  from  their  sins;  that,  having  atoned 
for  their  guilt,  he  might  also  cleanse  them  from 
their  pollution,  by  those  influences  of  the  Holy 
Spirit,  of  which  the  baptismal  water  was  the 
external  sign;  and  which  were  communicated 
through  the  word,  as  the  means  of  their  conver- 
sion and  progressive  sanctification.  (Marg.  Ref. 
M—Y.— Notes,  John  3 :4,b.  17:17—19,  Tit.  S: 
4—7.  Hei.  10:19— 22.  1  Pe/.  1 :22— 25.  3:21, 
22.)  Thus,  the  heavenly  Bridegroom  prepares 
the  whole  multitude  of  his  people,  his  one  es- 
poused bride,  for  the  completion  of  the  sacred 
union;  that  he  may  "present  her  to  himself," 
as  the  object  of  his  choice,  the  purchase  of  his 
blood,  and  the  work  of  his  grace,  a  glorious  and 
glorified  church,  not  having  one  remaining  spot 
of  sin,  or  wrinkle  of  imperfection,  or  any  thing 
of  the  kind;  but  made  complete  in  holiness, 
without  the  least  remaining  blemish.  (Marg. 
Ref.  z—c— Notes,  Ps.  45:9—17.  Cant.  5:7,8. 
John  3:^7—36.  2  Cor.  11 :1— 6.  Col.  1 :21— 23. 
Rev.  19:7,8.  21:1—4,9—21.) 

With  the  xcashing.  (26)  ToIi-.tqco,  Tit.  3: 
5.— Cant.  4:2.  6:6.  Sept.  A  Xhoi^lavo,  John 
13:\0.— Might  present.  (27)  IJuoagijai].  See 
on  i?o»i.  6:13. — Glorious.']  EydoSof.  See  on 
Luke  13:17. — Spot.]  :^nilov.  2  Pet.  2:13. 
Not  elsewhere. —  Wrinkle.]  'PvrtSu.  Here 
only. — A  ^vM,  contraho. —  Without  blemish.] 
Jiliot^og.  See  on  1 :4. 

28  So  ought  men  to  love  their  wives 
^  as  their  own  bodies.  He  that  loveth  his 
wife,  loveth  himself. 

29  For  no  man  ever  yet  *  hated  his  own 
flesh;  but  ^  nourisheth  and  cherisheth  it, 
even  as  the  Lord  the  church: 

30  For  we  "  are  members  of  his  body, 
of  his  flesh,  and  of  his  bones. 

31  For  ^  this  cause  shall  a  man  leave 
his  father  and  mother,  and  shall  be  joined 
unto  his  wife,  and  they  two  shall  be  one 
flesh. 

■''^°'^-~'ri>e  apostle,  having  described  in  the 
most  affectmg  manner  "the  love  of  Christ  to 
h>s  church  "  and  the  subjection  of  the  church 
to  h,s  authority,  here  shows,  that  men  ou^ht 


J  31,33.     Geo.  2:21—24.     Matt 

19:5. 
e  ."Jl.       Prov.  11:17.       Ec.    4:5. 

Rom.  1:31. 
I'  Is.    40:11.        Ei.    S4:li,l5,27. 


Malt.  2,'!:37.       John   6:5()— 58. 
6.1:23.  Iio:,i.  12:5.     1  Cor.  6:15. 

12:12— -.'7.     Col.  2:19. 
n  •■•■n.  2:24.      Matt.  19:.0.     Mark 


to  love  their  wives  with  a  wise,  holy,  constant, 
and  tender  affection,  in  conformity  to  that  per- 
fect pattern:  in  every  thing  seeking  their  com- 
fort and  advantage,  sympathizing  in  their  sor- 
rows, bearing  with  their  infirmities,  and  en- 
deavoring to  promote  their  salvation  and  sanc- 
tification. They  ought  indeed  "to  love  them 
even  as  their  own  bodies:"  for  so  intimate  and 
indissoluble  is  this  endeared  relation,  in  its  ori- 
ginal intention,  and  when  properly  entered 
upon  and  attended  to;  that  a  man  in  "loving 
his  wife"  may  be  said  "to  love  himself;"  as  her 
comfort  and  happiness  are,  and  should  be  deem- 
ed, inseparable  from  his  own.  Now,  no  man 
in  his  senses,  can  "hate  his  own  flesh,"  or  take 
pleasure  in  wounding  and  paining  it:  but  self- 
love  teaches  him  "to  nourish  and  cherish  it," 
even  as  the  Lord  does  his  church,  and  every 
believer  in  it;  each  of  whom  he  graciously  con- 
siders as  a  member  of  his  body,  and,  as  it  were, 
a  part  "of  his  flesh  and  of  his  bones."  Thus 
"ought  men  to  love  their  wives,"  be  tender  and 
kind  to  them,  and  provide  for  their  comfort. 
(Marg.  Ref.  d—g.— Notes,  Deut.  24:5.  Prov. 
5:15—19,  Ec.  9:7— 9.)— What  an  affecting 
view  does  this  give  of  Christ's  love  to  his  peo- 
ple! "He  loves,  and  nourishes,  and  cherishes 
them,"  as  a  man  does  his  own  body! — To  in- 
struct us  in  these  duties,  the  Lord,  by  the  ori- 
ginal institution  of  marriage,  commanded  men 
to  leave  even  their  parents,  in  order  to  join  in- 
terests and  affections  with  their  wives,  as  if 
they  became  indissolubly  one  body  or  one  flesh 
with  them.  All  contrary  to  this,  and  short  of 
this,  is  the  eflfect  of  sin,  and  ought  to  be  pecu- 
liarly guarded  against:  that  so,  every  man  may 
consider  the  wife  of  his  choice,  or  rather  of 
God's  choice  for  him,  as  a  part  of  himself, 
whom  he  cannot  injure  Avithout  injuring  him- 
self, and  who  cannot  be  hurt  without  his  shar-  . 
ing  the  harm;  even  as  if  any  part  of  his  own 
body  had  been  wounded.  (Marg.  Ref.  ,h. — 
Notes,  Gen.  2:21—24.  Mai.  2:13—16.  Matt. 
19:3—6.  Mark  1 0:'i— 12.  1  Cor.  6:12— 17.  7: 
1-5.) 

Nourisheth.  (29)  ExTQetfet.  6:4.  Not  else- 
where. Abfx,  et  TofqpD),  nutrio,  alo.  Matt.  6: 
26.— Cherisheth.]  Oulnet,  I  Thes.  <2:7.  Not 
elsewhere  N.  T.—Deut.  22:6.  Sept.— Shall  be 
joined.  (31)  JjQoaxolhj&tjoeiai.  See  on 
Matt.  19:5. 

32  This  is  '  a  great  mystery:  but  "^  I 
speak  concerning  Christ  and  the  church. 

33  Nevertheless,  '  let  every  one  of  you 
in  particular  so  love  his  wife,  even  as  liim- 
self;  and  the  wife  see  that  she  "^  reverence 
her  husband. 

Note. — "This  is,"  indeed,  says  the  apostle, 
"a  great  mystery;  but  I  speak  concerning 
Christ  and  the  church."  This  was  the  "great 
mystery,"  of  which  marriage  was  a  shadow,  oi 
emblem,  esj)ecially  in  its  primary  institution. 
(Marg.  Ref.  i,  k.)  "Nevertheless,  let  every 
one  of  you  in  particular"  thence  learn,  in  what 
manner  to  "love  his  wife,  even  as  himself," 
and   be  supplied  with  motives  so  to  do;  and 


10:7, R.      1  Cor.  6:16. 
i    6:19.     CI.  2:2.     1  Tim.  3:9.16. 
k    I's.  459— 17    Cant.  1:— 8:     Is. 

51:5.  62:4.5.  .lolm  3:29.  2  Cor. 


11:2.      Rev.  19:7,8.     21-2. 
1    2.5,28,29.  Col.  3:)9.  1   I  t-t.  r.:7 
m22.     1  Kines  1:31.     K.sih.  12* 

ikti.  12.9.      I   I'll.  3.2 — 6. 


356] 


h.  D.  64. 


CHAPTER  V. 


A.  D.  64. 


every  woman  to  respect  and  honor  the  person 
and  authority  of  the  husband,  as  constituted 
her  head  by  the  law  and  Providence  of  God. 
{Marg.  Ref.  I,  m.—Note,  1  Cor.  11:2—16.) 
It  is  obvious,  that  there  must,  in  all  cases,  be 
manifold  defects  and  failures  on  both  sides,  in 
the  present  state  of  human  nature;  and  often 
grievous  offences  may  be  committed :  yet  this 
does  not  materially  alter  the  duty  of  the  injur- 
ed party,  except  in  some  cases  elsewhere  pro- 
vided for.  (Notes,  Matt.  b:3l,31.  19:7—9.  1 
Cor.  7:6 — 16.)  Indeed,  a  great  part  of  the 
difficulty  and  duty  consists  in  persevering  good 
behavior,  notwithstanding  unsuitable  returns. 
— It  is  observable  that  the  apostle  says,  "let 
every  one  love  his  wife,"  not  wives;  so  that 
polygamy  is  not  even  supposed  by  the  exhorta- 
tion to  exist  among  Christians. — Mystery.  (32) 
The  Vulgate,  or  the  old  Latin  version  exclu- 
sively used  by  the  church  of  Rome,  renders 
this,  sacrament;  which  is  the  only  scriptural 
reason,  or  shadow  of  reason,  for  the  absurdity 
of  numbering  marriage  among  the  sacraments, 
even  while  that  church  considers  the  married 
state  inconsistent  with  high  attainments  in  ho- 
liness, forbids  its  priests  to  marry,  and  discour- 
ages marriage  in  various  other  ways! — Many 
have  enlarged  on  this  mystery,  namely  the  ap- 
pointment of  marriage  in  the  garden  of  Eden, 
as  a  type  or  emblem  of  Christ  and  his  church; 
for  so  they  understand  it.  The  following  quo- 
tation gives  the  substance  of  ancient  and  mod- 
ern expositions  of  the  passage,  in  this  particu- 
lar.— 'Adam,  in  whom  the  whole  human  race 
'began,  was  a  natural  image  of  Christ,  in  whom 
'the  human  race  was  to  be  restored:  and  his 
'deep  sleep,  the  opening  of  his  side,  and  the 
'formation  of  Eve  of  a  rib  taken  out  of  his  side, 
'were  fit  emblems  of  Christ's  death,  of  the 
'opening  of  his  side  on  the  cross,  and  of  the  re- 
'generation  of  believers  by  his  death.  The 
'love  which  Adam  expressed  towards  Eve,  and 
'his  union  with  her  by  marriage,  were  lively 
'emblems  of  Christ's  love  to  believers,  and  of 
'his  eternal  union  with  them  in  one  society  after 
'the  resurrection.  And  Eve  herself,  who  was 
'formed  of  a  rib  taken  from  Adam's  side,  was 
'a  natural  image  of  believers,  who  are  regener- 
'ated,  both  in  their  body  and  mind,  by  the 
'breaking  of  Christ's  side  on  the  cross.  ... 
'These  circumstances  ...  we  may  suppose  ...  to 
'prefigure  that  great  event;  and  by  prefiguring 
'it,  to  show  that  it  was  decreed  of  God  from 
'the  beginning.'  Macknight. — The  mystery  in 
reality  is,  that  he,  "who  is  God  over  all,  bless- 
ed for  evermore,"  should,  from  most  free  love 
of  Adam's  fallen  race,  become  Man,  Emmanuel, 
and  thus  "purchase  the  church  with  his  own 
V)lood;"  and  should  love  this  church  of  redeem- 
ed sinners,  with  a  love  immensely  exceeding 
that  of  the  most  endeared  relations  among  men. 
{Notes,  Malt.  12:46—50.  13:10,11.  John  15: 
12—16.   7?o?3i.  5:6— 10.   1  Jo/m  3:1  — 3.) 

This  is  a  great  mystery.  (32)  To  ftv^^ygiov 
■iHTO  upya  fqi.  1  Trm.  3:16.  ]\Tvz>]Qinv,  \:9. 
3:3,4,9.  6:19.  ^ee  on  Matt.  \3:U.— Concern- 
ing Christ.]  Eic  XQiqor,  "as  to  Christ,"  or 
"in  respect  of  Christ." — Reverence.  (33)  '/'o- 
(SiiTut.  Mark  e-.'HO.  \  Pet.  3:6,14.  ^offoc,  21. 
C:5.   Rom.  13:7.   1  Pet.  2:18. 

PRACTICAL  OBSERVATIONS. 
V.  1—14. 

Wicked  men  follow  the  examjjle  of  "their 


father  the  devil,"  and  may  be  known  as  his 
progeny.  {Notes,  John  S:4l — 47.  1  John  3:7 — 
10.)  Surely  then,  the  "beloved  children  of 
God"  should  imitate  his  holiness,  and  ought 
especially  to  walk  in  love  with  their  brethren 
and  their  neighbors,  and  even  with  their  ene- 
mies, "as  Christ  hath  loved  them."  The  per- 
fection and  obligations  of  this  example  are  infi- 
nite: so  that  there  is  no  kind  or  degree  of  self- 
denying,  liberal,  laborious,  patient,  or  forgiving 
love,  to  which  it  will  not  direct  and  animate  the 
grateful  believer. — We  should  always  keep  in 
mind  our  character  as  Christians,  and  inquire 
whether  this  or  the  other  part  of  our  conduct 
"becometh  saints,"  the  redeemed,  sanctified, 
and  devoted  worshippers  of  God.  This  will 
teach  us,  not  only  that  gross  sensualities,  and 
avarice,  are  utterly  inconsistent  with  our  rela- 
tion to  God;  but  that  every, inexpedient  indul- 
gence, and  every  degree  of  selfishness  must  be 
avoided.  It  is  not  enough  to  avoid  all  "filthi- 
ness  and  fiiolish  talking:"  even  witty  and  in- 
genious repartees,  which  would  ensure  ap- 
plause, must  be  repressed,  with  great  self- 
denial,  when  they  in  the  least  infringe  upon 
purity,  piety,  or  charity,  and  are  unsuitable  to 
the  Christian  character.  Our  social  intercourse 
ought  to  be  conducted  entirely  in  another  man- 
ner, in  subserviency  to  mutual  improvement; 
which  will  best  be  promoted  by  declaring  the 
loving-kindness  of  the  Lord,  and  celebrating 
his  praises. — But  the  faithful  instructer  must 
not  only  specify  what  practices  are  wrong:  in 
many  things  he  must  insist  upon  it,  that  they 
"who  do  them  have  no  inheritance  in  the  king- 
dom of  Christ;"  and  warn  men  not  to  be  "de- 
ceived with  vain  words,"  and  so  emboldened  to 
those  crimes,  for  which  "the  vvraih  of  God 
cometh  on  the  children  of  disobedience;"  that 
they  may  be  put  on  their  guard,  and  refuse  to 
"be  partakers  with  them."  The  darkness  of 
paganism,  and  even  that  of  many  nominal 
Christians,  may  seem  to  accord  with  various 
evil  practices;  but  those  who  profess  the  gos- 
pel should  consider  themselves  as  "light  in  the 
Lord:"  and  if  they  indeed  are  "the  children  of 
light,"  the  Spirit  of  God  will  lead  them  far 
from  all  the  scenes  of  sensual,  riotous,  and  dis- 
sipated pleasure;  and  cause  them  to  bring  forth 
the  fruit  of  "goodness,  righteousness,  and 
truth."  {Notes,  Rom.  8:1,2,11,13.)  Yet,  even 
they  need  exhortations  "to  walk  in  the  light," 
and  "to  prove"  more  fully  "what  is  acceptable 
to  the  Lord;"  to  avoid  all  degrees  of  "fellow- 
ship with  the  unfruitful  works  of  darkness,"  and 
boldly  to  protest  against  them  by  word  and 
deed;  to  let  the  light  of  their  holy  conversation 
so  "shine  before  men,"  that  sinners  may  be 
convicted  in  their  own  consciences,  even  in  re- 
spect of  those  "secret"  crimes,  of  which  it  is  a 
shame  to  speak,  write,  or  preach,  in  a  particu- 
lar manner.  {Notes,  Matt.  5:13—16.  Phil. 
2:14 18.)  For  the  holy  converse  and  con- 
duct of  a  consistent  Christian  is  of  the  niiture 
of  light:  it  manifests  that  the  contrary  conduct 
of  others  is  inexcusable;  and  his  very  silence 
is  often  most  emphatically  eloquent  and  con- 
vincing. After  the  example  therefore  of  projih- 
ets  and  apostles,  we  should  call  on  those,  who 
are  "asleep  and  dead"  in  sin,  to  "awake  and 
arise,  that  Christ  may  give  them  light:"  and 
the  Lord  will  employ  sucli  warning's  and  invi- 
tations to  "quicken"  with  divine  life  some  or 

[357 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


many  of  the  ignorant,  the  careless,  the  self-satis- 
fied among-  our  hearers,  and  so  guide  them  into 
the  ways  of  peace  and  salvation,  even  as  he  uses 
the    further   instructions    of  his    ministers,  to 
guide  the  converted  in  the  paths  of  holy  and 
joyful  obedience.     (Note,  Is.  42:13—17.) 
V.  15— 20. 
By  the  light  of  divine  truth  we  should  vv^alk 
with  accuracy  and  "circumspection;"  "redeem- 
ing our  time"  from  sloth,  needless  sleep  or  rec- 
reation, and  impertinent  visits,   for  useful  and 
important  purposes;   because  life,  health,  liber- 
ty, and  the  use  of  our  senses  and  understand- 
ings, are  at  all  times  uncertain.     The  world 
also  is  full  of  misery  and  iniquity;   and  there  is 
"no  work  nor  counsel ...  in  the  grave,  whither 
we  are  going."    Let  us  then  acquaint  ourselves 
with  the  will  of  our  Lord,  attend  to  his  work, 
and  wait  for  his  coming.     Thus  we  shall  prac- 
tically show  our  wisdom;   while  many  prove 
their  folly  by  speaking  frequently  and  earnest- 
ly about  religion,  without  knowing  or  doing  the 
vvill   of  the   Lord.      {Note,  Jam.  3:13—16.) 
When  we  are  afflicted,  or  wearied,  or  depressed, 
let  us  not  have  recourse  to  a  vain  exhilaration, 
by  any  kind  or  degree  of  intemperance,  which 
is  hateful  and  pernicious,  and  ends  in  deeper  de- 
jection: but,  by  fervent  prayer,  let  us  seek  to 
be  "filled  with  the  Spirit,"  and  to  be  satisfied 
with    his   holy  consolations;  and  let  us  avoid 
whatever  may  grieve  our  gracious  Comforter. 
Thus  we  shall  be  animated  to  "speak  to  each 
other   in    psalms,    and    hymns,    and    spiritual 
songs;"  instead  of  those  vain  songs,  in  praise  of 
war,  sensual  love,  hunting,  drinking,  and  such 
like,  which  are  in  use  among  men  called  Chris- 
tians, just  as  odes  to  Mars,  Venus,  Bacchus,  or 
Diana  were  among  the  Gentiles,     Let   us   at 
least  with  the  melody  of  a  grateful  heart,  "give 
thanks  always,  for  all  things  to  our  God  and 
Father,  in  the  name  oP'  his  beloved  Son:  and 
thus  we  shall  anticipate  the  joys  of  heaven,  in 
the  communion  of  the  saints  on  earth. 
V.  21—33. 
If  we  all  were  "subject  one  to  another  in  the 
fear  of  God,"  and  according  to  our  several  re- 
lations in  Hfe;  society  would  appear  like  a  well 
organized  body,   and   every  individual   would 
share   the   advantages. — Every   relative   duty 
should  be  enforced,  by  evangelical  motives  and 
examples.— The  most  entire  submission  of  wives 
to  their  own  husbands  will  be  no  infringement 
of  their  liberty,  if  performed  "for  the  Lord's 
sake;"  and  after  the  example  of  the  church's 
obedience  to  him:  especially  if  "husbands   also 
love  their  wives,"  after  the  pattern  of  Christ's 
love  to  his  chosen  people.     He  died  for  them, 
"that  he  might  sanctify  and  cleanse  them,"  to 
be  to  him  for  an  honor  and  praise  to  all  eterni- 
ty, and  that  he  might  be  glorious  in  making 
them  happy.     While  we  adore  and  rejoice  in 
tiiis  condescending  love,  and"  press  forward  to 
that  perfect  holiness  which  is  intended  for  us; 
and  while  we  reverence  both  the  mystery  of 
this  sacred  union  with  the  Lord,  as  "members 
of  his  body,  of  his  flesh,  and  of  his  bones;"  and 
his^lovmg  authority  over  us,  who  "nourisheth 

a  Gen.  28:1 


37:13.  Lev.  19:3. 
Deut.  21:18.  l  Sam.  17:20. 
Esth.  2:20.  Prov.  1:8.  6:20.23- 
22.  30:11,17.  Jer.  33:14.  Luk. 
2:51.  Cul.  3:20. 
h  5,6.  Rom.  16:2.  1  Cor.  15:53. 
Col.  3: 17,1 8,23,2-1.  1  Pet.  2: 
15. 


c  Nch    9:13.  Job  3.'',:27.     Ps.  19- 

8.  1 19:75,128.  Kos.  14:9.  Rom. 

7:12.     12:2.      1  Tim.  5:4. 
d  Ex.  20:12.   Deut.  27:16.    Prov. 

20:20.       Ez.  22:7.      Mai.  1-6. 

Malt.  15:4—6.     Mark  7:9—13. 

Uom.  13:7. 


and  cherisheth  us,  as  a  man  doth  his  own  flesh:" 
let  husbands  hence  learn  how  to  love  tlieir 
wives,  and  to  show  themselves  justly  entitled 
to  superiority,  by  wisdom,  joined  with  tender 
sympathy  and  patient  care;  and  let  wives  hence 
learn  to  obey  and  "reverence  their  husbands." 
If  the  original  appointment  of  marriage,  and 
the  subject  before  us,  were  duly  attended  to, 
all  harshness,  tyranny,  and  unfaithfulness  must 
be  excluded:  for  "no  man  hateth  his  own 
flesh:"  and  on  the  other  hand,  all  contests  for 
superiority,  and  unreasonable  attachment  to 
humor  and  inclination,  as  interfering  with 
cheerful  obedience,  would  be  prevented.  In 
short,  were  Christianity  general,  and  Chris- 
tians more  attentive  to  the  precepts  of  their 
Lord;  harmony  and  affectionate  confidence 
would  sweeten  domestic  life,  without  any  ma- 
terial interru])tion  or  alloy.  But  as  all  are  sin- 
ners, it  behoves  every  individual  to  make  many 
concessions  and  allowances,  and  to  persevere 
in  the  duty  of  the  relation,  though  attended 
with  many  a  cross.  Thus  the  worst  evils  will 
be  prevented;  and  even  an  ofiending  or  unbe- 
lieving partner  may  be  won  upon:  whereas,  a 
retaliation  of  misconduct  can  only  render  disa- 
greement perpetual,  and  resentment  more  deep 
and  malignant,  and  so  produce  the  most  pain- 
ful, disgraceful,  and  injurious  consequences. 

CHAP.  VL 

The  apostle  exhorts  children  and  parents  In  their  respective  duties,  1— 
4;  and  also  servants  and  masters,  5 — 9.  He  animates  hb  brethren 
to  resist  their  spiritual  enemies,  Ijy  pulling  on  and  using  diligently  "the 
whole  armor  oi'tiod."  10 — 17,  and  by  persevering  prayer,  supplicat- 
ing for  all  saint.?,  and  for  him  especially,  that  he  might  preach  the 
gospel  with  all  boldness,  1? — 20.  lie  commends  Tychicus  to  them, 
and  concludes  with  afteclionate  salutations, 21 — 24. 

CHILDREN,  "  obey  your  parents  ^  in 
the  Lord;  ''for  this  is  right. 

2  ^  Honor  thy  father  and  mother;  which 
is  the  first  commandment  with  promise; 

3  That  it  '^  may  be  well  with  thee,  and 
thou  mayest  live  long  on  the  earth. 

4  And,  ^ye  fathers,  provoke  not  your 
children  to  wrath;  s:  but  bring  them  up  in 
the   nurture  and   admonition   of  the   Lord. 

Note. — The  apostle  next  exhorts  believers, 
who  had  parents  living,  to  be  obedient  to  them, 
"in  the  Lord,"  for  his  sake,  from  gratitude  to 
him,  in  obedience  to  his  commands,  and  for  the 
honor  of  his  gospel.  {Note,  Col.  3:16,17,  v. 
16.)  The  Lord  Jesus  seems  especially  intend- 
ed. This  general  exhortation  must  be  limited, 
according  to  the  ages  and  j^articular  circum- 
stances of  children.  Some,  it  is  probable,  had 
Gentile  parents;  and  they  ought  not  to  obey 
them,  when  their  commands  contradicted  those 
of  Christ:  yet,  it  would  be  peculiarly  incum- 
bent on  them,  to  give  up  their  own  vvill  in  all 
things  lawful,  for  the  credit  of  Christianity. 
The  obedience  of  children  to  their  parents, 
thus  limited,  is  in  itself  "right,"  equitable,  and 
reasonable,  a  debt  due  to  the  instruments  of 
their  existence,  and  the  tender  guardians  of 
their  infancy;  and  generally  conducive  to  their 


e  Deut.  4:40.  5:16.  6:3,18.  12: 
25,28.  22:7.  Ruth  3:1.  Ps.  128: 
1,2.     Is.  3:10.     Jer.  42:6. 

f  Gen.  31:14,15.  1  Sam.  20:30 
—34.     Col.  3:21. 

g  Gen.  18:19.  Ex.  12:26,27. 
13:14.15.    Deut.  4:9.    6:7,20— 


24.  11:19—21.  .losh.  4:6,7,21 
—24.  24:15.  1  Chr.  22:10— 13. 
28:9,10,20.  29:19.  Ps.  71:17. 
18.  78:4—7.  Prov.  4:1—4.  19: 
18.  22:6,15.23:13,14.29:15,17. 
Is.  38:19.  2Tiiu.  1:5.  3;l5. 
Heh.  12:7—10. 


358] 


A.  D.  G4. 


CHAPTER  VI. 


A.  D.  64. 


good.     (Marg.  Ecf.  a — c.)     Indeed,  the  senti- 
ments of  all  nations  coincide  in  this;  and  the 
law  of   God  expressly  commands  children  "to 
honor"  the  persons  and  authority  of  both   fa- 
ther and  mother,  and  to  requite  their  kindness 
as   they  have  opportunity   and   ability.     This 
was  placed  in  the  decalogue,  as  "the  first  com- 
mandment" of  the  second  table,  being  the  first 
of  the  relative  duties,  and  the  source  of  all  the 
others:  and  a  promise  of  long  life  in  the  land 
of  Canaan  was  annexed  to  it,  as  given  to  the 
Israelites,  which  might  be  generally  applied  to 
Christians,  and  encourage  them  to  expect  tem- 
poral comfort  and  length  of  days,  as  a  gracious 
recompense    for    their    obedience;    unless    the 
Lord  should  see  good  to  reward   it  more  liber- 
ally in  another  life.     Indeed,    it    has  been  ob- 
served in   every  age,  that  those  who  have  dis- 
tinguished themselves  by  filial  obedience,  were 
remarkably   prospered.     {Marg.    Ref.   d,  e. — 
Notes,  GVn.  9:20— 23.    Ex.  20:12.   Lev.  19:3. 
Prov.  1:8.  Matt.  15:3— 6.)— The  apostle  also 
exhorted  parents  (for  though  fathers  only  are 
mentioned,  doubtless  mothers  also  were  intend-' 
ed,)  to  use  their  authority  without  rigor;   lest 
their  children  should  be  discouraged,  prejudic- 
ed against  Christianity,  or  provoked   to  obsti- 
nacy and  disobedience;  which    would    always 
prove  painful  to  the  parents,  and  often  ruinous 
to  the  children.  (Marg.  Ref.  f. — Notes,  Ex.  21 : 
15—17.  P.  O.  12—36.   Deut.  21:18—21.  Prov. 
29:17.  30:17.)     The  restraints,  reproofs,  and 
corrections  of  parents,  ought  therefore  always 
to  be  used  in  a  meek,  affectionate,  and   forgiv- 
ing disposition:  while  they  diligently  educate 
their  children  in  such  a  manner,  and  with  such 
instructions,  as  may  best  initiate  them  in  the 
knowledge  of  Christ   and   true   religion;    and 
give  them  such  friendly  admonitions,  as  may 
guard  them  against  the  various  snares  of  the 
world,  and  the  temptations  of  Satan.     {Marg. 
Ref.  g.— Notes,  Prov.  13:24.   Co/.  3:20,21.)— , 
In  these   exhortations   the  inferior  relation  is 
constantly  mentioned  first;  perhaps  because  the 
duty  of  it  is  most  contrary  to  corrupt  nature: 
yet  it  ought  to  be  attended  to,  even  when  the 
superiors    neglect    theirs. — 'Instruct    them    in 
'the  principles  of  piety  towards  God,  and  faith 
'in  our  Lord  Jesus.  ...  Make  them  to  read  the 
'scriptures,    says    Theophylact,   which  is  the 
'duty  of  all  Christians:  for  is  it  not  a  shame  to 
'instruct  them  in  heathen  authors,  whence  they 
'may  learn  bad  things,  and  not  to  instruct  them 
'in  the  oracles  of  God  ?'  Whitby.  This  is  an  im- 
portant remark:  but  immensely  more  is  requir- 
ed,  in   catechizing  and    otherwise   instructing 
children,  in  reproof,  mild  correction,  example, 
conversation,  watchfulness  against  every  thing 
in  word  or  deed  unbeconiing  in  their  presence, 
seizing  every  opportunity  of  drawing  their  at- 
tention to  the  great  truths  and  duties  of  reli- 
gion, and  illustrating  the  effects  of  wickedness, 
the  love  of  God,  and  the  state  of  the  world.   In- 
deed immensely  more,  than  can  be  even  hinted 


h  Gen.  16.9.  Ps.  1232.  Mai.  1 
6.  Matt.  6:2-1.  8:9.  Acts  10:7, 
S.  Col.  3:22.  1  Tim.  0:1—3. 
Tit.  2:9,10.       1   Pet.  2:18—21. 

i     rhilern.  16. 

k  1  for.  2:3.  2  Coi.  7:1.5.  Phil. 
2:12.      1  Pel.  3:2. 

I  21.  JoMi.  211 4  1  Uhr.  29:17. 
I'3.  86:11.  Matt.  6:22.  Acts  2: 
•In.     2  Cor.  1:12.    11:2,3. 

ml:      It  or.  7:22.       Col.  3:17— 

il. 


11  Phil.  2:12.    Col.  3:22.    1  Thes. 

2:4. 
o  5:17.     Malt.  7:21.    12:50.  Col. 

1:9.    4:12.     1  Thes.  4:3.     Heb. 

10:36.  13:21.    1  Pet.  2:15.    4:2. 

1  .John  2:17. 
n  .Ter.  3:10.    24:7.      Rom.  6:17. 

Col.  3  23. 
q  Gen.  31:6,38— 40.     2   Kin6,«  5: 

2,3,13. 
r   5,6.      1  Cor.   10:31. 
9    Prov.  11:18.     23:18.    I»  311 


at  in  a  note,  is  implied  in  this  brief  exhortation. 
—Honor,  &c.  (2,3)  From  the  LXX,  omitting 
the  latter  clause,  "the  good  land  which  the 
Lord  thy  God  giveth  unto  thee." — It  accords 
with  the  Hebrew.     {Ex.  20:12.) 

Right.  (1)  Jixaiof.  jRom.  7:12.  CoZ.  4:1. 
2  Thes.  1 :5,6.  2  Pet.  1:13.  1  John  1 :9,  et  al. 
—  Thou  muij est  live  long,  (3)  Eoj]  f^axoo/QO- 
rio;.  Here  only  N.  T.—Ex.  20:12.  Deut.  5: 
16.  Sept. — Provoke  not  ...  to  wrath.  (4)  JMij 
nuQOQytZeis.  See  on  Bo«i.  10:19.  JJaQogyia- 
fiog-  See  on  4:26. — Bring  them  up.]  ExiQf- 
(jPFTf.  See  on  5:29. — Nurture.]  lluiSeut.  2 
Tiin.  3:16.  Heb.  11 -.5 J ,S,ll. — Prov.  8:11. 
Sept.  rhndsvur  Jicls  1 -.'ll.  22:3. — Admoni- 
tion.]  Nad E ant.  See  on  1  Cor.  10:11. 

5  Servants,  ^  be  obedient  unto  tbem  that 
are  your  masters  '  according  to  the  flesh, 
^  with  fear  and  trembling,  '  in  singleness  of 
your  heart,  '"  as  unto  Christ; 

6  Not  with  "  eye-service,  as  men-pleas- 
ers;  but  as  the  servants  of  Christ,  "doing 
the  will  of  God  p  from' the  heart; 

7  With  1  good-will  doing  service  "■  as 
to  the  Lord,  and  not  to  men: 

8  Knowing  that  '  whatsoever  good 
thing  any  man  doeth,  the  same  shall  he 
receive  of  the  Lord,  *  whether  he  he  bond 
or  free. 

9  And,  "  ye  masters,  do  "  the  same 
things  unto  them,  *  forbearing  threatening: 
y  knowing  that  f  your  Master  also  is  in  heav- 
en :    ^  neither  is  there  respect  of  persons 

with  him.  [Practical  Ohservations.] 

Note. — The  apostle  next  exhorts  servants, 
who  had  embraced  Christianity,  to  be  "obedi- 
ent to  their  masters"  "according  to  the  flesh," 
that  is,  to  whom  they  were  subjected  in  tempo- 
ral matters.  In  general,  the  servants  at  that 
time  were  slaves,  the  property  of  their  masters: 
and  were  often  treated  with  great  severity, 
though  seldom  with  that  systematic  cruelty 
which  commonly  attends  slavery  in  these  days. 
But  the  apostles  were  ministers  of  religion, 
not  politicians:  they  had  not  that  influence 
among  rulers  and  legislators,  which  would  have 
been  requisite  for  the  abolition  of  slavery.  In- 
deed in  that  state  of  society  as  to  other  things, 
this  would  not  have  been  expedient:  God  did 
not  please  miraculously  to  interpose  in  the  case; 
and  they  were  not  required  to  exasperate  their 
persecutors,  by  expressly  contending  against 
the  lawfulness  of  slavery.  Yet,  both  "the  law 
of  love,"  and  the  go.sp"el  of  grace,  tend  to  its 
abolition  as  far  as  they  are  known  and  regard- 
ed; and  the  universal  prevalence  of  Christianity 
must  annihilate  slavery,  with  many  other  evils, 
which  in  the  present  state  of  things  cannot 
wholly  be  avoided.    (Notes,  Ex.  21:20.  1  Cor. 


Malt.  5:12.  6:1,4.  10:41,42.  16: 
27.  Luke  6:35.  14:14.  Kom.  2: 
6—10.  2  Cor.  5:10.  Ileh.  10: 
35.      11:26. 

t   Gal.  3:28.     Col.  3:11. 

u  Lev.  19:13.  2.5:39-46.  Deut. 
15:11  —  16.  21:14,15.  Neh.  5:5, 
8,9.  .Iob24:10— 12.  31:13— 15. 
Is.  47:6.  5,1:,'}— 6.  Am,  8:4—7. 
Mai.  3:5.  Co!    4:1.  .lam.  .5:4. 

x  5—7.    Mall,  7;l2.    Luke  6:31. 


.I.iin.  2:8,1.3. 
*  Or,   mndcriiiing.    1    Sara.   25: 

17.  Dan.  3:6.15.  5:19,20. 
y  Ps.  140:12.  Ec.  5:8.    Matt.  23: 

8,10.  24:48,51.  Luke  12:45,46. 

.7ohn  13:13    1  Co,.  7:22. 
t  Some  read,  both  ynur  nnd  thcit 

M  sta:  1  Cor.  1:2.  Phil.  2:10, 

11. 
7.  S(c  ov  Arti  10:34.    Rom.  2:11. 

—Col.  3:25. 


[.359 


A.   D.  64. 


EPHESIANS. 


A.  D.  64. 


7:17_24.)— "In  the  wisdom  of  God,"  the 
apostles  were  left  to  take  such  matters  as  they 
found  them,  and  to  teach  servants  and  masters 
their  respective  duties,  in  the  performance  of 
which  the  evil  would  be  mitigated;  till  in  due 
time  it  should  be  extirpated  by  Christian  legis- 
lators.— Servants  were  therefore  taught  to 
"obey  their  masters,"  not  only  with  a  respect- 
ful attention  to  their  persons  and  authority, 
and  a  fear  of  displeasing  them;  but  with  a 
jealous  and  trembling  fear  of  offending  and  dis- 
honoring God  by  an  improper  behavior.  This 
Vv-as  to  be  done,  with  a  single  desire  and  aim  to 
do  the  will  of  "Christ,"  their  great  and  gra- 
cious Master,  whom  they  obeyed,  in  conscien- 
tiously serving  even  an  unreasonable  and  tj^- 
rannical  earthly  master.  {Marg.  Ref.  h — m.) 
They  were  also  to  do  their  wbrk,  of  whatever 
kind,  "not  as  eye-servants,"  who  are  diligent 
in  their  master's  presence,  and  slothful  in  his 
absence,  being  only  desirous  of  "pleasing  man;" 
but  as  "the  servants  of  God,"  who  heartily 
did  his  will  even  in  their  secular  employments. 
Then  they  would  cheerfully  and  assiduously 
do  service  to  tlieir  masters,  as  endeavoring  "to 
please  the  Lord,  and  not  men,"  in  so  doing; 
being  assured,  that  whatever  good  action  any 
man  did,  from  Christian  principles,  it  would  be 
graciously  recompensed  by  the  Lord;  and  that 
a  poor  slave  would  be  as  much  accepted,  in 
performing  the  duty  of  his  place,  as  any  free 
man  in  his  apparently  more  important  services. 
{Marg.  Ref.  n—t.— Notes,  Col.  3:22—25.  1 
Tim.  6:1—5.  Tit.  2:9,10.  1  Pet.  2:18—25.) 
On  the  other  hand,  believing  masters  ought  to 
act  from  the  same  principles,  and  in  the  same 
conscientious  manner  toward  their  servants, 
whether  these  were  "Christians"  or  not:  ex- 
ercising their  authority  with  humanity  and 
gentleness;  not  only  without  inflicting  rigor- 
ous punishments,  as  it  was  common  for  mas- 
ters to  do;  but  also  forbearing  to  menace  and 
terrify  their  servantsj  or  to  express  any  haugh- 
ty or  excessive  anger  at  them,  even  when  most 
evidently  faulty.  For  though  the  laws  of  man 
gave  them  great  power  in  this  respect;  yet  they 
must  remember,  that  they  were  accountable  to 
the  great  Lord  and  Master  of  all  for  their  use 
of  it;  who  would  deal  with  men,  according  to 
their  conduct  toward  their  inferiors,  and  who 
expects  his  people  *o  copy  the  example  of  his 
lenity  and  mercy.  (Marg.  and  Marg.  Ref.  u, 
yi.— Notes,  Ex.  21:3—11.  Lev.  25:39—55. 
Deut.  15:12—18.  P.  O.  Notes  and  P.  O.  Neh. 
5:  iVo<6s,Jo6  31:13—15.  /s.  58:5— 12.  Jer. 
S4:8— 22.  P.  O.  Notes,  Matt.  8:5—1.  P.  O.  5 
--13.  Notes,  Col.  4:1.  Jam.  5:1-6.)—'  "Know- 
'ing"  (1)  That  you  with  respect  to  God  are 
'servants:  and  that  as  you  mete  to  your  ser- 
•vants,  he  will  mete  to  you.  (2)  That  his 
'compassion  and  readiness  to  forgive  your  tres- 
'passes  should  make  you  ready  to  remit  the 
'trespasses  of  your  servants.  (3)  That  the  re- 
'lation  of  servants  doth  not  make  God  less 
'ready  to  show  kindness  to  them,  and  own 


a  2  Cor.  13:11.    Phil.    3:1.    4-8 
1  Pet.  3:2. 

b  1:19.  3:1G.  Dent.  20:3,1.  31:23. 
Josh.  1:6,7,9.  1  S;nn.  25:16.  1 
Chr.  2S:  10.20.  2  Chr.  15:7. 
Ps.  138:3.  Is.  35:3,4.  40:28— 
31.  Hag.  2:4.  Zech.  8:9,13.  1 
Cor.  16:13.  2  Cor.  12:9,10. 
Phil.  4:13.  Col.  1:11.  2  Tim. 
2:1.  4:17.   1  Pet    5.10. 


360] 


c  4:24.    Rom.  13:14.     Col.  3:10. 
d  13.     Rom.  13:12.     2  Cor.  6:7. 

10:4.  1  Thes.  5:3.  ' 
e  13.    Luke    14:29—31.    1    Cor. 

10:13.  Heb.  7:25.  Jude  24. 
14:14.  Gr.   Mark  13:22.    2  Cor. 

2:11.  4:4.  U;3,13— 1'    2  Thes. 

2:9—11.    1  Pet.  5:3.    2  Pet.  2: 

1—3.  Rev.  2:24.  12:9.  13:11— 

15.   19:20.  20:2,3. 


'them  as  his  children;  and  therefore  should  not 
'induce  us  to  despise,  and  deal  severely  with 
'them.'      Whitby. 

Masters.  (5)  Kvgioig.  9.  Col.  3:22.  4:1. 
Comp,  9. —  With  fear  and  trembling.']  Mf-ui 
(po6(i  xaiTgo/ite.  See  on  1  Coj',  2:3. — hi  single- 
ness.] Ep dnlojiiTi.  See  oi\Rom.  12:8. -In  a  lib- 
eral manner,  as  having  their  interest  and  comfort 
at  heart. — Eye-service.  (6)  OqU^ali-toDislf-icLi . 
Col.  3:22.  ^oi  e\sevf\\exe.-Men-pleasers.]  .-<' I - 
d-QMnuQeaxot.  Col.  3:22.  Not  elsewhere. — 
Good  will,  (7)  Evroiu;.  See  on  1  Cor.  7:3. — 
Forbearing.  (9)  "Moderating."  Marg.  ylm-r- 
Tsg  Jlctsl6:i6.  27:40.  Heb.  13:5.~ Threaten- 
ing.] Tijv  am dtjv  Acts  4:17,29.  9:i.-Respect 
of  persons.]  TJ q o a oj n oh]  yn a.  Col.  3:25.  7/(j(.- 
aMnoh]7iTi}g-  See  on  v2c<s  10:34. —  0(pi)u).uo8ii- 
Xaiav  ttVxt^QUjTTUQeay.or  nooauinokijipiu.  The 
pecuhar  beauty  and  elegance  of  these  compound 
words,  in  the  original,  have  been  observed  by 
many;  but  I  know  not  whether  any  person  has 
remarked,  that  the  two  ibrmer  are  used  exclu- 
sively in  speaking  on  the  duty  of  servants. 

10  IT  ^Finally,  iny  brethren,  ^  be  strong 
in  the  Lord,  and  in  the  power  of  his  might. 

11''  Put  on  ''  the  whole  armor  of  God, 
that  ye  may  be  '^  able  to  stand  against  *"  the 
wiles  of  the  devil. 

12  For  we  ^  wrestle  not  ^  against  *  flesh 
and  blood,  but  against  '  principalities, 
against  powers,  ^  against  the  rulers  of  the 
darkness  of  this  world,  against  f  spiritual 
wickedness  in    J  high   places. 

13  Wherefore  '  take  unto  you  the  whole 
armor  of  God,  that  ye  may  be  able  to 
withstand  '"  in  the  evil  day,  and  having 
§  done  all  "  to  stand. 

Note. — The  apostle  here  draws  his  practical 
instructions  to  a  close,  by  a  figurative  exhorta- 
tion, taken  from  military  affairs.  As  the  sol- 
diers of  Christ,  the  Ephesians  were  called  to 

fight  under  his  banner,  against  Satan,  the 
'world,  and  sin:'  but  they  were  too  weak  in 
themselves  for  this  conflict;  and  must  therefore 

'be  strong  in  the  Lord,"  by  a  continual  reli- 
ance on  his  mighty  power  for  protection,  sup- 
port, and  assistance.  {Marg.  Ref.  b. — Note, 
2  Tim.  2:1,2.)  In  the  fulness  of  Christ,  and 
in  the  promised  influences  and  assistance  of  th^ 
Holy  Spirit,  a  "panoply,"  or  complete  suit  oi" 
armor,  was  provided  for  every  believer:  this 
the  Lord  held  out,  as  it  were,  to  the  Christians 
at  Ephesus  and  all  others,  that,  receiving  it 
from  him,  bj'  the  prayers  of  faith,  they  might 
put  it  on  daily,  in  a  diligent  and  watchful  use 
of  the  appointed  meaitSs.  {Marg.  Ref.  c,  d. — 
Note,  Rom.  13:11—14.)  Tlius  armed,  they 
might  be  able  "to  stand  against"  the  assaults 
of  Satan,  by  whatever  artful  methods  he  or  his 
instruments  attempted  to  obstruct  their  pro- 
gress.    For  they,  and  all  Christians,  were  call- 


5  Luke  13:24.    1  Cor.   9:25—27. 

2  Tim.  2.5.  Hel).  12:1,4. 
h    Malt.    16:17.       1    Cor.    15:50. 

Gal.    1:16. 
*  Gr.    blood  and  Jlesh. 
i  1:21.  3:10.  Rom.  8:38.    Col.  2: 

15.   1  Pel.  3:22. 
k  2:2.      .loh    2:2.      Luke  22:53. 

John  12:31.   14:30.   16:11.  Ac(j 


26:18.  2  Cor.  4:4.  Col.   1:13. 
t  Or,  wicked  spirits. 
I  Or,  hcnvenly.  Sec  on  1:3. 
1  See  on  11—17. 
m  5:16.   Ec.  12:1.  Am.  6:3.  Luke 

8:13.  Rev.  3:)0. 
§  Or,  overcome. 
n  Mai.  3:2.     I.uke   21:36.     Col 

4:12.    Rev.  6;  17, 


A.  D.  64. 


CHAPTER  VI. 


A.  D.  64. 


ed  to  conflict  and  "wrestle,"  not  only  against 
their  own  in-dwelling  corruptions,  the  opposi- 
tion of  persecutors,  the  enticements  of  wicked 
men,   and   the  allurements  of  the  world;  but 
also  against  those  invisible  and  formidable  prin- 
cipa-lities  and  powers,  who  "ruled  the  darkness 
of  this  world;"  even  Satan  and  his  angels,  the 
great  authors  of  man's  ignorance,  idolatry,  de- 
lusion, impiety,  and  iniquity,  all  over  the  earth. 
These  might  "be  called  "spiritual  wickednesses 
in  high  places,"  not  only  as  they  held  their  em- 
pire in  the  air,  according  to  the  general  opin- 
ion, (Note,  2:1,2.)  and  tempted  men  to  wick- 
edness, especially  in  their  religion:  but  also  as 
being  the  authors  of  all  idolatry.     Indeed  they 
became  proud  rebels  and   apostates   even  "in 
heavenly  p/«ces."  Having  been  "spiritual  wick- 
ednesses"  in  that  holy  world,  they  were  cast 
out  thence;  and  had  from  the  beginning  oppos- 
ed man's  entrance  into  heaven  by  every  means, 
which  malice,  sagacity,  and  subtlety  could  sug- 
gest.   (Marg.  Ref.  c—k.— Notes,  2  Pet.  2:4— 
9.    Jude5—S.    Rev.l2.7—l<2.)     It  was  there- 
fore indispensably  necessary  for  all,  engaged  in 
this  warfare,  to  be  completely  armed  for  the 
conflict  with  such  powerful  and  determined  en- 
emies; that  they  might  "be  able  to  stand  in  the 
evil  day"  of  peculiar  temptation  or  persecution,' 
or  at  the  approach  of  death.     They  must  be 
prepared  every  day  for  the  conflict,  and  would 
continually  be  called  to  resist  their  foes:  but 
some  days  Avould  peculiarly  encourage  or  give: 
advantage  to    Satan's   assaults.     They   could; 
not  however  know  beforehand,  when  such  oc-; 
casions  would  be  afforded  him,  and  permission; 
granted  him:   {Notes,  Job  1:9—12.  2:6.  Luke 
22:31 — 34.)  they  must,  as  vigilant  and  valiant 
soldiers,   be   always   ready;  that  thus,  "v/ith-| 
standing  in  the  evil  day,"  and  having  done  all,; 
they  might  stand  victorious  on  the  field  of  bat- ; 
tie,  and  be  approved  by  their  great  Command- 
er; as  David,  having  conquered  for  himself  and^ 
Israel,  stood  before  the  king  with  the  head  of  > 
Goliath  in  his  hand.  (1  Sam.  17:57.)  l 

Be  strong.  (10)  Efdvvajuaa&s.  See  on  ^cts 
9:22.  Rom.  4:20. —  The  power  of  his  might.y 
Ta>  xQujei  ri/g  la/vog  avm. — See  on  1:19. — 
The  whole  armor.  (11)  Tijv  navonliav.  13.! 
See  on  Luke  11:22.— TAe  wiles.}  Tug  /ued-n- 
Seiac.  See  on  4:14.  (Note,  4:\4—16.)—We 
wrestle  not.  (12)  Ovx  ei^c  t^iuiv  ?J  nah].  "The 
conflict  is  not  to  us,  &c."  TJuhj,  lucta.  Here 
only. — The  rulers.]  Tag  xoajuoxgaroQag.  Here 
only. — Of  this  loorld.]  Tu  matvog  jam.  See  on 
Rom.  12:2.  2  Cor.  4:4.  (iVoies,  2:1,2.  1  John 
5:19.) — Spiritual  wickedness.]  "Wicked  spir- 
its." Marg.  Ta  ninevfiaTixa  Ttjg  nonjQtag.  The 
spiritual  things  of  wickedness, — High  places.] 
"Heavenly  places."  Marg.  Tote  enuoavioig. 
See  on  1:S.— Having  done  all.  (13)  "Having 
overcome  all."  Marg.  'y/navrn  xajeoyaaa/iiB- 
voi.  Phil.  2:12.  See  on  Rom.  2:9. 

14  Stand  therefore,  "having  your  loins 
girt  about  with  truth,  and  having  on  i'  the 
breast-plate  of  righteousness; 

15  And  lyour  feet  shod  with  the  prep- 
aration of  ''the  gospel  of  peace; 


o  5:9.    Is.  11:5.    Luke  12:35.    2 

Cor.  6:7.   1  Pet.  1:13. 
p  Is.  59:17.     1    Thes.   5:8.     Rev. 

9:9,17. 
q  Dent.  33:25.    Cant.  7:1.    Ilab. 

Vol.  M. 


3:19.  I.uke  15:22. 
r  Is.  52:7.   Uom.  10:15.  2  Cor.  5: 

18—21. 
9  Gen.    15:1.      P».    56:3,4,10,11. 

Prov.  18:10.    2'Cor.  1:24.  4:16 

46 


16  Above  all,  taking  the  shield  of  faith, 
wherewith  ye  shall  be  able  'to  quench  all 
the  fiery  darts  of  the  wicked. 

17  And  take  "the  helnaet  of  salvation, 
and  ^  the  sword  of  the  Spirit,  ^  which  is 

the  word  of  God  :  [practical  observations.] 

Note.— The  minds  of  Christian  soldiers  nught 
to  be  fortified,  and  prepared  forthe  assault,  by 
conscious  sincerity    in  their   profession,  and  by 
"truth"   in    their    whole  conversation;  as  the 
loins  of  soldiers  were  girded  by    their   military 
belt,    when    they    marched  out   to  the  battle. 
"Righteousness,''  or  an  habitual   and  conscien- 
tious  obedience  to  the  various  commandments 
of  God,  should  be  their   "breast-plate,"  which 
would  defend  them   from  fatal   wounds  in  the 
day  of  conflict:  whereas  conscious  negligenec 
and  disobedience  would    render   them   afraid  to 
/ace  persecution  or  death,  in  the  cause  of  Christ. 
(Marg.  Ref.  o,  p.)     To   Stand   their   ground    in 
difficult  or  slippery  situations,  or  to  march  for- 
ward in  rusged  paths,  "  their  feet  must  be  shod 
with  the  preparation  of  the  gospel  of  peace;' 
that  is,  their  motives    and   encouragements   to 
obedience,  amidst  temptations  and  pers'^cutions, 
must  be  derived  from  a  clear  and  comprehen-. 
sive  knowledge  of  the  gospel;  through  which 
God  is  revealed  as  "in  Christ  reconciling  the 
j  world  unto  himself,"  and  actually  at  peace  with 
every  believer,  notwithstanding  past  transgres- 
sions,   and    present    defects  .  and     infirmities. 
{Notes,  Rom.  5:\,<2.    8:1,2.)     This  assuranc  > 
would  make  obedience  delightful,  though  self, 
denying;  and  animate  the  established  believer 
to  resist  temptation,  to  endure  tribulation,  and 
I  to  march  through  difficulties  and  enemies,  in 
the  cause  of  Christ  and  in  the  way  to  heaven. 
'  {Marg.  Ref.  q,  r.— Notes,  Deut.  33:25.     Luke 
1 15:22—24,  v.  22.)     Over  all  their  other  armor, 
"faith"  must  be  placed  as  a    "shield:"  by  cre- 
diting the  testim.ony  of  God,  realizing  unseen 
objects,  resting  the  soul  on  the  promises,  and 
relying  on  the  power,  truth,  mercy,  wisdom, 
grace,  and  providence  of  God,  according  to  his 
word;  they    would   be   able   to   ward   oflf  the 
temptations  of  Satan;  as  soldiers  received  the 
spears  or  javelins  of  the  enemy  on  their  shields. 
{Notes,  Heb.  11:1,2.    1  Pet.  5:8,9.)  The  sug- 
gestions of  the  tempter  would  indeed  often  re- 
semble "darts,"  by  the  suddenness  and  vio- 
lence,   with   which   they   were   injected,    and 
"fiery  darts,"  by  the  fatal  effects  produced  by 
them.     For,  as  poisoned   darts  would  fatally 
inflame  the  blood  of  those  wounded  by  them; 
and  as  firebrands  thrown  into  a  besieged  city 
would  at  length  eflTect  a  destructive  conflagra- 
tion, unless  immediately  extinguished;  so  the 
suggestions  of  Satan  would  inflame  the  anger, 
pride,  sensual  passions,  avarice,  or  other  cor- 
rupt propensities  of  the  heart,  unless  immedi- 
ately intercepted  and  quenched  by  "the  shield 
of  faith,"  resting  on  the  promises  and  the  truth, 
power,  and  mercy  of  God,  to  perform  them. 
{Marg.   Ref  s,  i.—Note,  Gen.  39:8—10.)- 
This  clause  is  often  interpreted  exclusively  of 
those  harassing    temptations,  by   which  hard 


—16.  Heb.  6.17,18.  11:24— 
34.  1  Pel.  5:8,9.    1  John  5:4,5. 

t  1  Thes.  5:19. 

u  1  Sam.  17:5,38.  Is.  59:17.  1 
Thes.  5:8. 


X  Is.  49:2.    Heb.  4:12.      I 

16.  2:16.   19:15. 
y  Malt.  4:4,7,10,11.     Heb, 
1       6.   13:5,6.  Rev.  12:11. 


[SGJ 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


thoughts  of  God,  and  horrid  or  desponding 
conclusions  concerning  tliemselves,  are  excited 
in  men's  minds.  Tliese  lead  to  immense  dis- 
tress, and  eventually  to  guilt;  and  faith  in  the 
])romises  of  God  must  extinguish  them:  yet 
the  apostle  evidently  meant  the  words  in  a 
more  comprehensive  sense.-To  all  this, "Hope," 
or  a  scriptural  and  prevailing  and  animating 
expectation  of  victory  and  eternal  glory,  must 
supply  the  place  of  "a  helmet"  to  cover  the 
head  in  the  day  of  battle;  by  counteracting 
that  discouragement,  which  doubtfulness  of  the 
event  would  induce,  in  times  of  sharp  tempta- 
tion: so  that  it  might  he  called  "the  helmet  of 
salvation,"  as  nothing  could  be  courageously 
done  without  it.  {Marg.  Ref.  u. — Notes,  Rom. 
5:3—5.  1  rA«?s.  5:4— 11.  Wei.  6:16— 20.  1 
Pet.  1:13—16.)  To  complete  the  whole,  the 
word  of  God  must  serve  the  Christian  soldier 
for  "a  sword:"  an  exact  and  comprehensive 
acquaintance  with  its  various  doctrines,  promi- 
ses, precepts,  warnings,  and  a  readiness  at  re- 
collecting and  adducing  pertinent  texts,  upon 
every  emergency,  would  drive  the  tempter  to  a 
distance,  and  jjrocure  a  final  victory  over  him. 
(JVo/es,/s.  59:16— 19.  Matt.  4:1— \1.)  Thus 
the  whole  suit  of  armor  would  be  complete:  for 
no  covering  was  provided  for  the  back;  as 
victory  must  besought  by  valor,  not  by  cowar- 
dice. 

Your  loins  girt  about.  (14)  IleQi'QojaauBvoi, 
ti]v  oofpvv  vuwv. — flfQiCoippvuf  See  on  Luke 
12:35.— Oaqivc,  Matt.  3:4.  .^'c/s2:30.  Heb.7: 
5,10.  1  Pet.  \:13.  — The  breast-plate.]  Tov 
■»(,iQaxa.  1  Thes.  5:8.  Rev.  9:9,17.-1  Sam. 
17:5.  Jo6  41:26.  /s.  59:17.  Sept.— Your  feet 
shod.  (15)  'YTTodTjaujitePoi  t«c  Tiodu;.  Mark  6: 
9.  Jlcts  12:8. —  The  preparation.]  'EjotfjuoKt. 
Here  only.— Ab  Fxouto;,  Matt.  22:3.  Luke  22: 
23.— The  shield.  (16)  Tor  &vQeor.  Here  only. 
— 'Scutum  forma  majori  eaque  oblonga;  ...  a 
'd-vqa,  janua.'  Schleusner. —  The  fiery  darts.] 
Tu  ^slrj  Ttt  TifTivQw/iierit. — Bflij.  Here  only. 
UvQOM'  See  on  1  Cor.  7:9. — Of  the  wicked.] 
Ta  novrjQH.  Matt.  \3:\Q.  I  John  b:l9.—The 
helmet.  (17)  Tijf  neQixequluiav.  1  Thes.  5:8. 
— /».  59:17.  Sept.  Ex  nfQi,  circuni,  et  xecpa- 
Xtj,  caput. 

18  ^Praying  always  with  all  prayer  and 
"  supplication  "*  in  the  Spirit,  and  "^  watching 
thereunto  with  ^  all  perseverance,  and  *  sup- 
plication for  all  saints; 

19  And  Tor  me,  that  s  utterance  may  be 
given  unto  me,  ''  that  I  may  open  my  mouth 
boldly,  to  make  known  '  the  mystery  of  the 
gospel: 

20  For  which  "^  I  am  an  ambassador  '  in 
*  bonds:  that  f  therein  I  may  speak  ■"  boldly, 
as  I  ought  to  speak. 

JVofe.— To  give  all  the  rest  their  full  efficacy; 
to  procure,  put  on,  and  keep  bright,  this  "whole 
armor  of  God;"  the  soldiers   of  Christ  must 


z  1:16.  Job  27:10.  Ps.  416  17 
Is.  26:16.  Dan.  6:10.  Luke  2- 
3G,37.  18:1—7.  21:36.  Acts  1- 
14.  6:4.  10:2.  12:5.  Rom.  12: 
12.  Phil.  4:6.  1  Thes.  5:17.  2 
Tim.  1:3. 

a  1  Kings  R:52,54,59.  9:3.  Esth. 
4:8.  Dan.  9:30.  Hos.  12:4.  1 
Tim.  2:1.  Heb.  5:7. 

b  2:22.  Zcch.  12:10.  Rom.  S:I5. 
26.27.  Gal.  4:6.  Jude20. 


c  Matt.  26:41.     Mark  13:33.     14: 

38.  Liike  21:36.  22:16.  Col.  4: 

2.    1  Pet.  4:7. 
(1  Gen.    32:24—28.    Matt.    15:25 

—28.  Lnke  11:5—8.   18:1—8. 
e  See  or.  C    19.-3:8,18.    Phil.  1: 

4.  Col.  1:4.   Philem.  5. 
f  Rom.  1S:30.    2  Cor.  1:11.  Phil 

1:19.     (-01.4:3.      1  Thes.  5:25'. 

2  Thes.  3:1.   Philem.  22.  Heb. 


"pray  always:"  constantly,  frequently,  at  stat- 
ed times,  in  occasional  ejaculations,  ard  more 
abundantly  in  the  prospect  or  in  the  hour  of 
temptation;  using  all  kinds  "of  prayer  and  sup- 
plication," in  dependence  on  the  Holy  Spirit, 
and  according  to  his  teaching  and  influences; 
and  "watching  unto  this  very  thing,"  guarding 
against  all  remissness,  discouragement,  weari- 
ness, interruptions,  and  unseasonable  engage- 
ments; "with  all  perseverance;"  {Notes,  Matt. 
26:40,41.  1  Pet.  4:7.)  seeing,  Satan  would 
peculiarly  tempt  them  to  negligence  on  this  im- 
portant concern,  that  he  might  obtain  further 
advantages  against  them.  (Marg.  Ref.  z — d.) 
— They  must  also  remember  to  help  one  anoth- 
er, and  "all  the  saints,"  by  their  prayers  for 
them.  Especially,  the  apostle  entreated  their 
prayers  for  him,  that  he  might  have  opportu- 
nity, and  liberty  of  spirit,  boldly  to  declare  his 
important  message,  in  the  face  of  danger  and 
death:  for,  though  he  was  Christ's  ambassador 
of  peace  to  the  Gentiles,  he  was  at  that  time 
executing  his  commission  in  confinement  and 
in  fetters;  so  greatly  was  his  glorious  Lord  de- 
spised among  men!  (Notes,  3:1 — 7,  v.  1.  Acts 
4:29—31.  Phil.  1:12—14.)  He,  however,  did 
not  regard  this  degradation,  or  express  any 
anxiety  about  his  own  liberty;  provided  he 
were  enabled  to  speak  with  becoming  boldness, 
firmness,  and  impartiality,  when  called  to  bear 
testimony  to  the  truth.  {Marg.  Ref.  e — m. — 
Note,  Acts  4:29 — 31.) — Praying  always,  &c. 
(18)  Notes,  Luke  18:1—8.  Phil.  4:5—7.  1 
Thes.  5:16—22.  2  Tim.  1 :3— 5.— The  reader, 
who  is  acquainted  with  what  has  been  copi- 
ously written  on  this  subject,  will  perceive, 
that,  in  a  few  particulars,  the  exposition  here 
given  of  the  Christian  panoply  rather  varies 
from  that  of  some  approved  writers.  Zeal  for 
particular  doctrines  often  renders  pious  men  too 
apt  to  explain  every  expression  in  support  of 
them :  though  it  weakens  the  general  proof  of 
them,  makes  one  part  of  the  scriptures  coincide 
with  the  other  by  a  needless  repetition,  and 
leaves  out  other  matters  equally  important. 
Indeed,  it  may  be  apprehended,  that  by  adduc- 
ing eA-ery  thing  which  can  be  thought  of,  in 
explaining  metaphors,  many  things  are  suppos- 
ed to  be  contained  in  them,  wliich  were  entirely 
out  of  the  writer's  mind  when  he  wrote  them. 
—Bonds.  (20)  Or,  "in  a  chain." — 'The  apos- 
'tle  was  allowed  to  live  at  Rome,  with  a  soldier 
'that  kept  him, — To  this  soldier  he  was  tied 
'with  a  chain,  fixed  on  his  right  wrist,  and  fas- 
'tened  to  the  soldier's  left  arm;  and  the  chain 
'being  of  a  convenient  length,  the  two  could 
'walk  together  with  ease.  ...  The  soldiers,  who 
'were  thus  employed,  no  doubt  reaped  great 
'benefit  from  the  apostle's  conversation  and 
'preaching.'  Macknight.  This  is  probable, 
and  the  thought  is  worthy  of  attention;  but 
the  words,  'no  doubt,'  imply  more  than  we 
know  on  the  subject. 

Always.    (18)     Ei'   navii   xcuqw. — Unvjoie , 
Luke  18:1. — In  the  Spirit.]  Ev  nvevftuTi.  The 


13:18. 
e,  AcU  2:4.      1  Cor.  1:5.    2   Cor. 

8:7. 
h  Acts  4:13,29,31.    9:27,29.     13: 

46.   14:3.   18:26.  19:8.  28:31.  2 

Cor.    3:12.     TTiorg-.    7:4.     Phil. 

1:20.   I  Thes.  2:2. 
i  1:9.     3:3,4.      1  Cor.    2:7.     4:1. 

Col.  1:26,27.  2:2.  I  Tim.  3:16. 
k  Prov.  13:17.    Is.  33:7.     2  Cor. 


5:20. 
1  Hee  on  3:1.  4:1.-2  Sam.  10:2 

—6. 
*  Or,    a  ckain.      Acts  23:20.     2 

Tim.  1:16. 
t  Or,  thereof, 
m  Hce  on  h.    19. — Jer.    1:7,8.17 

Ez.    2:4—7.     Matt.    10:27,28. 

Acts  5:2J.  Col.  4:4.     1  John  3- 

16.  Jude  3. 


362] 


A.  D.  64. 


CHAPTER  VI. 


A.  D.  64. 


article  not  occurring,  "In  spirit,"  may  be  un- 
derstood of  that  "wliich  is  born  of  the  Spirit, 
and  is  spirit;"  {John  3:6.)  but  the  meaning-  is 
the  same. — {Notes,  Kom.  8:14—17,24—27. 
Judc  20,21.) —  IFatchina;.]  J)'{>vnvnvitc.  Mark 
13:33.  Luke  21:36.  Heb.  13:17.— Ex  u  priv. 
et  vnt'o;,  sortmus. — Perseverance.']  IIqooxuq- 
TFQijuei,  'an  invincible  constancy.'  Leigh. 
Here  only.  A  7Tooay.(toTFoeoj-  See  on  .Bets  1: 
14.  {Notes,  Gm.  32:24—28.) — Utterance. 
(19)  ylayo;.  Luke  24:19,  1  Cor.  U.S.— Bold- 
ly.] Ev  TTuQQiiaut.  3:12.  JJfar A:  8:32.  See  on 
John! -.4. — riuoQi/oiu'Couur  20,  See  on  .Bets 
9:27. — lam  an  ambassador.  (20)  UoeaCevo). 
See  on  2  Cor.  5:20. — In  bonds.]  Ev  dlvaei. 
Acts  28:20.  See  on  Mark  5:3. 

21  IT  But  "that  ye  also  may  know  my 
affairs,  and  how  I  do,  °  Tychicus,  a  p  be- 
loved brother,  and  i  faithful  minister  in 
the  Lord,  shall  make  known  to  you  all 
things: 

22  Whom  '■  I  have  sent  unto  you  for 
the  same  purpose,  that  ye  might  know  our 
affairs,  and  that  he  might  comfort  your 
hearts. 

23  ^  Peace  be  to  the  brethren,  *  and  love 
with  faith,  from  God  the  Father,  and  the 
Lord  Jesus  Christ. 

24  "  Grace  be  with  all  them  that  "  love 
our  Lord  Jesus  Christ  *  in  ^  sincerity. 
^  Amen. 

Note. — The  apostle  knew,  that  the  Ephe- 
sians  would  be  anxious  to  be  informed  of  many 
things  concerning  him:  but  it  was  not  requisite 
for  him  to  write  on  that  subject,  as  he  had  sent 
with  this  epistle  a  brother  and  minister,  compe- 
tent to  inform  them,  both  how  he  did,  and  how 
he  was  employed,  and  to  encouraije  and  cilWy 
them  by  his  converse  and  preaching.  {Marg. 
Ref.  n — r,) — 'He  wished  the  Ephesians  (as 
'well  as  the  Philippians  and  Colossians,)  to 
'know  what  success  he  had  had  in  preaching  at 
'Rome,  what  opposition  he  had  met  with, 
'what  comfort  he  enjoyed  under  his  sufferings, 
'what  converts  he  had  made  to  Christ,  and  in 
'what  manner  the  evidences  of  the  gospel  af- 
'fected  the  minds  of  the  inhabitants  of  Rome.' 
Macknight. — The  desire  and  prayer  of  the 
apostle  was,  that  peace  with  God,  their  con- 
fidences, and  each  other,  as  connected  with 
"faith  and  love,"  and  communicated  from  "God 
the  Father  and  the  Lord  Jesus,"  might  increase 
and  abound  to  all  the  brethren.  At  the  same 
time,  he  gave  them  liis  apostolical  blessing,  in 
such  language,  as  showed  that  the  grace,  or 
special  favor  and  mercy  of  God,  would  be  on 
all  them,  and  on  them  only,  who  "loved  the 
Lord  Jesus  Christ  in  sincerity,"  and  in  an  un- 
corrupt  and  holy  manner.  {Marg.  Ref.  s — z. — 
Notes,  John  21:15—17.  1  Cor.  16:21—24,  v. 
22,) 

My  affairs,  and  how  I  do.  (21)  Ta  x«t'  f,wf , 
■rt  TTQuaao).   "The  things  about  me,  what  I  am 


n  Phil.  1:12.  Cul. -1:7. 

o  Acts  20:4.  2  Tim.  4:12.  Til.  3: 

12. 
p  Col.  4:9.    Philem.   IG.    2  Pet. 

3:15. 
q  1  Cf,r.  4:17.    Col.  1:7.    1  Tim. 

4:6.   1  Pet.  5:12. 


Villi.  2:19,25.  Col.  4:S.  1 
Tlies.  3:2.  2The5.  2:17. 
See  on  Kom.  1:7.  1  Cor.  1:3. 
—Gen.  43:23.  1  Sam.  25:6. 
P<i.  122:6— U.  John  14:27. 
(iai.  6.16.  1  I'et.  5:14.  Uev. 
1:4. 


doing."  22, — In  sincerity.  (24)  "With  incor- 
ruplion."  Marg.  Ev  ucp^uQaia.  Gee  on  Rom. 
2:7.   1  Cor.  15:42. 

PRACTICAL    OBSERVATIONS. 
V.  1—9. 

The  gospel  furnishes  believers  vrith  most  effi- 
cacious motives  to  the  cheerful  performance  of 
all  relati'e  duties:  and  the  law  directs  those 
whom  "Christ  hath  redeemed  from  its  curse," 
in  what  manner  they  may  "adorn  his  doctrine" 
and  "show  forth  his  praise:"  for  all  its  com- 
mandments are  right  and  beneficial.  {Notes, 
i?oni.  7:9— 12.  Tit.  2:9, 10,)~When  children 
"honor  and  obey  their  parents,"  they  take  a 
proper  method  to  obtain  tempore'  comfort  and 
prosperity:  and  when  they  do  it  "m  the  Lord," 
from  faith  and  love,  it  forms  an  evidence  of 
their  interest  in  his  promises,  whloh  will  be  ful- 
filled in  their  everlasting  felicity.  Similar  mo- 
tives should  induce  parents,  to  attend  diligently 
to  the  education  of  their  children,  with  meek- 
ness, firmness,  prudence,  and  affection;  that 
they  may  "not  provoke  them  to  wath"  or 
tempt  them  to  sin,  but  "bri.ig  them  up  in  the 
nurture  and  admonition  of  the  Lord,"  But 
alas !  how  grievously  is  this  duty  negkcted, 
even  among  those  who  are  zealous  for  the 
great  doctrines  of  the  gospel!  How  many  pa- 
rents "seem  to  be  religious,"  and  are  strict  in 
some  things;  yet  by  their  imprudence,  violent 
passions,  harshness,  or  unforgiving  temper  and 
conduct,  disgust  their  children,  prejudice  them 
against  religion,  render  them  uncomfortable  in 
their  presence,  and  consequently  induce  them 
to  prefer  almost  any  other  company !  This  does 
not  indeed  excuse  the  children's  disobedience; 
but  it  awfully  occasions  it.  On  the  other  hand, 
how  commonly  do  we  see  more  regard  paid  to 
every  kind  of  instruction,  or  trifling  embellish- 
ment, than  to  the  religious  principles  and  con- 
duct of  young  persons !  So  that  too  often  tlie 
education  given  to  children  leads  them  to  those 
habits,  notions,  or  connexions,  which  make 
way  for  their  subsequent  ungodliness,  infidelity, 
dissipation,  licentiousness,  or  avarice;  by  which 
they  ruin  themselves,  and  propagate  impiety, 
vice,  and  misery,  in  an  accumulating  progres- 
sion. Those  who  fear  God  and  love  their  chil- 
dren should  watch  and  pray,  even  with  trem- 
bling, that  they  may  not  thus  prove  the  occa- 
sion of  condemnation  to  their  own  offspring: 
for,  though  God  alone  can  change  the  heart, 
yet  he  commonly  does  it,  by  the  good  instruc- 
tions and  example  of  parents,  the  means  which 
they  use  for  their  children's  spiritual  good,  and 
in  answer  to  their  fervent  prayers,  {Note,  Gen. 
18:18,19,) — The  grand  maxim  to  be  laid  down, 
as  most  of  all  giving  a  scriptural  ground  to 
expect  the  blessing,  is  this:  'Decidedly  "seek," 
'for  your  children  as  well  as  yourselves,  "first 
'the  kingdom  of  God,  and  his  rigliteousness;" 
'and  steadily  subordinate  all  regard  to  temporal 
'advantage,  and  external  accomplishment,  and 
'even  proficiency  in  learning,  to  this  great  con- 
'cern.  Desire  and  aim  "first  of  all,"  that  your 
'children  may  be  true  Christians;  and  form  all 


t  Gal.  5:e.     1  Th.-s.   l:S.    5:8.     2 


1  1  i 


1:14,    Phil- 


Thes.  1:3. 
em.  5 — 7. 
u  1   Cor.   16:23.     2    Cor.    13:14. 
Col.  4:18.    2  Tim.   4.22.    Til. 
S:15.  Ueb.  1J;25. 


X  See  on  John  21:15 — 17.    1  Cur. 

1(.:22. 
*     Or,    with    incorruption.      Til. 

2:7. 
y  Mall.  22:07.  2  Cor.  E:R,I2. 
z  See  on  Matt.  6:13.  25:10. 

[363 


A.  D.  64. 


EPHESIANS. 


A.  D.  64. 


♦your  plans  in  entire  subserviency  \o  this  main 
'object.'  Whereas  ihey,  whose  chief  anxiety 
seems  to  be,  that  their  children  may  be  wealthy, 
polite,  learned,  or  accomplished,  whatever  be 
the  event  to  their  souls;  or  who  suffer  these 
things  materially  to  influence  their  plan  of  edu- 
cation, and  to  interfere  with  their  children 
being  "brought  up  in  the  nurture  and  admoni- 
tion °o  t!  e'  Lord,"  can  have  no  scriptural 
ground  to  expect  his  blessing  upon  them.— 
Again,  it  is  |  robable  that  but  few  masters  will 
refuse  their  approbalion  !o  the  injunctions  here 
laid  on  their  servants,  or  servants  their  appro- 
bation to  the  exhortations  given  to  their  mas- 
ters; but  alas!  those  who  ought  to  otey  the 
precept  are  exceedingly  prone  to  object  to  it, 
or  to  explain  it  slightly.  The  greater  advanta- 
ges, however,  servants  now  enjoy  to  what 
slaves  of  old  di  I,  or  slaves  in  many  countries 
now  do,  the  more  cheerfully  should  they  yield 
obedience  an  1  perforin  service  "to  their  own 
masters;"  and  the  greater  caution  should  they 
use  not  to  dishonor  the  gospel  by  a  negligent, 
refractory,  coatenious,  or  unfaithful  behavior. 
They  ought  especially  to  avoid  whatever  may 
give  plausibility  to  the  imputation  of  their  being 
"eye-servants,  and  men-pleasers:"  but  they 
shou  d  always  act  as  in  the  fear  of  God,  and 
with  £rooii-will  do  service  to  their  masters,  as 
unto  the  "Lord,  and  not  unto  men."  This 
will  engage  the  servants  of  Christ  to  diligence 
in  their  work,  even  if  their  earthly  masters  be- 
have harshly  and  injuriously  to  them  ;  and  it 
will  sanctify  all  their  employments,  and  secure 
them  a  gracious  recompense  from  the  Lord  him- 
self. The  same  principles  will  rendei:  "naasters" 
considerate,  kind,  gentle,  and  conscientious,  in 
their  whole  deportment;  "remembering  that 
they  also  have  a  Master  in  heaven,"  who  "is  no 
Respecter  of  persons,"  And,  what  orderly  and 
happy  families  will  those  I  e,  where  relative  du- 
ties are  thus  on  all  sides  constantly  and  circum- 
spectly attended  to  ! 

V.  10—17. 
If  we    would    serve   the  Lord   in    this   evil 
world,  we  must  depend  on  him  fo:  "strength," 
as  well  as  for  instruction,  and  a  merciful  accep- 
tance.    Our  enemies  indeed  are  mighly,  and  we 
"are    without    strength  ;"    but  our    Redeemer 
is    "almighty,"   and   "in    the   power   of     his 
might"  we  may  overcome  all  who  oppose  our 
course.     Let  us  then    daily  "put  on  the  armor," 
which  "the   Captain  of  our  salvation"  has  pre- 
pared for  us;    that,    being  solder  and   vigilant, 
and  always   ready    for   the  tattle,    we   may  be 
"able  to  stand  against  all  the  wiles  of  the  devil." 
The    potent    rtjles    of    the   darkness    of   this 
world,  who  wrought   "spiriual  wickedness"  in 
heaven,  will  oppose  our  march  to  that   inheri- 
tance which   ihey    have    lost,   and   endeavor  il 
possible  to  bring  us   to  that   hell  to   which  they 
are   condemned.     They    often    have    powerful 
allies  in   the  principalities   of    the  earth,    and 
wicked  men   always  fight  under  their  banner: 
out  our  "flesh,"  the  corrupt  nature,  the   traitor 
in  the  camp,  is  our  most  dangerous   Ibe  ;  while 
fear  of  present  suffering,  and   desires  of  present 
gratification,   gain,    honor,   or    distinction,  con- 
tinually    war   against    our    souls.      We  must 
therefore   engage   in    this   warfare  as   men    in 
earnest,  habitually    expecting  the   onset  of  our 
foes,   either   by    open    violence    or  deeply  laid 
stratagems.     Some  "fiery  darts"  will   every  dav 
364] 


be  thrown  at  us,  to  indame  our  passions  or  dis- 
tress our  heart;?  but  "evil  days"  of  peculiar 
danger  and  difficulty  must  be  expected;  and  we 
shall  not  be  able  to  withstand  in  them,  and, 
"having  done  all,  to  stand"  as  conquerors  be- 
fore our  Captain,  unless  we  be  constantly  arm- 
ed for  the  hght.  {Note,  Luke  21 :34— 36.  P.  O. 
20 — 38.)  The  soldier,  who  is  secure  in  the 
enemy's  country  will  probably  be  assaulted 
and  shamefully  wors.ed,  when  he  least  expects 
it.  (Notes,  i  Sam.  11:  JVfa^f.  26:40— 46,69 
— 75.)  Habitual  sincerity  in  professing  and 
obeying  the  truth,  and  uprightness  towards 
God  and  man,  must  be  "the  girdle  of  our  lOins," 
and  the  breastplate  in  this  important  warfare; 
but  then  "our  feet  must  also  be  shod  with  the 
preparation  of  the  gospel  of  peace."  In  the 
constant  exercise  of  vigorous  faith  and  lively 
hope,  we  shall  possess  our  impenetrable 
"sliielJ,"  and  our  "helmet  of  salvation:"  while 
with  "tli(>  sword  of  the  Spirit,"  even  "the  word 
of  truth,"  we  may  drive  our  enemies  before  us, 
and  seek  the  victory  for  ourselves  and  our  fel- 
low combatants.  (Notes  and  P.  O.  Malt.  4: 
1-11.) 

V.  18—24. 
If  we  would  indeed  "put  on,"  and  success- 
fully use,  "the  whole  armor  of  God;"  we  must 
likew.ise  "pray  always  by  the  Spirit,"  with 
great  earnestness  and  importunity,  and  "watch 
thereunto  with  all  perseverance:"  thus  we 
shall  be  made  "more  than  conquerors  through 
him  that  loved  us;"  but  in  no  other  way. — 
We  should  also  consider  all  the  saints  wher- 
ever they  live,  as  fellow-soldiers  in  our  spiritual 
warfare,  though  divided  into  different  battal- 
ions, distinguishable  by  a  few  unimportant  ex- 
ternals; and  we  must  help  them  all  with  our 
supplications:  for  general  success  against  the 
powers  of  darkness,  the  kingdom  of  Satan  as 
well  as  personal  victory,  should  he  our  noble 
ambition.  But,  all  Christians  are  bound,  in  a 
peculiar  manner  to  pray  for  the  ministers  of 
the  gospel,  as  they  are  exposed  to  the  special 
rage  of  the  enemy:  when  they  fall,  it  is  "as 
when  a  standard-bearer  fainteth,"  and  their 
honorable  conduct  is  of  the  greatest  importance 
to  the  triumph  of  the  gospel.  Those  ministers 
especially,  who  are  exposed  to  great  hardships 
and  perils  in  their  work,  have  particularly  a 
claim  to  the  prayers  of  their  brethren.  For 
"the  ambassadors  of  peace,"  from  the  Lord  to 
his  rebellious  creatures,  have  often  been  cast 
into  prison  and  put  to  death  as  criminals. — It 
is  peculiarly  desirable,  that  "utterance  should 
be  given  them"  in  perilous  situations,  that  they 
may  "boldly  declare  the  mystery  of  the  gos- 
pel:" for  the  more  boldly  they  speak,  in  con- 
sistency with  "the  meekness  of  wisdom"  and 
love,  the  better  do  they  perform  their  work. 
Men  of  this  stamp  rather  desire  to  "make  full 
proof  of  their  ministry,"  than  to  enjoy  person- 
al ease  or  liberty:  their  own  affairs  are  incon- 
siderable in  their  judgment,  compared  with  the 
success  of  the  gospel.  They,  however,  great- 
ly rejoice  to  have  beloved  brethren  and  faith- 
ful ministers,  who  are  able  to  comfort  and 
establish  the  people  in  their  absence:  ami, 
while  they  pray  for  peace,  with  faith  and  love, 
in  behalf  of  ail  who  profess  the  gospel,  they 
must  also  remind  them,  that  "grace  will  he 
with  all  them,"  and  them  only,  "who  love  the 
Lord  Jesus  Christ  in  sincerity." 


A.    D.  65.  CHAPTER  I.  A.  D.  65 

THE 

EPISTL.E  OF  PAUL.  THE  APOSTL.E 

TO  THE 


PHILIPPIANS. 


The  manner,  in  which  the  apostle  and  his  associates  were  led  to  pass  over  from  Asia  into 
Europe,  and  to  begin  their  labors  at  Philippi  in  Macedonia;  as  well  as  their  success,  and  the 
persecution  by  which  Paul  and  Silas  were  driven  thence,  have  been  already  considered.  {Notes, 
Acts  16:)  The  apostle  had  once  afterwards  visited  Philippi,  though  few  particulars  are  re- 
corded. {Note,  Acts  20:1 — 6.)  As  this  epistle  was  manifestly  written  from  Rome,  and  dur- 
ing the  latter  part  of  the  apostle's  first  imprisonment  in  that  city;  nearly  twelve  years  had 
passed  since  he  first  preached  at  Philippi :  but  the  conduct  of  the  Christians  there  had  uniforndy 
been  so  exemplary,  and  their  grateful  affection  to  him  so  fully  evinced,  that  he  had  only  to  re- 
joice over  them  with  heartfelt  gratitude,  while  he  poured  out  his  prayers  for  them,  and  affec- 
tionately animated  them  to  persevere  and  press  forward  in  their  heavenly  course.  Some  cau- 
tions indeed,  against  deceivers  of  different  descriptions,  {Note,  3:17 — 19.)  whose  base  con- 
duct and  awful  doom  he  declares  in  most  expressive  terms,  are  joined  with  his  exhortations. 
Not  one  censure,  however,  is  passed  or  implied  on  any  of  the  Philippians;  but  unqualified 
commendation  and  confidence.  {Note,  Rev.  2:8 — 11.)  It  is  evident,  that  Epaphroditus, 
who  had  been  sent  with  a  supply  of  money  to  the  apostle  at  Rome;  and  who  seems  to  have 
been  a  pastor,  and  perhaps  the  principal  pastor,  of  the  church,  conveyed  the  epistle  to  Philip- 
pi. He  had,  either  by  his  journey  to  Rome,  or  by  his  zealous  labors  in  assisting  the  apostle 
when  in  that  city,  brought  a  dangerous  sickness  upon  himself;  the  tidings  of  which  so  afflict- 
ed the  Philippians,  and  their  sorrow  when  made  known  to  Epaphroditus,  so  distressed  him, 
that  the  apostle  was  induced  to  send  him  back  sooner  than  he  had  intended,  though  to  his 
own  inconvenience.  {Note,  2:24 — 30.) — The  subjects  treated  on,  and  the  instructions  to  be 
deduced  from  them,  need  not  be  anticipated.  'The  apostle's  design  in  this  epistle  (which  is 
'quite  of  the  practical  kind,)  seems  to  be  to  comfort  the  Philippians  under  the  concern  they 
'had  expressed  at  the  news  of  his  imprisonment,  to  check  a  party  spirit,  that  appears  to  have 
'broke  out  among  them,  and  to  promote  on  the  contrary  an  entire  union  and  harniony  of  af- 
'fection;  to  guard  them  against  being  seduced  from  the  purity  of  the  Christian  faith,  by  Ju- 
'daizing  teachers;  to  support  them  under  the  trials  with  which  they  struggled;  and  above  all, 
'to  inspire  them  with  a  concern  to  adorn  their  profession,  by  the  most  eminent  attainments  in 
'the  divine  life.'  Doddridge.  It  is  undeniable,  that  the  epistle  was  sent  not  long  before  the 
two  years  of  the  apostle's  imprisonment  at  Rome  were  ended;  which  the  Oxford  Bible  sup- 
poses to  have  taken  place  about  the  close  of  A.  D.  65. — According  to  this  I  have  dated  the 
epistle,  (though  many  fix  an  earlier  date  for  it,)  on  a  full  conviction,  that  more  years  were 
spent  in  the  various  labors  of  this  great  apostle,  than  are  generally  supposed;  yet,  at  the 
same  time,  not  considering  the  subject  as  of  great  importance. 


CHAP.  I. 

The  apojtle  addresses  the  saints  at  Pliilippi  with  the  bishops  and  dea- 
cons, 1,  2:  showing  his  Ihankfnlness  (o  God  for  their  "fellowship  in 
the  gospel,"  to  that  time;  his  love  to  lliem;  and  his  confidence  in 
them  as  to  the  future,  3 — 8;  and  giving  a  summary  of  the  blessings 
for  which  he  prayed  in  their  behalf,  9 — 11.  lie  informs  them,  that 
hii  imprisonment  at  Rome  had  conduced  "to  the  furtherance  of  the 
gospel,"  12,  13:  so  (hat  many  had  been  rendered  more  bold  in 
preaching  it;  in  which  he  greatly  rejoices,  (hough  some  did  it  from 
corrupt  motives,  14 — 18;  knowing  that  this  "will  turn  to  his  salva- 
tion, through  their  prayers,  and  by  the  Spiiit,"  and  trusting  that 
"Christ  will  be  magnified  in  his  body,  whelher  by  life  or  death,"  13, 
20.     He  declares  that  he  is  prepared  for   either  event;  that  "to  de- 

Eart,  and  be  with  Christ,  would  be  far  belter"  for  him;  but  that,  as 
is  life  would  be  useful  to  them,  he  Houlits  in  his  choice,  and  supposes 
that  he  shall  live,  and  beset  at  liberty,  that  he  may  further  their  joy 
of  faith,  by  coming  lo  them,  21 — 26.  He  exhorts  them  to  walk  wor- 
thy of  their  profession;  to  be  of  one  mind  "in  striving  for  the  gos- 
pel;" and  to  suffer  cheerfully  for  Christ,  a<  they  had  already  been 
called  lo  do,  27—30. 

"TJAUL  and  ^  Timotheus,  "  the  servants 
i        of  Jesus  Christ,  to  all  **  the  saints  in 


t  See  on  Rom.  1:1.    1  Cor.  1:1. 

H  Acts  16:1—3.  1  Cor.  16:10. 
2  Cor.  1:1.  Col.  1:1.  1  Thei 
1:1.    2  The?.  1:1.     1  Tim.  1:2. 


Heb.  13:23. 
c  j\Iark  13:34.    John  12:26.    Tit. 
1:1.  Jam.  1:1.  2  Pet.  1:1.  Jude 
1.   Rev.    1:1.   19:10.  22:9. 


Christ  Jesus,  which  are   at  ^  Philippi,  with 
^the  bishops  s  and  deacons: 

Note. — As  Paul's  apostleship  had  never  been 
called  in  question  at  Philippi;  ami  as  he  wrote 
this  e})istle,  not  only  in  his  own  name,  but  in 
that  of  Timothy,  who  was  then  at  Rome  with 
him;  he  styles  himself  and  Timothy  "the  ser- 
vants of  Jesus  Christ."  {Marg.  lief,  a— c. — 
Notes,  John  12:23—26.  13:12—17.  Col.  3:22 
—25.  Jam.  1:1.  2  Pet.  1:1,2.)  He  addressi-d 
himself  to  "the  saints  at  Philippi,  with  the 
bishops  and  deacons:"  hence  we  learn  that  the 
distinction  between  bishops  and  presbyters  was 
not  then  generally  established;  but  that  the 
pastors  of  the  church  were  distinguished  from 
the  deacons,  who  managed  the  secular  matters 
and  the  charities  of  the  church.     {Marg.  Ref. 


d  Rom.  1:7.    1  Cor.  1:2.    2  Cor. 

1:1.   Eph.  1:1, IS.  2Thes.  1:10. 

e  .\rts  lt;:l2,i.r.   1  Thcs.  22.      . 

f  Acts  1:20.        Tim.  S:l,2.     Tit. 


1:7.      1  Tel.  2:25.     Rer.  1:20. 
2:1,8,12. 

.Vis  6:1— 7.  1  Tim.  3:8,10,12, 
13. 

r365 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


d.g.— Notes,  ^cts  6:1—6.  20:17.  1  Tim.  3: 
1 — 7,) — Much  labor  and  learning-  have  indeed 
been  employed,  to  set  aside  this  conclusion; 
but  with  little  success,  even  by  the  allowance 
of  decided  episcopalians. — 'Though  it  be  gen- 
'erally  resolved,  that  the  word  "bishop,"  and 
'  "elder"  zse  equivalent  in  scripture;  yet  this 
•is  not  to  be  understood  so,  that  either,  or  both 
'of  them,  signifies  indifferently  those  whom  we 
'now  call  presbyters;  but  that  they  both  signify 
'bishops,  one  settled  in  each  church  by  the 
'apostles;  there  being  no  use  of  the  second  or- 
'der  in  the  church,  till  the  numbers  of  believers 
'increased.'  Hammond.  Beyond  doubt,  the 
apostle  ordained  more  than  one,  either  bishops 
or  presbyters,  in  some  of  the  churches,  (^Jlcts 
14:23.  20:17.)  Indeed  th>>  address  fully  proves 
it  as  to  "the  bishops."  But  this  learned  ex- 
positor did  not  perceive,  that  one  bishop,  with- 
out any  presbyters  under  him,  comes  to  pre- 
cisely the  same  thing,  as  one  presbyter,  with- 
out any  bishop  over  him.  Till  the  churches 
were  multiplied,  the  bishops  and  presbyters 
were  the  same:  but  afterwards,  probably  in  the 
times  of  the  apostles,  the  senior  or  more  emi- 
nent presbyleS",  was  called  episcopus,  or  over- 
seer, not  of  the  church  only,  but  also  of  its 
pastors. 

2  ^  Grace  be  unto  you,  and  peace  from 
God  our  Father,  and  from  the  Lord  Jesus 
Christ. 

Note.—Marg.  Ref.— Notes,  Rom.  1:5—7. 
1  Cor.  1 :3. 

3  I  '  thank  my  God  "^  upon  every  *  re- 
membrance of  you, 

4  (Always  '  in  every  prayer  of  mine  for 
you  all,  making  request  '"  with  joy,) 

5  For  "  your  fellowship  in  the  gospel, 
from  the  first  day  until  now: 

6  Being  "  confident  of  this  very  thing, 
that  he  which  hath  p  begun  a  good  work  in 
you,  "i  will  f  perform  it  until  "■  the  day  of 
Jesus  Christ: 

Note. — The  conversion  and  subsequent  good 
conduct  of  the  Philippians  never  occurred  to 
the  apostle's  mind,  (and  they  would  occur  very 
frequently,)  or  were  never  mentioned  to  him, 
without  animating  him  to  thank  God  in  their 
behalf;  so  that  "always,  in  every  prayer  of 
his,"  secret  or  social,  he  made  requests  for 
them  with  lively  emotions  of  joy,  which  would 
greatly  lielp  to  solace  him  in  his  confinement. 
He  thanked  "God  for  their  fellowship  in  the 
gospel,"  and  its  blessings,  from  the  first  day 
of  their  conversion  to  that  present  time,  (which 
was  about  twelve  years,)  without  having 
turned  aside,  or  grown  remiss  in  their  profes- 
sion. {Marg.  Ref.  \—n.~Note,  1  Cor.  1:4 
•-9.)     He  was  therefore  "confident,  that  he," 


h  See  on  Uom.  1-.7. 

I  See  on  Rom.  1:8.    6:17      1  Cor 

1:4. 
k  Ei)h.    1:15,16.     Col.   1:34.     j 

Thcs.  1:2,3.    3:9.    2  Thes.  1  3. 

2  Tim.  1:3.   Philem.  4,5. 
*  Or,  mention. 
1  9 — 11. — See  on  Rom.  1:9. 
m  2:2.  3:18.  4:1.     Luke  15:7,10. 

Col.     2:5.      1    Thes.     2:19,20. 

Philem.  7.  2  .lohii  4. 
D  7.     Acta    16:15.     Rim.    11:17. 

15:27.     1  Cor    1:9.      Eph.  2:19 


366] 


—22.      3:6.       Col.      1:21—23. 

Philem.  17.    Heb.  3:14.  2  Pet. 

1:1.  1  John  1:3,7. 
o  2  Cor.  1:15.     2:3.     7:16.     9:4. 

Gal.  5:10.  2  Thes.  3:4.  Philem. 

21. 
P  29.    2:13.    Acts  11:18.     16:14. 

Rom.  8:28—30.  Eph.  2:4—10 

Col.    2:12.     2   Thes.     2:13,14. 

Tit.    3:4—6.       Heh.    13:20,21. 

.lam.  1:16—18.  1  Pet.  1:2,3. 
q  Ps.  138:8.   Eph.  4:12.    1  Thes. 

5:23,24.     2TIU-S.  1:11.   i  Pet 


even  God  the  Sj)irit,  who  "had  begun  the  good 
work"  of  sanctification  in  their  souls,  would 
carry  it  on,  and  perform  it,  till  the  perfection 
of  their  redemption,  in  body  and  soul,  at  the 
day  of  Christ.  (Marg.  Ref.  o — q. — Notes,  9 
—11.  i?OTO.  8:18— 23.  Eph.  1:13,14.  1  Thes. 
5:23 — 28.) — Some  learned  men  render  the 
words,  here  translated  "fellowship  in  the  gos- 
pel," 'communication  toward  the  gospel;'  and 
understand  them  of  the  liberality  which  the 
Philippians  had  shown  toward  the  apostle. 
{Note,  4:10—20.)  But  this,  in  itself,  was  a 
far  inferior  cause  of  gratitude  to  God,  than  the 
conversion  of  veiy  many  souls,  to  partake  of 
all  the  blessings  and  salvation  of  Christ:  the 
sentiment  is  not  at  all  in  the  apostle's  manner 
in  other  epistles;  or  even  in  the  other  parts  of 
the  epistle,  where  he  mentions  that  subject 
openly  and  perspicuously:  the  word  here  used 
more  frequently  means  participation,  than  com- 
munication; and  even  when  it  has  the  latter 
meaning,  it  implies  that  the  giver  made  the  re- 
ceiver his  partner,  or  a  sharer,  with  him  in  his 
abundance. 

Remembrance. (S)  "Mention."  Jlf«rg-.  Mreut. 
See  on  Rom.  1 :9. — Fellowship.  (5)  Kotroi- 
viu.  2:1.  3:10.  2  Cor.  13:13.  iJo/m  1 :36. 
See  on  Acts  2:42.  Koirwreto,  Rom.  12:13. — 
Who  hath  begun.  (6)  '0  evag^ufiei'Oi:.  See  on 
Gal:  3:3. —  Will  perform.]  "Will  finish." 
Marg.  ErrntlsaEi.  ^  Cor. 1:1.  8:6.  Gal.  3:3, 
et  al. —  The  day  of  Jesus  Christ.]  'HfiFQoic  h,- 
an  XQiqa.  10.  1  Cor.  1:8.  5:5.  2  Cor.  1:14. 
1  Thes.  5:2.  2  Thes.  2:2.  'The  Spirit  of  God 
'will  not  desert  us  to  the  end,  until  even  our 
'mortal  bodies,  being  restored  to  fife  and  glori- 
'fied,  shall  stand  in  judgment  before  Christ.' 
Beza. 

7  Even  as  '  it  is  meet  for  me  to  think 
this  of  you  all,  *  because  |  I  have  you  in 
my  heart,  inasmuch  "  as  both  in  my  bonds, 
"  and  in  the  defence  and  confirmation  of 
the  gospel,  ye  all  are  §  partakers  of  my  grace. 

8  For  5'  God  is  my  record,  ^  how  great- 
ly I  long  after  you  all  *  in  the  bowels  of 
Jesus  Christ. 

Note. — Many,  who  had  made  a  credible  pro- 
fession of  Christianity,  afterwards  became  apos- 
tates, having  "no  root  in  themselves."  {Notes, 
Matt.  13:20,21.  1  Tim.  1:18—20.  2  Tim.  1: 
15.  2:14—18.  1  John  2:18,19.)  Yet  it  was 
"meet"  for  the  apostle  to  hope  better  things 
of  the  Philippians,  and  to  be  satisfied  that  a 
"good  work"  of  new  creation  had  indeed  been 
wrought  upon  them.  {Marg.  Ref.  s,  t.)  For 
their  long  continued  consistency  of  conduct 
had  given  them  a  peculiar  place  in  his  heart; 
or,  (as  it  may  be  rendered  more  obviously,  and 
in  equal  consistency  with  the  idiom  of  the  lan- 
guage,) they  had  shown",  that  "they  had  him 
in  their  hearts,"  and  had  abundantly  evinced 


5:10. 
t  Or,jf?nisA  it.  Heb.  12:2. 
r  10.— See  on  1  Cor.  1:8. 
s    1  Cor.  13:7.      1    Thes.    1:2—5. 

5:6.     Heb.  6:9,10. 
t  2  Cor.  3:2.     7:3. 
f  Or,  yc  have   me  in  ymir  heart. 

Gal.  5:6.      1  John  3:14. 
u  Acts  16:23—25.   20:23.      Eph. 

3:1.     4:1.  6:20.    2  Tim.  1:8.  2: 

9.     Heb.  10:33,34. 
X  17.     4:14. 


§  Or,  pai-takerswithmtof  g)ace. 

See  on  5.— I    (or.  9:23.    ileh. 

3:1.      1  Pet.  4:13.     5:1. 
y  See  on  Rom.  1:9.    9:1.  Gal.  1; 

20. 
T.  2:26.    4:1.     2  Cor.  139.    rial. 

4:19.    Col.  2:1.     I  Thes.  2:8.  2 

Tim.  1:4. 
a  2:1.  Is.  16:11.    63:15.  Jer.  31: 

20.    Luke  1:78.   mnrg.    2  Cor. 

6:12.      7:15.   marg.    Col.  3:11. 

Philem.  12,20.     1  John  3:17. 


A.  D.  65. 


CHAPTER  I. 


A.  D.  G5i 


their  love  to  Christ,  by  their  kindness  to  his 
afflicted  servant.  (Marg.  and  Ref.)  During  his 
imprisonment,  they  had  cordially  sympathized 
with  him,  and  endeavored  to  alleviate  his  suf- 
ferings; and  in  all  that  he  undertook  for  the 
defence  and  confirmation  of  the  gospel,  they 
had  concurred  with  him,  and  shown  themselves 
"partakers  of  the  same  grace,"  which  had 
been  bestowed  upon  him;  acting  from  the  same 
holy  princij)les,  and  returning  his  love  with  re- 
ciprocal atfection.  (Marg.  Ref.  u,  x. — Note, 
4:10 — 20.)  Indeed,  "God  was  his  witness," 
how  greatly  he  longed  after  them,  with  a  holy, 
tender,  and  compassionate  affection,  like  that 
of  Christ  to  his  people:  how  he  longed  to  see 
them,  and  how  gladly  he  would  exert  himself 
in  any  self-denying  services,  by  which  he  might 
be  further  useful  to  them,  especially  in  their 
spiritual  concerns. 

Meet.  (7)  /Itxutov.  See  on  Eph.  6:1. —  The 
defence.]  Ti]  anokoyin.  See  on  c^cfs  22:1. — 
Confirmation.]  BeBniMoei.  Heb.  6:16.  Bf- 
Suiour  See  on  Mark  16:20. — Partakers.] 
"Partakers  with  me  of  grace."  Marg.  ^vyy.oi- 
viitvHQ.  See  on  jKom.  11 :17.  Koivwroc,  Matt. 
23:30.  Lukeb:\0.  See  on  1  Cor.  10:18.  Koi- 
votviu-  See  on  5. — /  long  after.  (8)  Enmod-ijt. 
2:26.  See  on  Rom.  1:11. 

9  And  ^  this  I  pray,  that  "  your  love 
may  abound  yet  more  and  more,  ''in  knowl- 
edge, and  in  all  *  judgment; 

10  That  ^  ye  may  f  approve  things  that 
are  excellent;  '"that  ye  may  be  sincere, 
^  and  without  offence  "*  till  the  day  of 
Christ; 

11  Being  'filled  with  the  fruits  of  righte- 
ousness: which  ''are  by  Jesus  Christ,  unto 
the  glory  and  praise  of  God. 

[Practical  Observations.} 

Note. — The  apostle  next  gave  the  Philippi- 
ans  a  compendious  account  of  liis  constant 
prayers  for  them.  He  was  confident  that  they 
were  true  believers,  and  "loved  the  Lord  Jesus 
insincerity:"  {Note,  Eph.  6:21— 24,  r.  22.) 
and  he  therefore  prayed,  "that  their  love"  of 
him,  his  cause,  people,  truths,  and  ordinances; 
of  the  holy  character,  law,  and  government  of 
God;  and  of  all  men  for  his  sake,  might  "a- 
bound  more  and  more"  in  all  its  varied  exer- 
cises and  happy  eflfects:  {Notes,  1  Thes.  4:1 
—5,9—12.  I  Pet.  1:22.)  ami  that  it  might  be 
regulated  by  an  enlarged  and  exact  "knowl- 
edge" of  divine  things;  and  by  that  sound 
judgment,  which  was  the  result  of  a  holy  relish 
f^)r  spiritual  excellency,  a  matured  discernment 
in  the  various  parts  of  religion,  and  deep  expe- 
rience of  its  power  in  their  hearts.  For  when 
these  concurred,  they  enabled  the  Christian  to 
judge,  at  once,  in  a  variety  of  cases:  even  as 
the  healthy  eye  distinguishes  objects,  the  ear 
sounds,  and  the  palate  meats.  {Marg.  Ref.  c, 
d.)  Thus,  false  affections,  unjustifiable  meas- 
ures, and  enthusiasm  would  be  excluded,  and 
all  those  evils  prevented,  into  which  vehement 


b  6'cfl  on  4. 

c  3:1.5,16.  .7oh  17:9.     I'rov.  4:l8. 

JMalt.  13:31—33.  2  for.  8:7.  1 

Thes   3:12.     4:1.9,10.    2  Tlies. 

1:3.      1    Pel.  1:22. 
d   I  <or.  14:20.    Kph.  S:l7.  Col. 

1:9.     3:10.   2  IVI.  1:5,G.    3:18. 
»  Or,  se  se.     rjeh.5;I4.  Gr. 
t  Is.  7.15,16.  An.  5:14,15.  >Iic. 


32.  John  3:20.    Rom.  2:18.  7: 

16,22.      8:7.      12:2,9. 
t  Or,  try  things  that  dijfer.     Job 

)2:11.     34:3.       Rom.   12:2.     2 

Cor.  11:13—15.     Eph.  5:10.    1 

Thes.    5:21.       Heb.    5:12—14. 

1  John  4:1.     Rev.  2:2. 
f   16.       Gen.  20:5.     Josh.  24:14. 

John  1:47.     2  Cor.  1:12.  2:17. 


zeal,  without  proportionable  "knowledge  and 
judgment,"  betrayed  men,  to  the  scandal  of 
the  gospel,  and  the  division  of  the  church:  and 
their  abundant  love  would  be  directed  in  form- 
ing and  executing  designs  of  extensive  useful- 
ness. {Notes,  Eph.  5:15—20.  Col.  1:9—14, 
vv.  9,10.  3:16,17.)  He  further  prayed,  that 
they  might  be  enabled  to  "distinguish  things 
that  differed,"  and  to  guard  against  counterfeit 
revelations,  false  affections,  and  all  those  spe- 
cious eriors  and  evils,  by  which  Satan  and  his 
ministers  imposed  upon  the  unwary:  thus  thty 
would  choose  and  "approve  things  that  were 
excellent,"  and  reject  others,  however  plausi- 
bly stated. — The  marginal  reading,  "Try,"  or 
prove,  "things  which  differ,"  is  more  exact 
than  that  inserted  in  the  text:  but  it  is  evident, 
that  "to  distinguish  things  which  differ,"  was 
especially  intended.  {Marg.  and  Ref. — Marg. 
Ref.  e.)  He  also  jirayed,  that  they  might  be 
"sincere,"  not  only  as  true  believers,  but  as 
uncorrupted  with  base  alloy,  whether  of  false 
doctrine,  superstition,  or  a  worldly  spirit  and 
conduct.  (iVoie,  2  Cor.  1:12— 14,"  V.  12.)  If 
the  Philippians  were  thus  "sincere,"  the  apos- 
tle trusted,  that,  according  to  his  prayers  for 
them,  they  would  be  "without  offence;"  nei- 
ther stumbling  at  the  scandals  laid  in  their  way 
by  others,  nor  misleading  or  grieving  their 
brethren,  or  causing  their  neighbors  to  stumble 
at  the  word,  by  their  misconduct;  for  both  the 
active  and  passive  sense  may  be  implied. 
{Marg.  Ref.  f,  g.) — Accordingly,  he  further 
prayed,  that  each  of  them  might  be  thus  upheld, 
till  he  should  honorably  finish  his  course;  and 
even  that  the  church  of  Philippi  might  be  thus 
preserved,  through  successive  generations,  "  un 
til  the  day  of  Christ:"  and  that  the  "trees  of 
righteousness,  the  planting  of  the  Lord," 
might  not  on\y  be  in  some  measure  fruitful; 
but  that  they  might  resemble  those  trees, 
which  are  laden  with  fruit  on  every  bough, 
being  "filled  with  all  the  fruits  of  righteous- 
ness," even  holy  tempers,  all  kinds  of  good 
works,  "all  the  fruits  of  the  Spirit,"  through 
every  day  of  their  future  lives,  in  the  full  im- 
provemeiit  of  their  talents,  and  according  to  the 
duties  of  their  several  relations.  For  these 
good  fruits  would  not  only  be  beneficial  to  men, 
and  eventually  advantageous  to  themselves; 
but,  through  Christ,  as  the  effects  of  his  grace, 
and  aceepted  through  his  mediation,  they 
would  redound  to  the  praise  and  honor  of  God; 
adorning  and  recommending  the  gospel,  silenc- 
ing gainsayers,  and  bringing  sinners  to  glorify 
God,  by  the  obedience  and  worship  of  faith. 
{Marg.  Ref.  h—k.— Notes,  Ps.  92:i3— lb  Is. 
61:1—3.  John  15:6—8,12—16.  Gal.  5:22 
—26.) 

May  abound  yet  more  and  more.  (9)  En 
fiakkof  xtti,  jjitXlop  TicQiaaavrj.  1  Thes.  4:1, \0. 
— Judgment.]  ^la^rjuei.  "Sense."  Marg. 
Here  only  N.  T.  Prov.  1:4,22.  3:20.  22:12. 
24:4.  Sept.  Aiai^avoftai,  sentio,  Luke  9:45. 
ytiai^riiriQiov,  sensus,  perceptio,  Heb.  5:14. — 
That  ye  may  approve  things  that  are  excellent. 


8:8.     Eph.  4:13.     mnrg-.  6:24. 
g  Matt.  16:23.        18:6,7.       26:33. 

Rom.  14:20,21.     16:17.   1  Cor. 

8:13.     10:32.  2  Cor.    6:3.  Gal. 

5:11.     1  Thes.  3:13. 
h  See  on  1  Cor.  1:8. 
i   4:17.   Ps.  1:3.    92-.12— 14.    Is. 

5:2.  Luke  13:6—9.   John  15:2, 

8,16.  Rom.  6:22. 15:28.  2  Cor. 


9:10.  Gal.  5:22,23.  Eph  5:9. 
Col.  1:6,10.  Heb.  12:11.  Jam. 
3:17,18. 

Ps.  92:14,15.  Is.  60:21.  61:3, 
11.  Matt.  5:16.  John  15:4.5, 
8.  1  Cor.  10:31.  2  Thes.  1:12. 
Heb.  13:15,16.  1  Pet.  2:5,9,12. 
410,11,14. 


[3G7 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


(10)  Etc  to  Soxifiut^Eiv  ifiag  ra  dicKftFQOVTu, 
Rom.  2:13.  Joxifia'Qur  See  on  Luke  12:56. 
yfiacpFQovTcr     See  on   Rom.  2:18. — Sincere.] 

Eihy.q'tvEt;.      Sec  on   2  Cor.  1:12. Without 

offence.]  ylnQoanonov.  See  on  Jlcts  24:16. 
'Pertinet  hoc  acljectivum  ad  numerum  eorum, 
■^quae  cum  activam,  turn  passivam  significatio- 
'nem  habent.'  Schleusner. 

12  H  But  I  would  ye  should  understand, 
brethren,  '  that  the  things  ichich  happened 
unto  me,  have  fallen  out  ""  rather  unto  the 
furtherance  of  the  gospel; 

13  So  that  "my  bonds  *  in  Christ  are 
manifest  in  all  f  the  palace,  and  :}:  in  all 
other  places: 

14  And  many  of  the  "brethren  in  the 
Lord,  P  waxing  confident  by  my  bonds,  are 
much  more  bold  to  speak  the  word  i  with- 
out fear. 

Note. — It  is  probable,  the  apostle  had  been 
informed,  that  the  Philippians  feared  lest  his 
imprisonment  should  check  the  progress  of  the 
gospel,  and  intimidate  others  from  preaching  or 
embracing  it:  and  no  doubt  Satan  and  liis  ser- 
vants desired  and  expected  this  effect  from  it. 
He,  however,  would  have  his  friends  to  know, 
that  his  sufferings  had  rather  conduced  to  pro- 
mote the  cause  of  "Christianity,"  through  the 
interposition  of  God;  and  that  the  restraint  put 
upon  his  personal  ministry  had  been  more  than 
counterbalanced  by  other  circumstances.  So 
that  "his  bonds  for  Christ's  sake,"  and  his  con- 
stancy in  them,  the  doctrine  for  which  he  was 
imprisoned,  and  which  he  preached  when  a 
prisoner,  had  become  openly  known  even  in 
Nero's  palace  among  his  courtiers,  and  in  all 
other  parts  of  Rome;  which  had  excited  a 
general  attention  to  the  gospel,  through  that 
immense  city,  whence  the  report  would  cir- 
culate almost  throughout  the  earth.  More- 
over, many  Christians,  appointed  to  the  minis- 
try and  qualified  for  it,  who  had  before  been 
timorous,  perceiving  how  the  apostle  was  pro- 
tected, comforted,  and  prospered  during  his 
sufferings,  were  greatly  emboldened  to  preach 
the  gospel,  without  fear  of  persecution,  in  the 
most  open,  unreserved,  and  useful  manner;  by 
the  labors  of  whom  the  knowledge  of  Chris- 
tianity was  rapidly  diffused. 

The  furtherance.  (12)  IJqohojttjv.  1  Tim. 
4:15.  Not  elsewhere.  A  nQoxomo).  See  Luke 
2:52. —  The  palace.  (13)  Ta  nQ(xnwQtco.  Matt. 
27:27.  See  on  John  18:28.'  (Note,  John  18:28 
—S<2.)—Many.  (14)  Tug  nleiovixg.  "The 
most." — Waxing  confident.]  Uenoid^oTnc.  6, 
25.  2:24.  3:3,4.  Luke  18:9.— Without  fear.] 
-■i(po()Mg.  See  on  Luke  1:74. 

15  Some  indeed  ''preach  Christ '  even  of 
envy  and  strife;  'and  some  also  of  good  will: 

The  one  preach   Christ  of   conten- 


16 


1    Acts  21:28,  &,c.     22;— 28: 

m  Ex.  18:11.      Esth.  9:1.     Ps  7e- 

10.  Acts  8:4.  11:19—21.   Rom! 

8:28,37.     2  Tim.  2:9. 
D  Auts     20:23.24.        21:11—13 

26:29,31.    28:17,20.    Enh.  3l' 

4:1.     6:20.    Col.  4:3—18. 
*  Or,  for  Christ.      1   Pet.  4:12— 

16. 
t  Or,  Casar's  cowl.     4:22. 


368] 


i  Or,  to  all  others.     1   Thes.  1:8, 

9. 
o  4:1.     Col.  4:7. 
p  Acts  4:23— 31.    2  Cor.  1:3—7. 

Eph.  3:13.    6:19,20.     Col.  4:4. 

1  Thes.  2:2. 

fl  Luke  1.74.      12:5 7. 

r   16,18.  Acts  5:42.     8:'5,35.       9- 
20.  10:36.   11:20.    1  Cor.  1-23 

2  Cor.  1:19.  4;5.     j  rim.3:16. 


tion,   "  not   sincerely,   ^  supposing  to  add 
affliction  to  my  bonds: 

17  But  the  other  of  love,  knowing  that 
y  I  am  set  for  the  defence  of  the  gospel. 

18  ^  What  then.-*  Notwithstanding,  every 
way,  ^whether  in  pretence,  or. in  truth, 
"^  Christ  is  preached;  •=  and  I  therein  do 
rejoice,  yea,  and  will  rejoice. 

Note. — While  some,  indeed,  preached  Christ 
out  of  "good-will  to  men,"  and  zeal  for  the 
cause  of  true  religion;  there  were  others,  who 
were  actuated  by  envy  of  the  apostle's  reputa- 
tion, success,  or  measure  of  liberty;  and  who 
aimed  to  cause  divisions,  even  by  preach- 
ing the  gospel  of  peace !  Probably  these  were 
Judaizers,  who  concealed  part  of  their  senti- 
ments, and  preached  the  substance  of  the  gos- 
pel, in  order  to  form  a  party  under  their  influ- 
ence, and  in  opposition  to  the  apostle  and  his 
friends;  that  so  they  might  gradually  impose 
the  Mosaic  law  on  the  Gentile  converts. 
{Marg.  Ref.  r — t.)  The  designing,  ambitious, 
and  selfish  conduct  of  these  men,  proved  that 
they  were  insincere  in  what  they  preached,  and 
that  they  only  wanted  to  excite  contentions; 
which  would  not  only  add  affliction  to  the  apos- 
tle's mind,  during  his  imprisonment,  but,  as 
they  supposed,  would  also  increase  the  virulence 
of  his  persecutors. — Others,  however,  acted 
from  love  to  him,  for  the  sake  of  Christ:  know- 
ing that  he  was  appointed,  as  the  apostle  of  the 
Gentiles,  to  defend,  as  a  bulwark,  the  pure  gos- 
pel, against  all  who  op|)osed  or  perverted  it: 
and  that  he  was  now  lodged  in  prison  in  the 
metropolis;  not  only  as  a  witness  for  the  truth, 
concerning  justification  and  Christian  liberty, 
against  Judaizers,  but  also  to  bear  testimony 
before  senators,  praetors,  and  courtiers,  nay, 
perhaps  before  the  emperor  himself,  concerning 
the  holy  doctrine  of  salvation  through  Christ 
Jesus.  But,  though  some  aimed  to  oppose, 
grieve,  or  injure  liim,  even  by  preaching  the 
gospel;  yet,  as  Christ  was  preached  by  that 
means,  either  in  a  professed  or  a  sincere  zeal  for 
his  honor,  among  great  numbers  who  had  hith- 
erto been  strangers  to  the  gospel,  and  who 
might  in  due  time  be  more  fully  instructed  in 
the  faith;  the  apostle  rejoiced,  and  he  deter- 
mined to  do  so,  whatever  consequences  might 
ensue  to  himself.  {Marg.  Ref.  u — c)  'Not 
'indeed  with  a  pure  mind,  though  otherwise 
'tlieir  doctrine  was  pure.'  Beza.  It  is  not  cer- 
tain who  these  preachers  were;  or  whether  they 
meant  to  excite  divisions  between  the  Jewish 
and  Gentile  converts,  or  to  stir  up  the  perse- 
cuting rage  of  idolaters  against  the  apostle,  for 
boldly  propagating  a  doctrine  subversive  of 
idolatry;  or  that  of  the  emperor  and  statesmen 
against  him,  for  "preaching  another  King,  one 
Jesus."  But  the  whole  tenor  of  his  writings- 
and  conduct  shows,  that  if  the  doctrines  which 
they  taught  had  been  materially  erroneous,  he 
would  have  opposed  them,  instead  of  rejoicing 


•   2:3.     Mall.  23:5.     Rom.  1R:17, 

18.   1  Cor.  3:3,4.    13:3.  2  Cor. 

12:20.      Gal.  2:4.    Jam.  4:5,6. 
t    17.     I  Pet.  5:2—4. 
II  See  on  f.    10.— 2  Cor.  2:17.   4: 

1,2. 
X  Job6:l4.      16:4.     Ps.  69:26. 
y  7.     Rom.  1:13—17.      1   Cor.  9: 

16,17.  Gal.  2:7,S.     1  Tim.  2:7. 

2  Tim.   1:11,12.     4:6,7.— L-i.kc 


21:14.     Acts  22:1.     26:1,24.    i 

Tim.  1:16.     Or. 
z  Rom.  3:1).    6:15.    1  Cor.  10:19 

14:15. 
a  14—17.       Matt.    23:14.     Marl! 

12:40. 
b  Sec  on  r.  15. 
c  Mark  9:38 — !0.    Luke  9:49,50 

1  Cor.  15:11.     2  John  9^11 


A.  D.   65. 


CHAPTER  I. 


A.  D.  65. 


la  the  success  of  the  preachers.     (Notes,  Gal. 
J:6— 10.  2:1—5.) 

Preach.  (16)  KaTuyye^^iX^'^'-  18,  ^cts  4:2. 
J3:5,S8,  et  al. — Not  sincerely.']  Ovx  dyyoig. 
Here  only.  '.tyro;.  4:8.  See  on  2  Cor.  7  : 1 1  .— 
hi  pretence.  (18)  JlfjofpuaFi,.  Malt.  23:14. 
JoAn  15:22,  dels  27 :30.   1   Thes.<i:5. 

1 9  For  ''  I  know  that  this  shall  turn  to 
my  salvation,  "  through  your  prayer,  and 
the  supply  of  *"  the  Spirit  of  Jesus  Christ, 

20  According  to  my  e  earnest  expecta- 
tion, and  my  hope,  that  ''  in  nothing  I  shall 
be  ashamed,  but  that  '  with  all  boldness,  as 
always,  so  now  also  ^  Christ  shall  be  magni- 
fied in  my  body  '  whether  it  be  by  life  or  by 

neatll.  [Practical  Observations.] 

Note. — The  apostle  knew,  that  these  afTlic- 
tive  dispensations,  however  aggravated,  would 
help  forward  his  final  salvation,  through  the 
prayers  of  his  brethren,  and  the  communication 
of  "the  Spirit  of  Christ"  to  his  soul,  to  pro- 
mote his  humility,  spirituality,  and  meetness 
for  iieaven.  (Marg.  Ref.  d — f. — Notes,  Rom.  5: 
3—5.  2  Cor.  1:8—11.  4:13—18.)  This  satisfied 
him,  as  to  his  personal  concern;  for  he  was 
willing  to  endure  any  abasement  or  suffering, 
which  might  conduce  to  the  honor  of  Christ. 
And  indeed  he  earnestly  expected  a  happy 
event  of  his  trials;  as  one  who,  with  outstretch- 
ed neck,  eagerly  looks  for  the  coming  of  some 
beloved  friend:  and  he  confidently  hoped,  that 
he  should  not  be  made  ashamed  in  any  thing, 
V)y  the  disappointment  of  his  expectations  or 
endeavors:  hut  that  as,  in  all  former  instances, 
lie  had  boldly  and  successfully  stood  his  ground; 
in  this  present  case  also,  he  should  be  strength- 
ened, and  inspired  with  courage,  that  Christ 
might  be  magnified  in  and  by  his  frail  body; 
whether  his  life  were  spared  that  he  might 
again  labor  in  spreading  the  gospel,  or  wheth- 
er he  should  be  called  to  shed  his  blood  in  con- 
firmation of  his  testimony.  {Marg.  Ref.  f — 1. 
—Notes,  Rom.  6:12—19'.  8:28— 31.)— .Safca- 
tion.  (19)  The  connexion  between  "salvation," 
and  "the  supply  of  the  Spirit  of  Christ,"  fully 
proves,  that  eternal  salvation  and  not  temporal 
deliverance  was  meant.  (Note,  Rom.  3:11 
-14.) 

The  supply.  (19)  Em/oQi^yiag.  See  on  Eph. 
4:16. — My  earnest  expectation.  (20)  Tijv  ano- 
xtxQudoxiur  ...  /jn.  See  on  Rotn.  8:19. 

21  For  to  me  ""  to  live  is  Christ,  and  "  to 
die  is  gain. 

22  But  if  I  °live  in  the  flesh,  p  this  is 
the  fruit  of  my  labor;  yet  what  I  shall 
choose   1 1  wot  not. 

23  For  I   am  ''  in  a  strait  betwixt  two, 


d  Horn.  8:23.     1   Cor.    4:17.      1 

Pet.  1:7—9. 
e  2  Cor.  1:11.      Kph.  6:18,19. 
f  Rom.    8:9.     Gal.    4:6.     1  Pel. 

1:11. 
S  Ps.    62:5.     Prov.    10:28.      23: 

18.     Rom.  8:19. 
b  Ps.  25:2.     119:80,116.     Is.  45: 

17.    50:7.     54:4.     Rom.  5:5.  9: 

33.    2  Cor.  7:14.    lO:8.     1  Pet. 

4:16.      1  .John  2:22. 
I   See  on  14.— 2  Cor.  2:!4— 16. 
k  2:17.     Rom.  6:13,19.    12:1.      1 

Cor.  6:20.    7:31.     2  Cor.  5:15. 

Vol.   ^I. 


1  Thes.  5:23. 
123,24.     John  12:27,28.     21:19. 

Acts  20:24.    21:13.    Rom.  14:7 

—9.     1    Cor.    15:31.      2  Cor. 

4:10.     Col.  1:24.       2  Tim.  4:5 

—7.    2  Pet.  1:12—15. 
ni5ee  on  20.-2:21.       1    Cor.  1: 

30.     Gal.  6:14.     Col.  3:4. 
a  23.     Is.  57:1,2.      Rom.  8:35— 

39.     1  Cor.  3:22.       2  Cor.  5:1, 

6,8.     1  Thes.  4:13— 15.      Rev. 

14:13. 
o  24.      2  Cor.  10:3.     Gal.  2>20. 

47 


having  '  a  desire  to  depart,  and  to  be  *  with 
Christ,  which  is  "  far  better: 

24  Nevertheless,  "  to  abide  in  the  flesh 
is  more  needful  for  you. 

25  And  having  this  >'  confidence,  I  know 
that  I  shall  abide  and  continue  vvhh  you  all, 
^  for  your  furtherance  and  "  joy  of  faith; 

26  That  ^  your  rejoicing  may  be  more 
abundant  in  Jesus  Christ  for  me,  by  my 
coming  to  you  again. 

Note. — With  peculiar  animation,  the  apostle 
here  declared  the  happy  frame  of  his  mind,  in 
his  perilous  situation.  As  Christ  was  the  Au- 
thor and  Support  of  his  spiritual  life,  so  was  he 
the  End  and  Object  of  his  life  on  earth.  (Notes, 
.John  \ 4  A— 6.  Ga/.  2:17— 21.  Co^.  3:1— 4.) 
He  had  no  other  business,  interest,  honor,  or 
j)leasu!e,  for  which  "to  live,"  but  Christ,  and 
Iiis  glory,  service,  and  favor:  and  therefore  he 
knew  that  "to  die"  would  be  his  greatest  gain. 
For  lie  should  then  be  enabled  more  perfectly 
to  knov/,  love,  serve,  and  enjoy  the  favor  of  his 
gracious  Lord;  and  have  done  with  sin,  teinp- 
tation,  and  suffering  for  ever.  Yet,  if  he  con- 
tinued "to  live  in  the  flesh,"  and  to  endure 
hardship  a  little  longer,  this  would  be  "the 
fruit  of  his  labor,"  and  "worth  his  while:"  as 
his  labor  would  be  fruitful  of  good  to  himself, 
as  well  as  to  others,  (Marg.  Ref.  m,  n.)  So 
that  he  knew  not  which  he  should  choose,  if  it 
were  left  to  him;  being  "in  a  strait  between 
two,"  and  drawn  both  ways,  by  the  reasons 
which  he  had  to  desire  life  on  the  one  hand,  and 
death  on  the  other.  Indeed,  he  had  a  strong 
desire  "to  depart"  from  this  world  of  sin  and 
sorrow,  that  he  might  immediately  go  and  be 
with  Christ;  exchanging  the  life  of  faith,  hope, 
and  feeble  love,  for  that  of  sight,  fruition,  and 
perfect  iioliness:  as  this  was  incomparably  bet- 
ter, as  to  himself  personally,  than  any  thing 
which  could  be  possessed  or  enjoyed  on  earth. 
Nevertheless,  his  continuance  here  was  the 
more  needl'ul,  for  the  benefit  of  his  beloved 
people;  and  he  was  willing  to  postpone  the 
completion  of  his  own  happiness  for  their  com- 
fort and  advantage,  (Marg.  Ref.  o — x.)  In- 
deed having  this  confidence  respecting  his  own 
concerns,  he  was  also  assured  by  intimations 
from  the  Lord,  that  he  should  abide  some  time 
longer,  to  promote  their  growth  and  establish- 
ment in  the  faith,  and  the  joy  or  glorying  in 
God  connected  with  it;  and  that,  being  per- 
mitted to  come  and  renew  his  labors  among 
them,  he  should  be  an  instrument  of  increasing 
their  abundant  rejoicing  in  Christ,  (Marg. 
Ref  y—h.—Note,  2  Cor.  1 :23,24,)— "Christ  is 
gain  to  me  living  and  dying,"  (21).  Thu3  Be/a 
and  many  others,  translate  and  understand  the 
words:  but  the  antithesis  between  the  two  j)arts 


Col.  2:1.     1  Pet.  4:2. 
p  Ps.  71:18.     Is.  38:18,19. 
q  Gen.  21:26.      39:8.     Ex.  32:1. 

Acts  3:17.     Rom-  11:2. 
r   2  Sam.    24:14.      1  Chr.  21:13. 

Luke  12:50.    2  Cor.  6:12. 
s   Luke  2:29,30.      John  13:1.     2 

Cor.  5:8.     2  Tim.  4:6. 
t  Job  19:26,27.     Ps.  49:15.  Luke 

838.    23:43.   John  14:3.  17:24 

Acts  7:59.       2  Cor.   5:8.         1 

Thes.  4:17.    Rev.  14:13. 
u  r».  16:10,11.  17:15.  73:24—26 


Acts. 


Rev.  7:14—17. 
n  22,25,26.     John    16:7. 

20:29,31. 
y  2:24.     Acts  20:25. 
z  Luke  22:32.     John  21:15— 17. 

Acts  11:23.     14:22.    Rom.  I  11, 

12.       15:18,29.       2  Cor.  1:24 

Eph.  4:11—13. 
a  Ps.  60:6.     K.;m.  !r.2.   15:13.    J 

Pet    1:8. 
b  2:16—18.  3:1,3.  4:4,10.    Cant 

5:1.      John  16:22,24.       2  Cor 

1.14      5:12.     7:6. 


[369 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


of  the  verse  is  thus  destroyed:  the  meaning  is 
comparatively  cold,  nay  selfish;  and,  though  I 
would  speak  diffidently,  after  such  eminently 
learned  critics,  the  original  seems  incapable 
of  this  construction. — 'The  original  is  the  high- 
'esi  superlative,  which  it  is  possible  to  form  in 
'any  language.'  Macknight.  'Better  beyond  all 
'comparison  and  expression.'  Doddridge. — 
'Could  St.  Paul  think  a  state  of  insensibility 
'much  better  than  a  life  tending  so  much,  as 
'his  did,  to  the  glory  of  God,  to  the  propaga- 
'tion  of  the  gospel,  and  to  the  furtherance  of 
'the  joy  of  Christians.'"  Whitby. — The  doctrine 
of  the  soul's  immediate  happiness,  with  Christ 
in  glory,  is  here  declared,  beyond  almost  the 
possibility  of  doubt,  except  as  men  disbelieve 
the  apostle's  testimony.  {Note,  2  Cor,  5:1 
-8.) 

To  live;  ...  to  die.  (21)  To  trjp-  ...  to  ano- 
{^uveiv. —  To  Ci/i',  22.  See  on  i?om.  14:7. —  The 
fruit  of  my  labor.  (22)  Moi  xaQnog  Foya.  Ope- 
rcB prcetium. — /  ivot  not.]  Ov  yvMQiCo).  4:6. 
Luke  2:15. — I  am  in  a  strait.  (23)  ^vte/ofiai. 
See  on  Luke  12:50.  (Notes, '2  Sam.  24:12— 14. 
Luke  12:49—53.  2  Cor.  5:13— 15.)— »^  de- 
sire.] Tijv  BTiiiyvfiiav.  See  on  Luke  22:15. — 
To  depart.]  Eig  to  avcxlvaui.  Luke  12:36. 
To  weigh  anchor,  and  set  sail,  ylvulvaig.  2 
Tim.  4:6. — Far  better.]  Mallov  xQsiaaov — 
KQEiaai;r,i  Cor.  7:9,38.  11:17.  12:31.  Heb. 
7:7,19,22.  1  Pet.  3:17,  et  al.— Continue  with. 
(25)  ^^v/Linnouftevbj.  Here  only  N.  T.  Ps.  72: 
5.  Sept. — Rejoicing.  (26)  Kuv/ijua-  2:16. 
See  on  Rom.  4:2. 

27  Only  *=  let  your  conversation  be  as 
it  becometh  '^  the  gospel  of  Christ:  that 
*"  whether  I  come  and  see  you,  or  else  be 
absent,  *"!  may  hear  of  your  affairs,  ^  that 
ye  stand  fast  ^  in  one  spirit,  with  one  mind 
striving  together  for  '  the  faith  of  the  gos- 
pel; 

28  And  ^  in  nothing  terrified  by  your 
adversaries:  which  is  to  them  'an  evident 
token  of  perdition,  '"  but  to  you  of  salva- 
tion, "  and  that  of  God. 

29  For  unto  you  °  it  is  given  in  the  be- 
half of  Christ,  P  not  only  to  believe  on  him, 
but  also  to  suffer  for  his  sake; 

30  Having  •»  the  same  conflict,  ■"  which 
ye  saw  in  me,  and  '  now  hear  to  he  in  me. 

Note. — None  of  the  events  before  referred 
to,  nor  any  other,  could  harm  the  Christians 
at  Philippi;  if  they  "on/i/"  took  heed  to  have 
"their  conversation  becoming  the  gospel," 
which  they  had  embraced.  {Note,  Eph.  4:1 — 
6.)  The  original  word,  rendered  "conversa- 
tion," denotes  the  conduct  of  citizens,  when  it 
accords  to  their  privileges,  and  tends  to  the 
credit,  safety,  peace,  and  prosperity  of  the 
city.    Thus  having  been  most  graciously  made 

c  3:18-21.      Eph.  4:1.      Col.  1:  ' 

10.       1    Thes.  2:11,12.       4:1. 
Tit.  2:10.    2  Pet.  1:4—9.  3:11, 


14. 

i  Rom.  1:9,16.   15:16.29.  2  Cor. 

i-i.     3:13.     Gal.  i:7. 
«  2:12.24. 
f  Kph.  1:15.    Col.  1:4.     1  Thej. 

3:t^.       Pliilcra.  5.     3  .John  3,4. 
g  2:1,2.     4:1.   Ps.  Iii2:3.     133:1. 

ftlatt.  12:25.      1  Cor.  1:10.    15: 

58-      16:13,14.       2  Cor.  13:11. 


370] 


h  Jer.    32:39.        John   17:20,21. 

Acts  2:46.    4:32.    Rom.  12:4,5. 

1  Cor.  12:12,  Sic.  Eph.  4:3—6. 

Jam.  3:18.     JuJe  3. 
i  Prov.  23:23.    Acts  24:24.  Rom. 

1:5.    10:8.    Eph.  1:13.     1  Tim. 

1:11,19.     2  Tim.  4:7. 
k  Is.  51:7,12.    Malt.  10:28.  Luke 

12:4—7.      21:12—19.     AcU  4: 

19—31.      5:40—42.       1   Thes. 

2:2.     2 Tim.  1:7.8.    Heb.  13:6. 


citizens  of  the  heavenly  Jerusalem,  they  ought 
to  act  suitably  to  that  high  character,  and  to 
seek  the  honor  of  the  gospel,  and  the  welfare  of 
the  church,  in  all  their  actions.  Then  it  would 
be  well  with  them,  and  gladden  the  apostle's 
heart,  "whether  he  came  to  see  them,"  or  only 
"heard  of  their  affairs;"  that  they  stood  firm  in 
the  profession  of  the  faith,  and  in  obedience  to 
Christ,  amidst  surrounding  temptations,  and 
bad  examples;  avoiding  all  dissentions;  contin- 
uing as  one  hody  actuated  by  one  spirit;  being 
of  one  heart  and  mind,  in  the  great  concerns 
of  religion;  not  striving  one  against  another, 
either  about  their  temporal  interests  or  reputa- 
tion, or  about  any  things  of  subordinate  im- 
portance in  religion,  in  which  they  did  not  ex- 
actly agree;  but,  as  one  compact  phalanx, 
striving  with  united  force  against  the  common 
enemy,  to  exclude  false  teachers,  to  prevent 
evils  and  errors,  to  bear  up  under  persecution," 
and  by  every  means  to  promote  the  grand  cause 
of  Christianity.  {Marg.Refv — i.)  In  attend- 
ing to  these  things,  they  ought  in  no  wise  to  be 
intimidated  by  the  number,  power,  menaces,  or 
cruelties  of  their  adversaries;  whose  malignant 
rage  against  such  excellent  persons  proved 
them  enemies  to  God  and  holiness,  who  were  in 
the  way  of  perdition:  Avhile  the  meek  and  pa- 
tient conduct  of  those  who  suffered  for  Christ's 
sake,  united  to  the  holiness  of  their  characters, 
was  an  additional  evidence  that  they  were  the 
friends  of  God,  and  "partakers  of  salvation," 
"even  that  of  God,"  which  he  had  planned,  ef- 
fected, revealed,  and  conferred,  nay,  wrought 
in  the  liearts  of  his  people.  {Marg.Ref.  m,  n. 
—Notes,  2  Thes.  1:5—10.  1  Pet.^4:l''2—16.) 
For  indeed  they  were  called  to  an  additional 
honor  and  privilege;  in  that  "it  was  given  to 
them,  not  only  to  Ijelieve"  in  Christ  for  salva- 
tion, but  to  be  distinguished  among  his  disciples 
by  a  nearer  conformity  to  him  in  suffering,  for 
which  their  reward  would  be  great  in  heaven. 
{Note,  Matt.  5:10—12.)  For  they  were  then 
enduring  the  same  honoralile  conflict,  which 
they  had  seen  the  apostle  engaged  in,  when 
scourged  and  imprisoned  at  Phihppi;  and  which 
they  fieard,  that  he  was  at  that  time  sustaining, 
bv  his  imprisonment  at  Rome.  {Marg.  Ref.  o — 
s".— Notes,  ^cts  16:19—24.  21 :27— 40.  25:1-12. 
28:16 — 31.) — Many  expositors  are  very  exact, 
in  this  and  other  passages,  in  distinguishing  be- 
tween the  persecutions,  which  the  apostle  and 
the  churches  were  exposed  to  from  the  Jews, 
and  those  Avhich  they  endured  from  the  Gen- 
tiles. But  this  rather  embarrasses,  than  clears, 
the  interpretation;  and  the  practical  instruc- 
tion, if  not  thus  lost  sight  oi",  is  the  same  in 
either  case.  No  doubt,  the  Jews  excited  most 
of  the  persecutions,  to  which  the  apostle  was 
exposed;  and  his  zeal  for  the  admission  of  the 
Gentiles  into  the  church,  without  circumcision, 
or  regard  to  the  ritual  law,  rendered  him  pe- 
culiarly obnoxious  to  them.  But  it  is  also  evi- 
dent, that  zeal  for  idolatry  and  for  local  cus- 


Rev.  2:10. 
1   2  Thes.    1:5,6.     1    Pet.'4:12— 

14. 
mMatl.    5:10—12.       Rom.  8:17. 

2  Tim.  2:11,12. 
n  Gen.  49:18.       Ps.  50:23.       61?: 

19,20.       Is.  12:2.       Luke  3:6. 

Acts  28:28. 
o  Acts  5:41.       Rom.  5:3.     Jam- 

1:2.     1  Pet.  4:13. 
p  Matt.    16:17.        John  1:12,13. 


6:44,45.      Acts    13:39.      14:27. 

Eph.  2:8.    Col.  2:12.     Jam.  1: 

17,18. 
q  John   16:33.      Rom.    8:35 — 37. 

1  Cor.      4:9—14.      15:30—32. 

Eph.  6:11— 18.      Col.  2:1.       1 

Thes.  2:14,15.    3:2—4.    2Tiiu. 

2:10—12.    4:7.  Heb.  10:32,33. 

12:4.    Rev.  2:10,11.      12:11. 
r  AcU  16:19—40.      1  Thci.  2:2. 
•    Sec  on  13. 


A.   D.  65. 


CHAPTER  I. 


A.  D.  65 


toms,  and  fear  of  innovations  and  insurrections, 
joined  with  enmity  against  God  and  holiness, 
disposed  the  Gentiles  generally  to  concur,  and 
often  to  take  the  lead  in  persecution.  {Note, 
Acts  19:23—41.) 

Let  your  conversation  he.  (27)  TTohravea&e. 
See  on  Acts  23:1.  nohrevfia,  3:20. — As  it  be- 
cometh.]  .-/Ito*;.  See  on  £pA.  4:1. — Striving 
together.]  ^vra&kyviFg.  4:3.  Not  elsewhere. 
Ex  avt'  et  u&Xeo),  2  Tim.  3:5.  Contending, 
Hke  wrestlers,  earnestly;  but  in  concert  with 
each  other,  against  their  common  antagonists. 
{Note,  Jude  i, 4.)— Terrified.  (28)  flivQa/ie- 
roi.  Here  only.  Consternati,  trepidantes,  ter- 
refacti. — An  evident  token.]  EioeiSic.  See  on 
Rom.  S:2b.—Itis  given.  (29)  E/aQiat^r/.  2:9. 
See  on  Lm/tc  7:21.  (Note,  Acts  5:41,42.)— 
'To  suffer  for  Christ's  sake,  is  /aQi:,  grace  and 
'favor  (7).'  Whitby.  If  so,  then  "to  believe 
in  Christ,"  is  A""?'?,  grace,  the  free  gift  of  God; 
though  not  unconnected  with  our  exertions,  at- 
tendance on  the  means  of  grace,  and  prayers. — 
Conflict.  (30)  Jyuvu.  Col.  2:1.  1  Thes.  2:2. 
1  Tim.  6:12.  2  Tim.  4:7.  Heb.  12:1.  Jyuivt-a, 
Luke  22:44.  JyoiviLO^ni,  1  Cor.  9:25. 

PRACTICAL    OBSERVATIONS. 
V.  1—11. 

Those  servants  of  Christ,  who  most  resem- 
ble their  Lord,  will  cordially  "thank  God,  on 
everv  remembrance"  of  the  congregations, 
among  whom  they  have  labored;  when  they 
know  that  ministers  and  people,  in  their  proper 
places,  attend  to  their  several  duties,  in  such  a 
manner,  as  evinces  them  to  have  "fellowship 
with  Christ,"  and  to  share  the  blessings  of  his 
gospel.  (Note,  I  John  \ -.5, A.)  But  alas!  how 
often  are  faithful  pastors  constrained  to  make 
requests  "with  tears,"  instead  of  "with  joy," 
for  those  in  whom  they  once , were  confident, 
but  for  whom  they  now  tremble!  We  may, 
however,  be  always  confident,  that  God  "will 
perform  his  good  work"  in  every  soul,  in  which 
he  has  really  begun  it  by  regeneration:  tliough 
we  should  warn  men  not  to  trust  in  superficial 
appearances,  sudden  emotions,  external  refor- 
mation, change  of  sect  or  sentiment,  or  in  any 
thing  short  of  "a  new  creation"  unto  holiness. 
But,  it  is  "meet  for  us  to  hope"  the  best  of 
those  who  profess  the  truth,  and  do  not  dis- 
grace it;  and  greatly  to  desire  the  spiritual 
welfare  of  those,  who  have  showed  us  kindness 
for  the  Lord's  sake,  sympathized  in  our  sor- 
rows, and  helped  us  in  our  "labors  for  the  de- 
fence and  confirmation  of  the  gospel;"  as  we 
may  well  conclude,  that  they  are  really  partak- 
ers of  divine  grace.  We  should  "long  after 
them  in  the  bowels  of  Jesus  Christ;"  and  pour 
out  our  prayers  for  them,  especially  when  inca- 
pable of  doing  them  other  service. — We  can- 
not in  general  pray  for  ourselves,  and  in  behalf 
of  those  who  possess  that  "faith  which  work- 
eth  by  love,"  in  a  better  manner,  than  by  copy- 
ing the  example  before  us;  and  requesting  that 
"our  love  may  abound  yet  more  and  more," 
and  be  exercised  "in  knowledge  and  in  all  judg- 
ment;" that  we  and  they  may  "discern  be- 
tween things  that  differ,"  and  know  how  to 
choose  the  good  and  refuse  the  evil;,  that  we 
may  be  sincere  and  diligent  disciples;  preserved 
from  all  scandals  and  offences,  and  "filled  with 
the  fruits  of  righteousness,  which  are  tlirough 
Christ,  to  the  praise  and  glory  of  God."     For 


those  things,  wbicii  most  honor  God,  will  even- 
tually most  benefit  us:  we  should  not  therefore 
leave  it  dubious,  whether  any  good  fruit  be 
found  on  us,  or  not;  a  small  measure  of  love, 
knowledge,  judgment,  spirituality,  and  fruit- 
fulness,  should  not  satisfy  us:  but  we  ought  to 
long,  and  pray  without  ceasing,  and  use  every 
appointed  means  with  diligence  and  earnest- 
ness, that  we  may  be  "filled  with  all  the  fruits 
of  rightjousness,  which  are  through  Jesus 
Christ  unto  the  glory  and  praise  of  God;"  as 
aiming  at  great  things,  and  nobly  as})iring  to 
do  much  good,  and  to  be  "holy  as  God  is  holy." 
V.  12—20. 
The  consideration,  that  the  Lord  "worketh 
all  things  after  the  counsel  of  his  own-  will," 
should  reconcile  us  even  to  those  afflictive  dis- 
pensations, which  seem  to  preclude  us  from 
usefulness.  Whatever  Satan  or  wicked  men 
may  intend  or  expect,  our  God  can  further  the 
success  of  his  gospel,  by  the  very  events  which 
arise  from  men's  endeavors  to  stop  its  progress. 
He  often  works  by  apparent  contraries:  and 
his  most  able  ministers  have  been  immured  in 
prisons;  that  their  "bonds  in  Christ"  might 
bring  the  knowledge  of  his  truth  into  the 
courts  of  justice,  nay,  even  into  the  palaces  of 
princes;  (Notes,  Matt.  10:16—18.  Mark  13: 
9 — 13.)  and  the  blood  of  the  martyrs  has  more 
abundantly  made  fruitful  the  good  seed  of  the 
word  of  God.  Nay,  the  extremest  sufferings 
and  cruel  death  of  his  saints,  instead  of  intim- 
idating, have  infused  courage  into  their  breth- 
ren, while  they  witnessed  tlie  triumphant  con- 
solations of  the  happy  sufferers.  Indeed,  Satan 
will  endeavor  to  prevent  these  blessed  effects, 
even  by  stirring  up  men  to  "preach  the  gospel" 
from  unworthy  motives:  and  not  only  have 
ambition  and  avarice  moved  immense  numbers 
to  take  this  sacred  olfice  upon  them;  but  envy, 
malice,  and  contention  have  done  the  same: 
and  Christ  and  his  truth  have  often  been 
preached,  in  order  to  grieve,  perplex,  or  expose 
to  enmity  and  i)ersecution  liis  faithful  suffering 
servants!  So  varied  are  the  effects  of  human 
depravity!  We  should  indeed  grieve  to  see 
"tares  sown  in  the  Lord's  field,"  and  the  souls 
of  men  deceived  by  "damnable  heresies:"  but 
when  the  substance  of  the  truth  is  preached 
among  ignorant  persons,  we  should  neither  so 
much  regard  our  own  reputation,  or  that  of  our 
party,  nor  be  so  concerned  about  the  motives 
of  the  persons  employed,  as  not  to  rejoice,  if 
even  by  such  means  sinners  are  brought  ac- 
quainted with  the  all  gracious  Saviour.  (Note, 
Mark  9:38—40.)  The  painful  and  vexatious 
circumstances,  which  sometimes  attend  these 
transactions,  will  "turn  to  our  salvation,"  if 
we  bear  them  in  a  proper  manner;  through 
"the  supply  of  the  Spirit  of  Christ,"  granted 
in  answer  to  the  ))rayers  made  for  us  and  by 
us.  Our  "earnest  expectation  and  hope" 
should  be,  not  to  be  honored  by  men,  or  to  es- 
cape the  cross;  but  to  be  so  upheld  amidst  con- 
tempt and  affliction,  that  we  may  not  be  put  to 
shame,  or  disgrace  the  cause  of  God;  and  that 
we  may  act  with  such  boldness  and  constancy, 
amidst  dangers  and  enemies,  that  "Christ  may 
be  magnified  in  our  bodies,"  whether  by  our 
laborious  services  and  protracted  sufferings,  or 
by  the  honorable  conclusion  of  our  work  and 
warfare.  (Notes,  Rom.  6:12,13,16—19.  12:1 
1  Cor.  6:18—20.) 

[371 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


V.   21—30. 
We  are  most  of  us  very  far  from    having 
made  that  progress  in  the  divine  life  which  holy 
Paul  had;   yet,  if  true  believers,  we  habitually 
consider  Christ  as  "our  Life."     Our  main  in- 
terest, work,  honor,  and  comfort  in  this  world 
are  centred  in  him;  and  his  glory  is  the  great 
end,  to  which  we  would  direct  all  our  conduct. 
In  proportion  to  the  depth  of  our  experience  in 
this  respect,  should  be  our  well  grounded  as- 
surance, that  to  "die  will  be  our  gain."     If  we 
have  this  earnest  of  our  inheritance,  death  can 
take  us  away  from  nothing  but  what  is  vain, 
vexatious,  defiling,  ensnaring,  and  utterly  in- 
sufficient for  our  felicity:  and  it  will  convey  us 
to  the  fountain-head  of  those  holy  joys,  which 
here  we  relished,  and  from  time  to  time  had 
tastes  of,  but  were  never  able  to  participate 
without   alloy   or   interruption:    and    what   a 
blessedness   must   that   be,  which  can  render 
death  the  richest  gain,  and  make   us  long  ear- 
nestly for  the  approach  of  "the  king  of  terrors," 
as  the  messenger  of  our  Father,  to  put  us  in 
possession  of  our  eternal  inheritance !— How 
cold   and  heartless,  compared    with    this,  are 
philosophy's   applauded  antidotes  against  the 
fear  of  death!  We  cannot  read  even  Cicero  on 
this  subject,  without  feeling  that  his  vigorous 
genius  languishes  for  want  of  interesting  topics; 
and  that  he  at  last   advances  nothing  which 
can  at  all  satisfy  the  mind,  in  the  prospect  of 
dissolution  and  of  an  unexplored  eternal  state. 
We  should,  however,  be  willing  to  live  in  this 
evil  world,  if  the  Lord  see  good:  this  will  re- 
tard, but  it  will  also  increase,  our  complete  felic- 
ity, if  our  days  be  spent  in  diligent  labors,  and 
patient  sufferings  for  Christ's  sake.     We  need 
not  wish   to   choose   in    this   respect;  for   we 
should  not  know  what  choice  to  make.     It  is 
blessed  indeed  to  be  in  that  "strait  between 
two,"  which  the  apostle  described:  to  "have  a 
longing  desire  to  depart  and  be   with  Christ, 
which  is  far  better;"  and  yet  to  be  willing  to 
abide  in  the  flesh,  in  order,  if  the  Lord  pleases, 
to  be  helpful  to  the  faith  and  holy  joy  of  our 
brethren:    and  indeed  it  is  well  worth  while 
living  for  years  in  pain  and  suffering,  if  by  that 
means  we  may  promote  the  cause,  for  which 
Christ  shed   his  blood  upon  the  cross.      Yet,  it 
can  hardly  be  expected,  that  all  believers  should 
be  found  thus  superior  to  the  love  of  life,  and 
the  fear  of  death;  and  thus  willing  to  live  and 
suffer,  from  love  to  their  brethren,  when  assur- 
ed of  their   own  salvation.     Nor   should    we 
"despise  the  day  of  small  things,"  either  in 
ourselves  or  others;  though  we  should  press 
forward  to  this  full  assurance  of  hope,  this  fer- 
vor of  longing  grateful  love,  and  this  entire 
submission  to   the  Lord's  will.     But   nothing 
can  harm  us,  if  we  "only  let  our  conversation 
be  as  it  becometh  the  gospel  of  Christ."     In 
that  case,  all  changes,  personal  or  relative,  in 
the  church  or  in  the  world,  "will  work  togeth- 
er for  our  good."    This  then  should  be  our  pri- 
mary personal  concern:    and  all  the  company 


of  believers,  however  divided  and  subdivided, 
should  consider  themselves  as  one  great  army; 
and  endeavor  to  "stand  fast  in  one  spirit,  with 
one  mind,  striving  together  for  the  faith  of  the 
gospel;"  and  to  recommend  the  salvation  of 
Christ  to  all  around  them,  and  diffuse  the 
knowledge  of  it  to  "every  creature  under  heav- 
en," as  far  as  possible.  In  such  a  cause,  we 
should  not  allow  ourselves  to  be  "terrified  by 
any  adversaries;"  for  their  reproaches  ajid 
menaces  against  those  who  thus  serve  Christ, 
are  a  manifest  proof,  that  they  are  in  the  broad 
road  to  destruction,  as  they  hate  the  truth  and 
image  of  God  in  his  people.  This  enmity  of 
ungodly  men  against  us,  for  Christ's  sake, 
when  w^e  love  and  are  beloved  by  the  brethren; 
is  "an  evident  token"  to  us,  that  we  partake 
of  salvation  by  the  grace  of  God;  as  both 
friends  and  foes  discern  his  seal  upon  us:  and 
to  us  "it  is  given,  in  the  behalf  of  Christ,"  to 
believe  the  same  truths,  to  love  and  suffer  in 
the  same  holy  cause,  and  to  endure  the  same 
conflict,  which  prophets,  apostles,  and  martyrs 
have  maintained  before  us. 

CHAP.  IL 

Thf  aposlle,  by  the  most  affecting  topics,  exhorts  his  Krelhrcn  to  hum- 
ble, condescending,  and  self-denying  love,  1 — 4;  after  the  example 
of  Christ,  in  his  incarnation,  humiliation,  and  death  on  the  cross,  3i 
introductory  to  his  glorious  exaltation,  5 — II.  Heexhorls  todiligcnce, 
"in  working  out  their  own  salvation,"  as  depending  on  the  grace  of 
God,  12,13;  and  to  profess  the  gospel,  and  adorn  it  among  their 
neigiibors,  by  a  harmless  and  blameless  example;  in  such  a  manner, 
that  he  might  rejoice  with  them  at  the  day  of  Christ,  in  ths  success 
of  his  labors,  14 — IP.  He  assures  them  that  he  should  joyfully  be- 
come a  martyr  for  their  sakes;  and  exhorts  them  to  rejoice  with'him, 
17,18.  He  hopes  to  send  Tijnolhy  lo  them  shortly,  whom  he  highly 
commends,  19 — 23;  as  he  does  also  Epaphroditus,  their  messenger 
to  him;  who  had  been  sick,  and  was  giieved  that  they  had  heard  it; 
and  who,  as  God  had  mercifully  restored  him,  longed  to  return  to 
them,  24 — 27.  The  aposlle  therefore  sends  him  back;  and  exhorts 
them  highly  lo  value  him  and  such  as  he,  seeing  he  had  "disregarded 
his  life,  to  supply  their  lack  of  service,"  28 — 30. 

IF  there  be  therefore  ^  any  consolation  in 
Christ,  **  if  any  comfort  of  love,  "  if 
any  fellowship  of  the  Spirit,  ^  if  any  bow- 
els and  mercies, 

2  *"  Fulfil  ye  my  joy,  ''that  ye  be  ^  like- 
minded,  having  the  same  love,  being  of 
^  one  accord,  of  one  mind. 

3  Let '  nothing  be  done  through  strife  or 
vainglory;  •'but  in  lowliness  of  mind  let 
each  esteem  other  better  than  themselves. 

4  '  Look  not  every  man  on  his  own 
things,  but  every  man  also  on  the  things  of 
others. 

Note.— (Notes,  1:27—30.  Eph.  4:1—6.) 
The  apostle  evidently  deemed  harmony  among 
Christians  essential  to  "a  conversation  becom- 
ing the  gospel."  He  therefore  speaks  to  this 
effect:  'By  all  the  consolation  and  animating 
'motives  derived  from  Christ;  from  the  pardon 
'of  your  sins  and  your  deliverance  from  "the 
'slavery  of  sin  and  Satan,"  from  the  love  of 
'Christ  and  communion  with  him,  from  the  fel- 
'lowship  of  the  sanctifying  Spirit,  from  the  fa- 


•  '1:3.  I.uke  2:10,11,2.5.  John 
14:18,27.  15:11.  16:22—24. 
17:13.    Kom.  5:1,2.      15:12,13. 

1  Cor.  15:31.  2  Cor.  1;. '^,6.  2:14. 

2  Thes.     2:16,17.     Ileb.  6:18. 
I  Pet.  1:6—8. 

b  P».133:l.John  15:10—12.  Act* 
2:46.  4:32.  Gal.  5:22.  Enh. 
4:30—32.  Col.  2:2.  1  .John  4: 
7,8,1 


372] 


c.  Rom.  5:5.  8:9—16,26.  1  Cor. 
3:16.  6:19,20.  12:13.  2  Cor. 
13:14.  (ial.  4:6.  Eph.  1:13, 
14.  2:18—22.  4:4.  1  Pet.  1:2, 
22,23.       1  John  3:24. 

d  See  on  1:8. 

e  16.  1:4,26,27.  John  3:29.  2 
Ccr.  2:3.  7:7.  Col.  2:5.  1 
Thes.  2:19,20.  3:6—10.  2 
Thes.       2:13.        2  Tim.       1:4. 


Philem.  20.  1  John  1:3,4.  2 
John  4.     3  John  4. 

f   See  on.  1:27. 

g  20.  3:15,16.  4:2.  Rom.  12: 
16.  15:5,6.  1  Cor.  1:10.  2 
Cor.  13:11.      I  Pet.  3:8,9. 

h  Acts  1:14.     2:1,46.     5:12. 

i  14  1:15,16.  Prov.  13:10.  Horn. 
13:13.  1  Cor.  3:3.  2  Cor.  12: 
20.    Gal.  5:15^0,21,26.  Col.  3: 


8.  1  Tim.  6:4.   Jam. 

4..5,6.      1   Pet.  2:1.2. 
k  Luke  14:7—11.      18: 

12:10.    1  Cor   15:9. 

5:21.     1  Pet.  5:5. 
1    Matt.  18:6.  Rom.   12; 

-22.     15:1.     1  Coi. 

10:24,32,33.  12:22—: 

2  Cor.  6:3.      11:29. 


14.    Kom. 
Eph.  4:2. 

IS.    14:ia 

8:9—13. 

!6.  13:1.5. 

Jam.  2:8. 


A.  D.  65. 


CHAPTER  II. 


A.  D.  65. 


•vor  of  God  and  the  hopes  and  anticipations  of 
•heaven;  by  all  the  sweet  comforts  arising  from 
•the  very  exercise  of  love,  I  beseech  and  exhort 
•you:  if  the  Lord  has  manifested  his  tender 
'compassions  towards  you;  if  you  have  any 
'feeling  for  your  spiritual  father,  now  also  "a 
•prisoner  for  your  sakes;"  or  any  for  your 
'brethren  in  Christ,  redeemed  by  the  same 
'Saviour,  heirs  of  the  same  heaven,  and  suffer- 
'ers  from  the  same  trials  and  conflicts  with 
'yourselves;  "fulfil  ye  my  joy," — the  joy  that 
•I  felt  at  your  conversion,  and  now  feel  in  re- 
'membering  and  praying  for  you,  (Note,  1 :3 — 
'6) — by  living  together  in  entire  peace  and  har- 
•mony.'  {Marg.  lief,  h — e.) — 'If  any  force  of 
'exhortation,  in  ...  the  name  of  Christ.'  Whit- 
by. The  original  word  signifies  exhortation, 
as  well  as  consolation,  or  rather  an  encouraging 
and  animating  exliortation.  The  authority  of 
Christ,  speaking  by  his  apostle,  as  well  as  the 
consolation  derived  from  him,  seems  implied. 
(Marg.  Ref.  a.) — The  expressions  which  fol- 
low are  varied,  to  include  all  that  can  be  ima- 
gined, in  the  most  cordial  amity,  unity,  and 
sympathy.  Let  them  live  together  as  members 
of  one  body  animated  bv  one  soul;  (Notes,  1 
Cor.  12:12— 26.  13:4— 7.)  let  their  common 
love  to  Christ,  and  delight  in  his  holy  service, 
unite  them  in  love  to  each  other;  let  them  be 
"of  one  accord"  in  every  undertaking  to  pro- 
mote the  common  cause;  and  let  them  seek,  in 
behalf  of  themselves  and  each  other,  that  de- 
gree of  spiritual  illumination,  which  might 
make  them  of  "one  judgment,"  and  of  the  same 
sentiments  as  much  as  possible.  (Note,  1  Cor. 
1:4 — 9.)  But,  as  differences  in  some  things 
might  take  place;  and  even  in  conducting  the 
concerns  of  the  church,  some  would  judge  more 
favorably  of  persons  or  measures  than  others; 
of  which  Satan  would  take  advantage,  in  order 
to  disturb  their  harmony:  let  them  all  watch 
themselves  and  each  other,  that  they  did  noth- 
ing from  self-will,  a  contentious  temper,  or  an 
ambitious  desire  of  obtaining  applause,  influ- 
ence, or  superiority.  (Marg.  Ref.  i. — Notes, 
Gal.  5:22—26.  Jam.  3:13—18.)  On  the  oth- 
er hand,  let  them  see  to  it,  that  they  were  ac- 
tuated by  a  humble  spirit,  and  that,  from  a 
consciousness  of  the  evils  in  their  heart  and  con- 
duct, which  others  could  not  observe,  and  from 
candor  to  their  brethren,  they  were  ever  ready 
to  deem  others  more  deserving  esteem  than 
themselves.  In  many  cases  this  could  not  be 
done,  in  respect  of  talents  or  spiritual  gifts, 
though  self-flattery  and  vain  glory  in  these 
things  also  would  readily  and  dangerously  in- 
trude: but  if  the  endowments,  and  the  obliga- 
tions connected  with  them,  were  properly  esti- 
mated, they  would  rather  conduce  to  humble 
than  to  exalt  them;  even  as  the  apostle  spake 
of  his  knowledge  in  the  mystery  of  Christ, 
when  he  deemed  himself  less  than  the  least  of 
all  saints.  (Marg.  Ref.  k.— Notes,  Rom.  12:3 
—8.  Eph.  3:1—8.)  They  ought  not,  there- 
fore, to  regard  either  their  own  attainments,  or 


m  MaU.  11;29.  20.26—28.  Luke 

22;27.    John  13:15.      Acts  10; 

38.  20:35.  Rom.  I4:l5.   1.5:3,5. 

1  Cor.  10:33.     11:1.     Eph.  5:2. 

1  Pet.  2:21.  4:1.   1  John  2:6. 
D  Is.  7:14.     8:8.     9:6.     Jer.  23:6. 

Mie.  5:2.    Ma(t.  1:23.    John  1: 

1,2,18.   17:5.  Rom.  9:5.  2  Cor. 

4:4.  Col.  1:15,16.   1  Tim.  1:17. 

3:16.     Tit.    2:13.      Heb.   1:3,6, 


8.   13:8. 
o  fieri.  32:24—30.  48:15,16.  E.t. 

3:2—6.     J<«h.  5:13—15.     Hos. 

12:3—5.    Zech.  13:7.    John  5: 

18,23.   8:58,59.  10:30,38.   I4;9. 

20:28.    Rev.  1:17,18.  21:6. 
p  Ps.  22:G.  Is.  49:7.  50:5,6.    52: 

14.  53:2,3.    Dan.  9:26.    Zech. 

9:9.   Mark  9:12.     Rom.  15:3.  2 

Cor.  8:9.     Heb.  2:9—18.  12:2. 


interests,  or  credit,  or  inclinations,  alime  or 
principally;  but  in  humble  self-denying  love,  to 
recede  from  every  personal  concern,  for  the 
benefit  of  the  brethren,  and  the  peace  of  the 
church. — 'Be  as  ready  to  assist  and  help  others, 
'as  if  you  were  their  subjects  and  inferiors:  so 
'the  example  of  Christ  requires,  and  so  the 
'precept  runs;  that  he  who  is  the  greatest 
'should  be  the  servant  to  others.'  Whitby. 
(Marg.  Ref.  I— Notes,  Matt.  20:24—28.) 

Consolation.  (1)  TJuQuxlrjaiz.  Luke ''2:25. 
6:24.  Acts  9:31.  2  Cor.  3:4,17.— nuou-^h^roc- 
See  on  John  14:16. — Comfort.]  JJitoafiutt-iov. 
Here  only.  fJuQuuvif^iu-  See  on  1  Cor.  14:3. 
Ifdouuuihouin.  1  Thes.  2:11.  5:14. — Fellow- 
ship of  the  Spirit.]  Koitutiiu  td  nvevpuiog. 
See  on  1 :5.  2  Cor.  13:13. — Mercies.]  Oixtiq- 
,uoi.  See  on  Rom.  12:1. — Be  like-minded.  (2) 
To  ttVTO  (fQOi'r^TF.  5.  See  on  i?OOT.  12:3,16. — 
Of  one  accord.]  Svftifiv/ni.  Here  only.  (Notes, 
Jer.  32:39—41.  Jlcts  4:32—35.  1  Pet.  3:8— 
11.)— Strife.  (3)  Eqi&eiav.  1:16.  See  on  i?ow- 
2:8. —  Vain  glory.]  KevoSoS.Luv.  Here  only- 
Kerodo^og-  See  on  Gal.  5:26. — Lowliness  of 
mind.]  T'unFivoqiQoavri].  Eph.  4:2.  See  on 
Acts  20:19. — Esteem  other  better  than  thetn- 
selves.]  ^■fkXrj).nc  rjyHuevoi  vnfQe /oprug  FicvTwy. 
—'Hyeouai,  6,1b.  3:7,8.  L«A-e  22:26,  et  al.— 
'Yne^F/M,  3:8.  4:7.  See  on  i?07?i.  13:1. — Look 
not.  (4)  Mij  anonene.  See  on  Rom.  16:17.  2 
Cor.  4:18.   (Note,  2  Cor.  4:13—18.) 

5  Let  "'  this  mind  be  in  you,  which  was 
also  ill  Christ  Jesus: 

6  Who,  being  "  in  the  form  of  God, 
°  thought  it  not  robbery  to  be  equal  with 
God; 

7  But  I*  made  himself  of  no  reputation, 
and  took  upon  him  ••  the  form  of  a  servant, 
and  was  made   '''in  the    *  likeness  of  men: 

8  And,  being  found  '  in  fashion  as  a 
man,  ^he  humbled  himself,  "  and  became 
obedient  unto  death,  even  "the  death  of  the 
cross. 

Note. — To  illustrate  and  enforce,  in  the  most 
effectual  manner,  that  conduct  which  he  had 
recommended,  the  apostle  here  called  on  Chris- 
tians, to  cultivate  and  manifest  the  same  mind, 
judgment,  and  disposition,  which  had  been  so 
conspicuous  in  Christ  Jesus.  (Marg.  Ref.  m. — 
Note,  Rom.  8:5—9.)  He  had  been  "in  the 
form  of  God;"  he  appeared  in  divine  majesty 
and  glory,  as  the  Creator  and  Lord  of  all,  in 
the  heaven  of  heavens,  and  all  the  angels  wor- 
shipped him  as  God,  One  with  and  coequal  to 
the  Father.  He  had  manifested  himself,  as 
Jehovah,  to  patriarchs,  prophets,  and  the 
church  of  Israel,  through  successive  ages;  and 
had  not  thought  it  "a  robbery  to  be  equal  with 
God,"  and  to  receive  divine  adoration  from 
men.  (Marg.  Ref.  n,  o. — Notes,  Gen.  16:10, 
11.  32:30.  48:16.'£j;.  3:2,14.  Josh.  5:13—13.) 


13:13. 
q  Is.  42:1.    49:3.    52:13.    53:11. 

El.  34:23,24.  Zech.  3:8.  Matt. 

12:18.     20:28.    Mark  10:44.45. 

Luke  22:27.     John    13:3—14. 

Rom.  15:8. 
r  6.  John  1:14.    Rom.  8:3.    GaL 

4:4.  Heb   2:14—17.   4:15. 

Or.  habU. 
>  Malt.  17:2.    Mark  9:2,3.    Luke 


9:29. 
t  Prov.    15:33.    Act»  8:33.    Hrli, 

5:5—7.   12:2. 
u  Ps.  40:6—8.    Is.  50:5,6.     John 

4:34.   15: IC.    Heb.  5:8,9.     10:7 

—9. 
X  Deut.  21:23.     Ps.  22:16.    John 

10:18.   12:28—32.   14:31.     (idl. 

3:13.    Tit.  2:14.  Heh.  12:2.     1 

Pel.  2:24.  3:13. 

[373 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


To   this   he    was   conscious  of  havinsr  a  full 
right,  without  in  the  least  interfering  with  the 
honor  due  to  the  eternal   Father.     Neverthe- 
less,  he  "emptied,"  or  impoverished   himself. 
He  divested   himself  of  his  divine  glory,  that 
he  might  appear  on  earth,  like  one  of  no  dig- 
nity or  reputation;  as  princes  sometimes  travel 
without  the  insignia   of  royalty,  and   are   not 
known  from  private  persons.     He  did  not  come 
down  from  heaven  "in  the  form  of  God,"  as 
when   he  gave   the  law  from  mount   Sinai;  he 
appeared  not  like  himself,  "the  Lord  of  Glory," 
but  "in  the    form  of  a  servant,"  even  of  the 
lowest  servant.    (Marg.    Ref.  p,  q.)     As  he 
was  really  "a  Servant"  to  the  Father,  when  in 
"the  form  of  a  servant,"  so  was  he  really  God 
when  "in  the  form  of  God."     By  this  volun- 
tary susception  of  a  new  character,  in  order  to 
man's  salvation,  "he  was  made  in  the  likeness 
of  men;"  he  assumed  our  nature,  and  became 
"like  us  in  all  things  but  sin."    (Marg.  Ref.  r. 
—  Notes,  Rom.  8:1,2.   Gal.  4:4—7,  v.  4.  Heb. 
2:5—18.)       Thus    the  Only   begotten   of  the 
Father  tabernacled    here  on  earth  "in  fashion 
as  a  man,"  being  truly  Man,   but  more  than 
man  at  the  same  time:  {Notes,  John  1  :1 — 14.) 
and  he  was  pleased  still  more  to  abase  himself, 
by  submitting  to  the  most  indigent  circumstan- 
ces, and  the  most  accumulated  hardships  for  our 
salvation:  especially  "he  became  obedient"  to 
the  whole  divine  law,  as  our  Surety,  and  "ful- 
filled all  righteousness,"  amidst  inconceivable 
difficulties  and   temptations.     In  this   he  perse- 
vered to  the  end :  and,  his  voluntary  obligations 
requiring   it   of   him,    he   submitted  to  suffer 
death,  even  that  of  crucifixion,  the  most  igno- 
minious, tormenting,  and  accursed  kind  of  exe- 
cution, to  which  the  vilest  of  malefactors  were 
condemned:  and  he  was  most  perfectly  resign 
ed  and  obedient  to  the  Father,  through  all  the 
inward  agony,  and  multiplied  indignities  and 
cruelties,  which  he  endured.    {Marg.  Ref.  s — 
X.)     Thus  low  he  voluntarily  stooped,  from 
that  "glory  which  he  had  with  the  Father  be- 
fore the  world  was."    {Note,   John   17:4,5.) 
He  not  only  abased  himself  to  become  man; 
but  he  denied  and  humbled  himself  as  man,   to 
the  very  depth  of  suffering  and  shame;  from 
love  to  rebels  and  enemies  who  justly  deserved 
to  perish!  {Note,  2  Cor.  8:9.)     The  example 
can  never  be  done  justice  to  by  human   lan- 
guage; and  all  our  imitation  of  such  immense 
condescension,  compassion,  self-abasement,  self- 
denial,  and  liberal,  laborious,  forgiving,  patient, 
suffering   love,  must  necessarily  fall   infinitely 
short  of  it.     In  this  view  of  the  subject,  how 
important  and  energetic  is  the  apostle's  argu- 
ment!    How  striking  is  the  illustration! — But 
Socinians  and  others  have   labored   to  prove, 
that  the   apostle  only   meant,  that  'the  Man 
'Jesus,  though  he  acted  as  the  Ambassador  and 
'Representative  of  God,  did  not  think  of  rob- 
'bing  him  of  his  glory,  by  claiming  equality 
'with  God !'  Now,  this  would  sink  the  meaning, 
not  only  into  insipidity,  but  absurdity:  for  it 
would  propose  as  an  ex'ample  of  the  most  per- 
fect love,  self-denial  and   humility,  a  bare  ex- 
emption from  the    most  horrible  impiety  and 
ambition   imaginable!  as  certainly  it  must  be 
such,  for  a  mere  creature,  in  any  possible  cir- 
cumstances, to  harbor  a  thought  of  aspiring  to 
ecjuality  in  honor  and  majesty  with  the  infinite 
God.     Indeed  this  sense  cannot  be  consistent 
374] 


with  our  Lord's  frequent  and  most  express  dec- 
larations concerning  himself.     {John  5:17,18, 
23.  8:58.  10:80—33.  14:9,10.)   Nay,  the  whole 
interpretation  of  the  passage  must  be  forced 
and  unnatural:  the  reality  of  our  Lord's  human 
nature,  "in  the  likeness  of  man,"  and  "in  lash- 
ion  as  a  man,"  might  as  justly  be  questioned, 
as  the  reality  of  his  Deity,  who  "was  in  the 
form  of  God:"  and  his  "taking  upon   him  the 
form  of  a  servant,"  and  "becoming  obedient," 
are  unmeaning  words  upon  the  Socinian  inter- 
pretation, but  exceedingly  emphatical  upon  that 
before   proposed. — On   a   portion   of  scripture 
which  is  of  so  great  importance,  both   in  re- 
spect of  its  general  import,  and  also  in  the  ar- 
gument  concerning    our   Lord's   Deity  ;    and 
which,  at  the  same  time,  has  been  perplexed 
by  discordant  interpretations,  more  than  most 
other  passages;  something  additional  may  be 
properly  adduced.     'Who  does  not  perceive, 
'that  Paul  declares  what  Christ  was,  before  he 
'assumed  "the    form    of  a  servant?"  ...  Christ 
'himself  when  he  was  God,  and  consequently 
'in  that  glory  and  majesty  which  belong  to  God 
'alone;  and   when  he  did   not   think,   that   he 
'usurped  any  thing  not  belonging  to  him;  yet,  as 
'laying  aside  this  glory,  abased  himself  even  so 
'far,  as  to  become  such  as  the  servants  of  God 
'are,  that  is,  to  "become  man:"  yea,  and  then 
'also  he  conducted  himself  towards  the  Father, 
'not  as  towards  his  equal,  but  his  Lord;  so  that 
'he  voluntarily  submitted  to  undergo  the  most 
'ignominious  death!    And  shall  not  we,  mortal 
'and  mean  slaves,  be  ashamed  of  our  arrogance, 
'in  acting  as  if  we  excelled  our  brethren.''  Thisj 
'I  say,  is  Paul's  argument,  than  which  nothing 
'can    be  more  weighty  and    forcible.  ...   "He 
'thought  it  no  robbery."     Or,  as  a  most  learn- 
'ed  interpreter  renders  it,  "He  did  not  think  it 
'a  prey  to  be  seized  on."     For  he  refers  that 
'which  follows  to  the  manifestation  made  in  the 
'flesh  ;    that    this   should    be    the   meaning: — 
'Christ,  as  God,  possessed  of  eternal  glory  and 
'majesty,  knew  indeed  that  it  was  just  and  law- 
'fu!  for  him  to  appear,  not  in  humble  flesh,  but 
'with  a  dignity  worthy  of  God:  but   he  chose 
'rather  to  abase  himself.  ...  But,  I  think  that 
'this  also  belongs  to  the  pristine  glory  of  Christ, 
'which  he  mentions,  John  17:5.  and  that  this 
'is   the   meaning:    Christ,   when   possessed   of 
'that  eternal  glory  of  Deity,  was  not  ignorant, 
'that  in  this  thing,  (that  is,  in   being  coequal 
'with  God  the  Father,)  he  did  no  injury  to  any 
'one,  but  used  his  own   right:  nevertheless  he, 
'as  it  were,  receded  i'rom  his  right,  when  he 
'reduced  himself  even  to  nothing,  by  "taking 
'on  him  the  form  of  a  servant."  '  Beza. — The 
word,  rendered  robbery,  is  not  found  in  any 
other   place   in    the  New   Testament,  and  but 
very  seldom   in  other  writers;  yet  the  deriva- 
tion of  it  fixes  it  to  the  meaning  given  to  it  in 
our  translation.     The  word,  rendered  equal,  is 
iOit,  not  laor ;  and  many  have  argued  from  this 
circumstance,  that  similitude,  not  equality  is 
meant;  but    the    learned    bishop    Pearson    has 
shown,  that  lau,  especially  used  with  tii(a,may 
express  equality  as  well  as  a/or. — Socinus  in- 
quires, 'How  can  God  be  said  to  be  equal  to 
'himseh?'  To  this,  it  may  be  answered,  that  the 
Son  may  be  equal  to  the  Father,  in  the  unity 
of  the  Godhead,  which  is  all  that  the  apostle's 
language  implies,  and  all  that  Trinitarians  con- 
tend for:  nor  can  this  be  denied,  without  beg- 


A.  D.  65. 


CHAPTER  II. 


A    D.  65. 


ging  the  question,  and  denying  that  there  is 
any  distinction  of  Persons  in  the  unity  of  the 
Godhead. — 'He  emptied  himself,  taking  the 
'form  of  a  servant;  being  made  in  the  lilieness 
*of  men.'  Thus  bishop  Pearson  hterally  trans- 
lates the  seventh  verse. — If  any  man  doubt 
how  Christ  "emptied  himself,"  "the  text  will 
satisfy  him;  By  "taking  on  him  the  form  of  a 
servant:"  and  if  any  still  question,  how  he 
"took  on  him  the  form  of  a  servant,"  he  has 
the  apostle's  answer;  By  "being  made  in  the 
likeness  of  men." — Here  it  may  be  observed, 
that  if  Christ  had  originally  been  a  creature  of 
God,  he  must  have  also  been  bis  servant,  before 
his  incarnation:  and  this  is  conclusive  against 
the  Arians,  as  well  as  the  Socinians. — So  after- 
wards, "Being  found  in  fashion  as  a  man,  he 
humbled  himself,  becoming  obedient  unto  death, 
even  the  death  of  the  cross."  As  therefore 
his  humiliation  consisted  in  his  obedience  unto 
death  ;  so  his  emptying  himself,  consisted  in 
"taking  on  him  the  form  of  a  servant,"  and 
that  in  the  nature  of  man.  The  clauses  are 
connect*!  in  the  original,  not  by  way  of  con- 
junction, in  which  there  might  be  some  diver- 
sity; but  byway  of  opposition,  which  signifies 
a  clear  identity.  The  grand  point,  in  order  to 
understand  the  passage,  is  this,  to  determine  in 
what  sense  Christ  "was  in  the  form  of  God," 
and  how  "he  emptied  himself:"  and  the  above 
remarks,  suggested  by  bishop  Pearson's  learned 
and  able  disquisitions  on  the  passage,  and  some- 
times in  his  words,  give,  as  it  appears  to  me, 
the  most  complete  satisfaction.  (^Note,  Matt. 
17:1,2.) — The  passage  indeed  is  full  to  the 
point,  as  to  our  Lord's  Deity;  and  all,  who 
oppose  this  construction  of  it,  are  evidently 
baffled  in  the  argument:  so  that  after  all  their 
efforts,  it  stands  unmoved,  as  the  deep  rooted 
rocks  amidst  the  raging  billows.  But  had  some 
deeper  impression  been  made  on  it,  the  Bible 
would  still  afford  the  humble  believer  abundant 
proof  of  this  "great  Mystery  of  godliness,"  on 
which  every  well-grounded  human  hope  must 
be  established.   (Note,  1  Tim.  3:16.) 

Let  this  mind  be  in  you.  (5)  Taio  cpQoveia- 
^w  f  >'  vuiy. — See  on  2.  Matt.  16:23.— In  the 
form.  (6)  Ef  /iio()q<>].  7.  See  on  JVfar/c  16:12. — 
Robberij.]  'ylQnayuov.  Ab  a'^7rce^o>,  rapio, 
John  6:15.  Acts  ^3:10.— But.  (7)  ^lla.  Ot, 
"Yet,"  or,  "Nevertheless."  It  is  rendered 
"yea;"  1:18.  "yet;"  Mark  14:<29.  "neverthe- 
less;" Mark  14:36.  JoAn  11:15.  16:7.  Rom.  5: 
14.  1  Cor.  9:12.  Gal.  4:30.  2  Tim.  1:12.  Rev. 
2:4.  hoivbeit;  1  Cor.  14:20. — Made  himself  of 
no  reputation.'\  'Euviov  exevuae.  See  on  Rom. 
4:14.  "He  emptied  himself." — fVas  made  in 
the  likeness  of  men.]  Ev  ouoiMfiun  uvd^QbtnMV 
yFvoufvng.  John\:\4.  Gal.  A:4.  '  Oiuoicj/ua, 
Rom.  8:3,  See  on  Rom.  1 :23. — In  fashion.  (8) 
«  2-/T]i.nai.  See  on  1  Cor.  7:31. —  Obedient.^ 
'Y7H]y.oo:.  Acts  7:39.  2  Cor.  2:9.  'Yttuxojj, 
Rom.  5:19.  Heb.  5:8.  See  on  Rom.  1 :5. 

9  Wherefore  ^  God  also  hath  highly- 
exalted  him,  ^  and  given  him  a  name  which 
is  above  every  name: 


r  Gen.  3:15.  Ps.  2:6— 12.  8:5 — 
"  8.  45:6,7.  69:29,^0.  72:17— J9. 
91:IJ.  110:1—5.  Is.  9:7.  49:6- 
8.  52:13.  53:12.  U  in.  2:44,45. 
7:14.  Matt.  11:27.  22:18.  Luke 
10:22.  .John  SiS.^SG.  5:22—27. 
13:3.  17:1—3,5.  Adi  2:32— 
S6.  5:S1.     Horn.  14:9—11.      1 


Cor.  15:24—27.  Heb.  2:9. 12:2. 

2  Pet.  1:17.  Rev.  1:5.  5:12.  II: 

15.    19:16. 
I  Ps.  89:27.  Eph.  1:20—23.  Col. 

1:18.  Ueh.  1:4.    1  Pel.  3:22. 
a  Gen.     41:43.     Is.     45:23—25. 

Mall.27;29.  Rom.  11:4.  14:10, 


10  That  at  the  name  of  Jesus  ■  every 
knee  should  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  ''under  the  earth; 

1 1  And  that '  every  tongue  should  con- 
fess, that  Jesus  Christ  ''  is  Lord,  *  to  the 
glory  of   God  the    Father. 

[Practical   Obset-x'atio^s.l 

Note.— When  the  eternal  Word,  "the  Son 
of  God,"  had  fulfilled  his  engagements  as  our 
incarnate  Surety;  God  the  Father  "most  high- 
ly exalted  him,"  in  our  nature,  by  advancing 
him  to  the  mediatorial  throne.  For  the  two 
circumstances,  that  it  is  Christ,  as  Man,  who 
is  thus  exalted,  and  that  he  is  exalted  as  Medi- 
ator, renders  this  perfectly  consistent  with  his 
external  glory  and  dominion,  as  "God  over  all, 
blessed  for  evermore."  (Marg.  Ref.y. — Notes, 
John  5:20—23.)  The  absolute  kingdom  of  the 
Creator;  and  the  mediatorial  kingdom  of  the 
Redeemer,  established  for  the  benefit  and  sal- 
vation of  rebels  against  the  Creator,  Avho  are 
condemned  by  his  law,  must  be  distinguished. 
(Note,  I  Cor.  15:20—28.)  It  was,  in  conse- 
quence of  the  engagements  of  the  eternal  Son, 
that  the  reign  of  mercy  was  introduced.  {Note, 
John  1  :17.)  For  this  "joy  set  before  him,  he 
endured  the  cross,  &c."  {Note,  Heb.  12:2,3.) 
Nothing  could  be  deducted  from  his  authority, 
as  God,  nor  any  thing  added  to  it:  but  it  did 
not  consist  with  the  honor  of  the  divine  law 
and  justice,  to  deal  with  men,  except  through 
a  Mediator,  who  was  One  with  the  Father; 
and  One  with  them,  their  Surety,  Sacrifice,  and 
Intercessor.  The  mediatorial  kingdom  alone 
was  "given"  to  Christ,  and  given  to  him  as 
Man:  but  had  he  not  been  God  also,  and  pos- 
sessed of  all  d'vine  perfections,  how  could  he 
possibly  have  administered  it.-"  (Note,  Matt, 
28:18.)  Thus  God  the  Father  "gave  him  a 
name,"  and  a  degree  of  honor  and  authority, 
above  that  of  every  other  name;  so  that  no 
created  being  ever  was  or  could  be  so  honored, 
as  he  was,  who  had  been  "the  Man  of  sor- 
rows," and  was  crucified  between  two  thieves! 
{Marg.  Ref  7..— Notes,  Eph.  1 :9— 12,15— 23.) 
Insomuch  that  "at  the  name  of  Jesus,"  the 
name  given  to  a  poor  Babe,  born  in  a  stable, 
and  laid  in  the  manger,  (because  that  Babe  v^as 
Emmanuel,  "God  with  us,"  that  Child  born, 
that  Son  given,  was  the  "mighty  God,")  "ev- 
ery knee  should  bow,"  in  submission  and  ado- 
ration. {Notes,  Matt.  \:'ilQ— 13.  Luke  2:8— 
14.  Rev.  5:11—14.)  That  is,  all  rational 
creatures  should  either  willingly  adore  him;  or 
be  punished  as  the  enemies  of  God  and  his 
kingdom.  This  includes  angels  and  saints  in 
heaven,  men  on  earth,  the  bodies  of  the  dead 
who  are  under  the  earth,  the  souls  of  the  wick- 
ed in  a  separate  state;  and  indeed  all  the  prin- 
cipalities and  powers  of  darkness.  In  short, 
"every  tongue  shall  confess,"  every  creature 
must,  one  way  or  another,  acknowledge,  "that 
Jesus  Christ  is  Lord,"  the  Lord  of  all,  "the 
Lord  of  glory,"  yea,  Jehovah  the  Saviour: 
and  this  will  be  so  far  from  interfering  with  the 
honor  of  God  the  Father,  (as  Anti-trinitarians 


II.  Epli.  3:14.  Heb.  1:6.  Rev. 
4:10.  5:13,14. 
b  M:,lt.  12:40.  .lohn  5:28,29. 
Eph.  4:9.  Rev.  20:13. 
Ps.  18:49.  V}nrg.  .Mutt.  10:32. 
.lohn  9:22.  12:42.  Rom.  10:9. 
15:9.  1  John  4:2,15.  2  John  7. 


Rev.  3:5. 
dPs.  110:1.    .Ter.  2:6.    Luke  2: 

11.   John  20:28.  Acts  2:36.   10: 

36.     Rom.  10:9—12.    14:11.     » 

(or.  8:6.   12:3.   15:47. 
e  John  5:23.   13:31,32.   14:13,23 

1H:14,15.  17.1.   1  Pel.  1.21, 


;375 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


object,)  that  it  will  be  to  his  glory,  i  or  "He 
and  the  Father  are  One:"  and  the  whole  Deity 
is  more  displayed  and  glorified,  in  the  Person 
and  Redemption  of  Christ,  before  the  whole 
universe,  than  by  all  other  divine  operations 
and  discoveries:  so  that  all  the  honor  and  wor- 
ship which  is  rendered  to  the  Person  of  the 
Son,  as  "God  manifest  in  the  flesh,"  is  virtu- 
ally rendered  to  the  Godhead,  through  the  me- 
dium of  his  humanity,  by  which  alone  sinners 
can  know,  approach,  or  wrtrship  the  infinite 
God.  (Marg.  Ref.  a— d.— Notes,  1 :9— 11,  v. 
11.  Ps.  2:10— 12.  /s.  45:20— 25.  Rom.  14:10 
— 12.) — "Surely  in  Jehovah  have  I  righteous- 
ness and  strength."  This  is  ihe  language, 
which  both  here  and  in  the  parallel  passage,  in 
Romans,  the  apostle  applies  to  Jesus;  when  he 
says,  "Every  tongue  shall  confess  that  Jesus 
Christ  is  Lord."  Can  his  meaning  be  doubt- 
ed.'' 

Hath  highly  exalted.  (9) 'I'Trfoi'i/ycDfTf.  Here 
only  N.  T.—Ps.  97:9.  Sept.  'Ex  vrn-o,  et 
vifjoM,  Matt.  11:23.  John  3:14.— Should  bow. 
(10)  Kuj-nfirj.  Rom.\\:4.  14:11. — Things  «ra- 
der  the  earth.'\  KuTu-/itoi'ib)v.  Here?  only. 

12  IT  Wherefore,  *"  my  beloved,  ^  as  ye 
have  always  obeyed,  not  as  in  my  presence 
only,  but  now  much  more  in  my  absence, 
^  work  out  your  '  own  salvation  ^  with  fear 
and  trembling: 

13  For  it  is  '  God  which  worketh  in 
you  both  '"  to  will  and  to  do  of  his  "  good 
pleasure. 

Note. — As  the  Philippians,  whom  the  apostle 
addressed  in  the  language  of  cordial  love,  had 
so  endearing  and  encouraging  an  example  set 
before  their  eyes;  let  them  persevere  in  copy- 
ing it  as  they  had  hitherto  done.  They  had 
always  been  prompt  "to  obey"  the  will  of 
Christ,  made  known  by  his  apostle,  not  merely 
while  be  abode  among  them,  but  even  with  in- 
creasing attention  after  he  had  left  them:  and 
he  greatly  desired  and  earnestly  exhorted  them, 
that  they  should  now,  in  his  absence,  labor  dil- 
igently in  all  the  means  of  grace,  and  in  the 
performance  of  every  duty,  to  obtain  more 
complete  deliverance  from  the  power  of  sin, 
by  the  renewal  of  their  souls  to  holiness.  Thus 
they  should  '^work  out  their  own  salvation  with 
fear  and  trembling,"  lest  any  of  them  "should 
seem  to  come  short  of  the  promised  rest,"  and 
be  proved  to  "have  no  root  in  themselves,"  by 
"falling  away  in  the  hour  of  temptation;"  lest 
by  negligence  they  should  lose  their  comfort, 
and  subject  themselves  to  darkness  and  terror 
at  the  approach  of  death;  or  lest  they  should 
dishonor  God,  and  prejudice  men  against  the 
gospel,  by  falling  into  scandalous  sins.  (Marg. 
Ref.  \'~\.~Notes,Eph.  6:5—9.  Heb.  4:1,2.  12: 
^5— 17.) — 'The  phrase,  ("with  fear  and  trem- 
'bling,")  in  other  places  of  these  books,  seems 
Ho  imply,...  not  only  lowliness  of  mind;  but 
•diligence,  and  caution,  and  solicitude,  and  fear 
'of  displeasing.'  Hammond.  (Marg.  Ref.  k.)— 
'Though  we  are  freely  saved  in  Christ  alone, 

f  4:1.   1  Cor.  ■4:14.  1  Pel.  2:U 

g  1:5,27,29. 

h  3:13,14.     Prov.     10:16.     13:4. 

Matt.  11:12,29.  I.iike  13:23,24. 

.Tohn  6:27—29.    Itoni.  2:7.     1 

Cor.  9:24—27.  15  53.  Gal.  6:7 

—9.  ]  Thes.  1:3.  Ueb.  4:11.  6. 

8761 


10,11.   12:1.  2Pel.  1:S— 10.  3: 

18. 
i  2:19.    Rom.  13:11— 14.    1  Cor. 

9  20—23.  2  Tim.  2:10. 
k  Ezra  10:3.    Ps.  2:11.    119:120. 

Is.  66:2,5.    Acts  9.6.    16:29.     I 

Cor.  2:3.  2  Cor.  7:15.  Eph.  6: 


'apprehended  by  faith:  yet  we  must  press  for- 
'ward  unto  salvation  in  the  way  of  righteoua- 
'ness;  seeing  that  the  sons  of  God  are  led  by 
'the  Spirit  of  him  by  whom  they  are  justified, 
'that  they  may  walk  in  good  works.'  Beza. — 
"Salvation"  here  signifies,  not  justification, 
either  exclusively  or  priniarily;  but  deliverance 
from  sin  and  all  its  consequences;  which  must 
be,  and  will  he,  diligently  and  vigilantly  labor- 
ed for  by  all  the  regeneraire,  as  long  as  any  sin 
remains  in  them;  and  this  salvation  will  not  be 
in  all  things  completed,  till  "death  shall  be 
swallowed  up  in  victory."  {Note,  Rom.  13:11 
— 14,  V.  11.)  The  righteousness,  atonement, 
and  mediation  of  Christ  have  made  '-all  things 
ready"  for  our  salvation;  the  gospel  calls  us  to 
partake  of  it;  the  regenerating  Spirit  of  Christ 
quickened  us  when  dead  in  sin,  and  brings  us 
to  repentance  and  faith.  Thus  excited  and  an- 
imated, we  first  diligently  seek  for  an  interest 
in  Christ;  next  to  "make  our  calling  and  elec- 
tion sure;"  and  then,  for  "the  full  assurance 
of  hope  unto  the  end."  (Notes,  Heb.  6:11,12. 
2  Pet.  1:5 — 11.)  In  this  way  of  liiligence 
we  also  receive  daily  more  and  more  of  "salva- 
tion" itself,  by  liberty  from  sin,  victory  over  it, 
peace  and  communion  with  God,  and  the  ear- 
nests of  heavenly  felicity;  (Note,  1  Pet.  1 :8,9.) 
and  at  the  same  time  we  glorify  God,  adorn 
the  gospel,  are  useful  to  our  brethren,  and 
"shine  as  lights  in  the  world." — In  doing  these 
things  the  Philippians  were  exhorted  to  con- 
sider, that  God  was  even  then  working  in  them 
that  willingness  to  rej)ent,  believe,  and  obey, 
of  which  they  were  conscious;  and  that  ability 
to  reduce  their  good  desires  to  eftect,  which 
their  past  conduct  evinced.  In  this,  he  had 
acted  according  to  his  purpose  of  "good-will  to 
men;"  and  what  they  had  experienced  in  this 
matter  should  animate  them  to  more  vigorous 
exertions,  and  direct  them  to  depend  wholly  on 
God  to  enable  them  for  every  good  work. 
(Marg.  Ref.  I— n.)— To  loill,  kc.  (13)  'We 
'are  not  therefore  stocks,  but  are  willing  in 
'doing  well:  not  that  God  helps  the  imbecility 
'of  our  will;  but  that  from  being  evil  he  makes 
'it  good,  and  that  wholly  of  his  grace.'  Beza. 
— Ajid  to  do.]  'He  does  not  say,  that  we  may 
'have  the  faculty  of  willing,  and  doing  well  if 
'we  will:  but  he  says,  that  the  efficacious  giit 
'of  willing  and  doing  well  is  bestowed  on  us.' 
Beza.  This  shows  the  nature  of  divine  influ- 
ences upon  the  mind;  according  to  the  consti- 
tution of  the  rational  nature,  and  not  against 
it;  by  producing  in  us  "a  willing  mind,"  to 
use  all  means  of  obtaining  help  and  deliverance, 
and  not  by  driving  or  constraining  us  against 
our  will.  By  the  regenerating  work  of  the 
Holy  Spirit,  the  mind  and  heart  are  prepared, 
to.  discern  and  love  truth  and  holiness;  the  gos- 
pel sets  objects  before  us,  and  projjoses  them 
to  us,  suited  to  this  new  state  ol"  mind  and  ' 
heart;  a«id  we  accordingly  "choose"  them, 
without  the  least  infringement  of  our  liberty. 
We  feel  no  force,  we  are  perfectly  voluntary; 
we  act  according  to  our  present  feelings  and 
desires,  as  if  the  whole  were  from  ourselves: 


5.   Hell.  4:1.    12:28,29. 
1  2  Chr.  50:12.     Is.  26:12.     .Ter. 

31:33.  32:39.    .lohii  3:27.  Ads 

11:21.  2  Cor.  3:5.     lieh.  13:21. 

Jam.  1:16—13. 
m  1  King'i8:5n.     1  Chr.   29  14— 

18.  Ezra  1:1,5.    7:27.    Neh.  2: 


4.  Ps.  110:3.  119:36.  I4l:4. 
Prov.  21:1.  John  6:4565. 
Eph.  2:4,5.  2  Thes.  2:13,14. 
Til.  3:4.5.  1  Pel.  1:3. 
n  I.iike  1232.  Uo.^l.  9-11,16, 
Eph.  1:5,9,11.  2:1;.  2  Thes.  1; 
U.  2  Tijn.  l-'4. 


A.  D.  65. 


CHAPTER  II. 


A.  D.  G5. 


and  perhaj-.s  :l  is  not  till  long  after,  that  we 
learn  from  what  Author  and  Source,  the 
revolution  in  our  judgment  and  affections^, 
Avhich  led  to  "newness  of  life,"  originated: 
nay,  numbers  cann(5t  clearly  discern  this,  dur- 
ing their  subsequent  earthly  course.  In  short, 
"the  carnal  mind  is  enmity  against  God;"  all 
are  by  nature  "carnally  minded;"  none  are  of 
themselves  "willing"  to  repent  and  believe  the 
gospel,  according  to  the  word  of  God;  none 
can  be  compelled  to  do  these  things  against 
tlieir  will;  but  "God  works  in  us  to  will  and  to 
do  of  his  good  pleasure."  'The  grace  of  God 
'by  Christ  preventing  us,  that  we  may  have  a 
'good  will,  and  working  with  us,  when  we 
'have  that  good  will.'  {^rt.  x.)  If  the  op- 
posers  of  the  doctrine,  improperly  called  Cal- 
vinistic,  in  former  and  later  times,  had  been 
viilling  and  able  to  understand  those  against 
whom  they  have  contended  and  still  contend,  it 
would  have  saved  them  immense  labor,  in  com- 
bating sentiments,  which  tew  comparatively 
maintain,  in  the  sense  which  they  seem  to  sup- 
pose. One  of  these  opposers,  however,  has  re- 
peatedly quoted,  operalur  in  vobis  velle,  as  one 
of  Calvin's  dreadful  dogmas,  when  it  is  the  vul- 
gate  translation,  and  an  exact  version  of  St. 
Paul's  words,  which  we  render,  "worketh  in  us 
to  will!"  In  fact,  our  zealous  opponents  are 
not  unfrequently  betrayed  into  similar  mis 
takes.  "He  worketh  in  us  effectually; ...  that 
we  may  effectually  work." — The  man,  in  whom 
God  has  wrought  effectually  to  will,  and  who 
yet  cannot  fully  accomplish  what  he  wills  but 
earnestly  cries  to  God  to  help  and  deliver  him, 
is  evidently  described  by  the  apostle,  {Notes, 
.Rom.  7:12— 25.) 

Work  out.  (12)  K<icTeQY(x'Cead-e.  See  on 
liom.  2:9.— That  ivorketh.  (13)'0  ereoyoi'. — 
To  wt7/.]  To  S-eXsiv.  Rom.  7:18—21.  2  Cor. 
8:10,11.  Gal.  5:17.— To  do.]  To  evegyetv. 
Cvl.  1:29.  1  Thes.  2:13.  See  on  Matt.  14:2. 
—  Of  his  good  pleasure.]  '  Frrfy  tj/c  evdoxuxg. 
See  on  Matt.  11:26.  Luke  2:14.  Eph.  1:5. 
(Notes,  Matt.  11:25,26.   Eph.  1:3—12.) 

14  Do  all  things  °  without  niurmurings 
and  1'  disputings : 

15  That  ye  may  be  i  blanieless  ■■  and 
*  harmless,  '  the  sons  of  God,  without  ^re- 
buke, in  the  midst  of  "  a  crooked  and  per- 
verse nation,  among  whom  f  ye  shine  as 
lights  in  the  world; 

16  "Holding  forth  >the  word  of  life; 
'  that  I  may  rejoice  in  the  day  of  Christ, 
^  that  I  have  not  run  in  vain,  neither  la- 
bored in  vain. 

17  Yea,  ''and  if  I  be  |  offered  upon  ''the 
sacrifice  and  service  of  your  faith,  ^  I  joy, 
and  rejoice  with  you  all. 

18  For  the  same  cause  also  ^  do  ye  joy, 
and  rejoice  with  me.      \Practicni  observations.^ 
o  a.  Ex, 


16:7,8.  Num.  14:27 
Ps.  100:25.  Matt.  20:11.  Mark 
14:5.  Acts  6:1.  1  Cor.  10:10. 
Jam.  5:9.  Jtide  16. 
p  Prov.  13:10.  15:17,18.  Mark 
9:33,34.  Acts  1.5:2,7,39.  noiii. 
12:18.  14:1.  16:17.  1  Cor.  1:10 
—12.  3:3—5.  2  Cor.  12:20. 
Gal.  5:15,26.  Eph.  4:31,32.  1 
Thes.  5:13,15.  1  Tim.  6:3—5. 
Heh.  12:14.  Jriiu.  1:20.  3:14— 
18.   4:1.   I  Pet.  3:11. 

Vol.  VI. 


q  Luke  1:6.    1  Cor.  1:8.    Eph.  5: 

27.     1  Thes.  5:23.     1  Tim.  3:2, 

10.  5:7.  Tit.  1:6.   2  Pet.  3:14. 
r    Matt.      10:16.       Rom.      16:19. 

mur^.  Heb.  7:26. 
*  Or,  sinca-e.  1:10. 
s  Malt.    5:4.5,48.      I.iike    6:35,36, 

2  Cor.  6:17,18.   Eph.  5:1,2,7,8. 

1  Pet.  1:11— 17.  2:9,10.   Ijohn 

3:1 
t  I  Tim.   5:14,20.     Tit.   2:10,15. 

Rev.  3:9. 

48 


Note. — In  all  their  concerns,  whether  secular 
or  religious,  the  Christians  ai  Philijipi  were 
exhorted  to  avoid  every  kind  of  "murmuring" 
against  the  appointments  of  God,  and  "grudg- 
ing" of  one  another;  and  all  angry  controver- 
sies and  reasonings,  and  ambitious  competitions 
for  pre-eminence.  (Marg.  Ref.  o,  p. — Note, 
1 — 4.)  Thus  they  would  be  "blameless,"  and 
not  liable  to  be  accused  by  their  neighbors,  as 
contentioas,  selfish,  deceitful,  or  injurious; 
their  whole  conduct  would  be  "harmless"  and 
inofIt?nsive,  as  well  as  benevolent;  and  they 
would  appear  to  be  "the  children  of  God,"  by 
the  purity,  equity,  and  love  exhibited  in  their 
characters.  (Marg.  Ref.  q — s. — Notes,  Malt. 
5:43—48.  Eph.  5:1,2.)  They  would  escape 
the  reproach  and  censure  of  observers:  and 
their  bold  profession  of  the  gospel  in  the  face 
of  persecutors,  joined  with  their  holy  conver- 
sation and  spiritual  worship,  would  cause  them 
to  "shine"  amidst  their  immoral,  idolatrous, 
and  licentious  countrymen,  as  "lights  in  the 
world."  The  words  may  be  rendered  as  the 
imperative,  "Shine  ye,  &c."  (Marg.  and 
Marg.  Ref  t,  i\.— Notes,  Is.  60:1—3.  Matt. 
5:14 — 16.) — The  nation  indeed,  to  which  they 
belonged,  was  "crooked,  deceitful,  injurious, 
and  perverse;"  which  ajipeared  in  their  con- 
duct towards  one  another,  as  well  as  in  their 
persecution  of  the  Christians:  but  the  doctrine 
and  example  of  consistent  believers  would  tend 
to  enlighten  them,  and  to  direct  their  way  to 
Christ  and  holiness;  even  as  the  light-house 
warns  the  mariners  to  avoid  the  rocks,  and  di- 
rects their  course  into  the  harbor;  or  as  the 
luminaries  of  heaven  enlighten  the  earth.  This 
must  be  attempted  not  only  by  "holding  fast" 
the  truth;  but  by  "holding  forth  the  word  of 
life,"  in  their  profession,  discourse,  public  or- 
dinances, and  holy  actions.  In  this  manner 
they  would  certainly  be  "saved  themselves," 
and  be  instruments  of  "saving  others;"  and  the 
good  work,  begun  among  them,  would  be  dif- 
fused widely,  and  perpetuated  to  other  genera- 
tions. (Marg.  Ref.  x,  y.  John  15:12—16.  P. 
O.  9 — 16.)  This  would  enable  the  apostle  to 
anticipate  the  joy  reserved  for  him  "in  the  day  of 
Christ,"  when  it  would  appear,  that  his  labors 
at  Philippi  had  not  been  fruitless,  and  that  he  had 
not  run  as  one  that  loses  the  race.  And,  pro- 
vided their  faith,  and  its  blessed  fruits,  were 
thus  presented  in  Christ  Jesus,  as  an  accepta- 
ble and  honorable  sacrifice  and  service  to  God; 
if  he  should  be  offered  on  that  sacrifice,  by  the 
shedding  of  his  blood,  as  a  martyr  in  the  glori- 
ous cause,  as  the  drink-offerings  were  poured 
upon  the  sacrifices,  (Marg.  and  Marg.  Ref. 
z — b,)  he  would  be  so  far  from  regretting  this 
event,  that  he  would  rejoice  at  thus  sufliering 
for  the  confirmation  of  their  faith;  and  "con- 
gratulate them,"  yea,  share  their  happiness, 
even  while  enduring  the  agonies  of  death.  He 
would  not  therefore  have  them  be  troubled  on 
his  account;  but  rather  rejoice  with  him,  and  for 


u  Deut.  32:5,6.   Vs.  125:5.    Matt. 

17:17.  Acts  20:30. 
\  Or,  shine  yc.     Is.  60:1,2.    Malt. 

5:14—16.  John5:35.  Eph.  5:8. 
X  1:27.      Ps.    40:9,10.     71:17,1B. 

Matt.  10:27.   Luke  12:8.    Rom. 

10:8—16.   Uev.  22:17. 
y  .lohn  6:63,68.     Acts    13:26.     2 

Tim.  2:15—17.     Ileh.  4:12,13. 

1  Pet.  1:23.   1  John  1:1. 
7.  1:26.     2  Cor.  1:14.    1  Thei.  2: 

19,20. 


a  Is.    49:1.     Ual.    2:2.    4:11.     1 

Thes.  3:5. 
b  30.   1:20.     Acts  20:24.    21:13. 

2  Cor.  12:15.     1  Thes.  2:8.    2 

Tim.  4:6.   1  John  3: 16. 
I  Gr.  poured  forth.    Num.  28:7. 

Is.  53:12. 
c  4:18.   Rom.  12:1.   15:16.    Hfb. 

13:15.16.   1  Pet.  2:5. 
d  Col.  1:24.  1  Thes.  3:7—9. 
e  3:1.  4:4.   Eph.  3:13.    Jam.  1:2 

[377 


A.  D.  65. 


PHILIPPIANS. 


A.   D.  65. 


him,  as  a  very  Iiappy  man,  even  in  his  impris- 
onment, and  in  the  prospect  of  a  violent  death  ! 
(JVJfarg-.ife/.c-e.)-Nothingcan  exceed  the  genu- 
ine magnanimity  and  disinterested  love,  express- 
ed in  this  most  beautiful  passage.  The  Athenian 
who  came  mortally  wounded  from  the  battle  of 
Marathon,  with  news  of  a  glorious  victory,  and 
having  said  to  the  Rulers,  'Rejoice  ye,  w,e  re- 
'joice,'  (^(uyfrF,  /uioo/iiei',)  then  dropt  down 
dead  before  them,  has  been  greatly  admired,  and 
justly,  as  a  patriot  and  a  hero:  but  in  the  view 
of  a  future  and  eternal  world,  it  does  not  ap- 
pear that  his  joy  was  rational.  "He  did  it  for  a 
corruptible  crown,"  the  apostle,  for  "an  incor- 
ruptible," to  himself  and  multitudes. 

'Murmurings.  (14)  I'oyYvauutp.  ^cts6:\. — 
Disputings.]  ytialoyKJUMf.  See  on  JVfaWc  7  :21. 
Rom.  1:21.  14:1.—  Blameless.  {\b)  JuefinToi. 
8:6.  Luke\:Q.  1  Thes.  3:13. — Gen.  17:1. 
Jo6  1:1,8.  Sept.  J^efJimutg,  1  Thes.  'i:\0. 
Ex  n  priv.  et  /m^jiKpofKxi.,  conqueror,  Rom.  9:19. 
• — Harmless.  (15)  Ay.souioi.  See  on  Matt.  10: 
16. —  Without  rebuke.]  JfiMUijiu.  2  Pet.  3:14. 
Not  elsewhere.  Ex  «  priv.  et  fiui/no;,  macula, 
2  Pet.  2:13. — Crooked.]  ^xoliag.  See  on 
Luke  S:b. — Perverse.]  JiFgQutfiuFi'jj:.  Matt. 
17:17.  Luke  9:41. — Deut.  32:5.  Sept. — 
Lisrhts.]  ffiitigijOF:.  Rev.  '21:11.  Not  elsewhere 
N.^T.  Gen.  1:14,16.  Sept.  Ex  (po,;  lumen,  et 
Ti/06o»,  servo. — Holding  forth.  (16)  Ene/or- 
re}.  Luke  14:7.  ^cts  3:b.  I  Tim.  4:16.— 
'Doctrinain  salutarem  prse  vobis  ferentes,  seu 
'vita  factisque  spectandam  exhibentes  et  de- 
'monstrantes.'  Schleusner.  'Holding  forth,  as 
'the  hand  doth  a  torch.'  Leigh. — Be  offered. 
(17)  :2nevSofi(xi.  2  Tim.  4:6.  Not  elsewhere. 
'Vinum  ...  effundo  victimm  in  honor  em  Dei.' 
Schleusner. 

19  *  But  *"I  trust  in  the  Lord  Jesus  ^^  to 
send  Timotheus  shortly  unto  yon,  ''  that  I 
also  may  be  of  good  comfort,  when  I  know 
your  state. 

20  For  '  I  have  no  man  f  like-minded, 
who  will  naturally  care  for  your  stale: 

21  For  '^  all  seek  their  own,  not  '  the 
things  which  are  Jesus  Christ's. 

22  But  '"  ye  know  the  proof  of  him, 
that,  "  as  a  son  with  the  father,  he  hath 
served  with  me  in  the  gospel. 

23  Him  therefore  I  hope  to  send  pres- 
ently, °  so  soon  as  I  shall  see  how  it  will 
go  with  me. 

Note. — The  apostle  did  not  suppose,  that  he 
was  directly  to  suffer  death:  and  he  "trusted 
in  the  Lord  Jesus,"  in  whose  hand  all  hearts 
and  events  were,  that  he  should  be  enabled 
"shortly  to  send  Timothy"  to  inquire  into  the 
state  of  their  souls,  and  that  of  the  church;  the 
result  of  which,  he  was  persuaded,  would  con- 
duce to  his  comfort.  He  had  selected  him  for 
this  service,  because  he  had,  at  that  time,  no 
one  with  him  of  so  excellent  a  spirit  as  Timo- 
thy, and  so  entirely  coincident  with  himself  in 

*  Or,  Mortover. 

f21.     .ler.     17:5.     MM.    12:21. 

Rom.  15:12.  Eph.  1:13.  2  Tim. 

1:12.  mitrg.    Jain.  4:15.  1  Pel. 

1:21. 
r  2.3  25.      1:1.     Rom.    lf^:21.     1 

Ot.  -1  17.    E|ili.  fc;.2l,22.    Col. 

3781 


4:8,9.   1  Thes.  3:2,6. 
h  28.     1  Thes.    3:6—8.      2  Thes. 

1:3.  I'hilem.  5— 7.    3  John  3,4. 
i  2,22.   Prov.  31:29.    John  10:13. 

12:6.  1  Cor.  1:10,11.  Col.  4:11. 

1  Tim.  1  i.   2  Tl„,.  1:5. 
t  Or,  so  dear  unto    inc.      1  Sam. 


jhis  views  and  aims;  or  who  would  be  concern- 
led  for  their  welfare,  with  so  prudent,  tender, 
and  assiduous  an  affection,  like  the  natural  love- 
jof  parents  to  their  children.  For  all  sought 
: their  own  ease,  safety,  interest,  credit,  or  in- 
;dulgence;  which  often  interfered  with  the  work,, 
honor,  and  cause  of  Christ.  (Marg.  and 
'Marg.  Ref.  f — 1.)  Probably,  this  was  wholly 
the  case  with  several,  who  had  offered  their  as- 
sistance to  Paul,  but  had  declined  difficult  and 
'perilous  services:  others,  perhaps,  had  render- 
ed themselves  suspected,  by  the  same  selfish 
'conduct;  and  most  concerned  liad  given  the 
apostle  cause  for  dissatisfaction,  by  preferring 
'easier  and  more  secure  services,  to  those  of  far 
greater  importance,  but  connected  with  more 
self-denial,  labor  and  peril.  It  may  be  suppos- 
ed, that  several  of  his  most  approved  helpers 
were  absent  on  other  services,  and  others  might 
be  fully  employed  at  Rome:  but  after  all  de- 
ductions and  limitations,  the  apostle's  com- 
plaint must  stand,  as  a  lamentable  testimony  to 
the  selfishness  of  human  nature. — The  Chris- 
tians at  Philippi,  however,  had  already  had  ex- 
perimental proof  of  Timothy;  and  they  well 
knew,  that  he  had  imbibed  the  very  mind 
of  the  apostle,  as  "his  genuine  son  in  the 
faith:"  and  that  he  was  ever  ready  to  enter 
into  his  views,  to  concur  in  his  measures, 
to  observe  his  directions,  to  consult  his  com- 
Ifort,  and  to  labor,  venture,  and  sufller  in  the 
I  cause  of  Christ;  and  in  serving  with  him,  to 
'make  known  the  gospel,  "as  a  son  with  his 
I  father."  {Marg.  Ref.  m,  n.)  But,  he  deem- 
■ed  it  better  not  to  send  him,  till  he  knew  how 
his  own  cause  would  be  decided,  which  he  con- 
tinually expected  to  come  on  before  the  Empe- 
iror's  tribunal.  {Marg.  i?e/.  o,  p.) — The  words, 
1  "trust  in  the  Lord  Jesus,"  as  introduced  with 
reference  to  a  providential  concern,  and  not 
'any  thing  immediately  relating  to  his  salvation 
land  grace,  should  not  pass  unnoticed.  Per- 
Ihaps  the  most  satisfactory  assurance  of  our 
[Lord's  Deity,  may  be  obtained  by  carefully 
noting  such  words,  as  seem  to  drop  without  de- 
[sign  from  the  pen  of  the  sacred  writers,  and 
whicli  are  seldom  noticed  in  the  controversy; 
but  which  can  in  no  other  way  be  reconciled  to 
the  other  scriptures.  {Notes,  Ps.  146:3;4.  Jer. 
1 17:5— 8.  Eph.  1:9—14.)  This  shows,  that 
jTimothy  had  been  at  Philippi  with  the  apostle; 
lyet  the  history  does  not  expressly  mention  it: 
'  {Notes,  Jlcts  i6:6 — 40.)  but,  by  carefully  com- 
;  paring  one  part  of  the  narrative  with  another, 
;  this  appears  evidently  to  have  been  the  case. 
!(.y3c<s  16:1— 3,  17:14,15.)  Undesitrned  coinci- 
dences of  this  kind,  between  the  history  and 
the  Epistles,  prove  that  both  are  genuine;  and 
if  genuine,  then  inspired. 

I  I  also  may  he  of  good  comfort.  (19)  Kayo) 
^Fvi^jv/u).  Here  only. — Like-minded.  (20)  "So 
idear  unto  me."  Marg.  laoipv/ov.  Here  only. - 
\ Naturally.]  rvricriMQ.  Here  only,  rvijaioc,  4: 
3.  2  Cor.  8:8.  1  Tim.  1:2.  Tit.  1:4.— The 
\  proof.  (22)  Tr]v  ...  (ioxiuijv.  See  on  Rom.  5:4. 
— Hov)  it  will  go  with  me,  (23)  Ta  negi  ffjs 
le^ttVTrjg.  Mark  6:2b.  Acts  10:33.  21:32.  23:30. 


18:1.3. 
k  4.  Is.  4:11.  Mai.  1:10.  Matt. 
16:24.  Luke  9:57—62.  14:26. 
Acts  13:13.  15:38.  1  Cor.  10: 
24,33.  13:5.  2  Tim.  1:15.  4:l0, 
16. 


1   1:20,21.  2  Cor.  4:5.  5:14.15. 
m  Acts  16:E— 12.  2  Cor.  2:9.    8: 

8,22,24. 
n  See  on  20.-1     Tira.    1:18.     3 

Tim.  1:2.  Tit.  1:4. 
o  1  Sam.  22:3. 


A.  D.  65. 


CHAPTER  II. 


A.  D.  65. 


24  But  P  I  trust  in  the  Lord,  that  I  also 
myself  shall  come  shortly. 

25  Yet  I  supposed  it  necessary  to  send 
to  you  1  Epaphroditus,  *■  my  brother,  '  and 
companion  In  labor,  *  and  fellow-soldier, 
"  but  your  messenger,  "  and  he  that  minis- 
tered to  my  wants. 

26  For  >'  he  longed  after  you  all,  and 
was  ^  full  of  heaviness,  because  that  "  ye 
had  heard  that  he  had  been  sick. 

27  For  indeed  he  was  sick  ''nigh  unto 
death:  'but  God  had  mercy  on  him:  and 
not  on  him  only,  ''  but  on  me  also,  lest  I 
should  have  sorrow  upon  sorrow. 

28  t  sent  him  therefore  the  more  care- 
fully, that,  when  '^ye  see  him  again,  ye  may 
rejoice,  ''and  that  I  may  be  the  less  sor- 
rowful. 

29  s  Receive  him  therefore  in  the  Lord 
''with  all  gladness;  'and  *  hold  such  in 
reputation: 

30  Because  for  ^  the  work  of  Christ  he 
was  '  nigh  unto  death,  not  regarding  his  life, 
*"  to  supply  your  lack  of  service  toward  me. 

Note. — The  apostle  was  satisfied,  as  "trust- 
ing in  tlie  Lord,"  that  he  should  speedily  re- 
gain his  liberty,  and  be  enabled  to  pay  the  Phil- 
ippians  another  visit.  But  before  he  could 
either  spare  Timothy,  or  come  himself;  he 
judged  it  necessary  to  send  Epaphroditus, 
whom  he  owned  as  a  "brother,  a  companion  in 
labor,  and  a  fellow-soldier,"  and  whom  they 
had  sent  as  "their  messenger,"  to  bring  him  a| 
supply  to  bis  urgent  necessities.  (Marg.  Ref. 
p — X. — Notes,  4:10 — 20.)  Probably,  Epaphro-| 
ditus  was  a  pastor  of  the  church  at  Philippi;i 
and,  being  absent  from  his  stated  charge,  "he 
longed  after"  the  people,  and  his  labors  of  love  1 
among  them:  especially  he  "was  in  heaviness, 
because  they  had  heard"  of  his  sickness,  and 
the  thought  of  their  sorrow,  on  his  account, 
was  more  painful  to  him  than  his  own  sickness! 
{Marg.  Ref.  y — a.)  What  a  beautiful  and 
admirable  instance  of  genuine  sensibility  and 
affection  is  here  most  simply  exhibited !  In 
what  book,  except  the  scriptures,  do  we  meet 
with  such? — Indeed,  Epaphroditus  had  been 
very  dangerously  ill;  but  God  had  graciously 
restored  him  for  further  usefulness;  and  in  this 
he  had  shown  mercy  to  the  apostle  also;  to 
whom  it  would  have  been  an  additional  sorroAV, 
if  so  excellent  a  person  had  lost  his  life,  by 
ministering  to  him  in  his  bonds.  (Marg.  lief. 
b — d.) — It  does  not  appear,  that  any  miracle 
was  wrought  in  this  case;  and  we  may  thence 
infer,  that  the  gift  of  miracles  could  only  be 
exercised  on  particular  occasions,  of  which 
those  endued  with  them  had  some  previous  in- 


p  See  on  19.    1:25,26.     Rom.  15: 

23,29.  Philem.  22.  2  John  12. 

3  John  14. 
q  •1:18. 

I  2  Cor   2:13.  8:22.  Philem.  I. 
I  4:3.     1  Cor.  3:9.     2  Cor.  8:23. 

Col.  1:7.     4:11.    1    Thes.    3:2. 

Philem.  1,24. 
t  2  Tim.  2:3,4.  Philem.  2. 
u  Prov.  25:13.     .lohn    17:18.     2 

Cor.  8:23.  Heh.  3:1.  Gr. 
X  4:18.  2  Cor.  11:7,8. 
y  1:8.    4:1.  2  S:im.  13:39.  Rom. 


1:11.  2  Cor.  9:14. 
z  Job  9:27.   Ps.  69:20.    Prov.  12: 

25.     Is.  61:3.  Matt.  11:28.  26: 

37.  Rom.  9:2.  1  Pet.  1:6. 
a  2  Sam.  24:17.    John    11:35,36. 

Acts    21:13.     Rom.    12:15.      1 

Cor.  12:26.    Gal.  6:2.     Eph.  3: 

13. 
b  30.    2  Kings  20: 1.    Ps.  107:18. 

Ec.  9:1,2.    John    11:3,4.    Ar.b 

9:37. 
c  Job    5:19.      Pi.    50:1—3,10,11. 

31:19.   103:3,4.  107:10— 22.  I«. 


timation.  This  is  clearly  indicated:  and  it 
shows,  that  the  apostle  was  as  ready  to  own 
his  want  of  power  when  truth  required  it,  as 
to  speak  of  his  miracles  when  needftd. — On  ac- 
count therefore  of  the  late  sickness  of  Epaph- 
roditus, the  apostle  had  been  the  more  careful 
to  send  him  back;  that  the  joy  of  the  Philippi- 
ans  might  be  increased,  by  seeing  their  beloved 
minister  in  health  again:  for  the  very  thought 
of  that  joy  would  alleviate  his  sorrows,  though 
at  a  distance  from  them;  and  though  by  that 
means  he  lost  Epaphroditus's  assistance  and 
company.  (Marg.  Ref.  e,  f.)  He  would,  there- 
fore, have  them  "to  receive  him,"  for  the 
Lord's  sake,  with  all  expressions  of  thankful 
joy;  and  to  esteem  and  highly  honor,  such  af- 
fectionate laborious  ministers.  (Note,  1  Thes. 
5:12 — 15.)  For  indeed  the  sickness  of  Epaph- 
roditus had  been  the  effect  of  his  excess  of  dili- 
gence in  the  work  of  Christ:  as  he  had  not 
even  "regarded  his  life;"  that,  in  the  place  of 
the  absent  Philippians,  he  might  render  every 
possible  service  to  the  apostle,  both  in  his  per- 
sonal concerns,  and  in  those  relating  to  the 
propagation  of  the  gospel.  (Marg.  Ref.  g — m.) 
— As  Philippi  lay  at  a  great  distance  from 
Rome;  Epaphroditus  must  have  continued  with 
the  apostle  a  considerable  time;  or  the  report 
of  his  sickness  at  Rome  could  not  have  reached 
Philippi,  and  that  of  their  sorrow  have  reached 
Rome  before  Epaphroditus  left  that  city;  and 
consequently  the  epistle  must  have  been  writ- 
ten towards  the  close  of  the  apostle's  two 
years'  imprisonment. 

Fellow-soldier.  (25)  SIvqQaTionriV.  Philem. 
2.  Not  elsewhere, —  Your  messenger. '\  'Yfiojv 
anogoXov.  2  Cor.  8:23.  Heb.  3 A.  {Note,  2 
Cor.  8:16—24,  o.  23.)— He  longed  after.  (26) 
Enmo&uv  rjv.  \  :8.  See  on  Rom.  1 :1 1. — Ftill 
of  heaviness. '\  Jdyfiovuv.  Matt.  26:37.  Mark 
14:33.  Not  elsewhere.— iVig-A  «n<o.  (27)  //«- 
QunXijator.  Here  only.  nuQunXijatctig,  Heb.  2: 
14. —  The  more  carefully.  (28)  i:TTsd(noTfQC))g. 
Here  only.  ^nn8uiOTFQog.  See  on  2  Cor.  8:17. 
■^-The  less  sorrowful.^  jlXvnoTSQog.  Here  onlv. 
— Hold  ...  in  reputation.  (29)  Evxi^ag  e/Brs 
Luke7:<2.  14:8.  1  Pet.i:4,6.— Not  regarding. 
(30)  nuQuftalevaaiuEvog.  "Consulting  ill  for 
his  liih:''  perperam  consulere.  Here  only.  Ex 
nuQu,  et  piilsvouui,  quod  a  §uXrj,  consilium. — 
Lack  of  scrvice.'\  '  YgeQTj/ua  rrjg  XFiTBoyiug. 
'Ygegrj/jcc,  Luke  ^l  14.  AenaQyice,!!.  See  on 
Luke  1 :23.  AenuQyog,  25. 

PRACTICAL    OBSERVATIONS. 
V.  1—11. 

All  our  consolations,  hopes,  and  experience  of 
"the  fellowship  of  the  Spirit,  and  ihe  bowels 
and  mercies"  of  God  our  Saviour,  as  well  as  all 
our  regard  to  our  own  peace,  should  engage  us 
to  be  "of  one  mind"  with  our  brethren,  and  so 
"to  fulfil  the  joy"  of  all  wise  and  faithful  min- 
isters and  Christians.  Nothing  so  honors 
Christ,  defeats  the  machinations  of  his  enemies, 


38:17.  43:2.  Ads  9:39— 41. 
d  I».27:8.  Jcr.8:18.   10:24.45:3. 

Ilab.  3:2.  1  Cor.  10:13.  2  Cor. 

2:7. 
e  26.    Gen.    45:27,'J8.     46:29,30. 

48:11.  John  16:22.  Acts  20:33. 

2  Tim   1:4. 

f  See  on  27.-2  Cor.  2:3.   1  John 

1:3,4. 
g    Mall.     10:10,41.       Luke     9:5. 

John  13:20.  Rom.  16:2.    1  Cor. 

16:10.     2  Cor.  7:2.    Col.  4;l0. 

3  John  10. 


h  Is.  52:7.  Liike2rlO,ll.  AcU 
2:46.  8:8.  Rom.  10.15.  Eph. 
4:9—12. 

i  2  Cor.  10:18.  J  The».  6.12. 
Heb.  13:17. 

*  Or,    honor  tuck.     Act*    28:»0. 

1  Tim.  5:17. 

k  1  Cor.  15  53.   16:10. 
1  17,27.      1:19,20.       Matt.    25:36 
—40.    Acts  20:24.     Rnm.  16:4. 

2  Cor.  12:15.   Rev.  12:11. 

ni  4:10,18.  1  Cor.  16:17.  Philem. 


13. 


[379 


A.  D.  65 


PHILIPPIANS. 


A.  D.  65. 


or  fills  the  soul  witli  consolation,  as  this  holy 
'ove:  but  envy,  contention,  and  ambition,  not 
only  disturb  the  peace  of  the  church,  but  tor- 
ture the  soul  which  entertains  them.  Neither 
inward  nor  outward  peace  can  be  enjoyed,  ex- 
cept in  proportion  as  "in  lowliness  of  mind  we 
esteem  others  better  than  ourselves,  and  look 
at  the  things  of  others  as  well  as  at  our  own." 
These  are  hard  sayings  to  the  proud  and  car- 
nal heart  of  man.  Many  have  learned  the  doc- 
trines of  the  gospel  very  accurately,  who  have 
not  "thus  learned  Christ."  (Note,  Eph.  4: 
20 — 24.)  We  cannot  study  this  subject  suc- 
cessfully, except  by  continually  "looking  unto 
Jesus:"  but,  while  faith  penetrates  the  veil  of 
sensible  objects,  and  contemplates  the  Saviour 
"in  the  form  of  God,  and  thinking  it  no  rob- 
bery to  be  equal  with  God;"  yet  making  him- 
self of  no  reputation,  assuming  the  form  of  a 
servant,  and  the  nature  of  man;  appearing  as  an 
infant  in  the  manger,  as  a  poor  carpenter  at 
Nazareth,  as  an  indigent  and  despised  preacher 
in  Galilee  and  Judea;  as  "obedient  to  the  law" 
during  his  life,  and  as  an  insulted  criminal  at  his 
death  upon  the  cross:  when  these  things  are 
contemj)lated,  and  the  height  of  his  essential 
glory  is  contrasted  with  the  depth  of  his  volun- 
tary abasement,  and  with  the  motives  and  ef- 
fects of  this  stupendous  transaction;  we  see 
such  obligations  and  encouragements  to  self- 
denying  love,  as  the  whole  universe  besides 
can  never  supply;  and  "beholding,  as  in  a  glass, 
this  glory  of  our  Lord,  we  are"  gradually 
"changed  into  his  image."  {Notes,  2  Cor.  3: 
17,18.  Heb.  12:2,3.)  And  while  we  contem- 
plate his  subsequent  exaltation,  and  "the  name 
given"  to  this  lowly  Sufferer,  "above  every 
name,"  we  learn  to  abase  ourselves  that  we  may 
be  exalted,  to  serve  others  in  order  to  our  own 
best  interest,  and  "to  labor  and  suffer  reproach," 
that  we  may  ensure  "glory,  honor,  and  immor- 
tality." But,  "as  every  knee  must  bow  to 
Christ,"  as  "every  tongue  must  confess  him  to 
be  Lord,  to  the  glory  of  God  the  Father;" 
let  us  examine  whether  we  do  indeed  thus  rev- 
erence, love,  obey,  and  worship  the  incarnate 
Son  of  God;  or  whether  we  are  yet  among 
those  enemies,  who  must  be  bruised  under  his 
feet  shortlv.  {Note,  and  P.  O.  1  Cor.  15:20 
—28.) 

V.  12—18. 
Even  those  professed  Christians,  of  whom  we 
have  the  most  favorable  opinion,  should  be  ex- 
horted, not  only  to  "be  obedient,"  as  in  the  pres- 
,ence  of  their  pastors;  but  to  increase  in  circum- 
spection, when  removed  from  under  their  faith- 
ful care.  Thus  ought  we  all  to  "work  out  our 
own  salvation,"  with  jealous  fear  and  humble 
caution;  waiting  for  "the  full  assurance  of  hope," 
and  the  renewal  of  our  souls  to  holiness,  in  the 
way  jf  simple  dependence,  diligent  obedience, 
and  assiduous  humble  attendance  on  the  ordi- 
nances of  God:  thanking  him  for  "working  in 
us"  the  willing  mind,  and  fervently  calling 
upon  him  for  grace  still  more  effectually  to  in- 
chne  our  hearts,  and  increase  our  decided  wil- 
hngness;  and  to  enable  us  to  perform  the  duties 
incumbent  on  us.— Surelv  some  zealous  advo- 
cates for  evangelical  truths  have  never  read 
this  chapter,  for  they  can  do  nothing  "without 
rnurmurings  and  disputings !"  These  are  their 
element:  these  are  the  unhallowed  "weapon': 
of  their  warfare."  How  can  they  be  "blame- 
380J 


less  and  harmless,"  on  this  plan,  when  "envy 
and  strife"  are  inseparable  from  "confusion  and 
every  evil  work.'"  And  how  can  they  think 
themselves  the  "children  of  God,"  who  in  so 
many  features  bear  the  express  image  of  Satan .'' 
But  let  us  pray  to  be  made  peaceable,  humble, 
unambitious,  and  inoffensive,  both  in  the  church 
and  in  the  community,  that  "by  well  doing  we 
may  put  to  silence"  the  calumnies  of  ungodly 
men:  and  that  we  may  be  "without  rebuke" 
in  the  midst  of  this  our  nation;  which  alas!  is 
proved  to  be  "crooked  and  perverse,"  by  the 
prevalence  of  infidelity,  impiety,  and  every 
kind  of  immorality,  under  a  Christian  profession, 
and  abundant  means  of  religious  instruction  !  Let 
us  then  endeavor  to  "shine"  among  our  neigh- 
bors, "as  lights  in  the  world,"  and  to  "hold  forth 
the  word  of  life"  in  our  families  and  circle,  by 
an  open  jjrofession  of  evangelical  truth,  connect- 
ed with  a  holy  conversation.  Then  the  minis- 
ters, who  have  prejciied  the  gospel,  will  antici- 
pate their  "rejoicing  in  the  day  of  Christ,"  as- 
sured that  it  will  appear,  that  "they  did  not  run 
in  vain,  nor  labor  in  vain,"'  and  hoping  that  far 
more  extensive  and  jierinanent  good  was  done, 
than  they  lived  to  witness.  {Note,  2  Pet.  1: 
12 — 15.  P.  O.  12—18.)  In  such  a  prospect,  a 
zealous  servant  f)f  Christ  would  be  animated  to 
a  readiness  for  death  in  his  Master's  cause; 
'while  the  exultation  of  faith  and  grace  would 
I  conquer  nature's  reluctance  to  suffering:  and 
i certainly  they,  who  have  been  thus  "offered 
upon  the  sacrifice"  of  their  brethren's  faith,  are 
to  be  considered  as  objects  of  peculiar  congrat- 
ulation, for  they  have  almost  universally  died 
rejoicing  and  triumphant. 

V.  1 9—30. 
Alas!  in  the  best  times,  how  few  are  "like- 
niinded"with  the  apostle, and  "naturally care" 
for  the  state  of  the  church,  and  of  their  fellow- 
Christians!  For  while  numbers,  evidently  and 
wholly,  seek  their  own  interest,  reputation,  ease, 
or  indulgence,  "and  not  the  things  of  Jesus 
Christ;"  we  are  all  too  attentive  to  personal 
concerns,  and  often  allow  them  to  interfere 
with  our  usefulness.  So  that  a  man,  who  is 
ready  to  engage,  even  in  a  service  of  great  im- 
portance, where  no  emolument  or  credit  can  be 
expected,  and  in  which  losses,  hardships,  perils, 
and  sufferings  must  be  encountered,  is  deemed 
a  prodigy,  and  rather  an  object  of  astonish- 
ment, not  to  say  censure  and  pity,  than  of  imi- 
tation.— If  then  the  apostle  made  this  grievous 
complaint  concerning  the  ministers  of  Chris- 
tianity, in  his  days;  what  would  he  sa\',  were 
he  now  on  earth,  to  witness  and  give  his  senti- 
ments and  judgment  on  the  whole  body  of  pro- 
fessed Christian  ministers,  of  all  ranks,  and 
titles,  and  names,  in  these  degenerate  times! 
What  language  could  do  justice  to  his  deep  but 
mingled  feelings! — But,  let  us  seek  deliverance 
from  this  mean  regard  to  our  own  ease,  inter- 
est, or  accommodation,  by  an  increase  of  zeal 
for  the  glory  of  God,  and  love  to  the  souls  of 
men:  that  those  who  best  "know  the  proof  of 
us"  may  perceive,  that  we  should  have  been 
ready  to  serve  with  Paul,  in  all  his  self-denying 
labors,  likedulif'ul  sons  with  an  honored  father. 
In  this  manner  young  ministers  should  attach 
themselves  to  the  most  faithful,  zealous,  and 
useful  of  their  seniors;  to  learn,  as  it  were,  the 
science  and  skill  of  the  spiritual  warfare  under 
such  veteran  and  experienced  soldiers:  and  lims 


A.   D.  65. 


CHAPTER  III. 


A.   D.  65, 


aared  ministers  should  communicate  their  views 
to  their  young^er  brethren;  and  endeavor  also  to 
instil  into  them  those  principles  of  activity,  by 
which  they  have  been  excited  to  self-denying, 
disinterested  diligence  in  the  work  of  the  Lord; 
that  tliey  may  be  able  to  introduce  them  into 
useful  services,  as  their  companions  in  labor, 
'  and  approved  fellow-soldiers. — What  an  ingen- 
uous spirit  does  the  gospel  inspire!  The  most 
eminent  ministers,  who  most  simply  "'trust  the 
Lord  Jesus"  for  every  thing,  will  yet  frankly 
acknowledge  their  obligations  for  temporal  as- 
sistance to  those,  who  owe  their  salvation  to 
their  labors  of  love.  The  affectionate  pastor 
will  be  more  full  of  heaviness,  for  the  grief  of 
his  people  on  his  account,  than  for  his  own 
pain  and  sickness:  and  he  will  -'long  after 
them,"  and  to  renew  his  labors  among  them, 
as  a  tender  mother  does  after  her  beloved  in- 
tant. — The  Lord  often  afflicts  such  zealous  and 
affectionate  Christians,  to  manifest  the  excel- 
lency of  their  disposition;  but  he  "will  have 
mercy  upon  them,"  and  not  let  them  '-have 
sorrow  upon  sorrow;"  and  they  will  readily 
put  themselves  to  inconveniences  to  remove  the 
grief  or  increase  the  comfort  of  their  brethren; 
rejoicing,  though  at  a  distance,  in  the  thoughts 
of  their  joy,  as  an  alleviation  of  their  own  sor- 
row. Those  ministers  who  thus  spend  their 
strength,  and  disregard  even  life  and  health  in 
his  cause,  and  to  "supply  the  lack  of  ser\-ice" 
of  those  who  are  incapable  of  performing  it, 
should  be  peculiarly  honored  by  the  church, 
and  by  everyChristian:  yet  none  should,  with- 
out necessity,  be  kept  ve/y  long  from  the  peo- 
ple of  their  own  peculiar  charge. 

CHAP.  III. 

The  apostle  exhorutojoy  in  the  Lord,  and  |ive3  caulioiu  against  false 
teachen.  1.2;  shows  that  the  church  ot"  real  Cbristians  are  the  tiue 
'^tircumcisiiMi,^  3;  and  lliat  he  had  heUer  grourrfs  of  carnal  confi- 
dewe,  than  most  of  ih^ise  who  trusted  in  the  law.  or  iowsrd  dislinc- 
tioos,  ^—6^  hut  he  had  learned  to  count  all  his  <ain  loss  for  Christ: 
jti,  that  be  still  counted  all  thinis.  as  lo«s  and  dang,  comuared  with 
the  kuowledje  of  Chrfel,  and  "tlic  righteousness  nf  God  bv  faith"" 
in  bim.  7 — ;,-;  desiring  ato,  to  know  the  po»er  of  hb  rtsmrectioa, 
and  to  be  cooformed  to  him,  even  in  siifferinj  and  death;  if  so  be  he 
mi^ht  attain  to  the  resurrection  of  the  just.  lO.  II.  lie  owns,  that 
be  was  not  vet  "perfected;"  but  that  he  anxiously  and  earnestly 
sought  -this  high  prize  of  hb  callins."  1- — 14.  He  eshorts  to  an 
imitalJoa  of  his  e\a3.ple,  15—17;  as  manv.  professinj  ChristbnitT. 
•HraHted  after  the  flesh,"  in  the  way  ol' destruction,  18,  19;  with 
ir*".o-ij  he  contrasts  true  Christians,  their  heavenly  conversation,  and 
tl-rr  expectation  cf  Christ  to  raise  their  -Trile  body,"  and  render  it 
"like  to  his  gl--rifted  body,*"  20,  21. 

»  1,1  INALLY,   my  brethren,  ^  rejoice  in 
X?      the   Lord.      '  To   write  the   same 
things  to  you,  to  nie  indeed  is  not  grievous, 
but  Tor  you  it  is  safe. 

2  Beware  ^  of  dogs,  beware  of  *  evil 
workers,  beware  of  ^the  concision. 

3  Fqr  ^  we  are  the  circumcision,  which 
''  worship  God  in  the  Spirit,  and  '  rejoice 
in  Christ  Jesus,  and  *"  have  no  confidence 
in  the  flesh: 


a  4:8.  2  Cor.  lill.  Eph.  fr-IO. 
1  Thes.  4:1    Gt.  1  Pet.  3:8. 

b  3.  4:4.  DeuL  12:18.  16:11.  1 
Sam.  2:1.  1  Chr.  15:23.  l&lO, 
31—33.  29:22.  2  Chr.  30: 26,27. 
Neh.  S:10.  Job  22:26.  Ps.  5: 
11.32:11.33:1  37:4.42:4.97: 
1. 100:1.2.  149:2.  Is.  12:2,3.  41: 
16.  61:10.  65:14.  66:11,12.  Joel 
2:23.  Hab.  3:17.1?.  Zeph. 
Sel4,17.  Zech.  10.7.  Matt.  5: 
12.  Luke  1:47.  Rom.  5:2,3,11. 
1  Thes.  5:16.  Jam.  1:2.  1  Pet. 
1:6— R.  4:13. 

e  £17,11.  2  Pel.  I:l2,  3:1. 


d  ProY.  26:11.  Is.  56:ia  Mali, 
7:6,15.  24:10.  Gal.  5:15.  2 
Tim.  4:14,15.  2  Pel.  2:22. 
Rev.  22:15. 

e  19.  MalL  7:22.23.  2  Cor.  II: 
13.  Gal.  5:13.  1  Tim.  1:19.  2 
Tim.  3:1— 6.  4  3,4.  Tit.  I:l6. 
2  Pet.  2:13—20.  Jude  4,10— 
13.  Rev.  21:8. 

f  3.  Rom.  2:28.  Gal.  2:3,4.  5cl, 
2,6.  Ret.  2:9.  3:9. 

5  Gen.  17:5—11.  Deut.  10:16. 
30:6.  Jer.  4:4.  9:26.  Rom.  2: 
25—29.  4:11,12.  Col.  2:11. 

b  .MaL  1:11.  John  4.23,24.  Bom. 


4  Though  '  I  might  also  have  confidence 
in  the  flesh.  If  any  other  man  ihinketh 
that  he  hath  whereof  he  might  trust  in  the 
flesh,  I  more: 

5  ™  Circumcised  the  eighth  day,  °of  the 
stock  of  Israel,  °  of  the  tribe  of  Benjamin. 
Pan  Hebrew  of  the  Hebrews;  as  touching 
the  law,  la  Pharisee; 

6  Concerning  ^  zeal,  '  persecuting  the 
church;  *  touching  the  righteousness  which 
is  in  the  law,  blameless. 

7  But  what  things  °  were  gain  to  me, 
those  I  counted  loss  for  Christ. 

Note. — The  apostle  deemed  it  needful,  to 
close  the  preceding  practical  exhortations,  by 
calling  on  his  brethren  at  Philippi  to  "rejoice 
in  the  Lord"  Jesus,  and  in  their  relation  to  him, 
as  their  Glory  and  Salvation.  {Xote,  4:4.) 
This  he  had  often  inculcated  by  various  meth- 
ods, and  it  was  not  difficult  for  him  to  repeat 
the  same  instruction:  but  it  was  safe  for  them, 
and  suited  to  their  afflicted  circumstances. 
Some  think  he  meant,  that  it  was  easy  for  him, 
but  safe  for  them,  to  write  the  same  things  to 
them,  which  he  had  written  to  other  churches. 
(,Marg.  Ref.  a— c.) — He  also  warned  them  to 
"beware  of  dogs."  The  Jews  contemptuously 
called  the  Gentiles  dogs;  but  the  bigoted,  self- 
ish, Judaizing  teachers  are  supposed  to  be 
here  intended  by  that  emblem;  as  they  could 
fawn  on  those  that  favored  them;  yet  were 
greedy,  snarling,  and  ready  to  bite  or  devour 
such  as  opposed  them.  Perhaps  apostates 
from  Christianity  are  meant.  {Marg.  Ref.  d. 
—Notes,  Is.  56:9—12.  Mic.  3:3—7.  Matt.  7: 
6.)  The  "evil  workers"  may  also  include  those 
[teachers  and  professors,  who  perverted  thedoc- 
itrines  of  grace,  and  indulged  themselves  in  sin, 
as  a  part  of  their  Christian  liberty.  He  also 
warned  his  brethren  to  "beware  of  the  concis- 
ion," or  the  cutting  off:  the  Judaizers  laid 
much  stress  on  cutting  off  the  foreskin,  though 
they  did  not  mortify  the  deeds  of  the  body: 
jthey  wanted  to  cut  off  the  Gentiles  from  the 
church,  but  they  cut  off  themselves  and  others 
ifrom  salvation,"  by  their  dependence  on  the 
works  of  the  law'.  {Marg.  Ref.  e,  f.)  The 
ihonorable  title  of  "the  circumcision"  did  not 
therefore  belong  to  them.  That  ancient  rite 
was  no  longer  of  any  value:  Christians  were 
["'the  true  circumcision,"  the  covenant-people 
j of  God,  the  spiritual  seed  of  Abraham:  "the 
'righteousness  of  faith"  was  sealed  to  them  by 
the  circumcision  of  the  hearty  of  which  bap- 
itism  was  the  outward  sign.  (Notes,  Rom.  2:25 

29.  4:9 — 17.)    They  "worshipped  God  in  the 

:  Spirit,"  not  merely  according  to  external  forma, 
jbut  spiritually,  with  their  hearts  :tnd  under 
the  teaching  "of  the  Holy  Spirit;  {yo'e,John 


1:9.    7:6.    3:15,26j27.    Eph.  6: 

18.  Jude  20. 
i  5«  m.  b.  1.— 7— 9.    Ps.  105:3. 

Is.  45:25.  Jer.  9:23.24.    1  Cor. 

1:29—31.  Gal.  6:13,14. 
k  4—6.  1  PeL  1:23—25. 
1  2  Cor.  11:13—22. 
m  Gen.  17:12.  Luke  2:21.    John 

7:21—24. 
n  Acts  22:3.  2  Cor.  11:22. 
o  Rooi.  11:1. 
p  Gen,  14:13.     4ai«.    41:12.     1 

Sam.  4:6.    Joo.  1:9.    Acts6:l. 

2  Cor.  11:22. 
<l  Act!  23:6.  26c  V- 


r  2  Sam.  21:2.    2    Kings    10:16. 

Acts  21:20.    Rom.  10:2.    Gal. 

1:13,14. 
s  .4cls£:3.  9:l,tc.    22:3,4.    26:9 

la  1  Cor.  15:9.  I  Tim.  1:13. 
t  Mall.    5:20.    23:25.    Mrirk    lOc 

20,21,    Acts   26:5.    Rom.  7:9. 

9:31,32.   10:2—5. 
u  4__6,8— 10.      Gen,     19:17,26. 

Job  2:4.      Prov.  13:8.      23:23. 

MtU.  1,3:44 — 1&    16:26.    Luke 

14:26,33.  16:3.  17:31—33.  Aetf 

27:13,19,33.    Gal.  2:15,16.  5  2 

— .S. 


[3S1 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


4:21  —  24.)  and  they  "rejoiced,"  or  "gloried," 
in  Jesus   Clirist  the  Subject  of  all  the  prophe- 
cies, and  the  Substance  of  all  the  shadows,  of 
the  old  dispensation;  and  they  "had  no  confi- 
dence in  the  flesh;"  or  in  any  thing  which  man 
migiit  possess,  while   unregenerate  and  an  un- 
believer.  {Marg.  Rff.  g—k.—Note,  1  Pet.  1 : 
23 — 25.) — The  apostle  did  not  thus  put  himself 
on  a  level  with   the  Gentile  converts,   because 
he  had  nothing  of  a  carnal  or  external  nature 
to  depend  on:  for,  if  any  man  supposed  himself 
to  have  distinctions   of  this   kind   in  which  to 
glory,  he  could  evince  that  he  had  more.      He 
had  been  circumcised  on  the  eighth  day,  ac- 
cording to  the  law  and  custom:  he  could  trace 
back  his  genealogy  to  Israel  and  Abraham:  he 
was  ol"  tiie  tribe  of  Benjamin,  which   was  de- 
scended from  Rachel  the  wife  of  Jacob's  choice; 
and  which  never  apostatized  from  the  worship 
of  God    at   the   temple,   as  most  of  the  other 
tribes  had  done.     Both  his  parents  were  He 
brews;  so  that  he  was  neither  born  nor  educa- 
ted a  Hellenist   Jew,  who  might  be  supposed 
less  exact  in  the  law.     As  a  Pharisee,  he  had 
been  peculiarly  strict  both  in  the  Mosaic  cere- 
monies, and  the   traditions  of  the   elders:  his 
persecution  of  the  church  proved  his  zeal  for 
the  Jewish  religion;  (Note,    Gal.   1:11 — 14.) 
and  his  whole  conduct  was  externally  so  con- 
formable to  the  letter  of  the  law,  that,  in  re- 
spect  of  that   kind   of  righteousness,    no   one 
could  lay  any  thing  to  his  charge.   {Marg.  Rcf. 
]—X.~ Notes,  Matt.  19:16—22;  J?om.  7:9— 12.) 
But  all  those   things,  which  he  once  deemed 
most  advantageous   to  him,  and  conducive  to 
liis  accejjtance  with  God,  as  well  as  to  his  repu- 
tation and  preferment,  he  at  length  had  learned 
to  "account  loss  for  Christ;"  being  fully  assur- 
ed, that  if  he  depended  on  them,  or  cleaved  to 
them,  they  would  prevent  his  salvation  by  the 
grace  of  the  gospel.  He  had  therefore  willingly 
renounced  them  all;  as  the  merchant  in  a  storm 
casts  overboard    his   most  valuable   property, 
lest  it   should    occasion   the   loss   of  his   life. 
(Notes,  Is.  2:19—21.  Jon.  1:4— 6.  Matt.  13: 
44—46.  Jets  27:18,19.) 

Grievous.  (1)  OKitjoor.  See  on  Jtfa«.  25:26. 
i?om.  12:11. —  The  concision.  (2)  Kataro/nip'. 
Here  only.  A  xmnrfftfo),  mutilo.  Lev.  '21:5. 
1  Kings  13:28.  Sept.  Contrasted  with  neQno- 
fii],  3,5. — Rejoice.  (3)  Kixv^Mfievoi.  See  on 
Rom.  5:2. — Circumcised  on  the  eighth  day. 
(5)  JleQiTOfa]  oxTaijtfFQO!:.  Here  only. — Loss. 
(7)  Zi]uiuv.  8.  .5c<s  27:10,21. 

8  Yea,  "  doubtless,  and  ^  I  count  all 
things  hxd  loss  for  ^  the  excellency  of  the 
knowledge  of  Christ  Jesus  "^  my  Lord;''for 
whom  I  have  suffered  the  loss  of  all  things, 
and  do  count  them  •=  but  dung,  that  I  may 
^  win  Christ, 


X  Num.  14:30.  I's.  126:6.  Luke 
11:20.1  Cor.  9:10.  IJohn  2:19. 

y  Acts  20:24.    Rom.  S:1S. 

z  10.  Is.  53:11.  Jer.  9:23,24. 
Matt.  11:25-27.  16:16-,7 
Luke  10:21,22.  .Tohn  14:7  20 
16:3.  17:8.  1  Cor.  2:2.  2  Cor' 
4:4,6.  (ial.  1:16.  Eph.  M7  u 
3:8,9,18,19.  Col.  2:2.3.  1  Pet" 
2:7.  2  I'et.  1:3.  3:18.  1  John 
5:20. 

a  Luke  1:43.  20:42—44.  .John 
20:13,28. 

N  See  ou  7. — Malt.  19:27—29. 
1  Cor.  4:9—13.  2  Cor.  11:23— 
27.    2  Tim.  4:6. 


382] 


c  1  Kings  14:10.      2  Kings   9:37. 

Job  20:7.      Mai.  2:3. 
d  Malt.  13:14—46.      Heb.    3:14. 

1  .lohn  1:3. 
e  Gen.  7:23.   Deut.  19:3,4.  Ileb. 

6:13.     1  Pet.  3:19,20. 
f  See  on  Rom.  8:1.    16:7.  1  Cor. 

1:30.     2  Cor.  5:17. 
g  6.  1  Kings  8:46.    2  Chr.  32:25, 

31.  Job  9:28—31.  10:14,15.  15: 

14—16.  42:5,6.  Ps.  )4;3.  19:12. 

130:3,4.     143:2.    Ec.  7:20.  Is. 

6:5.     53:6.   64:5,6.   Malt.  9:13. 

Rom.  9:31,32.   10:1— 3.  2  Tim. 

1:9.  Tit.  3:5.  Jam.  3:2.  1  John 

1:8—10. 


9  And  "^  be  found  *"  in  him,  ^  not  Hav- 
ing mine  own  righteousness,  ''  which  is  of 
the  law,  but  that  which  is  through  the  faith 
of  Christ,  '  the  righteousness  which  is  of 
God  by  faith: 

10  That  ^  I  may  know  him,  '  and  the 
power  of  his  resurrection,  •"  and  the  fellow- 
ship of  his  sufferings,  being  made  confor- 
mable to  his  death; 

11  If  "  by  any  means  I  might  "  attain 
unto  the  resurrection  of  the  dead. 

[Practicul  Obso-vations.^ 

Note. — 'The  present  time  is  to  be  noted:  ... 
'so  that  the  apostle,  as  to  what  relates  to  justi- 
'fication  before  God,  excludes  all  works;  those 
'which  follow,  as  well  as  those  which  precede 
'faith.'  Beza. — The  apostle  not  only  had  judg- 
ed at  his  first  conversion,  that  his  legal  righte- 
ousness, and  his  worldly  prospects,  were  "loss 
to  him,"  compared  with  Christ;  but,  aftet 
many  years  spent  in  successfully  preaching  the 
gospel,  with  apostolical  authority,  abundant 
miraculous  gifts,  immense  labors,  extraordinary 
success,  multiplied  sufferings,  and  most  exem- 
plary holiness;  he  decidedly  "counted  all  these 
things  to  be  loss,"  in  comparison  of  "the  most 
excellent  knowledge  of  Christ"  from  rev-elation, 
by  faith,  and  subsequent  experience  in  the  glory 
of  his  Person  and  redemption.  (Marg.  Rcf.  x 
—  z.— Notes,  1  Chr.  28:9.  Is.  53:11,12.  Matt. 
11:25—27.  John  17:1—3,  v  3.  2  Cor.  4:3—6. 
1  John  5:20,21.)  For  his  sake,  whom  he  re- 
joiced to  call  "his  Lord,"  he  had  "suffered  the 
loss  of"  his  worldly  friends,  prospects,  and  in- 
terests: and  his  vigor  of  mind,  his  superior 
talents,  his  learning,  and  his  connexion  with 
the  great,  had  seemed  to  promise  him  great 
prosperity.  But  he  had  renounced  all,  even  his 
country  and  liberty:  and  he  continually  expect- 
ed, that  he  should  be  called  to  lay  down  his 
life  in  this  cause.  Yet  he  accounted  all  these 
likewise  to  be  most  worthless  in  comparison  of 
Christ,  as  the  ground  of  his  hope  of  acceptance 
with  God,  and  of  eternal  salvation.  He  there- 
fore gladly  parted  with  them  in  order  to  win 
"the  Pearl  of  great  price,"  which  alone  could 
make  him  rich,  honorable,  and  happy  for  ever. 
(Marg.  Ref.  a — d.)  For  his  great  desire  was 
"to  be  found  in  Christ"  'in  the  hour  of  death, 
'and  at  the  day  of  judgment;'  as  Noah  was  in 
the  ark,  when  the  deluge  swept  away  an  unbe- 
lieving world:  and  to  stand  before  God,  not 
having,  as  his  plea  or  title  to  life,  "his  own 
righteousness,"  which,  having  the  law  of  God 
as  its  measure,  could  only  condemn  him;  but 
"that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith,"  even 
that  righteousness,  which  God  imputes  to  the 
believing  sinner;  namely,  the  perfect  obedience 


h  Deut.  27:26.    Luke  10:25—29. 

Rom.  3:19,20.  4:13—15.  7:5— 

13.  8:3.    10:4,5.  (ial.  3:10—13. 

21,22.     Jam.  2:9— 11.    1  John 

3:4. 
i    Ps.  71:15,16.    Is.  45:24.25.  46: 

13.     53:11.     Jer.  23:6.    33:16. 

Dan.     9:24.      John    16:8-11. 

Rom.  1:17.    3:21,22.     4  5,6,13. 

5:21.    10.3,3,10.    1  Cor.  1:30.2 

Cor.  5:21.    Ual.  2:16.     3:11.    2 

Pet.  1:1. 
k  See  or,  8.      7.—\     John    2:3.5. 
I    John  5:21— 29.    10:18.     11:25, 

26.     Acts  2:31-38.     Rom.  6:4 

—11.   8:l0,n      1  Cor.  15:21  — 


23.  2  Cor.  1:10.  4:10—13.    13: 

4.     Eph.  1:19—21.    Col.  2:13. 

3:1.      1  Thes.  4:14,15.  1  Pet.  1: 

3.     4:1,2.     Rev.  1:18. 
m  Matt.  20:23.      Rom.  6:3,5.     8: 

17,29.     2  Cor.  1:5.    G.il.  2:20. 

Col.  1:24.    2  Tim.  2:11,12.      I 

Pet.  4:13,14. 
n  Ps.  49:7.       Acts  27:12.    Rnm. 

11:14.    1  for.  9:22,27.    2  (or. 

11:3.       1  Thes.  3:5.      2  Thes. 

2:3. 
o  Luke  14:14.     20:35,36.      Joho 

11:21.        Acts  23:6.      Ileb.  11 

35. 


A.   D.  65. 


CHAPTER  III. 


A.  D.  65. 


unto  death  of  his  incarnate  Son,  which  alone 
can  answer  the  demands  of  the  law,  and  render 
a  tranfjgressor's  salvation  consistent  with  the 
perfect  justice  of  God.  (Marg.  Ref.  e — i. — 
Notes,  Rom.  1:17.  3:19—26.  8:1,2.  1  Cor.  1: 
26— 31,  u.  30.  2  Cor.  5:18—21.)  All  things 
else  the  apostle  deemed  worthless,  compared 
with  this  "knowledge  of  Christ,"  and  that 
joyful  transforming  view  of  his  glory,  and  ex- 
perience of  his  grace,  which  resulted  from  sav- 
ing faith:  that  he  might  "know  the  power  of 
his  resurrection"  more  and  more,  by  the  new 
creation  of  his  soul  to  holiness;  that  he  might 
have  "fellowship  with  him  in  his  sufferings," 
both  by  the  mortification  of  his  sinful  nature, 
and  by  enduring  patiently  the  enmity  of  the 
world  for  his  sake:  "being  made  conformable 
to  his  death;"  by  "dying  to  sin  that  he  might 
live  to  God,"  and  by  laying  down  his  life  when 
called  to  it  in  the  service  of  his  beloved  Saviour: 
and  that  so,  by  any  means,  at  any  rate,  by 
making  any  sacrifice,  or  bearing  any  afflictions, 
he  might  attain  to  that  perfect  felicity,  to  which 
the  saints  will  be  admitted  at  the  resurrection, 
and  of  which  their  preceding  joys  are  an  anti- 
cipation. {Marg.  Ref.  k — o. — Notes,  Rom.  6: 
3—11.  Eph.  1:15—23,  vv.  19,20.  Col.  2:11, 
12,  3:1—4.)  The  apostle  did  not  mean  that 
he  doubted  of  this  happy  event  of  his  labors: 
(^Note,  1  :21 — 26.)  but  lie  showed  what  was 
the  great  object  which  he  pursued,  and  for 
which  he  renounced  all  other  hopes  and  pros- 
pects, and  endured  such  complicated  trials;  and 
he  instructed  others  in  the  way  of  obtaining 
and  possessing  an  assured  hope.  {Note,  1  Cor. 
9:24 — 27.) — It  is  evident,  that  the  apostle 
speaks,  not  of  the  resurrection  in  general,  for 
this  will  be  both  "of  the  just  and  of  the  unjust;" 
but  of  "the  resurrection  to  eternal  life,"  in 
that  glorious  view  of  it,  which  is  afterwards 
given.  (Note,  20,21.) — When  the  sinner  be- 
lieves in  Christ,  he  is  immediately  "justified  by 
faith,  and  has  peace  with  God  :"  yet  he 
"through  the  Spn-lt  waits  for  the  hope  of  righ- 
teousness by  faith:"  for  at  the  day  of  judg- 
ment, when  living  faith  will  be  distinguished 
by  its  fruits  from  dead  faith,  the  sentence  of 
justification  will  not  only  be  confirmed,  but  pro- 
claimed to  the  whole  assembled  world.  (Notes, 
Matt.  15:34—46.  Gal.  5:1— 6,  v.  6.  Jam.  2: 
19—24.) 

Yea  doubtless.  (8)  ,4lXa  /nevuvye. — JlXw 
See  on  2:7.  JMevai'ye-  See  on  Rom.  9:20. — J 
count. '\  "  Hyuuui. — 'Hjijuai,  7. — I  have  suffered 
the  loss.]  ECrjUiuidi]!'.  See  on  Jlfa«.  16:26. — 
A  '^i//nt(e,  7. — Dung.]  ^xvSaXu.  Here  only. 
'Quidvis  vile  rejectamentum.'  Schleusner. — 
J\'Iaywin.]  KsQ^ijaw.  Matt.  16:26.  ^c<s 27:21. 
1  Cor.  9:19 — 22,  et  al. — Being  made  conform- 
able. (10)  2:vfifioQ(f>ou&rog.  Here  only.  2v/li- 
ftoQcfog,  21.  See  on  Rom.  8:29.  Ex  aw,  et 
fioocpij,  2:6. 

1 2  Not  as  though  p  I  had  already  attain- 
ed, either  were  'i  ah'eady  perfect:  but  'I 
follow  after,  if  'that  I  may  apprehend  that 


p   13.16.        Ps.     119:5,173—176. 

Rom.    7:19—24.       Gal.    5:17. 

Jnin.  3:2. 
q.Toh)7:9.     Ps.  138:8.     Prov.  4: 

18.      1  Cor.  13:10.    2Cor.  7:1. 

13:9.        ICph.  4:12.      Heh.  12: 

23.   13:21.    1  Pet.  5:10.  2  Pet. 


1:5—8.     3:18. 
r   14.  Ps.  42:1.  63:1-3,0.  84:2.  94: 

15.  Is.  51:1.    Hoi.  6:3.   1  Thes. 

5:15.     1  Tim.  5:10.  6:11.  Ileb. 

12:14.      1  Pet.  3:1— 13. 
s   14.     1  Tim.  6:12. 
t  Ps.    110:2,3.       AcL.   9:3—6,15. 


for  which  also  I  am  '  a.  prehended  of  Christ 
Jesus. 

13  Brethren,  "I  count  not  myself  to 
have  apprehended:  but  this  ''one  thing/ 
do;  >■  forgetting  those  things  which  are  be- 
hind, "^  and  reaching  forth  unto  those  things 
which  are  before, 

14  I  •■' press  towards  the  mark,  for  the 
prize  of  **  the  high  calling  of  God  in  Christ 
Jesus. 

Note. — The  apostle  did  not  mention  his 
simple  dependence  and  earnestness  of  soul,  as  a 
])roof  that  he  had  attained  the  prize,  or  "was 
already  perfected"  in  his  Saviour's  image.  On 
the  contrary,  he  continued  still  pursuing;  and 
aiming,  by  further  labors  and  progress  in  holi- 
iK's.s,  to  finish  his  course  and  obtain  the  prize, 
for  which  he  had  been  graciously  arrested  by 
the  Lord  .Jesus,  when  he  was  a  malignant  per- 
secutor. Ho  disregarded  all  past  attainments 
and  services;  as  the  racer  in  the  Isthmian 
games  seemed  to  forget  the  ground  over  which 
he  had  run,  and  the  competitors  whom  he  had 
left  behind:  and  he  reached  forth  to  further 
labors,  and  increased  conformity  to  Christ, 
without  loitering  or  weariness;  as  the  racer 
exerted  all  his  vigor  and  agility,  to  outstrip 
those  before  him,  and  to  pass  over  the  remain- 
der of  his  course.  {Marg.  Ref.  p — u.)  "One 
thing"  engaged  his  attention,  to  the  exclusion 
of  all  interfering  considerations:  thus  he  "press- 
ed forward  to  the  mark"  with  unremitting 
speed,  that  he  might  receive  the  prize  of  heav- 
enly glory,  which  God  had  called  on  him,  by 
Jesus  Christ,  to  aspire  after:  even  as  the  racer 
urged  his  course  to  the  goal;  keeping  the  vic- 
tor's crown  full  in  view,  and  animated  by  the 
acclamations  of  those,  who  excited  him  "so  to 
run  that  he  might  obtain."  (Marg.  Ref.  x — b. 
—Notes,  1  Cor.  9:24—27.  Heb.  12:1—3.) 
When  we  consider  what  the  apostle  had  actu- 
ally attained;  (^Notes,  8—11.  1:19—26.4:8— 
13.)  even  so  much  genuine  holiness,  that  very 
few  can  endure  a  comparison  of  their  own  at- 
tainments with  his:  and  yet  consider  him  as 
acknowledging  that  he  had  not  attained,  and  as 
"pressing  forward"  at  something  far  higher: 
we  may  ibrm  our  judgment  of  every  modern 
pretence  to  sinless  perfection,  as  well  as  of  our 
own  exceedingly  inferior  proficiency.  (Notes, 
flow.  7:13— 25.) 

I  had  ...  attained.  (12)  EhtGov.—  Were  per- 
fect.] Terfkeuo/idii.  "Have  been  perfected." 
See  on  Lw/ce  13:32. — /  may  apprehend.]  Kant- 
Iu6m. — I  am  apprehended.]  KuTEhicfrh^r.  13. 
Mark  9:18.  Eph.  3:18,  See  on  John  1 :5.— 
Reaching  forth.  (13)  ErTtxTewofiet'og.  Here 
only. — I  press  toward  the  mark.  (14)  Kmu 
axonov  diwxui. — :S)tonog.  Here  only.  I'annFoi, 
17,  2:4,  See  on  Bow.  16:17.— .^(oixo),  6,12, 
See  on  Rom.  12:13. —  The  prize.]  To  BquHi-iov. 
See  on  1  Cor.  9:24. —  The  high  calling.]  Tin 
«>'(.»  KhjOfbtc.  Jvw,  John  8:23.  Col.  3:1,2. 
Khjoeiog  fnuQarui,  Heb.  3:1.  lO.ijOig,  Rom. 
11:29,   1  Cor.  1:26,  Eph.  1:18. 


Eph.  1:4.     2The9.  2:13. 
u  E,l2.    1:18—21.     4:11—13. 
X  Ps.  27:4.     Luke  10:42.     2  Pet. 

y   Ps.  45:10.     2  Cor.  5:16.    Ilel). 

6:1. 
I  2:12.  Rom.  15:23—29.    1  Cor. 


9  21-27.  Ileb.  12:1,2. 
I.uke  16:16.  2  Cor.  4:17.18. 
5  1.  2  Tim.  4:3.  Rev.  3  21. 
Rom.  8:28—30.  9:23.21.  1 
Tlies.  2:12.  2Tli.s.  2:13,14. 
Heh.  3:1.  1  Pet.  l:.'i,4.13.  5: 'a 
2  Pet.  1:3. 

1 383 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


15  Let  us  therefore,  •=  as  many  as  be 
perfect,  "^  be  thus  minded;  and  if  in  any 
thing  ye  be  otherwise  minded,  ^  God  shall 
reveal  even  this  unto  you. 

16  Nevertheless,  *"  whereto  we  have  al- 
ready attained,  s  let  us  walk  by  the  same 
rule,  ''  let  us  mind  the  same  thing. 

jVo/e. — The  apostle  next  exhorted  all  those 
who  were  "perfect,"  to  be  like-minded  with 
him  in  the  things  above  stated;  "counting  all 
but  loss  for  Christ,"  deeming  their  present  at- 
tainments inconsiderable,  and  "pressing  for- 
ward to  the  mark."  This  exhortation  {Note, 
12 — 14.)  implies,  that  the  temper  and  conduct 
before  described  form  the  Christian's  highest 
perfection  in  this  world. — The  word  here  ren- 
dered "perfect,"  may  signify  the  sound  char- 
acter of  the  established  believer,  the  man,  who 
is  matured  in  judgment  and  experience,  and 
has  made  great  progress  in  Christianity.  It  is 
used  in  the  Greek  authors,  especially  Xeno- 
phon,  for  men  of  full  age,  (about  thirty,)  as 
distinguished  from  boys  and  young  men;  and 
the  apostle  conveys  a  similar  idea  by  it  in  oth- 
er passages.  {Marg.  Hef.  c,  d. — Note,  Heb. 
5:11 — 14.) — In  this  way  Christians  would  best 
wait  for  further  instruction:  and  if  any  were 
otherwise  minded  than  their  brethren,  or  than 
the  apostle,  being  under  some  mistake  or  mis- 
apprehension; by  thus  avoiding  disputation, 
and  diligently  practising  what  they  knew,  from 
evangelical  principles,  they  might  hope  that 
God  would  make  known  to  them  those  things, 
of  which  they  still  remained  ignorant;  and 
their  stronger  brethren  ought  to  bear  with 
their  prejudices,  till  they  were  in  this  manner 
obviated.  (Marg.  Ref.  e. — Notes,  Rom.  14:1 
— 4.  15:1 — 3.)  Nevertheless,  they  all  ought 
to  be  exceedingly  careful,  not  to  decline  from 
that  measure  of  faith,  diligence,  constancy,  and 
holiness,  to  which  they  had  attained:  lint  that, 
by  "walking  according  to  the  sanii'  nih'"  of 
divine  truth,  and  "minding  the  sann'  thing," 
and  using  means  of  improvement  in  which 
they  had  hitherto  proceeded,  they  miojit  keep 
the  ground  which  they  had  gained,  and  make 
further  progress;  being  especially  careful  not 
to  grow  slack  in  one  part  of  religion,  by  be- 
coming zealous  in  another.  {Marg.  Ref.  f— h.) 

Perfect.  (15)  Tf-Xetoi.  Malt.  5:48.  Heh.  5: 
14.  See  on  1  Cor.  2:6. — Be  thus  minded.] 
Taio  (fQovL-)uev.  16,19.  1:7.  2:2,5.  Co/.  3:2. 
See  on  Matt.  16:23. —  We  have  already  attain- 
ed. (16)  E(p&uau/:iev.  Rom.  9:31.  1  Thes.  2: 
16.  4:15.  Comp.  12,13.— Let  us  walk  by  the 
same  rule.]  Tco  uv,io  cni/Fir  xut'ovt,. — ^roi- 
X^^v,  subaudi  8bi.  See  on  Acts  21 :24.  Kavuv. 
See  on  2  Cor.  10:13. 

17  Brethren,  'be  followers  together  of 
me,  ^  and  mark  them  which  walk  so,  as  ye 
have  us  for  an  ensample. 

18  (For  '  many  walk,  of  whom  >"  I  have 


c  Rom.  ISil.    1  Cor.  2;6.    14  20 

C»l.  1:28.    4:12.    2Ti,n.  S:!?'. 

Hpb.  5:14.     Qr.     Jam.  1-4    , 

John  2:5. 
d  12—14.  Gal.  5:10. 
e  Ps.  25:8,9.    Prov.  2:3— 6.  3:5,6. 

Is.  35:8.    Luke  11:13.    John  7: 

17.  Jam.  1:5. 
(  Gal.  5:7.   Heb.  10:38,39.  2  Pet 

2:10—20.   Hev.  2:4.5.  3:3. 
g  Gal.  6:16.    Eph.  S:2— 3.    Col. 


38^] 


h  i'ee  nn  1:27.  2:2. — 4:2. 

i  4:9.  1  Cor.  4:16.    10:32,33.  II: 

1.   1  Thes.    1:6.     2:10—14.     2 

Thes.  3:7,9.   1  Tim.  4:12.  Heb. 

13:7.   1  Pet.  5:3. 
k  Ps.  37:37.  Rom.  16:17.  2  Thes. 

3:14. 
1  Is.  8:11.  Dan,  4:37.     Gal.  2:14. 

Eph.  4:17.  2The3.3:ll.  2  Pet. 

2:10.  JuHel3. 
m  1  Cot.  6:9.     Gal.  5:21. 

5:5,6.  1  Thes.  4:6. 


Eph. 


told  you  often,  and  now  tell  you  "even 
weeping,  thai  they  are  the  °  enemies  of  the 
cross  of  Christ: 

19  Whose  P  end  is  destruction,  ^  whose 
god  is  their  belly,  and  ''  u'hose  glory  is  in 
their  shame,  *  who  mind  earthly  things.) 

Note. — In  full  confidence  that  he  acted  with 
propriety  and  exhibited  a  highly  instructive  ex- 
ample, in  the  conduct  above  described,  the 
apostle  called  on  his  children  at  Philippi  to 
unite  together  in  imitating  him;  and  to  observe 
and  copy  such  Christians  as  followed  his  ex- 
ample, and  that  of  Timothy  and  Silas,  in  these 
respects.  {Marg.  Ref.  i,  k.)  For  alas!  "ma- 
ny walked"  in  a  very  diflerent  manner.  He 
had  often  spoken  to  them  against  the  conta- 
gious principles  and  examples  of  some  profes- 
sed Christians;  and  be  now  mentioned  them, 
not  with  acrimony  or  resentment,  but  "with 
tears"  of  compassion  for  their  souls,  and  of 
grief  for  the  dishonor  which  they  brought  up- 
on the  gospel.  {Marg.  Ref  1 — n.)  For,  in 
fact,  they  were  most  dangerous  "enemies  to 
the  cross  of  Christ."  They  did  not  approve, 
nay  they  hated,  the  holy  import  of  that  instruc- 
tive transaction,  even  the  crucifixion  of  the 
divine  Saviour,  which  was  the  grand  display 
of  the  holiness  of  God,  of  the  excellency  of  the 
law,  and  of  the  evil  of  sin;  {Note,  Gal.  6:11  — 
14.)  and  their  licentious  lives  more  disgraced 
the  doctrine  of  the  cross,  than  all  the  obloquy 
and  opposition  of  avowed  enemies.  "The 
end"  of  their  vain  profession,  if  persisted  in, 
would  certainly  be  final  "perdition;"  as  "their 
god  was  their  belly,"  the  indulgence  of  their 
appetites  was  the  chief  good  which  they  j)ro- 
posed  to  themselves,  and  the  chief  satisfaction 
which  they  sought:  to  this  base  idol  they  sac- 
rificed the  most  important  interests,  and  from 
it  they  expected  their  happiness,  instead  of 
seeking  it  from  the  Lord.  {Marg.  Ref.  p,  q. 
—Notes,  Is.  56:9—12.  Rom.  16:17—20.  2  Pet. 
2:12—14.)  At  the  same  time,  they  "gloried" 
in  their  licentious  doctrines,  practices,  and  suc- 
cess in  making  proselytes  and  corrupting  oth- 
ers; of  which  "they  ought  to  have  been  "asham- 
ed," and  which  would  certainly  terminate  in 
their  deep  disgrace.  For  they  were  "carnally 
minded,"  and,  not  "savoring"  heavenly  things, 
they  "minded,"  and  primarily  regarded,  world- 
ly pleasures  and  interests.  {Marg.  Ref.  r,  s. 
—Notes,  Matt.  16:21—23,  v.  23..  Rom.  8:5— 
9.  Col.  3:1 — 4.) — Some  expositors  explain 
this,  almost  exclusively,  of  the  Judaizing  teach- 
ers and  their  followers;  but  others  suppose  the 
Gnostics  to  be  especially  meant,  and  doubtless 
many  among  each  of  these  were  of  this  stamj). 
Yet  there  were  others  also  who  perverted  the 
gospel;  and  the  apostle's  words  at  least  equally 
point  out  licentious  Antinomian  professors, 
whether  Jews  or  Gentiles;  ot"  which  we  cannot 
doubt  that  many  sprang  up  in  every  part  of 


n  1:4.    Ps.  119:136.    Jer.  9:1.   13: 

17.  Luke  19:41.  Ads  20: 19,30, 

31.  Rom.9;2.  2Cor.2:4.  11:29. 
o  1:15,16.    1  Cor.  1:18.   Gal.  1:7. 

6:12. 
p  Matt.    25:41.     Lnke    12:45,46. 

2  Cor.  11:15.    2  Thes.  2:8,12. 

Heb.  6:6—8.    2   Pet.   2:1,3,17. 

Jiide  4,13.     Rev.  19:20.     20:9, 

10.  21:8.  22:15. 
q  2:21.    1  Sam.  2:11— 16.29.    Is. 

56:10—12.      Ez.   13:19.     31:3. 


Mic.  3:5,11.    Mai.  1:12.    Luke 

12:19.    16:19.     Rom.  16:18.     1 

Tim.  6:5.    2  Tim.  3:4.    Tit.  1: 

12.  2  Pet.  2:13.  Jiidc  12. 
r  Ps.  52:1.    Hos.  1:7.    Hab.  2:15, 

16.     Liike  If!: 4.     1   Cor.   5:2,6. 

2  Cor.  11:12.  Jam.  4:16.  2  Pet. 

2:18,19.    Jude  13,16.    Rev.  18: 

7. 
s  Ps.  4:6,7.     17:14.    Mall.  16:23. 

Rom.  8:6,7.   1  Cor.  3:3.  2  Pet 

2:3. 


A.  D.  65. 


CHAPTER  III. 


A.  D.  65. 


the  church.  Nor  is  it  prudent  to  represent  all 
the  dangler  to  he  on  one  side,  when  the  opposite 
extreme  is  equally  fatal. 

Be  followers  io2;ether.  (17)  ^vjuuiin]Toct  //« 
yivea&e.  Here  only.  'Imitate  me  amon^  oth- 
'ers  who  imitate  me.'  Erasmus.  Ex  avp,et  fii- 
jUTjTr/g'  See  on  1  Cor.  4:16. — ^n  ensainple.] 
Tvnov.  See  on  John  20:25.  Rom.  6:17.— 
Earthly  things.  (19)  Ta  eniyBta.  2:10.  See  on 
John  3:12, 

20  For  *  otir  "  conversation  is  in  heaven; 
"  from  whence  also  >  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ; 

21  Who  ^  shall  change  our  vile  body, 
*  that  it  may  be  fashioned  like  unto  his 
glorious  body,  according  to  ''  the  working 
whereby  he  is  able  even  to  subdue  all  things 
unto  himself. 

Note. — In  opposition  to  the  base  and  grov- 
elling characters  before  described,  the  apostle 
here  showed,  that  true  Christians  are  "citizens 
of  heaven,"  where  their  hearts  and  treasures 
are  lodged,  and  whence  their  hopes  and  com- 
forts are  derived,  so  that  their  judgment,  affec- 
tions, and  conduct  must  be  of  a  heavenly  na- 
ture. Thence  also  all  true  believers  expect  the 
coming  of  Christ  "to  be  their  Judge,"  and  are 
continually  preparing  to  meet  him,  (Marg. 
Ref.  t — y.)  Instead  of  idolizing  animal  grati- 
fications, they  deem  the  body  itself  at  present 
to  be  a  "vile  body,  a  body  of  humiliation,"  be- 
ing the  seat  of  ensnaring  appetites,  the  instru- 
ment of  sins,  the  encumbrance  of  the  soul  in 
duty,  liable  to  manifold  and  loathsome  diseases, 
and  condemned  to  return  to  corruption  and 
dust.  (Notes,  1  Cor.  15:39—44,  vv.  42—44.) 
But  they  expect  that  Christ,  at  his  second 
coming,  will  "change"  their  bodies,  fashioning 
them  into  a  complete  conformity  to  his  glorified 
body,  rendering  them  incorruptible  and  spirit- 
ual, and  thus  preparing  them  to  participate  and 
improve  the  holy  felicity  of  the  immortal  soul, 
to  all  eternity.  (Marg.  Ref.  a.)  This  the 
Saviour  will  effect  by  his  own  omnipotent  op- 
eration, according  to  that  "working"  by  which 
lie  is  able  to  subdue  all  things  to  himself,  and 
so  give  them  final  deliverance  from  death,  their 
last  enemy,  (J\larg.  Ref.  h.) — The  contrast 
between  "the  body  of  our  humiliation,"  and 
the  "body  of  his  glory,"  into  the  likeness  of 
which  Jesus  will  change  our  bodies,  is  remark- 
able. There  seems  to  be  a  reference  to  the 
transfiguration,  (Notes,  Matt.  17:1 — 8,) — If 
onmipotence  is  an  incommunicable  divine  per- 
fection, the  apostle's  language  doubtless  attests 
his  Deity,  in  the  most  emphatical  language, 
(Note,  l'  Cor.  15:50—54.) 

Conversatioji.  (20)  UoltTFvitd.  Here  only. 
IIidiTiuor  S'.'C  on  1:27.  The  word  properly 
signifies  "citizenship,"  or  the  privileges  and 
correspondent  conduct  of  a  citizen,  (Note,  1 : 
27 — 30.) — JVe  look  for.]  ^7Tfy.dF/nfit^)-u.  See 
on  i?om,  8:19,  (Notes,  Luke  19:11— <21.  1 
Thes.  1:9,10,  2  'Tim.  4:6-8.  T«7.2:13,  Heb. 
9.27,28.  '2Pet.  3:10— 13.)— Shall  change.  (21) 
M6Tu(j/T](icxTiapi.     See   on  1    Cor.  4:6. —  Vile 

t  1:13— 21.  Ps.  Iflill.  17  lo.  73; 
24—26.  Prov.lJ:2t.  M,,tt.  fi: 
19-21.  11:21.  I.ukc  12:21,32 
—34.  14;14.  2Cor.  t:lfi.  5:1,8. 
Jlph.  2n.  Col.  l-.n.  y:l_3. 
Ileh,  10.34,3  J.    1  I'el.  1:3,  •!. 

Vol.  M. 


u  fji-.  Is.  2r.:l,2.  Gal.  4:26.    Kpli. 

2:19.    Ileb.  12:22.     Kev.  21: lO 

—27. 
%  AcU   1:11.     I    Thes,    4:16.     2 

Thcs.  l:7,fi.  Rev.  1:7. 
y   1:10.  1  Cor.  1:7.   1  Thos.  1:10. 

49 


body.]  To  acofiu  ttjc  ictnEivoiasuig.  See  on 
Luke  1 :48.  It  is  .contrasted  with  tw  aoiumt 
7//C  doiijg  uviH. — May  be  fashioned  like  unto.] 
revFaifui  (tvro  ovuuoQq^ot'.  See  on  10, —  The 
ivorking  whereby  he  is  able.]  Tip'  fregyeiav 
18  dvt'uad^ui  uvTor.  See  on  Eph.  1:19, 

PRACTICAL    OBSERVATIONS. 
V.  1— 11. 

We  o-'ght  to  be  "zealous  of  good  works," 
but  to  "rejoice  in  the  Lord"  alone.  (Notes,  Is. 
12:1—3,  45:23—25,  61:10,11,  Hab.  3:11— 
19,) — Repetitions  on  such  important  subjects, 
though  easy  to  the  teacher,  are  safe  to  the 
hearers,  and  must  not  be  deemed  superfluous; 
being  often  far  more  usel'ul  than  the  most  orig- 
inal, ingenious,  admired,  or  learned  disquisi- 
tions.— We  cannot  too  earnestly  guard  men 
against  those,  who  cither  oppose  or  pervert  the 
doctrine  of  salvation  by  mercy  and  grace  alone. 
Many  of  these  are  greedy  of  their  own  inter- 
est, fierce  against  their  o}iposers,  and  ready  to 
rend  in  pieces  the  church,  in  order  to  propagate 
their  own  peculiar  notions  or  observances; 
though  some  are  more  plausible, — But  we 
should  also  protest  against  "evil  workers"  of 
every  descrij)tion,  with  decision  and  impartiali- 
ty. The  true  Christian  will  be  aware  of  them; 
he  "worships  God  in  the  Spirit,  glories  in 
Christ  Jesus,"  has  "the  circumcision  of  the 
heart,"  and  confides  in  nothing  of  which  unre- 
generate  men  are  capable.  (Notes,  Jer.  9:23, 
24.  Col.  2:10—12,  1  Pet.  1  :23— 25,)— But, 
how  far  short  do  many,  who  "have  confidence 
in  the  flesh,"  come  of  the  attainments  of  Saul 
the  persecutor!  Their  birth  of  Christian  par- 
ents, early  baptism,  and  "form  of  godliness," 
can  scarcely  be  imagined  superior  to  his  dis» 
tinctions  of  a  similar  nature:  but  where  is  their 
strictness,  their  zeal,  their  morality,  and  their 
blame.ess  conduct.'  Yet  they  trust  in  their  poor 
scanty  worthless  forms  and  duties;  and  count 
them  too  valuable  to  be  exchanged  lor  Christ 
and  his  salvation!  But  if  they  ever  "come  to 
themselves,"  and  become  acquainted  with  God, 
his  law,  and  their  own  characters;  they  will 
"count  all  their  gain"  to  be  "loss  for  Christ:" 
and  if,  in  consequence  of  their  conversion,  they 
should  lose  all  outward  things,  and  endure  all 
kinds  of  persecutions  in  the  Lord's  service;  if 
they  should  labor  more  abundantly,  and  walk 
more  holily,  than  their  brethren;  they  will  still 
"count  even  all  these  things  but  loss  and  dung, 
for  the  excellency  of  the  knowledge  of  Christ;" 
they  will  renounce  all  dependence  on  their  best 
services,  and  esteem  all  worldly  objects  wortli- 
less,  compared  with  the  hoj)e  of  "gaining  Christ, 
and  being  found  in  him."  They  will  deprecate, 
as  sure  destruction,  liaving  their  eteriuil  state 
in  any  measure  decided  according  to  their  own 
righteousness:  they  will  desire  above  all  things 
to  have  "that  righteousness  which  is  through 
the  faith  of  Christ,  even  the  righteousness  which 
is  of  God  by  faith."  They  will  see,  that  no  ad- 
ditions need  be  made  to  his  "unsearchahle  rich- 
es," no  security  added  to  his  sure  refuge,  no 
apj)endages  to  his  robe  of  righteousness.  Thus 
they  will  account  themselves  rich,  sale,  and 
happy,  in  proportion  to  their  assurance  of  being 


2  rim.  4:8.      Tit.  2:13       lleh. 
9  2i:.  2  IVt.  3:12—14. 

T.   I  Cor.  15:42 — 14,49— .Ot. 

a  Mali.  17:2.     Col.    3:t   1    John 

3  2.  Rev.  I:13,i.c 


b  Is.  25:  ti.  26:19.  llos.  13:14. 
Mali.  22:29.  2f;:  18.  J..hn  5:25 
—29.  11:21—26.  1  Cor.  l5:'-.> 
26,53— SG.  Eph.  1:19,20.  Re». 
1:S,10.  20:11—13. 


[385 


A.  D.  65. 


PHILIPPIANS/ 


A.  D.  65. 


"found  in  Christ,"  and  "made  the  righteousness 
of  God  in  him:"  but,  in  seeking  for  this  assur- 
ance, as  well  as  in  order  to  glorify  so  bounteous 
and  beloved  a  Friend;  they  will  also  earnestly 
desire,  and  aim  at,  a  more  transforming  "knowl- 
edge oi"  Christ,"  a  deeper  experience  of  the 
power  of  his  resurrection,  and  a  nearer  conform- 
ity to  him  in  his  sufferings  and  death,  by  dying 
to  sin,  and  crucifying  the  flesh  with  its  affec- 
tions and  lusts.  And,  at  the  same  time,  the 
love  of  Christ  will  constrain  them,  if  called  to 
it,  to  sufler,  yea,  to  die  with  him,  that  they 
maybe  also  glorified  together:  if  so  be,  they 
may,  by  any  means,  be  partakers  of  the  resur- 
rection to  eternal  felicity  in  heaven. 
V.  12—21. 
Thousands  and  ten  thousands,  yea  millions, 
have  testified,  that  the  above  is  the  judgment 
and  experience  of  true  Christians:  nor  can  any 
measure  of  personal  holiness  or  self-denying  la- 
bors satisfy  the  man,  who  "counts  all  but  loss 
that  he  may  win  Christ,"  and  be  justified  by 
faith  in  him  alone.  He  still  "counts  not  him- 
self to  have  attained;"  he  is  continually  hum- 
bled for  his  manifold  defects  and  defilements; 
he  still  "follows  after,"  in  hope  of  attaining  to 
that  prize,  for  which  he  was  apprehended, 
when  a  careless,  ignorant  sinner,  a  wretched 
sensualist,  or  a  proud  formalist,  by  the  Sav- 
iour's preventing  grace.  In  his  Christian  course 
"he  forgets  the  things  which  are  behind,  and 
reaches  forth  to  those  things  which  are  before;" 
and  presses  forward  to  "the  mark,  for  the  prize 
of  his  high  calling  in  Christ  Jesus."  In  these 
respects  there  are  indeed  very  great  disparities 
among  real  Christians;  but  all  know  something 
of  these  purposes,  desires,  and  experiences. 
Those  who  are  most  "perfected  and  matured" 
in  the  life  of  faith  and  grace,  still  need  exhort- 
ations to  be  thus  minded:  they  who  are  newly 
set  out,  sho.uld  be  called  on  to  emulate  such 
honorable  examples:  and  while  tliey  judge  and 
act  in  this  manner,  as  to  these  grand  concerns, 
the  Lord  will  guide  them  into  the  further 
knowledge  of  his  truth  and  will.  For  satisfac- 
tory views  of  divine  things  are  far  better  ac- 
quired by  peaceable  meditation  and  diligent 
obedience,  than  by  eager  and  angry  disputa- 
tions. {Notes,  John  7:14—17.  8:30-36.) 
We  should,  however,  be  very  careful  not  to 
grow  remiss  and  languid,  in  those  things  "to 
which  we  fiave  already  attained:"  but  still 
continue  to  "walk  by  the  same  rule,  and  mind 
the  same  things,"  that  we  may  make  a  perpet- 
ual progress  in  the  divine  life,  and  secure,  as  it 
were,  every  post  of  which  we  have  got  pos- 
session. Let  us  then  assiduously  endeavor  to 
walk  after  the  example  of  apostles  and  evan- 
gelists, that  our  conduct  may  be  meet  for  oth- 
ers to  copy  with  advantage;  (Note,  1  Thes. 
1:5 — 8.)  for  alas!  in  every  age,  there  are  pro- 
fessors of  the  gospel,  of  whom  the  humble, 
zealous  Christian  can  scarcely  think  or  speak, 
without  sorrow  and  weeping.  Of  these,  minis- 
ters must  warn  and  caution  their  flocks  in  ten- 
der love:  seeing  "their  end  is  destruction;" 
sensual  mdulgence  is  their  filthy  deity;  they 


a  3:20.21.  2  Pel.3  11—14. 

b  SiC  on  1:3.   2:26. 

c  -Z-.ir,.  2  Cor.  I:l4.  1  Thes.  2: 
in.2a.  3:9. 

<i  J:27.  Ps.  27:14.  125:1.  Matt. 
10:22.  .lohn  2:31.  1S:.S,4.  Acts 
2:42.   11:23.  14:22.    Uom.  2:7. 


■3861 


ICor.  15:58.  16:13.  Gal.  5:1. 
Enh.  6:10—18.  Col.  4:12.  I 
Thes.  3:8,13.  2  Thcs.  2:15.  2 
Tim.  2:1.  Heh.  3:14.  4:14.  10: 
23,35,36.  2  Pet.  3: 17.  Judc  20, 
21,21,25.  Rev.  3:10,11. 
e  2:2,3.     Gen.    45:25.      Vs.  133: 


glory  in  their  shameful  abuse  of  tlie  gospel,  and 
"mind  earthly  things"  under  a  religious  pro- 
fession. But  let  us,  as  citizens  of  heaven, 
"have  our  conversation"  of  a  contrary  nature: 
may  we  continually  prepare  for  the  coming  of 
our  judge,  "that  we  may  be  found  of  him  in 
peace,  without  spot  and  blameless:"  may  we 
expect  confidently  to  have  our  bodies  of  hu- 
miliation changed  by  his  almighty  power,  into 
the  fashion  of  his  glorified  body:  and,  in  this 
prospect,  may  we  apply  to  him  daily  to  new- 
create  our  souls  unto  holiness;  to  deliver  us 
from  our  enemies,  "to  bruise  Satan  under  our 
feet,"  and  to  employ  both  our  bodies  and  souls 
as  "instruments  of  righteousness"  in  his  ser- 
vice on  earth,  till  he  shall  come  to  receive  us  to 
his  heavenly  kingdom!  *• 

CHAP.  IV. 

Tlie  apostle  affectionately  ciihorts  and  encourages  the  Christians  at 
Philippi  to  steadfastness  in  the  lailh.  concoid  among  ihtmselves,  and 
joy  in  the  Lord,  1 — 4;  and  to  moderation,  confidence  in  God,  con- 
slant  prayer  and  thanksgiving,  and  universal  good  lieha^ior,  &—9. 
He  declares  his  joy  in  tlie  Lord,  on  account  of  their  renewed  rare  of 
him,  in  sending  by  Epaphroditiis  a  .supply  for  his  wants,  10;  (it, 
though  he  had  learned,  and  ivas  able  ^Mhrouth  Christ  strengthening 
him,''  to  be  content  in  any  station;  they  had  doire  wvW  in  communi- 
cating with  him  in  his  affliction,  11  — 14.  Indeed,  they  alone  had 
formerly  thus  communicated  with  him:  and  he  rejoiced  that  they 
were  thus  fruitful;  as  it  would  redound  to  their  own  profit;  being  a 
spiritual  sacrifice  pecirliarly  acceptable  to  (iod  thr'oirch  Christ,  yvho 
would  abundantly  supply  all  therr  wants,  15 — 19.  'l"o  him  he  as- 
cribes eternal  glory,  20;  and  concludes  with  salutations  and  benedic- 
tions, 21—23. 

THEREFORE,  my  brethren,  dearly 
beloved  ^  and  longed  for,  *"  my  joy 
and  crown,  ^  so  stand  fast  in  the  Lord,  my 
dearly  beloved. 

Note. — This  verse  evidently  relates  to  the 
subject  with  which  the  former  chapter  con- 
cluded. (Notes,  3:20,21.  1  Cor.  15:55—58.) 
Seeing  the  Philippians  had  such  hopes,  and  so 
powerful  and  gracious  a  Friend,  let  them,  stand 
fast  in  faith  and  obedience,  amidst  all  enemies 
and  temptations;  as  they  had  hitherto  done,  and 
as  had  been  recommended  to  them.  {J\lar«:;.  Ref. 
—Note,  1  Cor.  16:13,14.  1  Thes.  3:6—10.)-- 
The  verse  is  principally  remarkable  lor  the  va- 
riety of  expressions,  in  which  the  apostle  pour- 
ed out  the  afiection  of  his  heart  towards  his 
brethren,  or  rather  children,  at  Philii)pi.  They 
were  indeed  "dearly  beloved,"  with  them  he 
longed  to  commune;  (Note,  1:7,8.)  and  he 
earnestly  desired  to  be  still  more  useful  to  them 
He  counted  them  "his  joy  and  crown'' 
amidst  all  his  sorrow  and  disgrace;  and  he  ex- 
pected that  they  would  be  so  in  the  dav  ot" 
Christ.      (Note,  1 :27— 30.   1   Thes.  2:17—20.) 

Longed  for.]  EniTTo&ijjm.  Here  only.  Enc- 
noD^eui,  1:8.  2:26.   See  on  i^m.  1:11. 

2  I  beseech  Euodias,  and  beseech  Syn- 
tyche,  ^  that  they  be  of  the  same  mind  in 
the  Lord. 

3  And  ^I  entreat  thee  also,  °  true  yoke- 
fellow, ''  help  those  women  which  labored 
with  me  in  the  gospel,  \\ith  Clement  also, 
and  loith  other  my  fellow-laborers,  '  whose 
names  are  in  the  book  of  life. 


Mark    9:50.     Rom.  12:16—18. 

1  for.  1:10.     Eph.  4:1—8.      1 

Thes.  5:13.  Heb.  12:14.    Jam. 

3:17,18.   1  Pet.  3:8—11. 
f  2.  Rom.  12:1.   Philem.  8,9. 
g  See  on  2:20— 25.— Col.  17. 
ll    Acts    9.36 — ^11.         16:14—18. 


Rom.  16:2—4,9,12.  1  Tim.  5: 
9,10. 

Ex.  32:32.  Ps.  69:28.  I»  4:3. 
Ei.  13:9.  Dan.  12:1.  Luke  lO: 
20.  Rev.  3:5.  13:8.  17:8.  20: 
12,15.  21:27. 


A.   D.   65. 


CHAPTER  IV. 


A.   D.  65. 


Note. — It  is  probable,  that  Euodias  and  Syn- 
tyche  were  women  of  note  at  Phllippi,  who  on 
some  account  had  disagreed;  this  both  impeded 
their  usefulness,  and  tended  to  cause  divisions 
in  the  church.  The  apostle  therefore  entreated 
them  to  accommodate  their  differences,  by  mu- 
tual concessions  and  forgivenesses;  so  that  they 
might  be  "of  one  mind  in  the  Lord,"  for  his 
sake,  and  in  seeking  the  peace  and  welfare  of 
his  church.  {Marg.  Ref.  e. — Notes,  Matt.  5: 
23,34.  18:15—17.  1  Cor.  6:1—6.  Eph.  4:30— 
32.  Co/.  3:12— 15.)  The  "true  yoke-fellow," 
or  genuine  associate  in  the  work  of  Christ, 
whom  tiie  apostle  addressed  without  naming, 
was  doubtless  well  known  at  Philijipi;  though 
our  conjectures  respecting  him  must  be  preca- 
rious. Some  think  that  the  person  intended 
was  husband  to  one  of  the  women  above-men- 
tioned; others  that  he  was  some  eminent  min- 
ister at  Philippi.  The  apostle,  however,  en- 
treated him  to  use  his  influence,  in  bringing 
those  women  to  a  cordial  agreement,  and  in 
lielping  them  to  accomplish  all  their  good  de- 
signs, for  the  honor  of  Christ  and  the  promul- 
gation of  the  gospel:  for  they  had  formerly  la- 
bored, by  iheir  private  endeavors,  to  promote 
the  success  of  his  public  ministry;  as  Clement 
(or  Clemens)  also  had  done,  and  several  others, 
whom  he  acknowledged  as  his  fellow-laborers; 
and  whose  zeal  and  love  emboldened  him  to 
say,  that  their  names  were  enrolled  in  the  book 
of  life,  among  the  elect  of  God  and  the  heirs 
of  heaven.  {Marg.  Ref.  f — i. — Notes,  Is.  4: 
3,4.  Dan.  12:1.  Luke  10:17—20.  Rev.  3:4— 
6.  13:8—10.  17:7,8.  20:11—15.)  It  is  not 
certain  that  this  was  Clemens  Romanus,  an 
epistle  of  whose  writing  is  yet  extant:  but  it  is 
generally  supposed  that  the  apostle  meant  him. 

IVue  yoke-felloiv.  (3)  2vt,vyE  yrtjaie.  ^v'Qv- 
yog,  6  y.ui  7j.  Here  only.  '  Uni  quasi  jugo  junc- 
tus.'  Schleusner.  rviqaiog,  6  xui  t^.  See  on  2 
Cor.  8:8.  The  words  may  be  thus  used  in  the 
feminine:  but  they  far  more  naturally  lead  the 
mind  to  think  of  a  male  associate. — Help.] 
:^vlkHfi6uv>j.  Luke  5:7,9.— Gen.  30:7.  Sept. 
2:vvuvTilunS(xvti),  Luke  10:40.  Rom.  8:26. — 
Ex.  18:22.  Sept. — Labored.]  ^vriix)^h]auv. 
See  on  1 :27.  {Note,  1 :27— 30.)  It  signifies  to 
wrestle  together;  to  make  painful,  earnest,  and 
perilous  exertions,  with  union  and  concert,  in 
order  to  accomplish  an  important  object, 

4  ^  Rejoice  in  the  Lord  ^  alway;  and 
"*  again  I  say,  rejoice. 

Note.— {Notes, '2:14— \8.  3:1— 7,  w.  1—3.) 
The  apostle  again  exhorts  the  Philippians  to 
"rejoice  in  the  Lord  ahoay,"  even  in  the  midst 
of  persecutions,  afflictions,  and  temptations; 
though  they  should  be  poor,  bereaved,  sick, 
imprisoned,  or  in  danger  of  death;  yea,  notwith- 
standing their  manifold  sins,  and  their  present 
lamented  imperfections  and  defilements,  the 
deplorable  evils  which  they  might  witness 
among  professed  Christians,  and  the  wretched 


k-  See  on  b.  3. 1 . 

I   I'!i.34:l,2.   1 -IS:  1,2.  146:2.  Matt. 

5- 12.    Acts  S:41.   16:25.     Rom. 

5:2,3    1  Thes.  5:16— IS.    Jam. 

1:2—4.   1   I'et.  4:13. 
1.1  3:1.  2  Cor.  13:1,2.  Oal.  1:8,9. 
n  Mall.  5:39—42.  6:25,34.  Luke 

6:23—35.   12:22—30.  21:34.    1 

Cor.  6:7.  7:29—31.   8:13.    Tit. 

3:2.    Heh.  13:5,6.    1  P<t.  1:11. 
»  Matt.   24:48—00.      1    Thes.    5: 


2 — 1.    2  Thes.    2:2.    Ilel)     10: 

25.  Jam.  5:8.9.     1  PtI.  4:7.    2 

I'd.  3.i!— 14.' 
p  Dan.     3:16.     Malt.     C:2S— 33. 

10:19.   13:22.     Luke  10:41.   12: 

29.  1  Cor.  7:21,32.    1  Pet.  .5:7. 
q  Gen.    32:7—12.     1    S:im.  1:15. 

30:6.     2Chr.  32:20.    33:12,13. 

Ps.  34:5— 7.    51:15.    5.5;17,i2. 

62:8.     Piov.  3:5.6.     16:3.    .let. 

33:3.  Mall.  7:7,8.  Lu:^c  r;:l,7. 


state  of  the  ruined  world  around  them.  For 
the  favor,  mercy,  salvation,  protection,  and 
consolation  of  their  all-sufRcient  and  almighty 
Lord;  the  honor  of  their  relation  to  him,  the 
felicity  of  communion  with  him,  and  the  eter- 
nal glory  which  he  had  prepared  for  them  as 
his  ransomed  flock,  comprised  a  joy,  which 
might  more  than  counterbalance  all  the  causes 
of  their  sorrows;  and  which  would  satist^y  and. 
sanctify  tueir  hearts,  and  fortify  them  lor  self- 
denial,  suflering,  and  death.  Nor  were  they  to 
consider  this  exhortation  as  given,  without  due 
consideration  of  their  inward  and  outward  im- 
pediments. Lest  they  should  suppose  this  to 
be  the  case,  he  would  again  call  upon  them  to 
"rejoice;"  for  he  knew,  that  if  they  lived  up  to 
their  privileges,  and  walked  worthy  of  their 
high  calling,  they  could  never  want  cause  for 
joy,  and  would  generally  be  enabled  to  rejoice. 
{Marg.  Ref.— Notes,  Ps.  32:8— il.  33:1.  34: 
1,2.  Rom.b:l—b.  12:9—13.  1  T/tes.  5:16— 22. 
Jam.  1 :2— 4.  1  Pet.  1  :8,9.)— The  Lord  Jesus, 
or  "God  in  Christ,"  "God  become  our  Salva- 
tion," is  especially  meant,  in  all  these  animat- 
ing calls  to  rejoice. 

5  Let  "  your  moderation  be  known  unto 
all  men.     "  The  Lord  is  at  hand. 

6  Be  P  careful  for  nothing;  but  "^  in  every 
thing  by  prayer  and  supplication,  with 
'thanksgiving,  let  your  requests  be  made 
'  known  unto  God; 

7  And  "^  the  peace  of  God,  which  "pas- 
seth  all  understanding,  "  shall  keep  your 
hearts  and  minds  ^  through  Christ  Jesus. 

Note. — In  connexion  with  the  holy  joy  above 
inculcated,  and  in  order  to  it,  the  apostle  ex- 
horted his  beloved  brethren,  to  manifest  an  in- 
' difference  concerning  those  worldly  possessions, 
distinctions,  and  enjoyments,  about  which  men 
I  in  general  contend  and  quarrel:  that  so,  the 
j  "meekness"  of  their  disposition  might  be  known 
jto  all  men,  even  to  their  enemies;  who  would 
iperceive  how  "moderate"  they  were,  as  to  the 
lacquisition  and  use  of  outward  things;  and  how 
'composedly  they  suffered  the  loss  or  want  of 
them,  or  any  of  those  hardships,  to  which  the 
injustice  of  their  persecutors  exposed  them. 
•{Note,  Heh.  10:.'^2— 34.)  This  they  should 
aim  at,  under  a  realizing  assurance,  that  "the 
Lord  was  at  hand."  The  present  life,  with  all 
its  trials  or  enjoyments,  Avas  speedily  vanish- 
ing; the  Lord  would  soon  come  to  receive  the 
souls  of  his  peo])le  to  glory,  and  to  terminate 
the  prosperity  of  his  enemies:  nay,  the  day  of 
final  retribution  would  speedily  arrive,  with 
complete  redemption  to  believers,  and  "perdi- 
tion to  ungodiv  men."  {Marg.  Ref.  n,  o. — 
Notes,  1  Cor.  7:29—31.  Jam.  5:7—11.  1  Pet. 
4:7.)  Whatever  then  was  taken  from  theus, 
or  wanting  to  them;  whatever  discouraged  or 
distressed  them,  in  their  own  concerns  or  those 


.    Col.  4:2.     I  Th^s. 
1  PeL  4:7.    Jnde  20, 


Eph.  e 

5:17,18 

21. 
r  1    Sam.    7:12.       2    Cor.    1:11. 

Kph.  5:20.  Col.  3:15.17. 
s  Prov.  15:8.     Canl.2:14.    Matt. 

6:8. 
t  1:2.     Num.    6:26.     Joh  22:21. 

34:29.      Ps    2:<:11.     f:.'>:8.     Is. 

26:3,12.     45:7.      48:18,22.    £5: 

11,12.     57:ia— 21.    Jer.    33:6. 


Luke  1:79.    2:14.    John  14:27. 

16:33. — Stt    on     Pom.    1:7. — 

5:1.  8:6.   14:17.   15:13.    2  Cor. 

13:11.     Gal.  5:22.      Col.  3:l5. 

2  Thes.  3:16.  Heb.  13:20.  Rev. 

1:4. 
n   Kph.  3:1 9.  Rev.  2:17. 
X  Keh.  E:10,  Prov.  2:11     4:6.  6: 

22. 
V  I  Pel.  1:4,5.  Jude  1. 


[387 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


of  their  brethren;  they  ought  to  watch  against 
unbelieving  anxiety,   and   a  useless   solicitude 
about  events.     (Marg.  Ref.  p.— Notes,  Matt. 
6:25,  Luke  12:22 — 34.)     In  order  to  this,  they 
ought,  in  every  case,  when  any  thing  either  re- 
lating to  their  spiritual  or  temporal  concerns, 
to  their  families,  or  to  the  church,  of  whatever 
nature  or  magnitude,  rendered  them  solicitous; 
"by  prayer  and  supplication,"  for  themselves 
and    others,   to  "make  their   requests    known 
unto   God;"  pouring  out  their  hearts    before 
him,   and  joining   their  fervent  prayers  with 
"thanksgiving"   for  mercies  already  received. 
(Marg.  Ref.  q.  s.)     In  thus  seeking  to  God, 
under  a  consciousness  of  their  indigence,  de- 
pendence, and  unworthiness,  and  in  believing 
reliance  on  his  mercy,  power,  truth,  and  grace; 
they  would   find,   that  "the  peace"  which  he 
alone  could  bestow,  consisting  of  an  inward, 
thankful,  admiring  sense  of  his  forgiving  love, 
an  acquiescence  in  his  will,  a  confidence  in  him 
for  help,  and  a  serene  composure  of  the  soul, 
would  be  vouchsafed  to  them.     This  peace  in- 
deed could    not  be   understood  by  those  who 
did  not  experience  it,  nor  could  any  words  give 
them  an  adequate  idea  of  it;  nay,  even  true 
believers  could  not  fully  explain  its  nature  and 
excellency:  but  they  would  find  their  affections, 
and  all  the  power  of  their  souls,  possessed  and 
garrisoned  by  it,  to  the  exclusion  of  alluring, 
alarming,  and  harassing  temptations,  through 
the  merits  of  Christ,  the  supply  of  his  Spirit, 
and  the  exercise  of  faith  in  him.     (Marg.  Ref. 
t—y.— Notes,  Ps.  25:14.  John  14:27,28.  Rom. 
15:8—13.   Ga/.  5:22— 26.   CoZ.  3:12— 15.  Jf?ev. 
2:17.) — This  peace  is  "my  peace,"  says  Jesus; 
it  is  the  "fruit  of  the  Spirit:"  it  is  "the  peace 
of  God." — Moderation.   (5)   'It  means,  meek- 
'ness  under  provocation,  readiness  to  forgive 
'injuries,  equity  in  the  management  of  business, 
'candor  in  judging  characters  and  actions,  ... 
'sweetness  of  disposition,  and  the  entire  gov- 
'ernmentofthe  passions.'  Macknight.  'Ecjuity; 
'a  mind  moderate  as  to  the  things  of  this  life, 
'and  by  no  means   strictly  exacting   what   is 
'justly  due.'  Beza. — "The  Lord  is  at  hand" 
(5),  or  near.     Some  understand  the  clause  of 
his  being  a  present  Help  in  trouble.     Others 
suppose   the   apostle    meant,    that    the    Lord 
would  speedily  come  to  destroy  Jerusalem,  and 
deprive  the  Jews  of  that  power  and  influence, 
by  which  they  became  the  general  instigators 
of  persecution.      Probably  this    interpretation 
was  adopted,  lest  it  should  be  inferred,  that  the 
apostle  erroneously  supposed  the  day  of  judg- 
ment to  be  near  at  hand;  but  it  is  by  no  means 
satisfactory.     It  is,   however,   the  manner  of 
the  sacred    writers,    to  consider   all  temporal 
things  as  short,  and  the  end  of  them  as  "at 
hand,"  and  "the  Judge  as  at  the  door:"  and, 
seeing  death  is  the  same,  in  a  great  measure, 
t')  individuals,  as  judgment  will  be  to  the  world 
at  large;  their  language  is  in  this  respect  high- 
ly suitable  and   proper. —  With  thanksgiving. 


See  on  a  3: 1 . 

Rom.    12:9—21.    1    Cor.    13:4 

—7.    Gal.  5:22,23.    .Iain.  3:17. 

2  Pet.  1:5—7. 

Matt.  22:16.    John  7:18.  Rom. 

12:9.  2  Cor.  6:8.   Eph.  4:25.  5: 

3.  6:14.  1  l>et.  1:22.  1  John  3: 

18. 

Acts  6:3.    Rom.  12:17.     13:13. 

2  Cor.  8:21.  1.3:7.  1  Thes.  4:12. 

1  Tim.  2:2.     Til.  3:14.  marg. 

Heh.  13:18.      1   Pet.  2:12. 


*  Or,  ver.eruble.      1   Tiin.    3:4,3, 

II.     Tit.  2:2,7.     GV. 
d  Gen.  18:19.     2  Sam.  23:3.    Ps. 

82:2.    Prov.   11:1.    16:11.  20:7. 

Mark  6:20.    Luke  2:25.   23:50. 

Arts  !0:-.:'2.     Til.    1:8. 
c  1  Tim.  4:12.     5:2.       Tit.  2:14. 

Jam.  1:27.  3:17.  2  Pet.  3:1.    1 

.lolm  d:3. 
f  2  Sam.  1:23.       Cant.  5:16.     1 

Pel.  4:8. 


(6)  'Thus  David,  very  often  beginning  with 
'lamentations  and  tears,  concludes  with  thanks- 
'giving.'  Beza. — The  mind  and  heart  are  dis- 
tinguished. "The  peace  of  God,"  and  the 
happy  experience  of  it,  fortifies  and  garrisons 
the  intellectual  faculties,  against  the  cavils, 
objections,  and  vain  reasonings  of  infidels, 
skeptics,  philosophers,  and  heretics;  and  the 
affections  against  the  allurements  and  terrors 
of  worldly  objects;  and  both  mind  and  heart 
against  all  the  temptations  of  the  devil. 

Moderation.  (5)  To  fttifixsc.  1  7Hm.  3:3. 
Tit.S.'i.  Jam.  3:17.  lPe<.  2:18.  ETTieixein, 
Acts  24:4.  2  Cor.  10:1. — Be  careful  for  no- 
thing. (6)  Mii^ev  fieoHiviiTe.  See  on  J^/o/<.  6 : 
25. —  Which  passeth  all  understanding.  (7) 
'  Ynege/nda  TTuvTu  t'sv.  'YTCfQe/oi,  2:3.  3:8. 
See  on  i?owi.  13:1. — Shall  keep.]  fl^QSQijaet.  2 
Cor.  11:32,  Gal.  3:23.  1  Pet.  I  :b.— Minds.] 
Noiifiura.  See  on  2  Cor.  2:11. 

8  ^  Finally  bretliren,  *  whatsoever  things 
**  are  true,  whatsoever  things  '^  are  *  honest, 
whatsoever  things  ^  are  just,  whatsoever 
things  ^  are  pure,  whatsoever  things  ^  art 
lovely,  whatsoever  things  ^  arc  of  good 
report;  if  there  be  any  ''  virtue,  and  if  there 
he  any  '  praise,  "^  think  on  these  things. 

9  Those  things,  '  which  ye  have  both 
learned,  and  received,  and  heard,  and  seen 
in  ine,  ""do;  and  "  the  God  of  peace  shall 

be  °  with  you.  [Practical  Observations.] 

Note. — The  substance  of  the  practical  exhor- 
tations, which  the  apostle  had  further  to  give, 
might  be  comprised  in  few  words.  Whatso- 
ever tempers,  words,  or  actions  in  any  way 
expressed  truth,  candor,  sincerity,  or  fidelity; 
whatsoever  appeared  grave,  "venerable,"  or 
respectable;  whatsoever  was  just  and  upright, 
stamped  with  probity  and  integrity;  whatso- 
ever evinced  purity,  chastity,  and  temperance; 
whatsoever  was  amiable,  or  friendly;  whatso- 
ever was  justly  of  good  report,  and  approved 
as  virtuous  or  commendable,  among  men;  let 
the  Philippians  continually  "think  of  these 
things,"  form  a  due  estimate  of  the  value  of 
each,  adopt  sucli  as  were  really  good,  and  en- 
deavor to  manifest  them  in  every  part  of  their 
conduct.  (Marg.  Ref.  h — k.)  In  short,  let 
them  practise  what  he  had  taught  them,  and 
what  they  had  received  as  teachable  scholars; 
what  they  had  heard  from  him,  and  witnessed 
in  his  example:  and  then  he  could  confidently 
assure  them  of  the  comforting  and  protecting 
jiresence  of  their  reconciled  God,  (as  the  Au- 
thor of  inward  and  outward  peace,)  with  their 
souls  and  in  their  assemblies.  (Marg.  Bef. 
1— o.) 

Honest.  (8)  "Venerable."  Marg.  ^r/ira.  1 
Tim.  3:8,11.  Tit.  2:2.  J^e/nrorr]?,  1  Tim.  ft: 
2.  3:4.  Tit.  2:7. — 'Quajcunque  sunt  gravi  et 
'honesto  viro  digna.'  Schleusner. — Pure.]  '^y 


5  Acts  6:3.   10:22.  22:12.  1  Thes. 

6:22.     1  Tim.  3:7.    5: 10. 
h  Hiith  3:11.    Prov.  12:4.    31:10, 

29.     2  Pet.  1:3,4. 
i    Prov.  31:31.    Rom.  2:29.    13:3. 

I  Cor.  4:5.     2  Cor.  8:18. 
k  Luke  16:15.    1  Thes.  5:21.       1 

John  4:1. 
1    3:17.      1  Cor.  10:31—33.   11:1. 

1  Thes.  1:6.  2:2—12,14.  4:1  — 

8.     2  thes.  3:6— 10. 


Ill  Ueiit.  5:1.     ."Matt.  5:19,20.     It 
21,24— 27.  Luke  6:46.  8:21. 
John  2:5.      13:17.    15:14.  AcU 
9:6.       2    Thes.  3:4.       Jam.  1: 
22.     2  Pet.  1:10.   1  John  3:22. 

n  7.  Rom.  15:33.  16:20.  1 
Cor.  14:;;3.  2  Cor.  5:19,20. 
13:11.  1  Thes.  5:23.  Heh.  13: 
20^1. 

o  Is.  8:10.  41:10.  Matt.  1:23. 
28:20.     2  Tim.  4:22. 


388] 


A.  D.  65. 


CHAPTER  IV. 


A.  D.  65. 


vn.  See  on  2  Cor.  7:11. — Lovely.']  Uuoacfdj] 
Here  only.  A  (fdoc,  amicus.  'Quicquid  gra- 
'tiam  moribus  nostris  affert,  et  nos  amahiles 
'reddit.'  Schleusner.  Those  things,  which  be- 
ing liind  and  loving,  conciliate  love. —  Think 
on.]  AoviUo&s.  3:13.  See  on  Rom.  2:3. — 
The  God  of  peace.  (9)  '(J  &eoQ  t»;;  etiji/rj/c. 
Bom.  15:33.  16:20.  1  Thes.  5:23.  Heb.  13: 
20.  (Notes,  Rom.  15:30— 33,  v.  33.  Ueb.  13: 
20,21.) 

10  But  P  I  rejoiced  in  tlie  Lord  greatly, 
that  now  at  the  last  '^  your  care  of  me 
*  hath  flourished,  again;  wherein  ye  were 
also  careful,  but  •'ye  lacked  opportunity. 

11  Not  that  I  speak  Mn  respect  of  want; 
for  '  I  have  learned  in  whatsoever  state  I  am 
therewith  to  be  content. 

12  1  know  both  "  how  to  be  abased,  and 
I  know  how  to  abound:  every  where  and 
in  all  things  "  I  am  instructed,  both  to  be 
full,  and  to  be  hungry,  both  to  abound,  and 
to  suffer  need. 

13  I  >■  can  do  all  things  ^through  Christ 
which  strengtheneth  me. 

Note. — The  apostle  would  not  conclude  his 
epistle,  without  a  special  acknowledgment  of 
the  kindness  shown  him  by  the  Philippians. 
It  had  indeed  "greatly  rejoiced  him  in  the 
Lord,"  with  reference  to  his  providence,  will, 
and  glory;  that,  after  a  considerable  time,  their 
care  of  him  had  flourished  again,  as  a  tree 
shoots  forth  its  buds  in  the  spring.  This  not 
only  excited  him  to  thank  God,  for  putting  it 
into  their  hearts  to  supply  his  urgent  necessi- 
ties; but  it  made  him  joyful  as  it  evinced  the 
prosperous  state  of  their  souls.  Indeed,  he 
was  now  satisfied,  that  they  had  all  along  been 
careful  for  him,  and  desired  to  help  him;  but 
they  had  wanted  the  opportunity  or  ability  of 
doing  it  so  soon  as  they  had  intended;  yet  per- 
haps his  godly  jealousy  over  them  had  made 
him  before  fear,  lest  they  were  become  disaf- 
fected or  remiss.  {J\larg.  Ref.  p — r.) — He  did 
not,  however,  speak  this  with  respect  to  the 
want  which  he  had  suffered,  as  if  that  were  an 
intolerable  evil:  for  "he  had  learned"  in  the 
school  of  experience,  under  the  tuition  of 
Christ,  "to  be  contented"  and  well  satisfied 
with  the  appointments  of  God,  in  whatever  sit- 
uation he  was  placed.  He  "knew  how  to  be 
abased"  by  the  deepest  poverty,  laboring  hard 
for  a  mean  subsistence,  neglected  and  despised; 
without  repining,  or  using  any  dishonorable 
means  of  obtaining  relief:  and  he  was  able  "to 
abound,"  v/ithout  deviating  from  the  strictest 
rules  of  temperance  and  humility,  and  without 
growing  reluctant  to  the  most  self-denying  and 
afflictive  labors.  In  every  respect,  and  in  all 
things,  he  was  "initiated"  into  the  mysterious 
life  of  faith  and  communion  with  God,  as  the 
Source  of  consolation:  so  that  he  "knew  how 
to  be  full,"  and  able  to  impart  to  others,  with- 
out being  betrayed  into  inexpedient  indul- 
gence, pride,  or  love  of  worldly  things;  or 
to  be  hungry,  and  destitute  of  bare  necessaries 


p  See  on  3:1,3. — 2  Cor.  7:6,7. 

q  2  Cof.  11:9.     Gal.  6:6. 

*  Or,  is  revived.    I's.  85:6.    Hos. 

14:7. 
r  Gal.  6:10. 


s  1  Cor.  4:11,12.  2  Cor.  6:10. 
8:9.     11:27. 

t  3:8.  G<n.  28:20.  Ex.  2:21. 
Matt.  6:31— 34.  Luke  3:14.  I 
Tim.  6:0—9.    Ueb.  10:34.    13: 


for  himself,  without  being  discomposed,  or  un- 
fitted for  his  place  and  work.  (Marg.  Ref. 
s — X.)  Thus  he  found  by  experience,  that  he 
"could  do  all  things,"  in  this  respect,  and  in 
whatever  was  connected  with  his  duty:  not  by 
his  natural  ability,  nor  yet  by  the  grace  Avhich 
he  had  already  received;  but  through  fhe 
strength  daily  communicated  to  him  from 
Christ,  whose  power  rested  upon  him,  and  en- 
abled him  for  every  service  and  situation,  to 
which  he  called  him.  (Marg.  Ref.  y,  z. — 
Notes,  "H  Cor.  12:7—10.  £pA.^3:14— 19.  6:10 
—13.  Col.  1:9— 14,  V.  11.  1  Tm.  4:6— 10, 
vv.  6—8.  Heb.  13:5,6.)— He  seems  to  have 
learned  these  things,  by  a  deep  sense  of  his 
own  unworthiness,  and  his  obligations  to  the 
Lord;  by  continually  contemplating  the  pov- 
erty, abasement,  and  sufferings  of  Christ;  by  a 
believing  confidence  in  the  wisdom,  faithful- 
ness, and  love  of  God,  who  ordered  all  this 
concern  in  the  best  manner  possible;  by  a  lively 
hope  of  immortal  felicity;  and  an  ardent  desire, 
by  any  labors  on  sufferings,  to  promote  the 
cause  of  Christ  in  the  world. — It  appears  to  us 
wonderful,  that  the  apostle,  in  so  affluent  a  city 
as  Rome,  where  a  flourishing  church  of  Christ 
had  been  for  a  considerable  time  established, 
and  even  after  his  imprisonment  for  the  gospel 
had  excited  very  great  atlentiun  among  large 
multitudes,  should  want  the  necessaries  or  com- 
forts of  life.  But  the  Gentiles,  in  general, 
were  little  in  the  habit  of  giving  to  the  poor,  or 
contributing  to  the  support  of  the  ministers  of 
religion:  and  the  apostle,  like  Elisha  in  respect 
of  Naaman,  would  be  extremely  careful  not  to 
excite  their  prejudices,  or  interrupt  the  success 
of  the  gospel,  by  his  own  concerns:  so  ihat, 
probably,  it  was  not  generally  known,  that  he 
was  in  want.  The  Christians  at  Rome,  as  in 
other  places,  were,  it  may  be  supposed,  chiefly 
of  the  lower  orders;  and  they  had  already  to 
provide  for  their  own  pastors,  the  poor,  and  the 
expenses  of  their  religious  worship.  Yet,  after 
all  these  considerations  have  been  allowed  their 
full  weight;  not  only  the  disinterestedness  of 
the  apostle,  but  the  inattention,  to  say  no  more, 
of  the  Christians,  cannot  but  excite  our  aston- 
ishment!— Abased.  (12)  'He  who  is  poor  is 
'despised  by  most  men,  how  much  soever  he 
'may  be  adorned  with  the  excellent  gifts  of 
'God.'  Beza.  {Note,  Ec.  9:12— 18.)— I  am 
instructed.]  A  reference  is  made  to  the  initia- 
tion of  select  persons  into  certain  concealed 
mysteries,  among  the  heathen.  There  is  rea- 
son to  believe,  that  these  celebrated  mysteries 
contained  much  evil,  and  little  or  no  good:  but 
the  mystery  of  the  liftj  of  faith,  submission  to 
God,  and  reliance  on  him,  was  of  a  higher  and 
nobler  nature. 

Your  rare  of  me.  (10^  Tov^ifo  e/nu  q^oovFif. 
2.  1:7.  2:2,5.  3:15,16,19.  See  on  J\Iatl.  16: 
23. — Hath  flourished  again.]  "Is  revived." 
Marg.  Ji'tthtlfiE.  Here  only  N.  T. — Ez.  17: 
24.  Sept.  "Ye  have  flourished  again,  as  to 
your  care  of  me."  "You  have  made  your  care 
of  me  to  flourish  again."  Hammond. —  Ye  lack- 
ed opportunity.]  JlxuiQeiodb.  Here  only.  Ev- 
xui^auj-    See  on  »4c/s  17 :21. —  To   be   content. 


S,6. 
u  1  Cor.  4:9—13.  2  Cor.  6:4—10. 

10:1,10.      11:7.      12:7—10. 
X  Dcut.  32:10.    Neli.  9:20.  Is.  8: 

11.  Jer.  31:ia.  Matl.  11:29.13: 


52.  Eph.  4:20,21. 
y  .lohn  15:4,7.   2  Cor.  3:4,5. 
z.  Set  <m  2  Cor.  12:9.10.  Eph.  3 

16.  6:10.    Col.  1:11 — Is.40.23 

— ol.     41:10.     43:24. 

[389 


A.  D.  65. 


PHILIPPIANS. 


A.  D.  65. 


(11)  ytvutoxiig  stKti.    Here  only.    JviuQueia, 

1  Tim.  6:6^  See  on  2  Cor.  9:8.  'Qui  sibi  suf- 
ficit.''  Schleusner.    Ex  ainog,  ipse,  et  ctQxeoi, 

2  Cor.  12:9.      1   Tim.  6:8. — The   seat   of  his 
satisfaction  is  in  himself,  independent  of  crea 
tures,  but  derived  from  God,  and  sustained  by 
him.     (Note,  Prov.  14:14.) — lam  instructed. 

(12)  yl/fwi"/,""'-  Here  only.  'Ahalio  sacris  ini- 
'tior  et  instituor,  a   uvu),  claudo.'  Schleusner. 

I  can  do.    (13)    In-/VM.    Matt.  26:40.   Luke 

6:48.  Acts  6:10.  lb:ib,  et  al.Strengtheneth.] 
Ei'SvntuuvTi.  Acts  9:22.  Rom.  4:20.  Eph.  6: 
10.  1  Tim.  1 :12.  2  Tim.  2:1.  4:17.  Heb.  11 :34. 

14  Notwithstanding  ^  ye  have  well  done, 
that  ^  ye  did  communicate  with  my  afflic- 
tion. 

15  Now,  ye  Philippians,  know  also, 
that  ''in  the  beginning  of  the  gospel,  when  ^  I 
departed  from  Macedonia,  no  church  com- 
municated with  me,  as  concerning  giving 
and  receiving,  but  ye  only. 

16  For  even  ^  in  Thessalonica  ye  sent 
*"  once  and  again  unto  my  necessity. 

17  Not  s^  because  I  desire  a  gift;  but  1 
desire  ^  fruit  that  may  abound  '  to  your  ac- 
count. 

18  But  *  I  have  all,  and  '=  abound:  I  am 
full,  having  received  of  '  Epaphroditus  the 
things  which  were  sent  from  you,  "■  an  odor 
of  a  sweet  smell,  a  sacrifice  "acceptable, 
well-pleasing  to  God. 

1 9  But  °  my  God  shall  p  supply  all  your 
need,  '^  according  to  his  riches  in  ''  glory  by 
Christ  Jesus. 

20  Now  *  unto  God  and  our  Father  be 
glory  for  ever  and  ever.     *  Amen. 

Note. — Though  the  apostle  could  well  have 
endured  his  poverty,  without  murmuring;  he 
was  not  on  that  account,  by  any  means,  the 
less  entitled  to  assistance:  and  the  Philippians 
had  done  a  good  work  in  communicating  with 
him  in  his  affliction,  or  partaking  of  it,  by  strait- 
ening themselves  to  relieve  him,  (Marg.  Ref. 
a,b. — Note,\:3 — 6.)  This  renewed  instance 
of  their  liberal  affection  made  it  proper  for  him 
to  mention,  what  they  indeed  knew,  that  at 
"the  beginning  of  the  gospel"  being  preached 
among  them,  when  he  "departed  from  Macedo- 
nia, no  church,"  except  that  at  Pliilippi,  had 
maintained  Christian  fellowship  with  him,  by 
giving  him  a  supply  for  his  urgent  wants,  and 
by  his  receiving  it  from  them.  Even  when  he 
was  successfully  preaching  at  Thessalonica, 
and  laboring  with  his  own  hands  for  a  mainte- 
nance, thev  had  repeatedly  sent  him  supplies. 
{Marg.  Ref.  c—i\— Notes,  2  Cor.  11:7—12. 
2  Thes.  3:6—9.)  This  demanded  his  grateful 
remembrance:  not  "because  he  desired  a  gift" 


a  I  Kings  8:1S.  2  Chr.  6:3.  Malt. 

25-J21.     3  John  5—!;. 
b  18.     1-.7.     R,„n.  15:27.    1  Cor. 

9:10,11.  Gal.  G;6.  1   lira.  6:13. 

He'..  10:34.     13:16. 
c  2  Kin^s   5:16,20.      2  Cor.  11-8 

—12.     12:11—15. 
d  Acts  16:40.     17:1—5. 
e  1  Thes.  2:9. 
I"  1  Thes.  2:18. 
I{  II.     Mai.  1:10.    Acts  20:33,34. 

i   Cor.  9:12— 15.  2  Cor.  11:16. 

I    rhe3.2.5.  1  Tim.  5:3.    6:10.  \ 

390] 


Tit.  1:7.  1  Pet.  5:2.  2  Pet.  2:3, 

15.     Jude  II. 
h  1:11.     Mic.  7:1.    John  15:8,16. 

Rom.    1.5:28.     2  Cor.  9.9—13. 

Til.  3:14. 
i    Prov.  19:17.      Matt.  10:40—42. 

25:34—40.       Luke   14:12-11. 

Heb.  6:10. 
*  Or,  I  hmie  received  all. 
k  12.     2  Thes.  1:3. 
I    2:25,26. 
in  John  12:3—8.    2  Cor.  2:15,16. 


for  its  own  sake,  or  coveted  the  property  of  his 
hearers;  but  because  he  desired  to  see  them 
fruitful  in  those  good  works,  which  would  con- 
duce to  their  present  comfort,  and  future  felic- 
ity: whereas,  no  doubt,  it  grieved  him  to  see 
I)rofes,sed  Christians  tenacious  of  their  worldly 
goods,  and  leaving  their  ministers  to  struggle 
with  deep  poverty.  But,  in  every  respect,  he 
had  all  that  he  could  wish  for;  he  was  fully  sat- 
isfied with  their  conduct,  and  with  his  own  cir- 
cumstances, "having  received  I'rom  Epaphro- 
ditus" the  supply  which  they  had  sent.  This 
he  knew  to  be  far  more  acceptable  to  God,  than 
the  most  fragrant  incense,  being  "a  spiritual 
sacrifice,"  "well  pleasing  to  him,"  as  the  gen- 
uine fruit  of  faith  in  the  Lord  Jesus,  and  love 
to  him.  (Marg.  Ref.  g — n.)  The  apostle  in- 
deed could  not  make  them  the  return  which  he 
wished;  but  "his  God  and  Father,"  "whose 
he  was,  and  Avhom  he  served,"  would  surely 
"supply  all  their  wants"  of  every  kind,  accord- 
ing to  the  riches  of  his  all-sufficiency  and  boun- 
ty; especially  by  brinjing  them  to  his  eternal 
glory  through  Christ  Jesus.  (Marg.  Ref.  o — r. 
—Note,  2  Cor.  9:8—11.)  To  him,  therefore, 
as  the  common  Father  of  the  whole  family,  he 
ascribed  the  glory  of  all  which  was  done  in 
them,  for  them,  and  by  them;  and  of  all  his 
manifested  perfections,  and  wonderful  works, 
which  the  apostle  fervently  desired  might  be 
universally  adored  for  ever  and  ever.  (Marg. 
Ref  s.) — Nothing  could  more  fully  show  the 
peculiar  confidence  which  the  apostle  had,  con- 
cerning the  Christians  at  Philippi,  (as  well  as 
the  fervor  of  his  prayer  for  them,)  than  this 
conduct  in  receiving  support  from  them,  and  so 
long  after  thus  acknowledging  it.  Thessalon- 
ica was  indeed  a  larger  city  than  Philippi,  but 
probably  the  converts  to  Christianity  were 
poorer;  and  j)erhaps  they  had  not  been  so  fully 
proved,  when  he  was  driven  from  them,  as  the 
Philippians  had  been.  (Note,  2  Cor.  8:1 — 5.) 
— As  Thessalonica  was  the  chief  city  of  Mace- 
donia, at  which  St.  Paul  continued  some  time, 
it  has  been  supposed  that  the  clause,  "when  I 
departed  from  Macedonia,"  relates  to  a  supply 
sent  to  him,  after  he  was  gone  into  Achaia, 
distinct  from  what  had  been  sent  him  in  Thes- 
salonica.— The  language  used  concerning  the 
conduct  of  the  Philippians,  being  in  the  most 
emphatical  terms  the  same  which  is  used  con- 
cerning the  atonement  of  Christ,  (Eph.  5:2.) 
is  wonderful:  and  it  shows  how  pleasing  real 
good  works,  "the  fruits  of  the  Spirit,"  are  to 
God  through  Jesus  Christ.  (Notes,  Heb.  6:9, 
10.   13:15,16.) 

Ye  did  communicate  with.  (14)  ^vyxoivw- 
vijauvieg.  See  on  Eph.  5:11.  ^vyxoit'otvog, 
Rom.  \i:\l.—l  desire.  (17)  Etti'Oitv).  Matt. 
6:32.  16:4.  Luke  12:30,  ct  al.— I  have  all.  (18) 
yfnf/w  TiuvTu.  Mutt.  6:2. — An  odor  of  a  sweet 
smell.]  Oouijv  FVMdittg.  Eph.  5:2.  See  on  2 
Cor.  2:14,15. — A  sacrifice  acceptable.]  (Dvamv 


Eph.  5:2.  Heb.  13:16.  1  Pet. 
2:5. 

n  Rom.  12:1.      2  Cor.  9  12. 

o  2  Sam.  22:7.  2  Thr.  18:13. 
Neh.  5:19.  Dan.  6:22.  Mic.  7: 
7.  John  20:17,28.  Rom.  1:8. 
2  Cor.  12:21.       Philem.  4. 

p  Gen.  48:15.  Dent.  3:,'!,4.  Neh. 
9:15.  Ps.  23:1—5.  41:1—3.  84: 
11.  112:5—9.  Prov.  3:9,10.  11: 
24,25.  Mai.  5:10.  Luke  12:30 
—33.     2Cor.  9:8-11. 


q  Ps.  36:8.    104:24.   130:7.    Rom. 

953.     11:33.  Eph.  1:7,1  E.    2:7. 

3:8,16.  Col.  1:27.  3:16.  1  Tim. 

6:17. 
r   Rom.  8:18.      2  Cor.   4:17.      1 

Thes.  2:12.       I  Pet.  5:1,10. 
s    1:11.    Ps.  72:19.     115:1.   Matt. 

6:9,13.  Rom. 11:36.  16:27.  Eph. 

3:21.      1  Tim.  1:17.    Jude  25. 

Rev.  1:6.  4:9-11.  5:12.    7:12. 

11:13.     14:7. 
t    23.   See  on  Matt.  6:12.    28:20 


A.  D.  Go. 


CHAPTER  IV. 


A.  D.  G5. 


Sfkttjv.  Eph.  5:2.  Jexrog,  2  Cor.  6:'2.— Well- 
pleasing.]  Evuoegov.  See  on  Rom.  12:1. 

21  "  Salute  every  ^  saint  in  Christ  Jesus. 
y  The  brethren  which  are  with  me  greet 
you. 

22  All  ^  the  saints  salute  you,  chiefly 
*  they  that  are  of  Caesar's  household. 

23  The  ^  grace  of  our  Lord  Jesus  Christ 
be  with  you  all.     Amen. 

Note. — "The  brethren"  may  here  either 
mean  the  ministers  at  Rome,  or  such  of  the 
apostle's  friends,  as  were  come  from  other  parts 
to  be  with  him. — There  were  true  "saints  in 
Nero's  household;"  wlio  kept  their  places,  and 
served  Christ  in  that  most  perilous  and  ensnar- 
ing situation,  as  Daniel  did  in  the  court  of 
Nebuchadnezzar  and  Darius.  {Dan.  4: — 6:)  — 
It  is  probable,  that  they  were  generally  in  infe- 
rior stations.     (Marg.  Ref.) 

PRACTICAL    OBSERVATIONS. 
V.  1—9. 

Affectionate  ministers,  like  tender  parents, 
can  scarcely  find  words  emphatical  enough  to 
express  their  love,  and  their  fervent  desires  af- 
ter the  felicity  of  those,  whom  they  regard  as 
their  present  "joy,"  and  their  future  "crown." 
They  greatly  long  after  their  steadfastness  in 
the  faith,  and  constant  devotedness  to  God, 
amidst  the  temptations  and  allurements  of  the 
world :  and  their  good  conduct  for  a  season 
makes  them  the  more  earnest  with  them,  to 
acquit  themselves  honorably  for  the  future. 
They  so  love  the  blessed  office  of  peace-makers, 
that  they  will  even  supplicate,  by  name,  their 
own  children,  to  "be  ol  one  mind  in  the  Lord :" 
and  they  so  much  desire  the  success  of  every 
good  work,  that  they  use  all  their  influence  to 
excite  every  one  "to  help  all  those,  who  labor" 
in  any  way  to  promote  the  gospel,  and  thus 
give  assurance  that  "their  names  are  written  in 
the  book  of  life."  This  affectionate  spirit  should 
be  cultivated,  and  sought  in  constant  prayer,  by 
all  ministers  as  peculiarly  conducive  to  useful- 
ness.— Believers  have  always  ground  of  "rejoic- 
ing in  the  Lord,"  though  they  are  not  always 
able  to  rejoice :  the  perfection  of  their  duty,  and 
the  full  enjoyment  of  their  privilege,  are  pre- 
cisely the  same:  their  disconsolations  arise  from 
weakness  of  faith  and  grace,  and  they  should  be 
called  upon  to  "rejoice  in  the  Lord  alway," 
though  they  be  not  able  to  come  up  to  the  stand- 
ard ;  that  they  may  aim  high :  for  the  nearer  they 
come  to  it,  the  more  will  God  be  glorified  in  and 
by  them.  Living  upon  these  holy,  satisfying, 
and  substantial  joys,  we  should  make  it  appear, 
that  we  are  not  of  this  world.  Let  the  carnal, 
the  ambitious,  and  the  selfish  grasp  at  the  posses- 
sions, enjoyments,  and  parade  of  a  day,  and  con- 
tend about  them  as  children  about  their  toys: 
our  "moderation"  about  temporal  things,  and 
our  composure  amidst  injuries  and  losses,  should 
he  manifest  to  all  men.  "The  Lord  is  at  hand;" 
the  hour  of  death,  and  the  day  of  judgment,  will 
speedily  arrive.  The  transient  joys  and  sor- 
rows of  the  present  scene  are  not  worth  our  so- 
licitude; all  our  temporal  and  eternal  interests 
are  in  the  Lord's  hands;  we  should  therefore  be 


II  See  on  Kdin.  l(i;3— 16. 

X    11.      1  (-Dr.  1:2.     K|.h.  1:1. 

y  Koro.  lJ2l,:i2.   Gal.    i;3.  Col. 


4:10—14.     Phileoi.  23,24. 
I  Rom.  16  16.  2  Cor.  13:13.  Hcl'. 
13:24.       1  Pel.  5:13.      3  John 


"careful  for  nothing,"  except  to  know  the  state 
of  our  souls,  and  the  path  of  duty.  In  all  our 
sorrows,  fears,  wants,  or  trials,  we  should  "make 
our  requests  known  unto  Gnd  :"  for,  though  he 
knows  them  beforehand,  he  loves  to  hear  them 
from  us.  {Note,  Matt.  6:7,8.)  Whatever  our 
difficulties  may  be,  we  have  always  cause  to 
unite  grateful  praises  with  our  ])rayers  and  sup- 
plications: and  in  this  way  we  shall  find  an  in- 
ward sat;sfaction,  and  experience  that  "peace  of 
God  which  passeth  all  understanding;"  so  that 
our  hearts  and  minds  will  be  preserved  in 
serenity,  whatever  storms  may  rage  around  us. 
— All  our  privileges  and  salvation  originate 
wholly  from  the  free  mercy  of  God;  yet  the 
actual  enjoyment  of  them  is  intimately  connect- 
ed with  our  holy  conversation.  Therefore, 
"whatsoever  things  are  true,"  venerable,  just, 
pure,  loving,  "lovely,  or  of  good  report;"  what- 
soever is  virtuous  and  commendable;  whatsoev- 
er prophets,  apostles,  or  martyrs  have  exempli- 
fieii;  whatsoever  excellency  we  have  heard  and 
read  of,  or  witnessed,  in  the  conduct  of  the 
saints;  nay,  whatever  things  the  world,  on  good 
grounds,  regards  and  approves  as  virtuous  and 
commendable:  these  things  we  should  continual- 
ly think  of,  and  diligently  practise;  and  in  this 
way  we  may  confidently  expect,  and  shall  doubt- 
less experience,  the  presence  and  blessing  of 
the  God  of  peace  and  love,  in  every  circum- 
stance of  life  and  death. 

V.  10—23. 
Even  those  who  on  the  whole  prosper  in  re- 
ligion, have  their  winters,  as  well  as  their 
spring-seasons:  sometimes  their  zeal  and  love 
seem  to  languish,  and  then  again  at  last  they 
"flourish"  more  abundantly.  Yet  they  often 
"lack  opportunity,"  when  they  perhaps  are 
judged  inattentive:  and  faithful  ministers  may 
sometimes  suspect  or  mourn  over  them,  when 
if  they  knew  all,  they  might  be  rejoicing  great- 
ly in  the  Lord  for  them.  We  should,  however, 
confide  in  God  alone;  for  human  friendships  are 
precarious. — It  is  a  great  and  exceedingly  rare 
and  difficult  attainment  to  "learn  in  whatever 
state  we  are,  therewith  to  be  content."  Pride, 
unbelief,  a  vain  hankering  after  something  un- 
possessed, a  fickle,  sickly  disrelish  of  present 
comforts,  and  the  tedious  repetition  of  the  same 
actions  and  scenes  which  no  longer  give  pleas- 
ure, render  men  naturally  di.scontented  in  the 
most  favorable  circumstances:  and  their  contin- 
ual shiftings  from  one  thing  to  another  resemble 
the  tossing  to  and  fro  of  a  man  in  a  fever,  who- 
imputes  his  restlessness  to  his  posture,  rather 
than  to  his  disease.  The  discontented  spirit, 
then,  is  the  effect  of  inward  disease,  not  of  out- 
ward circumstances:  and  content  must  spring 
from  inward  health  of  soul,  even  from  holiness, 
It  requires  much  humility,  spirituality,  faith, 
and  resignation,  to  render  us  contented  in  our 
appointed  situations.  Probably,  few  Christians, 
who  even  enjoy  liberty  and  j)lenty,  can  sincere- 
ly and  unreservedly  adopt  the  language  nC 
Paul  the  indigent  ])risoncr  of  Jesus  Christ.  We 
ought,  however,  to  study  this  important  lesson : 
we  should  pray  continually  for  patient  submis- 
sion and  ho|)e,  when  we  are  abased;  for  humil- 
ity and  a  heavenly  mind  Avhen  exalted;  and  to 
be  initiated  into  the  practical  my.-  tery,  of  tem- 


h  See  on  Horn.   16:20,.;4.    2  Ocr. 


13.14. 


rsoi 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


perate,  self-denying,  liberal,  k.wly  abundance, 
or  tbai  of  cheerful,  contented,  and  honorable 
indigence,  even  if  called  to  suffer  hunger  and 
extreme  want.  We  can  indeed  of  ourselves 
"do  nothing;"  but  we  may  do  all  things  through 
Christ,  who  inwardly  strengthens  his  people,  in 
j)roportion  as  they  simply  depend  upon  him. 
He  can  teach  and  enable  his  ministers  to  live 
in  poverty  among  the  affluent,  without  grudg- 
ing, envying,  coveting,  or  repining;  even'  \yhen 
they  have  an  equitable  claim  upon  them  for  a 
portion  of  their  abundance.  Indeed,  we  should 
peculiarly  aim  at  this,  if  we  would  be  examples 
to  the  flock,  and  convince  the  wealthy  that  we 
"seek  not  theirs  but  them." — Notwithstanding 
this,  the  people  should  be  taught,  that  "they  do 
well  in  communicating  to  the  wants"  of  their 
faithful  pastors;  who  are  justly  entitled  to  lib- 
eral assistance,  in  proportion  as  they  are  will- 
ing to  "endure  all  things,  rather  than  hinder 
the  gospel  of  Christ."  (Note,  1  Cor.  9:7—23.) 
And  those  who  distinguish  themselves  in  such 
services,  from  pure  motives,  shall  be  "had  in 
everlasting  remembrance;"  for  their  most  se- 
cret good  works  shall  be  published  at  the  last 
day,  if  not  before. — The  affectionate  servant  of 
Christ  will  not  ''desire  a  gift;"  nay,  on  some  oc- 
casions he  will  firmly  refuse  it,  whatever  his 
straits  may  be:  yet,  he  cannot  but  long  to  see 
his])eople  fruitful  in  such  things,  as  will  "abound 
to  their  own  account:"  and  though  he  be  will- 
ing to  suffer  want;  yet  he  must  grieve,  when 
they  neglect    their  bounden  duty,  and    bring 


their  state  into  question,  or  prevent  their  own 
comfort. — Pride,  rather  than  disinterestedness, 
sometimes  induces  men,  when  in  actual  straits, 
to  refuse  or  decline  such  help,  as  is  offered 
them  in  the  most  unexceptionable  manner:  but 
still  more  evidently,  it  is  this  evil  j)rii!ciple, 
which  makes  them  unwilling  to  .acknowledge 
the  favors  which  they  have  received. — We 
should  not  then  be  reluctant,  on  proper  occa- 
sions, to  acknowledge  our  obligations  to  those, 
who  have  ministered  to  our  necessities;  and  to 
commend  their  I'ruits  of  faith  and  love,  as  "an 
odor  of  a  sweet  smell,  a  sacrifice,  acceptable, 
well-pleasing  unto  God."  What  we  cannot 
repay,  we  may  trust  that  he  will,  "according 
to  his  riches  in  Christ  Jesus,"  supplying  all 
the  wants  of  those  who  thus  straiten  them- 
selves, and  bringing  them  to  his  heavenly  king- 
dom; that  glory  may  be  to  him,  our  God  and 
Father,  for  evermore. — Whether  saints  reside 
in  palaces,  cottages,  or  dungeons,  communion 
should  be  maintained  among  them,  by  mutual 
praj'ers,  salutations,  and  kindnesses.  The 
Lord  will  have  some  to  honor  him  in  every 
situation;  and  he  can  preserve  them  unhurt  in 
their  proper  places,  however  perilous,  by  the 
power  which  protected  the  three  young  men  in 
the  fiery  furnace:  (Notes,  Dan.  3:)  for  "the 
grace  of  our  Lord  Jesus  Christ"  will  be  withal! 
his  true  people,  wherever  dispersed,  orhowever 
distinguished;  and  prove  eventually  "sufficient 
for  them." 


THE  EPISTL.E  OF  PAUL.  THE  APOSTLE 

TO   THE 


CoLosiSE  was  a  populous  city  of  Phrygia,  in  Asia  Minor,  near  to  Laodicca  and  Hie. apolis. — It 
is  not  recorded,  that  St.  Paul  had  been  there;  and  the  general  testimony  of  antiquity  favors 
the  opinion,  that  Epaphras,  or  some  other  evangelist  sent  by  the  apostle  from  Ephesus, 
founded  the  church  at  Colosse.  This  sentiment,  however,  has  of  late  been  much  controvert- 
ed. It  does  not  indeed  appear  to  be  a  matter  of  much  consequence  to  us;  and  I  am  not  dis- 
posed to  enter  on  so  uninteresting  a  controversy:  yet,  I  must  give  my  decided  opinion,  that 
the  evidence  against  the  apostle's  having  been  at  Colosse  is  far  stronger  than  any  which  has 
been  adduced  on  the  affirmative  side  of  the  question.  There  is  a  great  similarity  between 
this  epistle,  and  that  to  the  Ephesians;  and  it  is  generally  supposed,  that  they  were  written 
about  the  same  time,  and  sent  by  the  same  messenger,  even  Tychicus:  though  Onesimus,  be- 
ing a  Colossian,  who  accompanied  Tychicus,  is  not  mentioned  in  the  epistle  to  the  Ephesians. 
{Note,  4:7 — 14,  r.  9.) — It  is  probable,  that  the  apostle  had  heard  of  some  teachers,  who, 
grafting  heathen  philosophy  along  with  the  tradition  of  the  Pharisees,  on  the  ritual  law  of 
Moses,  had  corrupted  the  gospel  by  this  heterogeneous  n:ixture;  and  Avere  attempting  to  draw 
aside  the  Colossians.  He  therefore  particularly  v/arned  them  against  these  deceivers,  and 
against  all  who,  either  by  superstitious  observances,  or  philosophy,  attempted  to  seduce  them 
from  "the  simplicity  of  Christ;"  in  whom  alone,  "they  were  complete,"  and  had  every  thing 
which  they  could  possib  y  want,  or  imagine,  as  really  conducive  to  their  edification  and  sal- 
vation. These  cautions  and  exhortations  are  introduced,  and  connected  with  the  most  exalt- 
ed views  of  the  personal  and  mediatorial  dignity  of  Christ,  and  the  fulness  and  freeness  of  his 
K^^v^'*^"'  ^^'^'^'^  many  suppose  to  have  been  directed  against  some  of  those  heretical  sects, 
which  sprang  up  at  an  early  period  in  the  church;  the  leaders  of  which  sought  to  exalt  them- 
^f^'"^*'^''^y  ^IPrf^gatJng  from 'the  glory  of  the  divine  Saviour.— It  appears,  however,  that  the 
church  at  Colosse  was,  on  the  whole,  in  a  very  flourishing  state:  and  accordingly  the  epistle 
abounds  tar  more  in  ^hanksg-ivings  to  God,  connmendations,  and  animating  exhortations,  than 
in  reproofs  and  warnings.— Epaphras  was  probably,  when  the  apostle  wrote,  confined  as  a 
prisoner  at  Rome.     (Philem   23  )  f  J> 

392]  '' 


A.  D.  64. 


CHAPTER  I. 


A.  D.  64. 


CHAP.  I. 

Tlie  apoide  salutes  (he  s.iints  at  Colosse,  1,2;  (hanks  God  for  (he  i;ood 
account,  which  he  had  heard  from  Kpaphras,  of  (heir  faith  and  Jovc, 
3 — S;  shows,  how  he  pr.iycd  for  (heir  increasing  knowledge,  holiness, 
patience,  jov,  and  platitude  for  redeeming  loie,  9 — H;  declares  in 
exalted  (eniis  the  pejsonal  and  niedia(orial  glory  ofChrisI,  15 — 20;  hv 
whom,  they,  who  weie  once  enemies,  were  now  leconciled  to  God; 
and  would  lie  elernally  saved,  if  (hey  C(.n(inucd  in  (he  lailh  of  (he 
gospel,  of  which  Paol  was  made  a  mini5(er,  21 — 23;  who  rejoiced  in 
all  his  laliors  ana  sufferings  for  (heir  sakes,  as  (he  apostle  of  (he  Gen- 
(iles,  24 — 27:  and  laliored  earnesdy,  "accoiding  to  the  mighty  power 
of  God  in  hiin,"2U,20. 

AUL,   "  an   apostle  of  Jesus   Christ, 
by  the  will  of  God,  and  ^  Tiniotheus 
our  bioiher, 

2  To  *■'  the  saints  and  faithful  brethren  in 
Christ,  which  are  at  Colossi:  '^  Grace  be 
unto  you,  and  peace,  from  God  our  Father, 
and  the  Lord  Jesus  Christ. 

Nole.—(Ma)-g.  Ref.  Notes,  Rom.  1:5—7.  1 
Cor.  1:1 — 3.)  'Colosse  was  situated  in  Phry- 
'gia,  not  far  irom  Hierapolis  and  Laodicea;  in 
'that  part  which  borders  on  Lycia  and  Pam- 
'phyha.'  Beza. — 'I  cannot  think,  they  are  call- 
'ed  holy  and  faithful  brethren,  on  account  of 
'their  adhering'  to  the  purity  of  the  Christian 
'faith,  in  opposition  to  those  that  urged  the  ne- 
'cessity  of  observing  the  Jewish  law.  This  was 
'indeed  one  instance  of  their  fidelity;  but  I 
'think  it  greatly  impoverishes  and  debases  the 
'sense  of  such  an  extensive  phrase,  to  reduce 
•it  within  such  narrow  bounds.  Many  scores 
'of  criticisms  of  some  modern  commentators  of 
reputation  are  liable  to  the  same  e.xception.' 
Doddridge. — The  author  quotes  this  passage, 
as  exactly  conveying  his  own  opinion  on  sev- 
eral learned  expositions,  both  before  and  since 
the  time  of  the  pious  Doddridge.  They  give 
yon  a  bucket  of  water,  and  speak  as  if  they  had 
emptied  the  well. 

3  We  "  give  thanks  lo  God  and  the 
Father  of  our  Lord  Jesus  Christ,  *"  praying 
always  for  you, 

4  Since  °  we  heard  of  your  ^  faith  in 
Christ  Jesus,  and  of  the  love  which  ye  have 
to  all  the  saints; 

5  For  '  the  hope  which  is  ''  laid  up  for 
you  in  heaven,  whereof  ye  heard  before,  in 
^  the  word  of  the  truth  of  the  gospel; 

6  Which  ""  is  come  unto  you,  as  it  is  in 
all  the  world;  "  and  bringeth  forth  fruit,  as 
it  doth  also  in  you,  since  the  day  ye  heard 
of  it,  and  "knew  the  grace  of  God  in  truth: 

7  As  ye  also  learned  of  p  Epaphras, 
1  our  dear  fellow-servant,  who  is,  for  you, 
■"a  faithful  minister  of  Christ; 

8  Who  also  declared  unto  us  your  '  love 

in  the   spirit.  [Practical  Observations.] 

Note. — The  apostle  began  the  epistle  as  usu- 


a  i'eeoii  Horn.  1:1.       1  Cor.  1:1. 

2  Cor.  1:1. 
b  Phil.  1:1.    1  Thes.  1:1.  2  Thes. 

1:1.     Vhilem.  1. 
c  See  on    1   Cor.  1:2.— Gal.  3:9. 

Kph.  1:1. 
d  See  OH  Horn.  1:7.— 1    Pet.   1:2. 

2  Pel.  1:2.    .Tude  2.     Rev.  1:4. 
e  See  on  Kom.    1:8,9. — Eph.   1: 

15,16.     Phil.  1:3 — 5.     1  Thes. 

1:2. 
{  9—13.     Kph.  r,:14— 19.     Phil. 

1:9—11.     1  Thes.  3:10— 13.    2 

Vol.  M. 


Thes.  2:16,17.       2  Tim.  1:3. 
g  9.  2  Cor.  7:7.     Eph.   1:15.      1 

Thes.  3:6.      3.Iohn3,4. 
h  Gal.  5:G.     1  Thes.  1:3.    4:9.10. 

2  Thes.  1:3.    I'hilein.  5.   1  Pel. 

1:21—23.    I  John  3:14,23.     4: 

16. 
i   23,27.    Acl3  23:6.  24:15.  2<',:6, 

7.     1  Cur.  13:13.     15: 19.  Gal. 

5:5.    Eph.  1:18,19.    2  Thes.  2: 

16.    Ileb.  7:19.    1  Pet.  3:15.    1 

John  3:3. 
k  Ps.  31:19.   Malt.  6:19,20.  Luke 

50 


al,  by  assuring  the  Colossians,  that  he  "gave 
thanks  to  the  God  and  Father  of  our  Lord  Je- 
sus," for  his  grace  bestowed  on  them;  and 
prayed  for  the  perfection  of  that  good  work  in 
theni.  This  he  and  Timothy  had  done,  ever 
since  "they  heard  of  their  faith  and  love;" 
(Note,  Eph.  1:15— 23.)  blessing  God,  who  had 
called  them  from  the  delusive  pursuit  of  earthly 
things,  to  ho[)e  for  happiness  in  himself.  {.Marg. 
Ref.  e—\.— Notes,  21—27.  3:1—4.  Rom.  5:3— 
5.   15:8—13.  2  Thes.  2:16,17.   jFM.  6:16— 20. 

1  Pet.  1  :3-5.  1  John  3:1—3.)  The  object  of 
this  "hope  was  laid  up  in  heaven,"  the  jdace  of 
perfect  purity  and  joy,  out  of  the  reach  of  the 
vicissitudes  of  this  lower  world.  It  was  treas- 
ured up  "for  them,"  and  no  enemy  could  de- 
prive them  of  it.  They  had  heard  of  it,  "in 
the  word  of  the  truth  of  the  gospel,"  even  the 
glad  tidings  of  salvation  which  had  been  sent 
to  them.     It   was   intended,  that   this    gospel 

■should  be  published  throughout  the  world;  it 
I  had  made  a  very  rapid  progress  among  the  na- 
tions; (Marg.  Ref.  k — m;)  and,  having  been 
: attended  by  divine  power,  had  brought  forth 
j fruit  in  every  place,  in  the  conversion  of  multi- 
,  tudes  to  the  holy  service  and  spiritual  worship 
of  God,  by  faith  in  Christ  Jesus.  The  same 
blessed  fruits  had  been  produced  in  the  hearts 
'and  lives  of  the  Colossians,  "since  the  day 
I  when"  they  first  had  heard  the  gospel,  and  had 
\  truly  and  experimentally  believed  it,  and  been 
really  made  partakers  of  Christ  and  his  salva- 
]tion,  (Marg.  Ref.  m — o.)  These  things  they 
had  learned  from  Epaphras,  whom  the  apostle 
owned  as  a  "dear  fellow-servant"  in  the  work 
of  Christ;  and  "a  faithful  minister,"  appointed 
especially  to  labor  for  the  good  of  the  Colos- 
sians, as  their  stated  pastor.  Moreover,  he  bad 
assured  the  apostle  of  their  love  to  Christ,  and 
to  him  for  Christ's  sake,  which  they  exercised 
"in  the  Spirit,"  under  his  influences,  and  in  a 
spiritual  manner:  and  this  made  him  so  con- 
fident in  respect  of  their  interest  in  the  heav- 
enly "hope"  before  mentioned.  (Marg.  Ref. 
p-^s.)-W'e  give  thanks,  &c.  (3)  'From  this, ... 
'Note,  that  the  good  shepherd  should  not  only 
'feed  his  flock,  but  pray  continually  for  thera, 
'and  give  thanks  for  the  spiritual  blessings  con- 
'ferred  on  them :'  Whitby — "  To  God  and  the 
Father.'']  'As  "God,  who  is  the  God  of  Israel" 
'was  the  characteristic  of  the  true  God  to  the 
'Jewish  nation;  so  "God,  who  is  the  Father  of 
'our  Lord  Jesus  Christ,"  is  the  characteristic 
'of  the  same  God  to  Christians;  who  worship 
'him  under  that  title,  as  being  "the  Father  of 
'our  Lord  Jesus  Christ,"  and  in  him,  our  Fa- 
'ther;  we  being  the  sons  of  God  through  faith 
'in  him;  and  deriving  ail  our  blessings  from 
'the  Father  through  him.'  Whitby. — "Love 
in  the  Spirit."  (8)  'Wrought  in  you  by  that 
'Spirit,  whose  fruit  is  love.'  Whitby. — (Notes, 

2  Cor.  1:1—7.    Gal.  5:22—26.    1  Pe<.  1 :22.) 
Which   is  laid  up.    (5)     7"ijv   anoxeifien/v. 


12:3.1.  2  Tim.  4:8.  I  I'el.  1:3,4. 
I    3:16.    Ac(»  1036.  13:26.    Horn. 

10:8.      2  Cor.  5:19.  6:7.     Eph. 

1:13.     I  Thes.  2:13.    iTim.  1: 

15.     1  Pel.  2:2. 
m  23.  Ps.  98:3.    Matt.  24:14.   28: 

19.     Mark  16:1.5.     Kom.  10:18. 

15:19.       16:26.      2  Cor.  10:14. 
n  10.     Mark    4:8,26—29.     John 

15:16.       Acts  12:24.      Rom.  1: 

13.     15:28.    Eph.  5:9.  Phil.  1: 

11.     4:17. 
o  Ps.  110:3.     Acli  11:18.    16:14. 


26:18.   1  Cw.  13:10,11.   2  Cor 

6:1.    Eph.  1:23,24.      1  Thes.  1: 

5.  2:13.    2  Thes.  2:13,14.    Tit. 

2:11.     1  Pel.  1:2,3.     5:12. 
p  4:12.    Philem.  23. 
q  See  on  I'hil.    2- 19— 22,25. 
r  Num.  12:7.     Malt.  24:45.     25: 

21.    1  Cor.  4:2,17.    7:2.5.  2  Cnr. 

11:23.    Eph.  6:21.  2  Tim.  2:2. 

Heb.  2  17.     3:2. 
»   4.    Rom.  5:5    15:30.    G.-)1. 5:22. 

2  Tim.  1:7.      1  Pel.  1:22. 


[393 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


Luke  19:20.  2  Tim.  4:8,  Heb.  9:<27.—Bring- 
cth  forth  fruit.  (6)  Egi  icuQnocpoQiJuevor.  10. 
Malt.  \o ■'■23.  JV/arA- 4:20,28.  Luke  8:15.  Rom. 
7-4,5  Kuqnoifooog,  Acts  14:17. — In  the  Spit 
tt.  (8)  Ey  nvavfiuji.  "In  Spirit."  See  on  John 
4:24. 

9  For  this  cause  we  also,  *  since  the  day 
we  heard  ?'f,  "  do  not  cease  to  pray  for  you, 
and  to  desire  ^  that  ye  might  be  filled  with 
the  knowledge  >'  of  his  will,  in  all  ^  wisdom 
and  spiritual  understanding: 

10  That  "ye  might  walk  worthy  of  the 
Lord,  unto  ^  all  pleasing,  being  *=  fruitful  in 
every  good  work,  and  ^  increasing  in  the 
knowledge  of  God; 

11  ^  Strengthened  with  all  might,  ac- 
cording to  ^  his  glorious  power,  ^  unto  all 
patience  and  long-suffering  with  joyfulness; 

12  •'  Giving  thanks  unto  "  the  Father, 
which  hath  "^  made  us  meet  to  be  '  par- 
takers of  ™  the  inheritance  of  the  saints  "in 
light: 

13  Who  hath  "delivered  us  from  p  the 
power  of  darkness,  ''  and  hath  translated  us 
into  '■  the  kingdom  of  *  his  dear  Son: 

14  '  In  whom  we  have  redemption  through 
his  blood,  even  'the  forgiveness  of  sins: 

[Practical   Obsei-vations.] 

Note. — Since  the  time  when  the  apostle  had 
Heard,  concerninjj  the  Christians  at  Colosse, 
that  tliey  evidently  showed  their  faith  in  Christ 
and  faithfulness  to  him,  by  their  "love  to  all 
the  saints"  (2),  he  and  his  fellow-laborers  "had 
not  ceased  to  pray  for  them,"  He  especially 
requested  that  they  might  "be  filled,"  or  com- 
pletely endued,  "with  the  knowledge  of  the 
will"  of  God,  both  in  respect  of  his  method  of 
saving  sinners,  and  of  their  duties  to  him  and 
to  all  men,  as  his  redeemed  servants:  that  they 
might  understand  the  import  and  spiritual  ex- 
lent  of  his  commandments;  and  how  to  obey 
them,  in  the  several  relations,  situations,  and 
offices,  which  they  sustained  in  the  church,  and 
in  the  community,  and  by  the  imj)rovement  of 
their  different  talents:  that  they  might  know 
how  to  apj)ly  general  rules,  to  their  own  ])ar- 
ticular  cases;  and  so  do  the  work  of  Christ  as- 
signed to  each  of  them,  in  the  best  manner, 
from  the  purest  motives,  and  with  the  happiest 
effect.  (Mars:.  Ref.  t—y.— Notes,  Ps.  119:26— 
34,66,133.)  Thus  they  would  proceed  "in  all 
wisdom  and  spiritual  understanding;"  with  sa- 


t   4.6.     Uom.    1;8— 10.     Eph.  1: 
15.16.  "^ 


Acts  12:5.  Phil. 
It3.  5:17.  2 
2     Tim.   1:3,4. 


u  1  Sam.  12:23. 

1-4.      1  Tties 

Thc9.     1:11. 

Philem.  4. 
I  Eph.  1:15—20.  3:14—19.  Phil 

1:9—11. 
y  4:12.    Ps.  143:10.     .Tohn  717. 

Rom.  12:2.     E|.h.  5  10,17.    fi- 

6.     Hell.  10:36.    13:21.    1  Pet 

2:15.       4:2.      l.Ioh.i2:17. 
I  3:16.      4:5.       .Tam.  1:5.     3i7 
I  2:6.     4:5.  Mic.  4:5.      Uo,n    4' 

J2.     6:4.     Eph.    4:1.      5:2,15 

Phil.  1:27.      1  Thes.  2:12. 
b  3:2).      Prov.  16:7.     Phil.  4:18. 

1  Thes.  4:1.  2  Tim.  2:4.     Heh. 

11:5.        13:16.        1  .lohn  3:22. 
c  John    1.5;n,16.       G:il.    5:22.23. 

K|ih.  2:10.     Phi!.  1:11.  Til.  3: 


894] 


1,14.     Hcb.  13:21.    2  Pet.  I.,'!. 

d  2:19.  Is.  53:11.  D.in.  12:4. 
Hah.  2:14.  Juhn  17:3.  2  Cor. 
2:14.  4:6.  9:3.  Eph.  1:17.  4: 
13.  2  Pet.  1:2,3.  3:18.  1  John 
5:20.21. 

e  See  on  2  Cor.  12:9.  Eph.  3:16. 
6:10.       Phil.  4:13. 

f  Ex.  15:6,  Ps.  65:2.  AcU  1:8. 
2  Cor.  4:7.     Jude  25. 

g  Prov.  24:10.  Acts  5:41.  Rom. 
2:7.  5:3—5.  2  Cor.  6:4,6.  12: 
9,10.  1  Thes.  3:3,4.2  Tim.  2: 
1—3.  Heb.  10:34—38.  11:34 
—33.  12:1,2.  Jam.  1:2—4.  5: 
7,8.  2  Pet.  1:6.  Rev.  14:12,13. 

h  3:15,17.   1  Chr.  29:20.    Ps.  79: 

13    107:21,22.    116:7.     Dao.  2: 

23.     Eph.  5:4,20. 

I  2  2.    John  4:23.   14:6.  20:17.  1 

Cor.  8:6.    Eph.  4:6.    Jam.  3:9. 


gacity,  and  prudent  discernment  of  seasons 
and  opportunities;  distinguishing  between  real 
excellency,  and  all  deceitful  appearances;  wisely 
attending  to  their  duties  in  the  most  inoffen- 
sive and  engaging  manner;  without  affording 
their  enemies  any  advantage,  or  losing  oppor- 
tunities of  usefulness  out  of  timidity,  or  failing 
of  success  through  want  of  caution  and  discre- 
tion. (Marg.  Ref.z.— Notes,  S:16,n.  4:5,6. 
Matt.  10:16—18,  v.  16.  Luke  21:12—19,  v. 
15.  Rom.  16:17—20.  Eph.  5:15—20,  vv.  15 
—18.  Jam.  1:5— 8.  3:13—18.)  He  was  de- 
sirous of  this  especially,  that  they  might  habit- 
ually behave  in  a  manner  "worthy  of"  that 
glorious  and  holy  Lord,  whose  servants  and 
worshippers  they  were:  not  dishonoring  him 
and  his  cause  by  any  inconsistency  or  impro- 
priety of  conduct;  but  acting  as  it  became  per- 
sons so  highly  favored  and  divinely  instructed: 
and  that  their  conduct  might  in  all  re.spects  be 
"well-pleasing"  to  him:  while  "fruitfulness," 
in  every  good  work  was  connected  with  a  still 
further  "increase  in  the  knowledge  of  God," 
and  of  the  glory  and  harmony  of  his  perfec- 
tions, and  a  happy  experience  of  his  consola- 
tions. (Mars:.  Ref.  a— d.— Notes,  Eph.  4:1— 6. 
Phil.  1:9^U, 27— 30.  1  TAes.  2:9— 12.)— He 
likewise  "prayed,"  that  the  Colossians  might 
be  most  abundantly  "strengthened"  in  all  the 
graces  of  the  new  nature,  with  an  energy  suit- 
ed to  their  utmost  need;  according  to  "the 
glorious  power"  of  God,  by  which  he  convert- 
ed, upheld,  and  comforted  believers,  "to  the 
praise  of  his  glory:"  that  so  they  might  be  en- 
abled to  bear  all  tribulations  and  persecutions 
with  patient  submission,  persevering  constan- 
cy, meekness  of  long-suffering,  and  joy  in  the 
Lord:  while,  amidst  all  trials,  they  "gave 
thanks  to  the  Father  of  our  Lord  Jesus," 
whose  special  grace  had  "made  them  meet  to  be 
partakers  of  the  inheritance"  provided  for  the 
saints,  in  the  world  of  perfect  light,  knowledge, 
holiness,  and  happiness;  at  a  distance  from  all 
ignorance,  error,  sin,  temptation,  fear,  and 
sorrow.  {Marg.  Rcf.e — i.) — As  believers,  they 
were  even  then  called  "to  walk  in  the  light;" 
and,  compared  with  the  condition  of  uncon- 
verted men,  their  situation  might  well  be  thus 
distinguished:  yet,  when  the  state  of  glory  was 
spoken  of,  into  which  the  spirits  of  the  depart- 
ed brethren  had  entered,  they  were  still  in 
comparative  darkness.  (Notes,  Rom.  13:11 — 
14.  Eph.  5:8—14.  1  Thes.  5:4—11.  1  Pet.i: 
9,10.)  They  had,  however,  obtained  a  portion 
in  that  inheritance;  and  their  holy  desires, 
spiritual  affections,  and  capacity  for  delighting 
in  the  work  and  worship  of  God;   especially 


1  John  1:3. 
k  1  Kiris;s6:7.   Pror.  16:1.   Rom. 

8:29,30.   9:23.  2  Cor.  5:5.    Tit. 

2:14. 
1    Rom.  11:17.     15:27.     1  Cor.  9: 

23.    Eph.  3:6.    Heb.  3:1,14.      1 

Pet.  5:1.        1  John  3:1—3. 
m  Malt.      25:34.  Acts    26: 1 8. 

Rom.  8:17.  Eph.  1:18.     1  Pel. 

1:2—5. 
n  Ps.   36:9.   97:11.       Prov.  4:18. 

Is.  60:19,20.    Heb.  12:23.  Rev. 

21:23.     22:5. 
o  Is.  49:24,25.    53:12.     Malt.  12: 

29,30.    Acts  26:18.    Heb.  2:14, 

15. 
pLuke22:.55.    John  12:31,32.    2 

Cor.  4:4.  Eph.  4:18.  5:8.  6:12. 

1   Pet.  2:9.     1  John  2:8,9.  3:8. 
q  Luke  13:24.    John  5:24.    Rom. 


6:17—22.     1  Cor.  6:9—11.     2 

Cor.  6:17,18.       Eph.    2:3—10. 

Til.  3:3—6.      1  Jolm3;l4. 
r    Ps.  2:6.7.   Is.  96,7.    Dan.  7:13, 

14.       Zcch.  9:9.     Malt.  25  34. 

Rom.  14:17.   1  Cor.  15:23—25. 
*  Cr.  the   Son   of  his  love.     Is. 

42:1.  Malt.  3;17.     17:5.    John 

3:35.      17:24.      Eph.  1:6. 
5  Mall.  20:23.    Ads  20:23.   Rnm. 

3:24.25.    Gal.  3:13.    Eph.  1:7. 

5:2.      1  Tim.    2:6.     Tit.    2:14. 

Heb.     9:12,22.     10:12—14.      I 

Pel.  1:19,20.  3:18.  1  John  2.2. 

Rev.  1:5.  5:9.   14:4. 
t  2:13.     3:13.     Pii.  32:1,2.     130.4. 

Luke  5:20.     7:47—50.     Acts  2: 

38.      10:43.      13:38,39.     26:18. 

Rom.  4:6—8.     Eph.   4:32.     1 

Jrbi  1:9.  2:12. 


A.  D.  64. 


CHAPTER  I. 


A.  D.  64. 


their  love  to  the  Lord  Jesus  Christ,  and  his 
glorious  salvation,  constituted  "a  meetness  for 
that  inheritance,"  and  all  its  joys  and  employ- 
ments, and  a  sure  evidence  that  God  intended 
to  bring  them  to  it.  {Marg.  Ref.  k — m. — Notes, 
Rev.  5:8—14.  7:13—17.)  For,  in  order  to  effect 
this  change  in  them,  he  had  "rescued  them  from 
the  power  of  darkness,"  the  empire  of  Satan, 
the  prince  of  darkness,  of  ignorance,  delusion, 
vice,  enmity,  and  misery,  wliose  blind  and  ab- 
ject slaves  they  had  formerly  been;  and  he  had 
translated  them  into  the  kingdom  of  righteous- 
ness, of  liberty,  of  light,  and  holiness,  of  love 
and  felicity,  which  he  liad  constituted  under 
"his  dear  Son,"  or  the  "Son  of  his  love;" 
(Notes,  Matt.  3:2,16,17.)  by  faith  in  whom 
they  enjoyed  this  redemption,  as  the  purchase 
of  his  atoning  blood:  and  thus  forgiveness  of 
sins,  and  all  other  spiritual  blessings,  were 
vouchsafed  to  them.  (Marg.  Ref.o — t. — Notes, 
./Zc/s  26:16— 18.  Eph.  ]  ■.3—12.  Tit.  '2:14.)— 
The  apostle  joined  himself  and  the  Jewish 
converts  along  with  the  Gentiles  in  these 
things:  and  doubtless  all  are  the  subjects  of  the 
prince  of  darkness,  of  whatever  nominal  relig- 
ion they  are,  till  inward  conversion  translates 
them  into  the  kingdom  of  Christ.  (Notes, 
Matt.  12:43— 45.  John8:4l—47.  Eph. 2:1  — 
3.  Tit.  3:4—7,  1  John  5:19.  Rev.  12:7—12.) 
And  to  interpret  it  of  the  deliverance  of  the 
Gentile  converts  from  idolatry,  and  of  the  hap- 
py state  of  the  Jewish  converts,  as  "the  saints 
in  light,"  is  totally  to  enervate  this  highly  ani- 
mated passage, — The  "glorious  power,"  here 
spoken  of,  is  sometimes  ascribed  to  the  Father, 
or  to  God  absolutely;  sometimes  to  the  Holy 
Spirit,  and  frequentlv  to  Christ,  For  "these 
Three  are  one,"  (Notes,  Ps.  138:3.  2  Cor. 
12:7—10,  Eph.  3:14—19,  v.  16,  Phil.  4:10— 
13,  V.  13,) 

Spiritual  understanding.  (9)  I^vveaei  nvev- 
ftaTixi].  Ivveaiz,  2:2.  Mark  12:33.  Luke  2: 
47,  iCor.  1:19.  Eph.  3:4,  2  Tim.  2:7.  (Notes,^ 
2:1—4.  1  Cor.  12:4— 11.) — Worthy  of  the 
Lord.  (10)  ^^£ioi;  ts  Kvoiii.  See  on  Eph.  4:1.  i 
—  Unto  all  pleasing.^  Eiz  nuauv  uotaxFidv.^^ 
Here  only,  yloeaxoi,  Ron^.  8:8.  .^Qeqoz,  John 
8 :29. -Strengthened  with  all  might  according  to 
his  glorious  power.  (11)  Ey  nuaij  dvruftei  8vru-\ 
fJHUSvot  y.uTit  TO  y.ouTog  t>/c  <^otjj:  uvxu.  See  oni 
Eph.  1:19,  Phil.^4:\3.—  Who  hath  made  us 
meet.  (12)  Ta  iy.uvo>auvTi  riuac.  See  on  2  Cor. 
3:6. — Hath  delivered.  (13)  EqQvamo.  Matt. 
6:13,  Lufee  1:74.  Rom.  7:24.  11:26.  1  Thes. 
1 :10,  et  al. —  The  power  of  darkness.]  Trjg  eS- 
uoiu;  T«  ay.oje;.  See  on  Luke  22:53, — Hath 
translated.]  MaiegijaEv.    See  on  Luke  16:4. 

15  Who  is  "  the  Image  of  "  the  invisi- 
ble God,  >'  the  First-born  ^  of  every  crea- 
ture: 

16  For  ^  by  him  were  all  things  creat- 
ed, that  are  *•  in  heaven,  and  that  are  in 
earth,  visible,  and  invisible,  whether  they 
be  "  thrones,  or  dominions,  or  principalities, 
or  powers:  all  things  were  created  **  by 
him,  and  for  him. 


u  Ex.  24;  10.     Num.  12:8.     Ez. 

1:26—28.  John  1:18.   14:9.  15: 

24.     2  Cor.  4:4,0.     Pliil.    2:6. 

Itch.  1:3. 
X  1  Tim.  1:17.     6:16.     Heb.    It: 

27. 
y  13.   Ps.  89:27.  John  1:14.  3:16. 


Ilcb.  1:6. 
I   16,17.     Prov.    8:29—31.    Rev. 

3:14. 
a  15.     Ps.  102:25—27.     l*.  40:9 

—12.  44:24.  John  1:3.     1  Cor. 

8:6.    Eph.  3:9.    Heb.  1:2  10— 

12.  3:3,4. 


17  And*  he   is  before   all   things,  ''and 
by  him  all  things  consist. 

Note. — Having  mentioned  Christ,  as  the 
"dear  Son"  of  God,  or  "the  Son  of  his  love" 
(13),  the  apostle  here  explained  more  fully  the 
import  of  that  expression.  He  declared  him  to 
be  "the  Image  of  the  Invisible  God."  (JV/acg-, 
Ref.  u,  X.— Notes,  2  Cor.  4:3—6.  Heh.  1  :1— 
4.)  Being  possessed  of  all  divine  perfections, 
as  "One  with  the  Father;"  he  appeared  on 
earth,  displaying  those  perfections,  and  ])er- 
forming  all  divine  operations,  through  the  me- 
dium of  the  human  nature.  Thus,  he  made 
the  invisible  God  known  to  mankind,  as  his 
"express  Image:"  he  represented  the  Father, 
and  manifested  his  glory.  In  and  through  him, 
as  "God  manifest  in  "the  flesh,"  sinners,  be- 
lieving "the  sure  testimony  of  God,"  might 
know,  approach,  trust,  and  worship  him  with 
acceptance;  which  otherwise  they  could  not 
have  done, — It  seems  evident  that  Christ  is  not 
called  "the  Image  of  God,"  in  respect  of  his 
divine  nature,  as  many,  especially  the  ancient 
expositors,  supposed;  and  so  by  their  illustra- 
tions, weakened  or  perplexed  the  argument  for 
his  real  Deity:  for  the  divine  essence  is  no 
more  visible  in  the  Person  of  the  Son,  than  in 
that  of  the  Father;  and  therefore  the  One  can- 
not be  "the  Image,"  or  visible  representation, 
of  the  other,  (iVo<e,  1  Tim,  6:13— 16.)  But 
the  Person  of  Christ,  as  God  in  human  nature, 
is  the  visible,  or  sensible,  discovery  of  the  in- 
visible God;  and  "he  tliat  hath  seen  him  hath 
seen  the  Father."  (Notes,  John  12:44—50. 
14:7—14,  V.  9.  15:22— 25.)— The  apostle  fur- 
ther declared  Christ  to  be  "the  First-born  of 
the  whole  creation;"  for  so  the  words  may  be 
literally  rendered.  Christ  is  called  the  "First- 
begotten,"  or  "Only  begotten,"  of  the  Father; 
and  it  has  been  shown,  that  these  expressions 
must  he  understood,  of  the  mysterious  union  in 
the  sacred  Trinity,  and  the  relation  of  the  sec- 
ond Person  to  the  first  in  the  divine  subsist- 
ence; for  the  grand  display  of  the  love  of  God 
to  the  world  consisted,  in  "giving  his  oicn  Son" 
to  become  man,  in  order  to  die  for  our  sins; 
rather  than  in  giving  him,  when  incarnate,  to 
death  for  us.  The  expression  here  used  seems 
to  be  of  the  same  import:  he  was  qualified  to 
be  "the  Image  of  the  invisible  God"  to  men, 
by  reason  of  his  original  and  essential  glory, 
(Marg.  Ref.  y,  7..— Notes,  John  1:14,18.  1 
John  4:9 — 12.)  Existing,  as  the  co-eteriiai 
Son  of  the  Father,  before  the  creation  of  the 
world;  he  appeared  as  the  "First-begotten  Son 
of  God,"  to  be  "the  Heir  of  all  things,"  when 
they  were  called  into  existence,  as  the  first- 
born is  the  heir  of  the  estate  or  kingdom.  The 
reason,  or  proof,  adduced  by  the  apostle,  de- 
monstrates, that  he  meant  the  words  in  this 
sense;  "for,"  says  he,  "by  him  all  things  w^ere 
created."  He  then  proceeds  to  mention  all 
creatures  in  heaven  and  earth :  and  by  the  terms 
of  "thrones,  dominions,  principalities,  and  pow- 
ers," clearly  including  the  higliest  created  dig- 
nity and  exaltation,  he  evidently  intended  to  de- 
clare, in  the  most  emphatical  terms,  that  every 

Er22,237^r5r  43:11— 


b  20.    UhuI.  4:;;9.     1  Chr.  29:11. 

Eph.  1:10.  Phil.  2:10.  Rev.  5: 

13,14. 
c  2:10,15.    Rom.  8:38.    Eph.    1: 

21.  3:10.  6:12.  1  Pel.  3:22. 
d  Prov.  16:4.     Is.  43:21.     Rom. 

11:36.  Heb.  2:10. 


e  15.  Pi  or. 

13.  44:6.  iUic.52.  John  1:1,2. 

8:58.     17:5.    Ileb.   13:8.     Rev. 

1:8,11,17.  2:8. 
f  1  Sam.  2:8.    Ps.  75:3.     John  St 

17,18.  Acta  17:28.  Heb.  1:3. 


[39; 


A.  D.  64. 


COLOSSIANS. 


A.  I).  04. 


creature  of  God,  however  distinguished,  was 
created  by  Christ,  as  one  in  Deity  and  operation 
with  the  "Father  and  tlie  Holy  Spirit.    Nay,  he 
added,  that  they  were  all  "created/or  him,"  for 
the  display  of  his  glory,  and  to  do  him  service: 
(Marg.    Ref.   a— d.— Notes,  Prov.   8:22—33 
16:4.    /s.  42:8,9.     44:24,    John  i -A—S.)  that 
"he    was   before  all    things;"   yea,    that   "all 
things  by  him  consist,"  or  are  preserved  in  be 
ing  and  order;  so  that  without  his  sustaining 
power,  they  must  fall  into  confusion,  or  non- 
existence.    (Marg.    Ref.    e,    f. — Note,    Rom. 
11:33 — 36.) — ^^It  is  perhaps  impossible  to  use 
stronger  language,  to  express  creating  and  up- 
holding Power,  universal  Sovereignty,  and  real 
Deity,   than  is   here  employed;  to  which   the 
Socinians  can  only  say  that  it  is  all  figurative, 
and  means  no  more  than  the  introduction  of 
the  gospel-dispensation,  as  a  kind  of  new  crea- 
tion: but   nothing   can  be  more  absurd.     Or 
they  may  say,  that  the  apostle  was  mistaken: 
and  to  such  obstinate  infidelity  we  c.-ppose  the 
demonstrative  evidences,  of  the  divine  inspira- 
tion of  the  Scriptures.     In  fact,  we  find  lan- 
guage in  some  respects  similar  almost  in  every 
part  of  the  New  Testament. — It  should  also 
be  observed,  that,  however  we  may  interpret 
the  expression,  "The  First-born  of  every  crea- 
ture," no  man  can  infer  from  it,  that  Christ  is 
a  sort  of  supra-angelic  creature,  (according  to 
the  inconsistent  opinion  of  the  Arians,)  with- 
out expressly   opposing    St.    Paul's   inference 
from,  his  own  doctrine,  or  rather  the  argument 
by  which  he  confirms  it;  in  which  he  evident- 
ly shows,   that  he  meant  Christ  was  before, 
above,  and  distinct  from  all  creatures;  yea,  the 
Author,  Proprietor,  and  Supporter,  of  all  ranks 
and  orders  of  them  in  the  universe. 

The  image,  (lb)  Eiy.on'.  3:10.  j¥a«.  22:20. 
See  on  Rom.  1:23. — Invisible.]  yloouin.  16. 
See  on  Rom.  1 :20. —  The  first-born.]  IIomjoio- 
xog.  13.  Matt.  1:25.  Luke  2:7.  Rom.  8:29. 
Heb.  1:6.  11:28.  12:23.  Rev.  1:5.  Ps.  89:28. 
Sept.  By  using  this  word,  and  not  "First- 
created,"  nQOTOKTiOTo;,  the  apostle  marks  the 
distinction  between  the  eternal  Son  of  God  and 
the  most  exalted  of  those  creatures  which  de- 
rived their  existence  from  him. 

18  And  5  he  is  the  Head  of  the  body, 
the  church:  who  is  'Mhe  Beginning,  'the 
First-born  from  the  dead;  ''  that  *  in  all 
things  he  might  have  the  pre-eminence. 

19  For  '  it  pleased  the  Father  that  in 
him  should  all  fulness  dwell; 

20  And,  f  having  ""  made  peace  through 
the  blood  of  his  cross,  by  him  "  to  recon- 
cile all  things  unto  himself;  by  him,  /  say., 
whether  they  be  "  things  in  earth,  or  things 

[Practical  Observations.] 

Note.—The  same  glorious  Person,  of  whose 
original  rnajesty  such  sublime  language  had 
been  eniployed,  was  next  declared  to  be  "the 
Head  of  the  body,  the  church."  This  mani- 
iestly  related  to  hismediatorial  character,  which 

g  24.     2:10—14.      1    Cor.    11-3 

Eph.  1:10,22,23.  4:15,10.5:23. 
h  John  1:1.     1   John    1:1.     Rev. 

1:8.  3:14.  2l:G.  22:13. 
I  Jolm  11:25,26.     Acts  2C:23.     1 

Cor.  15:20—23.  Rev.  1:5,18. 
k  Ps.  45:2—5.    89:27.    Cant.   5: 

396] 


10.  li.  52:13.  Matt.  23:8.  28: 
18,19.  John  1:16,27.  3:29—31, 
34,35.  Uoin.  8:29.  1  Cor.  15: 
25.  Hcb.  1:5,6.  Rev  5:9—13. 
11:15.  21:23,24. 

*  Or,  among-  all. 

I  2:3,9.    3:11.     Matt.  11:25—27. 


he  voluntarily  assumed,  and  sustained  in  human 
nature.  (Marg.  Ref.  g.— Notes,  2:10,18,19. 
1  Cor.  12:15-^31.  Eph.  1:15—23.  4:14—16.) 
He  is  also  "the  Beginning,"  the  Author  and 
Source  of  spiritual  and  eternal  life  to  man,  "the 
Resurrection  and  the  life,"  both  of  body  and 
soul:  and  "the  First-born  from  the  dead;"  the 
first  who  rost^  to  die  no  more;  the  First-fruits 
of  his  people,  who  rose  to  inherit  the  mediato- 
rial throne,  as  their  Surety  and  for  their  benefit. 
(Marg.  Ref.  h,  i.— Notes,  John  11:20— 27,  vv. 
25,26.  14:4— 6,  w.  6.  1  Cor.  15:20—28.  Rev. 
3:14 — 16.)  So  that  it  was  evidently  intended, 
that  "in  all  things  he  should  have  the  pre-emi- 
nence," over  all  worlds,  and  in  all  respects;  as 
to  creation,  providence,  redemption,  essential 
dignity,  universal  sovereignty,  assumed  and 
delegated  authority,  personal  excellency,  and 
the  display  of  0mni|)0tence;  as  the  Conqueror 
of  "death,  ami  of  him  that  had  the  power  of 
death;"  (Note,  Heb.  2:14,15.)  both  in  the 
world  and  in  the  church;  above  all  creatures 
visible  and  invisible;  during  time  and  to  eter- 
nity. (Marg.  Ref.  k,  1.)  For  "it  pleased  the 
Father,  that  in  him  should  all  fulness  dwell." 
It  seemed  good  to  him,  that  all  the  plenitude 
of  divine  power,  authority,  wisdom,  knowledge, 
holiness,  justice,  truth,  mercy,  grace,  even  all 
"the  fulness  of  God,"  should  dwell  in  the  Per- 
son of  Christ;  and  be  exercised  and  communi- 
cated, through  his  human  nature,  by  virtue  of 
the  union  of  the  Deity  and  humanity  in  his 
mysterious  Person;  that  believers,  from  his  ful- 
ness, might  receive  the  rich  supply  of  their  va- 
rious and  urgent  wants.  (Marg.  Ref  1. — Note, 
John  1:16.)  Thus  "it  pleased  all  Fulness," 
the  original,  infinite,  inexhaustible  Fulness  of 
Being  and  perfection,  or  of  the  Deity,  "to 
dwell  in"  Christ,  for  tlie  benefit  of  his  church; 
(Note,  2:8,9.)  that,  "having  made  peace,"  or 
laid  the  foundation  of  an  honorable  reconcilia- 
tion of  sinners,  of  every  age  and  nation,  to 
himself,  "by  the  blood  of  his  cross,"  and  the 
satisfaction  there  made  to  divine  justice;  he 
might  actually  effect  that  reconciliation,  both 
in  respect  of  "things  in  heaven,  and  things  on 
earth."  (Note,  Eph.  1  :9— 12.)  "The  spirits  of 
just  men"  then  in  heaven,  owed  their  reconcili- 
ation to  the  Saviour's  undertaking  for  them: 
and  all  on  earth,  whether  Jews  or  Gentiles, 
who  believed  in  Christ,  were  reconciled  unto 
God  through  their  union  with  him,  and  their 
interest  in  the  atonement  of  his  blood.  (Note, 
Rom.  3:21 — 26.)  Thus  the  whole  became  one 
church  and  one  body  in  him:  and  they  all  will 
at  length  be  translated  to  heaven,  there  to  con- 
tinue for  ever  in  a  state  of  perfect  reconcilia- 
tion to  God,  and  friendship  with  him  and  each 
other.  This  seems  to  be  what  is  meant  by  "all 
things  in  heaven  and  earth:"  for,  though  holy 
angels  become  one  family  through  Christ  with 
redeemed  sinners;  yet  they  cannot  be  said  to 
be  reconciled  unto  God,  as  they  never  were  in 
a  state  of  enmity  against  him.  (Marg.  Ref  m 
— o. — Notes,  Rom.  5:7 — 10.  2  Cor.  5:18—21, 
Eph.  2:14 — 18.) — Some  commentators  would 
wholly  confine  the  meaning,   to  man's  being 


Luke  10:21,22.    John  1:16.    3: 

34.  Eph.  1:3.23.  4:10,11. 
t  Or,  mckitig  peace, 
m  21.22.  I.ev.6:30.  Ps.  r5:10,n. 

Is.  9.6,7.  E?..  45:17— 20.   Dnn. 

9:24—26.  Mic.  5:2,5.  Zecli.  9: 


9,10.    Lu!:e2:l4.    Acts    lO:SO 

Rom.  5:1.     2   Cur.    5:19—21. 

Eph.  2:13-17.  Heb.  13:20.21. 

1  John  4:9,10. 
n  2  Cor.  5:18.  Ileh.  2:17. 
o  Eph.  1:10.  Phil.  2:10. 


A.   D.  64. 


CHAPTER  I. 


A.  D.  64. 


reconcileil  to  God  and  his  service;  others  ex- 
plain it  wholly  of  God's  being  reconciled  to  his 
offending  creatures:  but  why  should  not  both 
be  included?  For  the  atonement  of  Christ  pro- 
cured for  all  believers  both  pardon  of  sin  and 
new-creating  grace:  that  they  might  walk  with 
God,  in  a  state  of  mutual  peace,  and  reciprocal 
friendship  and  love. 

The  beginning.  (18)  Jq'/^]-  John  1:1.  8:25. 
1  John  1:1.  Rev.  3:14. — Might  have  the  pre- 
eminence.} rfvi]jui  TjowTfvoti'.  Here  only  N. 
T.  Esth.  5:11.  Sept.— It  pleased  the  Father, 
that  in  him  should  all  fulness  dwell.  (19)  £'/' 
(tvTO)  evi)ny.)jae  nur  nhjQOtuu  y.uiniy.iium.-' — Ev- 
(Toxftx,  Matt.  3:17.  17^:5.'  Luke  12:32.  Rom. 
15:26.  nhjoonia,  2:9.  See  on  Jo^n  1:16.  Eph. 
1:10,23.  KuTor/.Fui,  2:9.  Eph.  3:11  .—Having 
made  peace.  (20)  "Making  y)eace."  Marg. 
EiQiji'OTToiijaag.  Here  only  N.T.  Frov.  10:10. 
Sept.  rioiwp  eiQrji'7jP)  Eph.  2:15.  EiQi]t'onoiog, 
Mtalt.  5:9. 

21  And  you,  that  were  ^  sometime 
alienated,  and  enemies  *  in  your  mind  by 
wicked  works,  yet  now  hath  he  reconciled, 

22  In  1  the  body  of  his  flesh  through 
death,  ""  to  present  you  holy,  and  unblam- 
able, and  unreprovable  'in  his  sight: 

23  If  ^ye  continue  in  the  faith,  "ground- 
ed and  settled,  and  be  not  ''  moved  away 
from  5'  the  hope  of  the  gospel,  which  ye 
have  heard,  and  which  was  preached  ^  to 
every  creature  which  is  *  under  heaven; 
''  whereof  I  Paul  am  made  a  minister; 

Note. — The  Colossians,  among  others,  had 
been  called  to  share  these  blessings.  They 
were  once  "alienated"  from  God  and  his  ser- 
vice, yea,  "enemies  to  him  in  their  minds," 
which  had  been  manifested  by  their  wicked 
works;"  so  that  they  had  justly  merited  to  be 
treated  as  enemies:  yet,  by  his  rich  mercy  in 
Christ  Jesus,  they  were  now  i)rought  into  a 
state  of  reconciliation.  {Marg.  Ref.  p. — Notes, 
Rom.  5:6—10.  8:5—9.)  This  had  been  effect- 
ed "in  the  body  of  his  flesli;"  in  the  body 
which  he  assumed  of  our  nature,  that  he  might 
be  capable  of  sufferings  and  death,  as  a  Sacri- 
fice to  divine  justice  for  the  sins  of  men.  In 
consequence  of  this,  thegos])el  had  been  preach- 
ed to  them,  and  they  were  induced  to  believe 
it:  thus  they  were  justified  "by  faith,  and  had 
peace  with  God,  through  Jesus  Christ;"  and 
were  also  brought  to  love  and  serve  God,  by  a 
mutual  and  cordial  reconciliation:  {Note,  Rom. 
5:1,2.)  the  intent  of  which  Avas,  that  they 
should  at  length  be  presented  before  God  so 
perfectly  holy,  as  to  be  "unblamable  and  unre- 
provable" even  "in  his  sight;"  their  sanctifica- 
tion  being  rendered  as  complete,  as  their  justi- 
fication had  been  when  thev  believed.  {Marg. 
Ref,    q—s.— Note,    £p^..  ^  5:22— 27.)      This 


p  Rom.    1:30.    5:9,10.     8:7,8.     1 

Cor.  6:9—11.     Eph.    2:1,2,12, 

19.  4:18.  Tit.  3:3—7.   Jam.  4: 

4. 
*  Or,  hy  your   mind    in   wicked 

ruorJcs. 
q  Horn.  7:4.  Eph.  2:15,16.    Heb. 

10:10,20. 
r  2  Cor.  11:2.  Eph.  1:4.  5:27.  1 

ThM.  4:7.  Tit.  2:14.    2  l^et.  3: 

14.  Jude  24. 
i  Job    15:15.      25:5.      Ps.    51:7. 


Heh.  13:21. 
t  Vs.  92:13,14.      125:5.     Ez.    IR: 

2(5.     Ho?.    6:3,4.       Zfph.    1:6. 

Malt.    24:13.     Luke    8:13—15. 

22:32.  JohnS:30— 32.  15:9.10. 

Acts  11:23.    14:22.     Koni.  2:7. 

Gal.   4:11.     5:7.     6:9.     1  Thes. 

3:5.  Hel>.  3:6,14.    4:l4.     10.38. 

1  Pet.  1:5.  2  Pet.  2:18— 22.    1 

John  2:27.  Rev.  2:10. 
u  2:7.     Malt.  7:24,25.      Luke  6:  i 


would  certainly  be  the  case  vvitli  every  one, 
who  continued  in  the  profession  and  e.xerci.^^e 
of  faith,  like  a  building  that  is  grounded  and 
settled  on  a  firm  foundation;  {Notes,  2:5 — 7. 
Matt.  7:24—27.  Eph.  3:14—19.)  and  so  was 
not,  by  fear  of  man,  or  by  any  delusion  or 
temptation,  "moved  away  from  the  hope  of" 
eternal  life,  according  to  the  truth  of  the  gos- 
pel, which  they  had  heard. — The  Lord  hatl 
commanded  that  this  gospel  should  be  "preach- 
ed to  every  creature  under  heaven,"  and  it  had 
actually  been  published  very  widely,  among 
Jews  and  Gentiles,  without  distinction  of  nation, 
or  previous  character;  and  of  this  gospel  St. 
Paul  had  been  made  a  minister  and  an  apostle. 
{Marg.  Ref.  t— z,  and  on  6.)  He  uses  a  gen- 
eral term,  "under  heaven,"  commonly  emjiloy- 
ed  on  similar  occasions;  the  import  of  which 
maybe  learned  from  other  places.  {Marg.  Ref. 
a.) — This  last  verse  may  be  rendered,  "Since 
ye  continue,  &c."  implying  a  confidence  of  tlie 
sincerity  of  the  Colossians,  as  evidenced  by 
their  steadfastness.  But  our  translation  is 
more  obvious  and  literal;  and  perfectly  consis- 
tent with  the  apostle's  doctrine  concerning  per- 
severance :  for  many  specious  professors  of  true 
religion  are  "moved  away  from  the  hope  of  the 
gospel,"  "having  no  root  in  themselves;"  fear 
of  coming  short  is  one  grand  means  of  the  true 
believer's  perseverance;  and  it  was  frequently 
the  apostle's  manner,  by  such  intimations,  to 
caution  his  readers  to  beware  of  deceiving 
themselves. — Mind,  &c.  (21) — In  the  liigher 
powers  of  the  soul,  the  intellect  and  reasoning 
faculty,  as  well  as  the  will  and  affections,  man 
is,  "an  enemy  to  God;"  so  vain  is  the  notion, 
that  the  opposition  of  reason  to  the  sensual  aj)- 
petites,  is  the  conflict  "between  flesh  and 
spirit,"  of  which  the  apostle  elsewhere  dis- 
courses! {Notes,  Rom.  7:12—25.  Gal.  5:16— 
18.) 

Alienated.  (21)  .AnijXloTQiw^evog.  See  on 
Eph.  2:12. — In  your  mind  by  wicked  works.] 
"By  your  mind  in  wicked  works."  Marg.  Trj 
diai'ota  ev  roig  Egyoig  novrjooig.  /iiavoia,  Matt. 
22:37.  See  on  Eph.  1:18. —  Unblamable  and 
unreprovable.  (22)  yffioifwg  xai  (tv&yxljjiug. 
See  on  1  Cor.  1:8.  Eph.  5:27.-7/.  (23)  Eiyf. 
2  Cor.  5:3.  Gal.  5:4.— Grounded.]  Te»efif- 
hojftevoi.  See  on  Eph.  3:17. — Settled.]  'Ed^ui- 
01.  1  Cor.  7:37.  15:58. — Moved  awaxj.]  JMnu- 
Kivii^evoi.  Here  only  N.T.  Deut.\^:\A.  S2: 
30.  Sept. —  To  every  creature  which  is  under 
heaven.]  Ev  nuarjii]  xTioei  ri]  vno  rov  uquvov. 
"In  all  the  creation,  which  is  under  the  heav- 
en." Kxiaig-  See  on  Rom.  8:19. 

24  Who  now  *=  rejoice  in  my  suffering.s 
for  you,  and  •*  fill  up  that  which  is  behind 
of  the  afflictions  of  Christ,  in  my  flesh, 
^  for  his  body's  sake,  which  is  the  church; 

2Vb<e. — The  sufferings  of  the  apostle  came 
upon  him,  chiefly  by  j)reaching  to  the  Gentiles: 


48.  Eph.  2:21.  3:17.  4:16. 
X  John  15:6.  Ads  20:24.    1  Cor. 

15:58.   1  Thcs.  3:3. 
y  5.  Uom.  5:5.     Hal.   5:5.     Eph. 

1:18.     1    Thei     5:8.     2   Thes. 

2:16.    Til.  3:7.      llcb.  6:19.      1 

Pet.  1:3.  1  John  3:1—3. 
7.  6.     Mark  I6:l5.     Itoni.  10:18. 
a  Deut.  2:25.    4:19.    Lam.  3:66. 

AcU2:5.  4:12. 
b  25.     Acta  1:25.    26: IG.     Rom. 


15:16.     1  Cor.  4:1— 3.    2  C( 

3:6.  4:1.  5:18—20.  6:1.  11:'. 

Enh.  3:7,8.     1  Tim.  1:12.  2: 

2  Tim.  1:11,12.  4:5,6. 
c    Matt.     5:11,12.        Acts     5:! 

Rom.  5:3.  2  for.  7:4.    Eph. 

1,13.    Phil    2:17,18.    Jam.  1: 
d  2  Cor.  1:6—8.  4:8—12.     ll;! 

—27.     Phil.  3:10.  2   Tim.  1: 

2:9,10. 
e  Sec  on  18. 


[397 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


but  the  blessed  effects  of  his  ministry  among 
them,  and  that  of  those  who  concurred  with 
him  in  it,  caused  him  to  rejoice  in  all  that  he 
endured   for  their  sakea:   (Notes,   Eph.   3:13. 
Phil.  2:14—18.)  for   he  thus   "filled   up   that 
which  was  behind  of  the  afflictions  of  Christ." 
The  suffering's  of  Christ  perfectly  sufficed  for 
the  redemption  of  "his  body  the  church,"  and 
were  an  atonement  of  infinite  value:  nor  could 
those   of  the   apostle,    in    any   measure,   have 
made  up  the  deficiency  if  there  had  been  any. 
But  the  atonement  of  Christ  must  be  received. 
It  is  received  by  faith;  "faith  comes  by  hear- 
ing-;"   hearing   by   preaching;    and   preaching 
was  in  those  days  inseparable  from  suffering: 
so  that  the  apostle's  sufferings  in  his  flesh,  for 
the  benefit  of  the  church,  were  necessary   in 
their  place,  and  could  not  be  dispensed  with. 
(Notes,  Horn.   10:12--17.  2    TAes.  2:13,14.  2 
Tim.  2:8—13.)     By  them   he  "filled  up  what 
was  behind  of  the  afflictions  of  Christ;"  as  the 
sufferings  of  martyrs,  confessors,  and  believers 
in  general,  form  one  aggregate  of  pain  and  dis- 
tress, with  those  of  the  Head  of  the  church, 
all  of  which  is  conducive  and  necessary,  in  dif- 
ferent ways,  to  the  complete  salvation  of  the 
whole  body.     But  the  apostle  might  with  the 
more  propriety  say  this;  as  he  suffered  in  tlie 
same  cause,  from  the  same  persons,  or  those  of 
the  same  character,  in  the  same  meek  and  pa- 
tient manner,  and  from  the  same  spirit  of  zeal 
and  love,  with  his  divine  Master:  so  that  his 
afflictions  resembled   those  of  the  Saviour  in 
every  thing,  except  that  the   Saviour's  alone 
were  expiatory.  (Marg.  Ref.)     Christ  is  also 
represented,  as  sympathizing  in  the  sufferings 
of  his  disciples:  and  many  think,  the  apostle 
had  in  viev/,  the  words,  with  which  the  Lord 
addressed  him,  in  the  way  to  Damascus:  "Sau 
Saul,  why  persecutest  thou  me.'''  In  this  sense 
the  sufferings  of  every  part  of  the  Lord's  mys- 
tical body,  are  his  sufferings:  the  former  sense, 
however,  appears  by  far  the  most  suitable  to 
the   tenor   of  the   passage.     (Notes,    18 — 20. 
Eph.  1:15—23.) 

Fill  up  that  which  is  behind.}  ytyTaranhj- 
Qot  lu  v^e^i//i(aTu.  Ai'TuvitTrXijQoot.  Here  only. 
Ex  uvTi,  pro,  vice,  ava,  iterum,  et  tiItjqooi, 
impleo,  25.  It  seldom  if  ever  occurs  in  the 
Greek  writers.  ' Fcf (»»///«,  L«A:e  21 :4.  1  Cor. 
16:17.  2  Cor.  8:13,14. 

25  Whereof  ^  I  am  made  a  minister, 
^  according  to  the  dispensation  of  God, 
which  is  given  to  me  for  you,  *  to  fulfil  the 
word  of  God; 

26  Even  ''  the  mystery  which  hath  been 
hid  from  ages  and  from  generations,  but 
'  now  is  made  manifest  to  his  saints; 

27  To  "^  whom  God  would  make  known 


I  Sfe  ,,n  h.  23.— 1  Thts.    3:2.      1 

Tim.  4:6. 
5  Horn.    15:15—18.      1    Cor.    9: 

17.      fia].  2:7,0.      Eph.  3:2. 

Qr.fuUy  to  preach  the  word  nf 

(^od.  R(.,n.  15:19.    2  Tim.  4T2 

h  Rom.    16:25,26.      1    Ccr.    2-7 

Kph.  3:3—10. 
i  Ps.  25:14.    Mnlt.    13:11.    Mark 

4:11.  Luke  C;lO.  2  Tim.  1:10. 
k  1  Ccr.  2:12—14.    2   Cor.  2:14 

4:6.  Gill.  1:15,16. 
12:3.     liom.  9:23.   11:33.     Eph 

1:7.17,18.  3.8—10,16.    Pliil.  4- 

3981 


19. 

m  3:11.  Luke  17:21.  John  6: 
56. 14:17,20,23. 15:2—5.  17:22, 
23,26.  Rom.  8:10.  1  Cor.  3: 
16.  2  Cor.  6:16.  Gal.  2:20.  4: 
19.  Eph.  2:22.  3:17.  1  John 
4:4.  Rev.  3:20. 

t  Or,  among  you. 

n  5.  Ps.  16:9-11.  Rom.  5:2. 
8:18,19.  2  Cor.  4:17.  1  Pet. 
1:3,4. 

o  Acts 3:20.  5:42.  8:5,35.  920. 
10:36.  11:20.  13:38.  17.3.18. 
Rom.  16:23.     J  Cor.  1:23.     15: 


what  is  '  the  riches  of  the  glory  of  this 
mystery  among  the  Gentiles;  which  is 
'"  Christ  f  in  you,  "  the  hope  of  glory: 

Note. — St.  Paul  had  been  made  a  minister 
of  the  gospel,  according  to  the  sovereign  ap- 
pointment of  God,  in  his  gracious  dealings, 
with  him,  and  the  stewardship  of  it  committed 
to  him;  that  he  might  "fulfil"  the  prophecies 
of  the  scripture;  in  preaching  to  the  Gentiles, 
and  bringing  them  into  the  church.  Thus  he 
was  employed  to  "make  known  that  mystery," 
which  had  been  hidden  from  men,  during  all 
preceding  ages  and  generations  of  the  world; 
but  was  at  length  manifestly  revealed  to  the 
holy  followers  of  Christ.  (Marg.  Ref.  f — i. — 
Notes,  Rom.  16:25—27.  Eph.  3:1—12.)  For 
to  them  it  had  pleased  God  to  make  known  the 
immense  abundance  of  his  mercy  and  grace,  as 
well  as  the  glory  of  all  his  perfections,  in  this 
"mystery  among  the  Gentiles."  Not  only  was 
Christ,  the  promised  Messiah,  "God  manifest 
in  the  flesh,"  preached  among  the  Gentiles; 
(Note,  1  Tim.  3:16.)  not  only  did  he  reign 
among  them:  but  he  actually  dwelt  in  the 
hearts  of  true  believers;  "in"  the  hearts  of 
multitudes  of  tlie  Gentiles,  by  faith,  and  the 
power  of  his  Spirit,  implanting  his  love,  renew- 
ing his  image,  and  Avriting  his  law;  which  fully 
sealed  and  warranted  their  hope  of  eternal 
glory.  (Marg.  Ref.  k — n. — Notes,  Gal.  2:17 
— 21,v.  20.  £p/j.  *3:14— 19,  v.  17.)— Indeed, 
it  cannot  be  made  intelligible,  how  "Christ 
among  the  Gentiles,"  according  to  the  inter- 
pretation of  some  learned  expositors,  could  give 
individuals  a  warranted  "hope  of  glory." 
(Notes,  2  Cor.  1  :20,21.  3:17,18.  4:13—18.  13: 
5,6.  Eph.  1:13,14.   1  Pet.  5:10,11.) 

Dispensation.  (25)  Oiy.ovo^iiuv.  See  on 
Luke  16:2.— To  fulfill^  "Fully  to  preach." 
Marg.  nhjQoiOtti. — From  ages  and  fro7n  gen- 
erations. (26)  -^7T0  70)?'  nioivwv  xut,  uno  iwv 
ysveujr.  See  on  ^cts  15:18. — In  you.  (27) 
"Among  you."  Marg.  Et>  vfiiv.  John  '\4:'20. 
17:23.  2  'Cor.  13:5.   Gal.  2:20.  Eph.  3:17. 

28  °  Whom  we  preach,  p  warning  every 
man,  and  i  teaching  every  man,  '"in  all 
wisdom;  that  '  we  may  present  every  man 
*  perfect  in  Christ  Jesus: 

29  Whereunto  I  also  "  labor,  ^  striving 
according  to  ^  his  working,  which  worketh 
in   me    ^  mightily. 

Note. — This  glorious  and  gracious  Saviour 
was  the  great  subject  of  the  apostle's  ])reach- 
ing,  and  that  of  his  faithful  fellow-laborers; 
who  "warned  every  man"  to  "flee  from  the 
wrath  to  come,"  and  from  every  other  confi- 
dence, to  this  Refuge;  and  to  beware  of  delu- 
sion   in    so  important  a  matter,  or  whatever 


12.     2  Cor.  4:5.  10:14.     Eph. 

3:S.      Phil.    1:15—18.     1  Tim. 

3:16. 
p  Jer.  6:10.     Ez.  3:17—21.     33: 

4—9.     Matt.  3:7.     Ads  20.20, 

27,31.    1  Cor.  4: 14.    1  Thea.  4: 

6.     5:12—14. 
q  Deut.  4:5.       E/ra    7:10.       Ec. 

12:9.     Mall.  28:20.   Mark  6:34. 

Eph.  4:11.  1  Tim.  3:2.    2  Tim. 

2:24. 
r  Prov.  8:5.       Jcr.   3:15.     Luke 

21:15.      1  Cor.  2:6.15.    12:8.    2 

Pel.  3;I5. 


s  See  on  22. 

t  2:10.     1  Cor.  1:30.     Eph.  4:12, 

13.     Ileb.  10:14.      13:21. 
u  4:12.      1  Cor.  15:10.   2  Cor.  5: 

9.    6:5.     11:23.     Phil.  2:16.    I 

Thes.   2:9.       2  Thes.  3:8.       2 

Tim.  2  10.     Rev.  2:3. 
X  2:1.      Luke  13:24.       Rom.  I.i: 

20,30.     1  Cor.  9:25—27.     fhil. 

1:27,30.     Hcb.  12:4 
y  1  Cor.    12:6,11.        Eph.    1:19. 

3:7,20.      Phil.  2:13.     Ueh.  13c 

21. 
z  2  Cor.  12:9,10.     13:3 


A.   D.   64. 


CHAPTER  I. 


A.   D.  64. 


iniglit  draw  them  into  any  inconsistent  con- 
duct: and  they  "instructed  every  man  in  all 
wisdom,"  and  in  every  thing,  which  could  ren- 
der thetn  "wise  unto  salvation,"  or  wise  to 
serve  God  in  their  several  places.  For  they 
desired  and  aimed  "to  present  every  man,"  who 
attended  on  their  ministry,  "comjjletein  Christ," 
perfectly  justified,  and  at  length  perfectly  sanc- 
tified. (Marg.  Ref.  o— t.  Notes,  21—23/2  Cor. 
11:1 — 6.)  In  this,  tlie  apostle  labored  with 
unwearied  diligence;  "striving"  by  every  means 
to  bring  sinners  to  Christ,  and  believers  to  es- 
tablishment and  holiness:  yet  this  assiduity  and 
earnestness  were  not  of  himself;  but  according 
to  the  "working"  of  a  divine  power  on  his  soul, 
which  "wrought  mightily  in  him;"  exciting 
fervent  desires  after  God  and  the  salvation  of 
souls;  communicating  vigor  to  all  holy  affec- 
tions; raising  him  above  all  low  and  selfish 
aims;  and  supporting  him  in  constancy,  pa- 
tience, and  cheerful  fortitude,  amidst  all  diffi- 
culties and  persecutions.  Some  would  explain 
this  power,  to  mean  exclusively  the  miracles 
which  the  apostle  wrought;  but  every  one  must 
perceive,  that  this  wholly  destroys  the  energy 
and  darkens  the  sense  of  the  passage.  (Marg. 
Ref.  u— z.) 

Striving  according  to  his  working,  which 
worketh  in  me  mightily.  (29)  jlyuivil^ouEvoi 
xurn  ii]V  Fv&Qyeiav  avis  ii]v  EveQyti^ievijV  ev 
fftoi  er  duruuti. — ^'iytitvitoj-iai,  4:12.  See  on 
Lw/fe  13:24.'  Jywv.  2:12. — EvsQyeia,  2:12. 
See  on  Evh.  1:19.  EvFQyeui,  Rom.  7:5.  Phil. 
2:13.  See  on  1  Cor.  12:6.  Eph.  1:19. 

PRACTICAL    OBSERVATIONS. 
V.  1—8. 

AH  spiritual  blessings,  "from  God  the  Father 
and  our  Lord  Jesus  Christ,"  belong  to  "the 
saints  and  faithful  brethren  in  Christ,"  wher- 
ever they  are  dispersed.  May  we  be  found  of 
that  number! — We  are  bound  in  love  and  duty 
to  thank  God  for  those,  who  show  "their  faith 
in  Christ,  by  love  to  all  his  saints;"  and  also  to 
pray  heartily  for  them,  (though  they  be  not 
personally  known  to  us,)  when  we  hear  a  good 
account  of  them;  for  in  these  things, 'the  com- 
'munion  of  saints'  principally  consists. — The 
liope  of  real  Christians  is  "laid  up  for  them  in 
heaven,"  out  of  the  reach  of  enemies  and  dis- 
appointments; they  have  been  called  to  partake 
of  it,  by  "the  word  of  tlie  truth  of^e  gospel;" 
and,  blessed  be  God,  the  joyful  message  is 
"come  to  us"  in  this  far  distant  region! — If 
we  have  "known  the  grace  of  God  in  truth," 
it  "bringeth  forth  fruit,"  in  our  holy  lives  and 
spiritual  worship;  but  if  it  has  in  no  degree  this 
effect  on  us,  it  will  only  aggravate  our  con- 
demnation. This  may  be  learned  from  "all 
the  fellow-servants"  of  our  common  Lord,  who 
faithfully  minister  in  different  parts  of  his 
church:  for  they  all  declare,  that  "love  in  the 
s[)irit,"  love  of  Christ,  of  holiness,  and  of  the 
people,  ordinances,  and  commandments  of  God, 
and  the  unreserved  obedience  of  love,  are  in- 
sc])arable  from  saving  faith. 
V.  9—14. 

It  is  not  enough  that  we  understand  the 
grand  outlines  of  divine  truth:  but  we  should 
also  pray  for  ourselves,  and  for  one  another, 
while  we  use  diligently  all  proper  means,  that 
we  may  be  "perfected  in  the  knowledge  of  the 
Lord's  will,  in  all  wisdom  and  spiritual  under- 


standing;" in  order  that  Ave  may  "walk  worthv 
of  our  vocation,"  please  God  in  every  part  of 
our  conduct,  and  produce  every  kind  of  holy 
fruit  in  abundance.  (Note,  1  Thes.  ■4:1 — 5.) 
Thus  we  shall  likewise  "increase  in  the 
knowledge  of  God:"  for  a  humble,  upright, 
teachable,  and  spiritual  mind  exceedingly 
helps  the  exercise  of  a  sound  judgment,  in 
investigating  the  nature  and  perfections  of 
God;  and  experience  confirms  the  knowledge, 
which  faith  receives  from  divine  revelation. 
(Note,  ^Pet.  3:17,18.)  This  again  tends  to 
increasing  simplicity  in  dependence  on  God, 
which  brings  strength  into  the  soul;  that, 
being  invigorated  with  "all  might  according  to 
his  glorious  power,"  the  believer  may  be  able 
to  exercise  "patience  and  long-suffering  with 
joyfulness,"  under  the  most  severe  and  long- 
continued  trials  and  provocations.  Indeed,  we 
may  well  be  very  joyful  and  thankful  to  the 
"Father,"  if  we  have  "the  witness  in  our- 
selves," (Note,  1  John  5:9,10.)  that  "we  are 
made  meet  for  the  inheritance  of  the  saints  in 
light;"  having  acquired  a  relish  for  those  con- 
templations, and  that  holy  worship,  society, 
and  felicity,  in  which  the  blessed  spirits  before 
the  throne  are  incessanilv  engaged.  (Notes, 
Rev.  4:6—11.  5:8—14.  7  :'9— 17.)— Alas  !  "the 
whole  world  lietli  under"  "the  power  of  dark- 
ness," and  is  the  kingdom  of  the  prince  of  dark- 
ness, except  as  divine  grace  rescues  >()nie  from 
this  destructive  bondage,  by  "Iranshiting  lliem 
into  the  kingdom  of  the  beloved  son  of  God,  in 
whom  they  have  redemption  through  his  blood, 
even  the  forgiveness  of  sins,"  without  which 
there  can  be  no  salvation.  The  subjects  of 
these  two  kingdoms,  with  their  respective  rul- 
ers, will  shortly  be  removed  to  an  eternal  and 
unchangeable  state;  Christ  and  his  jieople  be- 
ing collected  together  in  heavenly  felicity,  Sa- 
tan and  his  slaves  being  cast  into  outer  dark- 
ness and  despair.  (Notes,  Matt.  25:31—46. 
Rev.  20:11 — 15.)  When  these  things  are  duly 
considered,  we  shall  account  it  so  immense  a 
favor  to  be  delivered  from  the  kingdom  of  the 
devil,  and  translated  into  that  of  Christ,  that 
we  shall  know  ourselves  to  have  unspeakable 
cause  for  gratitude,  in  the  deepest  scenes  of  ad- 
versity, and  amidst  the  sharpest  conflicts  of 
temptation.  For  our  trials  will  soon  terminate, 
and  we  shall  speedily  find  ourselves  among 
those  "that  are  come  out  of  great  tribulations," 
and  are  singing  the  praises  of  him,  "who  has 
washed  them  from  their  sins  in  his  own  blood." 
V.  15—20. 
When  admitted  into  heaven,  and  not  before, 
we  shall  have  some  adequate  conceptions  of 
"the  great  mystery  of  godliness;"  and  shall  un- 
derstand, in  another  manner  than  we  now  do, 
the  import  of  the  apostle's  energetic  language, 
concerning  the  Lord  Jesus,  "the  Image  of  the 
invisible  God,"  "the  First-born"  of  tlie  whole 
creation;  the  universal  Creator,  Sustainer,  Pro- 
prietor, and  Lord  of  heaven  and  earth,  of  men 
and  angels,  of  the  visible  and  invisible  world, 
and  of  all  the  hierarchies  of  cherubim  and  sera- 
phim before  the  throne  of  God;  all  of  which 
"were  created  by  him  and  for  him,  and  he  is 
before  all  things,  and  by  him  all  things  consist." 
Let  us  then  at  jiresent  adore  these  mysteries, 
in  humble  faith:  and,  instead  of  wanting  mate- 
rial images  "of  the  invisible  God,"  or  framing 
gross  notions  of  him  in  our  creative  imagina- 

[309 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


tion,  or  vain  speculations;  let  us  contemplate 
the  glory  of  our  God  in  Christ  Jesus,  "the  ex- 
j)ress  Image"  of  his  essential  excellency.  Here 
we  may  learn  humble  confidence,  reverential 
fear,  aiid  filial  love;  and  be  prepared  for  spir- 
itual worship,  joyful  communion  with  God,  and 
growing  conformity  to  his  holiness;  as  dwell- 
ing in  our  nature,  reconciling  the  world  unto 
himself,  "the  Beginning"  of  our  life,  "the 
First-born  from  the  dead;"  "that  in  all  things 
he  might  have  the  pre-eminence."  Here  we 
may  become  acquainted  with  the  harmoniously 
glorious  perfections  of  our  God;  and  may  ap- 
proach him,  and  have  fellowship  with  him,  not- 
withstanding our  exceedingly  great  guilt  and 
pollution  and  infirmity.  For  it  has  pleased  the 
infinitely  glorious  God,  that  "all  fulness  should 
dwell  in  Christ,"  both  to  relieve  our  weak  ap- 
prehensions, and  our  guilty  consciences;  in  our 
discoveries  of  his  glorious  majesty  and  holiness, 
through  so  encouraging  a  medium,  as  the  Per- 
son of  Emmanuel;  "making  peace  by  the  blood 
of  his  cross;"  and  reconciling  all  things  in 
heaven  and  on  earth,  to  himself  and  to  each 
other,  in  this  most  gracious  and  astonishing 
tnanner. 

V.  21—29. 
If  we  be  convinced,  that  once  we  were 
"alienated  from  God,  and  enemies  in  our  minds 
by  wicked  works;"  and  if  we  are  now  reconcil- 
ed to  him,  by  the  incarnation,  sacrifice,  and 
grace  of  Christ :  we  shall  not  attempt  to  explain 
away,  or  presumptuously  expect  to  compre- 
hend, these  deep  mysteries:  but  we  shall  see  a 
glory  and  suitableness  in  this  plan  of  redemp- 
tion, as  uniting  the  honor  of  the  divine  law  and 
government,  with  the  hope  of  guilty,  perishing 
sinners;  though  much  yet  remains  far  above 
and  out  of  the  reach  of  our  low  capacities,  and 
feeble  conceptions  of  spiritual  things:  and, 
while  we  long  to  be  "presented,  holy,  unblam- 
able, and  unreprovable  in  the  sight  of  God;"  it 
will  be  impossible  for  us  to  abuse  or  pervert  his 
grace,  to  encourage  ourselves  in  sin.  Many 
things  indeed  must  try  the  faith  of  professed 
Christians:  but  every  trial  which  we  stand, 
and  every  temptation  which  we  resist,  without 
"being  moved  away  from  the  hope  of  the  gos- 
pel;" and  every  event  which  shows  that  we 
"continue  in  the  faith,  grounded  and  settled;" 
tends  to  assure  us,  that  we  shall  soon  "be  pre- 
sented faultless  before  our  God  with  exceeding 
joy."  {Notes,  Jude  20 — 25.)  May  this  gospel 
then  be  successfully  "preached  to  every  crea- 
ture that  is  under  heaven."  May  numbers  of 
ministers,  like  St.  Paul,  be  raised  up  and  sent 
forth,  who  may  even  "rejoice  in  iheir  suffer- 
ings" for  the  cause  oi' Christ,  and  after  his  ex- 
ample; and  may  we  all  remember  that  our  af- 
flictions, when  properly  supported,  conduce  to 
the  glory  of  God,  our  own  salvation,  and  the 
benefit  of  "the  body  of  Christ."  Let  us  be 
thankful,  that  God  has  revealed  to  us  those 
mysteries,  "which  were  hid  from  ages  and  gen- 


a  1:2429.  4:12.  Gen.  30:1.  32- 
24—30.  Hos.  12:3,4.  I.uke 
22:44.  Gal.  4: 19.  I'iiil.  laO 
Fleb.  5.7. 

*  Or.  year,  or,   care. 

h  4:13,15,16.  Rev.  1:11.  3:14 — 
22. 

<■  5      Acts  20:25,35.     1  Pet.  1:S. 

d  4:R.  I3.  40:1.  Roin.  15  13.  2 
t?or.  1:4— G.  1  Tlies.  3:2.  5: 
14.     2  Thts.  2;IH,17. 


e  3:14.      I's.  133:1.     John  17:21. 

Acts  4:32.     G.il.  3:28.  Phil.  2: 

1.      1  .John  4:12,16. 
f  Steon  1:27. 
g  I  Thes.  1:5.  Ileh.  6:11.    10:22. 

2  Pet.  1:10.      1  .lobn  3:19. 
h,lohne:B9.    17:3.    Korn.  16:25. 

1  Cor.  2:12.  Eph.  1:17—19.  3: 

9,10.  Phil.3:S.2Pel.  1:3.  3:  IS. 
1    1:15—17.     Is.  53:11.       Jer.  9; 


erations;"  and  has  shown  "the  riches  of  his 
glory  among  us  Gentiles."  But,  let  it  be  ob- 
served, that  these  things  can  even  under  the 
full  light  of  the  gospel  be  known  by  his  saints 
alone.  "The  secret  of  the  Lord  is  still  with 
them  that  fear  him:"  and  we  need  not  wonder 
to  hear  learned,  ingenious,  and  very  sagacious 
men  betray  their  ignorance  of  these  mysteries; 
when  we  reflect  on  their  pride,  carnal  mind, 
and  evident  contempt  of  the  humbling  doctrine 
of  the  cross,  nay,  their  enmity  against  it.  As 
Christ  is  preached  among  us,  let  us  seriously 
inquire,  whether  he  dwells  and  reigns  in  us; 
which  alone  can  warrant  our  assured  hope  of 
his  glory.  This  all  ministers  should  "preach, 
warning  every  man,  and  instructing  every 
man  in  all  wisdom;  that  they  may  present  every 
man  perfect  in  Christ  Jesus."  May  wo  then, 
every  one  of  us,  thus  labor  with  all  earnest- 
ness, and  by  every  method  endeavor  to  pro- 
mote the  cause  of  Christ;  and  be  careful  to 
"strive  according  to  that  working,  which  work- 
eth  mightily"  in  those  who  simply  depend  on  it 
and  pray  for  it;  and  may  we  go  forth  in  the 
strength  and  victorious  energy  of  "the  Lord 
almighty,"  to  do  his  work  and  seek  his  glory, 
in  the  services  of  our  several  stations.  Es- 
pecially let  us  rely  on  it,  and  earnestly  pray  for 
it,  both  to  animate  and  qualify  us,  and  to  ren- 
der our  labors  successful,  if  employed  in  the 
arduous  but  blessed  work  of  the  sacred  minis- 
try; and  to  animate,  strengthen,  and  prosper 
all  ministers,  and  especially  all  missionaries,  in 
every  region  of  the  earth. 

CHAP.  II. 

The  apostle  shows,  how  earnestly  he  praved  lor  the  Colossian.s,  and  the 
churches  which  hail  not  seen  him;  that  Ihej  might  be  united  in  love, 
and  thus  comforted;  and  that  they  might  attain  to  a  clear  knowledge 
of  the  mysteries  of  Christ,  and  not  he  seduced  ty  deceivers,  1^4. 
He  rejoices,  as  if  he  saw  "their  ordei,  and  the  steadfastness  of  their 
faith;"  and  exhorts  them  to  perse\erance  and  thankfulness,  5 — 7; 
warning  them  against  vain  philosophy  and  human  tnidilions;  and 
•bowing  that  they  were  complete  in  Christ,  P, — 10;  having  in  him  the 
true  circumcision,  of  which  haplism  was  the  e.Kternal  sign,  11 — 13. 
For  God  "had  quickened  them  with  t'hiist,"'  having  forgiven  their 
sins,  and  abolished  the  law  of  ordinances,  by  his  cross,  14;  on  which 
he  triumphed  over  principalities  and  powers,  15.  They  ought  not 
then  to  submit  toleg:il  impositions,  which  were  shadows  of  Christ,  Iti, 
17;  nor  be  induced,  by  vain  pjelcnces,  to  worship  angeLs,  or  to  any 
other  observances  of  voluntary  humility,  will  worship,  and  self-im- 
posed austerity,  1£ — 23. 

OR   I   would  that    ye  knew  ^  what 

great  *  conflict  I  have  for  you,  and 

for  them  JLat  Laodicea,  and  for  as  many 
as  have  "^  not  seen  my  face  in  the  flesh; 

2  That  ''  their  hearts  might  be  comfort- 
ed, ^  being  knit  together  in  love,  and  unto 
^  all  riches  ^  of  the  full  assurance  of  ''  un- 
derstanding, to  the  acknowledgment  of  the 
mystery  of  God,  and  '  of  the  Father,  and 
of  Christ; 

3  f  In  "^  whom  are  '  hid  all  the  treasures 
^f  wisdom  and  knowledge. 

4  And  this  I  say,  '"  lest  any  man  should 
beguile  you  with  "  enticing  words. 


F 


24.     Matt.  1 1 :25,27.     Luke  10: 

21,22.     John  1:1— 3.     5:17,23. 

10:00,38.    14:9—11.  16:15.   17: 

21—23.     1  Tim.  3:16. 
t  Or,  Whertiv. 
k   1:9,19.  3:16.     Rom.  11:33.      1 

Cor.  1:24,30.    2:6—8.  Eph     1: 

8.     3:10.     2  Tim.  3:15—17. 
1    3:3.       Job  28:21.       Prov.  2:4. 

Matt.  10:26.  Eph.  3:9.  Uev.  2: 


17. 
m   8,18.    Matt.  24:4,24.     Acts  20. 

30.   Rom.  16:18,19.  2  Cor. Ml: 

3,11  —  13.  Gal.  2:4.  Eph.  4:14. 

5:6.    2Tbes.  2:9— 11.     1  Tim. 

4:1,2.    2  Tim.  2:16.   3:13.    Tit. 

1:10,11.  2  Pet.  2:1—3.   1  John 

2:18,26.    4:1.    2  John  7.    Rer 

12:9.   13:8.  20:3,8. 
0   1  Cor.  2:4. 


400] 


A.  D.  64. 


CHAPTER  II. 


A.  D.  64 


Note. — The  apostle  was  desirous,  that  the 
Christians  at  Colosse  should  know,  what  earn- 
est longings  he  had  experienced,  and  what  vig- 
orous endeavors  and  fervent  prayers  he  had 
made  for  them,  and  the  Christians  of  Laodicea, 
and  all  other  churches,  which  had  never  seen 
him,  in  order  to  promote  their  spiritual  wel- 
fare. (Marg.  Ref.  a — c.)  He  especially  wrest- 
led most  earnestly  with  God  in  prayer,  that 
their  hearts  might  be  encouraged  by  divine 
consolations,  in  every  part  of  their  duty;  and 
that,  in  order  to  this,  they  might  be  united  to- 
gether in  the  most  perfect  love  of  one  another: 
that  so  all  envies,  resentments,  suspicions,  and 
competition,  might  be  excluded;  which  would 
otherwise  certainly  burden  their  consciences, 
inflame  their  passions,  "grieve  the  Holy  Spirit," 
and  interrupt  their  comfort.  {Mars;.  Ref.  d,  e. 
—Notes,  3:12—15.  Eph.  4:1—6,^—16,30— 
32.  Phil.  2:1 — 4.)  In  this  most  cordial  union, 
he  prayed  that  they  might  attain  and  possess 
all  those  spiritual  riches,  which  were  to  be 
found  in  the  distinct,  complete,  and  satisfactory 
understanding  of  the  gospel  of  Christ,  for  this 
would  exclude  all  doubt  and  hesitation,  being 
connected  with  the  "full  assurance  of  faith" 
and  "iiope:"  {Marg.  Ref.  f—h.— Notes,  Heb. 
6:11,12.10:19—22.  2  Pet.  1:10,11.)  that  so 
they  might  confidently  acknowledge,  and  pro- 
fess their  belief  of  "the  mystery  of  God,  even 
of  the  Father  and  of  Christ,"  his  beloved  Son, 
as  One  with  him,  according  to  "the  great  mys- 
tery of  godliness,  God  manifest  in  the  flesh;" 
(Note,  1  Tim.  3:16.)  "in  whom"  {ox  in  which 
mystery)  were  "hidden  all  the  treasures  of 
wisdom  and  knowledge."  These  treasures 
were  indeed  hidden  from  the  eyes  of  unbeliev- 
ers: but  the  infinite  wisdom  and  knowledge  of 
God  were  more  displayed  in  the  Person  and 
redemption  of  Christ,  than  in  all  his  other 
works.  {Marg.  Ref.  k,  I— Notes,  Eph.  3:1— 
12.)  All  true  wisdom  and  knowledge  consisted 
in  a  believing  and  practical  and  experimental 
understanding  of  these  mysteries,  and  such  in- 
structions as  are  deducible  from  them:  yea, 
from  this  treasury  all  true  wisdom  and  knowl- 
edge must  be  derived  by  faith  and  prayer;  and 
all  science  or  philosophy  contrary  to  this  are 
worthless.  {Notes,  Matt.  11:25—27.  John  1: 
16.  1  Cor.  1:20—31.  2:6—9.)  This  the  apos- 
tle insisted  on,  "lest  any  man  should  beguile 
them"  into  some  specious  delusion,  by  enticing 
words,  or  persuasive  reasonings;  such  as  plan 
sible  orators  use  frequently,  for  the  purpose  of 
imposing  on  the  judgment  by  addressing  the 
passions;  or  by  assuming  as  true,  what  is  spe- 
cious indeed,  but  false:  as  if  either  heathen 
sages,  or  Jewish  scribes,  could  teach  any  wis- 
dom preferable  to  the  mysteries  of  the  gospel, 
or  in  any  degree  adding  ought  to  it.  {Note, 
8 — 10.)  'It  grieved  the  apostle  to  think,  how 
'incapable  he  was  rendered  of  serving  them, 
'otherwise  than  by  his  letters  and  prayers. 
'Oh!  that  such  language  might  inspire  every 
'minister  who  reads  it,  with  a  desire  to  use  his 
'Uberty  to  the  best  purposes,  and  to  exert  him- 
'self,  as  under  such  confinement  he  would  wish 


o  1.   1  Cor.  5:3,  t.   1  Thfs.  2:17. 
ji  2  Chr.   29:35.     1  Cor.    11:34. 

14:40. 
^  Kuth    1:18.    Ps.  78:8,37.    Acts 

2:42.     1    Cor.    15:51!.       16:13. 

1  Thes.  3:B.     Hcl).  3:14.     6:19. 

1  Pet.  5:9.  2  PeL  2:17,18. 

Vol.  ^I. 


r  Malt.  10:10.  John  1:12,13.     13: 

20.     1  Cor.  1:30.      Heb.  3:14. 

1  John  5:11,12,20.  2  John  8,9. 
s  3;17.    Is.  2:5.    Mic.  4:2.    John 

14:6.     2  Cor.  5:7.      Gal.  2:20. 

Eph.  4:1.     5:1,2.     Phil.   1:27. 

J  Thes.  4: 1 . 

51 


'he  had  done !'  Doddridge. — All  the  treasures, 
&c.  (3)  'Let  this  be  the  firmest  argument 
'against  cavillers,  that  without  Christ  there  is 
'no  true  wisdom.'  Beza. — The  language  of  the 
first  verse  renders  it  at  least  highly  probable, 
that  the  apostle  had  not  been  at  Colosse. 

JV hat  great  conflict.  (1)  "JPear,"  or  "care." 
Marg.  'Hlixov  avbiva.  'HXixog,  Jam.  3:5. 
.^■/i.jj'-  See  on  Phil.  1  :30. — Earnest  prayer 
seems  here  specially  intended.  {Notes,  4:9 — 
14.  Gen.  32:24—29.  Luke  22:44.  Heb.  5:7— 
10.) — Kjiit  together.  (2)  ^vfi6i6tt(ji^erjot)v. 
19.  See  on  Acts  9:22. — Full  assurance  of  un- 
dersiandins;.  T>i<  Tilr/QocpoQiitg  irjc  avi'taewc. 
nhjoo(fOQi^u,l  Thes.  l:b.  Heb.  6:11.  10:22. 
ITlTi()n(fnoFbr  See  on  Luke  1 :1 .  Jfuj'fCTic-  See 
on  1 :9.  {Notes,  1  Thes.  1 :5— 8,  v.  5.  Heb.  6: 
11,12.)— /n  whom.  (3)  "Wherein."  Marg.  Ev 
o\  As  "Christ"  is  the  more  immediate  ante^^ 
cedent;  the  version  of  the  text  is  more  obvious, 
and  indeed  in  every  respect  preferable. — Hid.] 
Anoy.QV(foi.  Mark  4:'2'2.  Luke  8:11.  Anoxovn- 
roj,  Matt.  11  :'^:.. — Beguile.  (4)  naQuXoyit,rj- 
TKt.  "Deceive  by  fallacious  reasoning."  Jam. 
1 :22.  Not  elsewhere.  Ex  nuga,  et  Xoyito/nai, 
computo,  cogito,  ratiocinor. — Enticing  words. 
Ilii^uvoloyin.  Here  only.  Persuasive,  plausi- 
ble, but  sophistit^al  oratory. 

5  For  though  I  °  be  absent  in  the  flesh, 
yet  am  I  with  you  in  the  spirit,  joying  p  and 
beholding  your  order,  i  and  the  steadfast- 
ness of  your  faith  in  Christ. 

6  As  ye  have  therefore  ^  received  Christ 
Jesus  the  Lord,  so  '  walk  ye  in  him: 

7  *  Rooted  and  "  buih  up  in  him,  and 
"  stablished  in  the  faith,  as  ye  have  been 
taught,  abounding  therein  ^  with  thanksgiv- 
ing. [Practical    Observations.} 

Note. — The  apostle,  "though  absent  in  body, 
was  present  in  spirit"  with  the  Colossiaiis:  he 
greatly  interested  himself  in  their  concerns, 
and  realized  to  his  mind  the  prosperous  state 
of  their  church,  as  made  known  to  him  by 
Epaphras.  {Notes,  1:3—S.  1  Cor.  5:1— 5.) 
Some  think,  that  he  had  an  immediate  revela- 
tion concerning  it;  as  Elisha  had  of  Gehazi's 
conduct  in  following  Naaman.  {Notes,  2  Kings 
5:26,27.  6:8—12.)  By  that  view,  however, 
which  he  had  of  their  prosperous  state,  he  was 
filled  with  joy  and  complacency;  as  if  he  had 
witnessed  the  orderly  management,  both  of 
their  private  concerns,  and  of  those  of  the 
church,  jas  to  the  regularity  and  discipline 
maintained  in  it,  and  the  steadfastness  of  their 
faith  in  Christ,  notwithstanding  the  terrors  of 
persecution,  and  the  artifices  of  false  teachers. 
{Marg.  Ref.  o— q.)  As  therefore  they  had, 
by  faith,  "received  Chritt  Jesus"  to  be  their 
Lord  and  Saviour,  according  to  the  several 
offices  which  he  sustained  for  the  benefit  of  his- 
church,  {Notes,  John  1:10—12.  1  John  5:11, 
12.)  let  them  continue  in  habitual  dependence 
on  him  and  obedience  to  him:  let  them  seek  aU 
their   wisdom,   strength,    hope,   holiness,   and 


t  1:23.   Ps.  1:3.     92:13.    Is.  61:3.   I  x   1:23.    Rom.  16:25.     1  Ccr.  J5t 


Jer.  17:8.  Ez.  17:23,24.  Rom. 
11:17,18.  Kph.  3:17.  Jude  12. 
u  Malt.  7:24,25.  Luke  6:48. 
iCor.  3:9— 15.  Eph.  2:20— 22. 
1  Pet.  2:4—6.  Jude  20. 


.18.  2  Cor.  1:21.    2  Thes.  2^7. 
1    Pet.   5:10.     2    Pet.    3:17,18. 
Judc24. 
y     1:12,13.      .3:17.      Eph.    5:20. 
1  Thes.  5:18.  Heb.  13:15. 


[401 


A.  D.  G4. 


COLOSSIANS. 


A.  D.  Gl. 


comfort  from  him.  and  aim  in  all  things  to  serve 
and  glorify  him.  {Marg  Ref.  r,  s. — Notes, 
John  15:1 — 8.)  Thus,  being  rooted  in  him  as 
trees  in  a  fruitful  soil,  and  buiided  upon  him  as 
a  house  upon  a  firm  foundation;  and  being 
stablished  by  living  faith  in  him,  according  to 
the  doctrine  which  they  had  been  taught;  they 
would  become  more  and  more  steadfast  in  faith, 
and  proceed  in  their  course  with  fervent 
thanksgiving  to  God  for  all  his  benefits.  (Marg. 
Ref.  t—y.— Notes,  3:16,17.  Eph.  2:19—22. 
8:14—19.  4:14—16.) 

Order.  (5)  Tijr  ja^iv.  Luke\:S.  1  Cor. 
14:40. —  The  steadfastness.]  To  ojEQeaDiuu. 
Here  only.  Jf/fpfoc,  2  Tim.  2:19. — Rooted 
and  built  up,  (7)  EQQi'Cui/ueroi  xui  enomodo- 
fiHfiEvoi.  See  on  1  Cor.  3:10,  Eph.  3:18. 

8  ^  Beware  lest  any  man  *  spoil  you 
through  ''philosophy  and.  vain  deceit,  *  af- 
ter the  tradition  of  men,  ^  after  the  *  rudi- 
ments of  the  world,   and  not  ^  after  Christ. 

9  For  '"in  him  dvvelleth  all  the  fulness  of 
the  Godhead  ^  bodily. 

Note. — It  was  especially  requisite  for  the 
Christians  at  Colosse  to  be  upon  their  guard, 
that  no  man  might  "ro6  them"  (as  victorious 
armies  plunder  the  vanquished,)  of  their  hope 
and  comfort,  or  turn  them  aside  from  Christ, 
by  philosophical  subtleties,  and  vain  delusive 
speculations,  which  were  opposed  to  the  simple 
faith  of  the  gospel.  These  were  "traditions  of 
men,"  which  were  delivered  from  the  heads 
and  teachers  of  the  several  sects  of  philoso 
phers,  and  so  handed  down  from  age  to  age 
and  they  formed  "the  elements,"  or  first  prin- 
ciples, of  a  supposed  wisdom,  suited  to  the 
proud,  curious,  speculating,  and  carnal  temper 
of  the  world;  but  which  was  totally  incompat- 
ible with  the  doctrine  of  Christ. — The  Judaiz- 
ing  teachers  seem  to  have  blended  their  system, 
with  speculations  borrowed  from  the  Pagans, 
and  their  different  sects  of  philosophers:  thus 
the  traditions  of  the  sages,  and  those  of  the 
Pharisees,  were  incorporated;  and  the  "worldly 
elements"  of  heathen  superstition  or  philos- 
ophy, were  blended  with  legal  and  traditionary 
external  observances.  Unless  something  of 
this  kind  be  supposed,  it  will  be  found  difficult 
to  understand  the  apostle's  discourse:  for  he 
spoke  of  philosopliical  delusions  and  legal  cere- 
monies at  the  same  time;  he  argued  against 
both  of  them  at  once;  but  he  levelled  his  rea- 
sonings chiefly  against  the  Judaizing  teachers. 
{Marg.  Ref.  z—t\~ Notes,  Matt.  15:1—6.)— 
To  what  he  had  before  advanced,  he  here 
added,  that  "in  Christ  all  the  fulness  of  the 
Godhead  dwelleth  bodily."  In  the  temple  the 
Lord  discovered  his  presence  by  the  Shechinah, 
or  "visible  glory;"  yet  this  was  only  an  em- 
blem, or  shadow,  of  his  gracious  presence:  but 
in  Christ  "the  fulness  of  the  Deity  dwells  bod- 
ily," or  substantially,  and  all  the  divine  perfec- 
tions are  exercised  by  Christ,  as  "God  mani- 
fested in  the  flesh,"  through  the  mysterious 
Union  of  the  divine  and  human  nature  in  one 
Person.     When  the  apostle  spoke  of  believers 


z  Dent.  6:12.    iMatt.  7:15.    1U:17. 

16:6.  Phil.  3:2.  2  Pet.  3:17. 
a  18.  Cant. 2:15.  .Ier.29:8.  Itoin. 

16:17.     Epii.  5:6.      Heh.  13:9. 

2  John  8. 
b  Acts  17.is.32.    Rom.   1:21,22. 

402] 


ICor.  1:19— 23.  3:18,19.15:35, 

36.-2  Cor.  10:5.  Gr.    1  Tim. 

6:20.  2  Tim.  2:17,18.  3:13. 
c  22.    Matt.    15:2—9.    Mark  7:3 

—13.  Gal.  1:14.   1  Pet,  1:18. 
d  20.  Eph.  2:2. 


I  being  "filled  with  all  the  fulne.ss  of  God;" 
{Note,  Eph.  3:14—19.)  he  evidently  meant  it 
of  their  receiving  a  rich  abundance  of  all  di- 
vine communications  from  God;  and  his  in- 
dwelling in  his  people  refers  to  his  gracious 
and  powerful  presence  with  them.  But  "all 
the  fulness  of  the  Godhead  dwelling  bodily"  in 
Christ,  is  language  unspeakably  stronger,  and 
evidently  refers  to  his  being  constituteci  the  re- 
pository of  all  spiritual  blessings,  from  whose 
fulness  all  believers  receive.  {Notes,  John  1 : 
14 — 16.)  For  God,  dwelling  in  human  nature 
as  in  a  temple,  exercises  all  divine  perfections, 
performs  all  divine  operations,  and  communi- 
cates all  benefits  toman,  through  that  medium. 
{Marg.  Ref.  f,  g.— Notes,  1—4,  v.  S.i  :15— 
20.  John  5:20—23.  14:18—20.  2  Cor.  5:18— 
21.) — 'Christ  is  not  here  said  to  be  "filled  with 
'all  the  fulness  of  God:"  ...  but  the  whole  ful- 
'ness  of  the  Godhead  is  said  to  reside  in  him. 
'Now  6etoT}]g  and  to  Oeiov,  never  signify  the 
'gifts  of  God,  or  the  doctrine  of  the  gospel; 
'but  the  divine  nature  only;  nor  can  the  will  or 
'revelation  of  God  be  said  to  "dvi^ell  bodily"  in 
'any  person.'  Whitby. — If  the  union  of  Deity 
and  Manhood  in  one  person  can  be  expressed 
in  human  language,  without  doubt  this  verse 
does  express  it.   {Note,  1  Tim.  3:16.) 

Spoil.  (8)  Egat  6  a vXay m)' w r .  Here  only. 
Ex  avh],  prceda,  et  ay  (a,  duco. —  The  rudi- 
ments.] "The  elements."  Marg.  Tu  i;oi/eii(. 
20.  See  on  Gal.  4:3.— Bodily.  (9)  ^ojfjmi- 
xwc.  Here  only.  2o)^utixoz-  See  on  Luke 
3:22. 

10  And  ye  are  ^  complete  in  him,  which 
is  '  the  Head  of  all  principahty  and  power: 

Note. — As  Christ  was  completely  qualified 
for  his  mediatorial  work,  by  "all  the  fulness  of 
the  Godhead  dwelling  in  him  bodily;"  so  be- 
lievers are  completely  supplied  with  all  they 
want,  by  their  mystical  union  witli  him. 
"They  have  been  completed  in  him:"  being 
"in  him,"  as  members  of  his  mystical  body, 
and  as  quickened  by  his  Spirit;  he  is  "made  of 
God  to  them  Wisdom,  and  Righteousness,  and 
Sanctification,  and  Redemption:"  all  their  in- 
struction, acceptance,  holiness,  deliverance,  lib- 
erty, victory,  and  ha])pine.ss,  are  derived  from 
him  by  faith,  in  the  use  of  his  aj)pointed  means; 
and  they  want  nothing,  which  they  have  not 
in  him.  They  therefore  can  have  no  need  to 
seek  any  additional  instruction,  wisdom,  help, 
or  encouragement,  either  from  Jewish  ordinan- 
ces and  traditions,  or  from  heathen  sages. — As 
Christ  is  also  "the  head  of  all  principality  and 
power;"  all  angels  being  his  willing  servants, 
and  the  whole  creation  being  subjected  to  him: 
so  Christians  have  no  cause  to  fear  any  crea- 
tures, or  reason  to  seek  help  from  them. 
{Marg.  Ref— Notes,  Rom.  8:28-39.  1  Cor. 
1:26—31.  £pA.  1:15— 23.  PAj7.  2:9— 1 1.  1 
Pet.  3:21,22.)— The  Judaizing  teachers  seem 
to  have  imbihed,  and  new  modelled,  the  Pagan 
notions  of  subordinate  deities;  and,  apjilyingit 
to  the  scriptural  doctrine  of  angels,  to  have  in- 
troduced the  mediatorial  worship  of  them; 
with  which  they,  at  an  early  period,  attempted 


Or,  elements.  Gal.  4:3,9. 
e  Eph.  4:20. 
f  2,3.  1:19.  Is.  7:14.    Malt.  1:23. 

John  10:30,38.    14:9,10,20.  17: 

21.    2  Cor.  5:19.    1  Tim.  3:16. 

Tit.  2:13.  1  John  5; 7,20. 


g  Liil^e  3:22.     John  1:14.     2:21. 
h  3:11.  John  1:16.  1  Cor.  1:30,31. 

Gal.  3:26—29. 
i  1:16—18.  Eph.  1:21   -23.  4:I.% 

16.   Pliil.  2:9—11.   1  Pet. 3:22. 

Rev  5:9-13. 


A.  D.  64. 


CHAPTER  II. 


A.  D.  64. 


to  corrupt  the  Christian  church,  and  not  whol- 
ly without  success.  To  this  the  apostle  here 
evidently  refers,  as  well  as  in  what  is  said  af- 
terwards. (Note,  20— 2.S.)  But  Christians 
could  have  no  occasion  to  pay  homagfe  of  any 
kind  to  those  creatures,  who,  however  exalted, 
were  subjected  to  Christ  their  Lord  and  Re- 
deemer. 

Ye  are  complete.]  Ege  Trenkt^Qcofisroi.  1 :9, 
25.  4:12,17. 

1 1  In  "^  whom  also  ye  are  circumcised 
with  t!ie  circumcision  made  '  without  hands, 
"*  in  putting  off  the  body  of  the  sins  of  the 
flesh,  "by  the  circumcision  of  Christ: 

12  °  Buried  with  him  in  p  baptism, 
1  wherein  also  ye  are  risen  with  him, 
through  '■  the  faith  of  the  operation  of  God, 
*  who  hath  raised  him  from  the  dead. 

Note. — The  disciples  of  Jesus  did  not  want 
the  external  seal  of  circumcision,  in  order  to 
their  acceptance,  or  complete  salvation:  for 
"in  Christ"  and  by  their  union  with  him,  they 
had  the  "true  circumcision,"  which  was  not  per- 
formed on  their  bodies  by  the  hands  of  men,  but 
on  their  hearts  by  the  Holy  Spirit;  and  in  con- 
sequence of  this  regeneration,  they  were  daily 
employed  in  "putting  off  the  body  of  the  sins  of 
the  flesh."  Thus  they  renounced  and  watched 
against  all  the  sins,  to  which  their  natural  cor- 
rupt propensities  excited  them;  and  they  had 
"crucified  the  old  man,"  as  propagated  from 
Adam,  whence  all  these  evil  lustings  originated. 
This  was  the  "true  circumcision,"  which  Christ 
himself  performed  on  the  hearts  of  his  people, 
by  his  Holy  Spirit.  {Marg.  Ref.  k — m. — Notes, 
Deut.  10:16.  30:1—10.  Jer.  4:3,4.  9:25,26. 
Jlcts  7:51—53.  Rom.  2:25—29.  6:5—10.  Gal. 
5:19—26.  Phil.  3:1—7.) 

For  "  the  circumcision  of  Christ,"  seems 
rather  to  signify  his  work  in  the  believer's  soul, 
tha;i  his  own  personal  circumcision:  though 
that  was  a  part  of  his  mediatorial  humiliation, 
bj''  which  the  true  circumcision  was  procured 
for  them,  and  in  which  they  are  rendered  con- 
formable to  him.  {Marg.  Ref.  n.)  Instead  of 
the  outward  sign  of  circumcision,  baptism  had 
been  substituted;  which  some  suppose  to  he 
meant  by  "the  circumcision  of  Christ:"  this 
represented  that  death  and  burial  with  him, 
from  former  confidences,  and  sinful  and  worldly 
pursuits,  which  true  Christians  experience,  in 
order  to  their  being  made  conformable  to  him 
in  his  resurrection.  {Marg.  Ref.  o — q. — Notes, 
3:1—4.  Rom.  6:3,4.  1  Pet.  3:21,22.  4:1,2.)— 
The  baptism  of  Jews  and  Gentiles,  when  con- 
verted to  Christianity,  implied  their  'death  unto 
'sin  and  new  birth  unto  righteousness;'  their 
entrance  into  the  church  and  kingdom  of  Christ; 
the  washing  away  of  the  guilt  and  pollution  of 
their  sins;    and  their  dedication  to  the  service 


k  Deut.    10:16.     30;b'.     Jer.  4:i. 

Kt.m.  2:23.   Phil.  3:3. 
1  jMark  14:58.    Ads  7:43.    17:24. 

2  Cor.  5:1.      Kph.  2:11.     Hel). 

9:11,21. 
Ill  3:8,9.  Rom.  6:B.  Eph.  4:22. 
nLnkc2:21.    2  Cor.  5:17.     Gal. 

2:20.^:4,5.   Eph.  2:l0— IS. 
0  Roin.  6:4,5. 
p  Rom.  0:3.    1  Cor.  12:13.    Gal. 

3:27.     Eph.    4:5.     Til.    3:5,6. 

Heb.  6:2.   1  Pel.  3:21. 
q    3;  1,2.      Rom.    6:8—11.      7:4. 


I  Cor.  15:20.  Eph.  1:20.  2:4— 
6.  5:14.   1  Pfl.  4:1—3. 

r  Luke  17:5.  Gr.  .John  1:12,13. 
3:3—7.  Acts  14:27.  Eph.  1: 
19.  2:8.  3:7,17.  Phil.  1: 
29.  Heb.  12:2.  Jam.  1:16, 
17. 

s  Acts  2:24.  Rom.  4:24,25.  Heb. 
13:20,21. 

tEz.  37:1  — 10.  Luke  9:60.  15: 
24,32.  Rom.  6:13.  2  Cor.  5: 
14,15.      Eph.  2:1,5.     5:14.     1 


of  God,  the  Father,  the  Son,  and  the  Holy 
Spirit,  in  whose  name,  as  the  God  of  their  sal- 
vation, they  were  baptized.  (Note,  Matt.  28: 
19,20,  V.  19.)  The  same  inward  change  had 
been  signified  by  circumcision,  which  was  ad- 
ministered to  adult  proselytes,  and  then  to  their 
infant-oft'spring:  so  that  no  argument  can  hence 
be  deduced  against  the  bajitism  of  infants, 
(Notes,  Gen.  17:9—12.  Rom.  4:9—12.)— 
This  conformity  to  the  crucified  and  risen  Sa- 
viour was  efii?cted,  "through  the  faith  of  the 
operation  of  God,  who  raised  him  from  the 
dead;"  or,  by  a  believing  reliance  on  that  ef- 
fectual saving  power  of  God,  as  displayed  in 
the  resurrection  of  Christ.  (Marg.  Ref.  r,  s. — 
Note,  Eph.  1 :15— 23.)  It  is,  no  doubt,  an  im- 
portant scriptural  truth,  that  the  faith,  by  which 
we  receive  all  other  blessings,  is  itself  the  gift 
and  work  of  God;  (Notes,  John  1:10—13. 
Eph.  2:4 — 10.)  and  this  has  induced  some  ex- 
positors, and  very  many  preachers,  to  explain 
the  clause  to  mean,  'tlie  faith  which  God  has 
'wrought  in  the  heart.'  This  was  the  author's 
view,  when  he  wfnte  the  first  edition  of  this 
work.  But  a  careful  examination  of  the  sub- 
ject has  convinced  him,  that  this  is  rather  im- 
posing a  sense  on  the  apostle's  words,  than 
inquiring  after  the  true  meaning  of  them.  The 
ablest  Greek  scholars  are  decided,  that  the 
idiom  of  the  language  will  not  admit  of  that 
construction:  and  certainly  there  is  no  instance 
in  the  New  Testament,  in  which  a  similar 
mode  of  expression  can  fairly  be  thus  interpre- 
ted. (Mark  ll:'2<2.  Acts  S:16.  Born.  3:22,26. 
Gal.  2:16,20.  3:22.  Eph.  3:12.  Phil.  1:27.  3: 
9.  2  Thes.  2:13.  Jam.  2:1.  i?ev.2:13.  14:12. 
Gr.)  It  should  however  be  observed,  that 
though  the  clause  does  not  affirm  faith  to  be 
the  work  and  gift  of  God,  it  neither  teaches  nor 
implies  any  thing  to  the  contrary.  Indeed,  this 
is  taught  in  the  subsequent  verse.  (Notes,  13 
— 15,  V.  13.  JoAn  3:1—8.  Tit.lA—l.  Jam. 
1:16—18.   1  Pet.  1:23—25.) 

In  the  put  ling  off.  (11)  Ev  jt]  anexSvasi. 
Here  only.  Ah  (xTT^xdvofiut.  15. — The  body  of 
the  sins  of  the  flesh.]  Th  aoifiuTog  run'  duaoTi- 
wi'  11];  aaoxo;.  See  on  Rom.  6:6.  7:24,25.  8: 
2,13. — Buried  xoith  him.  (12) — Risen  loith 
him.]  SvrTuqiFVTez-  ...  avvyyeQd-rjTe.  3:1.  See 
on  Rom.  6:4.  Eph.  2:6. —  The  operation.]  Tijg 
eregyeiag.  See  on  1:29.  Ejih.  1:19, 

13  And  you,  being  'dead  in  your  sins, 
and  "  the  uncircumcision  of  your  flesh,  hath 
"  he  quickened  together  with  him,  '  having 
forgiven  you  all  trespasses; 

14  ^Blotting  out  "the  hand-writing  of 
ordinances  that  was  against  us,  which  was 
contrary  to  us,  and  ^  took  it  out  of  the  way, 
nailing  it  to  his  cross; 

1 5  Jlnd  '  having  spoiled  ^  principalities 


Tim.  5:6.  Heb.C:!.  9:14.  Jam. 

2:17,20,26. 
u  Eph.  2:11. 
xPs.  71:20.    119:50.    John  5:21. 

6:63.  Rom.  4:17.  8:11.    1  Gor. 

15:36,45.    2  Cor   3:6.  marg.   1 

Tim.  6:13. 
y  Ps.  32:1.     Is.  1:18.  55:7.    Jer. 

31:34.  Acl5  13:38,39.  2  Cor.  5: 

19.  Heb.  8:10—12.  1  John  1:7 

—9.  2:12. 
z  Num.  5:23.    Keh.  4:5.    Ps.  51: 


1.9.  14.43:25.  44:22.  Acls3:I9. 
a  20.      Eslh.  3:12.  8:8.     Dan.  & 

7,8.     I.uke    1:6.     Gal.  4:1—4. 

Eph.  2:14—16.     Heb.  7:18.    E: 

13.  9:9.10.  10:8,9. 
b  Is.  57:14.  2  Thes.  2:7. 
c   Gen.  3:15.     Ps.    68:18.    Is.  49: 

21,25.      53:12.       Malt.    12:29. 

I.ukel0:18.   11:22.  Johnl2:3I. 

16.11.     Eph.  4:3.     flel).  2:14. 

Rev.  12:9.  20:2,3,10. 
d  1:16.  2  Cor.  4:4.  Eph.  6:12. 


[403 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


and  powers,  he  made  a  show  of  them  open- 
ly, "^  triumphing  over  them  *  in  it. 

Note.— The  church  at  Colosse,  consisting 
chiefly  of  converts  from  idolatry,  had  not  only 
been  "dead  in  their  sins,"  but  in  that  carnal 
state  of  which  "the  uncircumcision  of  their 
flesh"  was  an  outward  token:  yet  God  had 
"quickened  them  together  with  Christ,"  by 
virtue  of  his  resurrection;  having,  in  his  death, 
provided  for  the  forgiveness  of  all  their  trans- 
gressions, to  the  full  benefit  of  which  he  had 
thus  admitted  them,  {Marg.  Ref.  t— y.— 
Notes,  3:1— 4.  Eph. '2:i— 13.)  For  Christ  had 
"blotted  out  the  hand-writing  of  ordinances," 
the  ceremonial  law,  which  was,  as  it  were,  the 
bond  of  the  ancient  church  for  payment  of  the 
debt  of  sin,  contracted  by  violation  of  the  moral 
law;  but  which  Christ  the  Surety  had  paid  by 
his  all-suflicient  atonement,  and  so  blotted  out 
the  debt.  This  "hand-writing  was  against" 
the  Jews,  and  contrary  to  them,  as  well  as  to 
the  Gentiles:  for  it  is  observable  that  the  apos- 
tle changed  the  person,  when  he  came  to  speak 
on  this  subject,  saying  "against  us,"  not  you. 
{Notes.  Matt.  5:17,18.  John  1:17.  Eph.  2:14 
—18.  Heb. 1:IS,\9.  8:7—13.  9:1—14,18— 
23.  10:1 — 18.)  Not  only  was  the  ritual  law 
a  heavy  yoke  for  them  to  bear;  {Note,  Acts  15: 
7 — 11.)  but  all  its  sacrifices  and  ablutions  testi- 
fied, that  they  were  guilty  and  polluted:  yet 
these  typical  expiations  could  not  take  away 
sins  So  that  the  bond  could  never  have  been 
discharged,  except  Christ  had  come  and  made 
payment  of  it:  and  unbelievers  among  the 
Jews  were  under  condemnation,  by  the  testi- 
mony even  of  the  ceremonial  law;  as  well  as 
for  the  additional  sins  which  the  multiplying  of 
precepts  necessarily  occasioned,  {Note,  Rom. 
5:20,21.)  At  the  same  time,  the  Gentiles,  who 
had  not  so  much  as  these  typical  expiations, 
were  under  condemnation  as  transgressors,  and 
were  excluded  by  them  even  from  the  visible 
church.  {Note,  Eph.  <2:1\— 13.)  But  Christ 
not  only  "blotted  out"  the  debt,  but  removed 
the  bond  out  of  the  way,  and  "nailed  it"  as  a 
cancelled  deed  "to  his  cross,"  that  it  might  no 
more  appear  against  his  people.  The  ceremonial 
law,  therefore,  and  the  whole  Mosaic  dispensa- 
tion, having  received  their  intended  accomplish- 
ment in  Christ,  were  of  no  more  force  or  value, 
than  a  cancelled  bond:  and  the  Gentiles,  being 
admitted  into  the  church  by  faith  in  Christ,  and 
which  they  had  openly  professed  by  baptism,  had 
no  need  of  circumcision,  or  of  any  legal  observ- 
ances, and  ought  not  to  pay  any  regard  to 
them.  {Marg.  Ref.  z — b.) — Moreover,  Christ 
had  at  the  same  time  virtually  deprived  the 
"principalities  and  powers"  of  darkness  of  their 
usurped  dominion;  and  made  way  for  the  sub- 
version of  their  kingdom,  which  was  before 
universally  established  throughout  the  Gentile 
world.  For,  by  satisfying  the  justice  of  God 
lor  sin,  he  had  removed  the  cause  of  fallen 
ra&n's  subjection  to  Satan;  and  made  way  for 
the  preaching  of  the  gospel  to  the  nations, 
"with  the  Holy  Spirit  sent  down  from  heaven," 
to  make  it  successful.     So  that  he  vanquished 


e  Luke  23:39—13.    .lohn  12:32. 

19:30.  Acts  2:23,24,32—36. 
*  Or,  in  himself. 
f  Horn.   14:3,IU,I3.     1    Cor.    10; 

28—31.  Gal.  2:12,13.    Jam.  4-. 
t  Or,  for  eating  and  di  illicit  g. 
g    I.cv.     11:2—47.      17:10-15. 

404] 


Dent.  14:3,  kc.  Ez.  4:14. 
Matt.  15:11.  Acts  11:3—18. 
15:20.  Rom.  14:2,6,14—17,20, 
21.  1  (or.  8:7—13.  1  Tim.  4: 
3—5.  Hnh.  9:10.  13:9. 

t  Or,  tji  part. 

h  Lev.  23:     Num.  23:  23:    Deut. 


those  enemies,  when  he  hung  upon  the  cross, 
'triumphing  over  them  by  it,  even  by  that  cross, 
'whereby  they  hoped  to  have  triumphed  over 
'him.'  Doddridge.  When  he  arose  and  as- 
cended, he  led  them  captive;  and  he  made  an 
open  show  of  his  victory,  and  manifested  tlie 
triumphs  of  his  cross,  when,  by  the  preaching 
of  his  gospel  he  proceeded  to  destroy  Satan's 
strong-holds,  and  to  rescue  his  captives  in  the 
different  nations  of  the  earth,  {Marg.  Ref.  c — 
e.— Notes,  Gen.  3:14,15.  John  12:27—33,  2 
Cor.  10:1-6.  Eph.  4:7— 13.)— Against  us. 
(14)  'Circumcision  publicly  testified  innate  de- 
'pravity:  the  purifications,  the  pollutions  of 
'sin,  and  the  sacrifices,  that  its  guilt  deserved 
'death,  to  which  the  remarkable  saying  of  Au- 
'gustine  refers;  In  those  ceremonies  there  was 
'rather  the  confession,  than  the  removal  of  sin.' 
Beza. — The  silencing  of  the  heathen  oracles 
and  the  gradual,  yet  rapid  subversion  of  the 
Grecian  and  Roman  idolatry,  in  consequence 
of  the  death  of  Christ,  are  fixed  on  by  some 
commentators,  as  almost  the  exclusive  mean- 
ing of  the  clause,  "triumphing  over  them  on 
it:"  but  these,  however  important,  constituted 
only  a  small  part  of  that  victory  over  "the 
powers  of  darkness,"  which  Christ  obtained 
on  the  cross,  and  of  his  subsequent  triumphs. 
Of  these  triumphs  the  salvation  of  the  dying 
thief  may  be  considered  as  an  earnest.  {Note, 
Luke  23:39—43.) 

Hath  he  quickened  together.  (13)  Swetato- 
noitjoev.See  on  Eph.  2:5. — Blotting  out.  (14) 
E^aXetifiag.  See  on  Jlcts  3:19. — Hand-writing.] 
XetQoyQucfov.  Here  only,  A  note,  or  bond, 
ratified  by  the  hand-writing  or  signature  of^ 
him,  who  gave  it.  {Note,  Philem.  17 — 21.) — 
Of  ordinances.']  Toig  doj/nuaip.  See  on  Luke 
2:1,  Eph.  2:15,  The  LXX  use  it  for  the  cer- 
emonies of  the  law. —  Which  was  contrary.] 
' 0  riy'vnti'ut'iiov.  He6.  10:27.  Not  elsewhere. 
Ex  V7T0,  et  EvavTiog,  adversarius,  1  Thes.  2: 
15, — Nailing.]  IJQoajjXotaixg.  Here  only.  Ex 
nQog,  et  rjloot,  quod  ahrii-og,  clavus,  John  20: 
25. — Having  spoiled,  {lb)  Anexdvaafievog.  3: 
9.  Not  elsewhere.  Ex  ano,  £x,et  dvo/aai.  See 
on  11.  'He  disarmed  them,  ...  and  left  them 
'naked,  and  spoiled  of  all  power  to  do  hurt.' 
Leigh.  {Notes,  Matt.  12:29,30.  Luke  11:21, 
22.) — He  made  a  show  of  them.]  EdEiyfimiaev. 
Here  only. — 'Conquerors  ...  lead  their  captives 
'chained  together  after  their  triumphal  chariot 
^'into  the  city,  with  great  pomp,  the  people 
'looking  on  and  applauding.'  Leigh. — /Isiyfxa 
Jude  7. —  Triumphing.]  QQiafxQEvaoig.  See  on 
2  Cor.  2:14.  Note,  P^s.  68:18. 

16  Let  no  man  therefore  *^  judge  you 
f  in  ^  meat,  or  in  drink,  or  |  in  respect ''  of 
an  holy-day  or  of  '  the  new  moon,  ^  or  the 
sabbath  days: 

17  Which  are  'a  shadow  of  things  to 
come;  but  ""the  body  is  of  Christ. 

[Pructicul  Observations.] 

Note. — Seeing  therefore  that  Christ  had  can- 
celled the  ceremonial  laAv;  let  no  man  presume 
to  judge  and  condemn  the  Gentile  believers,  aa 


16:1  —  17.  Nch.8:9.  10:31.  Ps. 
42:4.  Rom.  14:5,6, 
Num.  10:10.  28:11,14.  1  Sam. 
20:5,18.  2  Kines  4:23.  1  ("lir. 
2.3:31.  Neh.  10:33.  Ps.  81:3. 
Is.  1:13.     Ez.  45:17.    4C:1— 3. 


Am.  8:5.  Gal.  4:10. 
k  Lev.  16:31.  23:3,24,32,39. 
1  John  1:17.     Heb.  8:5.  3:9.  10: 

I. 
m    Matt.    11:28,29.     Heb.   4:1— 


A.  D.  64. 


CHAPTER  II. 


A.  D.  64. 


guilty,  or  as  no  part  of  the  church,  because 
Ihey  disregarded  it:  and  let  no  Christian  dis- 
quiet himself  about  such  censorious  judgments; 
which  related  to  the  distinction  between  clean 
and  unclean  meats,  or  the  use  of  this  or  the 
other  drink,  or  abstinence  from  it;  or  the  ne- 
glect of  the  Jewish  festivals  and  solemnities, 
the  new-moons,  and  sabbaths.  (Notes,  Rom. 
14:1 — 6.)  Doubtless,  this  last  related  princi- 
pally to  the  weekly  sabbath,  which,  as  observ- 
ed on  the  seventh  day,  was  now  become  a  part 
of  the  abrogated  Jewish  law.  For  the  sab- 
bath, under  the  Mosaic  dispensation,  was  a 
ceremonial  and  a  judicial,  as  well  as  a  moral 
requirement:  the  morality  of  it  had  no  neces- 
sary connexion  with  the  seventh  day  in  prefer- 
ence to  all  others,  save  as  that  was  appointed 
during  that  dispensation:  but  the  appropriation 
of  a  part  of  our  time  for  the  worship  and  ser- 
vice of  God  is  of  moral  and  essentially  immuta- 
ble obligation.  (Marg.  Ref.  f— k. — Note,  Ex. 
20:8—10.)  "The  first  day  of  the  week,"  "the 
Lord's  day,"  was  the  time  kept  holy  by  Chris- 
tians, in  remembrance  of  Christ's  resurrection; 
and  "the  sabbath,"  in  the  New  Testament, 
always  signifies  the  seventh  day,  the  observ- 
ance of  which  the  Judaizing  teachers  wanted 
to  impose  upon  the  Gentile  converts:  and  "the 
Lord's  day,"  not  the  "sabbath,"  is  the  scrip- 
tural term  for  this  day  of  sacred  rest.  {Notes, 
JoAn  20:19— 23.  Acts  20:7— \^,  v.  7.  Rev. 
1:9 — 11,  V.  10.) — These  things  in  general 
were  "shadows"  of  evangelical  blessings:  but 
the  truth,  reality,  and  substance  of  them  were 
found  in  Christ,  resulting  from  his  Person, 
work,  and  salvation;  and  consisting  in  the  ho- 
liness, peace,  communion  with  God,  and  heav- 
enly rest,  which  he  vouchsafes  to  believers. — 
'In  the  law  no  kind  of  drink  was  forbidden,  ex- 
'cept  to  the  Nazarites.  ...  Now...  it  is  not  im- 
'probable,  that  the  elders,  who  pretended  to 
'have  received  from  Moses  and  the  prophets, 
'by  tradition,  many  precepts  not  written  in  the 
'law,  might  enjoin  abstinence  from  wine  and 
'strong  drink,  to  such  of  their  disciples  as  aim- 
'ed  at  superior  lioliness.'  Macknight. — Shad- 
ow. (17)  Note,  Heb.  10:1,2,  "the  body,  or' 
substance,"  which  forms  this  shadow,  is  con-' 
Btituted  of  those  things  which  relate  to  Christ. 
In  meat  or  drink.  (16)  "For  eating  and 
drinking."  Marg.  Ev  ^Qwaet,  i]  ev  noaei. —  In 
respect  o/.]  "In  part  of."  Marg.  Ev  ^fqf.i. 
2  Cor.  3:10.  9:3.  1  Pet.  4:16.— TAe  ncw- 
moon.'\  Niifi7]vtac.  Here  only  N,  T. — Ex.  40: 
2,17.  Num.  10:10.  EzraS.b.  Sept. 

18  Let  "no  man  *  beguile  you  of  your 
reward,  f  in  a  voluntary  humility  and 
**  worshipping  of  angels,  p  intruding  into 
those  things  which  he  hath  not  seen,  *•  vain- 
ly puffed  up  by  his    ''  fleshly  mind, 

19  And  *  not  holding  the  Head,  from 
which  *  all  the  body,  "  by  joints  and  bands 
having '^ nourishment  ministered,  and  >'knit 


E  4,8.  Geo.  3:13.  Num.  25: 
18.  Mall.  24:24.  Kom.  16: 
18.  2  Cor.  11:3.  Eph.  5:6.  2 
Pet.  2.14.  1  John  2:26.  4:1,2. 
2  John  7— 11.  Rev.  12:9.  13: 
8,14. 

*  Or,  judge  against  you.  16. 

t  Gr.  being  a   voluntary  in   hur- 


mility.  23.  I«.  57:9. 
o  Dan.  11:38.   Heb.    Rom.    1:25. 

1  lor.  8:5.6.   1  tim.  4:1.     C;-. 

Rev.  19:10.  22:8,9. 
pUeut.  29:29.    Ps.  131:1,2.    Ez. 

q  8.  1  Cor.  4:18.     8:1.     13:4. 
r  Rom.  8:6—8.      1  Cor.  3:3.     2 


together,  ^  increaseih  with  the  increase  of 
God. 

Note. — As  Christ  was  "the  Head  of  all  prin- 
cipalities and  powers"  (10),  the  apostle  warned 
the  Colossians,  not  to  allow  any  man  to  rob 
them  of  that  glorious  prize  for  which  they 
Avere  candidates,  by  giving  them  wrong  direc- 
tions, or  turning  them  out  of  their  course. 
The  original  word  seems  to  be  taken  from  the 
office  of  those,  who  presided  in  the  Olympic 
and  Isthmian  games,  and  decided  to  whom  the 
prize  belonged.  Now,  if  any  man  usurped  au- 
thority of  this  kind  among  Christians,  he  would 
mislead  all  who  willingly  submitted  to  him;  as 
well  as  domineer  over  their  consciences.  This 
was  attempted  by  certain  persons,  who  were 
"voluntary  in  humility,"  and  induced,  by  an 
uncommanded  and  self-imposed  degradation  of 
themvselves,  to  "worship  angels;"  avowing  that 
it  was  improper  for  mean  sinful  creatures  to 
come  to  God  immediately  with  their  prayers, 
and  that  it  was  therefore  expedient  to  solicit 
the  mediatory  good  offices  of  holy  angels:  and 
they  aimed  to  persuade  others  to  this  practice. 
Thus,  they  ascribed  divine  honors  to  created 
beings;  as  if  ever  present  with  men  in  all 
places,  and  at  all  times,  and  acquainted  with 
I  the  sincerity  and  the  desires  of  their  hearts: 
nay,  they  seemed  to  intimate,  that  they  were 
I  more  compassionate  and  kind  than  the  Lord 
j himself!  (Note,  Ex.  20:3.)  This  might  be 
called  "humility,"  and  indeed  it  was  an  abase- 
ment, to  which  a  rational  creature  ought  not 
to  submit:  yet,  in  fact,  it  originated  in  pride, 
and  a  most  presumptuous  intrusion  into  the 
supposed  state  of  the  invisible  world:  it  sub- 
stituted man's  arrogant  conjectures  and  specu- 
lations, in  the  place  of  divine  revelation;  and 
it  was  the  genuine  offspring  of  that  sell-wis- 
dom, with  which  the  carnal  mind  is  so  prone 
to  be  "puffed  up."  (Marg.  Ref.  n — q.)  By 
thus  exalting  angels  to  the  office  of  mediators, 
and  worshipping  them  in  that  capacity;  they 
especially  dishonored  Christ,  the  "One  Media- 
tor between  God  and  man,"  to  whom  as  "God 
manifested  in  the  flesh,"  such  worship  ought 
to  be  appro])riated.  They  did  not  adhere  to 
Christ,  "the  Head,"  and  sole  Mediator  between 
God  and  man,  or  maintain  communion  Avith 
him;  but,  in  fact,  they  departed  from  the  grand 
principles  of  the  gospel,  by  choosing  and  wor- 
shipping other  mediators:  (Note,  1  Tim.  2:5 
— 7.)  and  as  no  sinner  can  approach  God,  or 
be  accepted,  but  in  and  by  Christ;  so  this  error 
tended  directly  to  ruin  their  souls.  For  all 
true  believers  are  united  to  him,  and  receive 
all  grace  from  him:  they  are  compacted  togeth- 
er info  one  body  by  their  union  with  him  and 
with  each  other,  and  by  thus  filling  up  their 
proper  places,  and  performing  their  proper  func- 
tions, in  his  church;  as  the  human  body  is 
made  up  of  many  members,  compacted  togeth- 
er, by  joints,  tendons,  veins,  and  other  constit- 
uent parts,  united  to  one  head.  (Note,  I  Cor. 
12:12 — 26.)     Thus  Christians  derive  spiritual 


C..r.  12:20.  Gal.  5:19,20.  Jam. 

3:14—16.      4:1—6. 
5  6—9.    1:18.     Gal.  1:6—9.    5:2 

—4.     1  Tim.  2:4—6. 
t   Eph.  4:15,16. 

u  Job  10:9,12.      P«.  139:15,16. 
X  John   l.;:4— 6.      Rom.    11:17. 

Eph.  5:29. 


y  2.  John  17:21.  Ads  4:32- 
Uom.  12:4,5.  1  Cor.  1:10.  10: 
16,17.  IS:^"— 27.  Eph.  4:3. 
Phil.  1:27.  2:2—5.    1  Tel.  3:3. 

z  1:10.  1  Cor.  3:6.  Eph.  4:16. 
1  Thes.  3:12.4:10.  2  Thes.  1: 
3.    2  Pet.  3:18. 

[405 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


nourishment  from  Christ,  through  his  ordinan- 
ces; and,  being  knit  together,  they  increase  in 
knowledge  and  hoHness,  by  the  power  of  God, 
and*grow  up  into  nearer  conformity  to  him. 
(Marg.  Ref.  s—z.—Note,  Eph.  4:14—16.)— 
It  has  before  been  intimated,  that  the  Jews 
seem  to  have  borrowed  some  of  the  Pagan 
notions,  and  applied  them  to  the  scriptural  doc- 
trine of  angels:  by  these  means,  the  Judaizing 
teachers  had  begun  to  corrupt  Christianity 
with  a  new  and  refined  species  of  idolatry.  To 
what  lengths  the  same  principles  afterwards 
carried  professed  Christians,  in  the  worship  of 
departed  saints,  real  or  imaginary,  and  the 
worship  of  images,  as  well  as  that  of  angels, 
especially  in  the  church  of  Rome,  is  well  known : 
and  indeed  it  continues,  in  very  many  places, 
unimpaired  to  this  day.  But  the  whole  has 
always  been  done  in  direct  defiance  to  the. apos- 
tle's testimony,  which  fully  proves,  all  such 
practices  to  be  as  contrary  to  the  honor  of 
Christ  in  the  gospel,  as  the  most  gross,  or  rath- 
er acknowledged  idolatry  is  to  the  bonor  of 
God  in  the  law. — Many  expositors  bestow 
great  pains,  in  showing  what  heretics,  or  he- 
retical teachers,  the  apostle  had  in  view;  and 
what  sects  of  the  philosophers  had  supplied,  so 
to  speak,  the  materials  for  these  corruptions  of 
the  gospel.  But  it  appears  to  me,  that  if  Ce- 
rinthus,  or  the  Gnostics,  or  any  other  heretics, 
had  been  then  known,  as  avowing  anti-christian 
tenets;  the  apostle  would  no  more  have  scru- 
pled to  name  them,  than  he  did  to  name  "Hy- 
meneus  and  Philetus:"  unless  he  had  thought 
that  by  naming  some,  he  should  be  supposed  to 
exculpate  others,  who,  with  some  shades  of 
difference,  were  equally  corrupting  the  gospel. 
In  like  manner,  the  Stoics  and  Epicureans  are 
named  by  the  sacred  historian,  in  the  same  way, 
as  the  Pharisees  and  Sadducees  are;  {Note, 
Acts  17:18.)  and  if  Christianity  had  been  cor- 
rupted, exclusively,  by  the  speculations  of  Pyth- 
agoreans or  Platonists,  it  does  not  appear,  why 
the  apostle  should  omit  to  protest  against  them. 
But,  if  all  the  sects  of  the  philosophers  held 
notions  suited  to  corrupt  Christianity,  then  the 
reason  is  evident,  why  the  apostle  names  no 
one:  and  it  is  equally  strong  against  our  inter- 
preting his  words  of  any  one  exclusively.  In 
fact,  it  is  of  immensely  more  importance  for  us 
to  know  what,  than  whom,  he  opposed :  for  if 
our  attention  be  engrossed  by  the  danger  of 
ancient  Christians,  from  this  or  the  other  sect, 
either  of  heretics  or  philosophers:  we  shall 
probably  be  led  to  forget  our  own  danger,  from 
papists,  Socinians,  philosophizing  infidels,  ra- 
tional Christians,  (as  some  falsely  call  them- 
selves,) and  all  the  varieties  of  superstitious  and 
enthusiastical  deceivers;  against  all  of  whom 
the  apostle's  words,  as  explained  in  an  enlarged 
sense,  most  solemnly  warn  us. 

Beguile  you  of  ijour  reward.  (18)  "Judge 
against  you,"  J/rtrg-.  KuKxIjijuGevfTa).  "Act 
as  an  unjust  umpire  towards  you."  Here  only. 
Ex  HUTU  et  8Qu6evo,,  3:15.  Boudeinv  See  on 
1  Cor.  9:24.— In  a  voluntary  humility.]  "Be- 
mg  a  voluntary  in  humility.'''  Marg.  OfImv 
et'  JuneivoqiQoavi'rj.—  TuTiEii'OfpQoavt'ij,    23.   3: 


a  3:3.  Koin.  6:2— n.  7:4—6 
Gal.  2:19,20.  6:11.  1  Pet.  4- 1 
—  3. 

I)  .See  on  8. — Eph.  2:15. 

'  Or,  dements. 

c  John  15:19.    17:14—16.  2  Cor. 

406] 


10:3.  .lam.   4:4.      1  John  5:19. 
d  See  on   14,16. — Gal.     4:9 12. 

Heb.  13:0. 
e  Gen.  3:8.      I,.  52:11.     2  Cor. 

6:17.      1  Tim.  4:3. 
f  Mark  7:18,19.      John  6:27.       1 


12.  See  on  .j3c*s  20:19.  MtjSs^  ^eloiv  TIkj 
deceiver  was  voluntary  in  humility. —  Worship- 
ping.'] &Qrjaxeic(.  See  on  Acts  26:5,  Qfkojv 
...  xtQijOxeiu. — Ey  eO^eXoi^gijaxetu,  23,  There 
only. — Intruding  into.]  Efi'luiFvui'.  Here  only 
N.T.—JosA.  19:49,51,  Sept.  Entering  boldly, 
as  taking  possession,  {Note,  Deut.  29:29,) — 
Vainly  puffed  up.]  Eixtj  (fvatufurog.  Eixij- 
See  on  1  Cor.  15:2.  flwaioor  See  on  1  Cor. 
4:6. — Fleshly  mind  ]  Th  voog  lyg  auQy.og. 
{Note,  Rom.  S:5— 9.)— Holding.  (19)  Kga- 
1  o>p.  Mark  7 -.3,4,8.  JctsSAl.  2  TAes.  2:15. 
Rev.  2:13,14,15,25.  3:11,  et  al.—By  joints 
and  bands  having  nourishment  ministered,  and 
knit  together.]  Jiu  tw  «qpwj'  y.ui  awdea/nMV 
sniyOQiiyHiiEvov  y.ai  ovfi6i6(t'Cnfteyoi'.  See  on 
Eph.  4:16.  2:vrdi(Jiiioc,  3:14,  See  on  Eph.  4: 
3,  Ejn/OQij'/Biueyof  Seeon2  Cor,  9:10, 

20  Wherefore,  ^  if  ye  be  dead  with 
Christ  ^  from  the  *  rudiments  of  the  world, 
why,  as  though  "  living  in  the  world,  are  ye 
**  subject  to  ordinances, 

21  {"  Touch  not,  taste  not,  handle  not, 

22  Which  all  are  ''  to  perish  with  the 
using,)  s  after  the  commandments  and  doc- 
trines of  men.'' 

23  Which  things  have  indeed  ^  a  show 
of  wisdom,  in  '  will-worship,  and  humility, 
and  f  neglecting  of  the  body;  not  in  any 
honor  to  the  satisfying  of  the  flesh. 

Note. — If  the  Colossians  were  indeed  become 
"dead  with  Christ"  to  the  ceremonial  law, 
Christ  having  discharged  and  cancelled  that 
bond,  as  well  as  to  their  pagan  superstitions 
and  vices;  why  did  they  act  as  if  they  were 
still  "living  in  the  world,"  under  a  carnal  dis- 
pensation, and  strangers  to  a  more  spiritual 
worship  and  service.'  and  why  did  any  of  them 
submit  to  those,  who  dogmatically  imposed 
legal  observances,  and  human  traditions  of  any 
kind  on  them?  {Marg.  Ref.  a— d.  Notes,  8,9. 
—Note,  Gal.  4:1—3,8—11,  Eph.  2:14—18,) 
The  Judaizing  teachers,  having  imbibed  also 
the  notions  of  the  heathen  philosophers,  had 
crept  into  the  church  at  Colosse,  and  with  great 
eagerness  inculcated  their  principles;  and  seem 
to  have  met  with  countenance  from  some  per- 
sons there.  These  dogmatists  called  on  them, 
in  a  dogmatical  and  authoritative  manner,  not 
"to  touch,"  or  to  eat  such  food,  as  was  legally 
unclean,  and  not  so  much  as  to  "taste"  it;  nor 
yet  to  handle  any  thing,  which  might  pollute 
them:  probably  requiring  them  also  to  refrain 
from  marriage,  {Marg.  Ref.  c, — 1  Cor.  7:1.) 
— The  next  words  are  diflerently  interpreted. 
But  the  more  general,  and,  as  it  appears  to  me, 
the  best  founded  interpretation,  supposes  the 
apostle  to  refer  to  our  Lord's  words  concerning 
the  traditions  of  the  Pharisees;  and  implies, 
that  abstaining  from  such  things,  when  not  di- 
vinely prohibited,  as  supported  the  body  by 
perishing  themselves,  could  do  nothing  towards 
the  salvation  of  the  soul:  as,  all  such  things 
perish  with  the  using,  and  could  communi- 
cate no  real  defilement.  {Notes,  Matt.  15:10 — 


Cor.  6:13. 
g  Is.  29:18.      Dan.  11:37.      Malt. 

15:3—9.    Mark  7:7— 13.      Til. 

1:14.     Rev.  17:18. 
h  (ien.    3:5,6.       Matt.   23:27,28. 


2  Cor.   11:13— 15.     lTiui.4;3, 

8. 
i    See  on  1 8,22. 
t  Or,  pur'ishing,  or,  not  sparing. 

Eph.  5:29, 


A.  D.  64. 


CHAPTER  II. 


A.  D.  64. 


20.    1    Cor.  6:12—17.) — Typical  instructions 
had,   in    former  ages,  been  conveyed  by   the 
ritunl  law;  but  its  obligation   had  now  ceased, 
and  it  was  of  no  more  authority,  than  "the  tra- 
dition of  the  elders,"  and  other  doctrines  and 
commandments  of  human  invention,  which  the 
false   teachers  added   to  it. — "Tlie  worship  of 
angels,"  and  the  distinction  of  meats,   had  "a 
show  of  wisdom,"  which  might  impose  on  the 
injudicious  and  superficial.     To  add  voluntarily 
to  the  rule  of  duty,  and  thus  to  render  it  more 
strict,  had  a  semblance  of  great  devotion  and 
extraordinary  sanctity:  but  it  implied  that  God 
had  given  a  defective  rule;  and  that  he  would 
be  pleased  with  what  he  had  never  commanded. 
(Notes,   Deut.  4:2.  Prov.  30:5,6.  Rev.   22:18 
— 21,  vv.   18,19.)     It  might  also  appear  very 
"humble"    to   worship  angels:  yet  this  arose 
from  abominable  pride  and  unbelief.   {Note,  18, 
19.)     Tlie  abstaining  from  meats,  with  various 
self-imposed  austerities,  might  have  a  show  of 
extraordinary  spirituality,  by  which  the  body 
was  neglected,  from  an  aflfected  superiority  to 
animal  indulgence,  and  willingness  for  mortifi- 
cation and  suftt?ring:  yet  all   this  was  not  "in 
any  honor"  to  God,  or  any  thing  valuable  in 
itself:  nay,  the  whole  tended  to  "satisfy,"  in  a 
dishonorable  manner,   the  propensities  of  the 
flesh,  or  "the  carnal  mind,"  by  gratifying  self- 
will,  self-wisdom,  self-righteousness,    bigotry, 
and  contempt  of  others.    {Mars^.  Ref.  h,  i.) — 
The  last  clause  is  differently  interpreted. — 'Nor 
'are  they  of  any  value,  as  they  regard  those 
'things,  by  which  the  flesh  is  gratified  (or  pam- 
'pered.)'     Beza.     By  "the  flesh,"    he  means 
"the  carnal  mind,"  which  is  gratified  with  every 
thing  that  afl'ords  nutriment  to  pride,  self-pref- 
erence,  and  contempt   of  others. — '  "Not  by 
'any  provision  for  satisfying  the  flesh:"    7t,«>;' 
(honor)   'sometimes    in   scripture  signifies  the 
'ibod  and  clothing  necessary  for  the  body.  ... 
'Thus  the  provision  of  the  necessaries  and  con- 
'veniences  of  life,  made  for  parents,  elders,  and 
'widows,  is  called  rtfir,.      (1  Tim.  5:17.)  The 
'body  is  as  real  a  part  of  our  nature  as  the  soul, 
'and  ought  to  have  such  food  and  recreation, 
'as  are   necessary  to  its  health  and  vigor.  ... 
'The  wisdom  which  teaches  the  "neglecting  of 
'the  body,"  is  not  wisdom,  but  folly,'    Mack 
night. — ^'Forbidding  marriage,  which  "is  hon 
'orable   in   all." — And  allowing  no  honorable 
'means  of  satisfying  those  desires,  which  are 
'implanted  by  nature,  ...  brought  them  to  all 
'dishonorable  lusts.'     Hammond:     If  this  last 
meaning  could  be  clearly  made  out,  and  estab- 
lished, it  would  very  well  suit  the  context.  For 
it  can  hardly  be  doubted,  that  the  Holy  Spirit 
led  the  apostle  to  speak  against  the  corruptions, 
by   which   certain    Judaizing  and   speculating 
teachers,  grafting  the  heathen  philosopher,  so 
to  speak,  on  the  superstitious  Pharisee,  attempt- 
ed to  corrupt  the  church,  in  language  strictlv 
prophetical  of  the  subsequent   corruptions  of 
the  "man  of  sin,"  the  papal  antichrist.  (Note, 
1  Tim.  4:1— 5.)— But  it  can  hardly  be  suppos- 
ed, that   the  words  translated  "satisfying  the 
flesh,"  which  seems  to  \m\)\y  full  gratification, 
even  to  repletion,  would  have  been  used  by  the 
apostle  in  this  connexion:  so  that,  on  the  whole, 
the  first  interpretation  appears  to  me  the  most 
satisfactory.     'While  it  pufled  up  men  with  a 
'vain  conceit  of  their  own   sanctity;  it  might 
'rather  be  said  to  tend  to  the  dishonorable  sat- 


'isfving  "of  the  flesh,"  whilcit  seemed  most  to 
'afflict it:  for  that  self-complacency,  ostentation, 
'and  contempt  of  others,  with  which  these  se- 
'verities  are  often  attended,  is  indeed  a  carnal 
'principle:  nor  could  the  grossest  sensualities 
'be  more  contrary  to  the  will  of  God,  and  the 
'genius  of  true  religion.'     Doddridge. 

The  rudiments  of  the  world.  (20)  "Ele- 
ments." Marg.  Ton'  OTOi/Fion'  Tti  xoauH.  See 
on  8. — Aie  ye  subject  to  ordinances!]  /foyuft- 
Ti'Cecrd^f;  Here  only.  'Patior  et  permitto  miht 
Heges  imponi  et  edicta  prcescrihi.'  Schleusner. 
/foy^ia.  See  on  14. — Handle.  (21)  (-Jiyij;.  Heh. 
1 1 :28.  12 :28. —  To  perish  loith  the  using.  (22) 
Eig  (fd-oQuv  It]  utno/ot]aFi.  fl'd^ooit.  2  Pet.  1:4. 
2:12,19.  See  ' on  i?om.  8:21.  'AH  these  things 
'tend  to  the  corruption  of  that  excellent  reli- 
'gion,  into  which  you  are  initiated.'  Doddridge. 
— This  accords  to  one  meaning  of  (fitoQu,  but 
does  not  suit  the  context. — Jnn-/miaic.  Here 
only.  Ah  a.io^oanfiui,  ahutor.  Ex  it7ro,et  XQU' 
o/iiar  See  on  1  Cor.  7:31. — Commandments, 
&.C.]  EfTulut(T(t.  'This  word  occurs  but  thrice 
'in  the  New  Testament.  (Matt.  15:9.  Mark 
7:7.)  ...  In  all  these  places  it  is  joined  with 
'ut'd()it)7Totr,  of  men,  and  is  mentioned  with  ev- 
'ident  disapprobation,  and  contrasted,  by  impli- 
'cation,  with  the  commandments  of  God,  which 
'are  called  ei'toIui.'  Campbell. — Doctrines.] 
Jiduaxuhit;.  Matt.  15:9.  Mark  1 -.1 .  Eph.  4: 
14.— Is.  29:13.  Sept.— Will  worship.  (23) 
E&sko&QTjaxFirt.  See  on  18. — Neglecting  of 
the  body.]  "Punishing,  or  not  sparing."  Marg. 
^cpsidiu  awfiHTo;.  Here  only.  Ex  u  priv.  et 
q>Ei6o/Ltiy.t,  parco.  (Note,  1  Cor.  9:24 — 27,  v. 
27.) — To  the  satisfying  of  the  flesh.]  JJoog 
nlrjafiopi]v  T7]g  aaiQxo:.  Here  only  N.  T,  Ex. 
16:3,8.  Prov.  3:10.  27:7.  £r.  39:19.  Hag.  1: 
6.  Sept.  Anhj&u),impleo.  Comp.  Rom.  13:14. 

PRACTICAL    OBSERVATIONS. 
V.  1—7. 

They,  who  in  some  good  measure  know  the 
worth  of  immortal  souls,  will  seek  and  pray 
for  the  salvation  of  sinners  all  over  the  earth : 
and  such  as  greatly  love  their  brethren,  will 
earnestly  strive  for  the  establishment  and  pro- 
gress even  of  those  whom  they  have  not  seen; 
and,  Avhen  they  can  do  nothing  else,  they  may 
"wrestle  with  God"  in  prayer  for  them. — The 
hearts  of  Christians  are  commonly  comforted 
and  animated,  in  proportion  as  they  are  "knit 
together  in  love:"  and  there  are  riches  in  "the 
full  assurance  of  understanding"  of  the  gospel, 
with  which  believers  in  general  are  but  little 
acquainted.  Indeed,  there  is  an  inexhaustible 
mine  of  most  precious  treasure  in  the  word  of 
God;  from  which  men  are  enriched,  in  propor- 
tion to  the  simplicity,  humble  teachableness, 
diligence  and  perseverance,  with  which  they 
seek  it.  (Notes,  3:16,17.  Prov.  2:1—9.  Matt. 
13:44.) — We  cannot  comprehend  "the  mystery 
of  God,  even  of  the  Father  and  of  Christ';"  but 
we  may  believe,  acknowledge,  contemplate, 
and  adore.  Thus  we  shall  derive,  from  the 
treasures  laid  up  in  our  Emmanuel,  supjiliesof 
wisdom  and  knowledge,  far  more  valuable  than 
all  man's  boasted  science  and  philosophy:  but 
these  treasures  are  "hidden"  from  the  proud 
and  unbelieving,  and  can  be  discovered  and 
appropriated  only  by  faith.  We  have  peculiar 
need  to  insist  on  these  things  in  the  present 
day,  when  so  many  are  empK)yed  in  "beguiling 

[401 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


men  with  enticing  words;"  extolling-  the  poW' 
ers  of  human  reason,  and  depreciating  revela 
tion;  deriding  theology,  and  idolizing  philoso 
phy;  boasting  of  demonstration  and  experiment 
in  natural  science;  rejecting  unanswerable  evi- 
dences of  the  divine  inspiration  of  the  scrip- 
tures; and  treating  all  experience  of  the  power 
of  divine  grace  in  the  heart  with  the  most  sove 
reign  contempt.  While  multitudes  of  frivolous 
and  superficial  speculators  are  thus  "beguiled 
into  infidelity,  skepticism,  or  destructive  per- 
versions of  Christianity;  it  must  rejoice  every 
established  believer  and  every  zealous  minis- 
ter, to  know  that  there  is  yet  a  remnant  to  be 
found,  and  an  increasing  remnant,  dispersed 
through  the  land,  and  divers  nations,  wlio"walk 
orderly,"  according  to  the  obedience  and  wor- 
ship of  the  gospel,  and  "are  steadfast  in  the 
faith"  of  Christ:  with  these  he  will  find  his  heart 
united;  and,  if  he  have  opportunity,  he  will  ex- 
hort them  to  "walk  in  Christ,"  even  as  they 
have  received  him,  to  be  their  Prophet,  Priest, 
and  King;  that,  being  "rooted  in  him,  and  built 
upon  him,"  they  may  be  steadfast  in  the  faith, 
and  fruitful  in  every  good  work,  "abounding 
therein  with  thanksgiving,"  and  holy  joy  and 
exultation. 

V.  8—17. 

Let  young  persons,  and  inquirers  after  the 
truth,  especially  beware,  "lest  any  man  spoil 
them  through  philosophy."  They  may  depend 
upon  it,  that  all  the  boasted  knowledge,  which 
is  opposed  to  the  mysteries  of  the  Person  and 
redemption  of  Christ,  is  "a  vain  deceit,"  a 
"worldly  wisdom;"  like  that  of  Jewish  Scribes 
who  crucified  Christ,  or  that  of  heathen  philos- 
ophers who  counted  the  preaching  of  the  cross 
to  be  foolishness.  Men  cannot  follow  such  vain 
delusions,  and  be  the  disciples  of  Christ:  for  "in 
him  dwelleth  all  the  fulness  of  the  Godhead 
bodily."  All  true  Christians  glory  in  this  "great 
mystery  of  godliness;"  and  all  who  oppose  it  are 
strangers  to  the  hfe  of  faith,  and  the  way  to  the 
Father.  (Notes,  Matt.  1 1 :27.  John  14:4—6,  v. 
6.)-Without  union  and  communion  with  Christ, 
and  with  the  Father  through  him,  by  "tlie  sup- 
ply of  his  Spirit,"  we  can  do  nothing:  (Note, 
John  15:3 — 5.)  but  true  Christians  are  "com- 
plete in  him."  They  derive  all  things  which 
they  want  from  his  fulness;  and  they  are  safe  in 
his  keeping,  who  is  the  Head  of  "all  principal- 
ity and  power." — If  we  enter  into  the  spirit  of 
genuine  Christianity,  we  have  no  occasion  eith- 
er for  Jewish  ceremonies,  or  newly-invented 
superstitions.  "The  circumcision  of  the  heart," 
the  "crucifixion  of  the  flesh,"  the  death  and 
burial  to  sin  and  the  world,  and  the  resurrec- 
tion to  newness  of  life,  implied  in  baptism,  and 
connected  with  "faith  of  the  operation  of  God," 
sufficiently  prove  that  our  sins  are  forgiven, 
our  debt  is  blotted  out  and  cancelled,  and  that 
we  are  fully  delivered  from  the  curse  of  the 
law.  He,  who  "triumphed  upon  the  cross" 
oyer  the  principalities  and  powers  of  darkness, 
will  also,  from  his  glorious  throne,  defend  us 
from  all  their  assaults  and  stratagems,  till  he 
has  made  us  "more  than  conquerors."     [Notes, 


1  2 : 1 2, 1 3,20.      R  om .  6: 4,6,9—1 1 . 

Gal.  2:19,20.    Eph.  1;19,20.  2: 

6,6. 
b  2.  Ps.  16:11. 17:14,15.  73:25,26. 

Prov.    15:24.       Malt.    6:20..n3. 

hoke  12:33.  Horn.  8:6.    2  Cur. 


408] 


4:18.  Phil.  3:20,21.  Heb.  11: 
13—16. 
cPs.  110:1.  Matt.  22:44.  26:64. 
Mark  12:36. 14:62.  16:19.  Luke 
20.12.  22:6n.  Acts  2:34.  7:.55. 
Hum.   8:34.     Epli.  1:20.    4:i0. 


Rom.  8:32—39.  16:17—20.)  We  want  no  other 
wisdom,  righteousness,  strength,  holiness,  liber- 
ty, or  victory,  than  those  which  Christ  bestows. 
We  need  not  regard  those,  who  "judge  us  in 
respect  of  meats  and  drinks,  and  holy-days,"  or 
other  human  traditions,  which  are  not  so  much 
as  "a  shadow  of  things  to  come,"  as  Jewish 
ceremonies  once  were:  but  we  enjoy  the  sub- 
stance in  Christy  living  by  faith  in  him,  and 
walking  in  his  ordinances  and  commandments 
blameless. 

V.  18—23. 
Having  one  all-sufficient  "Advocate  Avith  the 
Father,"  we  want  no  other  mediators;  and  must 
not  by  any  means  abase  ourselves  to  worship 
fellow-servants,  to  the  great  dishonor  of  tfur 
common  Lord.  (Notes,  Rev.  19:9,10.  22:8,9.) 
Such  voluntary  self-degradation  is  real  pride, 
which  refuses  submission  to  the  teaching,  right- 
eousness, and  authority  of  God:  and  it  is  the 
genuine  effect  of  "a  carnal  mind,  puffed  up" 
with  imagined  knowledge,  and  "vainly  intrud- 
ing into  those  things  wliich  are  not  seen."  The 
church  has  long  enough  been  corrupted,  and 
souls  deceived,  with  these  gross  delusions,  with 
liuman  inventions,  "will-worship,"  and  self- 
imposed  austerities:  men  have  long  enough 
been  misled  by  those  who  said,  "Touch  not, 
taste  not,  handle  not;"  concerning  such  "things 
as  perish  with  the  using."  But,  whatever  show 
there  may  be  of  wisdom,  sanctity,  or  mortifica- 
tion in  these  devices,  they  certainly  are  worth- 
less in  themselves,  they  neither  honor  nor 
please  God  :  and  they  gratify  the  proud  self-pref- 
erence, the  domineerinff  bigotry,  and  the  per- 
secuting temper  of  the  carnal  heart  of  man. 
Let  us  then  not  depart  from  the  simplicity  of 
our  dependence  on  the  Lord  Jesus,  and  obedi- 
ence to  liim.  He  is  our  Head  of  authority  and 
influence,  "from  whom  the  whole  body,  by 
joints  and  bands  having  nourishment  minister- 
ed, and  knit  together,  increaseth  with  the  in- 
crease of  God."  As  "dead  with  him"  to  the 
world,  and  its  wisdom  and  maxims,  let  us  will- 
ingly bear  his  yoke,  and  steadily  assert  our 
liberty  from  human  impositions.  What  he  has 
left  indifferent,  let  us  regard  as  such,  and  leave 
others  to  the  like  freedom;  and,  remembering 
the  transient  nature  of  earthly  things,  let  us 
endeavor  to  glorify  God  by  a  temperate,  thank- 
ful, and  charitable  use  of  them.         ' 

CHAP.  III. 

The  apostle  exhorts  Christians  to  "seek"  and  "set  their  aflertions  on 
things  aljovc;"  as  risen  with  t'hrist,  and  ns  following  him  to  heaven, 
1 — 4;  to  mortify  all  carnal  lusts,  to  put  away  ni.ilice,  and  to  seek  con- 
formity to  Christ  in  holiness.  5 — 11;  especially  in  love  of  e.ich  other, 
readiness  to  forgive  injuries,  and  [;ratithde  to  (jod,  12 — 15:  to  "let  the 
word  of  Christ  dwell  in  them  richly;"  to  abound  in  grateful  praises; 
and  to  "do  all  things  in  the  name  of  Christ,"  16,17.  He  gives  ex- 
hortations to  wives  and  husbands,  18,19;  to  children  and  parents,  20, 
21;  and  to  servants,  22—25. 

F  ye  then  be  ^  risen  with  Christ,  ^  seek 
those  things  which  are  above,^"  where 
Christ  sitteth  on  the  right  hand  of  God. 

2  ^  Set  your  *  affection  on  things  above, 
*^  not  on  things  on  the  earth. 


Heb.  1:3,13.  8:1.  10:12.  12:2. 
1  Pet.  3:22. 
d  See  on  b.  1.— 1  Chr.  22:19.  29; 
3.  P».  62:10.  91:14  119:36,37. 
Prov.  23:5.  Ec.  7:14.  MalL 
16:23.     Rom.  8:1—6.    Phil.  1: 


23.     l.I..hn  2:15-17. 
*  Or,  mind. 
c  5.     Ps.  49:1 

Luke  12:15 

Phil.  3:19. 


—17.    Matt.  6:19. 
16:8,9, 11,19—25. 


A.  D.  64. 


CHAPTER  III. 


A.  D.  64. 


3  For  ye  '"are  dead,  and  ^your  life  is 
^  hid  with  Christ  in  God. 

4  When  Christ,  who  is  '  our  Life,  shall 
^  appear,  then  shall   '  ye  also  appear   with 

him  in  glory. 

Note. — If  the  Christians  at  Colosse  were  in- 
deed "risen  with  Christ,"  as  tiieir  baptism  and 
profession,  and  former  consistent  conduct  im- 
plied, it  behoved  them  to  show  it  more  and 
more,  and  to  press  forward  in  the  divine  life, 
bv  "seeking  those  things  which  are  above." 
(Marg.  Ref.  a,  h.— Notes,  2:11—15.  Bom.  6: 
1—11.  £pA.  1:15— 23.  2:4— 10.  1  PeL  4:1  — 
6.)  Perfect  knowledge,  holiness,  and  felicity, 
in  the  immediate  presence  of  God,  and  in  his 
service  and  love,  are  evidently  intended  by  "the 
things  wiiich  are  above."  The  assured  hope 
and  the  haj)py  earnests  and  first-fruits  of  these, 
they  ought  to  seek;  with  the  most  decided 
preference  to  all  worldly  interests  or  pleas- 
ures, and  in  the  diligent  use  of  all  appointed 
means.  Thus  they  should  follow  Christ  their 
Fore-runner:  that,  as  they  were  become  "dead 
to  sin  and  alive  to  God,"  in  conformity  to  his 
death  and  resurrection,  so  they  might  be  con- 
formed to  him  in  his  ascension  into  heaven: 
where,  as  their  Surety,  he  was  exalted  on  the 
mediatorial  throne,  at  the  right  hand  of  the 
Father,  to  appear  in  his  presence  and  prepare 
a  place  for  them.  {Marg.  Ref.  c. — Notes, 
Rom.  8:35—39.  He6.  9:24— 26.)  By  faith  be- 
holding his  glory,  and  aspiring  in  hope  to  this 
heavenly  inheritance,  they  ought  to  value, 
choose,  savor,  pursue,  and  delight  in  spiritual 
and  heavenly  things,  and  not  in  earthly  things. 
(J\farg.  Ref.  d,  e.— Notes,  Matt.  6:19—21. 
i?om.  8:5— 9.  2  Cor.  4:13— 18.)  For,  accord- 
ing to  their  profession,  and  the  apostle's  confi- 
dence respecting  them,  they  were  already 
"dead"  to  their  former  hopes,  interests,  mo- 
tives, and  pursuits;  all  the  main  springs  of  hu- 
man activity  seemed  broken,  "and  their  life 
was  hid  with  Christ."  The  spring  of  that 
eternal  life  which  abode  in  them,  and  from 
which  all  their  present  comforts,  hopes,  and 
activity  were  derived,  was  in  Christ  and  his 
fulness:  the  streams  of  this  living  water  flowed 
into  their  souls,  by  the  influences  of  the  Holy 
Spirit,  through  faith:  thus  they  were  united  to 
Christ,  and  had  communion  with  him;  and 
■wisdom,  strength,  grace,  and  comfort,  were  de- 
rived from  him:  he  lived  and  ruled  in  them; 
arul  they  lived  in  him,  by  him,  and  to  him, 
(Marg.  Ref.  f,  g.—Note,  Gal.  2:17—21,  v. 
20.)  "The  Fountain  of  their  life,  and  the  na- 
ture, supports,  and  principles  of  it,  were  "hid- 
den" from  carnal  men;  who  could  not  under- 
stand what  were  the  secret  springs  of  their  ac- 
tive diligence  and  joyful  patience,  in  opposition 
to  all  temporal  interests  and  satisfactions. 
(Note,  Rev.  2:17.)  This  life  was  likewise  se- 
cured, as  "a  hidden  treasure,"  from  wicked 
men  and  fallen  spirits,  who  could  by  no  means 


f  See  on  a.      2:20. 

g  4.  John  3:16.  4:l4.  5:21,21,40. 
6:39,40.  10:28—30.  14:19. 
Rom.  5:10,21.  8:2,34—39.  1 
Cor.  15:45.   Heb.  7:25.     I  Pet. 

b  2:3.  Matt.  11:25.     1  Cor.  2:14. 

Phil.  4:7.  1  Pet.  3:4.  1  Johu  3: 

2.     Rev.  2:17. 
'   Joho.ll.2S.    14:6.    20:31.  AcU 

Vol.  M. 


3:1.5.     Gal.  2:20.     2  Tim.  1:1. 

iJohn  1:1,2.    5:l2.    Rev.  2:7. 

22:1,14. 
k  1  Tim.  6:14.    2  Tim.  4:8.    Tit. 

2:13.  Mel).  9;2R.    1   Pet.  5:4.    I 

John  2.28.     3:2. 
1    P«.  17:15.     73:24.     Is.  25:3,9. 

Matt.  13:43.    John  6:39,40.  14: 

3.  17:24.    1  Cor.  15:43.  2  Cor. 

4:17.  Phil.  3:21.    1  The«.  4:17. 

52 


deprive  them  of  it:  nor  was  it  in  their  own 
keeping,  but  in  that  of  Christ;  by  whom  it  was 
sustained,  and  who  was  himself  the  unfailing 
Source  of  it.  Thus  it  was  "with  Christ,  in 
God,"  through  the  union  of  the  Deity  with 
his  human  nature;  and  so  the  immutable  ])ow- 
er,  faithfulness,  wisdom,  and  love  of  God  se- 
cured it  for  them.  (Marg.  Ref.  h. — Notes, 
JoAft  10:26— 31.  14:18— 20".  i?0Hi.  5:7— 10,15 
—19.  8:13,11,32—34.  1  Pet.  1:3—5.)  When 
therefore,  "Christ  their  Life  should  appear," 
to  raise  the  dead  and  judge  the  world;  then 
would  every  one  of  them,  who  thus  lived  by 
him,  "appear  with  him  in  glory,"  being  made 
completely  like  him,  both  in  body  and  soul, 
that  they  might  all  be  glorified  together  with 
him:  and  their  comforts  on  earth,  and  the  pre- 
vious felicity  of  their  departed  spirits,  would  be 
an  anticipation  of  this  perfect  and  eternal  glory 
reserved  for  them.  (Marg.  Ref.  i — 1. — Notes, 
John  6:36—40.  11  :20— 27,  vv.  25,26.  14:2— 
6.  1  Cor.  15:50—54.  Phil.  3:20,21.  1  Thes. 
4:13—18.  2  Thes.  2:1,5—12.  1  Pet.  4:12— 
16.    5:1—4.    1  John  3:1—3.) 

Ye  are  risen  with.  (1)  2^vrrjyeod-7]Te.  2:12. 
—  Those  things  which  are  above.]  Tu  avo).  2 
JoAn  8:23.  G'«/.  4:26.  Phil.  3:14.— Set  your 
affection  on.  (2)  'f'ooienf.  See  on  Matt.  16: 
23.  Rom.  12:3.— Is  hid.  (3)  Key.ovnTui.  Matt. 
13:35.  J?eu.  2:17.  jTioxQvtpog.  See  on  2:3. 

5  '"  Mortify  therefore  your  "  members 
which  are  upon  the  earth;  °  fornication, 
uncleanness,  p  inordinate  affection,  ^  evil 
concupiscence,  and  '' covetousness,  which 
is  idolatry: 

6  For  '  which  things'  sake  the  wrath  of 
God  cometh  on  the  *  children  of  disobe- 
dience; 

Note. — The  exhortations  here  given  are  sim- 
ilar to  those  which  have  been  already  consider- 
ed. (Notes,  Eph.  4:17-32.  5:1— 7.)  The 
"members  which  are  upon  the  earth,"  signify 
the  various  lusts  of  man's  carnal  nature,  the 
members  of  "the  old  man,"  "the  body  of  sin." 
(Marg.  Ref.m,  n.—Note,  Rom.  7:22—25.) 
In  the  regenerate  "the  flesh  is  crucified  with  its 
affections  and  lusts;"  yet  there  is  still  life  in  it. 
(Note,  Gal.  5:22—26,  v.  24.)  It  must  there- 
fore be  daily  "mortified;"  a  continual  opposi- 
tion must  be  made  to  all  its  corrupt  workings; 
the  supplies  of  its  life  must  be  as  it  were  cut 
off:  no  provision  must  be  made  for  its  indul- 
gence; temptations  and  occasions  of  sin  must 
be  avoided;  and  even  lawful  inclinations  must 
be  habituated  to  brook  denial  and  delay.  Thus 
the  members  of  the  carnal  nature,  which  affects 
earthly  things  and  disrelishes  heavenly,  must 
be  continually  enfeebled,  and  put  to  death  by 
a  lingering,  unrelenting  execution. — In  the  de- 
tail of  particulars  here  adduced,  Ave  may  ob- 
serve, that  "inordinate  affection,"  may  relate  to 
inexpedient  and  excessive  desires,  after  even 


2  Thes.  1:10—12.     Judc  24. 

m  Rom.  6:6.   8:13.  Gal.  5:24. 

n  Rom.  7:5,23.  Jam.  4:1. 

o  Malt.  15:19.  Mark  7:21,22. 
Rom.  1:29.  1  Cor.  5:1,10,11.  6: 
9,13,18.  2  Cor.  12:21.  Gal.  5: 
19—21.  Eph.  5:3.  I  Thes.  4:3. 
Heb.  12:16.  13:4.  Rev.  21:C. 
22:15. 


p  Rom.  1:26.      1  Thes.   4:5.  Gr. 
q  Rom.   7:7,8.      1    Cor.  10:6—8. 

Eph.  4:19.   I  Pet.  2:11. 
r    1  Cor.  6:10.    Gal.  5:19—21.— 

See  on  Eph.  f:3,5. 
I  See  on  Eph.  5:6. 
t  Is.  57:4.     E/..  16:45,46.     Eph. 

2:2,3.-1  Pel.  1:14.     2  Pel.  2: 

14.  Or. 


[409 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


lawful  indulgences  of  any  kind:  though  some 
understand  it  of  unnatural  crimes.  "Evil  con- 
cupisiccnce,"  signifies  the  sensuality  of  the 
heiirt  and  imagination,  which  must  be  morti- 
fied, or  gross  crimes  will  follow.  But  several 
expositors  explain  the  word  rendered  "covet- 
ousness,"  as  denoting  rather  the  excessive  de- 
sire of  sensual  gratification,  than  the  love  of 
riches.  (Notes,  Eph.  b:S—l .)  This  appears  to 
me  a  most  dangerous  misconstruction;  for  by 
this  means,  sensuality  is  supposed  to  be  forbid- 
den with  a  needless  redundancy  of  words,  and 
"covetousness"  escapes  without  the  least  re- 
buke: whereas,  "the  love  of  money  is  the  root 
of  all"  kinds  o(^"evil,"  and  both  the  scripture 
and  matter  of  fact,  show  it  to  be  one  of  the 
greatest  possible  hindrances  to  men's  salvation, 
and  the  greatest  of  all  snares  to  the  professors 
of  the  gospel;  nor  can  any  vice  so  properly  be 
called  "idolatry,"  as  avarice.  {Marg.  Ref.  t, 
Gr.— Notes,  Eph.  4:19.  5:3—5.  1  Tim.  6:6 
— 10,  vv.  9,10.) — 'There  being  in  us  naturally 
'"the  old  man,"  (9.  Eph.  4:22.)  and  "the 
'body  of  sin;"  the  inordinate  affections  and 
'lustings  of  it  are  styled  the  members  of  that 
'body;  partly  because  they  exert  themselves 
'by  the  members  of  the  natural  body;  and 
'partly  because  as  the  members  of  the  body  are 
'employed  to  accomplish  the  desires  of  the  nat- 
'ural  body,  so  these  affections  are  employed  to 
'gratify  the  desires  of  the  body  of  sin.  ...  As 
'heathens  place  their  confidence  in  idols,  so  the 
'avaricious  man  doth  place  his  confidence  in 

'gold   and    silver The   covetous   person, 

'though  he  doth  not  indeed  believe  his  riches 
'or  his  money  to  be  a  god;  yet  by  so  loving 
'and  trusting  in  them,  as  God  alone  ought  to 
'be  loved  and  trusted  in,  he  is  as  truly  guilty 
'of  idolatry,  as  if  he  so  believed.'  Whitby. — 
By  "the  children  of  disobedience,"  some  un- 
derstand wicked  men  in  general;  and  others 
seem  to  confine  the  interpretation  to  idolaters. 
But  the  word  rendered  "disobedience"  often 
signifies  "unbelief."  (Note,  Rom.  11:25—32.) 
— 'It  signifieth  the  want  of  the  obedience  of 
'faith.'  Leigh. — And  "the  children  of  disobedi- 
ence" are  doubtless  all  those,  however  distin- 
guished, who  do  not  believe  and  obey  the  gos- 
pel; while  the  most  profligate  and  abandoned, 
believing  and  obeying  the  gospel,  become  the 
"children  of  obedience."  (Notes,  Eph.  2:1,2. 
5:5—7.  1  Pet.  1 :13— 16.)— The  rites  of  Bac- 
chus and  Cybele  were  peculiarly  observed  at 
Colosse,  the  chief  city  of  Phrygia,  and  conduc- 
ed exceedingly  to  deprave  the  morals  of  the  in- 
habitants, in  many  of  the  things  here  spoken 
of:  but  alas!  the  case  of  immense  multitudes, 
even  in  professed  Christian  countries,  requires 
precisely  the  same  warnings  and  exhortations. 
Mortify.  (5)  NexQujaaje.  Rom.  4:19.  Heb. 
11:12.  'Nehqom,  eneco,  vita  privo,  mortijico, 
'a  vexQog,  mortuus.'  Schleusner. — Members.] 
Tujuhi^  Horn.  7:23.  Eph.  4 ■.'ib.— Which  are 


u  ^:lj.  l<.,m.  6:19,20.  7-5  1 
Cor.  6:11.  Eph.  2:2.  Til.  3:3. 
1  Pet.  4:3,4. 

X  S,9.  Eph.  4:22.  Heb.  12- 1 
Jam.  1:21.  1  Pet.  2:1. 

/  Ps.  37:8.  Prnv.  17:14.  19  19 
29:22.  Ma(t.5:22,  Ro,n.  is'is' 
1  Cor.  3:3.  2  Cor.  12-20  Gal 
5:1.5,20,26.  Eph.  4:26,31,32  2 
Tim.  2:23,24.  Jam.  1:20  3- 14 
—16. 

Lev.  21:11—16.  Mark  7:22. 
1  Tim.  1:13,20.  Jani.2:7. Jude 
8.   Rev.  16:9. 


410] 


a  Eph.  4:29.     5:4.    Jam.  3:4 — 6. 

2  Pet.  2:7,18.  Jude  8,13. 
H  Lev.  19:11.    Is.  65:8.    Jer.  9:3 

—5.     Zeph.  3:13.     Zech.  8:16. 

John  8:44.  Eph.  4:25.    1  Tim. 

1:10.    Til.  1:12,13.    Rev.  21:8, 

27.  22:15. 
c  8.  Rom.  6:6.  Eph.  4:22. 
d  12,14.  Jgb  29:14.  Is.52:l.  59: 

17.  Rom.  13:12,14.    1  Cor.  15: 

53,54.  Gal.  3:27.  Eph.  4:24. 
e  Ez     11:19.     18:31.     36:26.     2 

Cor.  5:17.     Gal.  6:15.    Eph.  2: 

10,15.  4:24.  Kev.  21:5. 


upon  the  earth.]  Ta  snt.  rrjg  yijg.  2.  John  3:31. 
— Inordinate  affection.]  Iluitog.  1  Thes.  4:5. 
See  on  Rom.  1 :26. — Evil  concupiscence.]  Eni- 
&vfuav  xuxijv.  Phil.  1 :23.  See  on  Luke  22:15. 
Rom.  7 :1 . —  Covetousness.]  Ttjv  7ilEorFi.iav, 
See  on  Mark  1  -.^^.-Children  of  disobedience.] 
(6)  785  vteg  jrjg  anei&eiug.   See  on  Eph.  2:2. 

7  In  the  whjch  "  ye  also  walked  some- 
time, when  ye  lived  in  them. 

8  But  now  ye  also  "  put  ofl"  all  these; 
danger,  wrath,  malice,  ^blasphemy,  *  filthy 
communication  out  of  your  mouth. 

9  ^  Lie  not  one  to  another,  seeing  that 
•^  ye  have  put  off  the  old  man  with  his 
deeds; 

10  And  have  ''put  on  ^  the  new  man^ 
which  is  ^  renewed  in  ^  knowledge,  ^  after 
the  image  of  him  that  created  him: 

1 1  Where  '  there  is  neither  Greek  nor 
Jew,  ^  circumcision  nor  uncircumcision, 
'  Barbarian,  Scythian,  ""  bond  nor  free: 
"  but  Christ  is  all,  °  and  in  all. 

[Practical  Observations.] 

Note. — The  Christians  at  Colosse  had  once 
habitually  practised  one  or  other  of  the  above- 
mentioned  vices,  when  they  lived  "among" 
those  who  were  of  the  same  character,  and 
when  they  had  no  experience  or  exi)ectation 
of  nobler  interests  or  satisfactions.  (Marg. 
Ref.  u.)  But  now,  they  must  not  only  mortify 
these  gross  sensual  propensities,  which  had  ac- 
quired strength  by  habit;  but  they  must  "put 
off,"  or  lay  aside  as  a  cast-off  garment,  all  evil 
practices,  especially  those  which  are  next  reca- 
pitulated, (Marg.  Ref.  x — b. — Notes,  Rom. 
13:11—14.  Eph.  4:20—32.  Jam.  1:19—21.  1 
Pet.  2:1— 3.)— The  word  translated  "blasphe- 
my," may  signify  slanders  and  revilings,  as 
well  as  profane  speeches  respecting  God  and 
holy  things.  These,  as  well  as  all  polluting 
discourse,  and  falsehood  of  every  kind,  must  be 
renounced;  seeing  "they  had  put  off  the  old 
man  with  his  deeds,"  by  the  mortification  of 
the  carnal  nature,  and  by  ceasing  from  the  al- 
lowed practice  of  all  sin.  They  ought  there- 
fore to  avoid  whatever  was,  in  the  least  degree, 
inconsistent  witli  their  profession.  (Marg.  Ref. 
c. — Notes,  Rom.  6:1 — 11.)  And  as  they  "had 
put  on  the  new  man,"  and  professed  their  con- 
formity to  Christ;  and  as  this  renewal  of  the 
soul  after  the  holy  image  of  him  who  had  at 
first  created  it,  (Note,  Gen.  1 :26,27.)  and  who 
had  thus  new-created  it,  was,  "in  knowledge," 
or  bv  the  transforming  "knowledge  of  the  glo- 
ry o'f  God  in  Christ;"  (Notes,  2  Cor.  3:17,18. 
4:3 — 6.)  so  they  ought  to  act  like  men  who 
were  of  one  mind  and  judgment  with  the  Lord, 
"hating  iniquity  and  loving  righteousness"  in 
their  whole  conduct:    or,  "unto  knowledge," 


f  Ps.  51:10.  Rom.  12:2.  Eph. 
4:23.  Heh.  6:6. 

g  John  17:3.  2  Cor.  3:18.  4:6.  1 
John  2:3,5. 

h  Gen.  1:26,27.  Eph.  4:23,24. 
1  Pet.  1:14,15. 

i  Ps.  117:  Is.  19.23—25.  49:6. 
52:10.  66:18—22.  Jer.  16:19. 
Hos.  2.23.  Am.  9:12.  Mic.  4: 
2.  Zech.  2:11.  8:20—23.  Mai. 
1:11.  Malt.  12:18—21.  Acts 
10:34,35.  13:46—48.  15:17.26: 
17,18.    Rom.  3:29.    4:10,11.  H: 


24—26,30,31.  10:12.  I5:b— 13. 

1  Cor.  12:13.    Gal.  3:2ti.  EpU. 

3:B. 
k  1  Cor.  7:19.  Gal.  5:6.  6:15. 
I  Acis  28:2,4.    Rom.  1:14.  1  ClT. 

14:11. 
m  1  Cor.  7:21,22.  Eph.  6:S. 
n  2:10.  I  Cor.  1:29,30.  3:21—23. 

Gal.  3:29.    C:l4.    Phil.  3:7—9. 

1  John  5:11,12.  2  John  9. 
o  John  6:56,57.   14:23.    l.'i:5.   f: 

23.    Rom.  8:10,11.    Gal.  2:20. 

Eph.  1:23.  3:17.    I  John  6:20. 


A.  D.   64. 


CHAPTER  III. 


A.  D.  64. 


that  knowledgre  of  God  and  his  holy  truth  and 
will,  which,  rectifying-  the  judgment,  produces, 
under  the  teaching-  of  the  Holy  Spirit,  a  revo- 
lution in  the  will  and  affections,  and  so  induces 
men  "to  walk  in  newness  of  life."  All  wick- 
edness springs  from  ignorance  and  delusion  in 
spiritual  things;  and  "without  knowledge  the 
heart  cannot  be  good."  {Marg.  Ref.  d— h.) 
The  Colossians  were  indeed  4ully  admitted  to 
all  the  privileges  of  God's  people,  and  ought 
therefore  to  act  in  character.  They  were  now 
members  of  the  Christian  church,  "in  which  all 
other  distinctions  were  abolished.  Greeks  and 
Jews,  circumcised  and  uncircumcised,  illiterate 
persons  of  the  most  barbarous  nations,  the  un- 
civilized Scythians,  and  the  meanest  slaves  as 
well  as  free  men,  were  all  equally  made  the 
children  and  heirs  of  God,  by  faith  in  Christ: 
their  relation  to  him  alone  Avas  requisite,  and 
sufficient  for  their  admission  to  all  these  privi- 
leges; (Notes,  1  Cor.  7:17— 24.  Go/.  3:26— 
29.)  and  he  dwelt  in  them  all,  by  the  power  of 
his  Spirit  transforming  them  into  his  own  hol}^ 
image,  by  which  they  were  distinguished  from 
all  other  persons.  Christ  was  "all  things"  to 
them;  (Note,  2:10.)  and  Christ  was  "in  them 
all."  (Marg.  Ref.  i—o.— Notes,  1:25—27. 
Jo/m  6:52— 58.  14:18—24.  15:1—8.  17:22,23. 
Rojii.  8:10,11.  Eph.  3:14— 19.)— Lie  not,&.c. 
(9)  'Hence  it  appears,  that  to  be  addicted  Id 
'lying  is  an  evidence,  that  we  have  not  put  off 
'the  old  man.'    Whitby. 

In  them.  (7)  Ey  ccvtoi;. — ^'Ivioi;  may  agree 
either  with  «,  or  i5t8s'(6):  but  as  £>'  o»j  evi- 
dently agrees  with  a,  it  seems  more  obvious  to 
connect  uvioig  with  vih; — "Among  them." — 
Filthy  communication.  (8)  Aiayjioloyiuv.  Here 
only.  Turpitudo  verborum.  Ex  aiaxQog,  tur- 
pis,  et  i-oyog,  sermo.  ylia/QOTijc,  Eph.  5:4. 
(Notes,  Eph.  4  ■.'29.  b -.3, 4.)— Seeing  that  ye 
have  put  ojff^,  (9)  Anexdvaafievot,.  See  on  2:15. 
—  Wnich  is  renewed.  (10)  Tov  wvaxaivuixevov. 
See  on  2  Cor.  4:16.  Avuxuivotaig'  See  on 
Rom.  12:2. 

12  P  Put  on  therefore,  i  as  the  elect  of 
God,  '■  holy  and  '  beloved,  *  bowels  of 
"  mercies,  kindness,  humbleness  of  mind, 
meekness,  long-suffering; 

13  "  Forbearing  one  another,  and  ^  for- 
giving one   another,    if    any   man  have   a 

*  quarrel  against  any:  ^  even  as  Christ  for 
gave  you,  so  also  do  ye. 

14  And   above  all  these  things  put  on 

*  charity,  which  is  ^  the  bond  of  perfect- 
ness. 

1 5  And  let  *  the  peace  of  God  rule  in 


p  Sec  on  A.  10. 

q  Is.  42:1.  45;4.    65:9,22.    Matt. 

24:22,24,31.  Mark  13:20,22,27. 

Luke  18:7.    Rom.  8:29—33.  9: 

11.   11:5—7.  2  Tim.  2:10.    Tit. 

1:1.     J  Pet.  1:2.  2  Pet  1:10.  2 

John  1,13.  Rev.  17:14. 
r  Rom.  8:29.    E|)h.  1:4.     1  Thes. 

1:3—6.  2Thcs.  2:13,14. 
•  Jer.  31:3.  Ez.  16:3.    Rom.  1:7. 

Eph.  2:4,5.    2  Tim.  1:9.    Tit. 

3:4—6.  1  John  4:19. 
t  Is.  63:15.    Jer.  31:20.    Luke  1: 

78.    morf.     Phil.  1:8.    2:1.    1 

John  3:17. 
u  Rom.  12:9,10.     Gal.  5:6,22,23. 

Eph.    4:32.     Phil.   2:2—4.     1 

Thes.  5:15.     Jam.    3:17,18.     1 

Pel.  3:8—11.  2  Pet.  1:5—8.    1 

John  3:14—20. 


X  Rom.  15:1,2.    2  Cor.  6:6.  Gal. 

6:2.   Eph.  4:2. 
y  Malt.  5:44.    6:12,14,15.    18:21 

—35.    Mark  11:25.    Luke  6:35 

—37.     11:4.      17:3,4.      23:34. 

Jam.  2:13. 
*    Or,  complaint.    Malt.    18:15— 

17.  1  Cor.  6:7,8. 
z  Luke  5:20—24.     7:48—50.     2 

Cor.  2:10.    Eph.  4:32.    5:2.    1 

Pet.  2:21. 
a  John  13:34.     15:12.    Rom.  13: 

8.    1  Cor.  13     1  Thes.  4:9.    1 

Tim.  1:5.   1  Pel.  4:8.  2  Pet.  1: 

7.   1  John  3:23.  4:21. 
b  Eph.  1:4.    1  John  4:7—12. 
c  Ps.  29:11.    Is.  26:3.  27:5.    57: 

15,19.      John    14:27.      16:33. 

Rom.   5:1.     14:17.     15:13.    2. 


your  hearts,  ^  to  the  which  also  ye  are  call- 
ed in  one  body;  ^  and  be  ye  thankful. 

Note.~{Notes,  Eph.  1:3—8.  2TAe«.  2:13, 
14.  1  Pet.  1:1,2.)  "As  the  elect  of  God,"  who 
had  been  beloved  and  chosen  in  Christ,  and 
"called  to  be  saints,"  or  holy  persons,  the 
Christians  at  Colosse  were  required  to  "put 
on,"  and  manifest  in  their  whole  conduct,  a 
tender,  compassionate,  kind,  lowly,  unambi- 
tious, meek,  and  patient  spirit;  "bearing  with 
each  other,  and  forgiving  one  another,"  if  any 
dispute,  or  cause  of  complaint,  arose  among 
them,  after  the  example  of  Christ's  love  to 
them.  (Marg.  Ref.  q — 7..— Notes,  Eph.  4:1 — 
6,30—32.  5:1,2.  P/«7.'2:l— 4.)  Over  all  these, 
let  them  "put  on  charity,"  oractive  liberal  loye, 
benevolence,  and  good-will  to  all  mankind. 
{Marg.  Ref.  a.~Notes,  1  Cor.  13:4—7.  2  Pet. 
1 :5 — 7.)  This  would  be  as  the  bond  of  union 
to  all  their  other  graces,  and  form  their  char- 
acters consistent.  It  would  compact  them  into 
one  body,  and  produce  the  most  perfect  state 
of  the  church  on  earth :  as  indeed  it  is  the  very 
^'bond,"  which  unites  God  and  all  holy  beings, 
in  the  perfect  happiness  and  holiness  of  heaven. 
(Marg.  Ref.  a.— Notes,  1  Cor.  13:8—13.  1 
Thes.  4:9~ll.)  And  as  "the  peace  of  God," 
in  their  hearts  and  consciences,  was  the  source 
of  all  their  comforts;  that  peace  ought  to  "rule 
within  them,"  as  the  umpire  of  all  their  differ- 
ences; that  they  might  be  influenced  by  so  en- 
dearing an  example,  to  "live  peaceably  with 
all  men."  Especially  this  should  teach  them 
"to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace:"  because  they  had  been  called  into  a 
state  of  peace  with  God,  "in  one  body,"  as 
united  in  Christ  their  Head;  for  which  it  be- 
hoved them  to  be  exceedingly  thankful,  and  to 
show  their  gratitude  in  this  manner,  and  in 
every  other  way  by  which  they  possibly  could 
do  it.  (Marg.  Ref.  c—e.— Notes,  16,17.  Eph. 
4:1—6,30—32.  5:1,2.  Phil.  2:1—4.) 

Forbearing.  (13)  Ars/ojuevoi.  See  on  Matt. 
17:17. — A  quarrel.]  Mofxcfijv.  Here  only. — 
Christ  forgave.]  '0  Xgigog  E%ttQiamo.  Comp. 
Eph.  4:3%.— The  bond  of  perfectness.  (14) 
^vifdeaiiiog  ii]g  leXeionpog. — Svvdeafiog-  See 
on  2:19.  TslEioTijg,  Heb.  6:1.  Not  elsewhere. 
A  teXeioq,  perfectus. — Rule.  (15)  BQctGevETOj. 
Here  only.  BqaSEiov  See  on  1  Cor.  9:24. 

16  Let  *'the  word  of  Christ  «^  dwell  in 
you  •*  richly  in  '  all  -wisdom;  ''  teaching  and 
admonishing  one  another,  '  in  psalms,  and 
hymns,  ""and  spiritual  songs,  "singing  with 
grace  in  your  hearts  °  to  the  Lord. 

1 7  And   P  whatsoever  ye  do   i  in  word 


Cor.  5:19— 21.  Eph.  2:12— 18. 

5:1.   Phil.  4:7. 
d  1  Cor.  7:15.  Eph.  2:16.  4:16. 
e  17.   1:12.  2:7.     Ps.  100:4.    107: 

22.     116:17.     Jon.  2:9.     Luke 

17:16—18.  Rom.  1:21.    2  (or. 

4:15.  9:11.     Eph.    5:20.     Phil. 

4:6.  1  Thes.  5:18.    1  Tim.  2:1. 

Heb.  13:15.  Rev.  7:12. 
f  John  5:39,40.     2  Tim.  3:15. 

Heh.  4:12,13.    1  Pet.  1:11,12. 

Rev.  19:10. 
6  Dcut.  6:6— 9.    11:18— 20.   Job 

23:12.  Ps.  119:11.  Jer.  15:16. 

Luke  2:51.  John  15:7.  1  John 

2:14,24,27.     2  John  2. 
Ii  1  Tim.    6:17.     Tit.  3:6.  marg. 
i  1:9.   1   Kings  3:9—12,28.    Prov. 

2:6,7.     14:8.     18:1.     In.   11:2. 


Eph.   1:17.  5:17.    Jam.  1:5.  3: 

17. 
k  1:28.    Rom.  15:14.    1  Thes.  4, 

12.       5:11,12.       2  Thes.  3:15. 

Heh.  12:12— IS. 
1   Malt.    26:30.      1  Cor.    14:26. 

Eph.  5:19.     Jam.  5:13. 
m  1  Chr.  25:7.    Neh.  12:46.    Ps. 

32:7.    119:54.     Cant.  1:1.     Is. 

5:1.     26:1.     30:29.     Rev.  5:9. 

14:3.      15:3. 
n  4:6.     Ps.  28:7.    30:11,12.  47:6, 

7.     63:4—6.     71:23.     103:1,2. 

138:1.     1  Cor.  14:15. 
o  23. 
p  23.  2  Chr.  31:20,21.      Prov.  3: 

6.    Rom.  14:6—8.     1  Cor.  lOt 

31. 
q  2  Thes.  2:17.      1  John  3:18. 


[411 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


or  deed,  do  all  *■  in  the  name  of  the  Lord 
Jesus,  '  giving  thanks  to  *  God  and  the 
Father  by  him. 

Note.— By  "the  word  of  Christ"  the  whole 
of  the  sacred  scripture  seems  to  be  meant; 
Avhich  was  all  from  him,  as  "the  Light  of  the 
world,"  and  the  personal  "Word  of  God;"  and 
which,  in  one  way  or  other,  all  related  to  him. 
(Note,  Rev.  19:9,10.)— It  was  very  important, 
that  the  Colossians  should,  by  diligent  study 
and  meditation,  store  tlieir  memories,  and  un- 
derstandings with  the  instructions  of  scripture 
that  it  might  thus  abundantly  dwell  within 
them;  (Note,  2  John  1—3.)  and  that  so  their 
judgments  might  be  formed  upon  it,  their 
hearts  cast  into  the  mould  of  it,  and  their  con- 
sciences directed  by  it.  Thus  they  would  be 
enriched  in  all  "spiritual  wisdom  and  knowl- 
edge," (Note,  2:1 — 4.)  and  would  learn  to 
act  wisely  in  their  whole  conduct;  or,  they 
would  be'influenced  to  use  their  knowledge  in 
all  wisdom,  by  reducing  it  to  practice.  {Marg. 
Ref.  f— i.)  This  would  enable  them,  with 
readiness  and  pertinency,  to  teach,  caution, 
exhort,  reprove,  or  encourage  "one  another:" 
while  those  psalms  and  sacred  poems,  which 
they  sang  together  with  holy  affections,  under 
the'influence  of  divine  "grace  in  their  hearts," 
to  the  glory  of  the  Lord,  would  furnish  them 
with  words  suited  to  such  mutual  admonitions, 
(Marg.  Ref.  k — o.)  Their  idolatrous  neigh- 
bors had  laid  up  in  their  memories  many  songs, 
in  praise  of  their  abominable  idols  and  imagin- 
ary deities,  with  their  fabled  exploits;  and  this 
had  formerly  been  the  case  with  those  who 
now  were  Christians,  which  they  used  on  every 
festive  occasion,  and  when  they  met  together 
for  social  intercourse;  nay,  for  amusement  and 
recreation  when  alone.  In  fact,  it  has  always 
been  the  case,  in  every  country;  and  the  popu- 
lar songs  liave  an  immense,  but  generally  a 
most  pernicious,  effect  on  the  people.  They 
are  learned  in  early  life,  and  not  soon  forgotten; 
and  often  are  considered  as  proverbial  or  orac- 
ular.— Let  then  Christians,  excluding  those 
polluting  vanities,  labor  to  get  their  memories 
and  minds  richly  replenished  with  hymns  and 
songs  of  praise  to  God;  and  poems  of  every 
kind,  which  are  suited  to  prepare  them  for  the 
worship  of  heaven,  and  to  anticipate  its  joys; 
and  let  them  use  these  hymns  and  songs  con- 
stantly, not  on  public  occasions  alone,  but  in 
social  meetings  also;  and  even,  when  alone  in 
their  houses,  or  when  journeying,  and  indeed  in 
any  other  situation.  {Note,  Eph.  5:15 — 20,  v. 
18l)  This  will  also  render  them  edifying  and 
animating  companions  to  their  fellow-Chris- 
tians.— In  general,  whatever  they  are  employ- 
ed about,  whether  in  conversation,  in  public 
acts  of  adoration,  in  social  worship,  in  their 
secularor  domestic  concerns,  in  every  thing  rel- 
ative to  the  place  of  their  abode,  their  removal 
to  other  residences,  their  employment  in  Hfe; 
the  connexions  which  they  form,  for  them- 
selves or  their  children;    as  well  as  in  every 


r  Mic.  4:5.      Malt.  2E:  19.      Acts 

4.30.     19:17.     Phil.  1:11.       1 

Thes.  4:1,2. 
•   1:12.   2:7.    Rom.  1:8.    Eph.  & 

20.    1  Thes.  5:18.    Heb.  13:15. 

1  Pet.  2:5,9.     4:11. 
t   Eph.  1:17.    Phil.  2:11.    1  Thes. 

1:1.      Heb.  1:5.     1  John  2:23. 


u  Gen.  3:16.  Eslh.  1:20.  1  Cor. 
11:3.  14:34.  Eph. 5:22— 24,33. 
1  Tim.  2:12.  Tit.  2:5.  1  Pet.  3: 


412] 


X  Ads  5:29.     Eph.  6:3.     6:1. 
V  Gen.  2:23,24.    24:67.    Prov.  5 
18,19.     Ec.  9:9.     Mai.  2:14- 


work  of  piety  or  charity;  let  them  "do  all  in 
the  name  of  the  Lord  Jesus;"  in  a  believing 
dependence  on  his  merits  and  grace,  out  of 
love  to  him,  in  obedience  to  his  precepts,  and 
for  the  honor  of  his  name,  "giving  thanks  to 
God,  even  the  Father,  by  him."  For  even  the 
best  services  can  be  accepted  from  sinners,  onlj 
through  his  intercession:  and  nothing  ought  to 
be  ventured  on  or  engaged  in  by  them  or  any 
Christians,  which  cannot  thus  be  done  "in  the 
name"  and  for  the  sake  of  .Jesus  the  Saviour. 
(Marg.  Ref.  p—u— Notes,  22—25.  Phil.  1 :9 
—11,  V.  11.  Heb.  13:15,16.  1  Pet.  2:4—6.) 

Dwell  in  you.  (16)  Evomenbi  ev  vuiv.  2 
Cor.  6:16.  See  on  Rom.  S -.9 .— Richly .]  IIU- 
aio)g.  1  Tim.  6:17.  Tit.  S:6.  2  Pet.  1:11.  A 
nlaaiog,  Eph.  *2:4. 

18  Wives,  "  submit  yourselves  unto  your 
own  husbands,  "  as  it  is  fit  in  the  Lord. 

1 9  Husbands,  *'  love  your  wives,  and  be 
not  ^  bitter  against  them. 

Note.— Marg.  Ref— Notes,  Eph.  5:22—33. 
Tit.  2:3—6.  1  Pet.  3:1— 1.— As  it  is  ft.  (18) 
As  it  is  proper,  becoming,  and  consistent  with 
your  character,  and  relation  to  the  Lord; 
agreeable  to  his  commandment,  honorable  to 
his  gospel;  and  not  contrary  to  the  rule  of 
obeying  God  rather  than  man.  Christian  wives 
would,  at  that  time,  in  many  cases  be  required 
to  obey  idolatrous  husbands;  and  Christian 
husbands  to  love  heathen  wives.-Be  not  bitter. 
(19)  'Thou  art  not  a  Lord,  but  a  husband; 
'thou  hast  not  got  a  maid-servant,  but  a  wife: 
'God  would  have  tliee  the  ruler  of  the  inferior 
'sex,  not  the  tyrant.'  Ambrose.  (Notes,  Gen. 
2:21—24.  3:16.  Deut.  24:1—4.  Mai.  2:13— 
16.  Matt.  19:7,9.) — 'In  this  precept,  fidelity 
'to  the  marriage-covenfant  is  enjoined;  as  well 
'as  care  to  provide  for  the  wife  such  convenien- 
'ces,  as  may  be  necessary  to  her  happiness, 
'agreeably  to  the  husband's  station.'  Mack- 
night. 

As  it  is  ft.  (18)  'flc  avijxev.  See  on  Eph. 
5:4. — Be  not  bitter.  (19)  Mtj  tuxquiveox^s. 
Rev.S-.U.  10:9,10.— £x.  16:20.  J?«<A1:13, 
20.  Sept.  A  nixqog,  amarus. 

20  Children,  ^  obey  your  parents  ^  in 
all  things,  for  this  is  '^  well-pleasing  unto  the 
Lord. 

21  Fathers,  **  provoke  not  your  children 
to  anger.,  lest  they  be  discouraged. 

Note.— Marg.  Ref.  a— c. — Notes,  Ex.  20: 
12.  Lew.  19:3.  Malt.  \b:3—6.  Eph.  6:1— 4.-^ 
Lest  they  be  discouraged.  (21)  When  parents 
are  continually  finding  fault  with  their  children, 
and  confounding  the  distinction  between  wilful 
offences,  obstinate  disobedience,  or  immoral 
conduct,  and  the  heedlessness  or  inadvertencies 
of  youtb;  and  when  they  sharply  reprove  even 
the  defects  of  their  endeavors  to  obey,  without 
commending  what  is  right;  children  imbibe  the 
notion,  that  it  is  impossible  to  please  their  pa- 
rents,  and   so   discouragement    renders    them 


16.      Luke  14:26.      Eph.  5:25, 

28,29,33.     1    Pet.  S:7. 
I  21.      Kom.  3:14.      Eph.  4:31. 

Jam.  3:1 4. 
a  Gen.  28:7.      Ex.  20:12.      Lev. 

19:3.     Ucut.  21:18— 21.27:16. 

Pror.  6:20.     20:20.    30:11,17. 


Ez.22:7.     Mai.  1:6.    Malt.  15: 
4—6.     19:19.     Eph.  6:1— 3. 
22.     Eph.  5:24.     Tit.  2  9. 
1:10.      Phil.  4:13.     lieh.  13:21. 
Ps.  103:13.    Prov.  3:12.    4:t— 

4 5ce  on  Eph.    6:4— 1  Tbefc 

2:11.     Heb.  12:5— II. 


A.   D.  64. 


CHAPTER  III. 


A.  D.  64 


careless.  They  then  count  their  parents  harsh 
and  unTrienclly:  they  shun  their  company,  and 
prefer  the  society  of  others;  and  in  conse- 
quence are  exposed  to  numberless  and  power- 
ful temptations.  {Marg.  Ref.  d. — Note,  Prov. 
13:24.) 

Well-pleasing.  (20)  Ev(tQee,ov.  Phil.  4:18. 
See  on  Rom.  12:1. — Provoke  not.  (21)  ]\Jt] 
BQed^iCerf.  See  on  2  Cor.  9:2. — Mt]  nuQoqyi- 
Cerf,  Eph.  6:4. — Be  discouras:ed.'\  Jt&vuwair. 
Here  only  N.  T.— 1  Sam.  15M1.  Sept.'  'No- 
Mite  ad  iram  provocare  liberos  vestros,  ne  vos 
'metuant  niagis,  quam  ament:  vel,  animum  de- 
'spondeant;  hoc  est,  omnem  spem  vobis  satis- 
'faciendi,  et  in  melius  progrediendi,  prorsus  ab- 
'jiciant.'  Schleusner. 

22  Servants,  *  obey  in  all  things  your 
masters  according  to  the  flesh;  not  with 
eye-service,  as  ^  men-pleasers;  but  s  in 
singleness  of  heart,  ''  fearing  God : 

23  And  '  whatsoever  ye  do,  do  it  heartily, 
■^  as  to  the  Lord,  and  not  unto  men; 

24  Knowing  that  of  the  Lord  '  ye  shall 
receive  the  reward  of  the  inheritance:  for 
•"ye  serve  the  Lord  Christ. 

25  But  "  he  that  doeth  wrong  shall 
"  receive  for  the  wrong  which  he  hath  done: 
P  and  there  is  no  respect  of  persons. 

Note.—Marg.  Ref.  e,  (.— Notes,  Mai.  1 :6 
—8.  Eph.  6:5—9.  1  Tim.  6:1—5.  Tit.  2:9, 
10.  \Pet.  2,18— '25.— Singleness,  kc.  (22)  He 
who  simply  aims  to  please  one  master,  will 
serve  him  with  an  open,  liberal,  and  free  heart. 
— Thus  the  poor  slave,  who  singly  aimed  to 
please  his  gracious  Lord  and  Saviour,  in  obey- 
ing even  the  unreasonable  com  niaiids  of  a  harsh 
and  severe  master,  Avould  do  it  cheerfully  and 
willingly,  to  the  best  of  his  ability,  as  singly 
aiming  to  honor  and  obey  Christ,  and  adorn  his 
gospel:  and  he  would  never  want  a  powerful 
motive  to  faithful  obedience,  even  to  an  idola- 
trous, iniquitous,  and  cruel  master;  as  "his 
Master  in  heaven"  abundantly  deserved  it  at 
his  hands.  This  would  render  the  meanest 
employment  "a  service  acceptable,  well-pleasing 
unto  God:"  and,  however  such  servants  might 
fail  of  pleasing  their  masters,  they  would  cer- 
tainly receive  an  abundant,  though  gracious  re- 
ward from  God,  especially  in  the  heavenly  in- 
heritance, {Marg.  Ref  g — m. — Note,  1  Cor. 
7:17— 24.)— Serve  the  Lord  Christ.  (24) 
'We  are,  (saith  Schlictingius,  a  Socinian,)  to 
'serve  Christ  as  our  heavenly  Lord,  which, 
'saith  he,  comprehends  faith  in  him,  obedience 
'to  him,  and  worship  and  adoration  of  him.' 
Whitby. — He  that  doeth  wrong,  &c.  (25) 
The  misconduct  of  the  servant  would  not  ex- 
cuse the  cruelty  and  injustice  of  the  master; 
and  the  idolatry,  wickedness,  or  severity  of  the 
master,  would  not  exempt  the  slothful,  dishon- 
est, or  disobedient  servant  from  punishment. 
{Marg.   Ref  ii— p.— Note,  4:1.) 


Not  with  eye-service,  as  men-pleasers.  (22) 
Mij  ev  ocpd^uluodfikeiuig,  ag  urd^QMTKxoeoHot. 
See  on  jEdA.  6:6. — In  singleness.]  Ev  dTxloiijii. 
See  on  Eph.  6:5. — Heartily.  (23)  Ex.  ym/rjc. 
"From  the  soul."  Notes,  16,17,  v.  16.  Ec.  9: 
10. — Rew'ard.  (24)  ytPTanodoaiv.  Here  only, 
-4vTunodo/na,  Luke  14:12.  Rom.  11:9. — Re- 
spect of  persons.  (25)  IlQoabjnohj^ia,  See  on 
Eph.  6:9. 

PRACTICAL   OBSERVATIONS. 
V.  1—11. 

The  sincerity  of  our  professed  faith  and  love 
must  be  evidenced  by  a  consistent  temper  and 
conduct:  and  we  should  prove  that  we  are 
spiritually  alive,  as  risen  with  our  risen  Sav- 
iour, by  earnestly  seeking  and  delighting  in 
those  "things  which  are  above,  where  Jesus 
sitteth  at  the  right  hand  of  God,"  in  most  de- 
cided preference  to  all  earthly  things,  and  with 
a  holy  indifference  about  them.  Thus  we 
shall  know  our  interest  in  his  atonement,  by 
the  life  which  we  have  derived  from  him; 
(Note,  Rom.  8:5 — 9.)  and  may  be  assured,  tliat 
"when  Christ,  who  is  our  Life,  shall  appear, 
then  shall  we  also  appear  with  him  in  glory." 
This  life  of  faith,  however,  and  experienced 
communion  with  an  unseen  Saviour,  must  be 
hid  from  ungodly  men,  and  frequently  derided 
by  them.  Having  such  hopes  and  comforts, 
we  should  daily  employ  ourselves  in  mortifying 
every  carnal  affection,  and  in  seeking  a  more 
entire  deliverance,  not  only  from  all  hankering 
after  forbidden  gratifications,  but  from  "inor- 
dinate affection,"  and  every  desire  of  sensual 
indulgence  even  if  lawful,  if  in  any  way 
inexpedient;  and  from  that  idolatrous  "cove- 
tousness,  which  God  abhorreth:"  for  "because 
of  these  things  cometh  the  wrath  of  God  upon 
the  children  of  disobedience."  In  such  prac- 
tices and  pursuits  we  might  have  been  left  to 
perish :  for,  whether  we  once  "walked  in  them," 
or  not,  we  were  by  nature  prone  to  them,  and 
should  have  lived  and  died  among  "the  children 
of  disobedience,"  if  we  had  been  left  to  our- 
selves. (Notes,  Eph.  2:3.  Tit.  3:4— 7.)  Let 
us  then  also  put  off  anger,  malice,  slander,  re- 
vilings,  irreverent  words  concerning  God,  pol- 
luting discourse,  and  all  kinds  and  degrees  of 
insincerity:  for  a  Christian  should  no  more  dis- 
honor God  and  disgrace  himself  by  any  of 
these,  than  a  courtier  should  dishonor  his 
prince,  and  demean  himself,  by  wearing  squalid 
and  ragged  garments.  Having  therefore  "put 
off  the  old  man  and  his  deeds,"  and  "j)ut  on 
Christ,"  and  being  "renewed  in  knowledge 
after  his  image;"  let  us  study  more  and  more 
to  copy  his  example,  to  have  the  same  mind 
which  was  in  him,  and  to  act  consistently  with 
our  rank  and  character. 

V.  12—25. 

We  may  well  be  indifferent  to  all  other  inter- 
ests and  distinctions,  if  we  be  indeed  true  be- 
lievers, seeing  "Christ  is  all  and  in  all:"  but  we 
should  be  earnestly  desirous  of  evidencing  that 
we  are  "the  elect  of  God,  holy  and  beloved," 


e  Pa.  123:2.  Mai.  1:6.  Malt.  8: 
9.  Luke  6:46.  7:8.  Eph.  6:5— 
7.  1  Tim.  6:1,2.  Tit.  2;9,10. 
Philem.  16.      1    Pet.  2:18,19. 

f  Gal.  10.       1  Tlie3.2:4. 

I  Malt.  6:22.  AcU  2:46.  Eph. 
6:5. 

h  Gen.  42:18.  Nch.  5:9,15.  Ec. 
6:7.     8:12.   12:13.    2  Cor.  7:1. 


i    Seeonn — 2  Chr.    31:21.     Vs. 

47:6,7.     103:1.     119:10,34,145. 

Ec.  9:10.      Jer.  3:10.       1  Pet. 

1:22. 
k  Zech.7:5— 7.  Mall.6:l6.Rom. 

14:6,8.       Eph.  5:22.      6:7.     1 

Pel.  2:13,15. 
1   2:18.     Gen.  15:1.     Ruth  2:12. 


Prov.  11:18.  IMall.  5:12,46.  6: 
1,2,5,16.  10:41.  LHke6:3.i.  14: 
14.  Kom.  2:6,7.  4:4,5.  1  Cor. 
3:8.  9:17,18.  Heb.  9:15.  10: 
35.  11:6. 
1  John  12:26.  Rom.  1:1.  14: 
18.  1  Cor.  7:22.  Gal.  1:.0. 
Eph.  6:6.     2  Pel.  1:1.   Jude  1. 


n  1    Cor.    6:7,8.      1    Thes.    46. 

Philem.  18. 
3  2  Cor.  5:10.     Hcb.  2:2. 
p  4:1.      Lev.  '9:1.5.     Ue'il.  1:17. 

2  Sam.  14:14.  2Chr.  19:7.  .I<J) 

34:19.       .37:24.       Luke   20:21. 

Acts  10:34.  lioiii.  2:11.     Epii. 

6:9.      1    Pet.  1:17.     Jude  Id. 


[413 


A.  D.  64. 


COLOSSIANS. 


A.  D.  64. 


by  cultivating  every  benign,  friendly,  humble, 
aiitl  gentle  temper;  by  copying  the  forgiveness 
through  which  we  are  saved;  and  by  putting 
on  that  "love  which  is  the  bond  of  perfectness," 
that  it  may  above  all  appear  in  every  part  of 
our  conduct;  while  "we  follow  peace  with  all 
men,"  and  are  of  one  mind  with  those  who 
belong  to  the  Lord's  body. — We  should  also 
seek  to  be  enriched  in  divine  "knowledge  and 
wisdom,"  by  a  comprehensive  acquaintance 
witii  "the  word  of  Christ;"  that,  being  famil- 
iarly versed  in  the  Holy  Scriptures,  we  may  be 
"thoroughly  furnished  unto  every  good  work." 
From  this  sacred  treasury,  we  may  deduce  in- 
structions for  mutual  admonition,  while  we 
unite  in  the  worship  of  God,  and  in  praising 
him  "with  grace  in  our  hearts:"  and  so  we 
shall  be  habitually  led  to  "do  all  things  in  the 
name  of  the  Lord  Jesus,  giving  thanks  to  God, 
even  the  Father,  by  him."  By  these  means, 
our  ordinary  employments  and  relative  conduct 
will  be  sanctified,  and  made  a  spiritual  sacrifice. 
Thus  the  disobedient  and  disobliging  behavior 
of  wives,  and  the  bitter  words  and  harsh  con- 
duct of  husbands,  will  alike  be  precluded;  be- 
cause such  things  are  not  meet  for  those  who 
are  devoted  to  the  Lord.  Children  will  thus 
learn  obedience  to  their  parents,  because  "this 
is  well-pleasing  to  the  Lord:"  and,  from  the 
same  motives,  parents  will  learn  to  exercise 
their  authority  with  prudence  and  gentleness; 
not  exasperating  their  children  by  violent  anger 
or  durable  resentment,  nor  discouraging  them 
by  disapproving  of  their  endeavors  to  please. 
Thus,  servants  will  learn  to  be  faithful,  dili- 
gent, and  conscientious  in  obeying  their  mas- 
ters, from  fear  of  God,  and  regard  to  his  au- 
thority and  all-seeing  eye  upon  them.  In  short, 
true  religion  will  teach  every  man  to  do  the 
work  of  his  station  "heartily,"  from  his  soul, 
to  the  best  of  his  ability,  and  with  cheerful  dil- 
igence, "as  unto  the  Lord  and  not  unto  men," 
in  obedient  faith,  as  the  servant  of  Christ,  ex- 
pecting from  him  the  gracious  reward  of  the 
heavenly  inheritance;  and  fearing,  when  tempt- 
ed to  do  wrong,  lest  he  should  come  short  of 
that  inheritance,  or  expose  himself  to  the  dis- 
pleasure of  God,  who  is  "no  Respecter  of  per- 
sons." These  principles,  and  these  alone,  w'A'i 
render  men  universally  conscientious,  in  all 
places  and  circumstances,  from  love  to  Christ, 
zeal  for  his  glory,  a  desire  of  recommending  the 
gospel,  and  of  possessing  the  assurance  that 
they  are  interested  in  its  blessings.  But  that 
evangelical  profession,  which  leaves  men  re- 
gardless of  relative  duties,  and  gives  those 
with  whom  they  are  connected  just  cause  for 
complaint,  is  very  much  to  be  suspected;  and 
the  misconduct  in  the  several  relations  of  life, 
ofmany  whoare  zealous  for  the  doctrines  of 
the  gospel,  is  so  evidently  and  habitually 
wrong,  that  there  can  be  no  doubt  but  they 
deceive  themselves,  as  well  as  disgrace  the 
cause.  Let  us  then  earnestly  pray  for  grace, 
to  enable  us  "to  adorn  the  doctrine  of  God  our 
Saviour,"  in  these  and  in  all  other  things;  that 
the  sincerity  of  our  love  may  be  evinced,  be- 


aLev.  19;13.  25-.39— 43.  Deut 
15:12—15.  21;14,15.  Neh.  6:5 
— 13.  Job  24:11,12.  31:13— 16. 
Is.  5i;:3,5— 9.  .Ter.  34:9—17. 
Mai.  3:5.     Jam.  2: 13.     6:4. 

b  Ec.  5:8.  Matt.  23:8,9.    24:40— 
51.      Luke    16:1—13.       19: 15. 


414] 


Eph.  6:8,9.  Rev.  17:14.    19:16. 
c  12.  1:9.       J  Sam.   12:23.      Joli 

15:4.27:8—10.     Ps.  65:16,17. 

109:4.— Sec  on  Luke  18: 1 .  Rom. 

12:12.     Eph.  6: 18.      Phil.  4:6. 

1  Thc3.  6:17,18. 
d  Mail.  26:41.  Mark  13:33.  Luke 


yond  all  reasonable  ground  of  doubt,  either  iii 
our  own  consciences,  or  in  those  of  other  men. 

CHAP.   IV. 

Masters  are  charged  to  liehave  properly  to  their  servants,  1;  Exhorta- 
tions to  perseverance  in  prayer,  2 — 4;  ami  to  prudence  and  edifying 
speech,  5,6.  The  apostle  commends  Tychiciis  and  Onesimus,  hy 
whom  he  sends  the  epistle,  7 — 9;  and  concludes  with  salutations,  ad- 
monitions, and  directions,  10 — 18. 

MASTERS,  ''give  unto  your  servants, 
that  which  is  just  and  equal;  know- 
ing that  ^  ye  also  have  a  Master  in  heaven. 

Note.— (Note,  3:22—25.)  The  concluding 
verse  of  the  preceding  chapter  relates  to  mas- 
ters, as  well  as  to  servants:  and  the  former  are 
here  more  expressly  exhorted,  to  give  their  ser- 
vants that  support  and  recompense  for  their  la- 
bors which  are  just  and  equitable;  implying 
care  of  them  in  sickness,  provision  in  old  age, 
and  proportionable  rewards  for  extraordinary 
fidelity  and  exertions.  Thus  they  should  in 
all  things  act  towards  them  in  a  considerate 
and  reasonable  manner;  not  abusing  their  au- 
thority, but  remembering  their  accountableness 
to  their  Master  in  heaven.  {Marg.  Ref. — 
Notes,  Deut.  15:13—15.  1  Sam.  25:14—17.  2 
JiTing-s  5:2— 4,13,14.  Jo6  24:2— 12.  31:13— 
15.  Is.  58:5—7.  Matt.  8:5—7.  P.  O.  5—13. 
Jets  10:3—8.  Eph.  5:5—9,  v.  9.  Jam,.  5: 
1-6.) 

Give.]  UixQe/sa&s.  Luke  7 -A.  Acts  16:16. 
19:24.28:2.  1  Tim.  1  :4.  6:11 ,  et  al— That 
which  is  just  and  equal.]  To  diyuiov  y.ui  ji]v 
icrorrjjn. — Jinaioi',  Eph,  6:1.  Phil.  1:7.  7cto- 
xi]g.  See  on  2  Cor.  8:14. 

2  TF  "^  Continue  in  prayer,  and  "^  watch 
in   the  same  with   ^thanksgiving; 

3  Withal  *■  praying  also  for  us,  ^that  God 
would  open  unto  us  a  door  of  utterance,  to 
speak  ^  the  mystery  of  Christ,  '  for  which  I 
am  also  in  bonds: 

4  That  "^  I  may  make  it  manifest,  '  as  I 
ought  to  speak. 

Note. — In  order  to  the  suitable  performance 
of  all  the  before-mentioned  duties,  the  apostle 
exhorted  the  Colossians  to  persist  steadily  in 
prayer;  watching  against  all  indisposition  and 
impediments;  persevering  notwithstanding  de- 
lays, temptations,  and  discouragements;  and 
joining  thanksgivings  for  mercies  continually 
received,  to  their  prayers  and  supplications  in 
behalf  of  themselves  and  others.  {Marg.  Ref. 
c,  d.— Notes,  Eph.  6:18—20.  Phil.  4:3—7,  1 
Pet.  4:7.)  He  especially  excited  them  to  pray 
for  him,  and  his  brethren  in  the  ministry;  that 
God  would  give  them  opportunity  and  boldness 
to  speak  "the  mystery  of  Christ,"  for  which 
the  apostle  was  then  a  prisoner;  (Notes,  1:25 
—27.  Eph.  3:1— ll.)  that  both  while  thus  cir- 
cu  ';stajiced,  and  when  set  at  liberty,  he  might 
"fu.  '  manliest"  the  counsel  of  God,  concern- 
ing t.  way  of  salvation,  and  the  calling  of  the 
Gentiu-h  as  he  ought  to  do,  without  fearing 
what  mo.  could  do  unto  him.  (Marg.  Ref.  f 
— 1.— iVoJt,  Acts  4:29—31.) 


21 :36.     1  Pet.  4  7. 
e  See  on  3:15,17. 
f  Rom.  15:30—32.      Eph.  6:19. 

Phil.      1:19.       1   The*.    6:25. 

Philem.  22,  Ileb.  13:18,19. 
5  1  Cor.  16:9.  2  Cor.  2: 12.  2 
1     Thes.  3:1,2.     Rev.  3:7,8. 


h  5eeoii  1.26.     2:2,3. 

i  Eph.  3:1.     4:1.    Phil.  1:13,14. 

2  lim.  1:16.     2.9. 
k  Matt.  10:26,27.     Acts  4:29.      2 

Cor.  3:J2.     4:1—4. 
I    6.     Acts  5:29.      1  Cor.    2:4,5. 

2  Cor.  2:14—17.     Eph.  6:2a 


A.  D.  64. 


CHAPTER  IV. 


A.  D.  64. 


Continue  in  prayer.  ,(2)  7)}  nQoaEv/rj  nQoa- 
xaQTijoetTB.  See  on  Acts  1 :14. — A  door  of  ut- 
terance. (3)  QvQav  jii  Xoyfi.  1  Cor.  16:9.  2 
Cor.  2:l'i.  {Note,  1  Cor.  16:5—9,  v.  9.)-Iam 
...  in  bonds.]  Jedsjiicici.  "I  have  been  bound." 
Acts  20:'2'2.  21:11,13,33.  Jeaiiiog,  IS. 

5  '"  Walk  in  wisdom  toward  "  them  that 
are  without,  "redeeming  the  time. 

6  Let  P  your  speech  be  alway  with  grace, 
1'  seasoned  with  salt,  that  ye  may  know 
*"  how  ye  ought  to  answer  every  man. 

[Practial  Observations. "[ 

Note. — "Wisdom  toward  them  that  were 
without,"  might  pechaps  be  intended  to  in- 
clude a  prudent  caution,  not  to  expose  them- 
selves needlessly  to  their  persecutors,  to  which 
some  expositors  in  a  great  measure  restrict  it. 
But  the  words  contain  a  general  rule  of  great 
extent  and  importance;  implying  such  habitual 
propriety,  circumspection,  and  discretion  in  the 
whole  conduct,  as  may  preserve  Christians 
from  being  ensnared  or  drawn  into  sin  by  their 
unconverted  neighbors,  and  from  giving  them 
any  unfavorable  impressions  of  the  gospel;  and 
such  an  evident  exaellency  of  character,  as  may 
silence  calumny,  soften  prejudice,  and  win  upon 
the  beholders,  to  examine  into  those  religious 
principles  which  produce  such  happy  effects. 
{JMarg.  Rcf.  m,  n.—Note,  Matt.  10:16—18, 
V,  18.)  Thus  the  Colossians  ought  to  "re- 
deem their  time,"  in  acquiring  and  exercising 
this  heavenly  wisdom,  to  the  honor  of  God  and 
the  good  of  mankind:  (Notes,  Jam.  3:13 — 18.) 
in  order  that  their  conversation  might  not  only 
be  inoffensive,  but  "always  with  grace,"  the 
genuine  language  of  piety,  purity,  wisdom,  and 
love;  savoring  of  heavenly  things,  as  meat  is 
preserved,  and  made  relishing,  by  being  sea- 
soned with  salt.  (Note,  Jam.  3:1 — 6.)  By  at- 
tention to  these  rules,  they  would  "know  how 
they  ought  to  answer  every  man:"  whether  he 
asked  a  reason  of  their  hope,  and  seriously  in- 
quired into  the  nature  of  Christianity;  or  de- 
sired a  solution  of  some  doubt  or  difficulty;  or 
whether  he  were  disposed  to  object,  cavil,  dis- 
pute or  revile:  for  the  meekness  of  heavenly 
wisdom  would  dictate  a  pertinent  answer  on 
every  occasion,  and  preserve  them  from  dis- 
graceful contentions.  {Marg.  Ref.  p — r. — 
Notes,  Prov.  26:4—6.  Matt.  22:15—40.  Eph. 
4:17—19.  5:15—20,  vv.  15—17.  1  Pet.  3:13— 
16.) — Salt.  (6)  The  wit,  smartness,  or  inge- 
nuity, often  accompanied  with  polluting  or  pro- 
fane allusions,  which  was  customary  and  ad- 
mired among  the  Greeks,  was  called  Jlttic 
Salt.  Probably,  the  apostle  reters  to  this,  but 
shows  his  readers  a  far  more  excellent  way. 
(iVo/es,  Leu.  2:13.  '2  Kings  2:19—22.  Matt. 
5:13.  Mark  9:43—50,  vv.  49,50.) 


Seasoned.  (6)  Hqtv^evoq.  See  on  Luke 
14:34. 

7  All '  my  state  shall  *  Tychicus  declare 
unto  you,  who  is  "  a  beloved  brother,  and 
"  a  faithful  minister,  and  fellow-servant  in 
the  Lord: 

8  Whom  y  I  have  sent  unto  you  for  the 
same  purpose,  that  he  might  know  your 
estate,  ^  and  comfort  your  hearts; 

Note.— {Marg.  Ref.— Note,  Eph.  6:21— 
24.)  These  verses,  compared  with  the  |)arallel 
passage  in  Ephesians,  show  that  the  two  epis- 
tles were  written  about  the  same  time,  and  sent 
by  the  same  persons.-Mini.iter.  (7)  Jiuxorog. 
'A  deacon  of  your  church.'  Doddridge. — This 
pious  writer  has  paraphrased  the  same  word,  in 
Ephesians,  'a  minister  and  fellow-servant.' — It 
is  almost  certain,  that  Tychicus  was  much  su- 
perior to  a  deacon  of  one  particular  church. 
{Notes,  Jlcts  6:2 — 6.)  He  was  rather  an  assist- 
ant of  the  apostle,  like  Timothy  and  Titus. 
The  word  diaxovog  is  used  with  great  htitude, 
and  the  apostle  uses  it  of  himself;  (l:'iS,25.  1 
Cor.  3:5.)  nay,  of  Christ  his  Lord.  (Rom. 
15:8.) 

9  With  "  Onesimus,  a  faithful  av\d  be- 
loved brother,  who  is  one  of  you.  They 
shall  make  known  unto  you  all  things  which 
are  done  here. 

10  ^  Aristarchus,    my    fellow-prisoner, 
saluteth  you,  ^  and  Marcus,  sister's  son  to 

Barnabas,  (touching  whom  ye  received  com- 
mandments: if  he  come  unto  you,  ^receive 
him;) 

1 1  And  Jesus,  which  is  called  Justus, 
who   are  of    the   circumcision.       These 

only  are  my  ^  fellow-workers  unto  the  king- 
dom of  God,  which  have  been  ''  a  comfort 
unto  me. 

12  'Epaphras,  who  is  one  of  you,  ^  a 
servant  of  Christ,  saluteth  you,  '  always 
*  laboring  fervently  for  you  in  prayers, 
'"  that  ye  may  stand  perfect  and  f  complete 
in  all  the  will  of  God. 

13  For  "  I  bear  him  record,  that  he  hath 
a  great  zeal  for  you,  and  them  that  are  in 
°  Laodicea,  and  them  in  Hierapolis. 

14  P  Luke,  the  beloved  physician,  and 
1  Demas,  greet  you. 

Note. — Onesimus,  of  whom  we  read  else- 
where, {Notes,  Philem.  8—21.)  and  whom  the 
apostle  sent  with  Tychicus,  had  been  formerly 
an  inhabitant  of  Colossi.     The  language  used 


mllG.       Malt.     10:1G.       Horn. 

16: m.  1  Cor.  14:19—25.  Eph. 

5:15,17.      .fam.  1:5.      3:13,17. 
n  1  Ci>r.  5:12,13.      1  Thes.  4:12. 

1  Tim.  3:7.      1  Pet.  3:1. 
o  See  o;i  Kph.  5:16. 
p  3:16.      Deul.  6:6,7.     11:19.     1 

Chr.  16:2-1.   Ps.  57:30,31.  40:3, 

10.   45:2.  66:16.  71:15—18,23, 

24.     7S:3,4.   105:2.    113:13.46. 

Prov.  10:21.  IS:  1,7.  16:21—24. 

22:17,18.    25:11,12.  Ec.  10:12. 

Mai.    3:16—18.      Malt.    12:34, 

35.       Luke  4  22.      Eph.  4:29. 
q  Lev.  2:13.     2  Khigs  2:20—22. 

Matt.  S:  13.     Mark  9:50. 


r  Prov.  26:4,5.    Luke  20:20— 40. 

1  Pel.  3:15. 
3   Eph.  6:21—23. 
t  Acts  20:4.     2  Tim.  4:12.      Tit. 

3:12. 
u  9,12.  See  on  Eph.  6:21.    Phil. 

2:25. 
X  1  Cor.  4:1—4. 
y  1  Cor.   4:17.       2  Cor.    12:18. 

Eph.  6:22.  Phil.  2:28.  1  Thes. 

3:5. 
7.  2:2.      Is.  40:1.  61:2,3.    2  Cor. 

1:4.  2:7.     1  The«.  2:11.  3:2.  4: 

18.     5:11,14.     2The«.  2:17. 
a  7.     Philem.  10—19. 


h  Acts  19:29.  20:4.27:2.  Philem. 

24. 
c  See  on  Horn.  16:21—23. 
d  Acts  12:12.      13:5,13.     lS:37— 

39.     2  Tim.  4:11.     1  Pet.  5: 13. 
c  Horn.  16.2.     3  .John  8,9. 
f  AcU  10:45.    11:2.     Rom.  4:12. 

Gal.  2:7,8.      Eph.  2:11.      Til. 

1:10. 
g  7.    1  Cor.  3:5— 9.    2  Cor.  6:1. 

Phil.  4:a  1  Thes.  3:2.  Philem. 

1,24. 
h  2  Cor.  7:6,7.    1  Thes.  3:7. 
i    1:7.     I'hilem.  23. 
k  John  12:26.    Gal.  1:10.     Jam. 


1:1.     2  Pel.  1:1. 

1  ice  on  2.— Luke  22:44.  Gal. 
4:19.     Ileh.  5:7.       Jam.  5:16. 

*  Or,  striving.      2:1.      Horn.  15- 

30.  See  on  1:9,22,28 Malt  5- 

48.  1  Cor.  2:6.  14:20.  Ur.  2 
Cor.  13:11.  Phil.  3:12—15.  • 
Thes.  5:23.     Ileb.  S:l4.      Gr 

niJuile  24. 

t  Or,  filed.     Rom.  15:14. 

n  Rom.  10:2.     2  Cor.  8:3. 

o  15,16.  2:1.    Sev.  1:11.   3:14- 


p  2  Tim.  4:11. 
tj  2  Tim.  4:10. 


Philem.  24. 
Philem.  24. 


[415 


A.   D.  64 


COLOSSIANS. 


A.  D.  64. 


concerning    him,   shows   how    high    he    now 
stood  in  the  apostle's  estimation :  and  it  also  im- 
plies, that  Tychicus  was  not  "one  of  them;" 
that  is,  one  of  Colosse.  (12)— Aristarchus  con- 
tinued with  Paul  during  his  imprisonment;  but 
it  is  not  certain  whether  this  was  voluntary,  or 
whether  he  was  confined  with  him  for  the  sake 
of  the  gospel:  the  latter  however  is  probable. 
(Notes,    Acts    19:23—31.    20:1—6.     27:1,2.) 
Marcus,  or  John  Mark,  nephew  to  Barnabas, 
was  before  this  fully  reconciled  to  the  apostle; 
and  Paul's  unfavorable  opinion  of  him  was  com- 
pletely erased,  by  his  subsequent  good  conduct. 
(Marg.  Ref.  d.— Notes,  Acts  13:1.3—15.  15: 
36—41.  2  Tim.  4:9—13.)    Probably,  the  Col- 
ossians  had  formerly  received    some  injunction 
from  the  apostle,  not  to  countenance  Mark  as 
a  minister;  but  he  now  reversed  it:  for  he  and 
Aristarchus,  with  one  called  Jesus,  (a  common 
name  among  the  Jews,)  and  surnamed  "Jus- 
tus"   because  of  his  integrity,  were  the  only 
ministers  "of  the  circumcision,"  who  had  cor- 
dially united  with  him  in  preaching  the  king- 
dom of  God  among  the  Gentiles;  and  who  had 
been  a  comfort  to  him,  by  their  animating  con- 
verse, hearty  counsel,  and  zealous  concurrence 
or  assistance,  in  all  his  designs.     (Marg.  Ref. 
g,  h. — Note,  Pro«.  27:9.)     This  is  generally 
and    justly    urged,    as    absolutely    conclusive 
against  the  traditions  of  the  papists,  that  the 
apostle  Peter  was  at  this  time  bishop  of  Rome, 
where  he  resided   twenty-five  years!    It  also 
renders  it  highly  probable,  that  Luke  was  not 
a  Jew,  or  a  circumcised  proselyte.  (Preface  to 
the  Gospel  according  to  St.  Luke.) — Epaphras, 
a  Colossian,  a  pastor  of  the  church,  and  proba- 
bly its  founder,  sent  his  salutations  to  them. 
(Note,  1 :3 — 8.)     He  could  not  then  attend  his 
labors  among  them,  being  confined  as  a  prison- 
er; (Note,  Philem.  22 — 25.)  but  he  continu- 
ally prayed  for  them  so  fervently,  that  he  even 
"labored,"  agonized,  or  icrestled,  with  God  for 
them;  that  they  might  be  established  in  the 
faith,  be  steadfast  and  upright  disciples  of  Christ, 
and  complete  in  the  knowledge  and  practice  of 
the  whole  will  of  God.     (Note,  2:1— 4.)     For 
the  apostle  could  testify  to  the  greatness  of  his 
zeal,  for  the  spiritual  welfare  of  the  Colossians, 
and  of  those  other  neighboring  churches,  with 
which  he  had  been  connected. — Luke  had  long 
been  Paul's  beloved  companion,  in  travel  and 
in  sufferings;  he  had  been  educated  a  physician, 
but  he  seems  to  have  been  an  "evangelist,"  or 
preacher  of  the  gospel  in  the  various  cities  to 
which  he  went.     With  him  Demas  sent  his 
salutations,  of  whom  we  afterv/ards  read  an  un- 
favorable account.     (Marg.  Ref.  p,  q. — Note, 
2  Tim.  4:9—13.) 

Sister's  son.  (10)  '  0  aveipio:.  Here  only 
N.  T. — iVum.  36:11.  Sept.— Comfort.  (11) 
nuQTJYOQtu,  a  nuQijyoQEO),  hortor.  Here  only. 
It  implies  animating  and  encouraging  exhorta- 
tion, such  as  delights  and  solaces  the  soul.— 
Laboring  fervently.  (12)  ytyuivilo/usvog.  1:29. 
bee  on  Lufce  13:24.— Per/ec/.]  fsXeioi.  1  Cor. 
2:6.  Phil.  3:15.  Heb.  5:14. 


15    Salute  the  brethren   which 


are 


f  See  on  o.  13.  i 

<  Rom.  16:5.  1  Cor.  16:19.  Phil- 
cm.  2. 
t  1  The».  5:27. 

416] 


u  Philem.  2. 

X  Lev.  10:3.  Num.  18:5.  2  Chr. 
29:11.  Ez.  44:23,24.  Acts  20: 
28.    1  Tiin.  4:16.    6:11—14,20. 


Laodicea,  and  Nymphas,  and  '  the  church 
which  is  in  his  house. 

16  And  when  *  this  epistle  is  read 
among  you,  cause  that  it  be  read  also  in  the 
church  of  the  Laodiceans;  and  that  ye 
likewise  read  the  epistle  from  Laodicea. 

Note. — Nymphas  seems  to  have  been  an  em- 
inent Christian  at  Laodicea,  whose  well  order- 
ed family  might  properly  be  called  a  Christian 
church,  or  a  society  by  whom  the  Lord  was 
statedly  worshipped.  (Marg.  Ref.  r,  s. — Notes, 
Matt.  18:15—18.)  The  apostle  directed  this 
epistle  to  be  read  in  the  neighboring  church  of 
Laodicea,  as  it  was  suited  for  general  instruc- 
tion; and  that  an  epistle,  which  they  would 
receive  from  Laodicea,  should  be  publicly  read 
among  them.  (Note,  1  Thes.  5:23— 28,  v.  27.) 
This  direction  has  given  rise  to  various  conjec- 
tures: but  probably  the  apostle  had  written  to 
the  Laodiceans,  though  the  epistle  was  not 
preserved. — 'For  all  the  epistles,  which  the 
'apostles  ever  wrote,  are  not  preserved;  any 
'more  than  all  the  words  and  actions  of  our 
'blessed  Lord.'  Doddridge. — Some  think,  that 
the  epistle  to  the  Ephesians  ^vas  intended  to  be 
a  kind  of  circular  letter;  and  that,  by  private 
direction,  a  copy  of  it  was  sent  to  Laodicea,  to 
be  thence  forwarded  to  Colosse.  Indeed,  that 
epistle  contains  so  little  peculiar  to  the  church 
at  Ephesus,  and  so  much  important  instruction 
of  general  interest,  that  this  opinion,  though 
probably  unfounded,  is  not  destitute  of  plausi- 
bility.    (Preface  to  Ephesians.) 

17  And  say  to  "  Archippus,  "  Take  heed 
to  y  the  ministry,  which  tiiou  hast  received 
in  the  Lord,  that  thou  '^  fulfil  it. 

Note. — Some  suppose  Archippus  to  have 
been  the  bishop  of  Colosse. — 'That  he  should 
'have  been  then  bishop  of  Colosse,  and  that  St. 
'Paul  should  not  write  one  Avoid,  or  send  one 
'salutation,  to  him;  but  send  to  the  people  at 
'Colosse  to  admonish  him  of  his  duty,  is  not 
'very  credible.'  Whitby. — 'Archippus  being 
'old  and  infirm,  ...  received  this  encouragement 
'from  the  apostle,  to  strengthen  him.'  Benge- 
lius.  It  is  far  more  probable,  that  he  had  been 
newly  appointed  to  the  ministry;  and  showed 
some  symptoms  of  timidity  or  negligence:  the 
apostle  therefore  sent  a  message  to  him  in  par- 
ticular, charging  him  to  take  heed  to  his  sacred 
ministry:  and  to  perform  fully  the  several  du- 
ties of  it,  with  diligence,  faithfulness,  boldness, 
and  zealous  affection;  for  the  edification  of  be- 
lievers and  the  conversion  of  sinners,  by  sound 
doctrine,  a  holy  example,  fervent  prayers,  un- 
wearied labors,  and  every  means  in  his  power. 
For  he  had  "received  it  from  the  Lord,"  being 
accountable  to  him  for  his  conduct  in  it;  he 
was  warranted  to  expect  his  assistance  in  his 
endeavors  to  act  by  his  authority;  and  he  was 
bound  to  seek  his  glory,  in  a  decided  preference 
to  his  own  ease,  security,  interest,  reputa- 
tion, or  accommodation.  (Marg.  Ref. — Note, 
Philem.  1,2.) 

18  The  salutation  ^  by  the  hand  of  me 


2Tim.  4:1— 5.  1 

y  Acts   1:17.    14:23.     1  Cor.  4:1, 

2.  Eph.  4:11.     I  Tim.  4:14.    2 


Tim.  1:6.  2:2. 
z  2  Tim.  4:5. 
a  1  Cor.  1G:21.  2  Thet.  3:17. 


A.  D.  64. 


CHAPTER  IV. 


A.  D.  G4. 


Paul.      ''  Remember  my  bonds.     '  Grace 
be  with  you.     Amen. 

Note. — The  apostle  wrote  the  salutation 
with  his  own  hand,  as  usual.  (Notes,  Rom. 
16:21—23.  1  Cor.  16:21—24.  2  Thes.  3:17.) 
He  called  on  the  Colossians  to  "remember  his 
bonds"  and  long-  continued  sufferings  for  their 
sake  as  Gentile  converts:  this  would  confirm 
them  in  the  faith,  render  them  constant  in  en- 
during persecutions  for  the  same  cause,  and 
induce  them  to  pay  the  more  entire  regard  to 
his  admonitions:  and  he  concluded  with  pray- 
ing that  the  grace  of  God  might  be  with  them. 
(JV/arg-.  Ref.—Note,  2  Cor.  13:14.) 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 

There  "is  no  respect  of  persons"  with  God; 
and  his  ministers  must  act  with  similar  impar- 
tiality, and  instruct  and  exhort  masters  as  well 
as  servants,  the  rich  as  well  as  the  poor,  and 
rulers  as  well  as  their  subjects,  when  opportu- 
nity is  given  them,  in  the  duties  of  their  sev- 
eral stations;  and  to  render  to  their  inferiors 
"what  is  just  and  equal,  knowing  that  they 
also  have  a  Master  in  heaven."  None  of  these 
duties  can  he  performed  aright,  except  we 
"persevere  in  prayer,"  "and  watch  unto  it  with 
thanksgiving;"  and  it  is  "just  and  equal"  that 
masters,  professing  godliness,  should  pray  for 
and  with  their  servants,  and  give  them  suitable 
instructions  for  their  souls,  as  well  as  a  com- 
fortable provision  for  their  temporal  life. — 
Those  who  love  the  gospel  should  always  re- 
member faithful  ministers  in  their  prayers;  be- 
seeching the  Lord  to  assist  and  prosper  all 
their  labors,  and  to  enable  them,  with  suitable 
plainness  and  boldness,  to  declare  "the  myste- 
ry of  Christ:"  (Notes,  2  Cor.  3:12—16.  4:1 
— 4.)  and  they  who  are  exposed  to  peculiar 
dangers  or  sufferings,  in  the  cause  of  the  gos- 
pel, should  be  especially  remembered  in  the 
supplications  of  their  brethren. — Great  wisdom 
and  circumspection  are  required  in  all  our  con- 
duct, "towards  those  that  are  without;"  with 
whom  we  are  often  connected  in  relative  life, 
and  engaged  in  secular  concerns.  They  will 
certainly  watch  and  scrutinize  our  whole  be- 
havior; and  sometimes  artfully  endeavor  to 
persuade,  entice,  or  provoke  us  to  sin,  that  they 
may  charge  the  blame  on  our  religious  princi- 
ples: and  they  will  make  little  or  no  allowance 
for  our  faults;  so  that  even  our  indiscretions 
may  produce  an  abiding  prejudice  against  the 
truth.  On  the  other  hand,  a  sober,  discreet, 
upright,  faithful,  and  friendly  conduct  will  fre- 
quently win  upon  them,  and  be  greatly  instru- 
mental to  their  good.  We  ought  then  to  "re- 
deem the  time,"  that  we  may  employ  it  in  seek- 


b  2  Tim.  1:8.  Heb.  13:3. 

Vol.  a  I. 


I  c  See  on  Rom.  16:20,24.   2  Cor. 

53 


ing  wisdom  from  the  word  and  Spirit  of  God; 
as  well  as  in  using  it  for  the  benefit  of  man- 
kind. We  should  indeed  store  our  hearts  with 
good  treasure,  and  seek  to  have  them  seasoned 
with  wisdom  and  grace,  that  our  speech  may 
always  be  instructive,  and  suited  to  the  persons 
with  whom  we  converse;  and  that  we  "may 
know  how  we  ought  to  answer  every  man,"  on 
whatever  occasion  we  may  be  called  to  do  it. 

V.  7— 18. 
Christians  should  desire  to  know  one  anoth- 
er's state:  and  mutual  visits,  or  friendly  cor- 
respondence, among  faithful  ministers  and  fel- 
low-servants of  Christ,  may  help  forward  this 
'communion  of  saints,'  excite  their  prayers  for 
each  other,  and  conduce  to  the  comfort  of  their 
hearts. — What  amazing  changes  does  divine 
grace  make  in  men's  characters!  Dishonest 
and  worthless  servants  thus  become  "faithful 
and  beloved  brethren."  Often  "the  first  be- 
comes last,  and  the  last  first,"  in  the  visible 
church:  (Notes,  Matt.  19:29,30.  20:1—16, 
V.  16.  Luke  13:22—30,  v.  30.)  our  fears  of 
some  who  have  misbehaved  are  removed,  and 
they  become  "fellow-workers  who  are  a  com- 
fort to  us;"  while  our  hopes  of  others  are 
grievously  disappointed.  But  "the  Lord  know- 
eth  them  that  are  his:"  and  we  should  always 
"labor  fervently  in  prayer"  for  those  connected 
with  us,  "that  they  may  stand  perfect  and 
complete  in  the  whole  will  of  God;"  in  this 
manner  testifying  our  zeal  for  them,  when  una- 
ble to  render  them  other  help. — Ministers,  es- 
pecially when  they  first  enter  upon  their  office, 
or  when  they  seem  wavering  in  it,  should  be 
seriously  and  affectionately  exhorted,  "to  take 
heed  to  their  ministry,  which  they  have  receiv- 
ed of  the  Lord,  that  they  fulfil  it."  For  the 
smiles,  flatteries,  or  frowns  of  the  world,  the 
spirit  of  error,  and  the  various  workings  of 
self-love,  turn  many  aside,  or  lead  them  into 
such  a  style  of  preaching  and  living,  as  comes 
very  far  short  of  "fulfilling  their  ministry," 
and  "making  full  proof  of  it."  Thus  their  own 
souls  are  endangered;  their  flocks  are  soothed 
into  a  formal  profession,  or  deluded  into  error; 
and  the  promising  hopes,  which  had  been  en- 
tertained of  their  usefulness,  are  lamentably 
disappointed.  Let  such  persons,  then,  "take 
heed  to  themselves  and  to  their  doctrine,"  as 
those  who  serve  the  Lord  Jesus;  let  them  re- 
member the  counsel  of  Paul,  his  bonds  for 
Christ,  and  his  laborious,  self-denying  faith- 
fuhiess  even  unto  death:  for  in  preaching  his 
doctrine,  imbibing  his  spirit,  and  copying  his 
example,  we  may  expect  that  the  lavor  and 
blessing  of  God  will  be  with  our  souls,  and 
prosper  all  the  labors  of  our  hand.  (Notes^  1 
Tim.  4:11—16.) 


13:14.   1  Tim.  6:21.   2  Tim.  4:22.  Heb.  13:25. 


417 


THE 

FIRST   EPISTLE  OF  PAUL  THE  APOSTLE 

TO   THE 

THESSALONIANS. 


Tn  the  notes  on  the  concise  narrative  of  the  apostle's  labors  at  Thessalonica,  it  has  been  shown 
to  be  at  least  highly  probable,  that  he  continued  there  a  considerable  time,  preaching  to  the 
Gentiles,  beyond  the  "three  sabbath  days,"  on  which  he  "reasoned  with  the  Jews  in  the  syn- 
agogues;" and  that  he  was  peculiarly  successful.  {Notes,  Acts  17:1 — 9.)  He  was,  how- 
ever, at  length  constrained,  by  the  persecution  of  the  zealots  for  the  Mosaic  law,  and  the 
zealots  for  idolatry,  who  had  formed  a  most  unnatural  coalition  against  him,  to  leave  the 
newly  planted  church  under  heavy  trials,  and  destitute  of  many  advantages:  for  though  it 
eeems  clear,  that  pastors  had  been  appointed  over  them;  yet,  the  pastors  themselves  must 
have  been  new  and  inexperienced  converts.  {Note,  5:12 — 15.)  The  apostle  was,  on  this 
account,  peculiarly  solicitous  about  them;  and  Timothy  having  come  to  him  at  Athens, 
according  to  his  appointment,  he  chose  to  be  left  alone  in  that  city,  that  he  might  send  this 
his  faithful  coadjutor  to  Thessalonica.  (Notes,  3:1—10.  Acts  17:10—15.  18:1—6.)  But  Tim- 
othy, returning  to  him  at  Corinth,  brought  him  so  good  an  account  of  them,  that  he  was  filled  by 
it  with  joy  and  gratitude.  He  indeed  exceedingly  longed  to  visit  them :  but,  having  been  repeat- 
idly  disappointed  in  his  plans  for  that  purpose,  he  at  length  wrote  this  epistle;  which  breathes  a 
peculiar  spirit  of  paternal  love  and  affection,  and  shows  that  he  considered  the  Christians  at 
Thessalonica,  as  at  least  equal  in  faith  and  holiness,  to  those  of  any  church  to  which  he  wrote. 
It  is  clear  from  these  particulars,  that  this  epistle  was  written  from  Corinth,  and  not  from  Athens, 
according  to  the  spurious  postscript;  but  probably  soon  after  the  apostle  arrived  at  Corinth. 
This  is  supposed  by  some  expositors  to  have  been  as  early  as  A.  D.  51 ;  and  by  others  A.  D.  54: 
but,  for  reasons  before  given,  a  rather  later  date  is  here  assigned  to  it.  (Note,  Acts  15:1 — 6. 
Preface  to  1  Cor. — Note,  Gal.  2:1 — 5.)  It  is,  however,  generally  agreed,  that  it  was 
written  before  any  other  of  the  apostolical  epistles;  and  some  think,  probably  without 
sufficient  reason,  before  any  other  part  of  the  New-Testament. — It  was  evidently  the  leading 
design  of  the  apostle,  in  writing  to  the  Thessalonians,  to  confirm  them  in  the  faith,  and  to 
animate  them  to  a  courageous  profession  of  the  gospel,  and  the  practice  of  all  the  duties  of 
Christianity,  notwithstanding  the  persecutions  and  trials  to  which  they  were  exposed.  In 
pursuance  of  his  grand  object,  he  was  led  to  mention,  with  high  approbation,  the  manner  in 
which  they  had  received  the  gospel  from  him;  and  this  almost  unavoidably  led  him  to  speak 
of  his  ministry  and  conduct  among  them,  in  a  way  peculiarly  instructive  to  the  ministers  of 
the  gospel,  in  every  age  and  place. — 'It  is  remarkable,  with  how  much  address  he  improves 
'all  the  influence,  which  his  zeal  and  fidelity  in  their  service  must  naturally  give  him,  to  incul- 
'cate  upon  them  the  precepts  of  the  gospel,  and  persuade  them  to  act  agreeably  to  their  sacred 
'character.  This  was  the  grand  point  he  always  kept  in  view,  and  to  which  every  thing  else 
'was  made  subservient.  Nothing  appears,  in  any  part  of  his  writings,  like  a  design  to  estab- 
'lish  his  own  reputation,  or  to  make  use  of  his  ascendency  over  his  Christian  friends,  to  an- 
'swer  any  secular  purposes  of  his  own.  On  the  contrary,  in  this  and  in  his  other  epistles,  he 
'discovers  a  most  generous  disinterested  regard  for  their  welfare,  expressly  disclaiming  all  au- 
'thority  over  their  consciences,  and  appealing  to  them,  that  he  had  chosen  to  maintain  him- 
'self  by  the  labor  of  his  own  hands,  rather  than  prove  burdensome  to  the  churches,  or  give 
'the  least  color  of  suspicion,  that,  under  zeal  for  the  gospel,  and  concern  for  their  improve- 
'ment,  he  was  carrying  on  any  private  sinister  view. — The  discovery  of  so  excellent  a  tem- 
'per,  must  be  allowed  to  carry  with  it  a  strong  presumptive  argument  in  favor  of  the  doc- 
'trines  he  taught.  ...  And  indeed,  whoever  reads  St.  Paul's  epistles  Avith  attention,  and  enters 
'into  the  spirit  with  which  they  were  written,  will  discern  such  intrinsic  characters  of  theii 
'genuineness,  and  the  divine  authority  of  the  doctrines  they  contain,  as  will  perhaps  produce 
'in  him  a  stronger  conviction,  than  all  the  external  evidence  with  which  they  are  attended.' 
Doddridge.  These  remarks  are  well  grounded  and  important:  but  to  suppose,  with  Dr. 
Macknight,  that  the  apostle  intended,  as  his  main  object,  to  prove  the  divine  authority  of 
Christianity,  by  a  chain  of  regular  arguments,  in  which  he  answered  the  several  objections, 
which  the  heathen  philosophers  are  supposed  to  have  advanced  against  him,  seems  quite  for- 
eign to  the  nature  of  the  epistle;  and  also  to  be  grounded  on  a  mistaken  notion,  that  tlie  phi- 
losophers deigned  at  so  early  a  period,  to  enter  into  a  regular  disputation  with  the  Christians; 
when,  in  fact,  they  derided  them  as  enthusiasts,  and  their  doctrine  as  "foolishness." — It  is  re- 
markable, that  the  apostle,  in  writing  this  first  epistle,  found  very  much  to  commend,  which 
he  does  unreservedly,  and  scarcely  any  thing  to  blame;  though  he  saw  it  needful  to  intermix 
cautions  and  warnings,  with  his  exhortations.— The  exact,  though  manifestly  undesigned 
coincidence  of  this  epistle  with  the  history  contained  in  the  Acts  of  the  apostles,  Avhich  it 
tends  to  elucidate  and  couf.rm,  is  worthy  of  special  notice.— It  appears,  that  afterwards  the 
apostle  visited  1  hessalonica;  {Note,  Acts  20:1—6.)  but  nothing  further  is  found  in  scripture 
concernmg  tins  flourishing  church,  except  the  second  epistle  which  the  apostle  wrote  to  it.— 
'41 3  j 


A.  D.  55. 


CHAPTER  I. 


A.  D.  55. 


Thessalonica  is  now  called  Salonica,  or  Salonici,  and  is  under  the  dominion  of  the  Turks,  and 
the  inhabitants  are  generally  Mohammedans. — 'Our  epistle  concludes  with  a  direction,  that  it 
'should  be  publicly  read  in  the  church  to  which  it  was  addressed.  ...  The  existence  of  this 
'clause  ...  is  an  evidence  of  its  authenticity:  because  to  produce  a  letter,  purporting  to  have 
'been  publicly  read  in  the  church  at  Thessalonica,  when  no  such  letter  had  been  read  or  heard 
'of  in  that  church,  would  be  to  produce  an  imposture  destructive  of  itself.  ...  Either  the  epis- 
'tle  was  publicly  read  in  the  church  of  Thessalonica,  during  St.  Paul's  life-time,  or  it  was 
'not.  If  it  was,  no  publication  could  be  more  authentic,  no  species  of  notoriety  more  un- 
'qucstionabie,  no  method  of  preserving  the  integrity  of  the  copy  more  secure.  ...  If  it  was 
'not,  the  clause  ...  would  remain  a  standing  condemnation  of  the  forgery,  and  one  would  sup- 
'pose,  an  invincible  impediment  to  its  success.'  Paley. — It  may  also  be  added,  that  the  cir- 
cumstance of  this  injunction  being  given,  in  the  first  epistle  which  the  apostle  wrote,  implied 
a  strong  and  avowed  cl^im  to  the  character  of  an  inspired  writer;  as,  in  fact,  it  placed  his 
writings  on  the  same  ground,  with  those  of  Moses  and  the  ancient  prophets. 


CHAP.   I. 

The  apostle  salutes  the  church  at  Thessilonica,  1;  and  shows  how  he 
thanked  God  on  their  behalf,  and  prayed  for  them;  remembering 
the  fruits  of  their  faith,  love,  and  patient  hope,  as  evidences  of  their 
"election  of  God,"  2 — 4.  fie  speaks,  niort  particularly,  concern- 
ing the  happv  effects  of  his  success  among  them:  for,  "receiving  the 
word  in  much  affliction,"  copying  the  example  of  their  teachers,  and 
setting  good  examples  to  others;  their  conversion  from  idols  to  the 
service  of  the  true  God,  and  their  patient  waiting  for  Jesus,  the 
Deliverer  "from  the  wrath  to  come,"  speedily  became  known  in 
every  place,  6 — 10. 

PAUL,  and  ^  Silvanus,  and  ^  Timo- 
theus,  '^  unto  the  church  of  the  ^  Thes- 
salonians,  which  is  *  in  God  the  Father, 
and  in  the  Lord  Jesus  Christ:  *^ Grace  he 
unto  you,  and  peace,  from  God  our  Father, 
and  the  Lord  Jesus  Christ. 

2  We  s  give  thanks  to  God  always  for 
you  all,  making  mention  of  you  in  our 
prayers; 

3  ^  Remembering  without  ceasing  '  your 
work  of  faith,  ^  and  labor  of  love,  '  and 
patience  of  hope  in  our  Lord  Jesus  Christ, 
"*  in  tho  sight  of  God  and  our  Father '^ 

4  "  Knowing,  brethren  *  beloved,  your 
election  of  God. 

Npif. — Silas,  or  Silvanus,  did  not  come  to 
the  apostle,  when  driven  from  Thessalonica 
and  Berea,  till  after  his  arrival  at  Corinth,  nor 
did  Timothy  continue  with  him  in  that  city, 
being  speedily  sent  back  to  Thessalonica; 
(Notes,  3:1—5.  Acts  17:10— 15.  18:1—6.)  so 
that  the  epistle  could  not  be  written  from  Ath- 
ens. St.  Paul  joined  these  two  faithful  fellow- 
laborers  with  himself  in  this  address,  to  express 
his  affection  for  the  Christians  at  Thessalonica, 
to  whom  they  were  well  known.  (Marg.  Ref. 
a — f.)  After  his  usual  salutation  and  introduc- 
tion, (Notes,  Rom.  1:5—7.  Eph.  1:1,2.  2 
Thes.  1:1,2.)  he  observed,  that  he  constantly 
remembered,  and  mentioned  before  God  in  his 
'  prayers,  their  "work  of  faith."  They  profess- 
ed to  believe  in  Christ,  and  their  active  obedi- 
ence showed,  that  their  faith  was  living,  and 
"worked  by  love"  of  Christ,  and  his  ministers, 


a  Acts  15:27,32,34,40.  16:19,25, 
29.  17:4.15.  13:5.  Silas.  2  Cor. 
1:19.  2  Thes.  1:1.    1  Pet.  5:12. 

b  Acts  16:1—3.  17:14,15.  18:5. 
19:22.  20.4.  2Cor.  1:1.  Phil.  1: 
1.  Col.  1:1.  iTim.  1:2.  2  Tim. 
1:2.  Heh.  13:23. 

c  See  on  1  Cor.  1:2.  Gal.  1:2. 

d  Acts  17:1 — 9,11,13. 

e  Gal.  1:22.  2  Thes.  1:1.  I  John 
1:3.  Jude  1. 


f  See   on   Rnm.    1:7. — Eph.    1:2. 
g  See   on    Uom.    ]:«,n.    6:17.-1 

Cor.  1:4.    Eph.  1:15,16.     Phil. 

1:3,4.  Col.  1:3. 
h  3:6.  2  Tim.  1:3—5. 
i  2:13,14.    .I"hn6:27— 29.    Horn. 

1K:26.    1  Cor.  15:58.    Gal.  5:6. 

Heh.    4:11.      1  l:7,f!,17,2  I— 34. 

Jam.  2:17—26.   liev.  2:19. 
k  Gen.  29:20.    Cant.    8:7.    John 


truth,  and  cause:  (Notes,  Gal.  5:1 — 6.  Jam. 
2:14 — 26.)  and  thai  this  powerful  principle  of 
holy  love  induced  them  to  "labor"  strenuously, 
in  all  things  connected  with  the  honorof  Christ, 
and  the  benefit  and  comfort  of  their  brethren, 
(Marg.  Ref.  g — k.)  They  professed  all  to 
"hope"  in  the  promises  of  God,  and  to  expect 
eternal  life,  as  liis  gift  in  Christ  Jesus;  and  this 
living  hope  rendered  them  "patient,"  and  con- 
stant in  their  adherence  to  him,  amidst  tribu- 
lations and  persecutions.  {Marg.  Ref.  1,  m. — 
Notes,  Rom.  5:3—5.  1  Cor.  15 -^55— 58.  Heb. 
6:16—20.  Jam.  1:1—4.  5:7—11.)  These 
graces  and  duties  they  attended  to,  as  "in  the 
sight  of  God,"  even  their  reconciled  Father; 
and  the  apostle  was  satisfied,  from  what  he  had 
witnessed,  that  they  were  his  "brethren  belov- 
ed," and  "the  elect  of  God"  in  Jesus  Christ. 
This  he  did  not  speak  as  a  matter  of  immediate 
revelation:  but  his  favorable  conclusion  re- 
specting them  was  drawn,  by  tracing  back  the 
effects  of  divine  grace  in  their  conversion,  to 
the  source  of  them  in  "their  election  of  God." 
(Marg.  Ref  n.— Notes,  Phil.  1 :3— 8.  2  Pet. 
1:5 — 11.) — The  purpose  of  God,  in  calling  the 
Gentiles  collectively,  could  not  be  known  in 
this  manner;  and  indeed  some  of  the  Thessalo- 
nians  Avere  Jewish  converts.  And  in  what  sense 
a  remnant  of  Thessalonians,  (that  is,  a  small 
proportion  of  the  inhabitants  of  one  city,)  could 
prove  the  national  election  of  the  Macedonians, 
those  who  adojit  this  opinion  would  do  well  to 
inform  us.  Some  explain  the  words,  to  mean 
election  to  external  privileges,  as  Israel  had 
been  chosen:  (Notes,  Rom.  9:6—23.)  but  an 
external  profession  of  Christianity  was  suffi- 
cient to  prove  this;  whereas  the  apostle  grounds 
his  confidence  respecting  the  Thessalonians,  on 
"their  work  of  faith,  and  labor  of  love,  and  pa- 
tience of  hope,"  "things  which,"  nodouht,  "ac- 
companv  salvation."  (Notes,  Rom.  8:28 — 81. 
2  Thes.' 2:13,14.  Heb.  6:9— 12.)— He  had  once 
indeed  had  his  fears  of  them;  but  subsequent 
tidings  from  them  hail  fully  satisfied  him:  (3:5 
— 7.)  yet,  if  any  inilividuals  did  not  show  the 
same  "active  faith,  laborious  love,  and  patient 


14:15,21-23.15:10.21:15—17. 
Rom.  16:6.  1  Cor.  13:4-7.  2 
Cor.5:l4,15.  f!:7— 9.  Gal.  5:13. 
Philem.  5—7.  Heb.  6:10,11. 
1  John  3:18.  5:3.  Rev. 2:2— 4. 
1  Rom.  2:7.  5:3—5.  8:24.25. 
12:12.  15:13.  1  Cor.  13:13. 
Gal.  6:9.  Heh.  6:15.  10:36. 
Jam.  1:3,4.  5:7,8.  1  John  3:3, 
Rev.  3:10. 


m   Ec.  2:26.      Acts  3:19.      10:S1. 

2  Cor.  2:17.   1  Tim.  2:3.    Ileb. 

13:21.   1  Pet.  3:4.   1  John  3:21. 
n  3.      Rom.  8:28— SO.      11:5—7. 

Eph.  1:4.     Phil.  1:6,7.     J  Pet. 

1:2.   2  Pet.  1:10. 
*  Or,  hdoved  nf  God.   your  c/(C- 

tion.  Rom.  1:7.  9:25.    Eph.  2: 

4,5.    Ccl.  3:12.    2  Thrs.   2:13. 

2  Tim.  1:9,10.  Tit.  3:4,5. 


[419 


A.  D.  65. 


I.  THESSALONIANS. 


A.  D.  65. 


hope,"  as  the  rest  did;  they  were  exceptions 
also  to  the  apostle's  general  confidence,  re- 
specting the  professed  Christians  at  Thessalo- 
nica. 

Labor  of  love.  (3)  T«  nana  tj/j  uyanrjg. — 
Konog,  2:9.  2  TAes.  3:8.  See  2  Cor.  6:5. 
— Patience  of  hope.]  Trjg  vnofAOvi^g  jtjg  elm- 
dog.  See  on  jRom.  5:3— 5.  'Ynofiovij-  See  on 
Luke  S -.lb. — Brethren  beloved,  your  election 
of  God.  (4)  "Brethren  beloved  of  God,  your 
election."  Marg.  Adelifot,  jjyanrjuevoi  iStio 
&S8  iijv  exloyrjv  vf^wv.  Col.  3:12.  2  Thes.  2: 
13.  ExXoyi].  See  on  ^cis  9:15. 

5  For  °  our  gospel  came  not  unto  you 
P  in  word  only,  ^  but  also  in  power,  and  ''  in 
the  Holy  Ghost,  and  '  in  much  assurance; 
as  ye  know  '  what  manner  of  men  we  were 
among  you  "  for  your  sake. 

6  And  '^  ye  became  followers  of  us,  ^  and 
of  the  Lord,  having  ^  received  the  word 
in  much  affliction,  ^  with  joy  of  the  Holy 
Ghost: 

7  So  that  ye  were  ^  ensamples  to  all  that 
believe,   '^  in  Macedonia  and  Achaia. 

8  For  •*  from  you  sounded  out  the  word 
of  the  Lord,  not  only  in  Macedonia  and 
Achaia,  but  also  ^  in  every  place  your  faith 
to  *  God-ward  is  spread  abroad ;  so  that  we 
need  not  to  speak  any  thing. 

Note. — The  confidence  of  the  apostle  con- 
cerning the  Christians  at  Thessalonica,  as  to 
their  "election  of  God,"  was  grounded  on  what 
he  had  witnessed:  for  the  gospel,  which  he  and 
his  lellow-laborers  preached,  had  come  to  them, 
"not  in  word  only;"  it  had  not  been  left  to  its 
natural  efficacy,  or  merely  to  the  power  of  ar- 
guments and  persuasion,  on  their  minds.  Num- 
bers had  thus  heard  it  in  many  places,  who 
nevertheless  continued  to  live  in  idolatry  and 
iniquity:  but  "it  had  come  with  power,  and 
with  the  Holy  Ghost,"  or  'with  power,  even 
'with  the  Holy  Spirit.'  This  cannot  relate  to 
miracles  exclusively;  for  numbers  saw  miracles, 
who  notwithstanding  continued  unbelievers: 
but  the  new-creating  power  of  the  Holy  Spirit, 
accompanying  the  word  of  God,  had  produced 
such  a  full  conviction  of  its  nature  and  impor- 
tance, and  such  an  assurance  of  faith  and  hope, 
as  had  induced  the  Thessalonians,  at  all  events, 
to  embrace  and  profess  the  gospel;  even  as  a 
ship  is  carried,  by  a  full  tide  and  a  fair  wind, 
over  every  obstacle,  into  the  haven.  'A  meta- 
'phor  taken  from  ships,  when  they  are  carried 
'on  under  full  sails.'  Leigh.  {Marg.  Ref.  o 
— s.) — For  "they  knew"  and  observed,  "what 


0  Rom.  2:16.  2  Cor.  4; 3.  fial. 
1:8—12.  2:2.  2  Thes.  2;  14.  2 
Tim.  2:8. 

p  2:13.   1  Cor.  4:20.    2  Cor.  3:6. 

1  Ps.  U0:2,3.  Mark  16:20.  Acls 
11:21.  16:14.  Rom.  1:16.  15:18, 
19.  1  Cor.  1:24.  2:4,5.  3:6,  2 
Oo.-.  10:4,5.  Eph.  1:17—20.  2- 
4,5,10.  3:20.  I'hil.  2:13  Jaui 
1:16—18.   1  Pet.  1:3. 

r  John  16:7— 1,5.  Acls  2:33.  10- 
44 — 16.  11:15—18.  1  Cor.  3: 
lij.  12:7—11.  2  I'or.  6:6.  Gal 
3:2-5.  5:5,22,23.  Tit.  3:5,6. 
llei.  2:4.  I  Pet.  1:12. 

s  Ool.  2:2.  Heb.  6:11,1F,19.  10: 
22.  2  Pet.  1:10,19. 

i    2:1—11.       Acts    20:18,19,33— 

420] 


35.  1  Cor.  2:2— 5.  4:9—13.  10: 
33.  2  Cor.  4:1,2.  0:3—10. 
Phil.  4:9.  2  Thes.  3:7—9.  1 
Tim.  4:12—16.   1  Pet.  5:3. 

u  1  Cor.  9:19—23.    2  Tim.  2:l0. 

X  2:14.  1  ("or.  4:16.  11:1.  Phil. 
3:17.  2  Thes.  3:9. 

y  Matt.  16:24.  .lohn  8:12.  13:13 
—  15.  Eph.  5:1.  1  Pet.  3:13. 
3  John  11. 

z  2:13,14.  3:2—4.  Hos.  2:14. 
Mark  10:29,30.  Acts  17:5.  2 
Cor.  8:1,2.  2  Thes.  1:4. 

a  .John  14:16— 18.    Acts5:41.     9: 

31.  Rom.  5:3 — 5.  8:16—18.  15: 

13.    Gal.  5:22.    Heb.  10:34.     1 

Pet.  1:6,8. 

►>  4:10.    1  Tim.  4:12.    Tit.  2:7.   1 


manner  of  men"  the  preachers  of  Christianity 
"were  among  them  for  their  sakes;"  while 
they  witnessed  their  patience,  self-denial,  dili- 
gence, zeal,  holiness,  and  love;  and  how  they 
labored  with  their  own  hands  for  a  mainte- 
nance, that  they  might  not  be  burdensome  to 
the  converts:  and  this  induced  them  to  attend 
to  their  doctrine.  (Marg.  Ref.  t,  u. — Notes, 
2:9—12.  2  Thes.  3:6— 9.)— They  not  only 
appeared  "holy  men  of  God"  to  others;  but 
were  evidently  such  among  their  most  intimate 
companions.  Thus  the  Thessalonians  were 
induced  to  join  themselves  to  these  despised 
servants  of  a  crucified  Saviour;  they  associa- 
ted with  them  in  divine  worship;  they  copied 
their  examples;  and  in  doing  so,  they  became 
imitators  of  the  Lord  himself.  (Marg.  Ref.  x, 
y,— .Notes,  1  Cor.  11:1.  Phil.  3:17—19.  4:8, 
9.  Tit.  2:1,8.)  They  indeed  received  the  word 
into  their  hearts  amidst  great  afflictions  in  their 
circumstances,  and  from  their  persecutors:  yet 
they  had  such  joy  from  tiie  Holy  Spirit,  as 
made  them  ample  amends.  (Marg.  Ref.  z,  a. — 
Note,  2  Cor.  8:1 — 5.)  In  this  manner  they 
became  examples,  not  only  to  their  idolatrous 
neighbors,  but  even  to  believers  in  other  parts 
of  Macedonia,  and  in  Achaia:  for  the  gospel 
was  soon  spread  from  Thessalonica  into  those 
regions,  perhaps  by  persons  who  went  out  for 
that  purpose.  In  all  places,  whither  the  apos- 
tle also  travelled,  the  report  of  the  conversion 
and  good  conduct  of  the  Thessalonians  had  ar- 
rived before  him;  and  those  who  came  to  him 
from  other  parts,  declared  the  same  to  him. 

In  much  assurance.  (5)  Ev  jiXrjQorfiooia  noX- 
Irj.  See  on  Col.  2:2. — Followers.  (6)  Mi/ur]Tai. 
2:14.  See  on  1  Cor.  4:16.  Many  follow  pious 
teachers  Avho  do  not  imitate  them. — Ensam- 
ples. (7)  Tunyg.  Phil.  3:17.  2  Thes.  3:9.  1 
Tm.  4:12.  Tit.  1:1.  See  on  JoAn  20:25.— 
Sounded  out.  (8)  £'|jy/7;T«t.  Here  only.  Ex 
ef,  et  Tjxeu),  sono,  resono,  Luke  21:25.  1  Cor. 
13:1.^ 

9  For  they  themselves  show  of  us  ^  what 
manner  of  entering  in  we  had  unto  you,  and 
how  ^  ye  turned  to  God  from  idols,  to  serve 
'  the  living  and  true  God; 

1 0  And  to  ^  wait  for  his  Son  from  heav- 
en, '  whom  he  raised  from  the  dead,  even 
™  Jesus,  which  delivered  us  from  "the  wrath 
to  come. 

Note. — In  every  city  the  apostle  met  with 
those  who  joyfully  mentioned  his  prosperous 
entrance,  with  the  gospel,  among  the  Thessa- 
lonians: (Notes,  2:1—8,13 — 16.)  and  how  they 
had  been  converted  from  the  worship  of  idols, 
(either  dead  men,  or  imaginary  beings,  or  evil 


Pet.  5:3. 
c  8.    Acts  16:12.    17:13.  18:1.  2 

Cor.  1:1.   9:2.  11:9,10. 
d  Is.  2:3.  52:7.  66:19.    Rom.  10: 

14—18.  1  Cor.  14:36.    2  Thes. 

3:1.  Rev.  14:6.  22:17. 
e  Rom.  1:8.  3  .lohn  12. 
f  Ex.  18:19.  2  Cor.  3:4. 
g  5,6.  2:1,13. 
h    Is.      2:17—21.       Jer.      16:19. 

Zeph.  2:11.     Zech.    8:20—23. 

Mai.  1:11.    Acts  14:15.    26:17, 

18.  1  Cor.  12:2.  Gal.  4:8,9. 
i  Deul.  6:26.      1    Sam.    1726,36. 

Ps.  42:2.  84:2.  Is.  37:4,17.  Jer. 

10:10.    Dan.  6:26.      Hos.  1:10. 

Rom.  9:26.    2  Cor.  6:16,17.    1 

Tim.  4:10.    Heb.   12:22.    Kev. 


7:2. 
k  4:16,17.     Gen.  49:18.    Job  19: 

25—27.  13.25:8,9.  Luke  2:25. 

Acts  1:11.     3:21.  Rom.  8:23 — 

25.   1  Cor.  1:7.    Phil.  3:20.    2 

Thes.  2:7.  2  Tim.  4:1.    Tit.  2: 

13.  Heb.  9:28.   2  Pet.  3:12,14. 

Rev.  1:7. 
1   AcU2:24.  3:15.    4:10.  6:30,31. 

10:40,41.    17:31.  Rom.  1:4.  4: 

25.   8:34.  1  Cor.  15:4— 21.  Col. 

1:18.  1  Pet.  1:3,21.  3:18.  Rev. 

1:13. 
m  5:9.       Matt.  1:2 1.       Rom.  5:9, 

10.      GaL  3:13.      1  Pel.  2:21. 
D  Matt.  3:7.      Luke  3:7.      Ueh. 

10:27. 


A.  D.  55. 


CHAPTER  I. 


A.  D.  55. 


spirits,)  to  "serve"  and  worship  "the  one  living 
and  true  God,"  by  faith  in  Clirist;  and  to  wait 
lor  the  Saviour's  coming  from  heaven  to  raise 
the  dead  and  judge  the  world,  in  believing  and 
patient  hope,  diligent  preparation,  and  univer- 
sal conscientiousness.  (Mars^.  lief,  g — i. — 
Notes,  2  Ti7n,  4:6—8.  Tit.  2:^13.  Heh.  9:27, 
28.)  For  they  were  fully  assured,  that  God 
the  Father  had  raised  him  from  the  dead,  and 
advanced  him  to  the  mediatorial  throne,  to 
reign  "at  his  right  hand,  till  all  enemies  should 
be  put  under  his  feet."  (Notes,  Jets  2:33 — 
36.  17:30,31.  1  Cor.  15:20— 28.)  Him  there- 
fore they  looked  and  "waited  for,"  as  the  great 
"Deliverer  from  the  wrath  to  come."  To  this 
wrath,  both  Jews  and  Gentiles  had  been  justly 
exposed  for  their  sins;  and  under  this  they  must 
all  have  finally  perished,  if  the  Son  of  God  had 
not  become  incarnate,  performed  his  surety- 
ship obedience  to  the  law,  laid  down  his  life  as 
a  Sacrifice  for  sin,  risen  as  "the  First-fruits  of 
the  resurrection,"  ascended  into  heaven  to  be 
the  Advocate  of  sinners,  sent  forth  his  gospel 
to  call  men  to  partake  of  this  salvation,  and  ac- 
companied it  by  the  power  of  his  Spirit,  to  over- 
come the  proud  and  carnal  opposition  of  their 
hearts.  Thus  he  had  "delivered"  believers 
from  the  merited  wrath  of  God,  which  is  com- 
ing, and  will  for  ever  be  coming,  upon  all  im- 
penitent and  unbelieving  sinners.  {Marg.  Ref. 
l^—n.— Note,  Matt.  3:7—10.)  Of  this  deliver- 
ance their  conversion  was  the  sure  evidence, 
and  having  this  earnest  and  pledge  of  final  sal- 
vation, they  waited  in  joyful  hope  for  that  sol- 
emn season,  which  will  complete  the  felicity  of 
believers,  and  the  destruction  of  the  wicked. 
(Marg.  Ref.  k.— Notes,  2:17—20.  4:13—18. 
Job  19:23—27.  Is.  25:6—9.  2  Thes.  1:5—10. 
2  Tim.  4:6—8,  v.  8.) 

What  manner  of  entering  in.  (9)  'Onoiav 
£iao8ov.—'0:xQioc,  Acts  26:29.  1  Cor.  3:13. 
GaZ.  2:16.  Jam.  1 :24. — Ei.ao8o:,  2:1.  Jlcts 
13:24,  Heb.  10:19.  2  Pet.  \:U.—  Wait.  (10) 
Avaueveif.  Here  only  N.  T. — Job  7:2.  Is.  59: 
11.  Jer.  13:16.  Sept.  (Notes,  Gen.  49:18. 
Rom.  8:24—27.  Jam.  5:1— II.)— Which  de- 
livered.] Tor  ^voutvor.  Matt.  6:13.  Luke  1: 
74.  Bom.  7:24.  11:26.  2  TAes.  3:2.  2  Tm. 
3:11.  4:17,18.  2  Pet.  2:7,9. 

PRACTICAL  OBSERVATIONS. 

It  excites  cordial  joy  and  fervent  gratitude, 
in  faithful  ministers,  when  they  witness  "the 
work  of  faith,  and  labor  of  love,  and  patience 
of  hope  in  the  Lord  Jesus,"  of  those  among 
whom  they  have  preached  the  gospel.  This 
puts  vigor  into  their  prayers  and  praises  for 
ihem;  as  evidencing  that  they  are  "in  God  the 
Father  and  our  Lord  Jesus  Christ,"  partakers 
of  "mercy,  grace,  and  peace,"  "beloved  breth- 
ren," and  "the  elect  of  God."  But  faith  which 
works  not  obedience,  professed  love  that  de- 
clines self-denying  labor,  and  hope  which  is 
separated  from  "patient  continuance  in  well- 
doing," can  never  prove  a  man's  "election;" 
all  other  ways  of  proving  it  are  vain  and  delu- 
sory; and  this  scriptural  medium  is  not  capable 
of  being  perverted. — Alas!  even  the  gospel, 
which  the  apostle  preached,  often  "comes  in 
word  only;"  and  thus  men  continue  impenitent 
and  slaves  to  sin;  or  at  most,  become  only  no- 
tional formalists  and  mere  professors  of  the 
gospel.     This  should  excite  all  who  preach  and 


all  who  love  the  gospel,  to  "pray  without  ceas- 
ing," that  it  may  every  where,  and  at  all  times, 
be  attended  by  the  divine  power  of  the  Holy 
Spirit;  producing,  in  the  minds  and  hearts  o'i' 
men,  that  "full  assurance"  of  its  truth  and  im- 
portance, which  alone  can  prevail  with  them  to 
break  through  all  hindrances,  and  make  all 
sacrifices,  that  they  may  follow  Christ  and  be 
|)artakers  of  his  salvation.  (Notes,  Rom.  1:13 
—16.  1  C'>r.  1:25.  2:3—5.  2  Cor.  4:7.  10:1 
—6.)  This  is  "the  work  of  God;"  but  he 
works  by  means:  and  when  ministers  evident- 
ly set  before  the  people  such  an  edifying  ex- 
ample, that  by  imitating  them  they  imitate 
Christ  also,  it  is  very  conducive  to  their  con- 
viction and  conversion. — AVhen  this  happy 
change  is  effected,  and  sinners  join  themselves 
to  those  who  "walk  as  Christ  walked;"  they 
are  often  enabled  to  "receive  the  word,"  amidst 
poverty,  contempt,  and  manifold  afflictionsand 
persecutions,  with  abundant  "joy  in  the  Holy 
Ghost."  Thus  they  become  good  examples  to 
their  families  and  neighbors,  and  even  to  their 
fellow  Christians:  the  word  of  God  sounds 
forth  from  them  to  others;  and  they  zealously 
embrace  every  opportunity  of  diffusing  this 
heavenly  light.  And  when  great  numbers  of 
careless,  ignorant,  and  immoral  j)ersons,  are 
turned  from  their  idols  and  iniquities,  their 
worldly  pursuits  and  connexions,  "to  serve  the 
living  and  tnle  God;"  to  believe  in  and  obey 
the  Lord  Jesus;  to  "deny  ungodliness  and 
worldly  lusts;  to  live  soberly,  righteously,  and 
godly  in  this  present  world;"  and  to  "wait  for 
the  Lord  Jesus  from  heaven,"  as  'believing 
'that  he  will  come  to  be  their  Judge,'  and  hop- 
ing and  earnestly  praying  'to  be  numbered  with 
'his  saints  in  glory  everlasting;'  the  fact  speaks 
for  itself:  there  needs  little  pains  to  spread  the 
report,  for  it  is  a  work  of  God  which  will  be 
sure  to  be  known,  and  rendered  conspicuous  by 
its  own  light.  May  he  then  send  forth  minis- 
ters into  all  parts  of  the  world,  attended  by  his 
power,  and  thus  made  abundantly  successful, 
in  the  conversion  of  the  nations  to  the  worship 
of  the  living  God,  and  the  obedience  of  faith  in 
his  beloved  Son! — But  let  us  remember,  "that 
the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of 
men."  (iVo/e,  i^om.  1 :18— 20.)  All  temporal 
miseries,  terminating  in  death,  are  the  effects 
of  that  wrath:  Jesus  did  not  come  to  deliver 
us  from  these  sufferings,  but  from  "the  wrath 
to  come,"  the  everlasting  misery  of  hell.  None 
hut  Jesus  can  deliver  any  man  from  this  merit- 
ed condemnation:  ail  who  believe  in  him,  with 
an  obedient  faith,  are  delivered  from  it,  and  on 
all  others  "the  wrath  of  God  still  abideth." 
For  if  indeed  all  true  Christians  once  were  ex- 
posed to  this  wrath;  all  they,  whom  "Jesus 
has  not  delivered,"  must  be  still  exposed  to  it. 
(Notes,  John  3:19—21,  27—36,  v.  36.)  Let 
us  then  examine  this  infinitely  important  mat- 
ter, with  proportionable  seriousness  and  fer- 
vency of  prayer;  let  us  "give  diligence  to  make 
our  calling  and  election  sure;"  and  if  we  have 
obtained  this  assurance,  let  us  remember  the 
price  which  our  deliverance  cost  the  great  Re- 
deemer, that  humble  love  may  constrain  us  de- 
votedly to  obey  him,  and  cheerfully  to  suffer 
for  him.  But,  if  any  are  conscious  that  they 
have  not  experienced  this  deliverance,  let  them 
take   warning,   without   delay,    "to  flee  from 

[421 


A.  D.  55. 


I.  THESSALONIANS. 


A.  D.  55, 


the  wrath  to  come,"  and  to  seek  refuge  in 
Christ  and  his  salvation.  (Note,  Heh.  6:16 
—20.) 

CHAP.  II. 

The  apostle  reminds  the  Thessalonians  of  his  affectionate,  faithful  la- 
bors, and  holy  maniier  of  life,  ainons;  them,  1  — 12.  He  expresses 
hissalisfaclion,  as  to  the  m  nner  in  which  thev  had  received  the  gos- 
pel: and  their  constancy  amidst  persecution,  13,14:  and  speaks  of  the 
guilt  and  ruin  of  the  unbelieving  .lews,  especially  for  opposing 
the  gospel's  heing  preached  to  the  Gentiles,  15,16.  He  shows  his 
joy  on  the  account  of  the  Thessalonians.  his  desire  of  seeing  them 
again,  and  his  hope  of  a  joyful  meeting  al  (be  coining  of  Christ,  17 — 
20. 

FOR  yourselves,  brethren,  know   *  our 
entrance  in  unto  you,  that  it  was  not 
'•in  vain: 

2  But  even  after  that  we  had  suffered  be- 
fore, and  were  *=  shamefully  entreated,  as  ye 
know,  at  Philippi,  we  were  '^  bold  in  our 
God  to  speak  unto  you  the  gospel  of  God 
with   ^  much  contention. 

3  For  ''our  exhortation  was  not  of  de- 
ceit, nor  of  uncleanness,  nor  in  guile: 

4  But  as  &we  were  allowed  of  God  ^  to 
ne  put  in  trust  with  the  gospel,  even  so  we 
speak;  'not  as  pleasing  men,  ''but  God 
which  trieth  our  hearts. 

5  For  neither  at  any  time  '  used  we 
flattering  words,  as  ye  know,  nor  •"  a  cloke 
of  covetousness;  "  God  is  witness: 

6  Nor  °  of  men  sought  we  glory,  neither 
of  you,  nor  yet  of  others,  p  when  we  might 
have  *  been  i  burdensome,  '  as  the  apostles 
of  Christ. 

7  But '  we  were  gentle  among  you,  even 
'  as  a  nurse  cherisheth  her  children: 

8  So,  being  "affectionately  desirous  of 
you,  we  were  willing  to  have  imparted  unto 
you,  not  the  gospel  of  God  only,  *  but  also 
our  own  souls,  because  ye  were  ^'  dear  unto 
us. 

Note. — The  Christians  at  Thessalonica  well 
knew,  that  the  apostle  and  his  fellow-labor- 
ers did  not  come  among  them  with  empty 
speculations,  or  in  an  inefficacious  manner; 
but  they  were  sensible,  that  it  was  a  well- 
grounded  testimony,  and  not  a  vague  report, 
which  had  been  spread  abroad  concerning 
them:  and  by  the  external  proof  of  miracles, 
and  the  internal  efficacy  of  divine  grace,  it  had 
been  rendered  successful.  {Mars;.  Ref.  a,  b. — 
iVoffs,  13— 16,  V.  16.  1:9,10.  /s.  55:10— 13.) 
For  he  and  his  company  having  been,  by  im- 
mediate revelation,  directed  to  go  into  Mace- 
donia; they  did  not  yield  to  discouraging  fears, 


a  IS.      1-3—10.       2Th.;s.  3:1. 
h  3:5.  .Tob  39:16.  Ps.  73:13.  127: 

1.  Is.  49;4.  tiS:23.  nah.2:13.   1 

Tor.    15:2,10.58.     2  lor.    6:1. 

Gal.  2:2.       4:11.       Phil.  2:16. 
c  AcU   5:41.       16:22—24,37.     2 

Tim.  1:12.  HeK  11-36,37      12- 

?,'?•     1  Pet.  4:14-16. 
d  ACS  4:13,20,31.     14:3.     Eph. 

6:10,20.  ^ 

e  Acts  6:9,10.      15:1,2.     17-2—9 

17.    19:8.    Phil.  1:27— 30.  Col' 

2:1.     .ludeS. 
f  5,6,11.     4:1,2.    Nnm.   16:15.   1 

Sara.  12:3.     Acts  20:33,34.     2 

Cor.  2:17.4:2,5.7:2.  11:13.  12- 

IG— 18.     2  Pet.  1:16. 
p  tCor.  7:25.     Epii.  3:3.    I  Tim 

422] 


1:12,13. 
h  I.uke  12:42.   16:11.   I  Cor.  4:1, 

2.  9:17.  Gal.  2:7.     1  Tim.  1:11. 

6:20.     2  Tim.  1:14.      2:2.  Tit. 

1:3. 
i    1  Cor.  2:4,5.    2  Cor.  4:2.  5:11, 

16.     Gal.  1:10.    Eph.  6:6.  Col. 

3:22. 
k  Num.  27:16.     I  Kingi  8:39.     1 

Chr.  29:17.  Ps.  7:9.  17  3.  44:21. 

1S9;1,2.  Prov.  17:3.  .ler.  17:10. 

32:19.      .John  2:24,25.     21:17. 

Rom.  8:27.  Ueb.  4:13.  Rev.  2: 

23. 
1  -'oh  17:5.  .32:21,22.  Ps.  12:2  3 
Prov.  20:19.  26:28.  28:23.  29- 
5-  Is.  30:10.      Matl.  22:16.     2 
Pet.  2:18. 


even  when  they  had  suflfered  the  most  severe, 
ignominious,  and  iniquitous  usage  at  Philippi: 
{Notes,  Acts  16:6—12,19—28,35—40.)  but  as 
soon  as  they  were  set  at  liberty,  they  came  to 
Thessalonica;  and  there  boldly,  in  dependence 
on  God  and  from  zeal  for  his  glory,  they  preach- 
ed that  gospel,  of  which  he  was  the  Author. 
{Note,  Acts  17:1—9.)  This  they  did,  with 
great  earnestness  of  spirit,  and  strong  desires 
of  usefulness;  and  with  the  most  constant  per- 
severance, notwithstanding  the  opposition  of 
the  Jews,  the  disputings  which  they  were  con- 
strained to  maintain  with  them,  and  the  per- 
secutions which  they  endured.  {Marg.  Ref.  c 
— e.)  For  their  exhortations  were  not  suited 
to  beguile  men,  either  into  erroneous  and  delu- 
sive opinions,  or  licentious  practices;  nor  had 
they  any  sinister  or  selfish  motives.  On  the 
contrary,  they  were  m(«t  fully  assured  of  the 
divine  authority  and  excellency  of  the  doctrine 
which  they  taught;  and  conscious  of  the  ut- 
most integrity,  purity,  and  sincerity,  in  their 
endeavors  to  propagate  it.  For  as  they  had 
been  "approved  by  God"  himself,  and  marked 
out  to  be  "stewards  of  his  mysteries,"  and  in- 
trusted with  the  gospel;  so  they  had  spoken 
with  the  most  simple  and  sincere  desire  of  ap- 
proving themselves  faithful  to  him,  and  meet- 
ing with  his  acceptance;  knowing  that  he  would 
scrutinize,  and  prove  as  by  fire,  the  secret  in- 
tentions of  every  heart.  {JVIarg.  Ref.  C — k. — 
Notes,  1  Cor.  3:10-15.  4:3—5.  Rev.  2:20— 
23,  V.  23.)  They  had  not  indeed  at  all  sought 
to  "please  men,"  for  the  sake  of  their  own  ease, 
interest,  reputation,  or  accommodation;  or  in 
any  way,  except  as  conducive  to  their  edifica- 
tion. {Notes,  Rom.  15:1—3.  1  Cor.  4:1—5. 
Gal.  1:6 — 10.)  They  had  never,  on  any  oc- 
casion, employed  "flattering  words,"  to  soothe 
their  hearers  into  a  delusive  opinion  of  their 
own  good  estate  or  character,  to  palliate  their 
sins,  or  to  commend  their  endowments  or  vir- 
tues. {Notes,  Job  32:18—22.  Prov.  29:5.) 
This  the  Thessalonians  knew;  being  sensible, 
that  they  addressed  them  in  the  plainest  and 
most  convincing  language:  and  "God  himself 
was  witness,"  that  they  had  never  made  re- 
ligion, or  their  ministry,  "a  cloke"  to  cover 
any  avaricious  designs.  Nor  had  they  courted 
applause,  or  aimed  at  popularity,  or  aspired  at 
authority  and  honor,  among  them  or  any  other 
Christians;  on  the  contrary,  they  even  receded 
from  their  due,  and  would  not  burden  them  by 
requiring  a  maintenance.  This  was  a  mark  of 
respect,  which  the  other  apostles  generally  re- 
ceived from  the  churches;  and  Paul  had  as  just 
a  claim  to  it  as  they:  but  he  did  not  insist  upon 
it,  either  for  himself  or  his  companions;  be- 
cause he  was  aware,  that  it  would  have  been 
"burdensome"  to  the  people,  as  they  were  in 


mis.  56:11.       .ler.  6:13.       8:10. 

Mic.  3:5.    Mai.  1:10.  -Matt.  23: 

14.  Arts  20:33.   Rom.  16:18.  2 

Cor.  4:2.  7:2.  12:17.   1  Tim.  3: 

3,8.  Tit.  1:7.  1  Pet.  5:2.  2  Pet. 

2:3,14,15.  Jude  11.  Rev.  18:12, 

13. 
n  See  on  Rom.  1:9.      9:1. — Gal. 

1:20. 
o  E«th.  1:4.     5:11.     Prov.  25:27. 

Dan.  4:30.  John  5:41,44.  7:18. 

12:43.  Gal.  5:26.  6:13.  1  Tim. 

5:17. 
p  9.  1  Cor.  9:12—18.  2Cor.  10: 

1,2,10,11.  13:10. 
*  Or,  used  authority. 
q  2  Cor.  11:9.   12:13,14.   2  The». 

3:8,9. 


r  1  Cor.  9:4—6. 

•  Gen.  33:13,14.  Is.  40:11.  Ez. 
34:14—16.  Matt.  11:29,30. 
John  21:15— 17.  I  Cor.  2:3.  9: 
22.  2  Cor.  10:1.  13:4.  Gal-  « 
22,23.  2  Tim.  2:24,25.  Jam. 
3:17. 

t  11.  Num.  11:12.  Is.  49:23.  66i 
13.     Acts  13:18.     marg. 

u  Jer.  13:15—17.  Rom.  1:11,12. 
9:1—3.  lO:1.2Cor.6:l,ll— 13 
Gal.  4:19.  Phil.  1:8.  2:25,26 
Col.  1:28.      4:12.    Heb.  13:17. 

X  Acts  20:23,24.  2  Cor.  12:15. 
Phil.  2:17.       1  John  3:16. 

y  Luke  7:2.  Phil.  2:20.  marg 
4:1.     Col.  1:7.     Philem.  1. 


A.  D.  55. 


CHAPTER  II. 


A.  D.  55. 


low  circumstances.  (J\Iarg.  Ref.  1 — r. — Notes, 
1  Cor.  9:13—18.  2  Cor.  8:1— 5.  11:7— li2.  12: 
11 — 16.)  In  this  and  in  all  other  respects,  they 
had  imitated  "the  gentleness"  of  a  nursing 
mother,  to  her  own  beloved  infant;  whom  she 
deems  it  a  pleasure  to  suckle  and  attend  on,  and 
has  the  desired  recompense  of  her  disinterested 
assiduity,  when  it  thrives  and  is  in  health. 
Thus,  being  "affectionately  desirous"  of  their 
spiritual  growth  and  prosperity,  they  were  not 
only  willing  to  impart  the  gospel  to  them;  but 
the  tenderest  feelings  of  their  hearts  accompa- 
nied their  labors.  They  readily  spent  their 
strength,  employed  all  their  knowledge  and 
ability,  exhausted  their  spirits,  and  even  ven- 
tured their  lives  for  them,  "because  they  were 
become  dear  to  them:"  and  they  desired  no 
other  recompense,  than  the  "furtherance  and 
jov  of  faith"  of  their  beloved  people.  (Marg. 
Ref.  s—y.— Notes,  2  Cor.  1 :23,24.  Phil.  1 :21 
—26.) 

lifter  that  we  had  suffered  before.  (2)  IIqo- 
nad^oi'ieg.  Here  only. —  JV ere  shamefully  en- 
treated.] 'YSQia&fVTss.  See  on  Luke  11:45. — 
JVe  were  bold.]  EnaQ^rjaiaaa/nsx^a.  Eph.  6: 
20.  See  on  c^c^s  9:27.  From  nuqQriOiu.  See 
on  John  1 :4. — Contention.]  AyMw.  See  on 
PAiZ.  1:30.  Col.  ^-.l.—  lVe  were  allowed.  (4) 
^ftSoHiuuauexf^rt. —  JVhich  trieth.]  Toi  doxifiu- 
L,ovri.  5:21.  See  on  2  Cor.  13:5. —  To  be  put 
in  trust.]  fliaievO^rjvai.  See  on  Rom.  3:2. — 
Flattering.  (5)  Kokuxeiag.  Here  only.  A  xo- 
lu^,  parasitus;  quod  a  xo}.ov,  cibus.  'Because 
'men  flatter  for  the  sake  of  the  belly.'  Leigh. 
-^Have  been  burdensome.  (6)  "Used  author- 
ity." Marg.  Ef  ^aoei  sivui.  Matt.  20:12. 
Gal.  6 ■.'2.— Gentle.  (7)  Hnioi.  2  Tim.  2:24.— 
'Qui  lenes  sunt,  et  benigni  erga  liberos.' 
Schleusner. — A  nurse.]  TQocpog.  Here  only 
N.T.—Gen.  35:8.  2  Kings  11 :2.  Sept.  A  jqb- 
q>o>,  nutria. — Cherisheth.]  Qaknj].  Seeon  Eph. 
5:29. — Her  children.]  Ta  fai^r?/?  lexva,  "her 
own  children,"  as  distinguishing  the  nursing 
mother,  from  the  hired  nurse  of  another  wo- 
man's child. — Being  affectionately  desirous,  ... 
we  were  willing,  &c.  (8)  'I/neioo/uevot,  ...  ev- 
doxuiiiev. — 'lueiQOjuerot.  Here  only.  Ab  i/ue- 
Qog,  desiderium.  "Longing  after  you,  we  took 
pleasure."  The  clause  can  hardly  be  done  jus- 
tice to  in  a  translation;  and  the  original 
ttiroughout  is  peculiarly  tender  and  pathetic. 

9  For  ye  remember,  brethren,  ^  our 
labor  and  travail;  for,  laboring  ^  night  and 
day,  because  we  would  not  be  ^  chargeable 
unto  any  of  you,  we  preached  unto  you 
*^  the  gospel  of  God. 

10  Ye  are  '^  witnesses,  and  God  also, 
'howholily,  and  justly,  and  unblamably, 
we  behaved  ourselves  among  you  that  be- 
lieve: 

11  As  ye  know,  *"how  we  exhorted,  and 
comforted,  and  ^charged  every  one  of  you, 
•*  as  a  father  doth  his  children; 


12  That  ye  would  '  walk  worthy  of  God, 
•^  who  hath  called  you  unto  his  kingdom  and 

glory.  [Practicol  Obsenationt.] 

Note. — The  Thessalonians  could  well  re- 
member the  dismteresled  and  fatiguing  labor  of 
the  apostle  and  his  fellow-laborers:  for  they  not 
only  employed  the  day,  in  the  various  parts  of 
their  ministerial  duty,  or  in  working  for  a  sub- 
sistence; but  they  bereaved  themselves  of  rest, 
often  spending  the  whole  or  a  considerable  part 
of  the  night,  in  the  same  manner:  lest,  by 
being  "chargeable  unto  any  of"  their  hearers, 
they  should  prevent  their  own  success.  {Marg. 
Ref.  z~h.— Note,  2  Thes.  3:6—9.)  Thus 
they  faithfully  preached  to  them  the  gospel  of 
God :  and  the  Thessalonians  could  testify,  (as 
the  Lord  himself  also  would,)  in  w'hat  a  holy, 
upright,  and  blameless  manner  they  behaved 
themselves:  not  only  in  those  things  which  un- 
believers might  have  noticed,  but  also  in  their 
most  retired  and  intimate  behavior  among  such 
as  believed  the  gospel:  so  that  none  of  them 
had  seen  any  thing,  but  what  evinced  the 
greatest  purity,  probity,  sincerity,  and  holy 
love.  {Marg.  Ref.  c — e~--Note,  1  :"5— 8.)  They 
had  also  exhorted  and  animated  them,  with 
every  affectionate  and  consolatory  topic,  and 
"charged"  them  with  all  authority,  as  testily- 
ing  the  will  of  God  concerning  them,  to  copy 
their  example.  This  they  did,  not  only  in 
general,  publicly,  but  privately  to  "every  f)ne  of 
them,"  as  the  case  might  require.  And  as  a 
wise  and  affectionate  father  uses  arguments, 
persuasions,  encouragements,  and  commands, 
in  directing  the  conduct  of  his  children;  so 
they  had  used  the  same  means,  of  inducing 
them  to  walk  worthy  of  the  holy  perfections  of 
that  God  whom  they  worshipped,  the  example 
of  his  love  and  mercy  to  them,  and  their  im- 
mense obligations  to  him;  who  had  so  gracious- 
ly translated  them  from  "the  power  of  dark- 
ness into  the  kingdom  of  his  dear  Son,"  that 
they  might  be  trained  up  on  earth,  for  the  eter- 
nal glory  and  holy  felicity  of  heaven.  {Marg. 
Ref.  r—k.— Notes,  Eph.  4:1—6.  Phil.  1 :27— 
30.  1  Pet.  5:10,11.)— Worthy  of  God,  &LC. 
(12)  'That  you  would  walk,  1.  So  as  is  well 
'pleasing  to  him.  2.  As  it  becomes  those  who 
'are  called  to  enjoy  a  glorious  kingdom.  3.  As 
'most  conduceth  to  his  glory.  And,  4.  So  as 
'to  resemble  his  imitable  perfections  in  your 
'conversation.'     Whitby. 

Labor  and  travail.  (9)  Tov  xonov  xca  top 
jiioxd^oy.  2  Thes.  3:8.  Seeon  2  Cor.  11:27. 
"Weariness  and  painfulness." — Because  we 
would  not  be  chargeable.]  ffof>g  to  uij  enif>u~ 
Qi^aat.  2  Thes.  3:8.  Seeon  2  Cor.  2:5. — Com- 
forted. (11)  nuQ(xuvityuei'oi.  5:14.  See  on 
John  11  lid.— Worthy  of  God.  (12)  JSiuig  tu 
068.  See  on  Eph.  4:1. — His  kingdom.]  Ttjv 
suvxa  ^aadtiav.  "His  own  kingdom  and  glory." 

13  IF  For  this  cause  also  '  thank  we  God 


7.  1:3.  Act»13;3.  ■20;34.35.  I  Cor. 
4:12.  9:6,15.  2  Cor.  6:5.  2 
Thes.  3:8,9.      iTiin.  4:10. 

a  3:10.  Ps.32:4.  58:1.  Jer.  9:1. 
Luke  2:37.  18:7.  Acts  20:31.  1 
Tim.  5:5.     2  Tim.  1:3. 

b  6.  Neh.  5:15,18.  1  Cor  9:7, 
IS.     2  Cor.  11:9.     12:13,14. 

C  2.  ArU  20:24.  Rom.  1:1.  15: 
16,19.     1  Tim.  1:11. 


d  1:5.  1  Sam.  12:3—5.  Act.  20: 
18,26,33,34.  2  Cor.  4:2.  5:11. 
11:11,31. 

e  Num.  16:1.5.  Joh  29:11—17. 
31:1—39.  r».  7:3—5.  18:20— 
24.  .ler.  18:20.  Ads  24:16.  2 
Cor.  1:12.  6:3—10.  7:2.  2 
Thes.  3:7.  1  Tim.  4:12.  2  Tim. 
3:10.       Tit.  2:7,8.     1  Pet.  5:3. 

f  4:1.  5:11.    AcU  20:2.     2  Tbej. 


3:12.     1  Tim.  6:2.  2  Tim.  4:2. 

Tit.  2:6,9,15.     Hch.  13:22. 
g  Num.  27:19.     Deut.  3:28.     31: 

14.     Eph.  4:17.   1  Tim.  5:7,21. 

6:13,17.      2  Tim.  4:1. 
h  (ien.  50:16,17.    I  (  hr.  22:11  — 

13.38:9,20.    Ps.  34:11.     Prov. 

1:10,15.  2:1.  3:1.  4:1  — 12.  5:1, 

2.  6:1.  7:1,24.  31:1—9.  1  Cor. 


4:14,15. 

i  4:12.  (ial.  .5:16.  Eph.  4:1.5:2, 
8.  Phil.  1:27.  Ccl.  1:10.  2:S.  1 
I'et.  1:15,16.  1  John  1:6,7.  2:6. 

k  524.  Horn.  8:30.  9:23,24.  1 
for.  1:9.  2  Thes.  1:11,12.  2- 
13,11.  2  Tim.  1:9.  1  Pel.  I:l5. 
29.     3:9.     5:10. 

1  Stt  on  1:2,3.     Rom.  1 :8,0. 

[423 


A.  D.  55. 


I.  THESSALONIANS. 


A.  D.  55, 


without  ceasing, ""  because  when  ye  received 
the  word  of  God  which  ye  heard  of  us,  ye 
received  it  not  as  the  word  of  men,  but, 
as  it  is  in  truth,  "the  word  of  God,  which 
°  effectually  worketh  also  in  you  that  believe. 

14  For  ye,  brethren,  p  became  follow- 
ers of  1  the  churches  of  God,  which  in 
Judea  ""are  Christ  Jesus:  for  ''  ye  also  have 
suffered  like  things  of  your  own  country- 
men, '  even  as  they  have  of  the  Jews, 

15  Who  both  "killed  the  Lord  Jesus, 
and  their  own  prophets,  and  have  *  per- 
secuted us;  and  they  ^  please  not  God,  and 
are  '  contrary  to  all  men: 

16  ^  Forbidding  us  to  speak  to  the  Gen- 
tiles, *  that  they  might  be  saved,  ^  to  fill  up 
their  sins  alvvay:  "^  for  the  wrath  is  come 
upon  them  to  the  uttermost. 

Note. — The  apostle  and  his  friends  thanked 
God  continually,  because  the  Christians  at 
Thessalonica  when  they  received  "the  word  of 
God,  which  they  had  heard  from  them,  did  not 
receive  it  as  the  word  of  man."  This  might 
be  disputed  against,  rejected,  or  even  derided; 
or  it  might  be  received  and  believed  in  part, 
but  not  wholly  or  implicitly,  without  material 
criminality  or  detriment,  however  plausible  or 
ingenious  it  were.  On  the  contrary,  "they 
had  received  it  as  the  word  of  God,"  which  it 
certainly  was;  and  had  accordingly  reverenced 
it,  submitted  to  it,  and  implicitly  obeyed  it. 
Thus  it  had  effectually  wrought  in  their  hearts, 
repentance  of  sin,  hatred  of  idolatry,  faith  in 
Christ,  love  to  him  and  his  cause,  delight  in 
the  worship  and  service  of  God,  a  supreme  val- 
uation of  his  favor,  and  a  realizing  view  of 
eternal  things.  {Marg.  Ref.  I — o. — Notes,  1: 
5— 8.  J?om.  1:13— 16.  Co/.  1:3— 8.)  In  this 
manner,  ihey  became  "imitators"  of  the  Chris- 
tian churches  in  Judea,  in  doctrine,  worship, 
and  holy  obedience:  and  they  adhered  to  the 
truth  and  will  of  Christ,  patiently  and  cheer- 
fully, amidst  the  persecutions  which  they  en- 
dured from  their  neighbors  and  countrymen,  as 
instigated  by  the  unbelieving  Jews;  even  as 
the  Christians  in  Judea  were  hated  and  perse- 
cuted, by  those  of  their  own  nation.  {Marg. 
Ref.  p—t.—Note,  Acts  17:5—9.)  Nor  should 
this  excite  any  astonishment;  seeing  the  Jews, 
though  professed  worshippers  of  the  one  living 
and  true  God,  had  murdered  the  promised  Mes- 
siah, as  their  ancestors  had  the  prophets;  and 
they  persecuted  the  apostles  and  disciples  of 
Christ,  from  a  proud  and  blind  zeal  for  the  ritual 
law,  and  the  traditions  of  the  elders.  {Marg. 
Ref.  n.~Notes,  Matt.  23:^9— S9.  Acts  1  :bl 
— 60.)  In  this,  they  were  far  indeed  from  pleas- 
ing God,  as  some  of  them  vainly  imagined; 
(Notes,  John  IQ -.1—3.  Acts  26:9—11.)  nay, 
they  exceedingly  provoked  him;  and  they  "were 


m  Jer.  44:16.    Matt.  10:13,14,40. 

Acts  2:41.  10:33.   13:45,48.  16: 

14,30—34.        17:11,18—20,32. 

Gal.  4:14.     2  Pet.  3:2,3. 
B  .ler.  23:28,29.    Luke  5:1.  8:11, 

21.  11:28.  Acl9a:14.    13:44,46. 

Horn.  10:17.  Heb.  4:12.   1  Pel. 

1:25.     2  Pet.  1:16—21. 
o  1:5—10.    John  15:3.    17:17,19. 

Rom.  6:17,18.  2Cor.3:l8.  Col. 

1:6.     Heb.  4:12.    Jam.  1:18.  1 


424] 


Pet.  1:23.  2:2.  iJohii  3:3.5:4, 

5. 
p  1:6. 

q  AcU9:31.     Gal.  1:22. 
r  1:1.     2  Thej.  1:1. 
s   3:4.    AcU  17:1—8.       2  Cor.  8: 

1,2. 
t   Acts  8:1,3.    9:1,13.    11:19.    12: 

1—3.     Heb.  5:33,34. 
u  Mall.   5:12.  21:35—39.     23:31 

—35.27.25.    Luke  11:48— 51. 


contrary  to  all  men,"  and  opposed,  as  much  as 
{(ossible,  the  salvation  both  of  Jews  and  Gen- 
tiles :  especially,  as  they  prohibited,  and  did  all  in 
their  power  to  hinder,  the  preaching  of  the  gos- 
pel to  the  Gentiles;  as  if  they  could  not  endure 
that  they  should  be  saved.  (Marg.  Ref.  x— a.) 
Thus,  with  ceaseless  efforts,  they  "filled  up  the 
measure"  of  their  personal  and  national  iniqui- 
ties, for  which  the  wrath  of  God  was,  even  then, 
about  to  come  upon  them  to  the  uttermost,  in 
the  destruction  of  the  city  and  temple;  the 
slaughter  of  immense  multitudes  of  the  nation, 
the  scattering,  enslaving,  and  abject  miseries 
of  the  survivors;  and  the  most  unheard  of 
calamities  of  every  kind,  pursuing  them  into 
every  region  of  the  earth,  throughout  numer- 
ous successive  generations,  even  to  this  day. 
{.Marg.  Ref.  c— Notes,  Dan.  9:24—27.  Zech. 
5:5— il.  Matt.  24:  Mark  13:  Luke  21 :)— The 
morose  and  unsocial  bigotry  of  the  Jews,  re- 
specting all  Gentiles,  from  the  time  when  they 
ceased  to  copy  their  idolatries,  is  largely  insist- 
ed on  by  commentators  in  general;  and  the  tes- 
timony of  Gentiles  is  adduced  in  proof  of  it. 
This  evidence,  however,  is  not  much  to  be  re- 
garded: for  if  the  Jews  had  shown  the  most 
compassionate,  liberal,  and  friendly  attention 
to  idolaters  in  temporal  things;  while  they 
steadily  adhered  to  the  divine  law,  by  separat- 
ing from  them  in  all  things  relating  to  religion; 
the  clamor  of  the  Gentiles  against  their  bigotry 
would  not  have  been  silenced,  if  it  had  been 
even  abated.  The  steady  refusal  of  what  some 
have  called  an  intercommunity  of  deities  and 
religious  rites,  would  have  sufficed  to  keep  up 
the  prejudice  against  Jews,  and  the  disdain  ot' 
them,  among  the  proud  Greeks  and  Romans; 
for  the  same  reasons,  that  no  philanthropy  or 
liberality  can  exempt  those  from  contempt  and 
reproach,  even  among  professed  Christians, 
who  unreservedly  avow  their  attachment  to  the 
doctrines  of  the  gospel  as  their  rule  of  faith, 
and  the  precepts  of  Christ  as  their  rule  of  con- 
duct. The  Jews  were,  however,  in  this  respect, 
very  blamable;  and  so  are  many  Christians: 
but  the  grand  point,  which  here  demands  con- 
sideration, is  this;  that  the  determined  opposi- 
tion of  the  Jewish  nation,  to  the  preaching  of 
the  gospel  among  the  Gentiles,  was  the  imme- 
diate cause  of  "wrath  coming  on  them  to  the 
uttermost."  Let  Britain,  let  every  inhabitant 
of  Britain,  tremble  at  the  thought,  of  opposing 
the  cause  of  mi.ssions  among  the  heathen,  as 
too  many  are  disposed  to  do,  "lesi  wrath  come 
upon  us  also  to  the  uttermost." — 'They  who 
'obstruct  the  progress  of  the  gospel,  and  per- 
'secute  the  promoters  of  it,  are  the  ministers 
'of  Satan,  and  therefore  bear  his  name'  (18). 
Whitby. — It  should  also  be  distinctly  noted, 
that  the  apostle  does  not  give  the  least  intima- 
tion, that  the  Gentiles  could  be  saved  by  Christ,, 
or  in  any  other  way,  unless  the  gospel  were 
preached  to  them.  {Notes,  Rom.  10:12 — 17. 
Eph.  2:11,12.) 


13:33,34.    Acts  2:23.    3:15.    4: 

10.     7:52. 
*  Or,  chnsed  us  out.      Am.  7:12. 

AcL«  22:18—21. 
X  Acts  12:3.     1  Cor.  10:5. 
y  Esth.  3:8.     Luke  11:52,53. 
z  Acts    11:2,3,17,18.       13:50.14: 

5,19.   17:5,6,13.    18:12,13.     19: 

9.21:27—31.    22:21,22.     Gal. 

5:11.     Eph.  3:8,13. 


a  Is.  45:22.     Mark   16:16.     Act* 

4:12:  Rom.  10:13—15.  2  Thef . 

2:10.      1   Tim.  24. 
b  Gen.    15:16.         Zech.    5:6—8. 

Malt.  23:32. 
c  Joel  2:30,31.   Mai.  4:1.5.  MalL 

3:7—10,12,    12:45.    2r-4I— 44. 

22:6,7.    24:21,22.    Luke  11:50, 

51.  19:42—44.  21:20— 24.  H.b. 

6:8.     10:27—30.    Jam.  5:1— 1>. 


A.   D.  55. 


CHAPTER  II. 


A.  D.  55. 


When  ye  received.  (13)  IJuoaXuGovTEQ.  A:\. 
2  Thes.  3:6.  See  on  1  Cnr.  1 1  -.IS.— The  word 
of  God  which  ye  heard  of  us.'\  Anyov  (xxotjc 
TtuQ'  rjuwi',  Tu  Sen.  Rom.  10:16,17. —  Ye  re- 
ceived.] Ede^(ta&F. — Effectually  worketh.] 
Ei'foyeiT(tL.  Phil.  2:13.  See  on  Eph.  1:20. — 
Your  oivn  countrymen.  (14)  Tior  idmn'  avft- 
qivkeToii'.  Here  only. — Persecuted.  (15)  "Driv- 
en us  out."  Marg.  ExdtotiuvTuir.  Luke  II: 
49.— 1  Chr.  8:13.  12:15.  Ps.  119:157.  Sept. 

17  But  we,  brethren,  being  taken  from 
you,  for  a  short  time,  ^  in  presence,  not 
in  heart,  ^  endeavored  the  more  abundantly 
to  see  your  face  with  great  desire. 

18  Wherefore  we  would  have  come  unto 
you,  *"even  I,  Paul,  ^once  and  again;  but 
"  Satan  hindered  us. 

19  For  what  is  'our  hope,  or  joy,  or 
^  crown  of  *  rejoicing.''  Are  not  even  ye, 
'  in  the  presence  of  our  Lord  Jesus  Christ 
at  his  coming: 

20  For  ye  are  ""our  glory  and  joy. 

Note. — The  apostle  had  been  driven  by  vio- 
lence from  the  Thessalonians;  but  his  affec- 
tions were  still  with  them.  The  painful  sepa- 
ration (for  he  had  left  them  with  as  much  re- 
luctance as  a  parent  parts  with  his  children, 
whom  he  leaves  as  orphans  in  this  evil  world,) 
wa§  only  for  a  short  season,  or  for  "the  space 
of  one  hour;"  for  the  apostle's  mind  was  'full 
'of  the  ideas  of  eternity,  which  did,  as  it  were, 
'annihilate  any  period  of  mortal  life.'  Dodd- 
ridge. He  had,  however,  been  exceedingly 
desirous  of  returning  to  them,  which  he  had 
attempted  with  abundant  earnestness;  (for  in 
this  he  spake  of  himself,  as  Timothy  had  visited 
them  again,  and  perhaps  Silvanus  also:)  but 
Satan,  by  exciting  disturbances  and  opposition 
to  him  at  Berea  and  in  other  places,  had  hin- 
dered him  from  effecting  his  purpose,  seeing  he 
could  not  have  come  with  propriety.  {Marg. 
Ref  d—h.— Notes,  Zech.  3:1—5.  Rom.  1:13 
— 16.)  Otherwise,  they  might  be  sure,  that  he 
gladly  would  have  come,  and  that  he  would 
embrace  the  first  opportunity  of  so  doing.  For 
what,  did  they  suppose,  was  the  object  of  his 
"hope,"  in  the  work  of  the  ministry,  but  such 
success  as  he  had  met  with  among  them.?  Or 
what  was  his  "joy  and  crown  of  exultation," 
in  that  respect,  but  to  see  numbers  of  such  af- 
fectionate converts  to  Christ  as  they  were; 
whom  he  could  look  upon,  as  those  in  whom  he 
should  rejoice  before  the  Lord  Jesus,  at  his 
coming  to  judge  the  world.''  (Marg.  Ref.  i.  I. 
—Note,  1:9,10.  4:13—18.  PM.  ^2:14— 18.) 
For,  indeed,  he  and  his  brethren  did  not  "glory" 
or  rejoice  in  their  gifts,  excellency  of  speech, 
or  popularity  and  celebrity  among  men;  but  in 
being  prospered  by  God,  as  his  instruments  in 
the  conversion  of  sinners,  and  in  encouraging  be- 
lievers to  a  holy  walk  and  conversation.  (Marg. 
Ref.  m.—Note,  3:6— 10.)— The  fervor  of  af- 
fection, and  the  animation  with  which  it  is  ex- 
pressed, in  this  chapter,  are  incomparable. 

Being  taken  from  you.  (17)  AnoQcfttnaihv- 

2 


i  2  Kinjs    5;26.      Acts  17:10.      1 

Cor.  5:3.     Col.  2:5. 
c3i6,10.11.     Gun.  31:30.     45:28. 

4  -.n.  2  Sam.  13:39.   Pj.  63:1. 

Luke  22:15.      Horn.  1:13.     15: 

^.     Pliil.    1:22—26. 

Vol.  M. 


{    1  Cor.  16:21.       Col.  4:18 
Thes.  3:17.      Philfni.  9. 

g  Joli33:ll.      Pliil.  4:16. 

h  Zech.  3:1,2.  Rom.  15:22.  2 
Cor.  11:12—14.  Rev  ^l'^. 
12:9—12. 

54 


Tfc  aqp'  vjUMv.  Here  only.  Ex  ano,  et  OQqiavog' 
See  on  John  14:18. — For  a  short  time.]  fl^og 
xutQCv  (hong.  John  5:35.  Oal.  2:5.  Philem. 
15. — Desire.]  Eniif^v/jia.  See  on  Rom.  7:7. — 
Rejoicing.  (19)  "Glorying."  Marg.  Kixv/ri- 
OFMc.  Some  copies  read  uyuXlnxaeu}g,  exul- 
tation. 

PRACTICAL    OBSERVATIONS. 
V.  1—12. 

Confidence  in  God,  zeal  for  his  glory,  love  to 
the  souls  of  men,  and  conscious  integrity,  will 
support  faithful  ministers  amidst  manifold  hard- 
ships and  sufferings:  and  when  they  have  "suf- 
fered and  been  shamefully  used"  in  one  place, 
they  will  not  at  all  be  disposed  to  decline  i'ur- 
ther  labors  and  perils;  but  relying  on  the  divine 
protection  and  support,  they  will  be  courageous 
in  speaking  the  gospel  of  God  in  another  situa- 
tion. Even  when  their  ministry  excites  the 
opposition  of  unbelievers,  and  constrains  them 
to  engage  in  argument,  and  to  "contend  earn- 
estly" for  the  truth;  though  they  love  peace, 
and  hate  disputatious  contests,  they  must  per- 
severe in  their  testimony:  for  they  "cannot 
but  speak  the  things  which  they  have  heard 
and  known."  (Note,  Jude  3,4.) — All  ministers 
should  be  careful,  that  their  preaching  be  far 
removed  from  fallacy,  deceit,  and  a  hcentious 
tendency;  and  that  their  motives  be  equally 
pure  from  all  artful  designs  of  advancing,  en- 
jriching,  or  indulging  themselves,  by  means  of 
I  their  ministry.  For  such  scandalous  discoveries 
have  been  made,  respecting  priests  of  different 
religions,  and  even  the  more  plausible  and 
earnest  of  them;  that  men  are  very  apt  to  sus- 
pect some  fraud,  or  corrupt  intention,  lurking 
under  a  great  appearance  of  zeal  and  devotion. 
It  is  in  vain  to  oppose  arguments  to  this  deep- 
rooted  suspicion,  except  they  are  corroborated 
by  manifest  facts. — We  ought  to  consider  our- 
selves, as  "allowed  of  God  to  be  put  in  trust 
with  the  gospel;"  and  recollect  that  this  is  the 
most  important  stewardship,  which  ever  was  or 
can  be  comn.  tted  to  man:  our  faithfulness  in 
it  will  produce  the  happiest  consequences  to 
ourselves  and  others;  our  unfaithfulness  will 
constitute  the  most  aggravated  guilt,  and  en- 
sure the  deepest  condemnation.  (Notes,  1  Cor, 
4:1,2.  1  Tim.  6:20,21.  2  Tim.  1:11—14.  2:1, 
2.)  We  should,  therefore,  by  no  means  "seek 
to  please  men;"  but  simply  study  to  "approve 
ourselves  to  God,  who  trieth  the  hearts."  Even 
the  approbation  of  pious  men  may  be  fallacious, 
and  may  interfere  with  our  simplicity,  in  aim- 
ing to  please  the  Lord  by  faithfulness  to  our 
trust.  A  man  may  indeed,  by  harshness  and 
severity,  in  his  manner  of  stating  the  truth, 
prevent  his  own  usefulness;  but  selfish  princi- 
ples will  far  more  generally  lead  men  to  tem- 
porize, to  palliate,  and  to  "speak  smooth 
things."  This  strain  tends  to  bring  the  hear- 
ers into  a  good  humor  with  themselves,  and 
that  makes  them  friendly  to  the  preacher ; 
v/hich  may  be  greatly  conducive  to  his  popu- 
larity and  secular  advantage,  and  lor  a  time 
even  add  to  his  rei)utation.  It  is  therefore  a 
very  great  thing  indeed,  for  a  minister  to  be 


i  2Cor.  1:14.  Phil.  2.16.  4:1.  I  1  3:13.  5:23.  1  Cor.  4:5.  15:23. 
k  Prov.  4:9.     12:4.      16:31.17:6.  Phil.  2:16.     2  Thes.     1:7—12. 

Is.  62:3.      1  Pel.  5:4.     Rev.  4:  2:1.       1  Tim.  fi:M,l5.     2  Tim. 

10,11.  4:1,2.    Tit.  2:13.     1  John  2:28. 

*  Or,  glorying.  20.    Rom.  15:16  |  m  Prov.  17:6.     1  Cor.  11:7. 

—19. 


[425 


A.  D.  55. 


I.  THESSALONIANS. 


A.  D.  55. 


able  on  good  grounds  to  say,  "Neither  at  any 
time  used  we  flattering  words,  as  ye  know,  nor 
a  cloke  of  covetousness,  God  is  witness;  nor 
of  men  sought  we  glory:"  and  to  be  able,  to 
appeal  both  to  the  Lord  and  to  men,  that  he 
has  constantly  receded  even  from  liis  equitable 
claims,  out  of  love,  to  the  souls  of  his  liearers 
and  lest  he  should  be  "burthensome  to  them." 
But,  when  this  decided  faithfulness,  this  unam 
bitious,  disinterested,  and  self-denying  "plain- 
ness of  speech,"  on  all  occasions,  unites  with 
equal  tenderness  and  affection  ;  so  that  the 
same  persons  can  say,  "We  were  gentle  among 
you,  even  as  a  nursing  mother  cherisheth  her 
own  children:  so,  being  affectionately  desirous 
of  you,  we  were  willing  to  have  imparted  unto 
you,  not  the  gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear  unto  us;"  they 
the  servants  of  Christ  come  as  near  to  the  mind 
of  their  Lord,  as  can  be  conceived  attainable 
by  mortal  men.  There  are,  however,  but  few, 
if  any,  who  are  not  warped,  either  one  way  or 
the  other,  by  constitution,  habit,  or  circum- 
stances: it  behoves  us  therefore  to  search  out 
our  spirits,  to  be  open  to  conviction,  and  to 
guard  against  our  own  peculiar  weakness. 
(Note,  Luke  9:51—56.  P.  O.  46— 56.)— If 
we  be  desirous  of  the  character  of  able,  faithful, 
and  affectionate  ministers  of  Christ,  we  must 
not  shrink  from  "labor  and  toil,  day  or  night." 
We  should  cheerfully  endure  hardship,  both  in 
preaching  the  gospel;  and  also  in  diligent  en- 
deavors to  "avoid  being  chargeable  to"  those, 
who  are  unable  or  unwilling  to  assist  us:  and 
we  ought  to  aim  at  a  noble  ambition  of  being 
able  to  appeal  to  men,  as  well  as  unto  God,  that 
.we  have  behaved  ourselves  with  purity  and 
equity,  and  in  a  blameless  manner,  among  those 
with  whom  we  were  most  intimately  conver- 
sant. This  will  give  energy  to  our  words, 
whilst  we  "exhort,  encourage,  and  charge"  our 
people,  to  walk  worthy  of  God,  who  "hath 
called  them  to  his  kingdom  and  glory."  Indeed, 
we  ought  always  to  have  their  welfare  at  heart, 
as  entirely  as  a  good  and  wise  father  has  that 
of  his  children;  and  to  seek  it,  with  the  same 
affectionate  and  assiduous  earnestness,  from  the 
most  disinterested  motives. 
V.  13—20. 
It  is  incumbent  on  us,  to  "give  thanks  to  God 
without  ceasing,"  in  behalf  of  those,  who  re- 
ceive the  gospel  from  us,  not  as  the  opinion  of 
fallible  men,  but  as  the  "sure  testimony  of  the 
Lord,  which  maketh  wise  the  simple."  This 
it  most  certainly  is,  as  far  as  any  man  preaches 
according  to  the  scriptures;  however  unlearn- 
ed, obscure,  or  frail  he  may  be.  When  thus 
received  with  reverent  faith  and  obedient  atten- 
tion, it  "works  effectually"  an  entire  change  in 
the  judgment,  disposition,  and  characters  of 
men:  they  become  not  so  much  followers  of 
this  or  the  other  leader  of  a  sect,  as  imitators 
of  the  primitive  Christians,  and  so  of  Christ 
himself:  and  should  in  consequence  expect  to 
be  reviled  and  persecuted  by  their  neighbors, 
(as  far  as  outward  circumstances  will  admit,) 
even^as  the  first  converts  to  the  gospel  were  by 
For  the  same  nature  is  in  men,  of 


the  Jews. 


a  5.     2:17.       Jcr.    20;9.     44;22. 

2  Cor.  2:13.      11:29,30. 
h  Acis  17:15. 
c  Acts  16:1.   17:14.   18:5. 
d  Rom.  16:21.     1  Cor.    17:10,11. 

2  Cor.  2:13.    8:23.    Eph.  U^l. 

426] 


Phil.  2:19— 25.  Col.  1:7.  4:9,12. 
e  13.  Acts  14:22,23.    16:5.     Eph. 

6:22.    IMiil.  1:25. 
f  r».  112:6.  Acts  2:25.  20:24.  21: 

13.     Koin.  5:3.      1  Cor.   15:58. 


every  age  and  clime,  which  was  in  those  "who 
killed  the  Lord  Jesus  and  the  holy  prophets," 
and  who  "persecuted  the  apostles"  and  disci- 
ples of  the  Saviour:  and  Satan,  who  "worketh 
in  the  children  of  disobedience,"  hates  the 
pure  gospel  of  Christ,  and  the  faithful  preach- 
ing of  it  to  sinners  of  all  descriptions,  as  niuch 
as  he  did  of  old.  But  they  who  would  forbid 
us  thus  to  preach  to  "the  chief  of  sinners," 
and  to  those  who  are  dead  in  sin,  and  to  send 
or  carry  the  gospel,  and  the  word  of  God  to 
the  heathen,  "that  they  may  be  saved,"  do 
not  in  this  "please  God,  and  they  are  contra- 
ry to  all  men."  Theobject  and  motives  of  those 
in  general,  who  would  hinder  the  pubHshing  of 
the  gospel,  in  any  part  of  the  world,  are  mani- 
fest: they  idolize  worldly  interests,  care  little 
for  the  temporal  good  and  nothing  for  the  souls 
of  men,  and  either  hate  or  slight  the  genuine 
and  unadulterated  word  of  God.  But  it  is 
grievous  to  think,  that  some  apparently  pious 
men,  misled  by  an  undue  attachment  to  system, 
should  in  any  way  or  degree,  countenance  the 
conduct  of  those,  who  in  every  age  are  actuat- 
ed by  the  same  worldly,  proud,  bigoted,  and 
selfish  spirit,  which  influenced  the  Jews  of  old, 
when  filling  up  the  measure  of  their  sins,  "till 
wrath  came  upon  them  to  the  uttermost." — 
The  affectionate  and  faithful  ministers  of  Christ 
may  be  forced  from  those,  with  whom  their 
hearts  are  most  united;  and  they  may  be  frus- 
trated, through  the  devices  of  Satan,  in  their 
most  earnest  desires  and  endeavors  to  come  to 
them  again:  yet  their  separation  will  be  only 
for  a  short  space.  Their  "hope  and  joy"  are 
intimately  connected  with  the  spiritual  growth 
and  fruitiulness  of  those  who  have  profited  by 
their  labors.  These  are  now  "their  crown  of 
rejoicing  and  glorying,"  far  more  than  all  pos- 
sible commendation  from  other  men.  {Note, 
Phil.  4:1.)  And  they  will  meet  them,  in  the 
presence  of  the  Lord  Jesus,  at  his  coming,  as 
"their  glory  and  joy:"  and  then  all  the  pangs 
of  their  partings  and  separations  will  be  richly 
and  eternally  compensated. 

CHAP.  III. 

The  apostle  shows,  that  his  care  for  the  Christians  at  Thessalonica  had 
induced  him  to  send  Timothy,  to  establish  and  encourage  them,  1 
— 5;  whose  good  report  concernine  them  had  been  a  great  comfort  to 
him  in  his  distresses,  6 — 8.  He  thanks  God  in  their  behalf,  and 
shows  how  earnestly  he  desires  to  see  them,  9,10;  and  pravs,  that  he 
may  be  enabled  to  visit  them;  and  for  their  growth  in  holiness  and 
love,  and  perseverance  to  the  end,  11 — 13. 

WHEREFORE,   nvhen  we  could 
no  longer  forbear,  ^  we  thought  it 
good  to  be  left  at  Athens  alone; 

2  And  sent  ""  Timotheus,  "^  our  brother, 
and  minister  of  God,  and  our  fellow-laborer 
in  the  gospel  of  Christ,  "  to  establish  you, 
and  to  comfort  you  concerning  your  faith:' 

3  That  no  man  should  be  *"  moved  by 
these  afflictions;  for  yourselves  know  that 
5  we  are  appointed  thereunto. 

4  For  verily,  when  we  were  with  you, 
''  we  told  you  before,  that  we  should  suffer 


Eph.  3:13.  Phil.  1:28.    Col.  1: 

23.    2Thcs.  1:4.    2  Tim.    1:8. 

1  Pel.  4:12—14.    Rev.  2:10,13. 

g  5:9.    Matt.  10:16—18.   24-9,10. 


Luke  21:12.     John    15<19— 21.  '  h  John  ]6:l-.3. 


16:33.  Acts  9:16.  14:22.  21:13. 
Kom.  8:35—37.  1  Cor.  4:9t 
2  Tim.  3:11,12.  1  Pet.  2:21.  4: 
12. 


A.  D.  55. 


CHAPTER  III. 


A.  D.  55. 


tribulation;  •  et^en  as  it  came  to  pass,  and 
ye  know. 

5  For  this  cause,  "^  when  I  could  no 
longer  forbear,  '  I  sent  to  know  your  faith, 
'"  lest  by  some  means  the  tempter  have 
tempted  you,    "  and  our  labor  be  in  vain. 

Note.—(Marg.  Ref.  a,  h.— Notes,  Acts  17: 
10—15.  18:1 — 6.)  Timothy  came  from  Berea 
to  Athens,  while  Paul  was  there;  but  it  seems 
that  Silas  did  not. — The  apostle,  being  anxious 
about  tlie  new  converts  at  Thessalonica,  could 
not  endure  to  remain  any  longer  in  suspense, 
or  to  act  as  if  he  were  unconcerned  for  their 
welfare:  (iVo<es,  2  Cor.  2:12,13.  7:5—7.)  he 
therefore  decidedly  chose  and  submissively  ac- 
quiesced to  be  left  alone  at  Athens,  though  that 
must  have  been  very  inconvenient  to  him:  and 
he  sent  back  Timothy  to  Thessalonica,  to  es- 
tablish the  Christians  of  that  city  in  the  faith, 
by  suitable  instructions  which  he  was  eminent- 
ly qualified  to  give  them;  and  to  exhort  and 
encourage  them  to  hold  fast  their  profession, 
whatever  opposition  they  might  meet  with,  by 
assuring  them  of  peculiar  protection,  consola- 
tion, and  reward.  This  was  intended  to  pre- 
vent any  of  them  from  being  "moved"  to  re- 
nounce or  disguise  their  faith,  by  means  of  the 
afflictions  to  wlu'ch  it  exposed  them:  for  they 
could  not  but  know,  if  they  understood  the  na- 
ture of  their  profession,  that  the  disciples  of 
Christ  were  appointed  to  have  fellowship  with 
him  in  his  suflerings.  Their  situation,  amidst 
the  enemies  of  God,  and  their  doctrine  and 
character,  would  render  contempt  and  enmity 
unavoidable:  Satan  would  certainly  stir  up  per- 
secutions as  far  as  he  could:  and  it  pleased  the 
Lord  to  appoint  them  a  certain  measure  of  suf- 
fering, for  the  trial  of  their  faith,  the  progress 
of  their  sanctification,  and  the  honor  of  the 
powerful  and  excellent  effects  of  his  grace  in 
them.  {Marg.  Ref.  c—h.— Notes,  Matt.  5: 
10—12.  10:21—28.  JoAn  15:17— 21.  2  Cor. 
4:13—18.  2  Thes.  1:5—10.  2  Ttm.  3:10— 12. 
Heb.  12:4—11.)  This  the  apostle  had  plainly 
and  confidently  predicted,  and  warned  them  to 
expect,  when  he  was  with  them,  even  before 
the  persecution  had  begun:  he  had  never  al- 
lowed them  to  be  deluded,  by  an  expectation 
of  peace  or  prosperity;  but  had  taught  them  to 
look  for  tribulations  from  without,  and  for  in- 
ward consolations.  Accordingly  it  had  come 
to  pass:  so  that  he  and  his  helpers  had  been 
driven  from  them  by  furious  persecutions.  He 
had  thus  left  them  in  the  midst  of  a  fiery  trial; 
and  he  had  sent  to  see  how  they  had  stood  it, 
and  whether  their  faith  had  thus  been  proved 
genuine:  (Roin.  5:3 — 5.  Jam.  1:1 — 4.  1  Pet. 
1:6,7.  4:12—16.)  for  he  could  not  wholly  di- 
vest himself  of  solicitude,  lest  the  tempter,  even 
Satan,  should  have  prevailed  against  them  by 
his  manifold  artifices,  to  renounce  the  faith, 
and  comply  with  the  idolatry  of  their  neighbors; 


i  2:2,14.  Aclsl7:l,5—9,l3.2Cor. 

R:I,2.  2  Thes.  1:4—6. 
k  See  on  1 . 
i  2,6.     Acta  15:36.     2  Cor.  7:5— 

7. 
m  Matt.  4:3.    1  Cor.  7:5.    2  Cor. 

2:!l.   11:3,13— 15.  Gal.  1:6— 9. 

Eph.  4:14.  Jam.  1:13,14. 
o  See  on    2:1.— 1.«.  49:4.    Gal.  2: 

2.  4:11.   Phil.  2:16. 
o  Acts  18:5. 
p  Piov.  25:25.  Ii.  52:7.  2  Cor.7: 


5—7. 
q  1  Cor.  13:13.  Gal.  5:6.  Col.  1: 

4.    2  Thes.  1:3.     1    Tim.    1:5. 

Phileni.  5.  1  John  3:23. 
r  1:3.  2:9.   1  Cor.  11:2.  Col.  4:18. 

2  Tim.  1:3.  Heb.  13:3,7. 
I  9,10.  5«  on  2:17 —Phil.  1:8. 
t  8,9.  2 Cor.  1:4.  7:6,7,13.  2  John 

4. 
u  Acts  17:4—10.   1  Cor.  4:9—13. 

2  Cor.  11:23—28.  2  Tim.  3:10 


and  lest  his  unwearied  labors  for  their  eternal 
salvation  should  thus  prove  in  vain.  {Marg. 
Ref.  k — n. — Note,  1:1 — 4.) — Some  would  ex- 
plain, what  the  apostle  here  speaks  concerning 
persecution,  exclusively  of  himself  and  the  other 
apostles  and  evangelists;  as  if  the  enemies 
pleaded  this  argument  against  the  divine  ori- 
ginal of  Christianity:  and  as  if  the  danger  of 
the  Thessalonians  arose,  not  from  any  persecu- 
tions to  which  they  themselves  were  exposed, 
but  from  the  vain  reasonings  of  their  heathen 
neighbors,  respecting  those  which  the  apostle 
endured,  and  his  leaving  Thessalonica  on  ac- 
count of  them.  But  the  Thessalonians  Avere 
themselves  exposed  to  persecution;  as  all  must 
expect  to  be  "who  live  godly  in  Christ  Jesus:" 
and  what  they  suffered  or  dreaded  would  be  at 
least  as  likely  to  "move  them,"  as  any  reason- 
ings of  their  enemies;  and  such  reasonings  of 
philosophical  opposers  do  not  appear  to  have 
existed  at  so  early  a  period.  {Preface. — Notes, 
Acts  14:21—23.  2  Thes.  1:3,4.) 

When  we  could  no  longer  forbear.  (1)  3//;- 
xfTt  geyorxeg.  5.  See  on  1  Cor.  9:12. —  We 
thought  it  good.]  Eudoxijaajuev.  Malt.  3:17. 
17:5. — ^.The  apostle  here  speaks  in  the  plural, 
having  Timothy  with  him,  in  consulting  what 
to  do:  but  afterwards  he  uses  the  singular,  5. 
— Be  moved.  (3)  ^uivtatui..  Here  only.  'JHo- 
^veor  hue  et  illuc  ...  ut  arundines.'  Zanch. 
{Note,  Matt.  11:7—11.)  It  includes  the  ef- 
fects of  persuasions  and  allurements,  as  well  as 
those  of  terror. —  We  are  appointed  thereunto.] 
Eig  JHTO  xeifxed^a.  JWa«.  3:10.  Luke  2:12,34. 
Phil.  1:17.  1  Tim.  1:9.  1  John  5:19.  Comp. 
1  Pet.  2:21.  {Note,  2  Tim.  2:19.) 

6  But  now  °  when  Timotheus  came  from 
you  unto  us,  p  and  brought  us  good  tidings 
of  your  '^  faith  and  charity,  ""  and  that  ye 
have  good  remembrance  of  us  always, 
"  desiring  greatly  to  see  us,  as  we  also  lo  see 
you; 

7  Therefore,  brethren,  *  we  were  com- 
forted over  you,  "  in  all  our  affliction  and 
distress,  by  your  faith: 

8  For  now  ^  we  live,  ^  if  ye  stand  fast 
in  the  Lord: 

9  For  ^  what  thanks  can  we  render  to 
God  again  for  you,  ^  for  all  the  joy  where- 
with we  joy  for  your  sakes  ^  before  our 
God; 

10  "=  Night  and  day,  ''praying  exceed- 
ingly, that  we  might  see  your  face,  and 
"  might  perfect  that  which  is  lacking  in  your 
faith.? 

Note. — During  Timothy's  absence,  Paul  de- 
parted from  Athens  to  Corinth;  whither  Tim- 
othy and  Silas  also  returned  to  him.  The  ti- 
dings,  which  he  received   from  Thessalonica, 


—12. 
J.  1  Sam.  25:6.    Heh.    Pj.    30:5. 

Phil.  1:21. 
y  John  8:31.   15:4,7.    ActJ  11:23. 

1  Cor.  15:58.   16:13.    Gal.  5:1. 

Eph.  3:17.  4:15,16.   Phil.  1:27. 

4:1.  Col.  1:23.  Ileb.3:l4.  4:14. 

10:23.    1  PeL5:lO.  2  Pet.  3: 17. 

Rev.  3:3,11. 
I  1:2,3.    2  Sam.  7:18— 20.    Nch. 

9:5.   Ps.  71:14,15.  2  Cor.  2:14. 


9:15. 
a  7,8.— See  on  2:19. 
b  Deut.  12:12,18.   16:11.   2  Sam. 

6:21.  Ps.68;3.  96:12,13.  98:8,9. 
c  Luke  2:37.    Acts  26:7.    2  Tim. 

1:3.  Rev.  4:8.  7:15. 
d  11.  2:17,l!i.   Kom.  1:10.     15:30 

—32.  Philem.  22. 
e  Rom.  1:11,12.    2  Cor.   1:15,24. 

Phil.   1:25.     Co>     1:28.     4:12, 

2  Thes.  1:1- 

[427 


A.  D.  55. 


I.  thessaLonians. 


A.  D.  55. 


concerning  the  faith  and  love  of  the  brethren 
in  that  city,  and  their  affectionate  remembrance 
of  him,  and  earnest  reciprocal  desire  to  see  him, 
were  so  entirely  satisfactory;  that  they  not  only 
relieved  his  mind  from  anxiety,  butalDundantly 
compensated  for  all  his  other  trials  and  dis- 
tresses, and  filled  his  benevolent  heart  with 
consolation.  (Mar^.  Ref.  o — u. — Note,  2  Cor. 
7:5 — 7.)  For  indeed  beseemed  to  enjoy  life 
with  great  relish,  and  to  live  to  some  purpose 
when  his  spiritual  children  "stood  fast  in  the 
faith,"  hope,  love,  and  obedience  of  the  gospel. 
(Mara:.  Bef.  x,  y.— Notes,  Jlcts  11:23,24.  1 
Cor.  15:55—58.  16:13,14.  Phil.  4:1.)  Nor 
could  he  find  language  sufficiently  energetic  to 
express  the  gratitude  which  lie  owed  to  God, 
and  the  thanks  which  he  was  excited  to  render 
him,  on  their  account;  and  for  that  overflowing 
joy,  with  which  this  inspired  bis  heart  beii^re 
God:  whilst  night  and  day  he  poured  out  his 
unremitted  prayers,  that  he  might  have  the  sa- 
tisfaction of  once  again  seeing  them,  and  of 
perfecting  what  was  wanting  in  their  faith, 
whether  in  respect  of  knowledge  in  the  testi- 
monies and  promises  of  God;  or  the  realizing 
assurance,  with  which  they  credited  them,  and 
lepended  on  them.  {Marg.  Ref.  z — e.) — 'Es- 
thius  observes,  from  the  9th  verse,  tliat  both 
'  the  apostle's  joy,  and  their  ftiith  and  constancy, 
'were  the  gift  of  God:  ...  for  giving  of  thanks 
is  not  except  for  benefits  received.  He  might 
'also  have  observed  the  excellent  pattern  the 
'apostle  here  gives  to  all  the  bishops  and  pas- 
'tors  of  the  church,  to  be  continually  solicitous 
'to  know  of  the  welfare  of  their  flock;  inces- 
*santly  praying  for  it,  blessing  God  daily  for  it, 
'and  looking  upon  it  as  the  very  felicity  of  their 
'own  lives.'    Whitby. 

Brought  us  good  tidings  of  your  faith.  (6) 

EvayyelKjajuei'ti    r^fiiv    ii]v    nigiv. Desiring 

greatly.]  ErnnoH^iiVTEg.  See  on  Rom.  1:11. — 
Live.  (8)  Note,  1  Sam.  25:3 — 6. — Exceeding- 
ly. (10)  'YneqexTieQioaH.  5:13.  See  on  Eph. 
3:20. — Might  perfect  what  is  wanting.]  Ku- 
raQTiani  ra  vqeQi^fiaju — KmuQTi'Qor  See  on 
Matt.  21:16,  'Ygegrj/^u,  Phil.  2:30.  Col.  1:24. 
Seeonl  Cor.  16:17. 

11  Now '"God  himself  and  our  Father, 
fi^and  our  Lord  Jesus  Christ,  *  direct  ^  our 
way  unto  you. 

12  And  '  the  Lord  make  you  to  increase 
and  ^  abound  in  '  love,  one  toward  another, 
and  toward  all  men,  "'  even  as  we  do  toward 
you: 

13  To  the  end  "he  may  stablish  your 
hearts  °  unblamable  in  holiness,  p  before 
God,  even  our  Father,  '^  at  the  coming  of 
our  Lord  Jesus  Christ,  "■  with  all  his  saints. 

Note. — The  apostle  closed  the  expressions 
of  his  aflfectionate  and  pious  fervor  of  holy  ex- 
ultation, by  pouring  out  the  requests  of  his 
heart  for  the  Christians  at  Thessalonica.  He 
earnestly  besought  "God,  even  our  Father,  and 
our  Lord  Jesus  Christ  as  the  incarnate  Sort, 


f  13.  Is.  63:16.  Jer.31:9.  Mai.  1: 

6.     Matt.   6:'},6,8  9,14,18,26,32. 

Luke    12:30,32.     Joliii    20:17. 

2  Cor.  6:18.    Col.  1:2.    IJohn 

3:1. 
g  See  on  Rom.  1:3.-2  Tfe«.    2: 

16. 


428] 


*  Of,  guide. 

h  E/.ra8:2lT-23.  Prov.  3:5,6. 

1  4:10.     1>5.  115:14.     Luke  17:5 

2    Cor.    9:10.     Jam.    i:i7.     2 

Pet.  3:18. 
k  4  9,10.   Phil.  1;9.    2  Th«.  1:3. 
1  5:15.  Matt.  7:12,  22:39.     Rom. 


and  as  Head  over  all  things  to  the  church,"  to 
direct,  and  make  plain  his  way  unto  ihem,  by 
removing  all  those  providential  hir>drances 
which  had  hitherto  prevented  him.  (Marg. 
Ref.  f,  g.)  He  also  entreated  the  Lord  Jesus, 
(for  as  the  former  clause  is  an  undeniable  act 
of  divine  worship  rendered  to  Christ  as  One 
with  the  Father,  so  this  also  seems  to  have 
been  immediately  addressed  to  him,  Note,  2 
Thes.  2:16,17.)  that  by  further  communica- 
tions from  his  fulness,  he  would  cause  them  to 
"increase  in  love  of  one  another,  and  of  all 
men,"  not  excepting  their  persecutors;  accord- 
ing to  the  various  exercises  of  that  holy  affec- 
tion, required  by  the  commandments  of  God; 
and  to  "abound  in  this  love,"  according-  to  the 
nature  and  measure  of  the  apostle's  fervent, 
si)iritual,  and  enlarged  love  of  them,  (Marg. 
Ref  \—m.~Notes,  4:9—12.  Phil.  1:9—11.  2 
Thes.  1:3,4.  1  Pet.  1:22.),  This  he  desired, 
in  order  to  the  "establishment  of  their  hearts 
in  holiness;"  and  that  their  affections,  tempers, 
and  conduct,  might  be  "unblamable,"  in  every 
part  of  their  various  duties  to  God.  towards 
each  other,  and  towards  all  men,  in  the  several 
relations  of  life;  and  that  it  might  at  last  be 
manifested  that  they  were  so,  as  in  ihe  pre- 
sence of  their  holy  and  heart-searching  God 
and  Father,  in  that  decisive  day,  "when  the 
Lord  Jesus  shall  come  with  all  his  holy  ones," 
whether  angels  or  redeemed  sinners,  to  "judge 
the  quick  and  dead."  For  the  souls  of  the  re- 
deemed, who  have  died  in  the  Lord,  will  de- 
scend with  him  from  heaven,  to  be  re-united  to 
their  glorified  bodies:  and  the  saints  on  earth 
will  be  changed,  and  meet  the  Lord  in  the  air. 
(Marg.  Ref.  n—r.— Notes,  4:13—18.  2  Thes. 
1:5—10.  Jude  14— 16.)— 'This  invocation  of 
'him  (Christ)  by  all  Christians,  in  all  places, 
'must  suppose  him  omniscient,  omnipresent, 
'and  the  Searcher  of  all  hearts;  and  these  are 
'the  properties  of  God  alone.'    Whitby. 

Direct.    (11)    KuTEvifvpui.     Lukel.ld.     2 
Thes.  3:5, 

PRACTICAL    OBSERVATIONS. 

The  love  which  zealous  ministers  of  Christ 
bear  to  their  people,  and  the  longing  desires 
after  their  salvation  which  they  experience  and 
desire  to  cherish,  cannot  wholly  be  separated 
from  painful  solicitude  on  their  account.  This 
often  disposes  them  to  renounce  their  own  con- 
venience, and  to  endure  additional  fatigue,  in 
order  to  obtain  satisfaction  concerning  them, 
and  to  promote  their  spiritual  benefit.  And  it 
is  a  great  advantage  for  such  as  are  engaged  at 
a  distance  from  those,  of  whom  they  are  thus 
"aflfectionately  desirous,"  to  have  faithful  fel- 
low-laborers, whom  they  may  employ  in  "es- 
tablishing and  comforting  them  concerning 
their  faith," — In  the  most  peaceful  times,  every 
Christian  should  "count  his  cost,"  and  remem- ■ 
her  that  the  followers  of  Christ  are  "appointed 
to  suflfer"  affliction:  (Note,  Luke  14:25 — 33,) 
and  ministers  should  not  shun  to  forewarn  their 
hearers;  that  they  may  be  prepared  for  the 
cross,  and  meet  every  trial  with  watchfulness 
and  prayer:  as  in  this  manner  they  will  best  be 


13:8.      1  Cor.  13:     Ual.  5:6,13, 

14,22.    2  Pet.  1:7.   1  John  3:11 

—19.  4:7—16. 
ni  2:8. 
n  5  23.     Rnm.    14:4.     16:2.5.     1 

Cor.  1:8.     2  Tlics.  2:16,17.     1 

Pet,  5:10. 


o  Eph.  5:27.     C«j|.    1:2 

24. 
p  Stc  on  1 1 . 
q  2:19.    4:15.     5:23.     1 

15:23.  2  Thcj.  2:1. 
r  Deut.    33:2.      Zech. 

Tbei.  1:10.  JuUc  14. 


A.   D.   55. 


CHAPTER  IV. 


A.  D.  55 


preserved  constant  and  "steadfast  in  the  faith." 
For  the  tempter  has  many  artful  devices:  he 
knows  how  to  suit  his  suggestions  to  men's 
disjrositions,  and  to  avail  himself  of  their  cir- 
cumstances; and  he  will  be  sure  to  work  on 
their  hopes,  fears,  desires,  or  aversions,  by  the 
most  subtle  methods  imaginable.  So  many  in- 
j  deed,  who  for  a  time  made  a  creditable  profes- 
sion of  the  gospel,  have  been  overcome  in  the 
day  of  trial,  that  the  experienced  minister  will 
generally  feel  a  degree  of  anxiety:  and  he  will 
not  fail  to  caution  the  people  to  be  on  their 
guard,  "lest  by  any  means  the  tempter  should 
tempt  them,  and  his  labor  should  be  in  vain." 
But  in  proportion  to  these  solicitudes  will  be 
his  rejoicing,  when  he  finds  that  his  beloved 
children  "stand  fast  in  the  faith,"  and  walk  in 
love;  and  that  their  remembrance  of  him,  and 
affection  to  him,  correspond  with  his  feelings 
towards  them.  In  proportion  as  he  has  the 
mind  of  St.  Paul,  (that  is,  the  mind  of  Christ, 
Note,  Heb.  12:2,3.)  he  will  be  "comforted  over 
them,  in  all  his  affliction  and  distress  by  tlieir 
faith:"  the  pleasure  of  his  life  will  greatly  con- 
sist in  seeing  them  "stand  fast  in  the  Lord," 
walking  in  his  ordinances  and  commandments 
blameless,  and  in  no  degree  moved  by  the  re- 
proaches of  their  enemies.  He  will  feel,  that 
he  can  never  sufficiently  "thank  God  for  all  the 
joy  which"  he  derives  from  them,  and  the  tes- 
timony of  the  acceptance  of  his  labors  which 
their  conversion  implies:  and  if  he  be  absent 
from  them,  such  good  tidings  of  them  will 
draw  out  his  soul  in  more  fervent  prayers  to 
God  continually;  that  he  may  again  enjoy  the 
comfort  of  their  beloved  society,  and  "perfect 
what  is  lacking  in  their  faith,"  to  whatever 
hardships  or  perils  this  may  expose  him.  Thus 
will  he  beseech  "God,  even  our  Father, 
and  our  Lord  Jesus  Christ,  to  direct  his  way 
unto  them;"  that  he  may  again  on  earth  meet 
with  those,  whom  he  so  tenderly  loves:  and  that 
especially,  the  Lord  would  make  them  to  "in- 
crease and  abound  in  love  one  towards  another, 
and  towards  all  men;"  and  thus  (for  "love  is 
the  fulfilling  of  the  law,")  "establish  their 
hearts  unblamable  in  holiness,  before  God  our 
Father,  at  tlie  coming  of  the  Lord  Jesus,  with 
all  his  saints;"  when  all  such  desires  and  pray- 
ers will  fully  be  accomplished. — May  the  Lord 
make  all,  who  are  called  the  ministers  of  Christ, 
partakers  of  this  faithful,  loving,  diligent,  and 
disinterested  spirit!  May  he  prosper  all  their 
labors  and  "comfort  their  hearts,"  with  num- 
bers of  converts  like  these  Thessalonians;  and 
may  he  send  forth  numbers  of  such  laborers 
into  all  the  nations  of  the  earth! 

CHAP.  IV. 

The  apostle  eaiiieslly  exhorU  his  brethren,  lo  increasing  diligence  in 
obeyinft  Christ,  1,  2:  and  to  chastitv,  and  integrity  in  all  (lungs;  as 
God  had  called  them  to  holiness:  and  those  who  despised  these  ad- 
monitions, would  despise  God  himself,  3 — 8.  He  calls  on  them  lo 
"abound  more  and  more  in  love"  of  one  another,  9,  lO;  lo  be  in- 
dustrious in  their  respective  callings,  11,  12;  and  to  moderate  their 


■  2:11.    Rom.  12:1.    2  Cor.  6:1. 

10:1.  Eph.  4:1.    Philem.  9,10. 

Heb.  13:22. 
*  Or,  request. 
t  Or,  beseech. 
b  2.    Eph.  4:20.    2The3.  2:1.     1 

Tiin.  5:21.   6:13,14.    2  Tim.  4: 

1. 
e  11,12.    Acts  20:27.    1  Cor.  11: 

23.  1.5:1.     Phil.  1:27.     Col.  2: 

6.  2Thes.  3:10—12. 
d  See  on  2:12. 
e  Rom.  8:3.     12:2,     Eph.   6:17. 


Col.  1:10.     Heb.  11:6.     13:16. 

1  John  3:22. 
f  10.   Job  17:9.  Ps.  92:14.     Prov. 

4:18.     John    15:2.     Pnil.    1:9. 

3:14.     2  Thes.  1:3.      2  Pet.  1:5 

—  10.  3:18. 
g    Ez.   3:17.      Matt.    28-20.       1 

Cor.  9:21.     2  Thes.  3:6,10. 
h  5:18.     Ps.  40:8.  143:10.    Matt. 

7:21.  12:50.  Mark  3:3.5.    John 

4:34.  7:17.    Rom.  12:2.     Eph. 

5:17.     6:6.      Col.    1:9.      4:12. 

Heb.  10:36.     13:21.     1  PeL  4; 


sorrow  for  deceased  believers,  from  assured  CTpcclation  of  (he  com 
ine  of  Christ  to  raise  the  dead,  to  change  the  living,  and  to  receive 
all  Ins  people  to  himself,  13 — 18. 

FURTHERMORE  then » we  *  beseech 
you,  brethren,  and  f  exhort  you  ^  by 
the  Lord  Jesus,  that  as  '  ye  have  receiv- 
ed of  us  how  ^  ye  ought  to  walk,  and  ^  to 
please  God,  ^ so  ye  would  abound  more  and 
more. 

2  For  ye  know  ^  what  commandments 
we  gave  you  by  the  Lord  Jesus. 

3  For  ''  this  is  the  will  of  God,  even 
'  your  sanctification,  ^  that  ye  should  abstain 
from  fornication; 

4  That  every  one  of  you  '  should  know 
how  to  possess  ""  his  vessel  in  sanctification 
and  "  honor; 

5  Not  °in  the  lust  of  concupiscence, 
even  p  as  the  Gentiles  which  i  know  not 
God. 

Note. — It  was  further  needful  for  the  apostle 
to  "entreat"  the  Thessalonians,  with  the  most 
affectionate  persuasions,  and  to  "exhort"  them 
with  earnestness  and  authority,  "to  abound 
more  and  more"  in  the  practice  of  all  those  du- 
ties, concerning  which  he  had  instructed  them, 
when  at  Thessalonica.  They  had  "received" 
these  instructions,  in  an  obedient  and  teachable 
manner;  and  thus  had  learned  how  they  ought 
to  order  their  whole  conduct,  that  they  might 
["please  God"  in  all  their  actions:  and  he  now 
called  upon  them  to  be  still  more  zealous  in 
every  good  work,  and  assiduous  in  cultivating 
everv  holv  disposition.  (Marg.  and  Marg.  Ref. 
ja—n— iVofe.9,  i^om.  12:1,2.  CW.  1:9— 14.)  It 
'  WTis  indeed  unnecessary  for  him  to  enter  into  an 
exact  detail  of  particulars;  as  they  "knew  what 
I  commandments  he  had  given  them  in  the  name" 
and  by  the  authority  "of  the  Lord  Jesus." 
[(Marg.  Ref.  s.—Note,  Matt.  28:19,20,  v.  20.) 
jFor  "their  sanctification,"  or  entire  separation 
jfrom  all  evil,  and  consecration  to  God;  the  com- 
plete mortification  of  the  old  corrupt  nature, 
and  the  renewal  of  their  souls  to  the  divine  im- 
age, b}'-  the  influence  of  the  Holy  Spirit,  through 
faith,  constituted  "the  will  of  'God"  respecting 
them. — It  was  especially  incumbent  upon  them 
"to  abstain  from  fornication,"  as  well  as  from 
adultery,  and  all  other  licentiousness,  which  was 
generally  practised  among  the  Gentiles :  ( Notes, 
l?om.  1  :'24— 27.  £p/i.  4:17— 19.  CW.  3:5,6.  1 
Pet.  4:3 — 5.)  that  so  every  one  of  them  might 
understand  in  what  manner  to  possess  his  body, 
the  receptacle  of  his  rational  soul,  in  a  sanctified 
and  honorable  use  of  all  its  members,  as  "instru- 
ments of  righteousness  unto  God,"  (Notes, 
flom.  6:12,13,16— 19.  1  Cor.  6:18—20.)  and 
in  an  exact  government  of  every  sense  and  ap- 
petite, according  to  the  divine  law,  and  the 


2.     1  John  2:17. 

1  Horn.  6:19.  12:1.   1  Cor.  6:13— 

i  4.  5:23.  John  17:17—19.     Acts 

20. 

20:32.  26:18.    Rom.  6:22.  Gr. 

m  1  Sam.  21:5.  Acts  9:1.5.  Rom. 

1  Cor.  1:30.    6:11.     Eph.  5:26, 

9:21—23.     2  Tinl.  2:20,21.    1 

27.     2  Thes.  2:1.3.  Tit.  2:14.   1 

Pet.  3:7. 

Pet.  1:2. 

n  Phil.  4:8.  Heb.  13:4 

k   Matt.    15:19.       Acts    15:20,29. 

o  Rom.  1:24,26.  Col.  3:5. 

Rom.  1:29.    1  Cor.  5:9—11.  6: 

p  Matt.  6:32.  Luke  12:30.     Eph. 

9,10,13—18.     7:2.     2  Cor.  12: 

4:17—19.     1   I'et.  4:3. 

21.     Gal.  5:19.     Eph.  5:3— 5. 

q  Acts    17:23,30,31.     Rom.  I:2«. 

Col.   3:5.      Heb.    12:16.     13:4. 

1  Cor.  1:21.     15:34.    Gal.  J:8. 

Rev.  21:8.  22:15.  Gr. 

Eph.  2:12.  2Thei.  1:3. 

[429 


A.  D.  55. 


I.  THESSALONIANS. 


A.  D.  55. 


ends  intended  by  the  all-wise  Creator.  {Marg. 
Bef.  h — p.)  Thus  every  man  would  act  hon- 
orabiy,  as  a  rational  creature,  and  a  worship- 
per of  God  :  whereas  all  the  defilements  of  the 
imagination  and  affections,  and  every  kind  of 
inordinate  or  forbidden  indulgence,  according 
to  "the  lust  of  concupiscence,"  would  be  ex- 
ceedingly disgraceful  and  scandalous  in  a  Chris- 
tian; being  an  imitation  of  the  base  practices 
of  the  Gentiles,  the  worshippers  of  impure  dei- 
ties, and  strangers  to  the  holy  character,  law, 
and  truth  of  God.  (iVo<es,  ^cis  17:22— 25. 
Rom.  1:28—32.  1  Cor.  15:31—34.  Gal.  4:8 
—11.) 

Furthermore.  (1)  To  lomov.  2  Cor.  13:11. 
Eph.  6:10.  Phil.  3:1.  4:8.  2  Thes .  3  A  .—How 
ye  ought  to  walk.'\  To  note  dei,  vjuag  tteqi-ttu- 
leiv. — Commandments.  (2)  TIuQayyeXiag.  Acts 
5:28.  16:24.  1  Tim.  1:5.  (Note,  I  Tim.  1:5.) 
— His  vessel.  (4)  To  eavib  axevog-  See  on 
Acts  9:15. — In  the  lust  of  concupiscence.  (5) 
Ev  nud-Fi  enid^vfiiac.  IJa^og.  See  on  Rom.  1 : 
26.  Col.  3:5.  Ent&vixia-  See  on  Rom.  7:7. 
{Note,  Rom.  7:7,8.) 

6  That  no  man  ^  go  beyond,  and  *  de- 
fraud his  brother  fin  any  matter;  because 
that '  the  Lord  is  the  Avenger  of  all  such, 
*  as  we  also  have  forewarned  you,  and 
testified. 

7  For  "  God  hath  not  called  us  unto 
"  uncleanness,  but  unto  holiness. 

8  He  therefore,  that  I  despiseth,  ^  de- 
spisetb  not  man,  but  God,  ^  who  hath  also 
given  unto  us  his  Holy  Spirit. 

[Practicat  Obsei-viitions.] 

Note. — In  like  manner,  the  apostle  warned 
the  Thessalonians,  not  to  over-reach,  or  defraud , 
their  brethren  or  neighbors  in  any  transaction; 
either  by  taking  advantage  of  their  ignorance, 
necessity,  or  credulity;  by  exacting  immode- 
rate profits;  or  by  any  of  those  artifices  and 
subterfuges,  Avhich  selfishness  devises  to  impose 
upon  the  unwary,  without  ruinino^  men's  credit, 
or  incurring  punishment  by  human  laws. 
(Marg.  Re/— Notes,  Ex.  20:*15.  1  Cor.  6:7— 
11.)  Such  dishonest  persons  might  not  be  de- 
tected, or  could  not  be  called  to  account,  by 
men;  but  the  Lord  would  not  suffer  their  hy- 
pocrisy and  injustice  to  escape  with  impunity; 
being  himself  "the  Avenger  of  all"  clandestine 
frauds  and  impositions,  as  Avell  as  of  open  in- 
justice and  oppression.  (^Marg.  Ref.  s.)  Of 
this  the  apostle  had  before  warned  the  Thes- 
salonians, when  he  was  with  them;  and  he  had 
testified,  that  these  practices  should  not  escape 
the  vengeance  of  God.  For  he  had  not  called 
them  into  his  family,  in  order  to  give  them  a 
license  to  live  in  an  unholy  manner,  either  by 
gratifying  their  sensual  appetites,  or  their  ava- 


rice; but  that  they  might  be  taught,  inclined, 
and  enabled,  to  walk  before  him  in  holiness. 
(Marg.  Ref.  t,  u.) — The  word  "uncleanness," 
here  used,  has  led  many  learned  expositors  to 
explain  the  sixth  verse  of  clandestine  adultery. 
But,  if  fornication  were  forbidden,  adultery 
must  be  of  course;  for  even  the  Gentiles  con- 
demned adultery,  Avhile  they  connived  at  for- 
nication: nay,  in  fact,  they  sanctioned  it,  when 
committed  only  with  slaves  and  courtezans:  as 
it  is  evident  from  the  writings  of  Demosthenes, 
Cicero,  and  others.  This  interpretation  is  far 
from  the  most  obvious  meaning  of  the  passage: 
dishonesty  is  as  inconsistent  with  Christianity, 
as  licentiousness;  and,  in  this  over-reaching, 
fraudulent  manner,  perhaps  even  more  com- 
mon: and  the  word  "uncleanness"  may  either 
be  referred  to  what  went  before,  or  be  under- 
stood as  a  general  word  for  wickedness,  all 
which  is  filthiness  in  the  sight  of  God. — Not- 
withstanding, the  excellent  state  of  the  Thes- 
salonian  church,  some  might  have  found  admis- 
sion into  it,  who  would  speak  of  the  doctrines 
and  comforts  of  Christianity,  and  yet  affect  to 
despise  these  practical  exhortations,  as  incon- 
sistent with  the  grace  and  liberty  of  the  gos- 
pel: but  the  apostle  reminded  them,  that  in  so 
doing,  they  did  not  despise  him,  or  Silvanus, 
or  Timothy;  but  God  himself,  who  had  given 
them  his  Holy  Spirit,  by  whose  insjjiration 
these  exhortations  had  been  written. — 'In  this 
'passage  St.  Paul  asserts  his  own  inspiration, 
'in  the  strongest  terms,  and  with  the  greatest 
'solemnity.'     Macknight. 

Go  beyond.  (6)  'YnegSaiveiv.  Here  only 
N.T.  2  Sam.  22:30.  Jo624:2.  38:11.  Sept.— 
Defraud.]  "Oppress,"  Marg.  3,nd  Ref  JlUo- 
vexTEiv.  See  on  2  Cor.  2:11.  7:2.  flhorf^tu- 
See  on  Mark  7:22. — In  any  matter.]  "In  the 
matter."  Marg.  Er  tco  TTQuy/nuit:  'Innegotia- 
'tione,  ...  in  ullo  negotio,  in  re  qualibet,  quam 
'cum  altero  habere  possit.'  Schleusner. —  Un- 
cleanness. (7)  Jyud^uQaia.  2:3.  See  on  Rom. 
1:24. —  Unto  holiness.]  Ev  dytaafico.  8,4.  2 
Thes.  2:13.  See  on  Rom.  6:19.— That  despis- 
eth. (8)  '0  ad^ETMv.  See  on  Mark  7:9. 

9  IF  But  as  ^  touching  brotherly  love  '^ye 
need  not  that  I  write  unto  you:  '  for  ye 
yourselves  are  taught  of  God  to  love  one 
another. 

10  And  indeed  ye  do  it  toward  ''  all  the 
brethren  which  are  in  all  Macedonia:  but 
we  beseech  you,  brethren,  that  ^  ye  increase 
more  and  more; 

1 1  And  *'  that  ye  ^  study  to  be  quiet, 
^  and  to  do  your  own  business,  and  '  to 
work  with  your  own  hands,  as  we  comman- 
ded you, 


r  Ex.   20:15,17.     Lev.    19:11,13. 

Dout.  24:7.    25:13—16.     Piov. 

11:1.  16:11.    20:14,23.    23:24. 

Is.  5:7.  59:4—7.  Jer.  9:4.  Et. 

22:13.     45:9—14.     Am.  8:5,6. 

Zeph.    3:5.     Mai.    3:5.     Mark 

10:19.     1  Cor.  6:7—9.  Eph.  4: 

28.  Jam.  5:4. 
*  Or,  oppress,  or,  over-reach. 

Lev.    25:14,17.      1    Sam.  12:3, 
'    4.  Pro?.  22:22.  .ler.  7:6.   Mic. 

2:2.  Zcph,  3:1.  Jam.  2:6. 
t  Or,  in  tht  mutter. 
I    ])cut.-    32:35.     Joh     31:13,14. 

Ps.  94:1.   140:12.     Prov.  22:22, 


430] 


23.  Ec.  5:8.  Is.  1:23.24.  R.>m. 

1:18.  12:19.  Eph.5:6.  2  Tlies. 

1:8. 
t  Luke  12:5.  Gal.  5:21.  Eph.  4:17. 
u  Lev.  11:44.    19:2.    Rom.    1:7. 

8:29,.'«0.  1  Cor.  1:2.    Eph.  1:4. 

2:10.  4:1.    2  Thes.  2:13.14.    2 

Tim.  1:9.    Heb.  12.14.    1  Pet. 

1:14,15.  2:9—12,21,22. 
X  2:3.    GaL5:l9.    Eph.  4:19.    2 

Pet.  2:10. 
I  Or,  rcjecleth.     1  Sam.  8:7.     10: 

19.  John  12:48. 
)■   Prov.  1:7.    23:9.13.49:7.     53: 

3.     Lu'^e    10:16.     Acls    13:41. 


Jude  S. 
7.  N eh.  9:30.    Ads  5:3,4.     1  Cor. 

2:10.  7i40.   1  Pet.  1:12.    2  Pet. 

1:21.   1  John  3:24. 
a  Lev.    19:8.      Ps.    133:1.     John 

13:34,35.     15:12—17.     Acls  4: 

32.      Rom.  12:10.     Eph.  5:1.2. 

Heh.  13:1.     1  Pet.  3:8.   2  Pet. 

1:7.     1  John  2:10.     3:11,14— 

19,23.  4:7—16. 
b  ."i:!.  Jer.  31:34.    Ileb.  8:10,11. 

1  John  2:20,27. 
c  13.54:13.    John  6:44,45.    Ilcb. 

10:16.   1  John  5:1. 
d  1:7.    2  Cor.  8:1,2,8— 10.    Eph. 


1:15.     Col.    1:4.    2  Thes.  1:3. 

Philem.  5—7. 
e  1.  3:12.  Phil.  1:9.  3:13—15.  2 

Pet.  3:18. 
f  Prov.    17:1.    Ec.  4:C.    Lam.  3: 

26.   2  Thes.  3:12.    1  Tim.  2:2. 

1  Pet.  3:4. 
s;  Rom.  15:20.    2  Cor.   5:9.    Gr. 
h  Mark    13:34.     Luke    12:42,43. 

Rom.  12:4—3.     Col.  3:22—24. 

1  Tim.  5:13.     Tit.  2:4—10.      1 

Pet.  4:10,11,15. 
i  Acts   20:35.     Rom.     1211.     1 

Cor  4:12.  Eph.  4  2R.  2  Thes. 

3:7—12.  Tit.  3:14.  mar^. 


A.  D.  55. 


CHAPTER  IV. 


A.  D.  55 


12  That  "^  ye  may  walk  honestly  toward 
'  them  that  are  without,  and  that  ye  may 
have  lack  of  *  nothing. 

Note. — In  respect,  of  "tlie  new  command- 
ment," which  Christ  had  given  his  disciples,  of 
"loving  one  another,"  (Note,  John  13:81 — 35.) 
the  apostle  need  not  write  to  the  Thessalonians, 
concerning  the  ground,  nature,  exercises,  fruits, 
and  blessed  effects  of  it:  for  they  were  "taught 
of  God,"  hy  the  illumination  and  sanctification 
of  the  Holy  Spirit,  thus  to  do;  as  it  was  an  es- 
sential part  of  that  holy  state  of  the  mind  and 
affections  which  constituted  "the  new  man," 
and  counteracted  and  overpowered  the  selfish- 
ness of  "the  old  man."  {Marg.  Ref.  a — c. — 
Notes.,  1  Pet.  1:22—25.  I  John  S AS— 11.) 
Indeed,  they  did  exercise  "brotherly  love,"  not 
only  among  one  another,  but  towards  all  the 
Christians  of  the  several  churches  in  Macedo- 
nia: yet  lie  would  exhort  them  to  "increase 
more  and  more,"  in  the  fervency  of  their  love, 
and  in  all  the  fruits  of  it.  (Marg.  Ref.  d,  e. — 
Notes,  3:11  —  13.  Phil.  1:9—11.  2  Thes.  1:3, 
4.)  While  men  in  general  aspired  to  eminence, 
reputation,  or  authority,  by  an  intermeddling 
and  turbulent  conduct,  both  in  public  and  pri- 
vate stations,  it  should  be  their  "ambition,"  to 
behave  quietly,  peaceably,  and  contentedly,  in 
their  own  situations,  however  low  and  obscure;' 
and  to  attend  diligently  to  their  proper  work, ' 
in  the  conun unity,  in  the  church,  and  in  rela- 
tive life.  And,  as  most  of  them  were  poor,  or 
miglit  be  reduced  to  poverty  for  conscience' 
sake  in  one  way  or  other,  they  ought  to  be  in-; 
dustrious  in  manual  labor,  as  the  apostle  had 
commanded  them,  at  the  time  when  he  labored 
for  his  l)read  among  them.  Thus  they  would 
be  enabled  to  act  honorably  and  creditably, 
among  their  unbelieving  neighbors;  paying  all 
their  dues,  maintaining  their  families  decently, 
and  being  preserved  from  seeking  relief  by  any 
disgraceful  services  or  compliances;  as  not  hav- 
ing any  want  of  things  suited  to  their  station, 
or  requisite  in  order  to  relieve  one  another  in 
their  distresses.  (Marg.  and  Marg.  Ref.  f— 1. 
— Notes,  Eph.  4:28.    2  Thes.  3:6—15.) 

Brotherh/  love.  (9)  (I'lhidelfptug.  See  on 
Rom..  12:10.  Heb.  13:1.  (Notes,  1  Pet.  1:22. 
2  Pet.  1 :5— 7,  v.  7.)— Taught  of  God.]  Qeo- 
SiSay.Tot.  Here  only.  ^iSamoi  ju  &ea.  John 
6:45.— /s.  54:13.  Sept.— That  ye  study.  (11) 
ftnlonintathu.  See  on  J?o»n.  15:20.  "To  be 
ambitions."  To  he  quiet.]  'Hav/aCtn'.  See  on 
Luke  23:56. —  To  do  your  own  business.] 
riQiiKjaetv  T((  iihu.  Notes,  /s.  54:11 — 14.  Jer. 
31:33,34.  JoAn6:41 — 46. — Commanded.]  llu- 
(jiiyyethanv.  Luke  5:14.  Acts  5:28.  1  Tim. 
1:3.  6:13,17.  nuouyyelur  See  on  2.— Hon- 
estly. (12)  Eua/ij/iiofMc.  See  on  Rom.  13:18. 
£vo/)jiib)i'-   See  on  Mark  15:43. 

13  IT  But  '"  I  would  jiot  have  you  to  be 


k  5:22.     Rom.  12:17.     13:13.    2 

Cor.  8:20,21.     I'hil.  4:8.     Tit. 

2:8—10.   1  PeL  2;l2.     3:16,17. 
I    Mark    -1:11.     1    Cor.    5:12,13 

Col.  4:5.  1  1  im.  3.7.  1  Pet.  3: 

1. 

*  Or,  vo  m(m.  2  Cor.  11:7 — 9. 
m  Rom;  1:13.  1   Cor.  10:1.    12:1. 

2  Cor.  1:3.  2  Pet.  3:8. 
n  15.  5:10.  1  Kings  1:21.  2:10. 
Dan.  12:2.  Mall.  27:52.  Luke 
8:52,53.  .John  11:11— 13.  Acts 
7:60.  13:36.  1  Cor.  15:6,18  2 
Pet.  3:4. 

•  Gen.  37;e5.  Lev.  19:28.    Dcut. 


14:1.     2  Sam.  12:19,20.    18:33. 

Job  1:21.  Ez.  24:16— 18.    John 

11:24.      Acts  8:2. 
p  See  on  Eph.  2:12.— Job    19:25 

—27.     Prov.  14:32.  Ez.  37:11. 

1  Cor.  15:13. 
q  Is.  20  19.     Rom.  8:11.     1  Cor. 

15:12—23.       2    Cor.     4:13,14. 

Rev.  1:18. 
r    13.     1  Cor.  15:18.  Rev.  14:13. 
s    17.      Gen.  49:10.    Ztcli.  14:5. 

Malt.  24:31.  1  Lor.  15:23.  I'hil. 

3:20,21.    2  Thes.  2:1.  J udc  14, 

15. 
t   1  Kings  13:1,9,17,18,32.  20:35. 


ignorant,  brethren,  concerning  them  "  which 
are  asleep,  that  °  ye  sorrow  not,  even  as 
others  p  which  have  no  hope. 

14  For  1  if  we  believe  that  Jesus  died, 
and  rose  again,  even  so  them  also  which 
■"  sleep  in  Jesus  will  '  God  bring  w  ith  him. 

15  For  this  we  say  unto  you  *  by  the 
word  of  the  Lord,  that  we,  "  which  are 
alive,  and  remain  unto  the  coming  of  the 
Lord,  shall  not  ^  prevent  them  which  are 
>■  asleep. 

16  For  ^  the  Lord  himself  shall  descend 
from  heaven,  '^  with  a  shout,  with  the  voice 
of  ^  the  arch-angel,  and  '  with  the  trump  of 
God:  *•  and  the  dead  in  Christ  shall  rise 
first: 

1 7  Then  *"  we  which  are  alive  and  re- 
main, shall  be  ^  caught  up  together  with 
them  s  in  the  clouds,  to  meet  the  Lord  in 
the  air:  ''  and  so  shall  we  ever  be  with  the 
Lord. 

18  'Wherefore,  f  comfort  one  another 
with  these  words. 

Note.— (Notes,  1  Cor.  15:20—28,50—54.) 
Perhaps  the  apostle  heard,  that  some  of  the 
Tbessalonian  believers  had  lately  died,  or  suf 
fered  martyrdom;  and  that  their  relatives  and 
brethren  were  greatly  dejected  about  them,  not 
duly  attending  to  tiie  consolations  suggested 
by  the  gospel.  He  therefore  "would  not  have 
them  to  be  ignorant  concerning  those  who 
[were  asleep"  in  Christ,  that  they  were  in  a 
[safe  and  happy  state:  seeing  it  was  not  proper 
for  them  to  sorrow  on  these  occasions,  in  so 
disconsolate  a  manner,  or  with  such  outward 
expressions  of  violent  grief,  as  those  who  had 
I  no  hope  respecting  their  deceased  friends,  or 
expectation  of  meeting  them  again,  were  used 
to  do.  (Marg.  Ref.  m.  o,  p. — Notes,  Prov.  14: 
32.  Eph.  2-^11—13.)  For  "since"  they  be- 
lieved "that  Jesus"  died  for  their  "sins,  and 
Irose  agaii.  for  their  justification;"  they  might 
j thence  assuredly  infer,  that  God  would  raise 
{again  incorruptible  the  bodies  of  those  who  slept 
jin  Jesus;  that  they  might  be  produced  with  him 
and  presented  by  him,  at  the  last  day.  Death 
was  become  only  a  sleep  ^'■through  Jesus,"  as 
the  body  felt  no  pain,  and  the  soul  was  present 
with  the  Lord  in  holiness  and  felicitv.  (Marg. 
Ref.  n.  q.— Notes,  2  Cor.  5:1—8.  >/«7.  1:21 
— 26.)  He  must  therefore  "say  unto  them, 
by  the  word  of  the  Lord,"  or  by  immediate 
revelation,  that  such  of  the  whole  multitude  of 
believers,  as  should  be  found  alive  at  his  com- 
ing, would  not  enter  into  the  full  enjoyment  of 
heavenly  felicity,  in  body  and  soul,  before  their 
brethren,  who  had  previously  died  and  been 


22:14. 
u  1  Cor.  15:51— 53.    2  Cor.  4:14. 
X  Job  41:11.     Ps.  88:13.  119:147, 

148       JMall.  17:25. 
V  Sec  on  n.     13. 
'z  Is.  25:8,9.   Mall.  16:27.    24:30, 

31.  25:31.  26:64.    Arts  I:l'^.  2 

Thes.  1.7.  2  Pet.  3:10.  Rev.  1: 

7. 
a  Num.  23:21.  Ps.  47:1,5.    Zecli. 

4:7.     9:9. 
b  Jude  3. 
c  Ex.  19:16.      20:18.      Is.  27:13. 

Zech.  9:14.  1  Cor.  15:52.  Rev. 

1:10.      8:13. 


d  1  Cor.   15:23,51,52. 

e   15.     1  Cor.  li:52. 

r  1  Kings   18:12.      2King$2:ll, 

16.  Acts  8:39.    2  Cor.  12:2,4. 
Rev.  11:12.     12:5. 

g  Malt.  20:64.    Mark  14:02.   Acts 

1:9.     Rev.  1:7. 
h  Ps.  16:11.    17:15.  49:15.73:24. 

Is.  35:10.00:19,20.  John  12:26. 

14:3.    17:24.  2  Cor.  5:1'.    I'hil. 

1:23.    2  Pel.  3:13.    Rev.  7:14- 

17.  21:3—7.22,23.      22:3—5 
i   5:11,14.     l!.4U:l,2.     Luke  21 

28.     Heb.  12:12. 
t  Or,  exhort.     JUb.  10:24,25. 

r43i 


A.   D.  55, 


I.  THESSALONIANS. 


A.  D.  55. 


buried.  (Marg.  Ref.  t— y.)  For  at  that  sol- 
emn period,  "the  Lord  Jesus"  will  be  seen  to 
"descend  from  heaven,"  with  the  acclamations 
of  attending  angels,  "and  the  spirits  of  just 
men  made  perfect,"  and  "the  voice  of  the  arch- 
angel," who  will  be  appointed  to  lead  the  liier- 
arcliies  of  heaven,  on  this  illustrious  occasion; 
and  with  "the  trumpet  of  God,"  sounding  in  a 
manner  similar  to  what  it  did  from  mount  Sinai, 
but  doubtless  far  more  loud  and  tremendous. 
{Marg.  Ref.  z—c— Note,  Ex.  19:16—20.) 
Then,  "all  that  are  in  the  graves  shall  hear  the 
voice  of  the  Son  of  God,  and  shall  come  forth;" 
but  "the  dead  in  Christ  shall  rise  first,"  and  be 
rendered  incorruptible,  even  before  their  breth- 
ren who  never  died  shall  be  changed.  Imme- 
diately after,  these  "will  be  changed,"  and  their 
bodies  become  immortal  and  spiritual.  (Notes, 
1  Cor.  15:50—54.  Phil.  3:20,21.)  Thus  will 
they  be  suddenly  taken  up  together  into  "the 
clouds,  to  meet  the  Lord  in  the  air;"  that,  be- 
ing approved  as  heirs  of  the  kingdom,  the 
whole  company  may  be  his  assessors  in  judg- 
ment, and  then  re-enter  heaven  with  him  tri- 
umphantly: and  "so  will  they  be  for  ever  with 
the  Lord."  Wherefore  the' apostle  exhorted 
the  Thessalonians  to  comfort  and  encourage 
themselves  and  each  other  with  these  animat- 
ing topics,  under  the  loss  of  their  brethren,  the 
prospect  of  death,  and  all  their  trials  and  sor- 
rows. (Marg.  and  Marg.  Ref.  e — i.) — Some 
suppose,  that  the  apostle  expected  to  live  till 
the  day  of  Judgment,  because  he  spoke  in  the 
first  person  plural  concerning  those  who  should 
be  alive  at  that  time:  but  he  elsewhere  spoke 
of  being  absent  from  the  body,  and  of  being 
"raised  up  with  Jesus."  (2  Cor.  4:14.  5:8.) 
He  was  one,  who  remained  alive  after  others 
had  been  removed;  his  faith  and  hope  annihila- 
ted, as  it  were,  the  intervening  space;  his  love 
made  him  consider  the  cause  of  the  whole  mul- 
titude as  his  own;  and  it  is  evident  that  he  did 
not  speak  it  personally  of  himself:  for  when 
the  Thessalonians  imagined  that  "the  day  of 
judgment  was  at  hand,"  he  diligently  set  him- 
self to  rectify  that  mistake.  (Note,  2  Thes. 
2:1,2.)  As  the  apostle  expressly  declares,  that 
he  spake  "by  the  word  of  the  Lord,"  or  by  di- 
vine inspiration;  the  consequences  of  allowing 
him  to  be  mistaken  in  what  he  said,  should 
very  seriously  be  considered.  Similar  expres- 
sions may  be  found  in  other  parts  of  scripture. 
(Ps.  66:6.  81:5.  Hos.  12:4.)— Some  suppose, 
that  Christ  himself  was  meant  by  "the  arch- 
angel," being  "the  ruler  of  all  angels;"  but,  as 
we  must  understand  the  words,  "the  Lord," 
of  him;  it  seems  not  natural  to  explain  another 
term  in  the  same  sentence  of  him  likewise:  and 
many  intimations  are  given  of  different  ranks 
and  orders  among  the  holy  angels.  (Comp.  2 
Pet.  2:11.  with  Jude  9.— Notes,  Eph.  1:15— 
23,  V.  21.  3:9—12.  1  Pet.  3:21,22,  v.  21.  Jude 
9,10.) — The  resurrection  of  believers  is  exclu- 
sively meant,  as  every  attentive  reader  must 
perceive;  and  therefore  all  speculations  con- 
cerning the  bodies  with  which  the  wicked  shall 
arise,  (a  subject  on  which  the  scripture  observes 
a  profound  silence,)  nr.ust  be  wholly  foreign  to 
the  subject.  (Notes,  Eph.  1:21.  3:9.  1  Pet.  3: 
22.)  The  notions  which  prevailed  among  the 
Gentiles,  left  them  totally  destitute  of  a  "firm, 
well-grounded,  and  anim'ating  hope  of  again 
meeting  their  deceased  friends,  in  a  siate  of 
432] 


happiness:  and  so  do  the  notions  on  these  sub- 
jects of  merely  nominal  Christians. — Some  ex- 
positors have  said,  that  the  expression,  "So 
shall  we  ever  be  with  the  Lord,"  implies  that 
the  souls  of  believers  are  not  previously,  at 
least  not  permanently,  with  him:  but  has  not 
the  apostle  expressly  assured  us  of  the  con- 
trary.' (2  Cor.  5:8.  Phil.  1:23,24.)—%  the 
word  of  the  Lord.  (15)  1  Kings  13:1. 

Them  which  are  asleep.  (13)  To)p  xey.oi/ur]- 
jitsvojv.  14,15.  See  on  Jo/m  11:11. —  Others.] 
'OiXomoi.  See  on  Luke  \^ •.9. — Sleep  in  Je- 
sus. (14)  Kot/iiijd^erTccg  8iu  tb  Itjaa.  1  Cor.  15: 
18. — It  is  "through  Jesus,"  that  death,  in  this 
sense,  is  called  sleep. —  With  a  shout.  (16)  Ey 
xekevof/mi.  Here  only.  'Cum  hortationis  cla- 
ymore.' Beza. —  Of  the  arch-angel.]  JqxuyyrlH. 
Jude  9. — There  is  no  article  here;  two  arti- 
cles in  Jude,  '  0  i^/^/«)/A  6  jQ^uyyeko;. — Shall 
be  caught  up.  (17)  'jQ-nuyijanfiEd^a.  See  on 
Matt.  11:12.  John  6:15. —  To  meet.]  Eig 
anavtrjaiv.  Matt,  ^b.1,6.  Jets '2S:lb.  Anav- 
Taw,  Matt.  28:9, — In  the  air.]  Eig  ufqu.  See 
on  Eph.  2:2.— Christ  shall  "come  in  the 
clouds;"  "the  air"  here  means  the  same;  and 
however  understood,  has  no  reference  to  the 
reality  of  that  kingdom,  which  his  saints  shall 
then  inherit. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  ministers  of  Christ  are  bound  to  instruct 
their  flocks,  not  only  in  the  great  doctrines  and 
promises  of  the  gospel;  but  also  in  every  part  of 
their  duty,  that  they  may  "know  how  they 
ought  to  walk  and  to  please  God:"  and  Chris- 
tians should  as  readily  receive  these  instruc- 
tions, as  they  do  the  most  encouraging  declara- 
tions of  saving  grace,  and  everlasting  love. 
They  should  also  take  in  good  part  the  earnest, 
repeated,  affectionate,  and  authoritative  exhor- 
tations of  their  pastors;  when  they  "beseech 
and  charge"  them  to  abound  "more  and  more" 
in  every  good  work,  according  to  "the  com- 
mandments given  them  in  the  name  of  the  Lord 
Jesus."  For,  as  all  men  come  far  short  of  ab- 
solute perfection;  zealous  ministers  cannot  be 
fully  satisfied  with  the  present  measure  of  the 
people's  fruitfulness,  any  more  than  humble 
Christians  are  with  their  own  attainments. — 
"The  will  of  God,"  as  revealed  in  his  holy 
law,  and  in  his  precious  promises,  implies  his 
purpose  of  their  complete  sanctification :  (Notes, 
Ps.  130:7,8.  2  Pet.  1 :3,4.)  Ave  should  therefore 
diligently  follow  after  perfect  holiness.  And  it 
may  encourage  those,  who  long  for  more  entire 
sanctification,  to  reflect,  that,  in  this  respect, 
their  will  and  that  of  God  are  now  coincident. 
In  aspiring  after  this  renewal  of  the  soul  unto 
holiness,  the  strictest  restraints  must  be  impos- 
ed upon  the  appetites  and  senses  of  the  body, 
and  upon  all  those  thoughts  and  inclinations  of  ■ 
the  mind,  which  are  connected  with  them: 
that,  not  only  "fornication"  and  gross  trans- 
gressions may  be  abstained  from;  but  that  eve- 
ry one  "may  know  how  to  possess  his  vessel 
in  sanctification  and  honor;"  at  a  distance  from 
"the  lust  of  concupiscence,"  which  so  shame- 
fully degrades  the  immense  nundjers  of  those 
"who  know  not  God."  It  is  a  deep  disgrace  to 
a  rational  creature  to  be  a  slave  to  his  animal 
inclinations,  and  to  act  contrary  to  his  better 
judgment,  his  true  interest,  or  the  welfare  of  his 


A.  D.  55. 


CHAPTER  V. 


A.  D.  55. 


neighbor,  for  the  sake  of  gratifications,  of  which 
l.he  beasts  are  equally  capable :  but  it  is  far  more 
dishonorable  for  a  spiritual  man,  a  child  of  God, 
a  member  of  Christ,  a  temple  of  the  Holy  Spirit, 
and  an  heir  of  heaven,  to  have  his  mind  and  body 
polluted,  or  unfitted  for  communion  with  God, 
by  unlawful  or  inexpedient   gratifications,  or 
even  by  improper  thoughts  and  desires.     Yet, 
in  many  cases  this  will  not  be  avoided,  without 
very  strict  watchfulness,  and  fervent,  persever- 
ing prayer,  without  diligence  in  every  means 
of  grace,  and  a  constant  care  to  shun  all  temp- 
tations or  occasions  of  evil.     It  is. equally  in- 
consistent with  the  character   of  a  Christian, 
to  "go  beyond  or  defraud  his  brother  in  any 
matter;"  or  to  injure  him  in  his  property,  repu- 
tation, or  connexit»ns.     This  too  calls  for  the 
most  diligent  care,  and  the  most  impartial  scru- 
tiny into  every  part  of  our  conduct:  for  self- 
love,  and  the  customs  of  the  world,  and  even 
former  habits,  will  otherwise  lead  us,  without 
reflection,  in  some  measure,  to  violate  the  gold- 
en rule  of  "doing  to  others,  as  we  would  they 
should  do  unto  us."     If  a  believer  be  led  to 
commit   offences   of  this   kind,   the  Lord  will 
surely  chastise  him,  and  thus  bring  him  to  re- 
pent and  forsake  them:  but  if  any  cloke  allow- 
ed dishonesty,  with   specious  aj)pearances  of 
piety,  or   zeal    for   certain  doctrines  however 
true,  they  will  dreadfully  find,  that  "the  Lord 
is  the  Avenger  of  all  such;"  and  their  present 
impunity  will  only  tend  to  their  heavier  con- 
demnation at  last.     {Note,  Matt.  23:14.)     Of 
this  the  great  champion  for  the  doctrines  of 
grace  "forewarned"  his  neAV  converts,  his  be- 
loved Thessalonians;    testifying  that  nothing 
could  induce  the  Lord  to  connive  at  the  want] 
of  strict  honesty,  in  the  dealings  of  men  with 
each  other.     For  the  Lord  has  not  called  us 
into  a  state  of  peace  with  him,  that  we  may  go 
on  in  the  polluting  practice  of  worldly  lusts; 
but  that,  depending  on  his  promises,  "we  may 
cleanse  ourselves  from  all  filthiness  of  flesh  and 
spirit,  perfecting  hoUness  in  the  fear  of  God." 
{Note,  2  Cor.  7:1.)     And  let  it  be  remember- 
ed,  that  he  who  despises   such   adnwnitions, 
does  not  so  much   despise  him  who  enforces 
them  from  the  pulpit  or  the  press,  as  that  God 
by  whose  Spirit  they  were  originally  dictated: 
yea,  he  as  really  despises  God,  as  that  man 
does,  who  contemns  the  message  of  salvation 
by  the  grace  of  the  gospel.    {Note,  1  Sam.  12: 
9,10.) 

V.  9—18. 
All  true  believers  are  "taught  of  God  to  love 
one  another"  as  brethren  in  Christ,  and  from 
love  to  his  name:  {Notes,  1  John  2:7 — 11.  3: 
13—15,18—24.  4:7,8.  5:1—3.)  they  remember 
the  instructions  they  have  received  on  that 
subject,  which  is  so  congenial  to  their  new  na- 
ture; by  practice  they  acquire  habits  of  kind- 
ness, compassion,  tiirbearance,  and  forgiveness; 
they  love  their  brethren,  wherever  they  meet 
with  them;  and  they  feel  an  expansive  benevo- 
lence to  all  mankind :  yet,  it  is  very  proper  to 
exhort  them  to  "increase"  in  these  things 
"more  and  more."  It  should  also  be  the  height 
of  their  ambition,  to  behave  quietly  and  peace- 
ably; avoiding  all  interference  in  other  men's 
matters,  diligently  attending  to  their  own  duty; 
being  willing  to  "labor,  working  with  their 
own  hands"  in  any  honest  calling;  and  to  be 
active  in  every  service,  which  their  station  in 
Vol.  M.  55 


the  church,  the  family,  or  the  community  re- 
quires of  them.  When  Christians  are  thus 
industrious,  and  contented  in  obscure  situa- 
tions; submitting  to  many  difficulties  in  order 
to  pay  every  one  his  due;  decently  maintain- 
ing their  families,  devising  by  every  means  to 
live  within  the  bounds  of  their  income;  hav- 
ing no  need  to  raise  contributions,  in  order  to 
supply  d'^ficiencies,  occasioned  by  improvidence 
or  extravagance;  and  being  ready  to  spare  a 
little  for  the  relief  of  their  more  indigent 
brethren  and  neighbors,  they  will  be  respecta- 
ble themselves,  and  an  honor  to  the  jirofession 
of  the  gospel.  And  should  disappointments 
and  afflictions  at  any  time  render  them  incapa- 
ble of  acting  according  to  their  plan;  they  may 
expect  candid  allowance  and  cheerful  assist- 
ance: as  they  will  have  a  testimony  in  every 
one's  conscience,  that  it  is  a  real  and  unavoid- 
able necessity. — Christianity  does  not  forbid, 
grace  does  not  extinguish,  our  natural  affec- 
tions; but  only  teaches  ua  to  regulate  and 
moderate  them.  It  therefore  behoves  believers, 
to  mourn  with  resignation  even  for  such  rela- 
tives, as  they  cannot  think  of  without  discour- 
agement in  respect  of  their  eternal  state:  but 
it  is  peculiarly  improper  for  them  to  indulge 
grief  and  sorroAv,  "as  men  without  hope,  for 
those  who  sleep  in  Jesus;"  whose  souls  are  at 
rest  with  him,  and  whose  bodies  also  shall  be 
raised  again,  to  attend  the  triumph  of  their 
once  crucified  and  risen  Redeemer.  Indeed  in- 
consolable sorrow,  in  such  cases,  however  ad- 
mired by  the  world,  is  rebellion  against  the 
appointment  of  God,  and  the  offspring  of  un- 
belief; grief  should  no  more  be  indulged  and 
cherished,  than  our  anger  or  other  passions. 
Our  own  loss,  on  such  occasions,  we  must  feel 
and  mourn  for  with  submission  to  the  will  of 
God:  but  the  separation  will  be  short,  the  re- 
union rapturous,  and  the  subsequent  felicity 
uninterrupted,  unalloyed,  and  eternal.  Nor 
shall  such  of  us,  as  endure  the  stroke  of  death, 
be  eventually  less  favored  and  happy  than 
those,  who  will  be  "found  alive  at  the  coming 
of  the  Lord;"  that  great  event,  to  which  we 
should  continually  look  ibrward.  For  when 
the  incarnate  Lord  of  all  worlds  shall  appear, 
in  "his  own  glory,  and  in  that  of  the  Father, 
with  all  his  holy  angels;"  at  his  summons,  at- 
tended "with  the  voice  of  the  arch-angel,  and 
the  trump  of  God,"  "the  dead  in  Christ  shall 
rise  first;"  and,  being  joined  by  their  brethren 
then  living  on  the  earth,  "they  shall  meet  their 
Lord  in  the  air,"  with  unutterable  joy,  and  be 
for  ever  with  him  in  the  regions  of  perfect  fe- 
licity. May  we,  by  realizing  faith  and  hope, 
continually  anticipate  that  solemn  but  joyful 
period;  and  comfort  ourselves  and  each  other 
with  these  words  of  truth  and  love!  (P.  O. 
1  Cor.  15:41—58.) 

CHAP.  V. 

As  the  coniiriij  of  Christ  will  he  sudd'^n,  and  bring  inevifnhle  d-'^truc- 
tioti  oil  the  wicked;  "  ihe  children  of  li^h(''aie  esprcially  called  on 
tn  prepare  for  it,  in  vigilance  and  sobriety,  with  faith  and  love  and 
hope,  and  to  conifoit  and  edify  one  another,  1 — 11.  Various  ejc- 
horialiiiiis,  adinoniliooj,  and  eiicouragenieuli,  12 — 25.  Concludiu; 
prayers  and  salutations,  26 — 28. 

BUT  of  "the  times  and  the  seasons, 
brethren,  ''  ye  have  no  need  that  I 
write  unto  you. 


a  Matt.  24:3,36.     Mark    13:30— I  b  4:9.     2  Cor.  9:1.     JudeS. 
32.     AcUl:7. 


[43S 


A.  D.  65. 


I.  THESSALONIANS. 


A.  D.  55 


2  For  yourselves  "^  know  perfectly,  that 
"•  the  day  of  the  Lord  so  cometh,  as  a  thief 
in  the  night. 

3  For  when  they  shall  say,  ^  Peace  and 
safety;  ^  then  sudden  destruction  cometh 
upon  them,  ^as  travail  upon  a  woman  with 
child;  ""and  they  shall  not  escape. 

^ote. — The  apostle  did  not  think  it  needful, 
to  write  to  the  Thessalonians  concerning  the 
precise  time  of  Christ's  coming;  or  the  seasons 
appointed  hy  God,  for  the  accompHshment  of 
his  promises  and  predictions.  This  was  not  a 
matter  of  revelation,  and  it  did  not  belong  to 
him,  or  them,  to  inquire  into  it,  from  an  un- 
availing, presumptuous  curiosity.  {Marg.  Ref. 
a,  h.— Notes,  Matt.  24:45—51.  25:1—13. 
Mark  13:32—37.  Acts  1 :4— 8,  v.  7.)  In  gen- 
eral, they  "perfectly  knew,"  from  his  former 
instructions,  that  "the  day  of  the  Lord  was 
coming  as  a  thief  in  the  night."  {Marg.  Ref. 
c,  d.— Notes,  Matt.  24:42—44.  2  Pet.  3:10— 
13.  Rev.  16:12—16.)  The  thief  breaks  into 
the  house,  while  the  family  is  asleep,  and  un- 
prepared for  resistance;  and  thus  excites  great 
terror,  and  plunders  or  murders  as  he  pleases: 
thus  the  day  of  the  Lord  is  coming  on  the  ig- 
norant, the  careless,  the  secure,  and  unbeliev- 
ing, when  they  do  not  expect  it;  it  will  excite 
the  most  distressing  consternation,  and  will 
plunge  them  into  the  most  tremendous  destruc-' 
tion. — As  the  hour  of  death  is  the  same  to 
each  person,  which  judgment  will  be  to  man- 
kind in  general;  so  the  same  remarks  and  il- 
lustrations equally  answer  to  both  cases:  and 
when  sinners  are  flattering  themselves  with  the 
hope  of  "peace  and  safety,"  then  sudden  de- 
struction will  come  upon  them.  (Marg.  Ref. 
e,L—Note,  Luke  12:15—21,  v.  20.  21:34— 
S6.)  This  is  further  illustrated  by  another 
most  striking  similitude:  as  the  woman  with 
child,  oi'ten  when  she  is  thinking  of  something 
else,  is  suddenly  seized  with  her  travailing 
pangs,  which  unavoidably  increase  upon  her; 
so  ungodly  men  have  abundant  reason  to  look 
forward  with  terror  to  death  and  judgment: 
yet,  they  are  employed  and  amused  by  so  many 
other  matters,  that  they  are  suddenly  surprised 
with  those  solemn  events,  when  they  least  ex- 
pect them;  and  this  first  astonishment  will  be 
followed  with  increasing  misery,  from  which  it 
will  be  impossible  for  them  ever  to  escape. 
{Marg.  Ref.  g,  \\.— Notes,  Ps.  48:4— 7.  Is. 
21:3—5,  Dora.  5:5— 9,30,31.  JV/a«.  22:32— 
S5.)  The  former  chapter  ends  with  a  special 
revelation,  concerning  the  Lord's  coming  to 
judgment;   and  the  beginning  of   this  ought 


certainly  to  be  interpreted  of  the  same  grand 
events. 

Times  and  seasons.  (1)  To)v  /qovo)v  y.ut 
Tbtv  xaiQujp.  Acts  1 :7. — Perfectly.  (2)  Jy.oi- 
Gojg.  Acts  18:25.  Eph.  bAb.—  Thc  day  of  the 
Lord.]  'H  rffteQft  KvQta.  1  Cor.  1 :8.  5:5.  2 
Cor.  1:14.  P/iiL  1 :6,10.  2:16.  2  Tm.  1: 12,18. 
4:8, — Sudden  destruction.  (3)  ^-^ippi'idto;  ole- 
^Qog.  Luke  21 :34.  OAf  ^§oc,  2  Thes.  1 :9,  1 
Tim.  6:9. — See  on  1  Cor.  5:5. — Cometh  upon.] 
E(piqarui.  L«/ce  2:9,38.  21:34.  ^  Tim.  4:2. 

4  But  ye,  brethren,  '  are  not  in  dark- 
ness, that  that  day  should  ''  overtake  you  as 
a  thief. 

5  Ye  are  all  'the  children  of  light,  and 
the  children  of  the  day:  We  are  not  of  the 
night,  nor  of  darkness. 

6  Therefore  "*  let  us  not  sleep,  as  do 
others;  but  let  us  "watch  and  be  "sober. 

7  For  P  they  that  sleep,  sleep  in  the 
night;  i  and  they  that  be  drunken,  are 
drunken  in  the  night. 

8  But  let  us,  '■'  who  are  of  the  day,  be 
sober,  putting  on  '  the  breast-plate  of  faith 
and  love;  and  for  an  helmet,  '  the  hope  of 
salvation : 

9  For  God  hath  "  not  appointed  us  to 
wrath;  but  to  ''obtain  salvation  by  our  Lord 
Jesus  Christ, 

10  Who  ydied  for  us,  that,  ^  whether  we 
wake  or  sleep,  we  should  live  together  with 
him. 

11  *  Wherefore,  *  comfort  yourselves 
together,  ^  and  edify  one  another,  '  even  as 

.also  ye   do.  [Practical  Observations.] 

Note. — The  apostle  judged  it  needful  to  give 
I  these  warnings,  for  the  benefit  of  those  who 
jwere  negligent  in  preparing  for  "the  coming  of 

the  Lord:"  yet,  he  was  well  satisfied  as  to  the 
j Christians  at  Thessalonica  in  general.     They 

not  only  enjoyed  the  outward  light  of  the  gos- 

Eel,  and  professed  to  believe  and  walk  in  it;  but 
e  was  persuaded,  that  they  were  really  "de- 
jlivered  from  the  power  of  darkness,"  and  the 
ignorance  and  wickedness  of  their  heathen 
state.  (Marg.  Ref.  i.— Notes,  Acts  26:16— 
18.  CoZ.  1 :9 — 14.)  They  were  not,  therefore, 
in  danger  of  being  overtaken  by  the  day  of  the 
Lord,  when  unprepared;  as  the  thief  surprises 
those  that  are  asleep.  They  were  all,  accord- 
ing to  their  profession,  nay,  according  to  his 
confidence  in  them,  "the  children  of  light,  and 
of  the   day;"    (Notes,  John  8  Ai.  12:34—36. 


c  Jer.  23:20. 

d  Matt.  22;42— 44.   25:13.   Mark 

13:34,35.  Luke  12:39,40.  2  Pet. 

3:10.     Rev.  3:3.     1B:15. 
.«  neut.  29:19.    Judg.    18:27,28. 

Ps.   10:11— 13.  Is.  21:4.  56:12. 

Dat>.  5:3— 6.  Nah.  1:10.    MatL 

24:37—39.      Luke   17:26-30 

21:34,35. 
■f 'Ex.  15:9,10.     Josh.     6:20—22 

Judg.  20:41,42.  2  Chr.  32:19— 

21.  Ps.  73:18—20.    Prov.  29-1 

It.  30:13.  Acts  12:22,23.  1241 

.2  Thes.   1:9.    2  Pet.  2:4.    Uev. 

18:7,8. 
g  Ps.  48:6.    Is.  13:8.    21:3.   .Ter. 

4:31.  6:24.  22:23.    Hos.  13:13. 

Mic.  4:9,10. 
b  Matt.  23:33.    Ileb.  2:3.    12:25. 


4841 


i    Rom.  13:11,12.      Coi.  1:13.     1 

Pet.  2:9,10.     1  John  2:8. 
k  Diiit.   19:6.   28:15,45.  Jer.  42: 

16.     Hos.    10:9.     Zech.  1:6. 
I   Luke  16:8.     John  12:36.    Acts 

26:18.     Eph.  5:8. 
m  Prov.  19:15.  Is.  56:10.  Jon.  1:6. 
Matt.  13:25.  25:5.  Mark  14:37. 
Luke  22:46.    Rom.   13:11—14. 
1  Cor.  15:34.      Eph.  5:14. 
n  Matt.  24:42.     25:13.26:38,40, 
41.    Mark  13:34,35,37.     14:33. 
Luke   12:37,39.    21:36.   22:46 
AcU20:31.  1  Cor.  16:13.  Eph. 
6:18.    Col.  4:2.    2  Tim.  4:5.    1 
Pet.  4:7.      Rev.  3:2.       16:15. 
o  8.    Pliil.  4A  1  Tim.  2:9,15.  3: 
2,11.  Tit.  2.6,12.  iPet.   1:13. 
5:8. 


p  Job4;13.     33:15. 

q  1  Sam.  25:36,37.  Prov.  23:29 
—35.  Is.  21:4,5.  Dau.  5:4,5. 
Ads  2:15.     2  Pet.  2:13. 

r  5.  Rom.  13:13.  Eph.  5:8,9.  1 
Pet.  2:9.      1  John  1:7. 

3  Is.  59:17.  Rom.  13:12.  2  Cor. 
6:7.     Eph.  6,11,13— 18. 

t  Job  19:23-27.  Ps.  42:5,11.  43: 
5.  Lam.  3:26.  Rom.  5:2 — 5.  £: 
24,25.  1  Cor.  13:13.  Gal.  5:5. 
2  Thes.  2:16.  Heb.  6:19.  10: 
35,36.  1  Pet.  1:3—5,13.  1  John 
3: 1— 3. 

u  3:3.  Ex.  9:16.  Prov.  16:4.  Ez. 
38:10—17.  MatL  26:24.  AcU  1: 
20,25.  13:48.  Rom.  9:11—23.  2 
Tim.  2:19,20.     1    Pet  2:8.     2 


PeL  2:3.     Jude  4- 
X  Rom.  11:7,30.     2   Thes.   2:13, 

14.     1  Tiui.  1:13,16.  2  Tim.  2: 

10.     1  Pet.  2:10.      2  Pet.  1:1. 
y  Matt.  20:23.    John  10:11,15,17. 

15:13.  Rom.  5:6— 8.     8:34.  14: 

8,9.    1  Cor.  15:3.    2  Cor.  5:15, 

21.  Eph  5:2.    1  Tim.  2:6.  Til. 

2:14.     1  Pet.  2:24.     3:18. 
z  See  on  4: 13,17. 
a  Set  on  4:18. 

*  Or,    exhort.    Heb     3:13.  10:25. 
b  Rom.  14:19.      15:2.   1  Cor.  l(k 

23.    14:5,12,26.     2  Cor.  12.19. 

Eph.    4:12,16,29.      iTim.  1:4. 

Juiie  20. 
c  4:10.      Rom.    15:14,15.     2PH. 

1:1Z 


A.  D.  55. 


CHAPTER  V. 


A.  D.  55. 


Eph.  5:8 — 14.)  for  none  of  Christ's  true  dis- 
ciples were  "of  the    night,    or   of  darkness." 
Tiiey  neither  continued  in  ignorance  or  under 
delusion,  nor  lived  in  wickedness,   nor  wanted 
concealment  for  their  secret  practices:  but,  be- 
ing delivered  from  the  thick  darkness  of  hea- 
thenism, or  the  comparative  darkness  of  Juda- 
ism, they  enjoyed  and  walked  according  to  the 
clear  light  of  the  gospel.    {Marg.  Ref.  k,  1. — 
Notes,  Is.  60:1— 3.    lJohnl:b—7.   2:7—11.) 
It  behoved  them,  therefijre,  to  act  up  to  their 
privileges;  and  not  to  be  supine,  indolent, care- 
less, and  unwatchful,  as  others  were,  or  as  "the 
rest  of  mankind"  were:  but  to  be  vigilant,  cir-j 
cumspect,  upon  their  guard  against  the  assaults 
and  stratagems  of  their  enemies,  and  attentive 
to  every  opportunity  of  duty;  and  to  be  serious, 
considerate,  moderate  in  every  thing  of  a  secu- 
lar nature,  and  indifferent  as  to  all  animal  indul- 
gences.   (Marg.  Ref.  m — o. — Notes,  1  Pet.  2: 
9—12,    4:1—5,7.    P.    O.   I  — 11.    5:8,9.)     In 
general,   men  choose  to  sleep  during  the  quiet 
of  the  night;  and  to  be  drunken  or  riotous,  when 
others  were  asleep,  that  their  excess  might  be 
the  less  noticed.     In  like  manner,  all  sloth,  un- 
watchfulness,  intemperance,  or  excessive  world- 
ly pursuits,  were  more  consistent  with  the  con- 
dition of  benighted  heathens,  than  with  that  of 
Christians;  who  would,  as  it  were,  turn  the  day 
into  nigh/.,  if  they  were  betrayed    into    such 
practices.  (Marg.  Ref.  p,  q. — Note,  Rom.  13: 
11 — 14.)     As  therefore  they  enjoyed  the  full 
light  of  "the  Sun  of  righteousness,"  they  ought 
to  "be  sober  and  vigilant:"  for  they  had  not 
only  a  great  work  to  do;  but  an  arduous  war- 
fare to  maintain,  against  numerous,  potent,  ac- 
tive,  and  subtle  enemies.     (^Notes,  Eph.  6:10 
— 20.)     They  ought  to  stand  armed  like  sol- 
diers, and  to  be  vigilant  as  sentinels :  while  faith 
in  Christ,  and  a  firm  belief  of  the  divine  word, 
with  reliance  on  the  promises,  and  love  to  God, 
to  Christ  Jesus,  to  holiness,  to  each  other,  and 
to  all  men,  constituted  "a  breast-plate,"  to  de-j 
fend  their  heart  and  mind  from  mortal  wounds;' 
and  a  well-grounded,  realizing  "hope"  of  eter-1 
nal  happiness  and  complete  salvation,  was  like; 
"a  helmet"  to  cover  their  heads   in  the  day  of! 
battle,  to  defend  them  from  the  fear  of  the  most' 
cruel  persecutors.     (Marg.  Ref.  r,  s. — Notes,\ 
Heb.  6:11— 20,  V.  19.   I  Pet.  1:3—5,13—16.  li 
John  1 :1 — 4.)     This  hope  they  were  warrant-! 
ed  to  entertain;  as  their  conversion  proved,  that! 
"God  had  not  appointed  them  to"  endure  the 
severity  of  his   "wrath,"  which  their  sins  had 
deserved;  but  had  "chosen  them  to  obtain  sal- 
vation" of  his  free  mercy,  through  Jesus  Christ; 
who   had  willingly  suffered  death  to  atone  for 
their  sins,    and    to   ransom   their   souls;    that 
"whether  they  waked  or  slept,"  whether  they 
lived  or  died,   or   in    whatever   circumstances 
they  were  found  at  death,  or  at  the  coming  of 
their  Lord,  they  might  live  together  with  him 
in  glory.     (Marg.  Ref.  u — z. — 1:1 — 4.    Rom. 


d  1  Cor.  16:18.      Phil.  2:29. 

e  2:9.  Malt.  9:37,3£.    Luke  10:1, 

2,7.    John  1:38.     Acts  20:35.  1 

Cor.3:9.     15:10.  10:16.     2  Cor. 

5:9.    6:1.      11:23.     Gal.    4:11. 

Phil.  2:16.     Col.  1:29.     1  Tim. 

5:17,1  S.  2  Tim.  2:6.  Rev.  2:3. 
f  Ads  20:28.     1  Cor.  12:28.    Til. 

1:5.  Ilch.  13:7,17.     1  Pet.   5:2, 

3.  Rev.  1:20.    2:1,8,12,18.  3:1, 

7.14. 
g  14.    1  Tim.  5:1,20.    Tit.  1:13. 

2:16. 
h  iMall.  10:40.     1  Cor.  4:1.2.  9:7 


—  11.    Gal.  4:14.  6:6. 
i  Gen.  45:24.      I'i.  133:1.     Marit 

9:53.    Lnkc  17:3—5.    John  13: 

34.35.   I5:l7.   Rom.  14:17—19. 

2  Cor.  13:11.  Gal.  5:22.     Eph. 

4:3.   I'ol.  3:15.  2  Thes.  3:16.  2 

Tim.  2:22.    Heb.  12:14.    Jam. 

3:18. 
*  Or,  beseech.  Rom.  12:1. 
k  See  on  12. 
1  Jer.  6:10.     E?.    3:17—21.    33:3 

—9.    Acts  20:27,31.    1  Cor.  4: 

14.  Col.  1:28. 
m  Tit.  1:6,10. 


5:3—10.  8:28—31.  2  Thes.  2:13,14.)  They 
ought  therefore  to  comfort  themselves,  and 
each  other  when  they  met  together,  by  mutual 
exhortations  and  encouragements;  while  everv 
individual  endeavored  to  animate  his  brethren 
and  especially  his  most  intimate  friend  anil 
companion;  and  thus  to  instruct  and  edifv  one 
another  in  faith  and  holiness,  as  they  had  al- 
ready begun  to  do.  (Marg.  and  Marg.  Ref.  a 
— c.) — They  that  be  drunken,  &c.  (7)  'Note, 
'O  the  sad  dissoluteness  of  the  manners  of  the 
'Christians  of  our  age,  who  frequently  are 
'guilty  of  that  drunkenness  in  the  day-time, 
'which  heathens  only  practised  in  the  night. = 
IVhilby. 

Should  overtake.  (A)  KmulaSt].  Phil.  3:12, 
13.  See  on  JoAn  1 :5.  Eph.  3 :is.— Be  sober. 
(6)  Ni](po)ft8r.  8.  2  Tim.  4:5.  1  Pet.  1:13.  4: 
7.  'Quasi  ex  »')?  et  nu'oi.'  Schleusner. — Ap- 
pointed. (9)  E^fTo.  John  15:16.  Acts  13:47. 
20:28.  1  Cor.  12:28.  1  Tim.  1 :12.— To  obtain 
salvalion.'l  Eik  TreQinoiViati'  oojiTjoiug. — fleot- 
noujOig-  See  on  2  Thes.  2:14. 

12  11  And  we  beseech  you,  brethren, 
^  to  know  them  which  ^  labor  among  you, 
'"and  are  over  you  in  the  Lord,  ^  and  ad- 
monish you; 

1 3  And  to  ''  esteem  them  very  highly  in 
love  for  their  work's  sake.  *  Jlnd  be  at 
peace  among  yourselves. 

14  Now  we  *  exhort  ''you,  brethren, 
'  warn  them  '"  that  are  f  unruly,  "  comfort 
the  feeble-minded,  °  support  the  weak,  p  be 
patient  toward  all  men. 

15  1  See  that  *■  none  render  evil  for  evil 
unto  any  man;  but "  ever  follow  that  which 
is  good,  both  among  yourselves,  '  and  to  all 
men. 

Note. — It  is  evident  that  the  apostle,  either 
personally,  or  by  Timothy,  Titus,  and  others 
jof  his  fellow-laborers,  used  to  "ordain  elders  in 
every  city:"  (Notes,  Acts  14:21—23.  20:17 
|  — 28.  1  Tim.  5:21,22.  2  Tim.  2:1,2.  Tit.  1: 
,5 — 9.)  and,  thougii  no  mention  is  made  of  this, 
I  cither  in  the  brief  history  of  liis  labors  at 
jThessalonica,  or  in  the  opening  of  the  epistle; 
j  there  can  be  no  reasonable  doubt,  that  he  had 
appointed  elders  over  the  church  in  that  city 
[also.  It  was  their  office  to  "labor"  among  the 
people,  in  preaching  the  word  of  God,  and  in 
every  means  of  promoting  their  edification,  and 
the  conversion  of  sinners:  to  preside  in  the 
regulation  and  conduct  of  public  worship,  and 
in  the  management  of  their  spiritual  concerns; 
as  placed  over  them  in  the  Lord,  to  act  by  his 
authority  and  in  his  name:  and  to  admonish, 
reprove,  and  warn  such  persons  as  acted  wrong, 
or  were  likely  to  be  drawn  aside.  The  apostle 
therefore  exhorted  the  people  to  be  observant  ol' 

10.  22:9.         " 
r  Ex.  23:4.5.  Lev.  19:13.  1  Sam. 
24:13.  Ps.7:4.  Prov.  I7:l3.  20: 
22.  24:17,29.    25:21.     Mall.  .5: 
39,44,45.  Luke  6:3.5.  Koin-  12: 
17—21.     I'Cor.  6:7.     i  Pet.  2: 
22,23.  3:9. 
s  3:12.     Deti'.  16:20.     Ps.  38:20. 
Rom.    14:19.      1  Cor.    14:1.     1 
Tim.  6:11.   Ileh.  I2:14.     1  Pel. 
3:11  —  13.  3  .Ichn  II. 
t  Rom.    12:17.18.     Gal.  P:lO.     2 
Tim.  2:24.  Til.  3:2.  1  Pet.  2: 17. 


t  Or,  disorderly.    2  Thes.  3:11- 

13. 
n  2:7—12.  Is.  35:3,4.     40:1,2,11. 

E/..  34:16.    Malt.  12:20.     Luke 

22  32.    John  21:15— 17.    Rom. 

14:1.       15:1—3.       Gal.     6:1,2. 

Heb.  12:12. 
o  Acts  20:35.  Gr. 
p  Is.  63:9.   1  (;or.  13:4,5.  Gal.  5: 

22.  Eph.  4:2,32.  5:1,2.  Col.  3: 

12,13.   1  Tim.  3:3.  6:11.  2  Tim. 

2:24,25.  4:2.   Heh.  5:2,3.   13  3. 
q  Gen.  45:24.    I  Cor.  16:10.  Eph. 

5:15,33.  1  Pet.  1:22.  Kcv.  19: 


[A^l 


A.   D.  55. 


I.  THESSALONIANS. 


A.  D.  55. 


these  teachers  and  rulers,  to  acknowledge  them 
as  the  Lord's  stewards,  and  to  regard  their  ad- 
monitions: and  they  were  directed  not  only  to 
love  them  as  Christians,  but  to  "esteem  them 
more  abundantly  in  love  for  their  work's  sake;" 
and  to  show  them  all  respect  and  kindness,  in 
return  for  the  benefit  which  they  derived  from 
their  faithful  labors;  that,  under  their  guidance 
and  instruction,  they  might  live  in  entire  liar- 
mony  with  each  other.  (Marg.  Ref.  d — i.) — 
The  apostle  on  the  other  hand  exhorted  the 
pastors,  and  others  in  conjunction  with  them, 
to  warn,  reprove,  and  censure  such  persons  as 
were  unruly,  and  acted  like  soldiers  who  quit 
their  ranks;  to  comfort  those  who  were  weak 
in  the  faith,  timorous,  discouraged  through 
temptation,  and  harassed  by  perplexities,  fears, 
and  misapprehensions;  to  support,  by  proper 
instructions  and  every  encouraging  topic,  such 
as  were  ready  to  stumble,  or  were  of  a  weak 
and  feeble  capacity;  as  well  as  to  support  and 
provide  for  those  who  were  sick,  and  unable  to 
maintain  themselves.  {Marg.  Ref.  k — o. — 
Notes,  Is.  35:3,4.  40:1,2.  Matt.  12:  14—21. 
Acts  20:32 — 35,  v.  35.)  At  the  same  time,  it 
was  incumbent  on  them,  to  exercise  patience 
9nd  long-suffering  towards  persons  of  all  kinds; 
behaving  with  tenderness  and  meekness  even 
to  those  who  acted  in  the  most  ungrateful  or 
perverse  manner.  Indeed  all  of  them  ought  to 
be  extremely  watchful,  lest  injuries  and  insults 
should  induce  them  to  "render  evil  for  evil." 
Let  them  see  to  it,  that  on  no  account  what- 
ever, they  did  this  "to  any  man,"  however 
inexcusable  his  conduct  miglit  be;  on  the  con- 
trary they  ought  stea'lily  to  persevere  in  alf 
those  things,  which  were  kind,  benevolent,  be-' 
neficent,  and  useful,  "both  among  themselves, 
and  towards  all  men,"  without  excepting  even 
their  virulent  persecutors.  (Marg.  Ref.  p — t. 
—Notes,  Prov.  24:17,18,29.  25:21,22.  Rom.\ 
12:14—21.  1  Pe^  8:8— 12.)  This  may  also 
imply  an  instruction  to  the  pastors  and  other 
Christians,  to  watch  over  their  brethren;  and 
if  they  perceived  any  indications  of  a  bitter 
and  vindictive  spirit,  to  repress  it  by  every 
suitable  means,  and  with  all  their  influence. 

To  know.  (12)  EiSevwv.  'Look  on  them,  and 
'distinguish  them  from  others,  who  do  not  thus 
'labor.'  {Note,  1  Tim.  b-.M ,\%.)— Which  la- 
6or.]  Tug  xoniMrxitg.  1  Tim.  4:10.  5:17.  2 
Tim.  2:6. — Jlre  over  you.'\  IlQoiuTuuBVHC.  See 
on  Rom.  12:8.  {Notes,  Heb.  13:'7,8,17.)— 
Very  highly.  (13)  '  Yneq  ey.TitQiaao.  See  on 
3:10. —  Them  that  are  unruly.  (14)  "Disor- 
derly." Marg.  Th;  oituxth;.  Here  only,  yfrnx- 
T(.»c,  2  Thes.  3:6,11.  Jtuxjfm,  2  thes.  3:7. 
Ex  «  priv.  et  raaaoi,  ordino.  See  on  Acts  13: 
47.  {Notes,  2  Thes.  3:6—12.) — Comfort.'] 
nuQufiuO-eiad-F.  See  on  2:11. — Feeble-mind- 
ed.] Ohyaipuxn:.  Here  only  N.  T. — Prow.  14: 
29.  18:14.  ,/s.  54:6.  bl -.15.^  Ex  ohyog, parvus, 
etipvxi,  animus.Support.]  .^viexfnife.  Matt. 
6:24.  Tit.  1 :9.— FoWow.  (15)  JiuixeTe.  See  on 
Rom.  12:13. 


M  ^M  on  2  Cor.  6:10.     Phil    44 

—Malt.     S;12.      Luke    10:2o'. 

Rom.  12.12. 
X  See  on  Luke  IE:  1.    Enh.  6:18 

Gol.  4:2. 
y  See  on  Eph.  5:20.    Phil.   4:6. 

Col.  3:17.— Job  1:21.   F».  34: 1. 

Heb.  13:15. 
I  4:3.    I  Pet.  2:15.     4:2.    1  John 

2:17. 


436] 


a  Cant.  3:7.  Eph.  6;  I  P. 

b  Cicn.  6:3.  1  Sam.  16:14.  Neh. 
0:^0.  Ps.  51:11.  Is.  63: 10.  Acts 
7:.51.  Eph.  4:39.  1  Tim.  4:14. 
2  Tim.  1:6. 

c  4:8.  Num.  11:25—29.  1  Sam. 
10;5,6,10— 13.  19:20-24.  Acts 
19:6.  1  Cor.  11:4.  12:10,28.  13: 
14: 1,3— 6,22— 25,29— 32, 
'"      Eph.  4:11,12.     Rey. 


2,9. 
37—39. 


16  "  Rejoice  evermore. 

17  ^  Pray  without  ceasing. 

18  In  y  every  thing  give  thanks:  ^  for 
this  is  the  will  of  God  in  Christ  Jesus  con- 
cerning you. 

19  "  Quench  not  ^  the  Spirit. 

20  "  Despise  not  prophesyings. 

21  '^  Prove  all  things:  *  hold  fast  that 
which  is  good. 

22  ^Abstain  from  all  appearance  of  evil. 

[Practical   Obset-vations.] 

Note. — The  apostle  exhorted  the  Christians 
at  Thessalonica  to  consider  it  as  their  duty,  as 
well  as  privilege,  to  be  "always  rejoicing"  in 
the  Lord.  {Marg.  Ref.  v.— Notes,  Hab.  3:17 
—19.  Rom.  5:3—5.  2  Cor.  4:13—18.  Phil. 
3:1 — 7,  V.  3.  4:4.)  He  also  directed  them  to 
pray  incessantly,  at  stated  seasons,  occasion- 
ally, and  with  frequent  ejaculations;  and  to 
watch  against  every  thing,  which  could  put 
them  out  of  frame  lor  this  important  privilege 
and  duty:  {Marg.  Ref.  x. — Notes,  Luke  18: 
1—8.  Eph.  6:18—20.  Col.  4:2—4.)  to  "give 
thanks"  also  in  every  thing,  and  in  all  circum- 
stances, as  all  their  mercies  were  unmerited, 
and  all  their  trials  woukl  ])rove  beneficial :  so 
that  this  constant  spirit  of  gratitude  was  "the 
will  of  God  concerning  them,"  as  his  children 
in  Christ  Jesus.  {Marg.  Ref.  y,  z. — Notes, 
Phil.  4:5,6.  Col.  3:16,17.  Heb.  13:15,16.  1 
Pet.  2:9,10.) — Many  have  explained  "quench- 
ing the  Spirit,"  of  restraining  the  exercise  of 
spiritual  gifts,  in  themselves  or  others:  but 
doubtle.ss  it  relates  principally  to  tlie  sanctify- 
ing and  comforting  influences  of  the  Holy 
Spirit,  in  the  hearts  of  believers;  not  excluding 
his  strivings  and  convictions  in  the  hearts  and 
consciences  of  sinners.  These  sacred  influen- 
ces tend  to  kindle  a  flame  of  sacred  love  in  the 
soul:  but  they  may  be  quenched,  by  evil  tem- 
pers, by  procrastination,  by  worldly  cares,  by 
inexpedient'  indulgences,  by  trifling  company, 
or  by  negligence;  even  as  fire  may  be  quench- 
ed with  water,  and  will  go  out  if  it  be  not  sup- 
plied with  fuel,  if  it  want  air,  or  be  choked 
with  ashes.  Thus  convictions  are  often  finally 
extinguished,  and  the  Holy  Spirit  will  "no 
more  strive  with  men:"  {Note,  Gen.  6:3.) 
and  thus  believers  often  greatly  damp  the  holy 
ardor  of  their  souls,  mar  their  own  comfort, 
and  impede  their  growth  in  grace;  by  not  giv- 
ing themselves  up  without  delay  to  those  spir- 
itual affections,  which  are  excited  by  the  Holy 
Spirit,  and  by  "quenching"  them  in  the  manner 
before-mentioned:  and  this  is  the  direct  oppo- 
site to  "quenching  the  fiery  darts  of  the  wicked 
one."  {Marg.  Ref.  a,  h.— Notes,  Eph.  4:30— 
32.  6:14 — 17.) — The  apostle  also  warned  his 
brethren,  "not  to  despise  prophesyings:"  or. 
those  instructions,  and  intimations  of  the  divine 
will,  which  were  given  them  by  the  prophets, 
either  in  explaining  the  scriptures,  or  from  im- 
mediate suggestions  of  the  Spirit.  {Marg.  Ref. 


11:3—11. 

Is.  8:20.  Matl.  7:15—20. 
Mark  7:14—16.  Luke  12:57. 
Acts  17:11.  llom.  12:2.  1  Cor. 
2:14,15.  14:28.  Eph.  5:10. 
Phil.  1:10.  marg.     1  John  4:1. 

Deut.  11:6—9.  32:46,47.  Prov. 
3: 1 ,21—24.  4: 13.  6:21—23.  23: 
23.  Cant. 3:4.  John  8:31.  15:4. 


Acts  11:23.  14:22.  Rom.  12:9. 
I  Cor.  15:58.  Phil.  3:16.  2 
Thes.  2:15.  2  Tim.  1:15.  3:6. 
4:14.  Ileb.  10:23.  Rev.  2:25. 
3:3,11. 
i'4:l2.  Ex.  23:7.  Matt.  17:26, 
27.  Rom.  12:17.  1  Cor.  8:13. 
10:31-33.  2  Cor.  6:3.  8:20,21. 
Phil.  4:8.  Jude23. 


A.  D.  55. 


CHAPTER  V. 


A.  D.  56. 


c. — Notes,  1  Cor.  14:)  The  exhortation  niav 
also  fairly  include  the  more  ordinary  preaching 
of  God's  word. — Yet,  as  there  would  be  many 
false  teachers,  and  erroneous  doctrines  propa- 
gated by  them;  they  must  be  careful  to  "prove," 
or  try,  both  the  teachers  and  tlieir  instructions, 
by  the  word  of  God;  that  they  might  reject 
what  was  spurious,  and  adhere  to  what  was 
good  and  excellent.  (Marg.  Ref.(i,e. — Notes, 
Is.  8:20.  1  John  4:1 — 3.)  And,  not  only  were 
they  exhorted  to  abstain  from  evident  evil;  but 
from  every  thing  which  appeared  to  be  sinful, 
either  in  their  own  judgment,  or  in  that  of  oth- 
ers; and  to  do  nothing,  concerning  the  lawful- 
ness of  which  they  doubted;  or  which  might 
appear  suspicious  to  those  around  them,  and  so 
prejudice  them  against  the  truth.  {Marg.  Ref. 
f.— Notes,  Bom.  14:19— 23.  2  Cor.  8:16—24, 
V.  21.) — No  doubt,  cases  often  arise,  in  which 
we  are  required  to  do  those  things,  that  a(){)ear 
evil  to  misinformed,  prejudiced,  and  unreason- 
able men;  in  order  to  obey  the  commands  of 
God,  and  to  follow  the  clear  dictates  of  our 
own  consciences.  But  these  are  exceptions  to 
the  general  rule,  which  could  not  be  particu- 
larized in  so  compendious  an  exhortation: 
and  they  seem  to  be  the  only  exceptions.  For 
it  is  belter  to  avoid  what  appears  evil  to  oth- 
ers, though  lawful  in  itself,  if  it  can  be  done 
with  a  safe  conscience;  than  by  an  uncharita- 
ble exercise  of  our. Christian  liberty,  to  cause; 
our  weak  brother  to  offend,  or  to  prejudice  oth- 
ers against  the  gospel.  {Notes,  Rom.  12:17 — ' 
21.  14:13—18.  15:1—3.  1  Cor.  8:7— 13.  10: 
iS--S3.)— The  Spirit.  (19)  'That  is,  theaffla- 
*tus,  and  light  of  God  shining  into  our  minds. 
'But,  some  one  will  say,  if  that  be  never  ex- 
tinguished in  the  elect,  this  is  commanded  in 
'vain.  This,  however,  I  strenuously  deny, 
'Nay,  for  this  reason  it  is  not  extinguished  in 
'the  elect,  because  they  cherish  it;  and  they 
'are  induced  by  these  exhortations  to  cherish 
'it.  For  he,  who  hath  determined  never  wholly 
'to  extinguish  his  Spirit  in  the  elect,  hath  also 
'made  known  by  what  means  he  will  cherish  it, 
'namely,  by  the  progress  of  his  people  in  piety.' 
Beza. — Prove,  &ic.  (21)  'The  a|iostle  does  not 
'here  bid  the  guides  of  the  church  try  all 
'things,  and  the  people  hold  fast  that  which 
'they  delivered  to  them;  but  gives  an  injunc- 
'tion  common  to  all  Christians,  having  "their 
'senses  exercised  to  discern  good  and  evil;"  to 
'all,  who  are  obliged  "to  hold  fast  that  which 
'is  good,"  and  not  to  believe  false  prophets: 
'which  is  a  strong  argument  (or  the  perspicuity 
'and  sufficiency  of  holy  scripture  for  this  work, 
'and  against  the  necessity  of  a  living  judge. 
'For  he  that  must  "try  all  things,"  must  also 
'try  the  doctrine  of  this  living  judge,  and  there- 
'fore  till  he  hath  made  this  trial,  must  not  ad- 
'mit  his  doctrine  as  an  article  of  Christian 
'faith.  For  these  words  plainly  teach,  that 
'what  we  must  hold  fast,  must  first  be  tried. 
'Hearers,  says  St.  Basil,  who  are  instructed  in 
'the  scriptures,  ought  to  try  the  things  spoken 


g  Rom.  15:5.13,33.  1G:20.  1  Cor. 
14:33.  2Cor.S:l9.  Phil.  4:9.  2 
Thes.  3:16.  Ileb.  13:20.  1  Pel. 
5:10. 

h3:13.  4:3.  Ltv.  20:8,26.  E/.. 
37:28.  John  17.19.  Ads  20: 
32.  26:18.  1  Cor.  1:2.  rieb.  2: 
11.  I  Pet.  1:2.  Jude  1. 

I  Heb.  4:12. 

Is  3:13.  1  Cor.  1:8.  Eph.  5:26, 
87.  Phil.  1:6,10.  2:15,16.    Col. 


1:22.  Jude  24. 

I  Deut.  7:9.  Ps.  36:5.  40:10.  86: 
15.  89:2.  92:2.  100:5.  138:2. 
H6:6.  Is.  25:1.  Lam.  3:23. 
Mic.  7:20.  Jolm  1:17.  3:33.  1 
Cor.  1:9.  10:1^.  2  Thes. 3:3.  2 
Tim.  2:13.  Tit.  1:2.  Heb.  6: 
17,18. 

in  2:12.  Rom.  8:30.  9:24.  Gal. 
1:15.  2  Thes.  2:14.  2  Tim.  1: 
9.  1  Pel.  5- 10.  2  Pet.  1:3.  Rev. 


you, 


'by  their  teachers;  ...  and  receive  those  doc- 
'trines  which  are  consonant,  and  reject  those 
'things  which  are  alien  from  the  holy  scrip- 
'tures.'  Whitby.  {Notes,  Matt.  1 :1b- '■'20.  15: 
10,11.   Lwfce  12:54— 57.  ^c<s  17:10— 15.) 

Quench  not.  (19)  M?/  adevvvie..  Eph.  6:16. 
— Despise.  (20)  Eiy&evens.  See  on  Luke  18: 
9. — Prophesyings.]  IJQncfijTfiu;.  Rom.  12:6. 
1  Cor.  12:10.  13:2,8.  14:6,22.'  1  Tim.  1:18, 
et  al. — Prove.  (21)  yfoxtftu'c^eTe.  2:4.  See  on 
Luke  12:56. — Hold  fast.]  Kutf;(stf.  2  2'hes. 
2:6,7.  Heb.  3:6,14.   10:23.   See  on  Rom.  1:18. 

23  And  the  very  »  God  of  peace  ^  sanc- 
tify you  wholly ;  and  /  pray  God  '  your 
vvliole  spirit  and  soul  and  body  be  ''  pre- 
served blameless  unto  the  coming  of  o<ur 
Lord  Jesus  Christ. 

24  '  Faithful  is  he  that  '"  calletii 
"  who  also  will  do  it. 

25  Brethren,  "  pray  for  us. 

26  P  Greet  all  the  brethren  with  an  holy 
kiss. 

27  1 1  *  charge  you  by  the  Lord,  ''  thai 
this  epistle  be  read  unto  all  the  '  holy 
brethren. 

28  The  '  grace  of  our  Lord  Jesus  Christ 
be  with  you.     Amen. 

Note. — The  apostle  subjoined  to  his  exhort- 
ations, fervent  prayers  to  God;  knowing  that 
his  efficacious  grace  alone  could  produce  "the 
will  and  power,"  to  do  all  the  things  to 
which  he  exhorted  them.  He  besought  the 
"very  God  of  peace,"  "as  in  Christ  reconciling 
the  world  unto  himself;"  and  as  actually  recon- 
ciled to  believers,  and  the  Author  of  all  their 
inward  and  outward  peace;  that  he  would  sanc- 
tify them  wholly  and  in  respect  of  their  entire 
nature;  as  consisting  of  a  rational  and  immor- 
tal soul,  an  animal  life  with  its  various  sensi- 
tive appetites,  and  a  material  body:  that  every 
sense,  member,  organ,  and  faculty,  might  be 
completely  purified,  and  devoted  to  the  service 
of  God;  and  that  thus  they  might  be  preserved 
blameless  till  the  coming  of  Christ.  {Marg. 
Ref.  g— I.— Note,  3:11— 13.)— He  was  confi- 
dent that  the  church  at  Thessalonica  consisted 
in  general  of  true  believers:  and,  as  he  was  as- 
sured of  the  Lord's  faithfulness  to  his  promises, 
and  covenant-engagements  to  his  people,  whom 
he  had  called  by  his  grace;  so  he  was  sat- 
isfied that  he  would  fully  grant  his  prayer  for 
them.  {Marg.  Ref.  k — n. — Notes,  1  Cor.  1: 
4—9.  10:13—17.  Phil.  1 :3— 8.)~Having 
therefore  desired  them  also  to  pray  for  him, 
and  solemnly  charged  them  by  the  authori- 
ty of  the  Lord  Jesus,  to  let  this  epistle  he 
read  to  all  the  holy  brethren,  the  saints  that 
formed  their  church;  he  concluded  with  his 
usual  salutations  and  benedictions.  {Marg. 
Ref.  o — t.) — The  very  God  of  peace.  (23) 
Notes,  2  Cor.  5:18—21.    2  Thes.   3:16.  Heb. 


17:14. 
n  Num.  23:19.     2   Kings    19:31. 

I».9:7.  14:24—26.  37:32.  Malt. 

24:35. 
o  Rom.  15:30.  2  Cor.  1:11.  Eph. 

6:U:— 20.   Phil.  1:19.  Col.  4:3. 

2The5.    3:1—3.     Philem.  22. 

Heb.  13:18,19. 
p  See  on  Rom.  16:16.    1  Coi.  16: 

20. 


q  2:11.     -Num.  27:'-3.     1  Tin,.  I: 

3,18.  5:7,21.6:13,17.  2Tim    1: 

1. 
*  Or,  ndjure.    1  Kings  22:16.    2 

C:hr.  18:15.  .Malt.  ib":63.    Mark 

5:7.  AclJ  19:13. 
r  Col.  4:16.  2  Thes.  3:14. 
s  Heb.  3:1. 
t  See  on  Horn.  1:7.    16:20,24.-2 

Thei.  S:18. 


[437 


A.  D.  55. 


I.  THESSALONIANS. 


A.  D.  55. 


13:20,21. — Charge  you,  &c,  (27)  It  seems 
evident,  that  this  was  addressed  to  the  pastors 
of  the  church,  and  not  to  behevers  in  general: 
else  the  persons  charged,  and  they  for  whose 
benefit  the  charge  was  given,  would  have  been 
precisely  the  same. — The  original  is  "I  adjure 
you." — The  solemn  charge  implies  likewise  a 
most  decided  claim  to  divine  inspiration:  for  it 
evidently  places  this,  and  consequently  the 
apostle's  other  epistles,  on  the  footing  of  the 
ancient  scriptures,  "the  oracles  of  God."  {Note, 
Col.  4:15,16.)  It  likewise  shows,  both  that 
oaths  and  adjurations  are  in  some  cases  lawful; 
and  that  the  subject,  concerning  which  the 
apostle  wrote,  was  considered  by  him,  as  pe- 
culiarly important.  Tliis  is  worthy  of  the  most 
serious  consideration  of  all  those,  even  among 
protestants,  who  do  not  make  the  reading  of 
the  scriptures  a  part  of  the  service,  when  they 
meet  in  the  worship  of  God;  and  of  those  who 
read  them  in  so  careless  and  indistinct  a  man- 
ner, that  the  congregation  cannot  hear  or  un- 
derstand them.  The  advantage  to  illiterate 
people,  to  the  multitude  who  cannot  read,  or 
who  can  read  but  imperfectly,  of  an  audible, 
distinct,  and  emphatical  reading  of  the  scrip- 
tures in  public,  can  scarcely  be  calculated.  It 
will  soon  render  even  the  best  preaching  more 
fully  understood;  and  it  will  in  some  degree 
supply  the  deficiency,  in  other  cases. 

Wholly.  (23)  ''OloTeXeig.  Here  only. — 
Whole.]  ' OloKlrjQov,  Jam.  1:4. — Lev.  23:15, 
Deut.  27:6.  Sept.  Ex  olog,  totus,  et  xhjoog, 
sors.  It  seems  to  be  used  as  a  substantive  for 
the  whole  of  man,  consisting  of  "spirit,  soul, 
and  body."  'OAoxAjyym*  See  on  ^c<5 3:1 6. — 
Be  preserved.]  T)] qtj  t^e irj .  1  Pet.  1:4.  2  Pet. 
8:7.  Jude  13. —  Unto  the  coming.]  Er  rjj  nn- 
Qtioia.  2:19.  3:13.  4:15.  Phil.  1:26.  2  Thes. 
2:1,8,9.  See  on  Matt.  24:3.— I  charge.  (27) 
"I  adjure."  Marg.  'OqxiI^oj.  See  on  Mark  b  :7 . 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 

Curious  inquiries  about  "times  and  seasons," 
are  commonly  unprofitable  and  vain.  "Behold, 
now  is  the  accepted  time;  behold,  now  is  the 
day  of  salvation:"  the  present  time  we  ought 
to  redeem,  the  present  season  of  obtaining  peace 
with  God  by  faith  in  Christ,  and  of  doing  his 
will,  we  ought  to  embrace:  and  then  we  shall 
be  safe  and  happy  at  all  events.  But,  if  we  re- 
gard the  scripture,  "we  know  perfectly,  that 
the  day  of  the  Lord  cometh,  as  a  thief  in  the 
night;"  and  that  when  sinners  are,  presump- 
tuously or  carelessly,  "saying  peace  and  safety; 
then  sudden  destruction  cometh  upon  them,  as 
travail  upon  a  woman  with  child,  which  they 
shall  not  escape."  No  man  is  sure,  that  death 
and  judgment  will  not  thus  surprise  him;  unless 
he  continually  expect  and  prepare  for  those 
approaching  events.  'Numbers  at  this  very 
'^hour,  are  speaking  peace  and  safety  to  them- 
'selves,  over  whose  heads  instantaneous  de- 
'struction  is  hovering.'  Doddridge.  And  how 
dreadful  will  be  the  astonishment  and  conster- 
nation of  the  scornful  infidel,  the  careless  prof- 
ligate, the  proud  Pharisee,  or  the  hardened  hy- 
pocrite, when  sudden  destruction  shall  thus 
seize  upon  him,  and  no  possible  method  of  es- 
cape can  be  found !  As  yet  we  are  in  the  land 
of  light,  of  hope,  of  prayer,  of  forgiveness; 
though  we  might  justly  long  before  this  have 
438] 


been  "cast  into  outer  darkness."  Nor  are  we 
enveloped  with  Pagan,  Mohammedan,  or  Anti- 
christian  darkness  and  delusion:  we  have  the 
light  of  the  gospel,  and  the  holy  scriptures  af- 
forded us;  and  we  have  been  led  to  pay  some 
attention  to  them.  If  then  we  be  yet  so  in 
darkness,  "that  the  day  of  the  Lord  would 
overtake  us  as  a  thief,"  our  guilt  must  be  pe- 
culiarly aggravated.  Let  us  therefore  serious- 
ly inquire,  whether  we  really  be  "the  children 
of  the  light  and  of  the  day,"  by  divine  illumin- 
ation, and  by  an  obedient  faith.  Let  us  seek 
to  render  this  evident,  as  well  as  to  act  consist- 
ently with  our  profession,  by  "casting  ofl'  the 
works  of  darkness,"  and  shaking  off  indolence 
and  carelessness;  that  we  "may  not  sleep  as 
others  do,  but  may  watch  and  be  sober."  Let 
us  leave  sloth,  self-indulgence,  ungodliness, 
and  worldly  lusts,  to  "the  children  of  the  night 
and  of  darknes3:"but  let  us,  who  profess  "to  be 
of  the  day,  be  sober,"  vigilant,  circumspect, 
and  armed  with  "the  breast-plate  of  faith  and 
love,"  and  with  "hope  as  the  helmet  of  salva- 
tion." Thus  our  evidence  will  continually  in- 
crease, that  "God  hath  not  appointed  us  to 
wrath,  but  to  obtain  salvation  by  the  Lord  Je- 
sus;" and  that  "whether  we  wake  or  sleep,  we 
shall"  surely  "live  together  with  him."  (Notes, 
2  Cor.  5:1 — 8.)  And  when  we  remember,  that 
he  purchased  our  deliverance  from  the  wrath 
to  come,  by  dying  on  the  cross  as  a  sacrifice 
for  our  sins;  we  shall  not  only  be  directed  how 
to  "comfort  ourselves  together,"  and  to  edily 
one  another  in  "our  most  holy  faith;"  but  we 
shall  feel  the  constraining  power  of  admiring, 
adoring,  grateful  love;  and  learn  how  to  live  to 
him,  with  whom  we  hope  to  live  for  ever  in 
glory. 

V.  12—22. 
The  office  of  a  minister  calls  a  man  to  "la- 
bor" for  the  salvation  of  souls  with  unwearied 
assiduity,  as  well  as  to  "preside  over  them  in 
the  Lord:"  nor  ought  the  spiritual  authority 
ever  to  be  separated  from  the  "laboring  in  the 
word  and  doctrine:"  though  alas,  it  very  gene- 
rally is! — Faithful  pastors  should  be  carefully 
distinguished  from  slothful,  ambitious,  or  mer- 
cenary men,  who  have  the  name  and  garb  of 
ministers:  they  should  be  owned  and  attended 
to,  and  their  admonitions  valued  and  obeyed; 
and  they  ought  to  be  "esteemed  very  highly  in 
love,"  not  because  of  the  name  and  office  which 
they  bear,  but  "for  their  work's  sake,"  and  in 
proportion  to  their  skill,  faithfulness,  and  dili- 
gence in  it.  They,  therefore,  are  highly  cul- 
pable, who  despise  the  admonitions,  reject  the 
authority,  and  refuse  respect  and  affection  to 
the  persons,  of  faithful  ministers:  but  such  as 
expect  the  reputation,  esteem,  authority,  or 
emolument,  of  the  ministry,  without  a  diligent 
attention  to  its  various  and  laborious  duties, 
are  even  still  more  criminal.  Outward  respect 
may  indeed  be  paid  them:  but  it  is  impossible 
for  intelligent  Christians  "to  esteem  them  very 
highly  in  love  for  their  work's  sake:"  though 
they  will  compassionately  mourn  over  and  pray 
for  them. — Our  love  of  "peace  among  our- 
selves," should  not  induce  us  to  connive  at  sin: 
but  we  must,  according  to  our  several  relations 
in  the  church,  in  domestic  life,  or  in  society, 
"warn,"  reprove,  and  censure  "the  unruly,"  a3 
well  as  tenderly  soothe  and  "comfort  the  feeble- 
minded, and  support  the  weak"  in  body  or  soul. 


A.  D.   55. 


CHAPTER  V 


A.  D.  55. 


We  should  also  learn  "patience  towards  all 
men,"  especially  towards  persons  of  weak  ca- 
pacities, or  little  faith;  who  are  often  very 
wearying-  with  their  complaints,  scruples, 
douhts,  mistakes,  and  infirmities;  and  yet  give 
no  reason  to  suspect  their  sincerity,  but  rather 
call  for  compassion;  being  harassed  with  sore 
temptations,  which  perhaps  have  an  eflect,  for 
the  time,  upon  their  tempers.  (Note,  Gal.  6: 
1 — 5.)  Even  when  we  are  injured  in  the  most 
atrocious  manner,  we  must  "see  to  it,  that"  we 
on  no  account  "render  evil  for  evil  to  any 
man;"  but  must  learn  "to  follow,"  with  per- 
severing- constancy,  "that  which  is  good"  and 
friendly,  "both  among  ourselves  and  to  all 
men;"  as  knowing  what  patience  and  mercy  we 
have  experienced  and  still  continually  need 
from  God. — His  glory  is  concerned  in  our  "al- 
ways rejoicing:"  this  will  be  greatly  promoted, 
if  we  "pray  without  ceasing;"  and  in  "every 
thing  give  thanks,  according  to  the  will  of  God 
in  Christ  Jesus  concerning  us."  To  make 
progress  in  this  life  of  communion  with  God, 
we  must  be  careful  not  "to  quench  the  Spirit;" 
by  refusing  compliance  with  his  holy  sugges- 
tions, or  postponing  the  good  works  to  which 
his  influences  tend  to  excite  us.  (£c.  9:10.) 
We  should  also  learn  to  pay  a  reverent  atten- 
tion to  every  message,  delivered  to  us  by  his 
ministers;  and  thus  we  shall  "grow  in  grace," 
and  abound  in  consolation.  Yet,  as  "Satan's 
ministers  are  transformed  into  the  ministers  of 
righteousness;"  while  we  "despise  not  prophe- 
syings,"  we  must  learn  to  prove  and  assay  men 
and  doctrines;  that  we  may  distinguish  between 
truth  and  specious  error,  and  so  choose  and 
cleave  to  that  which  is  good  and  right:  and 
that  for  the  honor  of  the  gospel,  we  may  "ab- 
stain from  all  appearance  of  evil;"  "providing 
for  honest  things,  not  only  in  the  sight  of  the 
Lord,  but  also  in  the  sight  of  men;"  and  tak- 
ing heed,  "that  our  good  be  not  evil  spoken  of." 
(P.  O.  Rom.  12:9—16.  2  Cor.  8:16—24.) 
V.  23—28. 
The  exhortations  above  given,  show  us  what 


we  ought  to  be  and  to  do:  but  we  must  remem- 
ber, that  our  hearts  are  naturally  opposite  to 
them;  nor  can  any  inward  and  abiding  change 
be  wrought  in  us,  save  by  a  divine  power.  As 
therefore  ministers  should  pray  for  their  people, 
as  well  as  exhort  them;  every  individual  should 
turn  the  precepts  and  promises  of  God  into 
prayers,  for  himself  and  his  brethren:  and, 
while  he  uses  every  other  means  of  grace,  and 
vigilantiv  shuns  all  hindrances  and  temptation; 
he  should  still  beseech  "the  God  of  peace  him- 
self, to  sanctify  him  wholly,  and  that  his  spirit, 
and  soul,  and  body,  may  be  preserved  blame- 
less, until  the  coming  of  our  Lord  Jesus."  If 
these  be  our  earnest  desires,  fervent  prayers, 
and  diligent  endeavors;  the  promises  and  cove- 
nant of  our  God,  his  power  and  love,  and  his 
immutable  faithfulness  authorize  our  fullest  as- 
surance, that,  having  called  us  by  his  grace,  he 
will  keep  us  by  the  same,  unto  complete  and 
everlasting  salvation,  whatever  immense  in- 
ward or  outward  difficulties  may  seem  to  render 
it  impracticable. — The  most  eminent  servants 
of  Christ  want  and  value  the  prayers  of  their 
weakest  brethren. — Let  us  be  thankful  that 
these  excellent  epistles  are  reserved  for  our  pe- 
rusal also:  and  while  we  remember,  that  the 
apostle  "charged"  the  Thessalonians,  by  the 
authority  of  the  Lord  Jesus,  to  let  them  be 
read  to  all  the  holy  brethren,  some  of  whom 
might  not  be  able  to  read  them  for  themselves; 
we  may  be  sure  that  an  Antichrist  alone  would 
forbid  the  laity  to  read  the  scriptures,  lest  they 
should  lead  them  into  heresy.  What  then  shall 
we  think  of  those  protestants,  even  pastors  and 
rulers,  who  oppose  the  circulation  of  the  scrip- 
tures, without  note  or  comment,  as  greatly  en- 
dangering either  the  church  or  the  state,  or 
both.^  We  shall  also  hence  learn  the  propriety 
of  reading  them  in  our  public  congregations; 
and  we  shall  be  stirred  up  to  study  them  with 
more  humble  diligence  and  obedient  faith;  that 
thus  "the  grace  of  the  Lord  Jesus  may  be  with 
us"  also.  {Note,  2  Cor.  13:11—14.) 


THE 


SECOND  EPISTL.E  OF  PAUL.  THE  APOSTLE 


TO   THE 


THESSALONIANS. 


This  Epistle  is  commonly  supposed  to  have  been  written  from  Corinth,  not  very  long  after  the 
foregoino-,  because  Silvanus  and  Timothy  still  continued  with  Paul;  but  the  evidence  is  not 
very  con'clusive,  and  some  difficulties  attend  this  opinion.  {Note,  1 :3,4.)  It  is,  however,  cer 
tain  that  it  was  not  sent  from  Athens,  according  to  the  spurious  postscript.— The  mam  object 
of  the  epistle  seems  to  have  been,  to  prevent  mistakes,  which  the  Christians  at  Thessalonica 
were  about  to  fall  into,  concerning  the  near  approach  of  the  day  of  judgment;  grounded  in 
part  on  a  misconstruction  of  some  expressions  in  his  former  epistle,  and  of  what  the  apostle 
had  spoken  when  with  them;  but  supported  also  by  some  person  or  persons  making  a  c'aim  to 
inspiration,  and,  as  some  think,  by  a  forged  epistle.  As  this  opinion  was  of  a  very  injurious 
tendency,  the  apostle  strenuously  opposed  it.  {Notes,  2:1— 4.)— He  had  also  heard  o(  some 
mdividuals,  who  on  re'"jious  pretences  neglected  their  secular  employments,  and  walked  d»^ 

[4u9 


A.  D.  56. 


II.  THESSALONIANS. 


A.  D.  56. 


orderly;  whom  he  exhorted  his  brethren  to  censure  and  shun,  yet  so  as  to  seek  their  good. 
Amidst  a  number  of  instructive  warnings,  exhortations,  and  encouragements,  it  contains  a 
most  remarkable  prophecy;  (Notes,  2:3—12.)  the  exact  fulfilment  of  which  is  a  full  demon- 
stration of  the  divine  inspiration,  by  which  the  apostle  wrote  his  epistles.— 'Besides  the  gen- 
'eral  marks  of  its  genuineness,  and  divine  authority,  which  it  bears  in  common  with  the  rest 
'of  the  epistles;  it  has  one  peculiar  to  itself,  from  the  exact  representation  it  contains  of  the 
'papal  power,  under  the  characters  of  "the  man  of  sin,"  and  "the  mystery  of  iniquity."  For, 
'considering  how  directly  opposite  the  principles  here  described  were  to  the  genius  of  Chris- 
'tianity,  it  must  appear,  at  the  time  when  this  epistle  was  written,  highly  improbable  to  all 
'human  apprehension,  that  they  should  ever  prevail  in  the  Christian  church:  and  consequently 
'a  prediction  like  this,  which  answers  in  every  particular  so  exactly  to  the  event,  must  be  al- 
lowed to  carry  its  own  evidence  with  it,  and  to  prove  that  the  author  of  it  wrote  under  a 
•divine  influence.'     Doddridge. 


CHAP.  I.  1 

The  apostle  salutes  the  Church  of  the  Thessalonians,  1,  2;  thanks  God 
for  their  growth  in  faith  and  love;  enconrages  their  perseverance  un- 
der persecutions,  by  the  prospect  of  the  coming  of  Christ;  and  shows 
bow  glorious  he  will  then  appear  in  the  destruction  of  all  unheliev- 
era,  and  the  complete  salvation  of  his  people,  3 — 10.  He  prays  for 
their  perfect  sanctiticalion,  and  meetness  for  heavenly  felicity,  liy  the 
grace,  anil  for  the  glory,  of  God  the  Father,  and 'the  Lord  Jesus 
Christ,  11,  12. 

PAUL,  *  and  Silvanus,  and  Timotheus, 
unto  the  church  of  the  Thessalonians 
in  God  our  Father  and  the  Lord  Jesus 
Christ: 

2  Grace  ^  unto  you,  and  peace,  from 
God  our  Father,  and  the  Lord  Jesus  Christ. 

Note.—Marg.  Ref.— Notes,  Rom.  1 :5— 7.  2. 
Cor.  1:17—20.  1  Thes.  1:1—4.  1  Pet.  1:1,2. 
Rev.  1 :4— 6. 

3  We  "^  are  bound  to  thank  God  always 
for  you,  brethren,  ••  as  it  is  meet,  because 
that  ^  your  faith  groweth  exceedingly,  and 
the  charity  of  every  one  of  you  all  toward 
each  other  aboundelh; 

4  So  that  we  ourselves  ^  glory  in  you, 
in  the  churches  of  God,  for  ^your  patience 
and  faith,  in  all  •*  your  persecutions  and 
tribulations  that  ye  endure: 

Note. — The  apostle,  since  he  wrote  the  fore- 
going epistle,  had  received  further  accounts  con- 
cerning the  church  at  Thessalonica,  which 
were  so  fully  satisfactory,  that  he  deemed  him- 
self bound,  to  return  continual  thanks  to  God 
in  their  behalf.  (Notes,  1  Thes.  1:1—8.)  This 
was  "meet"  and  right;  seeing  that,  in  answer 
to  his  prayers,  and  by  means  of  his  epistolary 
exhortations,  they  became  more  fully  acquainted 
with  divine  truth,  and  grew  stronger  in  faith, 
by  an  exceedingly  rapid  progress  :  and  the 
"love  of  every  one  of  them  towards  all  the  rest, 
"abounded"  in  all  its  manifold  exercises  and 


»  See  on  2  Cor.  1:19.    1  Thes.  1: 

I. 
b  See  on  Rom.  1:7.  1  Cor.  1:8. 
e  2:13 — See  on  Rom.  1:8.  ICor. 

1:4. 
a  Luke  15:32.    Phil.  1:7.    2  Pet 

1:13. 
C  Job  17:9.  Ps.  84:7.  92:13. 

Prov.    4:18.        Is.    40:29—31. 

Luke  17:5.    .John    15:2.    Phil 

1:9.      1  Thes.  4:1,9,10.      1  Pet" 

1:22.  2  Pet.  1:5—10.  5:18. 
12  Cor.  7:14.    9:2,4.    1  Thes.  2- 

19,20. 
g  3:5.    Rom.  2:7.    5:3—5.     8:25, 

12:12.      1  Thcj.    1:3.     3:2—8. 

Heb.   6:15.       10:36.      12:1—3. 


440] 


Jam.  1:3,4.    5:7,8.    2  Pel.  1:G. 

Rev.  14:12. 
h  1  Thes.  2:14.  3:3,4. 
i  6.  Phil.  1:28.    1  Pet.  4:14—18. 
k  Job  8:3.    Ps.  9:7,£.  33:5.  50:6. 

72:2.    99:4.     111:7.    Jer.  9:24. 

Dan.   4:37.     Rom.    2:5.     Rev. 

15:4.   16:7.    19:2. 
In.    Luke   20:35.    21-36.    Acts 

13:46.      Eph.    4:1.     Col.  1:12. 

Rev.  3:4. 
m  7.    Acts  14:22.  Rom.  8:17.    1 

Thes.  2:14.  2  Tim.  2:12. 
n  Deul.    32:41—43.      Ps.    74:22, 

23.  79:10—12.    94:20—23.  Is. 

49:26.    Zech.  28.     Rev.  6:10. 

11:13.  15:4.    16:5,6.    18:20,24. 


beneficial  effects:  so  that  he  rejoiced  and  glo- 
ried in  them  in  the  churches  of  God,  showing 
them  what  flourishing  Christians  the  Thessalo- 
nians were,  and  what  a  blessed  seal  God  had 
given  to  his  ministry  in  their  conversion. 
(Marg.  Ref.) — This  may  induce  a  doubt 
whether  the  epistle  were  written  from  Corinth 
or  not:  for,  on  that  su|)position,  Paul  had  vis- 
ited no  other  churches  since  he  wrote  the  former 
epistle,  except  such  as  had  been  planted  in  thai 
vicinity;  and  we  can  lianlly  suppose,  that  he 
only  referred  to  what  Timothy  or  Silvanus  had 
said  of  them;  if  indeed  they  had  left  him  for  a 
season  to  visit  other  churches,  and  then  return- 
ed. (Preface  to  1  Thes.)  However,  he  and 
his  fellow-laborers  gloried  in  the  Thessalonians; 
because  they  endured  various  persecutions  and 
heavy  afflictions  with  exemplary  patience  and 
constant  faith.  We  are  not  informed  of  the 
particulars  relative  to  these  persecutions;  bul 
they  seem  to  have  exposed  them  to  very  great 
hardships  and  dangers.  (Notes,  2  Cor.  8:1 — 5. 
1  Thes.  3:1—5.) 

Meet.  (3)  yfSiov.  Matt.  3:8.  Luke  3:8.  Rom. 
8:18.  1  Cor.  16:4,  et  al. —  Groweth  exceeding', 
ly.]  'YneQuvSuvet.  Here  only. 

5  Which  is  '  a  manifest  token  of  the 
''  righteous  judgment  of  God,  that  ye  '  may 
be  counted  worthy  of  the  kingdom  of  God, 
'"  for  which  ye  also  suffer: 

6  Seeing  "  it  is  a  righteous  thing  with 
God  to  recompense  tribulation  to  them  that 
trouble  you; 

7  And  to  you  "  who  are  troubled  rest 
with  us,  P  when  the  Lord  Jesus  shall  be 
revealed  from  heaven,  with  *  his  mighty 
angels, 

8  In  1  flaming  fire,  f  taking  ■■  vengeance 
on  them  that  ^  know  not   God,  '  and  that 


19:2. 
o    Is.     57:2.      Matt.     5:10—12. 

Luke  16:25.  Rom.  8:17.  2Cor. 

4:17.    2  Tim.   2:12.    Heb.  4:1, 

9,11.    1  Pet.  4:1.    Rev.  7:14— 

17.   14:13.  21:4. 
p    Matt.    13:39-43.     16:27.    25: 

31.  26:64.    Mark  8:38.     14:62. 

John  1:51.    Acts  1:11.    1  Thes. 

4:16,17.    Tit.  2:13.    Heb.  9:28. 

Jude  14,15.  Rev.  1:7.  20:11. 
*  Gr.   the   angeh   of  his  power, 

John  1:3.  Eph.  1:2.  Col.  1:16. 

1  Pet.  3:22.  Kev.  12:6.9,16. 
I)  Gen.    3:24.     Deut.  4:11.     5:5. 

Ps.  21:8.9.  50:2—6.  Dan.  7:10. 

Matt.    25:41,46.     lieh.    10:27- 


12:29.  2  Pet.  3:7,10—12.  Rev.  , 

20:10,14,15.  21:8. 
t  Or,  yielding. 
r  Dent.  32:35.    Fs.  2:9—12.    94: 

1.  Is.  61:2.  63:4—6.    Heb.  10: 

30.  Rev.  6:10,16,17. 
s  Ex.  5:2.    1  Sam.   2:12.    Vt.  9: 

10.    79:6.  Is.  27:11.    Jer.  9:6. 

John    3:19.    8:19.    Rom.   1:28. 

1  Cor.  15:34.   1  Thes    4:5. 
t  Deut.    4:30.     Ps.    18:44.    Is.  1: 

19.  Act.  6:7.  Rom.  1:5.  2:7,8. 

6:16.   10:16.     15:18.     16:26.    2 

Cor.  10:5.  Gal.  3:1.    Heb.  2  a 

5:9.   11:8.     I  Pel.  1:2.    &P.  ii 

17. 


A.  D.  56. 


CHAPTER  I. 


A.  D.  56. 


obey   not   the  gospel  of   our  Lord  Jesus 
Christ: 

9  Who  shall  "  be  punished  with  ever- 
lasting destruction  "  from  the  presence  of 
the  Lord,  and  from  >'  the  glory  of  his  power; 

10  When  he  shall  come  ''■  to  be  glorified 
in  his  saints,  and  to  be  admired  in  all  them 
that  believe  (because  "  our  testimony  among 
you  was  believed,)  ^  in  that  day. 

Note. — The  patience  of  the  Christians  at 
Thessalonica,  while  sufferings  in  the  cause  of 
Christ,  and  for  "conscience'  sake,"  was  "a  man- 
ifest token,"  or  demonstration,  "of  the  righte- 
ous judgment  of  God:"  it  fully  proved,  that  he 
would  "judge  the  world  in  righteousness,"  and 
rectify  all  the  apparent  disorders  of  the  present 
scene:  seeing  he  left  his  blameless  and  zealous 
worshippers  to  endure  persecutions  and  tribu- 
lations, and  his  enemies  to  prosper  in  tlieir  im- 
pious and  iniquitous  opposition  against  his  cause 
and  people.  (^Marg.  Ref.  i,  k. — Note,  1  Pet. 
4:12 — 16.)  Indeed,  he  permitted  his  servants 
to  be  afflicted,  in  order  to  prove  and  manifest 
their  faith  and  grace,  and  to  increase  in  them 
all  holy  dispositions  and  affections;  tliat  the}"- 
might  at  length  be  "counted  worthy,"  or  prop- 
er persons,  to  inherit  that  kingdom  of  lieavenly 
glory,  "which  God  hath  prejiared  for  them  that 
love  him;"  in  hope  of  which  felicity  they  so 
patiently  suffered,  as  well  as  from  love  to  'his 
'kingdom  of  grace,'  established  upon  earth,  and 
in  order  to  promote  its  prosperity  and  enlarge- 
ment. For  by  these  means  it  would  be  mani- 
festly shown,  to  be  perfectly  just  and  "righte- 
ous" in  God  "to  recompense  tribulation"  and 
anguish  to  those,  who  troubled  his  harmless 
and  holy  friends  and  worshippers,  by  their 
cruel  enmity  and  persecution,  because  of  their 
relation  and  conformity  ^to  him;  as  they  would 
thus  evidently  be  proved  to  be  his  inveterate 
enemies.  On  the  other  hand,  it  would  appear 
honorable  to  his  justice,  as  well  as'  his  mercy, 
to  bestow  "rest"  and  felicity  in  heaven  on  those, 
who  willingly  endured  tribulation  in  his  cause, 
for  his  sake,  from  his  enemies,  and  according  to 
his  will:  and  indeed  having  given  promises  to 
this  effect,  his  equity  required  the  fulfilment  of 
them.  (Marg.  Ref.  \~n.— Notes,  J\Iatt.  5:10 
—12.  L«A-e  6:21— 26.)— This  righteous  judg- 
ment of  God  will  be  executed,  when  "the  Lord 
Jesus  shall  be  revealed,"  as  visibly  descending 
from  heaven,  attended  by  "the  angels  of  his 
power;"  his  creatures,  worshippers,  and  ser 
vants,  who  shall  then  act  as  the  ministers  of 
his  authority,  in  showing  mercy  and  executing 
vengeance.  {Marg.  Ref.  p. — Notes,  Matt.  13: 
86 — 43.  16:24—28.  24:29—31.  25:31—33. 
Jude  14 — 16.)  Then  he  will  appear  "in  flam- 
ing fire,"  to  burn  up  this  visible  creation,  and 
this  will  be  an  emblem  of  his  awful  avenging 
justice.  (Notes,  '2  Pet.  3:5— 9.)  For  he  will 
take  vengeance,  not  only  on  idolatrous  Gentiles, 
persecuting  Jews,  and  men  of  scandalous  and 
abandoned  characters,  but  on  all  those,  who 
continue  strangers  and  enemies  to  the  true  God, 


u  la.  33:14.  66.24.  Dan.  12;2. 
Matt.  25:41,46.  26:24.  Mtirk 
9:43 — 49.  Luke  16:25.26.  John 
5:14.  Heh.  10:29.  2  Pet.  2:17. 
Jude  13.  Kev.  14:10,11.  20: 
14.  21:8.  22:15. 

I  Gen.    3:8.     4:16.     Job   21:14. 

Vol.  ^L 


22  17.  I's.  16:11.  51:11.  Mall. 
7:23.  22:13.25:41.  Luke  13:27. 
Vent.  33:2.  Is.  2:10,19,21. 
Malt.  16:27.  24:30.  Til.  2:13. 
Gr.  Rev.  20:11. 
12.  Num.  23:23.  If.  43:21. 
44.23.    4*3.  60:21.  Jer.  33:9. 

56 


and  his  holy  worship  and  service;  on  all  who 
have  not  so  known  him,  as  to  fear,  love,  trust, 
and  serve  him;  and  on  all,  "who  obey  not  the 
gospel  of  the  Lord  Jesus,"  by  receiving  him, 
relying  on  him,  and  submitting  to  him,  as  their 
Saviour  and  King.  (Marg.  Ref.  q — t. — Notes, 
Matt.  25:34—46.  Rom.  2:4—16.  2  Cor.  5:9— 
12.  Rev.  20:11 — 15.)  All  these,  however  nu- 
merous, or  distinguished  by  rank,  accomplish- 
ments, or  i-plendid  actions,  "will  be  punished 
with  eternal  destruction,"  being  banished  as 
accursed,  "from  the  presence  of  the  Lord,"  in 
which  alone  felicity  can  be  found;  and  finding 
his  avenging  frown,  like  lightning,  to  appal 
and  torture  their  inmost  souls,  and  "the  glory 
of  his  power"  irresistibly  forcing  them,  with 
dreadful  consternation,  into  the  jilace  of  tor- 
ment. (Marg.  Ref  u— y.)  This  will  be  ac- 
complished, when  Jesus  shall  a{)pear  with  di- 
vine majesty  in  human  nature,  to  "be  glorified 
by  his  saints:"  as  the  riches  of  his  love,  the 
preciousness  of  liis  redemption,  the  efficacy  of 
his  grace,  the  power  of  his  arm,  and  his  faith- 
fulness to  his  promises,  will  be  most  gloriously 
displayed  in  their  complete  salvation.  And  not 
only  will  he  then  be  admired  by  those  that  now 
believ-e  in  him,  who  will  then  find  their  largest 
expectations  far  exceeded,  and  who  will  not 
think  it  possible  sufficiently  to  adore  and  praise 
such  a  glorious  Benefactor;  but  he  will  be  ad- 
mired in  them  likewise,  by  all  the  inhabitants 
of  heaven,  who  will  celebrate  the  wonders 
wrought  by  him,  in  thus  saving  and  exalting 
such  mean,  guilty,  and  polluted  rebels  and  ene- 
mies, and  the  astonishing  change  effected  in 
their  character  and  condition.  (Marg.  Ref.  z. 
—Notes,  Num.  23:^3.  Ps.  126:1—3.)  This 
the  apostle  was  confident  would  be  the  case  of 
the  Christians  at  Thessalonica,  because  his 
"testimony"  concerning  Christ  had  been  cred- 
ited by  them,  and  their  faith  had  been  mani- 
fested by  its  genuine  eflects.  (Marg.  Ref.  a — b.) 
A  manifest  token.  (5)  Erdeiyfia.  Here  only. 
Evdei^ic-  See  on  Rom.  3:25. — Counted  wor- 
thy.] KatuSiio&ijrcti.  See  on  Luke  20:35. — 
Rest.  (7)  Jvsaiv.  Jicts  24:23.  2  Cor.  2:13.  7: 
5.  8:13. —  When  the  Lord  Jesus  shall  be  re- 
vealed.] Ev  jt]  unoxaXvipei  t8  Kvqiu  Itjaa.  I 
Cor.  1:7.  2  Thes.  1:7.  1  Pet.  4:i3.—His 
mighty  angels.]  "The  angels  of  his  power." 
Marg.  and  Ref.  Ayyelotv  dwu/ne wg  uvtii. — In 
flaming  fire.  (8)  Ev  nvQi  cployog.  In  igne 
flammce.  See  on  Luke  16:24.  Taking  ven- 
geance.] "Yielding  vengeance."  Marg.  Ji- 
dovToc  eytSixTjoiv — Exdmrjaig,  See  on  Luke  IS: 
7. — Shall  be  punished.  (9)  Jix/jp  Ttanatr. — 
^ixr],Jlcts1b:\b.  28:4.— Ttw.  Here  only  N.T. 
Prov.  20:22.  24:22.  27:12.  Sept.— Everlast- 
ing destruction.]  OkfilQOf  uioirior.  Matt.^b: 
46.  Rom.  6:22.  1  Thes.  5:3.— From  the  glory 
of  his  potoer.]  jItxo  ryg  (5oi//C  t»/C  la/uog  «ut«. 
Is.  2:19,21.  Sept.  (Note,  Is.  2:19— 21.)— To 
be  admired.  (10)  GuvftaaV^t^rui.  Malt.  8:10, 
27.  9:8,33.   15:31.  Jets  3:12,  el  al. 

11    Wherefore    also   '^  we   pray   always 
for  you,  that  **  our  God  '  would  *  count  you 


John  11:4.  17:10.  (ial.  i:2l. 
Eph.  1:6,12,14,18.  2:7.  3:10, 
16.  I  Pel.  2:9.  Kev.  7:11,12. 
2:13.  1  Thes.  1:5.  2:13. 
Mai.  3:17.  Malt.  7:22.  24: 
36.  LukelO:12.2Tim.  1:12,18. 
4:8. 


c  £»  on  K oil).  1:9. — Eph.  1:16. 
3:14—21.  Phil.  1:9—11.  CoL 
1:9—13.  1  Thes.  3:9-13. 

d  Pj.  48:14.  68:20.  I».  2S:a 
55:7.  Dan.  3:17.  RfT.  &10. 

e  Sec  on  5. 

*  Or,  vouchsafe. 

[4-11 


A.  D.  6U. 


II.  THESSALONIANS. 


A.  D.  56. 


worthy  of  this  ^  calling,  and  ^  fulfil  all  ^  the 
good  pleasure  of  his  goodness,  and  '  the 
work  of  faith  with  power: 

13  That  "^the  name  of  our  Lord  Jesus 
Christ  may  be  glorified  in  you,  '  and  ye  in 
him,  according  to  "*  the  grace  of  our  God, 
and  the  Lord  Jesus  Christ. 

Note. — In  the  prospect  of  the  decisive  sea- 
son above  mentioned,  the  apostle  and  his  fel- 
low-laborers prayed  continually  for  their  breth- 
ren at  Thessalonica,  that  the  Lord  would  vouch- 
safe them  whatever  was  wanting  to  make  them 
"meet"  for  this  felicity,  to  which  the  gospel 
called  them;  that  he  would  adjudge  them  to  be 
entitled  to  it,  "according  to  the  grace"  of  the 
new^  Covenant  in  Christ;  and  that  he  would 
"accomplish  the  work"  of  complete  sanctifica- 
tion,  and  prepare  them  for  that  glory,  to  which 
the  sovereign  good  pleasure  of  his  goodness  and 
love  had  appointed  them,  and  which  he  had 
great  complacency  and  delight  in  conferring  on 
them;  (Note,  Luke  12:22—34,  v.  32.)  that  so 
he  would  finish  the  work  by  his  almighty  pow- 
er, which  he  was  carrying  on  in  their  souls, 
through  faith,  till  at  length  it  should  be  perfect- 
ed in  vision  and  enjoyment.  (Marg.  Ref.  c — 
i.)  This  they  prayed  for,  in  order  that  "the 
name  of  Christ  might  be  glorified  in  them," 
both  by  their  present  bold  profession  of  his 
truth,  and  their  holy  conduct,  and  zealous  la- 
bors to  spread  the  gospel;  and,  at  length,  in 
the  sight  of  the  whole  world  to  all  eternity:  and 
that  they  might  also  "be  glorified  in  Christ," 
by  perfectly  bearing  his  image,  enjoying  his 
love,  being  owned  as  his  brethren,  and  sharing 
all  his  honor,  according  to  the  infinite  riches  of 
the  mercy  and  grace  of  God  the  Father,  and 
the  Lord  Jesus.  (Marg.  Ref.  k~m.— Notes, 
John  17:22—26.) 

Would  count  ...  roorthy.  (11)  "Vouchsafe." 
Marg.  yttiuiari.  Lukel  :1 .  ^c/s  15:38.  1  Tim. 
5:17.  Heb.S-.S.  10:29.  .-tSiog-  See  on  3.— 
Calling.]  KXTjireox;.  Eph.  4:1—4.  Phil.  3:14. 
Heb.  3:1.  2  Pet.  lAO.— The  good  pleasure  of 
his  goodness.]  Evdoxiar  uynii^wavviig. — EvSo- 
xia-  See  on  Matt.  11:26.  ylyui)^b)avvTj-  See  on 
Rom.  15:14. 

PRACTICAL    OBSERVATIONS. 

Those  who  have  already  distinguished  them- 
selves by  "the  work  of  faith,  and  the  labor  of 
love,  and  the  patience  of  hope,"  are  yet  capa- 
ble of  "growing  exceedingly"  in  all  these 
things:  for  the  highest  attainments  of  saints 
on  earth  fall  far  beneath  full  perfection.  {Note, 
Phil.  3:12—14.)  When  Christians  thus  "grow 
in  grace,"  and  abound  in  all  the  exercises  of 
mutual  love;  the  hearts  of  faithful  and  zealous 
ministers  greatly  rejoice:  and  they  will  feel 
themselves  "bound  to  give  thanks  to  God 
always  for  them,  as  it  is  meet;"  and  to  speak 
ol  them  "in  the  churches  of  God,"  to  excite 
their  thanksgivings  also,  and  to  animate  them 
to  a  holy  emulation.— The  patient  sufferings 
ot  exemplary  Christians,  and  the  prosperity  of 
ungodly  men  and  cruel  persecutors,  fully  de- 
monstrate  a  future  judgment;  when  all  shall  "dis- 


f  2:1-1.  Koni.  8:30.  9:23,24 
Phil.  3:14.  1  Thes.  2:12.  Heb. 
3:1.    1  Pet.  5:10. 

5  I's.  138:3.  Prov.  4:18.  I,. 
C6:9.     Hos.    6:3.       Zecli.    4:7. 


4:28.     1  Cor.  1:3.     Phil. 


442] 


Mail 

1:6. 

h  Ps.  51:18.  Lu<ie  12:32.  Eph. 
.  1:5,9.  Phil. -.iiib.  Til.  3:4— 7 
1  John  G:27— 29.    E(.h.  1:19,20. 


cern  between  the  righteous  and  the  wicked,  be- 
tween him  that  serveth  God,  and  him  that 
serveth  him  not."  {Note,  Mai.  3:13—18,  v. 
18.)  This  assists  us  in  explaining  those  mys- 
teries of  Providence,  which  would  otherwise 
greatly  perplex  us:  and  we  perceive  that  the 
devoted  worshippers  and  belove<l  children  of 
God  are  proved  and  purified  in  the  fiery  fur- 
nace of  tribulation,  "that  they  may  be  account- 
ed worthy  of  that  kingdom  for  which  they 
suffer;"  and  that  wicked  men  are  permitted  to 
prosper,  that  their  rancorous  enmity  against 
God  may  be  manifested,  and  the  measure  of 
their  crimes  filled  up;  and  that  all  may  see  the 
glory  of  that  justice,  which  consigns  them  to 
the  punishment  intended  for  them.  {Note,  2 
Pet.  2:4 — 9.)  It  must  indeed  at  length  ajipear 
evident  to  all  rational  creatures,  that,  "it  is 
righteous  in  God  to  recompense  tribulation  to 
those  who  trouble"  his  people,  from  hatred  to 
his  holy  truth  and  service;  and  that  it  is  honor- 
able to  all  his  perfections  to  give  "rest"  and 
felicity  to  those,  who  have  been  troubled  for 
bis  sake,  and  for  their  love  to  his  cause  and  wor- 
ship. Faith,  anticipating  the  grand  decisive 
day,  is  enabled  by  the  light  of  revelation  to 
read,  and,  in  a  measure,  to  understand  the  book 
of  Providence;  and  thus  to  wait  with  composure 
and  comfort  for  the  coming  of  the  Lord.  That 
will  be  indeed  "the  day  of  wrath  and  of  the  reve- 
lation of  the  righteous  judgment  of  God:"  then 
the  Saviour,  once  "a  Man  of  sorrows,"  and  gen- 
erally despised,  rejected,  and  disobeyed,  will 
"be  revealed,  with  his  mighty  angels,  in  flam- 
ing fire,  taking  vengeance,"  not  only  on  cruel 
oppressors,  persecutors  and  murderers,  or  on 
scandalous  profligates  and  depredators,  but  "on 
all,  who  knew  not  God,  and  obeyed  not  the 
gospel  of  his  Son;"  whether  infidels,  Pharisees, 
scoffers,  hypocrites,  enthusiasts,  or  Antinomi- 
ans,  or  however  they  might  otherwise  be  denom- 
inated or  distinguished.  All  these  "shall  be 
punished  with  an  everlasting  destruction  from 
the  presence  of  the  Lord."  The  majesty  of 
that  countenance,  which  was  once  defiled  with 
blood  and  spitting;  and  the  glory  of  his  power, 
who  was  once  crucified  in  apparent  weakness, 
shall  be  intolerable  to  all  the  multitudes  of  the 
wicked;  and  they  will  be  wholly  incapable  of 
making  the  least  resistance,  when  with  tremen- 
dous frown  he  shaJl  say  to  them,  "Depart,  ye 
cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels!"  But,  at  that  awful  sea- 
son, he  will  come  especially  "to  be  glorified  in 
his  saints,"  who  have  here  believed  the  testimo- 
ny of  God  by  his  apostles  concerning  him,  and 
thus  learned  to  trust,  love,  obey,  and  rejoice  in 
him  whom  they  have  not  yet  seen:  and  to 
know  and  worship  God  the  Father  in  and 
through  him.  {Notes,  John  20:24 — 29,  vv.  28, 
29.  1  Pet.  1  :8,9,)  No  words  can  possibly  ex- 
press the  admiring  and  adoring  gratitude  and 
love,  which  will  unite  with  the  exulting  joy 
and  triumph  of  that  happy  period.  All  li(3pes 
and  imaginations  must  I'all  immensely  beneath 
those  unutterable  glories,  and  the  holy  aflt-c- 
tions  with  which  they  will  be  contemplated  and 
adored.  But  every  believer  will  then  reflect, 
display,  and  increase  the  manifested  glory  of 


1   Ihes.  1:3.  2:13.    Heb.  12:2. 
k  See  on  z.  10.— John    17:10.    1 

Pet.  4:14. 
I  Gen.  IC:1R.     Ps.  72:17.    I.i.  45: 

17,25.    John  17:21—26.    PhU. 


3:9.    Col.  2:9,10.   1   Pel.  1:7,8. 
m  Hec  on    Koni.    1:7. — 1    Cor    I: 
4.  2  Cor.  8:9.   13:4.    Tit.  2:11. 
Ucv.  1:4. 


A.  D.  56. 


CHAPTER  II. 


A.  D.  56. 


the  tUvine  Saviour,  and  enhance  the  praises  of 
all  the  inhabitants  of  heaven,  "to  the  Lamb 
that  was  slain,  and  hath  redeemed  them  to  God 
vvith  his  blood."  May  we  then  "pray  always," 
for  ourselves  and  each  other,  that  "our  God 
may  count  us  worthy  of  this  calling,  and  fulfil 
in  us  all  the  good  pleasure  of  his  goodness,  and 
the  work  of  faith  with  power;  that  so  the  name 
of  our  Lord  Jesus  may  be"  finally  "glorified  in 
us,"  and  our  salvation;  "and  that  we  may  be 
glorified  in  and  with  him,  according  to  the 
grace  of  our  God,  and  the  Lord  Jesus  Christ." 
May  we  diligently  seek  to  obtain  and  possess 
the  full  assurance,  that  this  shall  be  our  felicity, 
when  "the  wicked  shall  be  turned  into  hell,  and 
all  the  people  that  forget  God;"  and  may  we 
now  do  all  in  our  power  to  promote  and  recom- 
mend the  gospel,  and  to  do  good  to  our  fellow- 
sinners  and  fellow-Christians.  For  thus  glori- 
fying him  on  earth,  we  may  be  sure  of  being 
for  ever  glorified  with  him  in  heaven! 

CHAP.  II. 

The  apostle  warns  the  Thesjalonians,  against  groiindlessl^r  snpposing 
that  Ihe  day  of  Christ  was  at  hand,  1,  2,  and  shows  that  it  must  be 
preceded  hy  a  great  apostacy;  in  which  ''(he  man  of  sin,"  hy  his 
blasphemies,  usurpations,  and  impostures,  would  cause  Ihe  deslruc- 
tiun  of  numbers,  and  then  sink  himself  inio  perdition,  3 — 12.  He 
thanks  God  for  his  special  and  elTectual  grace  shown  in  choosing  and 
sailing  the  Christians  at  Thessalonica,  "unto  salvation  and  glory," 
13,  14.  He  exhorts  them  to  steadfastness,  15;  and  prays  that  they 
may  he  "co<nforled,  and  established  in  every  good  word  and  work, 
16,  17. 

NOW  "  we  beseech  you,  brethren,  ^  by 
the  coming  of  our  Lord  Jesus  Christ, 
'and  by  our  gathering  together  unto  him, 

2  That  ye  be  not  soon  '^  shaken  in  mind, 
or  be  troubled,  neither  ^  by  spirit,  nor  by 
word,  '"nor  by  letter  as  from  us,  as  that  the 
day  of  Christ  is  at  hand. 

Note. — Having  encouraged  the  faith,  hope, 
and  patience  of  the  persecuted  Thessalonians, 
by  the  prospect  of  Christ's  coming  to  perfect 
their  salvation;  the  apostle  exhorted  them,  and 
even  "besought  them  by  the  coming  of  Christ," 
and  as  they  hoped  to  be  "gathered  together 
unto  him"  in  glory;  not  to  allow  themselves  to 
be  easily  deluded  into  the  opinion,  "that  the 
day  of  Christ  was  at  hand:"  whether  that 
opinion  were  propagated,  by  men  professing  to 
speak  by  the  Spirit  of  God;  or  whether  it  were 
grounded  on  something  which  he  had  spoken 
among  them,  or  on  a  misconstruction  of  some 
expressions  in  his  former  epistle.  (Marg.  Ref. 
a— f.— Note,  I  Thes.  4:13—18.)  For  such  an 
erroneous  expectation  would  disquiet  their 
minds,  and  create  in  them  needless  troubles  and 
perplexities:  and  when  they  found  themselves 
disappointed  in  it,  they  might  be  tempted  to 
question  the  truth  of  the  gospel  itself.  It  would 
at  least  take  them  off'  from  the  duties  of  their 
several  callings  in  society;  and  their  conduct, 
expectations,  and  disappointment  might  even- 
tually render  them  the  derision  of  their  unbe- 
lieving neighbors.  Several  learned  men  would 
explain  this,  of  our  Lord's  coming,  in  Provi- 
dence, to  destroy  Jerusalem,  and  terminate  the 
persecutions  excited  by  the  Jews:    but   that 


I  S«oii  Koin.  12:1. 

b  See  on  1  Thes.  4:14—16. 

e  (ien.  49:10.  Matt.  25:32. 
Mark  13:27.  Eph.  1:10.  1 
Thes.  3:13.  2  Tim.  4:1. 

d  Is.  7:2.  8:12,13.  26:3.  Matt. 
24:6.    Mark  13:7.    Luke  21:9, 


19.  John  14:1,27.    AcU  20:23, 

24.   1  Thes.  3:3. 
e  Dcut.    13:1 — 5.     Jer.    23:25 — 

27.  Mic.  2:11.  Mall.  24:4,5,24. 

2  Pet.  2.1—3.     1    John  4:1,2. 

Kev.  19:20. 
f  I  The*.  4:15.  2  Pet  3:4—8. 


coming  was  very  near;  and  the  apostle  earnestly 
warned  his  readers  against  supposing,  that  the 
coming  of  which  he  spake  was  at  hand.  If, 
however,  this  had  not  been  the  case,  what  could 
there  be,  in  the  near  approach  of  divine  judg- 
ments on  Judea,  to  excite  any  extraordinary 
commotion,  among  the  converts  at  Thessalo- 
nica, in  Macedonia,  nearly  a  thousand  miles 
distant  from  Judea;  and  these  chiefly  from  the 
Gentiles. 

By  the  coming.  (1)  'Yneg  tj;c  rtaQaoiag.  8,9, 
See  on  1  Thes.^b:<23.  'YneiJ,  John  6:51.  11:4. 
Rom.  8:26,31.  1  Cor.  15:3.  2  Cor.  7:4.  8:23. 
This  preposition  is  never  thus  used,  as  imply- 
ing an  adjuration;  which  some  suppose  to  be 
here  meant. —  Our  gathering  together.]  'Huiov 
fniavvayurpii.  Heb.  10:25.  Not  elsewhere. 
(Notes,  Gen.  49:10.  JV/a«.  25:31— 33.  1  Thes. 
4:13—18.)— Be  not  ...  shaken.  (2)  To  fn;  ct«- 
levi^Tjvai.  See  on  Luke  6:38. — Be  troubled.] 
QQoeiai^ui.  See  on  Matt.  24:6. — Is  at  hand.] 
EvegTjXEv.  i  Tim.  3:1.  Evegwg-  See  on  l?om. 
8:38. 

3  Let  ^  no  man  deceive  you  by  any 
means:  for  that  day  shall  not  come^  ''ex- 
cept there  come  a  falling  away  first,  and 
that  'man  of  sin  be  revealed,  •'the  son  of 
perdition; 

4  Who  opposeth  '  and  exalteth  himself 
above  all  that  is  '"  called  God,  or  that  is 
worshipped;  so  that  he  as  God  "  sitteth  in 
the  temple  of  God,   showing  himself  tliat 

he   IS    God.  [Practical  Observations.] 

Note. — The  apostle  again  most  earnestly  ex- 
horted them,  to  "let  no  man  deceive  them,  by 
any"  artful  device  or  pretence  whatever,  into 
so  injurious  an  expectation:  and  it  is  evident 
that  this  caution  was  not  unnecessary;  for  not- 
withstanding it,  many  of  the  early  Christians 
expected  the  day  of  judgment  speedily  to  come, 
which  betrayed  them  into  various  practical  mis- 
takes. But  Paul,  by  the  Spirit  of  prophecy, 
assured  them,  that  Christ  would  not  come  to 
judgment,  till  "a  falling  away,"  or  the  aposiacy, 
of  a  great  body  of  professed  Christians  from 
the  true  gospel  of  Christ  had  pieviously  taken 
place.  {Marg.  Ref.  g,  h.)  Doubtless  many 
apostacies  occured,  in  the  primitive  ages,  under 
different  heresiarchs:  but,  all  the  circumstances 
of  this  prediction  were  never  verified,  except 
in  thatde[)arture  from  the  faith,  and  that  usur- 
pation and  spiritual  tyranny  connected  with  it, 
which  took  place  by  means  of  the  church  of 
Rome:  and  the  manifest  absurdity  of  all  other 
interpretations,  as  clearly  shown  in  the  contro- 
versies of  those  who  contend  for  one  or  another 
of  them  against  their  o})ponents,  abundantly 
prove  this.  No  apostac.y  of  equal  magnitude 
and  duration,  no  delusions  equally  pernicious 
and  abominalsle,  have  taken  place,  since  the 
apostle's  days.  The  imposture  of  Mohammed 
alone  can  be  at  all  compared  with  it,  and  this 
could  not  be  here  intended,  for  that  impostor 
and  his  successors  were  not  placed  "in  the  tem- 
ple of  God,"  the  visible  church;  {Note,  Rev. 


g  See  071  Matt.  24:4.    1  Cor.  6:9. 

Eph.  5:6. 
h  I   rim.  4:1—3.    2  Tim.  3:1—3. 

••,:3,4. 
i  8—10.  Dan.  7:25.   1  John  2:18. 

Hev.  13:Il.&c. 
k  John  17:12.  Rev.  17:B,1I. 


lis.  14:13.    Ez.  28:2.6,9.     Dan. 

7:8,25.    8:9— J.l.    11:36.    Kev. 

13:6. 
m  1  Cor.  8:."). 
n  Dan     8:12—14.    11:45.      Rev. 

13:6.7 


[443 


A.  D.  56. 


II.  THESSALONIANS. 


A.  D.  36. 


11 :1,2.)  hut  without  it,  and  in  direct  opposition 
to  the  very  name  of  Christianity;  they  propa- 
gated their  delusions  mainly  by  the  sword,  and 
not  by  "lying  miracles;"  {Note,  8 — 12.)  and 
indeed  the  impieties  of  Mohammed  never  equal- 
led the  blasphemies  here  predicted. — In  connex- 
ion with  this  apostacy,  "the  man  of  sin  would 
be  revealed."  In  the  language  of  prophecy,  a 
king  generally  signifies  a  succession  of  mon- 
archs,  of  the  same  family  or  dynasty,  carrying 
on  the  same  design.  (Notes,  Dan.  7:15 — 27.) 
Thus  "the  man  of  sin"  does  not  mean  a  single 
person,  but  a  succession  of  men,  impious  in 
themselves;  and  conducting  the  same  wicked 
design  of  corrupting  Christianity,  in  doctrine, 
worship,  and  practice;  establishing  an  intolera- 
ble tyranny  on  religious  pretences;  and  using 
all  kinds  of  seduction,  iniquity,  and  cruel  per- 
secution, to  induce  mankind  to  adopt  the  anti- 
christian  system.  (Marg.  Ref.  i. — Notes,  Rev. 
13:)  This  "man  of  sin"  would  be  "the  son 
of  perdition;"  {John  17:12.)  a  genuine  descen- 
dant of  Judas,  the  apostle  and  the  traitor,  who 
sold  his  Lord  for  money,  and  betrayed  him  with 
a  kiss;  a  peculiar  factor  and  agent  of  Satan,  in 
destroying  the  souls  of  men;  and  finally  sinking 
himself  into  perdition  as  his  inheritance.  {Notes, 
Rev.  17:7 — 14.)  It  is  manifest,  that  no  suc- 
cession of  men  have  yet  appeared  on  earth,  to 
whom  this  description  fully  accords,  except  that 
of  the  Roman  pontiflTs,  as  in  succession  the  vis- 
ible head  of  the  popish  church. — This  deceiver 
would  "oppose  and  exalt  himself  above  all  that 
is  called  God,  or  is  worshipped,"  either  by 
Christians  or  Pagans:  thus  the  Roman  pontifl's 
have  opposed  the  truths,  commandments,  and 
disciples  of  Christ,  in  every  age  and  by  every 
means;  they  have  opposed  the  prophetical  office 
of  Christ,  by  teaching  human  inventions;  his 
priestly  office,  by  the  doctrine  of  human  merits 
and  created  intercessors;  and  his  kingly  office, 
by  changing  and  dispensing  with  his  laws. 
(Notes,  Dan.  11:34—45.  1  Tim.  4:1— b.  1 
John  2:18,19.)— They  have  "exalted  them- 
selves above  all  that  is  called  God,  and  is  wor- 
shipped," by  claiming  authority  to  forgive  sins, 
even  in  those  who  manifestly  continue  impeni- 
tent; by  granting  indulgences  to  men  to  break 
the  commandments  of  God;  by  dispensing  with 
his  laws,  and  placing  their  own  decrees  above 
them,  as  if  of  superior  validity;  and  by  pre- 
suming to  give  meaning  and  authority  to  the 
scriptures  themselves;  which  must  not  be  un- 
derstood in  any  other  sense,  than  what  they 
impose  upon  them.  (Marg.  Ref.  k — m.) — 
Moreover,  this  "man  of  sin,"  "sits  as  God  in 
the  temple  of  God;"  and  we  must  therefore 
look  for  him  within  the  visible  church:  there 
he  blasphemously  usurps  the  throne  of  God, 
showing  himself  to  be  God.  Many  Roman 
emperors  affected  divine  honors  and  demanded 
adoration:  but  there  was  no  antecedent  "apos- 
tacy" from  Christianity  or  the  worship  of  Je- 
hovah; and  they  might  rather  be  said  to  sit  in 
the  temple  of  Jupiter  or  Mars,  than  in  that  of 
God;  whose  temple  must  be  considered  to  be 
among  his  professed  worshippers,  and  not 
among  avowed  heathens.  But  the  Roman  pon- 
tiff, claimmg  to  be  the  universal  head  of  the 
whole  church   of  God;  called  by  his  flatterers 


o  Malt.  16:9.    Mark  8;18.     Luke  I 

2'1:6,7.     Acts  20;31.  ] 

p  3:10.     John    16:4.     Gal.  5:21. 

444] 


1  Thes.  2:11. 
•  Or,  holdUh.    1 
q  3,8. 


2  Pet.  1:15. 


'Vice-God,'  'a  God  upon  earth;'  arrogating^ 
the  title  of  'his  Holiness,'  boasting  of  'infalH- 
bility,'  claiming  a  right  to  depose  kings  and 
bestow  kingdoms  on  whom  he  pleases;  with 
those  impious  claims  before-mentioned,  answers 
so  exactly  to  the  description  here  given,  that 
we  cannot  reasonably  doubt  for  whom  it  was 
designed.  While  the  Roman  pontiff  opposes 
the  worship  of  God,  by  enjoying  the  worship 
of  images,  and  of  saints  and  angels,  and  the 
authority  of  his  laws,  to  enforce  subjection  to 
his  own  edicts;  he  himself  may  be  called  the 
great  idol,  as  well  as  the  great  tyrant,  of  the 
Romish  church;  (Note,  Rev.  13:13—17.)  as 
he  demands  the  most  abject  submission,  and 
prostration  from  all  men,  both  in  body  and  soul, 
and  pours  contempt  on  all  authority  human 
and  divine.  But  particulars  cannot  here  be 
more  fully  insisted  on.  It  suffices  to  show  that 
the  Roman  pontiffs  answered,  and  still  do  an- 
swer to  this  description,  as  the  person  intended 
is  the  archetype  of  an  excellent  portrait;  and 
we  may  venture  to  assert,  that  no  other  succes- 
sion of  men  ever  did  thus  accord  to  it;  perhaps 
no  single  individual  within  the  visible  church. 
— The  apostles,  at  least  after  the  gospel  was 
preached  to  the  Gentiles,  never  spoke  of  the 
temple  at  Jerusalem  as  the  temple  of  God;  but 
the  Christian  church  in  general,  or  believers  in 
particular,  are  always  denoted  by  that  phrase. 
— The  striking  coincidence  of  this  extraordi- 
nary prediction,  with  many  parts  of  the  proph- 
ecy of  Daniel,  and  of  the  Revelation  of  St. 
John,  may  be  seen  to  advantage,  by  consulting 
the  marginal  references;  and,  as  far  as  the  au- 
thor's views  of  them  are  concerned,  by  exam- 
ining the  notes  on  the  passages  referred  to  in 
those  prophecies. —  Who  opposeth,  &c.  (4) 
"That  adversary."  'Opposed  to  Christ  dia- 
'metrically.'  Jiullinger.  'By  a  determined  per- 
'petual  purpose  he  opposeth  God.'    Grotius. 

^falling  aivay.  (3)  '  H  anoqaaiu.  "The 
apostacy."  ./3c/«  21:21.  Not  elsewhere.  'Nei- 
'ther  do  I  see  the  necessity  for  denying,  thai 
'the  article  has  here  its  proper  force:  since 
'apostacy,  however  long  continued,  might  fitly 
'be  called  the  apostacy,  the  several  acts  mark- 
'ing  its  progress  being  considered  as  one  whole.' 
Bp.  Middleton. —  That  man  of  sin.'\  ' 0  ur- 
&Qo)7xoQ  iijg  (xftaQTing.  'Insignls  ille  impostor, 
'qui  multos  abstrahet  a  religione  Christiana.' 
Schleusner. —  The  son  of  perdition.]  'Ovtog 
jTjg  anw/.Fi(xg.  See  on  JoAn  17 :1 2. —  Who  op- 
poseth. (4)  '  0  nvTixeijuevog.  "Even  he  who 
opposeth."  Seeon  Luke  21 :15. — Exalteth  him- 
self] "YnsQaiQOfJEvog.  See  on  2  Cor.  12:7. — 
That  is  worshipped.]  ^eSaa/ju.  See  on  Acts 
17:23. — Showing  himself]  Anodevxwvju  iuv- 
lov.  See  on  Acts  2:22. 

5  "  Remember  ye  not,  that,  p  when  I 
was  yet  with  you,  I  told  you  these  tilings? 

6  And  now  ye  know  what  *  withhold- 
eth,  that  he  might  be  *»  revealed  in  his  time. 

7  For  ■■  the  mystery  of  iniquity  *  doth 
already  work;  only  *  he  who  now  lettetli, 
will  let.,   until  he  be  taken  out  of  the  way. 

Note. — During  the  short  time  which  the 
apostle  spent  at  Thessalonica,  he  had  stated 


rl  Tim.  3:10.     Rev.  17:5,7.  I       4:3. 

•  Act*  20.29.     Col.  2:18— 23.     2     16. 
Tim.   2:17,18.     1  John    2:18.  | 


A.  D.  56. 


CHAPTER  II. 


A.  D.  56. 


these  particulars  to  his  converts,  which  they 
ought  to  have  rememhered.  (Notes,  Acts  17:1 
— 9.)  When  they  recollected  what  he  had 
spoken  upon  this  subject,  they  would  know 
what  "withheld,"  or  retarded,  this  apostacy  for 
the  present;  and  so  prevented  its  taking  place 
openly  and  evidently,  till  the  time  appointed 
1  for  it  in  the  purpose  of  God.  The  Roman  em- 
pire, united  under  one  potent  government,  and 
extremely  jealous  of  all  other  power  and  au- 
thority, prevented  the  establishment  of  that 
spiritual  tyranny  and  usurpation,  by  which  Sa- 
tan was  attempting  to  make  his  grand  effort 
against  Christianity:  but  it  would  not  have 
been  prudent  for  the  apostle,  explicitly  to  men- 
tion it,  in  an  epistle  for  general  perusal;  nor 
would  it  have  accorded  to  the  style  of  prophe- 
cy: however,  most  of  the  fathers  so  far  under- 
stood him,  as  to  declare  that  Antichrist  would 
not  come,  till  after  the  downfal  of  the  Roman 
empire.  Had  it  not  been  for  this  obstacle,  the 
evil  would  have  broken  out  much  sooner:  for 
even  when  this  was  written,  "the  mystery  of 
iniquity  did  already  work."  This  grand  and 
deep  design  of  Satan,  this  mysterious  system, 
whicli  was  founded  in  all  kind  of  iniquities,  or 
productive  of  them,  being  placed  in  direct  op- 
position to  the  "great  mystery  of  godliness," 
was  already  operating  upon  the  minds  of  men. 
{Marg.  Ref.  q,  s.— Notes,  1  Tim.  3:16.  4:1— 
5.  Rev.  17:3 — 5.)  The  ambition  and  avarice 
of  some,  who  preached  the  gospel,  and  exercis- 
ed spiritual  gifts  from  corrupt  motives;  who 
opposed  the  apostles,  in  order  to  obtain  author- 
ity, influence,  and  secular  advantage;  or  who 
perverted  the  doctrine  of  justification  by  faith 
in  Christ,  introducing  false  and  selfish  confi- 
dences, superstitions,  will-worship,  self-imposed 
austerities,  and  the  worship  of  angels;  and  the 
disposition  of  many  professed  Christians  to 
"follow  their  pernicious  ways,"  were  as  a  cor- 
rupt leaven,  which,  working  secretly,  would  at 
length  produce  this  great  apostacy.  {Notes, 
Col.  2:18—23.  2  Tim.  2:14—19.  3:1—9.  2 
Pet.  2:1 — 3.)  But  the  Roman  empire,  which 
then  "letted"  or  hindered  its  full  effect,  by 
keeping  the  church  under  persecution,  and 
curbing  all  authority  but  its  own,  would  con- 
tinue to  retard  this  event,  until  it  should  be  re- 
moved out  of  the  way.  The  conversion  of  the 
Roman  emperors  to  Christianity,  in  the  begin- 
ning of  the  fourth  century,  tended  greatly  to 
prepare  things  for  this  apostacy,  by  giving 
scope  to  the  ambition  and  avarice  of  the  eccle- 
siastics, and  by  multiplying  exceedingly  merely 
nominal  Christians:  but  it  was  not  till  the  sub- 
version of  the  western  empire  by  the  northern 
nations,  and  the  division  of  it  into  ten  kingdoms, 
that  way  was  made  for  the  full  establishment 
of  the  papal  usurpation  at  Rome,  the  capital 
city  of  the  empire.  {Notes,  Rev.  8:  11: — 14:) 
What  withholdeth.  (6)  To  xutf/op.  7.  1 
Thes.  5:21.  See  on  Rom.  1:18. —  The  mystery 
of  iniquity.     (7)      To  fivgrjoiov  jrjg  avofiiag. — 


u  3.     Matt.  13:19,38.     1  John  2: 

13,14.     3:12.     5:18,19. 
X  Dan.  7:10,11.28.      Rev.  18:8— 

10.      19;20.     20:10. 
y  Job  4:9.     Ps.  18:15.      Is.  11:4. 

Hos.  6:$.    Rev.  1:16.  2:16.   19: 

15,21. 
t  See  on.  1:8.9. 
*  John   8:41,44.       AcU  8:9—11. 

13:10.       2  Cor.  41.        11:3,14. 

E|ih.  2:2.     Rev.  9:11.  12:9,17. 


13:1—5.     19:20.     20:10. 
b  Kx.  7:22.    8:7,18.     Ueiu.  13:1, 

2.  Matt.  24:24.  Mark  13:22.     2 

Tim.  3:8.  Rev.  13:11—15.    18: 

23.      19:20. 
c  Rom.  16:18.    2  Cor.  2:17.  4:2. 

11:13,15.    Eph.  4:14.  2  Tct.  2: 

18. 
d  1  Cor.  1:18.    2Cor.2:l5.    4:3. 

2  Pet.  2:12. 
e  Pro*.  1:7.    2:1—6.  4:5,6.  8:17. 


"The  mystery  of  the  iniquity."  7»/d£;j;o(o>',  J 
Tim.  3:16.  Rev.  17:5,7.  See  on  JMat't.  \S:ll. 
JvouKx,  Rom.  A:l .  6:19.  j1vofioz,%. — Doth... 
work.]  EregynTai.  See  on  1  Thes.  2:13, — 
Ei'fQyetu,  9. 

8  Anti  then  shall  "  that  Wicked  be  re- 
vealed, "  whom  the  Lord  shall  consume 
with  y  the  spirit  of  his  mouth,  and  shall 
destroy  ^  \v'ith  the  brightness  of  his  coming: 

9  Even  him,  whose  coming  *  is  after  the 
working  of  Satan,  with  all  power  ^  and 
signs,  and  lying  wonders, 

10  And  with  all  '  deceivableness  of  un- 
righteousness ^  in  them  that  perish;  because 
^  they  received  not  the  love  of  the  truth, 
*^that  they  might  be  saved. 

11  And  ^for  this  cause  ^  God  shall  send 
them  strong  delusion,  '  that  they  should  be- 
lieve a  lie: 

12  That  ^  they  all  might  be  damned,  who 
believed  not  the  truth,  '  but  had  pleasure  in 

unrighteousness.  [PractkaJ  observation,.] 

Note. — The  obstacle  above-mentioned  liav- 
ing  been  taken  out  of  the  way,  "that  wicked," 
or  lawless  one,  would  be  revealed,  and  wouli 
display  the  deformity  of  his  character  without 
disguise,  by  endeavoring  to  exalt  himself  above 
all  laws  human^and  divine.  But  though  this 
great  usurper  would  "practise  and  prosper;" 
yet  the  Lord  would  at  lengtli  consume  him  by 
"the  spirit,"  or  the  breath,  of  his  mouth. 
(Marg.  Ref.  u~y.— Notes,  Job  4:7—11.  Is. 
11:2—5.  Rev.  19:11—16.)  According  to  the 
predictions  of  his  word,  and  by  the  preaching 
of  his  gospel  attended  by  the  influences  of  his 
Spirit,  he  would  gradually  waste  and  consume 
this  anti-christian  tyranny,  and  terminate  ah 
his  corruptions  of  the  gospel.  This  he  has 
been  accomplishing,  during  the  space  of  above 
three  hundred  years,  since  the  first  dawninga 
of  the  Reformation:  he  will  shortly  destroy  the 
whole  papal  authority,  and  all  obstinately  at- 
tached to  it,  "by  tlie  brightness  of  his  coming'- 
to  spread  the  gospel  through  the  nations; 
(Notes,  Rev.  18:— 20:1— 6.)  and  he  will  finally 
condemn,  and  punish  with  everlasting  destruc- 
tion, all  the  actors  in  this  grand  delusion,  when 
he  shall  come  to  judge  the  world.  (Note,  Rev. 
20:11 — 15.)  Such  will  certainly  be  the  doom 
of  this  "lawless  one,"  this  "man  of  sin,"  thi'* 
"son  of  perdition,"  whose  coming  would  be  at- 
tended, and  whose  succe,ss  obtained,  not  by 
open  force,  but  by  the  deep  subtlety  and  pecul- 
iar "energy  of  Satan;"  with  the  highest  pre- 
tences ol"  authority  and  claims  of  power;  and 
with  every  kind  of  counterfeit  signs  and  won- 
ders, either  of  deep-laid  human  imposture,  or 
of  satanical  operation,  by  which  men  woula 
mimic  the  miracles  of  Christ  and  his  apostles, 
as  the  Egyptian  magicians  did  those  of  Moses. 


Malt.  13:11.  John  3:19—21.  8: 

45—47.       Korii.  2:7,8.       6:17. 

J;ini.  1:16—18. 
r  John  3:17.  5:34.     Rom.  10:1.  1 

Thes.  2:16.     1  Tim.  2:4. 
g  Ps.  81:11,12.     109:17.     Is.  29:9 

—14.     John  12:39—43.    Rom. 

1:21—25,23. 
b  I  Kin|j22:18— 22.     2  Chr.  18: 

1 3—22.   See  on  Is.  6:9,10.  Ez. 

14:9. 


i  Is.  44:20.      66:4.      Jer.  27:10- 

Ez.  21:29. 
k  Mark     16:16.     John   3:36.     1 

Thes.  5:9.    2  Pet.  2:3.     Jucle  4. 

5. 
I    Ps.  11:5.       S0:'r— 21.    .62:5.4. 

Hos.  7:3.     Mic.3:2.     Mark  14 

11.  John  3:1'J— 21.  Rom.  1:32. 

2:8.    8:7.8.   12:9.  2  1>1.  2:13— 

15.     3  John  U. 


[445 


A.  D.  56. 


II.  THESSALONIANS. 


A.  D.  56. 


It  would  also  be  accompanied  with  all  the  vari- 
ous kinds  of  forgery,  fraud,  and  imposture,  with 
which  men's  senses  and  understandingrs  have 
been  deluded  by  artful  deceivers,  in  different 
ages  and  nations  of  the  world:  and  with  every 
hypocritical  device,  which  the  ingenuity  and 
sagacity  of  men  or  devils  could  possibly  invent, 
to  support  the  cause  of  unrighteousness,  and 
delude  the  world  into  a  stupid  admiration,  a 
blind  reverence,  and  an  implicit  submission,  to 
the  arrogant  claims  and  multiplied  idolatries  and 
abominations  of  this  grand  delusion.  (JV/arg-. 
Ref.  a — c.)  Thus,  by  artful  stratagems  and 
machinations,  multitudes  would  be  fatally  de- 
ceived, among  such  as  were  in  the  way  of  per- 
dition. For,  seeing  they  had  not  "received  the 
love  of  the  truth,"  but  had  neglected  or  per- 
verted the  saving  doctrine  of  the  gospel, 
through  pride  and  carnal  enmity;  they  would, 
for  this  cause,  be  left  to  judicial  blindness; 
i^Note,  John  3:19—21.)  and  God  would,  by 
means  of  these  men,  "send  them  a  strong  delu- 
sion," which  would  bind  them  fast  in  the  chains 
of  error  and  false  confidence;  so  that  they 
would  be  fascinated  into  the  firm  belief  of  Sa- 
tan's lie,  and  venture  their  souls  upon  it. 
{Marg.  Ref.  d— I— Notes,  1  Kins;s  22:19— 
23.  /s.  6:9,10.  44:18—20.  £r.  ^"14:9- 11.) 
Thus,  being  held  in  impenitence  and  unbelief, 
and  under  the  power  of  their  own  lusts,  they 
would  be  left  to  manifest  their  enmity  to  God, 
and  to  fill  up  the  measure  of  their  sins;  that 
they  might  be  condemned  at  the  day  of  judg- 
ment, and  receive  their  merited  punishment; 
even  those  who  had  not  believed  the  truth  of 
Christ,  but  "had  pleasure  in  unrighteousness," 
and  in  the  delusions  of  this  great  apostate  and 
usurper,  because  it  accorded  to  their  pride,  love 
of  the  world,  and  dislike  to  the  spiritual  wor- 
ship and  service  of  God:  for  this  seems  rather 
to  refer  to  the  deceived,  than  to  the  deceivers.  It 
implied,  that  God  would  act  in  this  matter,  ac- 
cording to  the  general  rule,  of  giving  up  those 
who  obstinately  hated  the  truth  through  love  of 
sin,  tobeblinded  by  Satan;  and  that  there  would 
be  a  remnant,  even  under  the  deepest  darkness 
of  this  impostor's  reign,  of  another  character 
and  description. — Nothing  can  more  exactly 
coincide  with  the  system  of  popery,  as  it  pre- 
vailed in  the  Roman  church,  and  under  the 
Roman  pontiff  for  many  ages,  than  this  passage 
does.  Even  their  boasted  pretensions  to  mi- 
raculous poAvers;  and  the  imposture  or  ambi- 
guity of  every  instance,  is  the  grand  proof  of 
ail,  that  they  were  marked  out  by  the  Holy 
Spirit.  And  the  adherence  of  the  church  of 
Rome,  even  to  the  present  day,  to  the  gross 
worship  of  images,  saints,  and  angels;  and  to 
the  doctrine  of  authoritative  absolutions,  dis- 
pensations, penances,  purgatory,  transubstan- 
tiation,  and  the  merit  of  good  works,  proves 
that  "the  man  of  sin,"  though  consuming  by 
the  Spirit  and  the  word  of  Christ,  is  yet  very 
far  from  being  destroyed  "by  the  brightness  of 
his  coming."— It  is  very  wonderful,  that  any 
reflectmg  persons  should  ever  think  this  proph- 
ecy applicable  to  the  antichristian  oeiusions  of 
modern  infidels  or  atheists,  who  have  aposta 


III  1:3.  Sceon  Ifom.  1i8.  6:17. 
D  IH.  Deut.  33.12.  2  Sa:n.  12:25. 

nmr^.      .ler.  31:3.       E».  16:8. 

Dan,  9:23.  10:11,19.  Horn.  1:7. 

Col.  3:!2.  1  .lohn  4:1:0.19. 
0  fJcii.  1:1.   Prnv.  8:23.19.  4G:10. 


•lohn  1:1.       R:44.      Ilch.  1:10. 
p  Rom.  8:33.  9:11.     Eph.  1:4,5. 

2  Tim.  1:9. 
q  10.12, 


446] 


I.uke  1:75. 

r  Jijhnr,:15,4G, 


14:6.     Acts   13: 


tized  from  a  profession  of  Christianity;  when 
the  single  expression,  "signs  and  lying  won- 
ders," demonstrates  that  they  could  not  be 
meant.  Antichrist  indeed  has  made  strenuous 
efforts  as  an  unmasked  infidel;  yet  these  short- 
lived appearances  must  not  be  compared  with 
the  permanent  and  Avide-spread  mischiefs  of  one 
thousand  three  hundred  years.  The  original 
words  may  mean,  either  false  and  lying  pre- 
tences to  the  power  of  working  miracles,  and 
the  impostures  by  which  they  are  rendered 
plausible;  or  they  may  relate  to  things  really 
supernatural,  when  performed  in  support  of 
false  doctrine,  and  claims  to  a  divine  authority, 
in  propagating  it.  (Notes,  Ex.  7:11,12.  Deut. 
13:1—5,  2  Tim.  3:6—9.) — Damned.  (12) 
The  original  is  judged,  as  in  several  other 
places;  and,  in  such  awful  declarations,  a  need- 
less and  ungrounded  asperity  of  language,  in 
the  translation,  only  gives  occasion  to  objec- 
tions, and  so  weakens  the  general  effect.  Yet, 
in  this  place,  the  meaning  is  unequivocal,  and 
judging  such  characters,  as  are  here  described, 
at  the  coming  of  the  Lord,  must  terminate  in 
their  eternal  condemnation.  But  this  is  not  al- 
ways the  case,  when  the  same  word  is  used. 
(Note,  1  Cor.  11:29—34.) 

That  wicked.  (8)  'Ouvofiog.  Acts  2 ■.'23.  1 
Cor.  9:21. — ^Tunc  palam  prodibit  impostor 
Hlle  et  corruptor,  qui  v.  3,  6  avx^QMTxog  rrjg 
^upo/mctg,  vocatur.'  Schleusner. — Shall  con- 
sume.] yft'uXujoet.  Luke  9:54.  Gal.  b:lb. — 
The  brightness.]  Tr;  entcpuveia.  1  Tim.  6:14. 
2Ttwi.  1:10.  Tit.  '2:13.  Enicpuwo),  Luke  1 : 
79. —  Of  his  coming.]  Trjc  nuQuoiag  uviu  9. 
See  on  1. — After  the  working.  (9)  Kaf  £vs()- 
yeiav.  11.  See  on  Eph.  1:19. — Lying  won- 
ders.] Tegaai  ipevduc  "Wonders  of  a  lie." 
Tequq,  Jia^.  24:24.  Mark  13:22.— Dewf.  13: 
7.  Sept.  ^'Evdog,\i.  John  8:44.— With  all 
dectivableness  of  unrighteousness.  (10)  Ev 
nuarj  uttutt/  irjg  udixiug.  Jieb.  3:13. — jlnajr, 
Mark  4:19.  See  on  Eph.  4 .'22.— In  them  that 
perish.]  Ev  roig  unollvuEvoig.  See  on  1  Cor. 
1  :18. — A  strong  delusion.]  Evegyeiav  TiXaviig. 
Et'egyfuf  See  on  9. — niavjj-  See  on  Matt.  27: 
64. — Damned.  (12)  Kgii^utai,.  See  on  John  3: 
17,18. 

13  If  But  ■"  we  are  bound  to  give  thanks 
alvvay  to  God  for  you,  brethren,  "  beloved 
of  the  Lord,  because  God  hath  "from  the 
beginning  p  chosen  you  to  salvation,  "^  through 
sanctification  of  the  Spirit,  and  *■  belief  of 
the  truth: 

1 4  Whereunto  *  he  called  you  by  *  our 
gospel,  "  to  the  obtaining  of  the  glory  of 
our  Lord  Jesus  Christ. 

Note. — The  apostle  intimated  in  these  verses, 
that  even  at  the  time  when  he  wrote,  "  strong 
delusions"  were  sent  to  those,  who  "received 
not  the  love  of  the  truth  that  they  might  be 
saved:"  he  was  therefore  "bound  to  thank  God 
always"  for  his  brethren  at  Thessalonica;  be- 
cause it  was  evident  that  they  were  "beloved  oJ 
the  Lord,"  having  been  "from  the  begiiming 
chosen  to  salvation."     Some  contend,  that  the 


43.   15:9.    Gal.  3:1.     Eph.  2:8. 

Col.  1:5.     2Tiui.  2:15.     S:I6. 

Jarn.  1:18. 
s  See     on      Rom.       8:28 — 30.— 

1  Tbc5.  2:12. 
I    Rom.  2:1G.  16:25.  1  Thes.  1:5. 


u  Ps.  16:11.  Malt.  25:21.  Jf>liP 
14:2,3.  17:22,2f  Rnm.  8:17. 
Eph.  1  18.  1  Thes  2:1 2. 
2  Tim.  2:12.  I  PeU  1:4,5.  5:10. 
Kev.  3:21.     21:23.22:3—5. 


A.   D.  56. 


CHAPTER  II. 


A.  D.  56. 


apostle  meant,  the  beginning  of  the  gospel  being 
preached  to  them;  but  he  plainly  distinguished 
this  choice  of  them,  from  their  callinir,  and 
spoke  of  the  latter  as  the  effect  of  the  former. 
—The  doctrine  of  election  has  been  repeatedly 
f  insidered.  (Marg.  Ref.  m— p. — Notes,  Rom. 
8:28—31.  9:10— 14.  E^jA.  1:3— 12.)  We  may 
here  add,  that  if  the  "calling"  of  the  Thessa- 
loaians  was  the  effect  of  any  preceding  choice 
of  them;  it  comes  to  the  same  thing,  whether 
that  choice  was  made  the  preceding  day,  or 
from  "before  the  foundation  of  the  world,"  or 
from  eternity;  except  as  the  immutable  perfec- 
tions and  purposes  of  God  and  his  absolutely 
perfect  prescience  are  concerned.  Otherwise, 
if  he  acted  wisely  and  righteously  in  choosing 
them,  rather  than  their  companions  in  idolatry 
and  vice;  it  was  equally  Avise  and  righteous  to 
choose  them  from  eternity,  as  at  the  very  hour 
or  moment  preceding  their  regeneration. — This 
choice  of  them,  however,  was  "to  salvation," 
and  it  had  not  been  made,  because  he  foresaw 
they  would  be  holy,  nor  yet  with  the  purpose 
of  leaving  them  unholy;  but  with  the  purpose 
of  preparing  them  for  lieavenly  happiness, 
"through  the  sanctification  of  the  Spirit,"  and 
his  new-creating  energy  beginning,  carrying  on, 
and  perfecting  their  renewal  to  the  divine  im- 
age: and  through  their  "belief  of  the  truth," 
as  here  opposed  to  the  lie  of  the  man  of  sin. 
{Marg.  Ref.  q,  r.— Notes,  8—12.  1  Pet.  1:1 
— 5,22 — 25.)  For  when  they  had  been  "quick- 
ened from  the  death  of  sin,"  he  led  them  to 
believe  the  several  truths  of  the  word  of  God, 
especially  those  relating  to  the  Person  and  Re- 
demption of  Christ,  "the  truth  as  it  is  in  Jesus;" 
thus  they  were  brought  to  receive  him,  and 
rely  on  him  for  pardon,  righteousness,  and 
grace;  and  so  tliey  received  their  title  to  hea- 
venly felicity,  and  were  trained  up  for  the  en- 
joyment of  it.  According  to  these  purposes  of 
God  respecting  them,  he  "had  called  them  by 
the  gospel,"  which  Paul,  Silvanus,  and  Timo- 
thy were  sent  to  preach  to  them :  this  "came 
to  them  not  in  word  only,  but  with  the  power 
of  the  Holy  Ghost;"  and  their  conversion  by  it 
both  evidenced  their  "election  of  God,"  and 
was  designed  in  order  to  "their  obtaining  the 
glory  of  our  Lord  Jesus  Christ."  {Marg.  Ref. 
t,  u.— Notes,  1  Thes.  1:1—8.  2:13—16.  5:4— 
11.) — 'How  wisely  and  happily  does  the  apos- 
'tle  unite  the  views  of  the  grace  of  God  and  the 
'duties  of  men!  while  he  represents  our  choice 
'to  salvation  in  a  light  so  worthy  of  God;  since 
'this  salvation  is  still  to  be  obtained,  "through 
'sanctification  of  the  Spirit,  and  belief  of  the 
'truth."  '     Doddridge. 

From  the  beginning.  (13)  -^.V  (to/tj:.  Matt. 
19:4,8.  Mark  10:6.  Luke\:1.  John8:44.  15: 
27.  ./2c<s26:4.  1  JohnlA.  2:7.  3:11.— 'Idem 
'quod  mjo  y.aTuGoh]Q  xoaiiiH.  Ab  seterno  De- 
'um  vobis  destinasse  felicitatem  Christianam.' 
Schleusner. —  To  the  obtaining  of.  (14)  Etg 
neQiTTOiijau'.   1   Thes.  5:9.   See  on  Eph.  1:14. 

15  Therefore,  brethren,  ^  stand  fast, 
and    >'  hold  ^  the   traditions  which  ye  have 


X  See  on    ]    Cor.  l5;5o.        16:13. 

Phil.  4:1. 
V  3:6.      1  Cor.  11:2. 
i  Rom.  6:17.     Jude  3.  Gr. 
a  2.     3:1-1. 
b  1:2.— 5eeon  Rom.  1:7. 1  Thes. 

3:11. 
*  Sec  on  a.   13.— John  3:16.    15: 


9,13.  Rom.  5:8.  Eph.  2:4,5.  5: 
2,25.  Til.  3:4— 7.  1  John  3:16. 
4:9,10.  Rev.  1:5.  3:d. 
Ps.  103:17.  Is.  35:10.  51:11. 
60:19,20.  61:7.  Luke  16:25. 
John  4:14.  14:16—18.  16.22. 
2  Cor.  4: 17,1 8.  Heb.  6: 1 8.  1  Pet. 
1:5—8.      Rev.  7:16,17.      22:5. 


been   taught,   *  whether  by   word,   or  our 
epistle. 

Note. — The  apostle  exhorted  his  beloved 
brethren,  "by  the  mercies  of  God"  bestowed  on 
them,  {Notes,  Rom.  12:1,2.)  to  "stand  fast," 
in  the  belief  of  those  truths,  which  they  had 
heard  from  him,  not  only  amidst  the  rage  of 
persecutors,  but  against  the  artifices  of  deceiv- 
ers: maint-\ining  the  instructions,  wiiich  he 
had  given  them,  whether  by  word  of  mouth 
when  with  them,  or  by  any  verbal  message,  or 
by  his  former  epistle.  {Marg.  Ref.  1  Thes.  3: 
6—13.  4:1— 8.)— Doubtless  the  apostle's  oral 
"traditions"  were  worthy  of  credence  and  obe- 
dience; but  how  should  we,  at  this  day,  know 
any  thing  of  them,  except  as  they  were  written 
for  our  benefit.?  It  is  therefore  a  singular  in- 
stance of  the  "deceivableness  of  unrighteous- 
ness" in  "the  man  of  sin,"  to  attempt  the  sup- 
port of  his  corrupt  system,  by  a  single  word  in 
that  very  chapter,  which  most  fully  exposes  his 
devices.  For  oral  traditions,  of  equal  authority 
to  the  written  word,  being  the  rule  of  its  inter- 
pretation, and  committed  to  the  keeping  of  the 
church,  (that  is,  to  the  Romish  clergy,)  has 
been  the  grand  support  of  popery  for  ages:  and 
of  this  fundamental  principle  they  have  no  bet- 
ter scriptural  proof,  than  this  single  word,  and 
one  or  two  more  of  similar  import!  {Notes, 
Matt.  15:1—20.) 

Stand  fast.]  :STt]XFTF.  1  Cor.  16:13.  Phil. 
4:1.  1  Thes.  3:8.— Hold.]  KftaTeiTf.  Mark!: 
3,4,8.  See  on  Col.  ^-.Id.— Traditions.]  HaQa- 
doaeis.  3:6.  See  on  Matt.  15:2. 

16  Now  ''our  Lord  Jesus  Christ  him- 
self, and  God,  even  our  Father, '  which  hath 
loved  us,  and  hath  given  us  ^  everlasting 
consolation,  and  '^  good  hope  ^  through 
grace, 

17  8^  Comfort  your  hearts,  and  '' stablish 
you  '  in  every  good  word  and  work. 

Note. — The  apostle  here  addressed  liimself 
in  prayer,  to  "our  Lord  Jesus  Christ  himself, 
and  God,  even  our  Father,"  and  he  mentioned 
Christ  first,  in  this  most  evident  act  of  divine 
adoration:  for  "He  and  the  Father  are  One," 
and,  with  the  Holy  Spirit  the  Comforter,  tiiat 
one  God,  "who  had  loved  them,  and  given 
them  everlasting  consolation,"  a  vvell-s[)ring  of 
comfort  in  his  gospel,  and  by  his  Spirit  in  their 
hearts,  which  would  endure  to  eternity,  and  of 
which  they  then  enjoyed  the  earnest.  {Marg. 
Ref.  b.  d.—Note,  John  4:10—15,  v.  14.)  He 
had  also  given  them  a  "good  hope,"  well- 
grounded,  of  a  good,  a  suitable,  and  sufficient 
portion  and  felicity,  which  originated  from  his 
mercy,  and  was  evidenced  and  sanctioned  by 
his  grace  in  their  hearts;  and  which  produced 
the  most  beneficial  effects  in  their  lives,  and 
supported  them  under  their  manifold  trials. 
{Marg.  Ref.  e.~Notes,  Rom.  5:1—5.  15:8 
—13.  Tit.  1:1-  4.  Heb.  6:10—15.  1  Pet.  1 : 
3—5.  3:13—16.  iJohn  3:1—3,  v.  3.)  He 
therefore   besought   "our   Lord   Jesus   Christ 


e  Rom  5:2—5.  8:24.25.  Col.  1: 
5.23.  1  Thes.  1:3.  Til.  1:2.  2: 
13.  Ileb.  6:1 1.12,19.  7:19.  1  Pet. 
1:3 — 5.      1  John  3:2,3. 

f  Acts  15:11.  18:27.  Rom.  4:4,16. 
5:2.      11:5,6. 

e;  16.«Is.  51:3,12.  57:15.    61:1,2. 


66:13.  Rbu..  15:13.    2  Cor.  1:3 

—6. 
h  3:3.  Is.  62:7.  Rom.  1:11.  16:2.5. 

1  Cor.  1:8.  2  Cor.  1:21.  Col.a 

7.     1  Thes.  3:2.13.    Heb.  13:9. 

I  Ptt.  5:10.     Jude  24. 
i    Jam.  1:21,22.     1  John  3:18. 


[447 


A.  D.  56. 


II.  THESS7\L0NIANS. 


A.  D.  56. 


himself,  and  God,  even  our  Father,"  still  more 
and  more  to  "comfort  them;"  and  to  render 
them  steadfast,  not  only  in  faith  and  hope,  but 
in  a  constant  attention  to  holiness,  in  all  their 
discourse  and  behavior,  and  in  an  habitual 
readiness  unto  every  good  word  and  work. 
{Marg.  Ref.  g — i.) 

Everlasting  consolation.  (16)  TlaQnxlrjaiv 
uiwviuv. — nuQcixi.i]aig,  Luke  ^■.'25.  6:24.  ^cts 
9:31.  See  on  JRom.  12:8.  Phil.  ^ -A. —Comfort. 
(17)  nuQuy.uUaui.  3:12.  ^c<s  11:23.  Rom. 
12:1. — riuQuxlrjTog-  See  on  John  14:16. 

PRACTICAL    OBSERVATIONS. 
V.  1—4. 

It  is  peculiarly  incumbent  on  ministers,  to 
caution  men  against  expectations  not  warranted 
by  scripture;  but  grounded  on  impressions,  pre- 
tended revelations,  and  perversions  of  the  word 
of  God:  for  Satan  makes  immense  use  of  these 
delusions,  not  only  to  unsettle  men's  minds,  and 
fill  them  with  needless  apprehensions,  but  even 
to  shake  the  foundations  of  their  faith  and  hope, 
to  draw  them  off  from  their  duty,  and  to  expose 
the  gospel  itself  to  ridicule  and  contempt,  from 
scoffers  of  all  descriptions.     It   is  sufficient  for 
us  to  know  that  our  Lord  will  come,  and  will 
"gather  all  his  saints"  unto  him:  and  we  should 
be  careful  to  be  always  ready  for  his  coming; 
and  to  guard  against  delusions  and  presump- 
tion,  in  respect  to  the  exact  time  of  that  great 
event.     We  know,  however,  that  "the  scrip- 
ture cannot  be  broken :"  the  day  of  Christ  could 
not  come,  till  the  predicted  apostacy  had  taken 
place.     These  prophecies  have  now  in  a  great 
measure  received  their  completion.  And  confirm 
our  assured  belief  of  the  truth  of  the  scriptures:, 
but,  though   "the  son  of  perdition"  has  been 
revealed;    though  he  has  "opposed  and  exalted; 
himself  above  all  that  is  called  God,  or  that  is 
worshipped ;"and has  spoken  and  acted,  as  if  hci 
were  a  deity  upon  earth,  Avho  had  a  right  to  be 
adored  in  the  temple  of  God  himself;  though  '■ 
"the  mystery  of  iniquity,"  after  working  long; 
•n  secret,  at  length  was  brought  to  light;  and 
"the  lawless  one"  o])enly  proclaimed  his  arro- 
gance, enforced  his  presumptuous  decrees,  and 
supported  his  delusions,  by  the  working  of  Sa-[ 
tan,  with  lying  miracles,  and  all  kinds  of  im-[ 
postures:  yet,  the  Lord  has  not  yet  fully  "de- 
.stroyed  him  with  the  brightness  of  his  coming:" 
and  many  more  immensely  important  prophe- 
cies still  remain   to  be  fulfilled,  before  the  end 
shall  come.— But  let  us  observe,  that  Satan 
does  most  mischief  by  those,  who,  Hke  Judas, 
profess  themselves  disciples  and  apostles,  and 
sell  Christ  for  money:    these  are  emphatically 
"sons  of  perdition"  and  "men  of  sin."   (Notes, 
Is.  56:9—12.     P.  0.  9—14.     Matt.  21:12,13. 
P.  O.  12—16.  Rev.  18:11—19.    P.  O.  9—19.) 
— Avarice,  pride,  and  ambition  are  always  hate- 
ful;  bui   they  are  most  diabolical,  when  em- 
ployed about  spiritual  things:  and   there  have 
indeed  been  many  Antichrists;  yet  no  one  has 
been  so  mischievous,  as  he  "who  seated  himself 
la  the  temple  of  God." 

rp,  V.     5—12. 

Ihe  world,  in  every  age,  has  been  replete 
with  cheats  and  forgeries;  yet  none  are  so  ini- 
quitous or  mipious  as  those  which  some  have 
called  'pious  frauds;'  and  "Satan  transformed 
into  an  angel  of  light,"  {Note,  2  Cor.  11:13 
—15.)  carries  on  his  trade  of  destruction,  bv 
448]  ^ 


means  of  "lying  signs"  and  miracles,  or  other 
species  of  "the  deceivableness  of  unrighteous- 
ness" with  more  fatal  effect  than  in  any  other 
character,  or  by  any  other  engine.  HoAvever, 
neither  "the  father  of  lies,"  nor  any  of  his 
children,  can  go  further,  or  proceed  more  rap- 
idly, than  the  only  wise  God  is  pleased  to  per- 
mit. Every  event  takes  place  in  the  appointed 
season;  and,  after  all  the  mysterious  devices  of 
iniquity,  which  Satan  or  wicked  men  can 
frame,  "the  counsel  of  God  shall  stand,  and  he 
will  do  all  his  pleasure;"  nay,  one  Antichris- 
tian  power  has  often  been  employed,  far  besides 
his  purpose,  to  stop  the  progress  of  another, 
still  more  pestiferous. — It  will  at  last  appear 
that  none  were  deceived  by  any  "energy  of 
delusion,"  who  were  not,  at  heart,  enemies  to 
the  truth  and  will  of  God,  and  who  continued 
to  "take  pleasure  in  unrighteousness:"  he  is 
constantly  permitting  the  devil  to  seduce  per- 
sons of  this  character  into  the  belief  of  some 
lie,  by  which  they  are  held,  as  with  fetters  of 
iron,  till  they  receive  their  merited  condemna- 
tion. To  avoid  this  fatal  doom,  men  should 
take  heed  not  to  repress  their  convictions  from 
love  of  sin,  but  to  reverence  the  dictates  and 
admonitions  of  conscience,  by  which  God 
speaks  to  them  emphatically,  and  with  special 
application.  They  should  pray  earnestly  for 
"the  love  of  the  truth,"  and  for  saving  faith 
as  inseparably  connected  with  it:  for  many  fall 
away  and  perish,  who  have  "the  knowledge  of 
the  truth;"  but  "the  love  of  the  truth"  "ac- 
companies salvation,"  and  never  fails. — They 
should  also  use  every  means  of  obtaining  that 
humble  and  spiritual  mind,  which  is  the  best 
and  the  only  security  against  every  fatal  delu- 
sion. 

V.  13—17. 
If  we  now  hate  sin,  and  love  the  truth,  "we 
are  bound  to  thank  God"  for  ourselves,  and  for 
each   other.     Many    can    well    remember   the 
jtime,  when  they  despised  or  hated  the  doctrines 
of  scripture,    and    preferred    soothing   errors; 
nay,  some  of  us  seemed  awfully  to  provoke 
God  "to  send  us  strong  delusion  to  believe  a 
(lie;"  and  we  should  certainly  have  held  it  fast, 
jif  we  had  been  left  to  ourselves.     If  then  it  be 
now  otherwise,  we  may  thankfully  ascribe  it  to 
the  love  of  God,  to  his  special  unmerited  mer- 
cy and  grace;  who  from  the  "beginning  chose 
us  unto  salvation,  through  sanctification  of  the 
Spirit,  and  beliel'  of  the  truth."     But  let  none 
conclude   themselves  chosen   and   called,   who 
are  strangers  to  the  "sanctification  of  the  Spirit 
unto  obedience,  and  sprinkling  of  the  blood  of 
Jesus."     (Notes,  2  Tim.  1:9.     1  Pet.  1:1,2.) 
Let  none  place  saving  faith  in  any   thing,  but 
real  efficacious  "belief  of  the  truth,"  as  reveal- 
ed in  scripture.     This  "belief  of  the  truth" 
brings  the  sinner  to  rely  on  Christ,  and  thus 
to  love  and  obey  him;  it  is  sealed  by  the  Holy 
Spirit  upon  his  heart,  and  it  prepares  him  for 
the  glory  of  our  Lord  Jesus  Christ  in  heaven. 
Let  us  then  stand  fast  in  this  doctrine  of  the 
apostles,  and  reject  all  spurious  additions  from 
every  quarter:    let  us  not  hesitate  to  pray  "to 
our  Lord  Jesus  himself,"  as  Avell  as  to  our  lov- 
ing "God  and  Father;"  that  our  interest  in  his 
"everlasting     consolation,     and     good     hope 
through  grace"  may  be  proved;  not  only  by 
his  "comforting  our  hearts,"  but  by  his  "estab- 
lishing   us   in   every  good  word    and   work." 


A.  D.  56. 


CHAPTER  III. 


A.  D.  56. 


Then  we  may,  even  in  the  most  afflicted  cir- 
cumstances, look  down  with  pity  on  the  wealth- 
iest of  those,  who  have  only  the  perishing  con- 
solations and  hopes  of  this  vain  world;  or  the 
vain  confidence,  which  attends  the  contempt, 
neglect,  or  perversion,  of  the  gospel  of  God 
our  Saviour. — For  what  are  all  the  joys  and 
comforts  of  this  transient  and  unquiet  scene, 
compared  with  "everlasting  consolation,"  a  joy 
which  shall  never  be  taken  from  us,  never  im- 
paired, never  lose  its  relish;  but  increase  more 
and  more  to  all  eternity. 

CHAP.  m. 

The  apnstle  requests  the  prayers  of  the  Thessalonians,  especially  for 
the  success  of  his  ministry;  expresses  his  confidence  respecting  them; 
and  piays  for  them,  1 — 5.  lie  charges  them  to  censure  and  wilh- 
di*aw  trom  disorderly  vvalifers,  who  ne^jlected  their  own  business, 
and  intermeddled  in  that  of  otherr,  interspersing  suitable  arguments, 
directions,  and  exhortations,  6 — 15.  He  concludes  with  benedic- 
tions, 10 — 18. 

FINALLY,  brethren,  "  pray  for  us,  that 
^  the  word  of  the  Lord  inay  *  have 
free  course,  and  '^  be  glorified,  ^  even  as  it 
is  with  you; 

2  And  that  we  may  be  *  delivered  from 
f  unreasonable  and  wicked  men:  *"  for  all 
men  have  not  faith. 

3  But  ^  the  Lord  is  faithful,  who  shall 
•'  stabhsh  you,  '  and  keep  you  from  evil. 

4  And  "^  we  have  confidence  in  the  Lord 
touching  you,  '  that  ye  both  do  and  will  do 
the  things  which  we  command  you. 

5  And  ^  the  Lord  direct  your  hearts 
"  into  the  love  of  God,  "  and  into  *  the 
patient  waiting  for  Christ. 

[Practical  Observi^ions.] 

Note. — The  apostle,  drawing  to  a  conclu- 
eion,  requested  the  Thessalonians  to  pray  for 
him  and  his  fellow-laborers,  and  for  success  to 
their  ministry;  (Marg.  Ref.a. — Notes,  Rom. 
15:30,33.  £p A.  6:18— 20.  Co/.  4:2— 4.)  "that 
the  word  ot  the  Lord"  Jesus,  concerning  him 
and  his  salvation,  "might  run,"  and  be  glori- 
fied, that  it  might  be  diffused  by  a  rapid  pro- 
gress, from  heart  to  heart,  and  from  place  to 
place,  from  one  family  to  another;  from  one 
town  or  city  to  another,  through  divers  na- 
tions: (Notes,  John  1:3b — 46.)  and  that  its 
excellent  nature  and  effects  might  be  manifest- 
ed, in  the  conversion  of  numbers  from  idolatry 
and  wickedness,  to  the  true  worship  of  God; 
and  in  the  holy  lives,  and  the  evident  increas- 
ing fruitlulness,  of  professed  Christians;  even 
as  the  glory  of  the  gospel  had  been  most  sig- 
nally displayed  among  them.  All  this,  and 
more  seems  implied,  in  the  words,  "may  run 
and  be  glorified."  {Marg.  Ref.  h—d.— Notes, 
1  Thes.  1:5—10,  2:13— 16.)— He  requested 
them  also,  to  pray  for  the  pr'>tection  of  him' 
and  the  other  preachers  of  the  gospel,  from  the 
malice   and   violence  of  j)erverse  and  wicked 


a  IVIalt.9:3!i.     Luke  l0:2.     Kom. 

15:30.    2Cor.  1:11.    Eph.6:19, 

20.     Col.   4:3.       1  Thes.  5:17. 

Heb.  13:18,19. 
b  Acts  6:7.     12:24.    13:49.  19:20. 

1  Cor.  16:9.      2  Tim.  2:9. 
*  Gr.  run. 

c  Ps.   138:2.     Acts   13:48. 
d  I  Thes.  1:5.      2:1,13. 
e  Kom.  15:31.    1  Cor.   15:32.     2 

Cor.  1:8—10.   I  Thes.  2:18.     2 

Tim.  4:17. 

Vol.  ^I. 


t  Gr.  als-M-d. 

[  Deul.  32:20.     Malt    17:17.    23: 

23.     Luke  18:8       John  2:23 — 

25.     Acts  13:45,50.  14:2.    17:5. 

28:24.     Rom.  10:16.  2  Coi.  4: 

3,4. 
g  See  on    1  Cor.  1:9.     10:13.     I 

Thes.  5:24. 
h  See  on  2:17. 
i  Gen.  48:  l6.     1  Chr.  4:lO.     Ps. 

19:13.  121:7.  Malt.  6:13.  Luke 

11:4.   John  17:15.2  Tim.  4:18. 

57 


men,  such  as  the  Jewish  zealots  were;  wliom 
no  arguments  could  convince,  no  persuasion  or 
kindness  molli%:  for  their  prejudices,  the  effect 
of  their  perverseness  and  wickedness,  hurried 
them  into  all  kinds  of  crimes,  in  order  to  op- 
pose and  destroy  the  apostle,  and  others  who 
preached  Christ  to  the  Gentiles.  The  blind 
devotees  of  the  pagan  idolatry,  whom  the  Jews 
stirred  up  to  aid  their  persecutions,  may  also 
be  intended.  Notwithstanding  the  abundance 
of  miracles,  and  the  fulfilment  of  prophecies, 
which  evinced  the  truth  of  the  gospel;  "ail 
men  had  not  faith"  to  believe  it,  that  being  the 
etfect  of  a  divine  power  upon  the  heart,  which 
overcame  the  carnal  pride,  obstinacy,  and  en- 
mity of  fallen  nature.  Probably,  some  Judai?.- 
ing  Christians  secretly  concurred  with  more 
open  enemies,  in  attempting  the  life  of  the 
apostle;  and  these  false  brethren,  having  no 
real  faith  in  Christ,  were  also  destitute  of  faith- 
fulness, in  their  professed  friendship  to  him  and 
his  fellow-laborers;  so  that  no  confidence  could 
be  placed  in  them.  {Marg.  Ref.  e,  f.)  But 
"the  Lord  is  faithful"  to  his  promises:  {Notes, 
1  Cor.  1 :4-9.  10:13.  1  Thes.  5:23-28.)  and  the 
apostle  was  fully  persuaded,  that  the  Thessa- 
lonians were  true  believers,  whom  God  would 
establish  in  the  faith,  and  defend  against  the 
devices  of  "the  wicked  one,"  and  of  evil  men: 
and  keep  from  the  evil  of  sin,  and  all  its  fatal 
effects.  {Marg.  Ref  g—k.— Notes,  Matt.  6: 
13.  2  Tim.  4:16—18.)  He  had  also  confidence 
in  the  Lord  respecting  them,  that  he  would 
give  them  grace,  to  incline  and  enable  them, 
both  at  present  and  in  future,  to  observe  all 
the  directions  and  commandments,  which  he 
had  given  or  should  give  them.  He  therefore 
prayed,  that  God  would  guide  and  lead  their 
hearts,  into  the  comfortable  experience  of  his 
love  towards  them,  and  into  the  exercise  of 
love  to  him;  {Notes,  John  15:9 — 11.  JudeiO, 
21.)  and  into  the  "patience  of  Christ,"  that 
patience  which  he  exemplified,  taught,  requir- 
ed, and  bestowed;  even  a  resignation  of  soul 
under  sufferings,  meekness  and  long-suffering 
under  injuries,  "patient  continuance  in  well- 
doing," and  a  disposition  calmly  to  wait  for 
the  Lord's  time  of  deliverance.  {Marg.  Ref. 
1 — n.)  As  it  is  the  work  of  the  Holy  Spirit  to 
direct  and  lead  the  soul  into  these  holy  tem- 
pers, and  a  consistent  conduct;  and  as  "the 
Lord"  is  here  mentioned,  distinct  I'rom  God, 
and  from  Christ,  it  has  been  supposed,  with 
some  probability,  that  the  apostle  addressed 
this  prayer  personally  to  the  Holy  Spirit,  "the 
Lord  the  Spirit,"  the  third  person  in  the  ado- 
rable Trinity. 

May  have  free  course.  (1)  "May  run." 
Marg.  Tqf/>].  'Ut  doctrina  Christiana  quam 
'celerrime  propagetur.'  Schleusner. —  Lnrea- 
sonahle.  (2)  Jjonotr.  See  on  LuA'e  23:41. — 
From  evil.  (3)  ^tto  in  nortjou.  See  on  Matt. 
6:13. — Direct.  (5)  KuifviUnni.  Luke  I -.79.  1 
Thes.SM.    {Note,  I   Thes.  S:l\— 13.)— The 


2  Pet.  2:9.    Jude  24. 
k  Kom.  15:14.    2  Cor.  2:3.  7:16. 

8:22.      Gal.   5:10.       Phil.  1:6. 

Philem.  21. 
I    6,12.    Mall.  28:20.    Rom.  2:7. 

15:18.      ll'or.  7:19.    14:37.     2 

Cor.  2:9.     7:15.     Phil.  2:12.    1 

Thes.  4:1,2,10,11. 
m  1    Kings   8:58.       1  Cbr.  29:18. 

Ps.  119:5,36.     Prov.  3:6     Jer. 

10:23.     Jam.   1:16—18. 


n  Dcul.    30:6.    Jer.  31:33.  Kom. 

5:5.    8:22.   1  Cor.  8:3.     Gal.  5: 

22.       Jam.  2:5.      1  John  4.19. 
o  Pi.  40:1.     130:5,6.    Lam.  3:26. 

Luke    12:36,37.       Rum.    8:25. 

Phil.  3:20,21.      1  Tlies.  1:3,10. 

2  Tim.  4:8.    Ti'.  2:13.  Ileb.  9: 

28.    2  Pet.  3:12.  Rev.  3:10,11. 

13:10. 
«  Or,  the  patience  o/Chut.  Heb. 

12:2,3.     1  Pet.  4:1. 


[449 


A.  D.  56. 


II.  THESSALONIANS. 


A.  D.  56. 


patient  waittns;  for  Christ.]  "The  patience  of 
Christ."  Marg.  '  YTTofiovrjv  ju  Xgiqa. — '  Ftio- 
fiov,]-  See  on  Luke  8:15.  (Notit,  Heb.  12:2,3. 
1  Pet.  4:1,2.) 

6  Now  we  command  you,  brethren,  p  in 
the  name  of  our  Lord  Jesus  Christ,  '^  that 
ye  withdraw  yourselves  from  every  brother 
that  ''  walketh  disorderly,  and  not  '  after  the 
tradition  which  he  received  of  us. 

7  For  yourselves  know  '  how  ye  ought 
to  follow  us :  "  for  we  behaved  not  our- 
selves disorderly  among  you; 

8  Neither  did  we  "  eat  any  man's  bread 
for  nought ;  >'  but  wrought  with  labor  and 
travail,  ^  night  and  day,  that  we  might  not 
be  chargeable  to  any  of  you: 

9  "  Not  because  we  have  not  power;  but 
''  to  make  ourselves  an  ensample  unto  you 
to  follow  us. 

Note. — The  church  at  Thessalonica  was  in 
general  deserving  of  high  commendation;  hut 
the  apostle  had  occasion  to  speak  with  author- 
ity and  implied  reproof,  in  one  particular,  of 
which  he  had  before  given  some  intimation. 
{Note,  1  Thes.  4:9—12.)  He  therefore  "com- 
manded," or  "charged  them,  in  the  name,"  and 
as  they  valued  the  authority,  favor,  and  glory, 
"of  the  Lord  Jesus;"  that  they  would  "with- 
draw from  every"  one,  called  a  Christian 
hrother,  who  "walked  disorderly,"  like  a  sol- 
dier that  quitted  his  ranks  or  deserted  his  post. 
(Marg.  Ref.  p — s.)  For  they  well  knew,  in 
what  respects  they  ought  to  imitate  him  and 
his  brethren;  who  had  not  behaved  "disorderly 
among  them,"  or  done  any  thing  inconsistent 
with  the  regularity  of  families,  or  of  society. 
In  particular,  they  had  not  lived  at  other  peo- 
ple's expense,  or  in  idleness:  on  the  contrary, 
they  had  wrought,  with  very  great  labor  and 
fatigue,  to  earn  a  maintenance  for  themselves; 
even  during  the  night,  when  the  day  did  not 
suffice  for  that,  and  for  the  exercise  of  their 
ministry  also.  Thus  they  avoided  being 
"chargeable  to  any"  person,  that  they  might 
excite  no  prejudice  against  the  gospel.  Not 
that  they  had  no  right  to  a  maintenance,  or 
power  to  require  one,  by  the  rule  of  the  gos- 
jiel;  but  because,  in  their  circumstances,  they 
counted  it  necessary  to  endure  much  hardship, 
tliat  they  might  become  a  proper  example  for 
•  tiieir  converts  to  imitate.  {Marg.  Ref.  t — b. — 
Notes,  1  Cor.  9:7—18,  2  Cor.  11:7—12.  12: 
H— 13.  PAi7.  4:14— 20.  \  Thes.  1:1— S.)~ 
'Withdraw.  (6)  'It  is  taken  from  sailors,  who 
'by  a  bended  course,  avoid  a  rock.  To  refrain 
'from  that,  to  which  the  eagerness  of  the  mind 
•'carries  one  forward.'  Erasmus.  Thus  Joseph, 
>whiie  Uis  heart  was  full  of  love  to  his  brethren 
rel rained  himself,  and  spake  roughly  to  them, 
for  their  good. 

That  ye- withdraw.  (6)  JSreUea&at.  See  on 
2Coj-.8:20.— Djsorrfer/y.]  Mukimq.  11.  Here 
only.  -^ruxTog^ee  on  1  Thes.  5:14.— We  he- 

p  1  Cor.  5-A.    2  Cor.  2;  10 
Col.  3:17.     1  Th. 


Eph. 

.4:1. 

2  Tim. 


4:17. 

1  Tim.  5:21.    6:13,14. 
4:1. 

.  q  14,15.     Mall.  18:17.  Rom.  16- 

17.   1  Cor.  5:11— 13    1  Tim.  6: 

S.    2  Tim.  3:5.    Heb.  12:15,16. 

3  John  10.11. 

r  7,11,12.       1  Thes.  4:11.     5:14. 

4'50] 


s    10,14 Seeon2A5. 

I    9.   1  Cor.  4:16.     11:1.    Phil.   3: 

17.  4:9.    1  Thc«.  1:6,7.  1  Tim. 

4:12.     Til.  2:7.     1   Pel.  5:3. 
u  6.     1  Thes.  2:10. 
X  12.     Prov.  31:27.     Mall.  6:11. 
y  Ads  18:3.   20:34.    1  Cor.  4:12. 

2Cor.  11:9      1  Thes.  4.11. 
?.  See  on  1  Thes.  2:9. 


haved  not  ourselves  disorderly.  (7)  Oux  jjtux- 
Trjaaftav.  Here  only. — '■JtiuxTEw,  Ordines  de- 
'serere,  non  servare,  ducibus  immorigerum 
'esse.'  Schleusner. — For  nought.  (8)  /lutoeav. 
See  on  Matt.  10:8. —  With  labor  and  travail.] 
Ev  xono}  xai  /uo/d^o).  See  on  2  Cor.  11:27. — 
That  we  might  not  be  chargeable.]  flQog  ro  /urj 
eniSuQtjaui.  See  on  2  Cor.  2:5.  1  Thes.  2:9. — 
To  follow  us.  (9)  Eig  to  jLii/ueiad^ui  r^uag.  7. 
Heb.  13:7.  3  John  11.  Mif^TjTTjg-  Sec  on  1  Cor. 
4:16. 

10  For  even  "  when  we  were  with  you, 
this  we  commanded  you,  ''that  if  any  would 
not  work,  neither  should  he  eat. 

11  For  we  hear  that  there  are  some 
which  '^  walk  among  you  disorderly,  '"work- 
ing not  at  all,  but  are  busy  bodies. 

12  Now  them  that  are  such  ^  we  com- 
mand and  exhort  by  our  Lord  Jesus  Christ, 
''  that  with  quietness  they  work,  and  '  eat 
their  own  bread. 

Note. — Perhaps,  the  apostle  had  perceived  a 
disposition,  in  some  persons  at  Thessalonica, 
to  make  religion  a  pretence  for  indolence,  and 
for  subsisting  on  the  hospitality  and  libeiality 
of  their  brethren,  without  working  at  their  own 
trades  or  occupations. — 'How  they  might  fall 
'into  this  evil  is  easy  to  conceive.  Persons  all 
'alive  to  God  and  his  Christ,  and  knowing  httle 
of  the  deceitfulness  of  the  heart,  and  the  crafts 
'of  Satan,  might  find  it  irksome  to  attend  to  the 
'concerns  of  this  life.  It  was  a  fault  indeed,  and 
'very  dangerous  if  persisted  in:  hut  as  it  was 
'soon  corrected  in  all  probability,  and  in  part 
'occasioned  by  the  strength  of  heavenly  affec- 
'tions,  one  cannot  be  very  severe  in  censuring 
'it. ...  It  may  be  worth  while  for  those,  who 
'feel  themselves  much  irritated  against  similar 
'evils,  attending  on  the  outpouring  of  the  Holy 
'Spirit  in  our  days,  to  consider,  whether  they 
'do  not  exercise  more  candor  toward  the  Thes- 
'salonians,  and  respect  them  as  real  Christians: 
'while  they  scorn  those,  who  walk  in  their 
'steps,  as  enthusiasts.'  Jos.  Milner,  Ec.  His- 
tory— The  apostle,  however,  being  fully  aware 
of  the  consequences,  had  when  he  Avas  with 
them  commanded  them,  not  to  maintain  in 
idleness  such  as  could  work  and  would  not, 
either  by  private  or  public  charity;  that,  being 
left  to  endure  the  pinchiiigs  ol"  hunger  and 
want,  they  might  be  compelled  to  attend  to  their 
proper  duty. — God  gives  every  thing  to  man 
in  the  way  of  labor:  and,  in  fact,  in  all  cases, 
the  industrious  part  of  every  community  main- 
tains the  slothful.  {Marg.  Ref.  c,  d.)  The 
words  may  indeed  signify;  'If  any  man  refuse 
'to  work,  he  ought  by  all  means  to  live  without 
'ibod:  but,  if  that  be  impossible,  let  him  thence 
'learn  to  consider  how  unreasonable  and  iniqui- 
'tous  idleness  is;'  by  which  a  man,  who  cannot 
but  consume,  does  nothing  to  replenish  the  ■ 
stores,  which  are  thus  exhausted.  The  ex- 
pression was  for  substance  a  proverb  among 


Malt.  10:10 5ec  on  1  Cor.  9: 

4— 14.— Gal.   6:6.      1  Thes.  2: 

6. 
b  See  on  t.7.-John  13:15.  1  Pel. 

2:21. 
c  Luke  24:44.    John  16:4.     Ads 

20: 1 8. 
d  Gen.3:l9.       Prov.  13:4.     20:4. 


21.25.     24:30—34. 
e  See  on  r.    6. 
f   1  Tim.  5:13.     1  Pet.  4:15. 
E  See  on  p.  6. 
h  Gen.    49:14,15.        Prov.    17:1. 

Ec.  4:6.  1  Thes.  4:11.     1  Tim. 

2:2. 
i   See  on  8.— Luke  11:3. 


A.  D.  56. 


CHAPTER  III. 


A.  D.  56. 


the  Jews. — 'They  state  it  wrong,  who  render 
'it,  Let  him  not  eat,  who  does  not  work;  for 
'none  are  more  deserving  of  reHef  from  others, 
'than  they,  who,  through  some  just  and  neces- 
'sary  impediment,  cannot  labor  though  they 
'greatly  desire  it.'  Beza. — This  venerable  re- 
former here  takes  occasion  to  expose  the  men- 
dicant monks  and  iViars,  as  exactly  answering 
the  character  described  by  St.  Paul. — How  far 
relieving  vagrant  beggars,  of  whose  character 
or  incapacity  for  labor  we  know  nothing,  can 
consist  with  this  rule,  is  worthy  of  inquiry. 
Certainly  the  money  might  be  almost  always 
better  employed.  (Note,  Luke  18:35—43.)— 
Whatever  rank  men  sustain,  they  are  mere 
drones  in  the  hive,  unless  they  fill  up  the  duties 
of  their  station  for  the  common  benefit.  Chris- 
tians therefore  should  not  countenance  such 
evident  injustice;  especially  as  this  has  always 
been  one  of  the  slanders  raised  against  the  pro- 
fessed worshippers  of  God.  {Notes,  Ex.  5:8, 
9,15—23.  P.  O.  1—9.)— The  kindness  requir- 
ed from  believers,  and  to  which  they  are  pro- 
pense  as  under  the  influence  of  holy  love,  often 
gives  slothful  persons  an  opportunity,  on  vari- 
ous pretences,  to  seek  exemption  from  labor, 
by  which  they  become  useless  and  mischiev- 
ous; they  and  their  families  are  often  reduced 
to  great  distress;  debts  are  contracted  which 
they  cannot  pay;  and  that  bounty  is  diverted 
into  a  wrong  channel,  which  should  encourage  | 
the  industrious  poor,  and  support  the  sick  and 
afflicted.  The  apostle  therefore  reminded  his 
beloved  children  at  Thessalonica  of  this  rule; 
because  he  heard  that  there  were  some  of  these 
"disorderly"  persons  among  them,  who  did  not 
work  at  their  own  trades  or  callings,  but  ex- 
pected to  be  maintained  in  idleness  by  their 
brethren.  These  would  naturally  contract  a 
sauntering,  gossiping  habit,  and  would  indulge 
a  talkative,  curious,  and  conceited  temper;  and, 
having  much  leisure,  tiiey  would  intermeddle 
with  other  men's  concerns,  to  the  disturbance 
of  families,  by  exciting  suspicions  and  jealous- 
ies among  neighbors;  and  to  the  injury  of  men's 
characters.  But  the  apostle  commanded,  and 
charged  them,  in  the  name  of  Christ,  and  as 
they  would  stand  accepted  before  his  tribunal, 
to  cease  from  this  ofRciousness;  and  to  attend 
to  their  own  labor,  with  humility,  modesty, 
contentment,  and  peaceable  industry;  that,  thus 
subsisting  on  their  own  earnings,  they  might 
"eat  their  own  bread,"  and  not  consume  what 
properly  belonged  to  others.  (Marg.  Ref.  f. 
h,  i.—iVo/es,  £oc.  20:15.  JVfa«.  6:11.)  The 
difficulty,  which  modern  missionaries,  in  most 
parts  of  the  world,  find  in  bringing  those  among 
whom  they  labor  to  habits  of  regular  industry, 
the  absolute  necessity  of  doing  this  in  order  to 
any  permanent  success,  and  the  very  great  im- 
pediments which  indolence,  as  to  regular  daily 
employment,  places  in  their  way,  well  illus- 
trates, the  necessity  and  importance  of  the  apos- 
tle's charge  in  this  particular.  In  all  places, 
Avhere  missions  have  permanently  succeeded,  the 
converts,  however  indolent  in  mind  or  body  be- 


lt Is.  40:30,3i.  Mai.  1:13.    Hoin. 

2:7.  1  Cor.  15:58.  Gal.  C:9,lO. 
Phil.  1:9.  1  Thes.  4:1.  Heb. 
12:3. 
•  Or,  faint  not.  Deut.  20:8.  Ps. 
27:13.  Is.  40:29.  Zeph.  3: 
16.  marg'.    Luke  18:1.    2  Cor. 


4:1,1G.     IKh.   12:5.     Rev.  2:3. 

1  Deut.  10:12.  Piov.  5:13.  Zrph. 
3:2.  2  Cor.  2  9.  7:15.  lO.t!. 
Phil.  2:12.  iTIie...  4:!!.  Phil- 
em.  21.     Ileh.  13:17. 

t  Or.  signi/y  that  man  by  an 
epistle. 


fore,  have  become  industrious  in  some  regular 
employment. 

Would  not, work.  (10)  Ov  &flei  fQYa'Qea&ai. 
Is  not  willing  to  work." — Working  not  a< 
all,  but  arc  busy  bodies.  (11)  Mijdav  aQyu'Co- 
fift'u:,  uXhx  nfQteQyu'Cofieyoc. — rie^iF^yctCofiui. 
Here  onlv.  //f (jtf^'/oc'  See  on  Acts  19:19. 
{Note,  I'Tim.  5:13—15.) 

13  But  ■"  ye,  brethren,  *  be  net  weary 
in  well  doing. 

Note. — As  the  bad  use,  which  some  individ- 
uals made  of  the  liberality  and  hospitality  of 
their  brethren,  tended  to  damp  the  ardor  of 
Christian  charity;  the  apostle  thought  it  neces- 
sary to  caution  them  against  "growing  weary 
in  well  doing,"  in  this  or  in  any  other  instance. 
{Marg.  Ref.— Note,  Gal.  6:6—10.) 

Be  not  weary.]  "Faint  not."  Marg.  Mij  ex- 
xuxijaijTF.  See  on  Luke  18:1. — In  well  doing.] 
KuloTioiuf'TFg.  Here  only. 

1 4  And  if  any  man  '  obey  not  our  word 
f  by  this  epistle,  ""  note  that  man,  and  have 
no  company  with  him,  "  that  he  may  be 
ashamed. 

15  Yet  °  count  him  not  as  an  enemy,  but 
P  admonish  him  as  a  brother. 

Note. — Should  any  one  persist  in  disobeying 
the  command,  here  given  with  so  great  solem- 
nity and  energy  by  the  apostle,  "to  labor  with 
quietness,  and  eat  his  own  bread;"  the  other 
Christians  were  directed  to  "note  him,"  by 
some  token  of  full  disapprobation;  and  every 
Christian  was  required  to  separate  from  his 
company  or  intimacy,  that  he  might  be  put  to 
shame,  and  brought  to  repentance.  Thus  the 
scandal  would  be  prevented,  and  the  credit  ot' 
Christianity  maintained.  {Marg.  Ref.  I — n. — 
Notes,  Matt.  18:15—17.  Rom.  16:17—20.  1 
Cor.  5:1— 5,9— 13.  I  Tim.  6:1— 5.  Tit.  3:10, 
11.  'i  John  7 — 11.)  Yet,  they  were  by  no 
means  to  show  any  ill-will  to  him,  or  do  him 
any  injury,  as  if  he  were  "an  enemy:"  nay, 
they  should  even  withdraw  from  him,  with  an 
especial  jiurpose  of  doing  him  good;  and  in  all 
respects  persevere  in  seeking  his  real  advan- 
tage by  loving  admonitions,  considering  him  as 
a  brother,  tliough  "overtaken  in  a  fault." 
{Marg.  Ref.  o,  p.— Note,  Gal  6:1—5.) 

By  this  epistle,  note  that  man.  (14)  "Signify 
that  man  by  an  epistle."  Marg.  Jiu  hj:  fnia 
Tolrjg  TiiToP  orj/iiaiua{h.  The  article  before 
enigoh^g  seems  to  exclude  this  construction. 
'Set  a  mark  or  brand  of  disgrace  upon  him,  that 
'all  may  know  and  avoid  him.'  as  the  Roman 
Censors  used  to  brand  igiiOininious  citizens. — 
Have  no  company.]  i\T'i  uvrttritfuyrvaifF.  See 
on  1  Cor.  5:9.  I'l/iiftHir'tf-.  Here  only. —  That 
he  may  be  ashamed.]  'Ir»  ffioitrrr/.  Tit.  2:8. 
See  on  Matt.  '■21  :S7 . — .Idmonish  him  as  n 
brother.  (15)  A'nlti-inif  m:  ufiflqnv. — j\nth- 
If 01,  1  Thes.  5:12,14.  See  on  Acts  20:31.— 
ytdekcpor.  '1.  These  exhortations  are  evidently 
'addressed  to  all  the  brethren  in  general.  ...  2. 


6.  Malt.  13:17.  Roin.  16:17. 
1  Cor.  .5:11.  Tit.  3:10. 
Num.  12  14.  K/ra  9:6.  Vf. 
83;lt;.  Jcr.  3:3.  tj:l5.  31:lf— 
20.  K/..  lf!:CI— G3.  3(J:31,32. 
Luke  15:13—21. 


o  Lev.  19:17,18.  J  Cor.  5:5.  2 
Cur.  2:e— lO.  10:8.  13:1: 
Gal.  e:l.     Jude  22,2a 

p  Ps.  141:5.      Prov.  9:9.    25:12. 


Malt.  18:15. 
6: 19^20. 


1  Cor.  4:14.  Ja 


[451 


A.  D.  56. 


II.  THESSALONIANS. 


A.  D.  56. 


'The  apostle  exhorts  them  to  own  them  as 
'Christian  brethren,  which  they  at  present  did 
'not,  who  by  excommunication  are  excluded 
•from  the  church,'  Whithy.  It  indeed  is  prob- 
able, that  excommunication  was  not  meant; 
but  such  tokens  of  general  disapprobation,  as 
came  short  of  that  solemn  exclusion,  which  was 
reserved  for  the  public  censure  of  the  church  by 
its  ministers  on  more  scandalous  offenders. — 
Thus  the  Corinthians  were  charged  to  excom- 
municate the  incestuous  person,  and  him  only; 
though  there  were  others,  with  whom  they 
were^forbidden  even  to  eat.  (Notes,  1  Cor.  5:1 
—5,9—13.) 

16  Now  ithe  Lord  of  peace  himself 
■■  give  you  peace  always  by  all  means. 
*  The  Lord  be  with  you  all. 

Note. — "The  Lord  Jesus,"  our  great  Peace- 
maker with  the  Father,  and  the  great  Author 
of  all  peace  to  men,  was  here  addressed  in  pray- 
er, to  give  the  Thessalonians  peace  in  their 
hearts  and  consciences,  peace  with  each  other, 
and  peace  with  all  men,  at  all  times,  and  "by 
all  means;"  in  his  providence,  by  his  grace, 
through  the  labors  of  his  ministers,  and  their 
own  mutual  endeavors,  and  by  their  prayers 
for  each  other:  and  that  he  would  be  with 
them  all,  as  the  Author  of  comfort  and  hoUness 
to  their  souls.  {Marg.  Ref. — Notes,  Is.  9:6, 
7.26:3,4.  John  14:27,28.  Eph.  2:11—18,  Phil. 
4:4—7.  1  TAes.  5:23— 28.  Heb.  7 :l—3.  13: 
20,21.) 

The  Lord  be  with  you  all.]  Notes,  Num. 
6:24—27.  Phil.  4:8,9,  2  Tim.  4:19—22,  v. 
22. 

17  The  salutation  of  Paul  '  with  mine 
own  hand,  which  is  "  the  token  in  every 
epistle:  so  I  write. 

Note. — It  is  probable,  that  the  apostle's  me- 
thod, of  writing  by  an  amanuensis,  gave  occa- 
sion to  some  counterfeit  epistles  to  be  written 
in  his  name :  he  therefore  subscribed  the  salu- 
tation with  his  own  hand,  as  "the  token  in  ev- 
ery epistle,"  that  it  came  from  him. — It  is  not 
unlikely,  that  he  dictated  his  epistles,  while  la- 
boring at  his  trade  as  a  tent-maker. 

18  "  The  grace  of  our  Lord  Jesus  Christ 
be  with  you  all.     Amen, 

Note.—Notes,  Rom.  16:16—24,  v.  24,  2  Cor. 
1.<J:11— 14. 

PRACTICAL  OBSERVATIONS. 
V.  1—5. 

The  success  of  the  gospel  is  as  really  promot- 
ed by  fervent  prayer,  as  by  faithful  preaching. 
— All,  in  whose  conversion  it  has  "been  glori- 
fied," should  labor  to  honor  it  in  their  lives;  and 
they  should  desire  and  pray  constantly  and  fer- 
vently, that  it  "may  have  free  course,  and  be 
glonhed,"  in  the  same  manner  all  over  the  earth, 
1  hey  ought  also  to  beseech  the  Lord,  to  pro- 
tect his  faithful  ministers  against  those  "unrea- 
sonable and  wicked  men,"  who  may  every  where 
be  met  with,  even  among  professed  Christians, 
andwho  are  equally  destitute  of  faith  and  faith- 

H   P«.  72:3,7.       Is.  9.6,7.      Zcch   | 
6:13.     Luke  2:14.    J.ihnlV.27. 
Kom.  15:33.   16:20.    1  Cor.  14-  I 
33.      2  Cor.  5:19—21.     13:11. 
Eph.  2:14— i  7.      1  Thet.  5:23. 

452] 


Heh.  7:2.     1-3:20. 
Num.  6:26.   Ju.lg.  6:24.  mar?. 
I''.  29:11.       8,S.8~10.     Is.  26: 
12.     45:7.  .54:10.  66:12.     Ha<, 
2:9.  John  16:33.— i'«  on  Uom. 


fulness;  that  they  may  not  be  discouraged  by 
their  most  virulent  or  determined  opposition 
Our  whole  dependence,  however,  must  be  upon 
the  faithfulness  of  God  to  his  promises,  who 
will  surely  establish  those  who  humbly  rely  on 
him  by  obedient  faith,  and  preserve  them  from 
every  fatal  snare,  "deliver  them  from  every 
,evil  work,  from  evil"  of  all  kinds,  and  from  the 
evil  one;  "and  preserve  them  to  his  heavenly 
kingdom,"  If,  by  his  special  grace,  we  have 
that  faith,  which  multitudes  have  not,  our  ob- 
ligations to  him  are  immense;  and  we  should 
earnestly  apply  to  him  to  incline  and  enable  us, 
perseveringly  and  without  reserve,  to  obey  all 
his  commands;  and  that  "the  Lord  the  Spirit" 
may  "direr^t  our  hearts  into  the  love  of  pod 
and  the  patience  of  Christ,"  and  persevering 
diligence  in  every  good  work.  {Note,  Jude 
20,21.) 

V,  6—18, 
It  is  of  great  importance  to  the  credit  and 
success  of  the  gospel,  that  the  injunctions  of  the 
•apostles  be  observed;  and  that  believers  "with- 
draw from  every  brother  who  walketh  disorder- 
ly," and  habitually  neglects  or  violates  the  pre- 
cepts of  scripture.  Pious  men  are  often  betray- 
ed into  a  disregard  to  this  rule,  through  humil- 
ity and  tenderness:  by  which  means  the  mis- 
conduct of  one  professed  behever  turns  to  the 
scandal  of  his  profession,  and  he  himself  is 
soothed  into  carnal  security,  by  an  ill-judged 
and  unkind  lenity, — Whatever  difficulties  oc- 
cur respecting  pubhc  discipline;  believers  of 
every  denomination  might  agree,  in  separating 
from  disorderly  walkers,  Avith  proper  admoni- 
tions and  expostulations;  that  thus  being  "put 
to  shame"  they  might  be  brought  to  repent- 
ance. This  would  be  so  far  from  "counting 
them  as  enemies,"  that  it  would  be  the  wisest 
exercise  of  brotherly  love, — It  is  peculiarly  in- 
cumbent on  ministers,  to  show  the  tendency  of 
their  doctrine  in  their  own  conduct,  that  the 
people  may  perceive  "how  they  ought  to  imi- 
tate them,"  It  IS  not  indeed  required,  or  gene- 
rally expected,  that  they  should  "labor  and  toil, 
night  and  day,  to  avoid  being  chargeable"  to 
the  people:  for  they  "that  preach  tne  gospel, 
have  a  right  to  live  of  the  gospel;"  and  if, 
faithful  and  diligent  in  their  work,  they  by  no 
means  "eat  any  man's  bread  for  nought,"  Yet 
they  should  be  very  careful  to  avoid  every  ap- 
pearance of  selfishness,  indolence,  or  an  en- 
croaching spirit;  and  they  must  often  give  up 
their  own  interest,  indulgence,  and  inclination, 
to  make  themselves  an  example  to  the  people, 
and  to  give  energy  to  their  instructions,^-A 
slothful  man  is  a  scandal  to  any  society,  but 
most  of  all  to  a  religious  society.  It  would  be 
deemed  rigorous,  should  we  enforce  the  apos- 
tle's rule,  "that  if  any  willeth  not  to  work, 
neither  shall  he  eat :"  yet,  in  fact,  it  is  founded 
in  equity  and  love.  It  is  injustice  to  the  indi- 
gent, the  weak,  and  the  industrious,  when  the 
bounty  of  their  brethren  is  wasted  on  the  indo- 
lent and  extravagant.  The  greatest  kindness, 
which  can  be  shown  to  the  latter,  is  to  con- 
strain them,  if  possible,  "to  labor,  working 
with  their  own  hands  the  thing  which  is  good:" 
this  alone  can   preserve   them  from  mischief. 


1:7.— Phil.  4:7—9. 
1:18.  1  Sam.  17:37.  20:13.    P«. 
46:7,11.  Is.  ii:lO.   Matt.  23.  2B: 
20.    2  Tim.  4:22.    Phiiem.  2.5. 


1    1  Cor.  16:21.       Col.  4:1C. 

u  Sec  on  1:5. — Josh.  2: 12.  1  Sam. 

17:13. 
X  See  on  Roin.  10:20,24. 


A.  D.  56. 


CHAPTER  III. 


A.  D.  56. 


temptation,  and  misery.  (Note,  Eph.  4:28.) 
None  can  "eat  their  own  bread,"  vvno  are  not 
willing,  in  some  way,  to  labor  for  it.  Those 
who  neglect  their  own  business,  become  "busy- 
bodies,"  dfficious  internieddlers,  tale-bearers, 
and  disturbers  of  the  peace  of  families,  church- 
es, and  communities:  for  'Satan  finds  some  mis- 
•chief  still,  for  idle  hands  to  do.'  Persons  of 
this  description  ought  therefore  to  be  discoun- 
tenanced, rebuked,  and  "commanded  from  the 
Lord  Jesus,  with  quietness  to  labor  and  eat 
their  own  bread;"  and,  if  they  refuse  to  do  this. 


they  should  he  censured,  noted,  and  shunned 
by  all  believers,  till  brought  to  repentance. — 
No  ai)uses,  however,  of  this  or  any  other  kind, 
should  make  us  "weary  of  well-doing,"  check 
our  bounty  to  proper  objects,  or  our  genume 
good-will  to  the  most  unworthy. — While  we 
use  every  means  of  peace,  in  our  private  or 
public  capacity;  we  must  still  pray  to  "the 
Lord  of  peace,"  "to  give  us  peace  always,  and 
by  all  means;"  and  that  he  would  be  with  us, 
and  confer  his  grace  on  us  and  all  our 
brethren. 


THE 


FIRST   EPISTL.E  OF  PAULi  THE  APOSTLE 

TO 

TIMOTHY. 


The  time,  when  this  epistle  was  written,  constitutes  the  principal  difficulty  respecting  it.  It 
was  long  the  general  opinion,  that  the  apostle  wrote  it  soon  after  he  was  driven  from  Ephesus 
on  account  of  the  tumult  excited  by  Demetrius  and  his  craftsmen,  {^cts  19:21 — 40.  20:L) 
But  several  very  learned  and  respectable  men  have,  in  modern  times,  started  objections  against 
this  opinion,  which  they  think  insurmountable. -There  is  no  reasonable  doubt,  that  the  second 
Epistle  to  the  Corinthians  was  written,  during  the  apostle's  abode  in  Macedonia,  after  he 
came  thither  from  Ephesus.  But  it  is  evident  that  Timothy  was  with  him  when  he  wrote 
that  epistle;  for  his  name  is  inserted  in  the  superscription.  (2  Cor.  1  :l.  Note,  2  Cor.  2:12, 
13.) — How  then,  say  they,  could  he  have  been  left  at  Ephesus,  and  entreated  to  abide  there? 
(1:3.)  'And  as  to  the  only  solution  of  the  difficulty,  which  can  be  thought  of,  viz.  that 
'Timothy  might  follow  ...  so  soon  after  as  to  be  with  the  apostle  in  Macedonia,  when  he  wrote 
'his  epistle  to  the  Corinthians;  that  supposition  is  inconsistent  with  the  terms  and  tenor  of 
'the  epistle  throughout.  For  the  writer  speaks  uniformly  of  liis  intention  to  return  to  Timo- 
'thy  at  Ephesus;  and  not  of  his  expecting  Timothy  to  come  to  him  in  Macedonia.  (3:14,15, 
*4:1S.) — Therefore  I  concur  with  Bishop  Pearson,  in  placing  the  date  of  the  epistle,  and  the 
'history  referred  to  in  it,  at  a  period  subsequent  to  St.  Paul's  first  imprisonment,  and  conse 
♦quently  to  the  eraup  to  which  the  Acts  of  the  Apostles  bring  his  history.'  Paley.  This  is  a 
fair  statement  of  the  main  objection;  though  some  things  of  inferior  moment  will  require  a 
little  attention.  It  may,  however,  be  questioned,  whether  the  conclusion  here  deduced,  does 
not  lie  open  to  still  more  insuperable  objections.  Some  regard  may  be  due  to  the  total  silence 
of  the  scripture,  as  to  any  subsequent  visit  of  the  apostle  to  Ephesus,  and  his  departure  thence 
to  Macedonia. — It  is  indeed  allowed,  that  during  his  imprisonment  at  Rome,  he  mentions  m 
his  epistles,  a  purpose  of  visiting  several  places  in  the  eastern  regions.  {Phil.  2:24.  Philem. 
22.  Heh.  13:19,23.)  And  in  his  second  epistle  to  Timothy,  it  appears,  that  he  had  been  at 
several  places  in  the  neighborhbod  of  Ephesus.  Still,  however,  there  is  no  intimation  that  he 
visited  Ephesus.  He  observes,  in  the  close  of  this  epistle,  that  he  had  sent  Tychicus  to 
Ephesus;  which  may  imply,  that  he  had  not  gone  thither  himself — Indeed,  whether  it  be 
allowed,  according  to  historical  records  which  are  not  very  satisfactory,  that  he  hastened  from 
Crete  to  Rome,  hearing  accounts  which  induced  him  to  think  that  his  presence  there  was 
necessary;  or  whether  his  persecutors  seized  on  him,  and  conveyed  him  to  Rome,  in  an  i«nex- 
pected  manner;  it  seems  evident  that  he  was  hurried  out  of  these  regions,  before  he  had  time 
to  accomplish  his  purposes,  in  the  manner  which  he  wished  to  do.  {Notes,  2  Tim.  4:12 — 20.) 
It  might  also  be  brought  as  an  objection  to  this  opinion,  that  Timothy,  after  the  conclusion 
of  St.  Paul's  first  imprisonment  at  Rome,  must,  on  any  computation,  have  been  above  thirty 
years  of  age;  and  though,  at  that  time  of  life,  the  exhortation  to  flee  youthful  lusts  might  not 
be  unseasonable;  (2  Tim.  2:22.)  yet  the  caution,  "Let  no  man  despise  thy  youth,"  (4:12.) 
seems  not  so  consistent. — But  the  grand  difficulty  arises  from  the  words  of  the  apostle  to  the 
Ephcsian  Elders  at  Miletus:  "And^  now,  behold,'l  know  that  ye  all,  among  whom  I  have  gone 
preaching  the  kingdom  of  God,  shall  see  my  face  no  more."  It  is  evident,  that  the  persons 
present  understood  this,  not  as  a  conjecture,  or  as  'a  desponding  inference,'  but  as  a  prediction. 
When  the  apostle  perceived  the  overwhelming  sorrow,  which  it  had  excited  in  them,  he 
neither  retracted  nor  qualified  it:  and  it  seems  unquestionable  that  the  historian  records  it  as 
a  prophecy.  {Notes,  Acts  20:25—27,36—38.)  The  words  'Ye  all,  &c.'  confine  the  interpre- 
tation to  the  persons  present:  the  prediction  therefore  would  be  exactly  fulf  lied,  though  the 


I.  TIMOTHY. 

apostle  visited  many  placea  in  that  neighborhood;  nay,   though  he  purposed  (which  is  not 
likely)  to  visit  Ephesus,  provided  he  did  not  actually  go  thither,  or  meet  any  ol'  the  elders  to 
whom  he  gave  the  charge  at  Miletus. — It  can  hardly  be  supposed,  that  after  an  absence  of  per- 
haps rather  more  than  ten  years,  the  apostle  revisiting  Ephesus,  found,  that  all  the  elders  whom 
he  had  addressed  at  Miletus  were  dead.     But,  except  on  this  very  improbable  supposition,  or 
on  that  of  the  words  before  adduced  being  a  mere  conjecture,  in  which  the  event  proved  the 
apostle  to  have  been  mistaken;  we  must  adhere  to  the  old  opinion,  that  this  epistle  was  written 
immediately  after  the  apostle  had  left  Ephesus  to  go  into  Macedonia:  because  it  is,  on  every 
other  supposition,  almost,  if  not  absolutely  certain,  that  he  never  after  left  Ephesus  to  go  into 
Macedonia.      But  let  us  next  consider,  whether  the  objections  above  so  cogently  stated, 
against  the  ancient  opinion,  may  not  be  satisfactorily  answered. — The  apostle  must  have  spent 
some  considerable  time  in  JVIacedonia,  after  he  left  Ephesus,  and  before  he  went  to  Corinth: 
for  "he  went  over  to  those  parts,  and  gave  them  much  exhortation."    {.dcts  20:2.)    Now,  it 
is  not  in  the  least  improbable,  that  unforeseen  circumstances  might  induce  Timothy  to  leave 
Ephesus,  sooner  than  either  he  or  the  apostle  had  intended.     The  virulence  of  the  persecu- 
tors might  drive  him  thence;    or  he  might  need  some  counsel  and  instruction,  in  respect  of 
the  false  teachers,  or  on  some  special  points,  which  had  occurred  to  him  concerning  the  state 
of  the  church. — Various  circumstances,  indeed,  might  render  it  inexpedient  for  him  to  continue 
at  Ephesus,  according  to  the  plan  at  first  formed.     On  the  other  hand,  it  is  probable,  the 
apostle  wrote  this  epistle  as  soon  as  he  arrived  in  Macedonia:  and  at  that  time  he  might  fully 
purpose,  and  confidently  hope,  to  go  to  Timothy  at  Ephesus,  and  yet  be  disappointed. — Thus, 
he  had  "once  and  again,"  purposed  to  return  to  Thessalonica;  "but  Satan  hindered  him." 
(1    Thes.  2:18.)     Thus  he  had  seen  cause  to  alter  his  plan,  in  respect  of  going  to  Corinth, 
even  after  he  had  given  some  intimations  of  it.     (Notes,  2  Cor.  1 :15 — 20.) — It  may  not  im- 
probably be  conjectured,  that  the  apostle,  when  he  left  Ephesus,  expected  that  Timothy  would 
abide  there,  till  he  had  accomplished  his  business  in  Macedonia  and  Achaia;  and  that  he  should 
be  enabled    to   go   to   him   at    Ephesus;    as   he   took    his    voyage   to   Jerusalem   with  the 
contributions  of  the  churches:    but,  having  been  induced,  by  the  malicious  designs  of  the 
Jews,  to  go  from   Corinth   through  Macedonia;  so  much  time  had  elapsed,  that  he  found  it 
necessary  to  sail  past  Ephesus,  lest  he  should  not  arrive  at  Jerusalem  by  the  least  of  Pente- 
cost.    This  might  derange  one  part  of  his  plan;  and  the  departure  of  Timothy  from  Ephesus 
would  defeat  another.   (Notes,  Acts  20:1— 6,13— 16.)— As  the  difficulties  on  this  side  seem  to 
me  far  less,  than  those  on  the  other,  I  adhere,  though  with  diffidence,  to  the  ancient  opinion, 
and  shall  comment  on  the  epistle  accordingly. — The  history,  in   the  Acts  of  the  Apostles, 
implies,  that  Timothy  continued  with  the  apostle,  during  his  progress  through  Macedonia, 
and  his  abode  at  Corinth:  and  that  he  returned  with  him  through  Macedonia  into  Asia.    But 
Timothy  is  not  afterwards  mentioned,  as  accompanying  the  apostle,  either  to  Jerusalem,  or  in 
his  subsequent  imprisonment  at  Cajsarea,  or  in  his  voyage  to  Rome:  and  it  is  probable,  that 
he  abode  in  Asia;  and,  accompanying  the  elders  of  Ephesus,  when  they  parted  liom  the  apos- 
tles, he  settled  at  that  city  for  some  years;  according  to  the  ancient  records  of  the  church' 
concerning   him. — But  when    four  years  or  nearly  "had  passed,  it  seems  that  he   went  to 
the  apostle  at  Rome,  and  was  imprisoned  with  him,  but  was  soon  set  at  liberty,  and  sent  to 
Phdippi.     (Phil.  2:19.  Heb.  13:23.)— In  respect  to  Timothy,  it  is  sufficient  to  refer  to  the 
account  before  given  of  his  appointment  to  be  St.  Paul's  companion  in  travel.     (Notes,  Jlcts 
16:1—5.)     Having  been  trained  up  under  the  apostle's  immediate  care;  he  imbibed,  in  an  ex- 
traordmary  degree,  his  spirit  and  principles,  and  was  peculiarly  beloved  by  him.  The  apostle, 
when  suddenly  driven  from  Ephesus,  had  left  Timothy  behind  him  to  settle  the  concerns  of 
that  church,  in  the  best  manner  he  could;  and  wrote  this  epistle  to  him  for  his  direction  in  so 
domg.— Whether  the  above  conjecture  (for  we  have  no  authentic   records  to  direct  us,)  of 
1  imo thy 's  return  to  Ephesus  and  residence  there,  be  well  grounded,  or  not;  these  directions 
would  not  be  in  vam:  for  the  substance  of  them  would  be  equally  applicable  in  any  other 
church,  to  which  he  might  be  sent,  or  in  which  he  might  have  resided.— Indeed,  it  does  not 
appear  that  the  apostle  intended  to  give  Timothy  instructions  exclusively,  or  even  principally, 
respecting   the    Ephesian    church;    but    rather  general    counsels    for    his   conduct   in    the 
cnurches  of  Christ;  and  for  that  of  all  others,  when  called  to  act  in  similar  circumstances.— 
Having  done  the  work  for  which  he  was  bid  to  stay  at  Ephesus,  he  might  go  on  to  other 
Wc>>^'f        °!rj  ^^^■"'^'O'' an  Evangelist,  and  setlHng  ordinary  church-governors,  bishops, 
Hh\r/-J^'         df aeons,  where  they  were  wanting,  and  doing  all  other  things  mentioned  in 
ca  tinnr    '  -^^    .''?^^  *°  ¥  performed  in  the  church  of  God.'    Whitby.—The  epistle  contains 
believer     !^'"k  teachers;  directions  concerning  the  worship  of  God,  and  the  behavior  of 

exhortati'nn^'t  •^V^i'^^^^,'"  ^^^  conduct  to  be  required  in  bishops  and  deacons,  and  their  families; . 
ministers  pL  V^f'Vr^'' i^""^*^'""'"^  ^^^  private  and  public  behavior,  especially  in  ordaining 
several  !\n7u^Ti''^  oHenders,  and  settling  the  other  affairs  of  the  church :  admonitions  against 
tical  counseltln  1  ™P*  ""^'  ^ol*^"^"  charges  to  faithfulness,  and  various  doctrinal  and  prao- 
are  peculiarlv  renrt  u""^  interwoven  with  them.     This,  and  the  two  following  epistles, 

meditated  on   bvalU  hK  '"''^^'^'^tion  to  ministers;  and  should  be  continually  studied,  and 
ministry.— The  nost^-ii'^       u  ^^^^^^  character,  or  are  preparing  for  the  good  work  of  the 
apostle'hadneveVvis3.i:^^''^^''®fP'^^'''^''"""^^3"'^'cea;    but  it  is  almost  certain  that  the 
454]  ^^^^  '^'^y  ^^hen  he  wrote  this  epistle.     (Col.  2:1.) 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


CHAP.  I. 

The  aposlle  salutes  Timothy,  1,2;  reminds  him  for  what  purpose  he 
was  left  at  Ephesus,  3,4;  shows  that  "the  end  of  the  coniniandrneni 
is  love,  from  a  pure  heart,  a  good  conscience,  and  unfeigned  fnilii," 
5j  from  which  some  having  swerved,  in  attempting  to  preach  the  Jaw 
had  perverted  it,  6,7.  The  law  is  good;  but  is  intended  to  condemn 
transgressors,  8 — 10;  which  accords  with  the  gospel  also,  11.  With 
deep  humility  and  thankfulness,  the  apostle  speaks  of  his  own  con- 
version, and  the  encourageineut  given  by  it  to  sinners  in  every  age; 
and  ascribes  glory  to  God,  12 — 17.  He  charges  Timothy  to  main- 
tain fiilh  and  a  good  conscience;  ai>d  mentions  some,  who  had  re- 
nounced the  truth,  and  whom  he  had  delivered  unto  Satan,  18 — 20. 

PAUL,  '^  an  apostle  of  Jesus  Christ, 
''  by  the  commandment  of  "^  God  our 
Saviour,  and  Lord  Jesus  Christ,  which  ^is 
our  Hope; 

2  Unto  ^  Timothy,  ^my  own  son  in  the 
faith:  ^  Grace,  mercy  and  peace,  from  God 
our  Father,  and  Jesus  Christ  our  Lord. 

Note. — In  this  address,  Paul  called  himself 
"an  apostle  of  Jesus  Christ,  by  the  command- 
ment of  God  our  Saviour;"  by  which,  in  this 
connexion,  the  Person  of  the  Father  seems  in- 
tended, as  purposing  salvation  for  sinners,  form- 
ing the  plan  of  it,  and  giving  his  own  Son  to  be 
''n  human  nature  their  Saviour:  but,  the  Lordl 
Jesus  was  joined  in  granting  this  commission,' 
as  being  one  with  the  Father,  in  essence,  au-i 
thority,  and  counsel.  The  apostle  called  "the 
Lord  Jesus  our  Hope;"  as  all  his  hope  of  sal- 
vation and  eternal  happiness  was  fixed  upon  the 
Person,  righteousness,  atonement,  and  media- 
tion of  Christ.  (Marg.  Ref.  a — d. — Notes, 
Bom.  5:1— 5.  15:8—13.  £pA.  1 :9— 14.  Col. 
1:25—27.  1  Pet.  1:3—5,17—21.)  He  also  ad- 
dressed Timothy,  as  his  "own  son"  in  the  faith, 
or  his  genuine  Son.  In  all  probability  he  was 
the  instrument  of  Timothy's  conversion;  he 
had,  as  it  were,  educated  him  in  the  gospel, 
and  Timothy  reverenced  him,  and  served  v/ith 
him  in  his  ministry  as  a  dutiful  son  with  a  lov- 
ing Father.  (Notes,  Acts  16:1— S.  Phil.  ^: 
19 — 23.)  From  the  exuberance  of  his  love  to 
Timothy  he  added  the  word  "mercy"  to  his 
usual  salutation;  or  perhaps  because  his  pecul- 
iar trials  and  services  would  require  peculiar 
consolations,  from  the  compassion  and  mercy  of 
the  Lord  towards  him.  (Marg.  Ref.  e — g.) — 
God  our  Saviour.  (1)  'The  Father  saves  us, 
'as  reconciled  to  him  in  the  Son;  and  the  son 
'saves  us,  as  reconciled  in  his  flesh.'  Beza. 
(Notes,  Is.  12:1,2.    Tit.  2:9,10.  3:4—7.) 

The  commandment.  (1)  ETTnuyi^v.  Rom.  16: 
26.  1  Cor.  7:6,25,  et  al.—My  own  son.  (2) 
Fviiaionexvoi.  Tit.  1:4,  See  on  2  Cor.  8:8. 
rvrjaibtg-    See  on  Phil.  2:20. 

3  As  I  besought  thee  to  abide  still  •*  at 
Ephesus,  '  when  I  went  into  Macedonia, 
that  thou  mightest  ^  charge  some  that  they 
teach  no  other  doctrine, 

4  Neitlier  give  heed  '  to  fables  and  ">  end- 
less genealogies,  which  minister  "questions, 


a  5ee  on  Rnm.    1:1.     l.f'or.   1:1. 
b  2:7.     Acts  9:15.     26:lfi— 18.   1 

Cor.  9:17.  Gal.  1:1,11.    2  Tim. 

1:11.     Til.    1:3. 
e  2:3.  4.10.    Ps.  106:21.  Is.  I2;2. 

43:3,11.  45:15.21.  49.26.  60:16. 

63:3.  Hos.  13:4.  Luke  1:47.    2: 

11.    2  Tim.  1:10.     Tit.  1:3.     2: 

13.  3:4,6.    2  Pet.   1:1.    1  John 

4:14.     Jude25. 
a  Kom.  15:12,13.     Col.  1:27.     2 

Thai.  2:16.     1  Pet  1:3,21. 


e  6«oiiAcU   16:1—3 — 1   The»; 

3:2. 
f   18.    1  Cor.  4:14—17.     Phil.  2: 

19—22.    2  Tim.  1:2.    2:1.  Tit. 

1:4. 
g  5ee  on  Rom.    1:7. — 2   Tim.    1: 

2.  Tit.  1:4.     1  Pel.  1:2. 
h  Acts  19:l,&c. 
i   Actj  20:1—3. 
k  4:6,11.  5:7.    6:3,17.  Gal.  1:6,7. 

Eph.  4:14.  'Col.2:6— 11.    Tit. 

1:9-11.    2  John  7,9,10.    Rev. 


rather  than  "godly  edifying  \\hich  is  in  faith, 

so   do.  [Practical  Observations.] 

Note.— The  apostle  left  Timothy  at  Ephe- 
sus, when  he  went  thence  into  Macedonia; 
(Preface;)  that  he  might  solemnly  and  con- 
stantly charge  certain  persons  to  teach  no  other 
doctrines,  than  what  he  had  done.  (Marg.  Ref. 
k. — Note,  Gal.  1 :6— 10.)  The  Judaizers  would 
be  sure  .o  take  the  opportunity  of  St.  Paul's 
absence  to  propagate  their  tenets:  and  he 
knew  them  to  be  zealous  for  the  tradition.s 
and  fabulous  pretences  of  the  Elders  and  Phar- 
isees, as  well  as  for  the  Mosaic  law.  But  the 
Ephesians  must  be  warned  not  to  take  notice 
of  such  fables;  or  of  their  genealogies,  which 
related  to  their  descent  from  Abraham,  or  the 
patriarchs,  or  from  Aaron,  or  David,  by  which 
they  imagined  themselves  entitled  to  peculiar 
privileges.  These  genealogies  led  to  endless 
intricacies  and  perplexities,  and  to  many  diffi- 
cult questions  and  useless  controversies;  and 
they  rather  induced  a  carnal  presumption  and 
a  self-confident  temper;  than  led  to  any  im- 
provement in  gotlliness  and  holiness  of  heart 
and  life;  which  could  only  be  maintained  and 
increased  by  faith  in  the  truth  and  promises  of 
God,  through  Jesus  Christ.  This  charge 
therefore  was  to  be  steadfastly  observed  by  him. 
(Marg.  Ref  i—n.— Notes,  Col.  2:5—23.)— 
Some  imagine,  that  "endless  genealogies,"  de- 
note the  extravagant  and  indeed  unintelligible 
notions  of  the  Gnostics  and  other  heretics, 
about  the  origin  of  the  world;  and  various  fic- 
tions and  vain  imaginations:  (Note,  Tit.  3:9.) 
but  the  context  seems  to  determine  in  favor  of 
the  interpretation  before  given;  and  it  may 
well  be  questioned,  whether  any  of  these  here- 
tics had,  at  so  early  a  period,  openly  propagat- 
ed their  incoherent  and  profane  jargon. —  God- 
ly edifying.  (4)  Or  "Edification  of  God;" 
'because  it  hath  God  for  its  Object  and  End, 
'as  tending  to  the  true  knowledge  and  right 
'worship  of  God:  it  is  efficiently  from  him,  ... 
'and  tendeth  highly  to  his  glory.'    Whitby. 

That  they  teach  no  other  doctrine.  (3)  Mrj 
eiFoodtdiroxukeir.  6:3.  Not  elsewhere. —  To 
fables.  (4)  Mv^ot:.  4:7.  2  Tim.  4:4.  Tit.  1 :14. 
'2  Pet.  1:16. — Endless  genealogies.]  FFveuloyi- 
aig  aneQurjoig. — rsyfuloyia.  Tit.  3:9.  Not 
elsewhere,  rerenloysct),  Heb.  7:6. — 1  Chr.  5: 
I.  Sept. — AneQuvioQ.  Here  only. — Minister.] 
nuQexmi.  6:17.  3faf<.  26:10.  LwA-e  6:29. 
Acts  16:16.  28:2.— Q«es<zoMs.]  Zijiyaeig.  6:4. 
John  3:25.  Acts  25:20.    Tit.  3:9. 

5  Now  P  the  end  of  the  commandment 
is  1  charity,  out  of  ''  a  pure  heart,  and  of 
'  a  good  conscience,  and  o/' faith  unfeigned: 

Note.— The  word  rendered  "commandment,'* 
is  by  some  explained  of  the  moral  law,  the  scope 
and  substance  of  which  is  "charity,"  or  "love," 
towards  God  and  man.     Others  understand  it 


2:1,2,14,20. 
1    4:7.  6:20.   2Tim.  2:16-18.  4: 

4.     Tit.  1:14.     2  Pet.  1:16. 
m  Tit.  3:9. 

n  6:4.5.     2  Tim.  2:23. 
o3:l6.   6:3,11.    2Cor.  1:12.   7:9, 

10.    Kph.  4:12—16.      Tit.  1:1. 

Ileh.  13:9. 
p  Rom.  10:4.     13:8—10.    Gal.  5: 

13,14.22.      1  J.>hn4:7— 14. 
<)  Mark  12:28— 34.     Rom.l4:l5. 

1  Cor.  8:1—3.  13:   14:1.  1  Pet. 


4:8.     2  Pel.    1:7. 
r    Ps.  24:4.       51:10.      .ler.  4:14. 

Matt.  5:8.     12:35.  Acts  15:9.    2 

Tim.  2:22.     Jam.  4:E.     1    Pel. 

1:22.      1  John  3:3. 
5    19.      3:9.       \cts23:l.      24:16. 

Rom.  9:1.  2  Cor.  1:12.  2  Tim. 

1-3.  Tit.  1:15.    Heh.  9:14.     It* 

22.     13:18.      I  Pel.  3:16,21. 
t    Gal.  5:6.  2  Tim.  1:5.  Heb.  11: 

5,6.      1  John  3:23. 


[455 


A.   D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


t.o^meau  the  revelation  of  God  to  men,  by  the 
Rospel;  the  end  of  which  is  to  restore  fallen 
sinners  to  the  love  required  by  the  law:  and 
this  better  suits  the  context.  But  others  ex- 
plain it  of  "the  charge"  given  to  Timothy  by 
the  apostle;  and  this  seems  to  be  the  right  in- 
terpretation, ior  thus  it  had  reference  both  to 
the  law  as  the  rule  of  duty,  and  to  the  grand 
disign  of  the  gospel.  {Marg.  Ref.  p,  q.)  The 
"charity,"  or  love,  here  spoken  of,  must  arise 
out  of  "a  pure  heart,"  the  soul  having  been 
cleansed  by  renewing  grace,  from  the  love  and 
pollution  of  sin,  and  from  carnal  enmity  and 
selfishness:  (Marg.  Ref.  r.—Note,  1  Pet.  1: 
22 — 25.)  and  a  "good  conscience;"  or  one 
well  informed  concerning  the  will  of  God,  and 
made  tender  and  active  by  divine  grace,  as  well 
as  purged  from  guilt  by  the  blood  of  Christ; 
that  so  the  possessor  might  be  influenced  to  act 
conscientiously  in  his  whole  conduct.  {Marg. 
Ref.  s.— Notes,  Acts  24:10—21,  v.  16.  2  Cor. 
1:12— 14,  u.  12.  He6.  9:11— 14.  13:18,19,  v. 
18.  1  Pet.  3:13^16.)  It  must  also  come  from 
"unfeigned  faith,"  or  a  sincere  belief  of  divine 
testimony,  the  truths  revealed  in  the  sacred 
scripture;  and  a  reliance  on  Christ,  and  the 
promises  of  God  through  him.  This  "faith, 
working  by  love,"  "purifying  the  heart,"  and 
producing  "a  good  conscience,"  constituted  the 
substance  of  what  the  apostle  ordered  Timothy 
to  give  in  charge  to  the  Ephesian  teachers;  be- 
cause it  comprised  the  grand  essentials  of  evan- 
gelical religion.  The  several  characteristics  of 
love,  here  given,  admirably  distinguish  it  from 
the  spurious  charity  which  is,  in  modern  time, 
the  favorite  virtue  of  the  world. — It  is  not  the 
natural  growth  of  the  human  heart,  but  exists 
only  in  a  heart  purified  by  divine  grace.  It 
grows  out  of  "a  good  conscience,"  and  is  in- 
separable from  it;  not  sacrificing  truth  and 
common  sense,  as  well  as  conscience,  to  the 
phantom  of  candor  and  liberality:  it  springs 
from  faith,  instead  of  being  independent  of  it 
and  superseding  it.  {Notes,  1  Cor.  13:  Gal. 
5:1—6,22—26.) 

The  end.  (5)  To  ...  lelo;.  1  Pet.  1  :9.  See 
on  -Rom.  10:4.—  The  commandment.]  Trjg  ntt- 
^nyyeliug,  18.  1  Thes.  4:2.  See  on  ^c<si5:28. 
An  injunction  received  from  a  superior,  and 
delivered  as  a  message  to  inferiors. —  Unfeign- 
ed.] jliv7ioxqnn.  Rom.  12:9.  2  Cor.  6:6.  2 
I'm.  1:5.    Jajn.  3:17.    1  Pet.  1:22. 

6  *  From  which  some  having  "  swerved 
have  ""  turned  aside  unto  vain  jangling; 

7  Desiring  >' to  be  teachers  of  the  law; 
^  understanding  neither  what  they  say,  nor 
whereof  they  affirm. 

iVofe.- From  this  love,  and  purity,  and  con- 
scientiousness, some  professed  Christians  had 
swerved,  or  deviated,  out  of  zeal  for  external 


Or,  JVhirh  some  vot  aiming  at. 
u  6:21.     2  Tim.  2:18.     Gr. 
X  5:15.      6:4,5,20.     2  Tim.  2:23, 

24.       Tit.  1:10.     3:9.  ' 

y  Ads    15:1.       Rom.  2:19—21 

(Jal.  3:2,5.  4:21.  5:3,4.  Tit    l" 

10,11. 
«  6:4.      Is.  29:13,14.     Jer.  8:8  9 

Malt.  15:14.  21:27.   23:16—24' 

John  3:9,10.    9:40,41.     2  Tim 

3:7.     2  Pel.  2:12. 
•  lleut.  4:6— 8.     Neh.  9:13.     Ps. 

19:7—10.  1 19:96— 105,127,128. 

Rom.    7:12,13,16,18,22.     12:2. 

lial   3:21. 


b  2  Tim.  2:5. 

c  Rom.  4:13—16.     5:20.       6:14. 

Gal.  3:10—14,19.     3:23. 
<1  2  Thes.  2:8.     Gr. 
c  Rom.  1:30.      Tit.  1:16.      3:3. 

Heb.  11:31.    marg.   1  Pet.  2:7. 

3:20. 
f  1   Pel.  4:18. 
g  Jer.  23:11.    E/,.  21:25.     Heb. 

12:16. 
I  h  Lev.  20:9.      Deut.   27:16.      2 

Sam.  16:11.  17:1—4.    2  Kings 

19:37.    2  Chr.  32:21.  Prov.  20: 
1       20    28:24.   30:11  -7.  MalL  10: 


distinctions,  legal  observances,  and  human  tra- 
ditions. Thus  they  turned  aside  from  tiie  I'aith 
also,  and  got  engaged  in  vain  janglings,  and 
angry  controversies,  about  doubtful  points  of 
small  consequence.  {Marg.  Ref.  u,  x.)  For 
they  were  desirous  of  being  "teachers  or  doc- 
tors of  the  law;"  and  to  exercise  that  office 
among  Christians,  in  order  to  acquire  a  reputa- 
tion for  learning,  and  to  be  called  Rabbi: 
{Notes,  Matt.  23:5—10.)  but  they  "neither 
understood  what  they  said,  nor  whereof  they 
affirmed,"  with  full  and  unqualified  confidence. 
They  declaimed,  in  a  perplexed  and  inconclu- 
sive manner,  upon  general  topics;  not  under- 
standing the  spiritual  nature  and  uses  of  the 
moral  law,  which  they  attempted  to  explain; 
nor  the  typical  import  of  those  abrogated  cere- 
monies, which  they  enforced.  {Marg.  Ref.  y, 
z.— Notes,  8—11.  Ex.  20:1.  John  1:17.) 

From  which  some  having  swerved:  (6) 
"Which  some  not  aiming  at."  Marg.  ' Slv  n- 
vrg  (tgo/>j(TufTf;.  6:21.  2  Tim.  2^18.  Ex  a 
priv.  et  go/<itouia,  recta  ad  scopum  tendo. — 
Have  turned  aside.]  EBf-TQuTDjnuv.  5:15.  6: 
20.  2  3'm.  4:4.  Heb.  \^:\^.—  Vain  jangling.] 
MitiuioXnyiiti'.  Here  only.  HJitTotoXnyog'  Tit. 
1:10. —  Teachers  of  the  law.  (7)  A'^o/nodidaa- 
xai.ot.  Luke  5:17.  Acts  5:34. —  They  affirm.] 
JiaGedutaPTui.      Tit.  3:S.    Not  elsewhere. 

8  But  we  know  that  *  the  law  is  good,  if 
a  man  use  it  ''lawfully; 

9  Knowing  this,  that  *^  the  law  is  not 
made  for  a  righteous  man,  but  for  "the  law- 
less and  ^disobedient,  for  *'the  ungodly  and 
for  sinners,  for  unholy  and  ^  profane,  for 
^  murderers  of  fathers,  and  murderers  of 
mothers,  for  '  manslayers, 

10  For  "^  whoremongers,  for  them  that 
'  defile  themselves  with  mankind,  for  "'  men- 
stealers,  "  for  liars,  for  °  perjured  ])ersons, 
and  if  there  be  any  other  thing  that  is  p  con- 
trary to  sound  doctrine; 

111  According  to  the  "■  glorious  gospel 
of  'the  blessed  God,  *  which  was  commit- 
ted to   my  trust.  [Practical  Obsa-vations.] 

Note. — The  apostle,  and  indeed  all  compe- 
tent ministers  and  established  Christians,  "knew 
that  the  law  was  good"  in  itself,  or  for  its  in- 
tended purposes,  provided  "a  man  used  it  law- 
fully," according  to  its  real  import,  and  the  de- 
sign of  the  great  Law-giver.  The  moral  law 
"is  holy,  just,  and  good,"  resulting  from  the 
nature  of  God  and  man,  and  men's  relations  to 
him  and  to  each  other.  Even  the  ceremonial 
law  had  a  relative  goodness,  for  the  time,  as 
typical  of  Christ  and  the  gospel:  and  the  en- 
tire Mosaic  dispensation  was  good;  as  separat-. 
ing  Israel  from  other  nations,  affording  them 


21. 
i    Gen.  9:5,6.     Ex.  20:13.    21:14. 

Num.  35:30—33.  Deut.  21:6— 

9.  Proi'.  28:17.  Gal.  5:21.  Rev. 

21:8.     2-2:15. 
k  Mark  7:21,22.       1  Cor.  6:9,10. 

Gal.   5:19—21.     Eph.  5:3—6. 

Ileb.  13:4. 
1    Gen.  19:5.    Lev.  18:22.  20:13. 

Rom.  1:26,27.     Jude  7. 
m  Gen.  37:27.      40:15.      Ex.  21: 

16.      Deut.  24:7.       Rev.  18:13. 
n  .Tohn  8:44.     Rev.  21:8,27.  22: 

15. 


o  Ex.  20:7.  Ex.   17:1fi— 19.    Hos. 

4:J,2.  10:4.     Zech.  .5:4.      8:17. 

Mai.  3:5.     l\l,ill.  5:33— 37. 
p  6:3.    2  Tim.  1:13.  4:3.    Tit.  1: 

9.     2: I . 
q  Rom.  2:16. 
r   Vs.    138:2.       Luke  2:10,11,14. 

2  Cor.  3:8—11.  4:4,6.    Eph.  I:. 

6,12.  2:7.  3:10.  UVt.  1:11,12. 
s  6:15. 
t  2:7.  6:20.   1  Cor.  4:1,2.  9:17.2 

Cor.  5:18-20.     Gal. 2:7.    Col. 

1:25.   1  Th3!.  2:4.  2Tim.  1:11 

14    2:2.  Tit.  1:3. 


456] 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


the  means  of  grace,  and  introducing  Christian- 
ity, (MiV'g.  Ref.  a,  h.- -Notes,  Deut.  32:4. 
liom.  7:7—12.  Gal.  3:19—22.)  But  to  en- 
force the  Mosaic  law  on  Christians;  or  to  teach 
them  to  depend  on  their  own  obedience  to  any 
part  of  it  for  justification,  was  contrary  to  the 
real  meaning  of  tlie  law  itself  and  the  inten- 
tion of  the  Law-giver.  It  was  evident,  even 
from  the  books  of  Moses,  when  properly  un- 
derstood, that  "Christ  was  the  End  of  the 
law  for  righteousness  to  every  believer;"  and 
that  the  strict  demands  and  awful  sanction  of 
the  law  itself,  were  intended  to  show  the  Is- 
raelites, that  they  could  not  be  justified  by  it, 
but  must  live  by  faith  in  the  promised  Saviour. 
{Notes,  Rom.' 10:1—4.  Gal.  5:1—6.)  As, 
therefore,  believers  were  righteous  persons  in 
God's  appointed  way,  both  as  to  their  justified 
state  and  obedient  conduct,  the  law  was  not 
enacted  against  them.  Indeed  laws  in  general 
were  not  made  to  coerce  the  well-disposed  sub- 
ject, but  the  ill-affected :  and  the  case  was  the 
same  in  respect  of  the  divine  law.  Its  design 
(as  far  as  it  is  penal)  is  to  restrain  and  condenm 
the  wicked :  n(5t  to  hold  the  humble  in  servile 
bondage  by  its  curse;  though  its  precept  will 
be,  of  course,  the  rule  of  their  conduct  and  the 
standard  of  their  duty. — "The  law  is  not  made 
against  the  righteous."  This  seems  a  fair  trans- 
lation, and  certainly  is  the  meaning  of  the 
words. — "If  a  man  use  it  lawfully;"  'that  is,' 
says  Theodoret,  'if  he  comply  with  the  scope 
'of  it,  which  is  to  bring  him  to  Christ.  ...  The 
'law  was  not  made  to  condemn  the  just  man: 
'for  against  such  there  is  no  law  condemning 
'them;  (Gal.  5:23.)  but  it  lies  against  the  la w- 
'less  to  condemn  them.'  Whitby. — After  the 
general  terms  of  "lawless  and  disobedient," 
which  relate  to  the  disregard  and  contempt  of 
God's  commandments,  as  manifested  in  the 
outward  conduct;  the  apostle  mentions  the 
"ungodly  and  sinners,"  or  those  who  neglect 
their  duties  to  God  and  their  neighbors;  and 
"unholy  and  profane,"  which  may  refer  to  the 
gross  sensuality  and  debauchery  of  multitudes, 
and  that  daring  impiety  commonly  connected 
with  it.  He  then  enumerates  some  particular 
crimes  of  the  most  atrocious  nature.  (Marg. 
Ref.  c — o.)  Doubtless  numerous  instances  of 
each  Avere  found  among  the  Gentiles,  and  some 
perhaps  among  the  bigoted  Jews,  who  depended 
on  the  laAV,  or  on  some  law,  and  yet  scanda- 
lously broke  their  own  rule  of  conduct.  (  Rom. 
2:12 — 29.)  "Men  stealers,"  are  inserted  among 
these  daring  criminals,  against  whom  the  law 
of  God  directed  its  awful  curses.  (Note,  Ex. 
21 :15 — 17.)  These  wer-  persons  who  kidnap- 
ped men  to  sell  them  for  slaves :  and  this  prac- 
tice seems  inseparable  from  the  other  iniquities 
and  oppressions  of  slavery;  nor  can  a  slave- 
dealer  by  any  means  keep  free  from  this  atro- 
cious criminality,  if  indeed  'the  receiver  be  as 
'bad  as  the  thief — 'They  who  make  war  for 
'the  inhuman  purpose  of  selUng  the  vanquish- 
'ed  for  slaves,  as  is  the  practice  among  African 
'princes,  are  really  man-stealers.  And  they, 
'who,  like  Africantraders,  encourage  their  un- 
'christian  traffic,  by  purchasing  that  which  they 
*know  to  be  thus  unjustly  acquired,  are  partak- 


u  John  5:23.   Phil.  2;11.   Kev.  5. 

9—14.  7:10—12. 
X   2    Cnr.    3:5,G.     41.      12:9,10. 

Phil.  4:13.  2  Tim.  4:17. 
y  Acls  16:15.  1  Cor.  7:25. 

Vol.  ^I. 


z  5ee    on  11.  Acts  9:15. 

a  Acts  S: 3.  9:1,5,13.     22:4.    26:9 

—11.    I  Cor.  15:9.     Gal.  1:13. 

Phil.  3:6. 
b  16.  Hos.  2:23.     Rom.  5:20,21. 

5S 


'ers  in  their  crimes.'  Macknight.  The  clause 
should  have  been,  'know,  or  have  reason  to. 
'suspect.'  This  is  the  only  species  of  theft 
which  is  punishable  with  death,  by  the  law  of 
God.  (Ex.  21 :16.) — The  apostle  did  not  mean, 
that  none  but  persons  of  so  infamous  a  charac- 
ter lay  under  "the  curse  of  the  law;"  but  that 
it  was  directed  against  all  other  practices,  which 
were  "contrary  to  sound  doctrine,"  or  the  sal- 
utary nature  and  tendency  of  the  Christian 
revelation.  (Marg.  Ref.  p.— Note,  Tit.  2:1, 
2.)  According  to  this,  every  impenitent  sin- 
ner, every  man  who  allowed  himself  in  the 
practice  of  any  known  transgression,  remained 
under  the  covenant  and  curse  of  the  law.  This 
accorded  to  "the  gospel  of  the  glory  of  the 
blessed  God."  (Notes,  2  Cor.  4:3—6.)  as  en- 
trusted to  the  apostle  by  which  he  displayed  all 
his  perfections  in  the  most  honorable  and  har- 
monious manner,  by  saving  believers  from  their 
sins,  as  well  as  from  wrath:  (Note,  Rom.  2:12 
—16.)  for,  being  "ibe  blessed  God,"  the  Per- 
fection and  Source  of.  felicity,  as  well  as  of 
holiness,  he  had  devised  to  render  fallen  men 
partakers  of  his  happiness,  by  renewing  them 
to  the  participation  of  his  holiness.  (Marg. 
Ref.  q-L— Notes,  Ps.  119:12.  Heb.  12:9— 
11.) 

Lawfully.  (8)  Nojuifjog.  2  Tim.  2:5.  Not 
elsewhere.  'Ita  ut  postulat  natura  legis.* 
Schleusner. — Is  not  made.  (9)  Ov  xemxi.  Non 
posita  est.  Matt.  SAO.  5:14.  <28:6.  See  Luke 
2:34. —  The  lawless.]  Jvo^ioiq.  See  on  Mark 
15:28. — Disobedient.]  JtyvnoinKjoiQ.  Tit.  1: 
Q,\0.— Unholy.]  ^roaioig.  ^  Tim.  S:^.— Pro- 
fane.] BeGiikoic.  4:7.  6:^0.  2  Tim.  2:16. 
Heb.  12:16.  Be'fujloM,  Matt.  12:5.  Acts 'HA-.Q. 
— Murderers  of  fathers,  and  murderers  of 
mothers.]  nniQuXaixi;  xai  ^npquXiouiQ.  Here 
only.  'Ex  tkitiiq  (vel  /tirjTTjg)  et  aloiau)  seu 
'«io«t.j  ...  trituro:  deinde  mullis  ictibus  con- 
Hundo,  verbero,  percutio.'  Schleusner. — Man- 
slayers.]  Jvdoocpoi'oic.  Here  only. — Them  that 
defile  themselves  with  mankind.  (10)  Jqosvo- 
xonaic.  See  on  1  Cor.  6:9. — Men-stealers.'l 
Jt'8Qano8ianag.  Here  on\y. — Perjured  per- 
sons.] ETxioQxoig.  Here  on\y.  EnioQxeui,  Matt. 
5:33. — Is  contrary.]  ylfTixenai.  5:14.  See  on 
Gal.  5:17.  Keiuiu,  9. — Sound  doctrine.]  Ty 
vyuuvym]  diduaxaXia.  6:3.  2  Tivi.  4:3.  TiL 
1:9,  2:1.  '  Yyiairor  See  on  Luke  \i>:2l. —  The 
glorious  gospel  of  the  blessed  God.  (11)  To 
evixyyekiov  t//c  doS.iig  t«  ftaxagte  Qfo.  "The 
gospel  of  the  glory  of  the  blessed  God."  2  Cor. 
4:4,6.  Ci/.  1:11.  T^7.  2:13.  Mnxaqiog,  Q:l^. 
Matt.b.S—n.  11:6.  Tit.2AS,etal.~Which 
was  committed  to  my  trust.]  '0  emOTevx^jjv 
eyu).    See  on  Rom.  8:2. 

12  And  "I  tliank  Christ  Jesus  our  Lord, 
"  who  hath  enabled  me,  for  that  he  ^  counted 
me  faithful,  ^  putting  me  into  the  ministry; 

13  Wlio  ^  was  before  a  blasphemer,  and 
a  persecutor,  and  injurious:  "^but  I  obtained 
mercy,  "^  because  I  did  it  ignorantly  in  un- 
belief. 

14  And  ^  the  grace  of  our  Lord  was 


;30,31.    Heb.  4:16.  1  Pet.  2: 


c  Num.  15:30.    Luke  12:47.    23: 
34.    John  9:39 — 4l.    AcU  3:17. 


26:9.    Heb.  6:4-8.  ]0;2e— 29. 
2  Pet.  2:21,22. 
d  Acts    15:11.       Rom.    16:20.     2 
Cor.  8:9.  13:14.  Rct.  22;21. 


[457 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


*  exceeding  abundant,  *"  with  faith  and  love 
which  is  in  Christ  Jesus. 

Note. — The  consideration,  that  he  "had  been 
intrusted  with  the  gospel  of  the  glory  of  the 
blessed  God,"  awakened  in  the  apostle's  mind 
humble  and  admiring  gratitude,  and  he  burst 
forth  into  adoring  thanks  to  Chuist  Jesus,  for 
his  distinguished  mercy  to  him;  both  by  con- 
ferring on  him  abundantly  miraculous  powers; 
and  by  enduing  him  richly  with  the  courage, 
resolution,  and  patience  of  faith,  hope,  and  love. 
(Notes,  2  Cor.  12:7—10.  Phil.  4:10—13.) 
Thus  he  had  "enabled  him"  and  qualified  him, 
for  this  honorable  service;  and  had  "counted 
him  faithful,"  a  proper  person  to  be  employed 
as  his  steward  and  ambassador;  which  he  had 
evinced  "by  putting  him  into  the  ministry," 
and  owning  him  as  his  apostle.  This  was,  in 
all  respects,  most  astonishing  grace;  seeing  he 
had  before  been  a  most  daring  "blasphemer" 
of  his  name,  and  had  compelled  others  to  blas- 
pheme it;  he  had  furiously  persecuted  Christ's 
disciples,  and  most  injuriously  haled  them  to 
prison,  with  bitter  sarcasms  and  reproaches, 
and  sought  to  put  them  to  death,  from  entire 
enmity  to  the  name  and  cause  of  their  Lord ! 
(Marg.  Ref.  u— a.— Notes,  Jets  9:1—6.  26:9 
— 11.)  But,  though  his  conduct  had  been  so 
aggravated,  he  "had  obtained  mercy:"  fir  his 
sins  were  not  absolutely  unpardonable,  because 
he  had  perpetrated  them  "ignorantly  in  unbe- 
lief;" whereas,  if  his  knowledge  had  been  great- 
er, and  if  his  malice  had  been  exerted  against 
the  full  convictions  of  his  own  conscience,  he 
would  have  been  given  up  to  final  impenitence. 
His  ignorance  and  unbelief,  indeed,  amidst  such 
abundant  means  of  information  and  conviction, 
were  the  result  of  a  self-sufficient,  obstinate, 
and  contemptuous  prejudice  against  the  truth; 
yet  he  "verily  thought  that  he  ought  to  do 
many  things  against  the  name  of  Jesus,"  and 
was  in  no  sense  convinced  that  he  was  the 
Messiah:  but  there  were  others,  who  were  hur- 
ried on  by  malice,  ambition,  and  selfishness,  to 
act  in  direct  opposition  to  the  dictates  of  their 
own  consciences,  and  thus  to  "sin  against  the 
Holy  Spirit;"  by  maliciously  ascribing  his  un- 
deniable operations  to  human  imposture,  or  sa- 
tanical  influence.  {Marg.  Ref.  c. — Notes,  Matt. 
12:31,32.  Heb.6:4—6.  10:26—31.  iJohnb: 
16 — 18.) — It  is  remarkable,  that  many  persons 
have  supposed  Paul's  proud  and  wilful  igno- 
rance, and  his  consequent  unbelief,  (two  sins, 
in  themselves  deserving  of  divine  wrath,  though 
in  his  circumstances  they  just  preserved  him 
from  the  unpardonable  sin,)  to  have  been  a 
kmd  of  meritorious  cause  of  his  obtaining  mer- 
cy; especially  when  joined  with  his  sincerity 
.  in  opposing  the  gospel!  (Note,  2  Cor.  1:12— 
14,  V.  12.)  They  imagine  that,  in  some  man- 
ner or  measure,  he  deserved  mercy  more  than 
any  who  are  left  to  perish.  This  they  must 
mean  It  they  mean  any  thing  to  the  purpose: 
^nr^.  T  "^^  ^'?  "^'^^  '^^•Sht  be  less  than  that  of 
3  Jwr'^""^'''','!""'"^  ^?^>"st  clearer  light 

5S:e,7.     Uom.  5: 


e.  Kx.  34.6.    Is 

15—20.   1  Cor.  1S:10.    Eph    1- 

7,8.   1  Pet.  1:3. 
f  Ltikc    7:47-aO.     1   Thc».  5  8 

2  Tim.  1:13.   1  .Tohii  4:10. 
g  19.  3:1.  4:9.  2  Tim.  2:11.  Tit. 

3S.  Rev.  21:5.  22:13. 
h  .lolin    1:12.     3:lt;,17,3G.     AcU 

458] 


1I:I,1H.  1  .lohn  5:1 1,W. 
'  Malt.  1:21.  9:13.  I  fi:  11 .  20- 
28.  Mark  2:17.  I.,,ke  5:32. 
13:10.  .lohn  1:29.  12:47.  Ads 
3:26.  Rom.  3:24—26.  5:6,?;— 
7:25.     1  John   3:5,n. 


10.    Heh 

4  9,10.  H, 

k  13.    Job  42:6. 


9. 
Ez.  16:63.     36: 


up  to  final  obduracy;  yet,  those  who  maintain 
the  doctrine  of  salvation  by  grace  suppose,  that 
many  perish  in  their  sins,  whose  criminality  is 
far  less  than  his  was;  that  he  might  most  just- 
ly have  thus  been  left  to  perish;  and  that  no 
reason  can  by  us  be  assigned  for  his  salvation 
in  preference  to  others,  who  had  not  commit- 
ted the  sin  against  the  Holy  Spirit,  except  the 
sovereign  grace  of  God,  "who  hath  mercy  on 
whom  he  will  have  mercy,  and  whom  he  will 
he  hardeneth;"  and  the  other  reason,  which 
the  apostle  himself  next  assigns,  namely,  "the 
praise  of  the  glory  of  his  grace."  (Notes,  Rom. 
5:20,21.9:15—23.  Eph.  1:3— 8.)  For  he  evi- 
dently confesses  that  he  should  have  righteous- 
ly perished,  if  the  Lord  had  dealt  with  him  ac- 
cording to  strict  justice;  nay,  if  liis  grace  and 
mercy  had  not  been  "exceedingly  abundant" 
beyond  all  expectation,  estimation,  or  concep- 
tion; not  only,  in  that  he  was  ready  to  forgive, 
bless,  aHd  employ  him,  when  he  repented,  be- 
lieved, and  was  prepared  for  obedience;  but, 
"in  quickening  him  when  dead  in  sin,"  and  so 
working  faith  and  love  to  Jesus  Christ  in  his 
heart,  that  he  might  be  "found  in  him  and  be 
partaker  of  his  righteousness."  '"Faith  and 
Move,"  which  by  the  influence  of  his  Spirit,  were 
['implanted  in  my  heart.'  Doddridge.  (Notes^ 
'£pA.  2:1— 10.  Phil.  3:8— 11.) 
I  Who  hath  enabled.  (12)  T(o  tvdvvufiOiOuvTi. 
\Eph.  6:10.  Phil.  4:13.  2  Tim.  2:1.  4:17. 
Heb.  11:34.  See  on  Rom.  4:20.— Jie  counted 
me  faithful.].,  fjigoi'  fie  rjyijaaio.  Phil.  2:3. 
3:8".  1  Thes.' b:l3.  Jam.  1  :<2,  et  al.—A  blas- 
\phemer.  (13)  BXaaqrjfwv.  See  on  JV/aif,  12:31. 
iBlixaqiijUFO),  20.  ^c<s  26:11.  'The  word  ought 
j'to  have  been  rendered  defamer.'  Campbell. 
But  whom  did  Saul  delame.-'  Did  he  not  speak 
of  Jesus  as  a  deceiver.^  Did  he  not  do  all  that 
he  could  to  induce  others  to  do  the  same.''  And 
■is  not  Jesus  "God  manifest  i'n  the  flesh.'"  This 
crime  therefore  was  "blasphemy,"  though  not 
against  the  Holy  Ghost. — A  persecutor.]  Jt- 
uiidijv.  Hereonly. — Injurious.] 'YGQicijf.  See 
on  Rom.  1 :30. — /  obtained  mercy.]  HXFy&Tjv. 
16.  2  Cor.  4:1.  1  Pet. '2:10.  See  on  Matt.  5:1. 
—  Was  exceeding  abundant.  (14)  'YneQ£nXBo~ 
ruae.  Here  only. 

1 5  This  is  ^  a  faithful  saying,  and  ^  wor- 
thy  of  all  acceptation,  '  that   Christ   Jesus 


of 


came   into   the  world  to  save  smners 
whom  I  am  chief. 

16  Howbeit,  '  for  this  cause  ""  I  obtain- 
ed mercy,  that  in  me  first  Jesus  Christ 
might  show  forth  "  all  long-sufiering,  "  for 
a  pattern  to  them  which  should  hereafter 
P  believe  on  him  to  life  everlasting. 

Note. — The  conversion,  justification,  and  re- 
conciliation of  so  virulent  a  persecutor,  who 
"was  exceedingly  mad  against"  the  disciples 
of  Jesus,  might  be  considered  as  a  most  strik- 
ing illustration  of  the  nature  of  the  gospel,  and 
of  the  abundant  riches  of  the  mercy  of  God  in 
Christ  Jesus.     It  is  indeed  "a  faithful  saying," 


31,32.   1  Cor.  15:9.   Eph.  3:8. 
I  Num.  23:23.    Ps.   25:11.     Is.  1: 

l«.   43:25.  Eph.  1:6,12.  2:7.2 

Thes.  1:10. 
m  See  on  b.  13. — 2  Cor.  4:1. 
n  Ex.  34:6.    K.im.  2:4,5.    I  Pet. 

3:20.  2  Pet.  3:9,15. 


o  2  Chr.    33:9—13,19.    Is.  55:7. 

Luke   7:47.      15:10.      18:13,14. 

19:7—9.     23:43.      .lohn    6:37. 

Pom.  5:20.  Ileb.  7:25. 
p  .Tohn    3:15,16,36.     5:24.    6:40, 

54.  20:31.  Rom.  5:21.  6:23.  1 

John  5:11,12. 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


authenticated  by  every  evidence  which  proves 
Christianity  to  be  "the  word  of  God,  who  can- 
not lie;"  and  it  Avas  "worthy  to  be  received," 
with  humble  and  thankful  faith  and  cordial  af- 
fection, by  men  of  all  nations  and  descriptions; 
as  all  are  sinners  and  none  can  be  saved  in  any 
other  way,  and  as  none  are  excluded  from  sal- 
vation who  seek  it  in  this  way;  {Notes,  John 
6:36—40.  Jets  4:5—12,  v.  12.)  "that  Jesus," 
Emmanuel,  the  Son  of  God,  the  Messiah, 
"came  into  the  world  to  save  sinners,"  volun- 
tarily, with  this  express  design,  and  for  this 
single  purpose.  (Marg.  Ref.  g — i.)  "The 
Word,"  who  "was  God  and  was  with  God," 
the  Creator  and  Upholder  of  all  worlds,  the  Lord 
of  all  creatures,  "became  flesh,"  that  he  might 
be  "the  second  Adam,"  the  Surety  of  the  hew 
covenant,  to  "fulfil  all  righteousness,"  and  to 
offer  an  infinitely  valuable  atonement  for  sin, 
in  order  that,  being  risen  and  ascended,  he 
might  be  an  Advocate  and  High-priest,  and 
reign  over  all  worlds  for  the  benefit  of  his 
church  and  of  mankind.  "To  save  sinners," 
of  every  people  and  character,  from  condemna- 
tion, sin,  Satan,  the  world,  and  death,  even  all 
without  exception,  who  came  to  him  by  faith 
for  this  salvation,  to  "the  praise  of  the  glory 
of  God,"  was,  and  is  the  only  end  proposed  in 
this  grand  and  most  wonderful  transaction.  Of 
these  sinners,  Paul  judged  himself  "the  chief;" 
the  greatest  enemy  of  Christ,  and  the  most  de- 
serving of  divine  vengeance,  of  all  who  ever 
were,  or  would  be,  saved  by  him.  {Marg.  Ref. 
k.) — This  seems  the  purport  of  the  exjjression: 
but,  it  is  not  impossible,  that  he  supposed  his 
actual  crimes  to  be  so  numerous  and  enormous, 
that  his  guilt  even  exceeded  that  of  those,  who 
had  sinned  more  entirely  against  their  own  con- 
victions, and  so  had  been  given  up  to  final  im- 
penitency.  Instead  of  imagining,  that  there 
was  something  meritorioun  in  his  blind  and  ob- 
stinate sincerity,  (as  some  have  maintained  in 
direct  opposition  to  his  own  statement!)  he 
considered  himself  as  one  selected  on  purpose, 
because  he  was  more  guilty  than  any  other 
person  in  the  world,  (those  only  excepted,  who 
had  committed  the  unpardonable  sin,  if  even 
they  were  excepted,)  "that  in  h\m  first,"  or  the 
chief  sinner,  ".Jesus  Christ  might  exhibit,"  with 
the  greatest  lustre  imaginable,  tliat  degree,  in 
which  he  can  bear  with  and  pardon  his  most 
violent  and  enraged  enemies,  and  the  most 
atrociously  criminal  of  mankind.  That  so  it 
might  stand  upon  record  to  the  end  of  time, 
for  the  encouragement  of  all  others,  in  every 
age  and  nation,  who  believe  in  Christ,  and  re 
ly  on  his  merits  and  grace,  for  the  pardon  of 
their  sins,  and  the  gift  of  eternal  life;  to  pre 
vent  their  being  bowed  down  in  discourage 
ment  by  a  retrospective  view  of  the  number, 
nature,  and  beinousness  of  their  crimes.  (Marg 
Ref.  m— p.) 

This  is  a  faithful  smjing.  (15)  ITigog  6  lo- 
yog.  3:1.4:9.  2  Tim.  2:11,  Tif.  3:8.  Rev 
21:5.   22:6. —  Worthy  of  all  acceptation.']   Iht 


a  6:15,16.  Vs.  10;I6.    45:1,6.  47: 

6—8.   90  2.  145:13.  Jer.  10:10. 

Dan.    2:44.     7:14.      Mic.    5:2. 

Mai.  1:14.     Malt.  6:13.    25;  3 1. 

Heb.  1:£— 13.    Hev.  17:14.   19: 

16. 
r  John  \:\Z.  Rom.  1:20.    Cnl.  1: 

15.  Heb.  11:27.   1  John  4:12. 
•  Rom.  16:27.  Jude  25. 

I  Chr.  29:11.     Neh.    9:5.     Pi. 


41:15.  57:11.  72:111,19.106:48. 

Dan.  4:34,37.  Eph.  3:20,21.     1 

Pet.  5:11.     2  Pel.  3  18.     Kev. 

4:8—11.  5:9—14.  7:12.  19:1,6. 
u  See  on  Matt.  r:I3.  23:20. 
X  Ute.  on    11,12. — i:l4.     6:13,14, 

20.  2  Tim.  4:1—3. 
V  Sec  on  2.— Phil.  2:22.    2  Tii 

1:2.  2:1.  Tit.  1:4.    Philem.  lO. 
z  4:14. 


CT//J  anodo/i]:  u^tog.  4:9.  Not  elsewhere,  ^no- 
deyoutti,  Jlcts  28:30.  Cordial  reception,  as 
a   man   welcomes   and    entertains   as   a   guest 

one     whom    he     loves. Chief]       TT^wtoc, 

first.  16.  See  on  JoAn  1 :1 5.  15:18. — Pattern. 
(16)  'YnoTvno)aiv.  2  Tm.  1  :13.  Not  else- 
where.— 'It  is  an  information,  or  demonstration 
'of  any  thing  or  doctrine,  so  clear,  so  evident, 
'as  if  it  A'ere  exhibited  by  the  pencil  or  colors. 
'A  metaphor  taken  from  painters,  who  draw 
'after  a  pattern;  or  a  carpenter  wlio  works  by 
'rule.'    Leigh. 

17  Now  unto  1  the  King  eternal,  im- 
mortal, '■  invisible,  '  the  only  wise  God, 
'  be  honor  and  glory  for  ever  and  ever. 
"Amen. 

Note. — Some  expositors  suppose  this  doxolo- 
gy  to  be  addressed  personally  to  Christ  as  God, 
because  the  apostle  had  before  been  speaking 
of  him:  but  it  seems  rather  to  be  addressed  to 
the  Godhead,  without  distinction  of  persons. 
"The  Father,  and  the  Son,  and  the  Holy  Spir- 
it," three  Persons  in  the  Unity  of  the  God- 
head, "the  God  of  salvation,"  constitute  the 
Object  of  all  our  worship,  which  person  soever 
we  immediately  address.  To  God,  as  "the 
King  eternal,"  in  every  age  and  under  every 
dispensation,  the  universal,  and  everlasting,  in- 
visible Sovereign,  the  inexhaustible  Source  of 
all  wisdom,  he  ascribed  all  the  glory  of  his  con- 
version, salvation,  endowments  for  service, 
faithfulness,  and  usefulness;  and  he  desired 
earnestly,  that  God  might  be  honored,  in  all 
his  perfections  and  wonderful  works,  by  all  ra- 
tional creatures,  for  ever  and  ever  Amen. 
(Marg.  Ref.— Notes,  6:13—16.  John  1:18. 
Jude  22—25.) 

Unto  the  King  eternal.  (17)  TcoBaadenwv 
aco>v(x,r.  1  Cor.  2:7.  2  Tirn.  1:9,  Tit.  1:2. 
Heb.  1:2. — Immortal.]  Aqid^uQiu).  See  on 
Rom.  1:23. — Invisible.]  jtoQuje.  See  on  l?om. 
1 :20. —  The  only  wise  God.]  Mora  aocpw  Qea. 
Rom.  16:27.  Jude  25, 

18  This  *  charge  I  commit  unto  thee, 
5'  son  Timothy,  ^  according  to  the  prophe- 
cies which  went  before  on  thee,  that  thou 
by  them  ^  mightest  war  a  good  warfare; 

19  ^  Holding  faith  and  a  good  con- 
science; '^  which  some  having  put  away, 
^  concerning  faith   have  ^  made  shipwreck: 

20  Of  whom  is  ^  Hymeneus,  and  ^  Al- 
exander; whom  ''  I  have  delivered  unto 
Satan,  '  that  they  may  learn  not  to  ''  blas- 
pheme. 

Note. — The  apostle  here  referred  to  what  he 
bad  before  spoken.  {Notes,  b, 8 — 11,  v.  11.) 
The  trust,  committed  to  him  by  Jesus  Christ, 
as  his  apostle,  he  "had  committed  to  his  son 
Timothy."  He  was  encouraged  to  repose  so 
great  confidence  in  him,  not  only  by  what  he 


a  6:12.    2  Cor.  10:3,4.     Eph.    6; 

12—18.  2  Tim.  2:3—5.  4:7. 
h  Sec  on  5.-3:9.  Til.  1:9.    Heb. 

3:14.  1  Pet.  3:15,16.   Rev.  3:3, 

8,10. 
c  Phil.   3:18,19.    2  Tim.  3:1—6. 

2     Pet.   2:1—3,12—22.     Jude 

10-I3. 
d  4:1.2.   1  Cor.  11:19.  Gal.  1:6— 

8.  5:4.  2  Tim.  4:4.  Heb.  6:4— 


6.  1  John  2:19. 
c  6.9.  Matt.  7:27. 
f  2  Tim.  2:17. 

g  Acts  19:33.  2  Tim.  4:14,15. 
h  Malt.  18:17.     1  Cor.  5:4,5.     3 

Cor.  10:6.   13:10. 
i  1    Cor.    11:32.     2  Thes.    3:15. 

Rev.  3:19. 
k  Acts  13:45.    2  Tim.  3:2.    Rev. 

13:1,5,6. 


[459 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


knew  of  his  principles  and  character;  but  by 
entertaining  large  hopes  of  him  "according  to 
certain  prophecies,"  which  inspired  persons 
had  uttered  concerning  him,  before  his  appoint- 
ment to  the  ministry;  and  he  expected,  that  by 
meditating  upon  them,  he  should  be  animated 
and  instructed,  in  "warring  a  good  warfare,"  or 
rather,  'Hhe  good  warfare;"  the  truly  beneficial 
and  honorable  warfare,  of  a  faithful  follower  and 
minister  of  Jesus  Christ.  {Marg.  Ref.  x— a. 
—Notes,  6:11,12.  Eph.  6:10—20.  2  Tim.  2: 
8 7.  4:6 — 8.)  This  must  be  done,  by  main- 
taining and  insisting  on,  fully  and  clearly,  both 
the  faith  of  the  gospel  or  its  doctrines  as  un- 
corrupted  and  unniutilated,  and  a  good  con- 
science or  a  universally  conscientious  conduct. 
These  Timothy  must  be  careful  to  connect, 
both  in  his  own  example  and  in  his  preaching: 
for  some  professed  Christians,  having  neglect- 
ed to  maintain  and  insist  on  a  good  conscience; 
had,  after  a  time,  renounced  the  faith  also,  and 
made  shipwreck  of  their  whole  religion,  either 
by  a  total  apostacy  from  their  profession,  or  by 
heretical  corruptions  of  the  gospel.  (Marg. 
Ref.  h — d.)  Of  this  number  were  Hymeneus 
and  Alexander,  with  whom  Timothy  had  doubt- 
less been  acquainted.  {Notes,  Jlcts  19:32 — 41 
2  Tim.  2:14— 19.  4:14,15.)  These  the  apos- 
tle had  found  it  needful  ojienly  to  excommuni- 
cate, and  cast  out  of  the  church,  into  the  visi- 
ble kingdom  of  Satan;  that  they  might  be  in- 
structed by  this  discipline,  "not  to  blaspheme" 
Christ,  or  disgrace  his  gospel  by  their  imjiious 
tenets.  It  is  generally  supposed,  that  some 
severe  correction  was  miraculously  inflicted  on 
them,  attending  their  exclusion  from  the  com- 
munion of  the  church,  which  would  tend  to 
make  them  sensible  of  their  guilt  and  danger, 
and  be  subservient  to  the  charitable  design  of 
bringing  them  to  repentance.  (Marg.  Ref.  f — 
k.— Notes,  1  Cor.  4:18—21.  5:1—5.  2  Cor.  13: 
1 — 4,7 — 10.)  It  does  not,  however,  appear, 
that  either  of  them  was  thus  recovered. — It 
has  often  been  justly  observed,  that  these  se 
vere  censures,  which  the  apostle  inflicted  on 
those,  who  had  once  been  professors  or  minis 
ters  of  Christianity,  and  publicly  recorded  with 
their  names  annexed;  constitute  a  most  con- 
elusive  proof,  that  he  had  no  dread  lest  they 
should  be  provoked  to  disclose  any  secret,  or 
give  information  of  evil  practices,  which  they 
had  witnessed  among  Christians.  His  conduct 
implied  a  public  challenge  to  them,  in  this  res- 
pect; and  was  the  genuine  expression  of  con- 
scious integrity,  and  the  courage  which  springs 
from  it. — Some  think,  that  Timothy  was  chos- 
en to  the  ministry,  by  the  prophecies  respect- 
mg  him  (18);  and  that  this  was  the  way,  in 
which  the  pastors  and  teachers  in  the  newly 
planted  churches,  were  usually  selected:  but 
this  opmion,  as  to  the  general  plan,  does  not 
appear  to  be  supported  by  sufficient  proof. 

o/f°"""i'-  (^^>  /7«?«T^^f^«^.  See  on  Luke 
i%l^-~^SOod  warfare.]  T,^v  x,drjv  gguraiav. 
'The  good  warfare."  Comp.  6:12.  v^o«t^««- 
See  on  2  Cor.  10 :4.~Having  put  away.  (19) 
.^nooa^^vo,    See  on  Acts  7  :39.  Rom.l  1  -1  — 

2  Cor.  11:^.0       They  may  learn.  (20)  Hau^.v- 
fo,a,.    'Be  taught,  or  disciplined  by  correction 
'and  mstruction,  as  boys  are  educated  '    See  on 
Luke  23:16. 
460] 


PRACTICAL   OBSERVATIONS. 
V.  1—4. 

Apostles  themselves,  as  well  as  the  most  em- 
inent ministers  in  every  age,  who  have  evident- 
ly been  commissioned  by  "God  our  Saviour, 
and  the  Lord  Jesus  Christ,"  have  had  no  other 
ground  of  hope,  as  to  the  salvation  of  their  own 
souls,  than  what  they  possessed  in  common  with 
their  meanest  brethren.  In  some  respects  they 
have  needed,  and  "do  need  grace,  mercy,  and 
peace,  from  God  the  Father  and  our  Lord  Je-  "* 
sus,"  more  than  others  do:  their  temptations, 
trials,  and  difficulties  being  greater;  having  the 
same  evil  nature  with  other  men,  and  no  more 
wisdom  or  strength,  in  themselves,  than  they: 
and  even  their  most  faithful  and  useful  services, 
needing  mercy,  in  order  to  the  acceptance  of 
them,  as  well  as  grace,  and  sufficiency  to  per- 
form them.  (Note,  Joh7i  1:16.)  He,  however, 
who  appointed  them,  has  always  been  ready  to 
uphold  and  help  them;  and  his  strength  is  per- 
fected in  their  weakness.  (Note, '2  Cor.  12:7 — 
10.) — It  is  also  of  the  greatest  importance,  for 
those  to  whom  such  services  belong,  to  charge 
with  all  solemnity  and  authority  curious  and 
conceited  persons,  to  "preach  no  other  doc- 
trine" than  that  of  the  scriptures:  for  Satan 
makes  immense  use  of  false  teachers,  to  sow 
tares  in  the  Lord's  field,  to  multiply  hypocrites, 
to  deceive  souls,  to  disturb  the  peace  of  the 
church,  to  excite  questions  and  contentions; 
and  in  shcjrt  to.engage  men  in  any  thing,  which 
may  take  them  oii' from  "godly  edifying  which 
is  in  faith." 

V.  5— 11. 

The  design  of  the  gospel  is  not  answered  by 
speculation,  and  solving  abstract  questions,  or 
"giving  heed  to  fables  and  endless"  disputation: 
but  when  sinners,  through  "repentance  to- 
wards God  and  faith  towards  Christ  Jesus,"  are 
brought  to  the  habitual  exercise  of  holy  "love, 
out  of  a  pure  heart,  a  good  conscience,  and 
faith  unfeigned." — All  doctrines,  sacraments, 
and  forms  are  just  so  far  beneficial  to  us,  as 
they  are  useful  in  producing  this  effect  in  otir 
hearts  and  lives:  and  all  that  faith  is  dead, 
which  does  not  thus  influence  men  to  love  God 
and  each  other,  in  a  practical  and  holy  man- 
ner. But  alas !  in  how  many  ways  do  men 
swerve  from  this  plain  and  simple  statement  of. 
the  truth,  and  "turn  aside  unto  vain  jangling!" 
Many,  called  Christian  ministers,  "desire  to  be 
teachers  of  the  law,  knowing  neither  what  they 
say,  nor  whereof  they  affirm:"  and  thus  a  few 
fragments  of  morality  are  substituted,  in  the 
place  of  the  holy  law,  and  the  blessed  "gospel 
of  God  our  Saviour!"  Others  know  not,  or  ac- 
knowledge not,  that  the  "law  is  good  when 
used  lawfully;"  and  they  declaim  in  so  general 
a  manner  against  the  law  and  good  works,  that 
many  conclude  the  commandments  of  God  to- 
be  evil,  or  void  of  obligation  in  themselves,  or 
of  authority  as  the  rule  of  a  believer's  conduct! 
— But  true  Christians  derive  great  benefit  fmm 
the  holy  law;  and  none  have  any  thing  to  fear 
from  it,  but  "the  lawless  and  disobedient,  the 
ungodly  and  profane."  We  have  all  indeed  de- 
served condemnation:  "there  is  none  righteous, 
no  not  one;"  except  as  made  so  by  faith  in 
Christ,  and  through  his  grace;  and  even  inose 
who  partake  of  this  blessing,  fall  far  short  of 
that  perfect  love  and  obedience  which  the  law 
demands, — It  is  allowed,  that  few  in  compaii- 


A.  D.  60. 


CHAPTER  II. 


A.  D.  60. 


son,  have  been  guilty  of  actiinl  miirtler,  parri- 
cide, men-stealing-,  or  perjury;  tiiat  many  are 
free  from  the  guilt  of  adultery,  and  other  still 
baser  pi^actices,  and  even  of  fornication.  Yet, 
the  same  corrupt  nature  is  in  us  all:  and  our 
enmity  against  God,  and  ingratitude  to  him: 
our  disposition  to  disobey  and  despise  parental 
authority;  to  hate  and  quarrel  with  our  neigh- 
bors; to  please  ourselves,  regardless  of  tlieir 
good  and  the  glory  of  God;  and  a  variety  of  pol- 
luted thoughts  and  affections,  lying  and  other 
vain  words,  and  very  many  other  things  "con 
trary  to  sound  doctrine,"  would  expose  us  to 
the  wrath  of  God,  and  justify  him  in  our  final 
condemnation.  Unless  therefore,  we  are  "made 
righteous  by  faith  in  Christ,"  and  truly  repent, 
and  forsake  every  sin,  we  are  yet  "under  the 
curse  of  the  law,"  even,  "according  to  the  gos- 
pel of  the  blessed  God,"  preached  by  St.  Paul; 
and  at  the  same  time  we  are  unmeet  to  share 
the  holy  felicity  of  heaven. 

V.  12—20. 
It  is  peculiarly  encouraging,  to  recollect 
wrhat  manner  of  persons  have  been  converted, 
pardoned,  "counted  faithful,  put  into  the  minis- 
try," eminently  qualified  for  that  sacred  ser- 
vice, and  made  instruments  of  great  good  to 
mankind.  Several,  who  before  were  "blasphe- 
mers, persecutors,  and  injurious,"  "have,  in  dif- 
ferent ways,  been  most  usefully  employed  on 
earth,  and  are  now  with  holy  Paul  in  heaven; 
celebrating  the  rich  mercy  and  grace,  by  which 
they  were  made  partakers  of  repentance,  faith, 
.and  love;  and  that  precious  blood  by  which 
they  were  washed  from  all  their  sins.  These, 
in  their  day,  bare  witness  to  that  "faithful  say- 
ing," whicb  we  now  would  earnestly  recom- 
mend to  universal  acceptation;  even  "that  Je- 
sus Christ  came  into  the  world  to  save  sinners." 
And  it  always  has  been  greatly  encouraging  to 
trembling  penitents,  when  the  preachers  of  this 
rich  grace  were  themselves  evident  and  affect- 
ing illustrations  of  their  own  doctrine;  "chief 
sinners,"  yet  pardoned  and  changed,  sent  to 
declare  to  others  the  long-suffering  and  mercy 
of  Christ  to  them,  "as  a  pattern  to  all  who 
should  believe  on  liim  to  everlasting  life." 
Indeed  no  man,  with  Paul's  example  before  his 
eyes,  can  reasonably  question  the  love  and 
power  of  Christ  to  save  him,  "vyhatever  his  sins 
have  been;  if  he  really  desire  and  endeavor  to 
trust  in  him,  as  the  incarnate  Son  of  God,Avho 
once  died  on  the  cross,  and  now  reigns  upon 
the  throne  of  glory,  in  order  to  save  "all  who 
come  to  God  through  him."  (Note,  Heb.  7  :23 — 
25.)  For  though  some,  having  obstinately  re- 
belled against  the  light,  are  given  up  to  final 
impenitence;  all,  who  penitently  seek  salvation 
by  Christ,  according  to  the  gospel,  are  most 
certainly  clear  of  that  sin;  having  committed 
their  crimes,  however  atrocious,  "in  ignorance 
and  unbelief."  Let  us  then  seek  and  hope  for 
this  salvation:  and,  in  humble  consciousness  of 
our  unworthiness,  let  us  admire  and  praise  the 
grace of"God  our  Saviour;"  andascribeto  "the 
King  eternal,  immortal,  invisible,  the  only  wise 
God,  all  honor  and  glory  for  ever  and  ever. 
Amen."  (Notes, '2  Cor.  5:18—21.  6:1,2.)  May 
all,  who  are  intrusted  with  the  ministry,  faith- 
fully and  valiantly  "war  the  good  warfare,"  with 


*  Or,   duire.    2  Cor.   8:6.    Eph. 

3.13.  HKb.  6:1!. 
I  I  Cor.  1&3. 


h  5:5.  (ieii.  18:23—32.  1  Kin^s 
e:41_43.  P».  f>7:l— 4.  72:19. 
IWatL  6:9,10.  Jam.  5;1G. 


such  weapons,  as  are  "mighty  through  God," 
to  destroy  Satan's  strong-holds.  (Note,  2  Cor. 
10:1 — 6.)  May  they  in  their  doctrine  and  ex- 
amples, and  may  all  Christians  in  their  expe- 
rience and  practice,  "hold  faith  and  a  good 
conscience."  May  all,  who  are  tempted  to 
"put  away  a  good  conscience,"  and  to  pervert 
the  gospel,  remember  that  this  is  the  old  way 
of  making  shipwreck  concerning  faith  also. 
And  maj  Hymeneus  and  Alexander  be  as  bea- 
cons, to  warn  others  from  these  fatal  rocks; 
and  as  monitors,  to  "teach  them  not  to  blas- 
pheme," and  to  caution  them,  "while  they 
think  thev  stand,  to  take  heed  lest  they  fall." 
(Notes,  Ez.  3:20,21.  18:24.  33:12,13.  1  Cor. 
10:11,12.) 

CHAP.  II. 

The  .ipoilli-  pnjoin*  prayers,  and  ihariksgivings,  to  be  made  for  all  men; 
e5|>eciallv  /or  kings  and  rulers  lo  "God  our  Saviour,  who  is  willing 
lh;il  all  siionlcl  be  saved,"  1 — 4.  There  is  "one  God,  and  onelVledi- 
a(or,  .Irsus  Christ,  who  gave  himself  a  ransom  for  all,  to  he  teslltied 
ill  due  time,"  5,  i'.  He  declares  bis  appninlnient,  as  the  teacher  of 
the  Gentiles,  7:  gives  directions  conceining  prayer,  and  the  modest 
app:irel  of  women,  8 — 10;  prohibits  them  to  leach,  and  requires 
them  to  be  in  subjection,  II,  12;  as  the  man  was  fiist  created,  and 
the  woman  vvas  fust  seduced  into  sin,  13,  14.  Aprouiise  concerning 
child-bearing.  15. 

I*  EXHORT  therefore,  that, ''first  of 
all,  ^  su})plications,  prayers,  interces- 
sions, "  and  giving  of  thanks,  be  matfe  for 
''  all  men; 

Note. — Proceeding  in  his  charge  to  Timothy, 
the  apostle  exhorted  and  enjoined,  that  "first 
of  all,"  as  a  matter  of  the  highest  importance, 
"supplications,  prayers,  and  intercessions," 
suited  to  every  emergency,  and  accompanied 
with  thanksgivings  for  mercies  received,  should 
"be  made,"  especially  in  their  public  worship; 
not  only  in  behalf  of  themselves,  each  other, 
and  all  their  fellow  Christians;  but  "for  all 
men,"  without  distinction  of  nation,  rank,  or 
party;  and  without  exception  of  their  enemies 
and  persecutors,  from  a  spirit  of  genuine  and 
expansive  philanthropy.  (Marg.  Ref.) — The 
litany  of  the  church  of  England  accordingly 
beseeches  God  'to  have  mercy  upon  all  men:' 
yet  even  this  scriptural  petition  has  been  cen- 
sured, as  inconsistent  with  submission  to  the 
sovereignty  of  God !  But,  whatever  St.  Paul 
understood  by  "all  men,"  that  we  understand 
by  'all  men:'  if  we  pray  in  respect  of  them  at 
all;  and  we  must  pray  God  'to  have  mercy  on 
'them,'  unless  we  mean  to  imprecate  vengeance 
on  them.  The  command,  to  "love  our  neigh- 
bor as  ourselves,"  is  our  rule  of  conduct,  and 
should  dictate  our  prayers.  God  will  hear  our 
supplications  for  temporal  benefits,  or  eternal 
salvation,  in  behalf  of  those  on  whom  he  sees 
good  in  his  .sovereign  wisdom  to  bestow  them: 
and  in  other  cases,  our  "prayer  will  return  in- 
to our  own  bosom."  But  how  can  we  pray  for 
enemies  and  persecutors,  (whom  we  cannot 
possibly  know  to  belong  to  "the  election  of 
grace,")  without  equally  appearing  to  interfere 
with  God's  sovereignty.''  How  can  we  pray 
for  our  children,  relatives,  or  neighbors,  or  in- 
deed for  any  unconverted  person,  or  for  those 
whom  we  are  'jOt  sure  are  converted,  without 
violating  the  same  imaginary  n\\e?  The  ma- 
lignity of  an  apostate  indeed,  may  be  so  exces- 
sive, that  it  would  not  be  proper  to  pray  for 


c  Kom.    1:8.     6:17.     Eph.  5:20.  I  d  4.     Acts  17:30.     1  Thes.    3:12. 
Phil.  1:3.  2  Thai.  1:3.  2  Tim.  2:24.  Til.  2:11.  3:2. 


[4G1 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


him:  {Notes,  ^  Tim.  4:14,15.  1    JoAn  5:16— 

18.)  but  Buch  exceedingly  rare  exceptions,  to 
a  general  rule,  in  no  way  interfepe  with  our 
praying  even  for  the  salvation  of  all  men,  that 
novv  are  or  ever  shall  live  on  earth.  This  is  no 
more  than  the  Lord's  prayer  teaches  us;  {Notes, 
Matt.  6:9,10.)  and  if  there  be  any  individual, 
lor  whom  we  cannot  pray,  that  'the  Lord  would 
'have  mercy  on  him,'  and  convert  him;  the  ina- 
bility must  arise  from  sin,  even  the  sin  of  not 
"loving  our  neighbors  as  ourselves."  Nothing 
can  tend  more  to  perplex  theological  subjects; 
to  prejudice  men's  minds  against  the  doctrines 
of  grace,  nay,  to  bring  them  into  odium  and 
contempt;  nothing  can  more  narrow  and  har- 
den the  heart  against  the  human  species  in  gen- 
eral; than  this  method  of  making  the  secret 
decrees  of  God,  in  any  degree  or  way,  our  rule 
of  conduct,  instead  of  adhering  to  his  revealed 
will.  We  know  not,  and  cannot  know,  who 
are  elect,  and  who  are  not:  we  are  bound  to 
love  all  men,  to  pray  for  them,  and  to  do  them 
good;  and  then  leave  it  to  God  to  govern  the 
universe  in  his  sovereign  wisdom,  justice,  and 
mercy,  as  he  sees  good.  {Note,  Deut.  29:29.) 
Intercessions.]  Efisv^aig.  4:5.  Envy/uvb)-. 
See  9n  Rom.  8:26. 

2  For  ^  kings,  and  ^  for  all  that  are  in 
*  authority;  ^that  we  may  lead  a  quiet  and 
peaceable  life  in  ^  all  godliness  and  honesty. 

Note. — It  was  a  proper  expression  of  benev- 
olence, for  Christians  to  pray  for  all  orders  and 
conditions  of  men;  and  to  interest  themselves 
in  the  calamities  and  deliverances  of  their  neigh- 
bors, of  the  community,  and  of  the  human  spe- 
cies.    This  would   soften   the   prejudices,  and 
conciliate  the  favor  of  those  around  them;  es- 
pecially when  they  persevered  in  such  suppli- 
cations and  thanksgivings,  notwithstanding  the 
persecutions  which   they  endured.     It   would 
likewise  condirce  very  much  to  silence  the  ac- 
cusations of  those,  wlio  charged  them  with  dis- 
affection to  the  civil  government,  and  with  be- 
ing troublers  of  the   city,  if  they  not  only  be- 
haved with  quiet  subjection  to  the  laws,  in  all 
things  consistent  with  their  duty,  and  consci- 
entiously paid   tribute  and   custom;  but  were 
also  known  to   pray  for  "kings,  and   all  in  au- 
thority" over  them,  for  their  preservation,  and 
success  in  all  their  lawful  undertakings;  for  the 
protection  and  peace  of  the  community,  and  for 
all  blessings  upon  their  persons  and  families; 
and  that  they  opposed  no  other  weapons  than 
these  to  the  injuries  which  they  suffered.  {Mars;. 
Ref.  e,  L— Notes,  Ezra  6:6—12.     Jer.  29:4^— 
7.  Rom.  13:1— 7,)— The  Ephesians,  and  others 
among  whom  Timothy  was  called   to  "do  the 
work  of  an  evangelist,"  were  under  the  Roman 
emperor,  who  was  a  monster  of  tyranny  and 
cruelty:  the  apostle   however  used   the   word 
"kings,"  in   the   plural    number;    whence    we 
learn,  that  the  Holy  Spirit  intended  this  direc- 
tion for  other  places  and  ages;  according  to  the 
different    governments    established   in    Provi- 
dence. {Note,  1  Pet.  2:13—17.)  All  the  kings 
and  rulers  on  earth  were  at  that  time  strangers 


e  Ezra6:;0.  Nch.  1:11.  Ps.  2> 
1—4.  72-.1.  Jer.  29:7. 

r  Horn.  13:1.  1   Cet.  2:13,11. 

'  Or,  end  lent  pi  ice. 

g  Gen.  49:14.15.  2  Sam.  2'V.lO 
Prov.  2(:21.  Ec.  3  12  13.  8:2 
—5    Rqiu.  12:18.   lTlies.4:ll 

462J 


Ileb.   12:14. 
h  Luke  l:fi.     2:25.     Acts    l0:22. 

24:16.  Phil.  4:8.  Tit.2;10— 14. 

1  Pet.  2:9—13.    2  Pet.  1:3—7. 
1  5:4.  Rom.  12:1.2.  14:18.     Eph. 

5:'!.10.       Phil.   1:1,.   4-1-.   r„l 

1:10.      iTlifi.  4:1.      llcb.     13: 


or  enemies  to  Christiaiiity:  so  that  no  distinc- 
tion or  exception,  in  this  case,  could  possibly  be 
intended. — These  prayers  were  to  be  made,  in 
order  that  Christians  might  "lead  a  «iuiet  and 
peaceable  life,  in  all  godliness  and  honesty," 
conscientiously  attending  on  all  their  duties  to 
God  and  man,  without  being  molested  either  by 
public  calamities  or  by  persecutions.  This  object 
they  were  to  aim  at,  and  with  this  "quietness 
and  security,"  to  be  satisfied.  This  differs 
widely  from  desiring  and  praying  for  the  success 
of  those  enterprises,  which  serve  to  aggrandize 
one  country,  by  the  depression  and  miseries  of 
other  countries.  These  indeed  are  not  la'&ful 
undertakings,  and  we  may  pray  for  the  peace 
and  welfare  of  our  governors  and  country, 
without  so  much  as  appearing  to  favor  these 
measures.  The  disposition  to  lead  a  quiet, 
peaceable,  and  pious  life,  submitting  to  human 
authority,  as  far  as  consistent  with  godliness, 
tends  to  procure  favor  to  the  true  worshippers 
of  God;  and  it  may  be  expected  that  he  will 
answer  their  prayers,  (so  far  as  good  for  them,) 
by  inclining  their  rulers  to  tolerate,  proiect, 
and  countenance  them. 

In  authority.]  "In  eminent  place."  Marg. 
Ev  vneQo/tj.  See  on  1  Cor.  2:1. — Quiet.]  Hqs- 
fjov.  Here  only. — Peaceable.]  Hav/iov.  1 
Pet.  3:4.  Not  elsewhere.  '//ai;/<«,  11,12.  Jlcta 
22:2. — Honesty.]  J'f,«roT);T<.  3:4.  Tit.'i.l.— 
^tfiroz-  See  on  Phil.  4:8. 

3  For  '  this  is  good  and  acceptable  in 
the  sight  of  ^  God  our  Saviour; 

4  Who  '  will  have  all  men  to  be  saved, 
'"  and  to  come  unto  "  the  knowledge  of  the 
truth. 

Note. — The  conduct  above  inculcated  was 
"good"  in  itself,  and  "acceptable  in  the  sight 
of  God  our  Saviour;"  as  a  fruit  of  faith  and 
grace,  and  honorable  to  his  name.  {Marg.  Ref. 
I,  k. — Note,  1:1.)  For  as  he  has  provided  for 
the  salvation  of  mankind,  without  distinction 
of  rank,  or  nation,  or  even*previous  character; 
and  can  honorably,  and  will  certainly,  save  every 
individual,  who  comes  to  him  in  his  appointed 
way;  in  this  sense,  he  "willeth  that  all  men 
should  be  saved:"  {Notes,  £r,  18:23.  33:n. 
2  Pet.  3:9.)  and  it  is  his  good  pleasure,  nay, 
his  express  and  repeated  command,  that  we 
should  do  all  in  our  power  to  bring  them  "to 
the  knowledge  of  the  truth."  The  gospel 
should  be  "jjreached  to  every  creature;"  we 
are  required  to  assure  all  whom  we  can  address, 
that  the  Lord  is  able  and  willing  to  save  any 
sinner  who  believes:  Christ  will  say  to  numbers 
at  the  last  day,  "I  called,  and  ye  refused,"  "/ 
would  have  gathered  you,  as  a  hen  gathereth 
her  chickens  under  her  wings,  and  ye  would 
not."  {Marg.  Ref.  \—n.— Notes,  Prov.  1:20 
—33.  Matt.  <22 -A— 10.  23:37— 39.)— But  as  all 
men  do  not  in  fact  "come  to  the  knowledge  of 
the  truth,"  which  God  wills  in  the  same  sense 
as  "that  all  men  should  be  saved;"  so  the  diffi- 
culty, if  there  be  any,  presses  equally  on  Cal- 
vinists  and  Armenians  so  called,  and  even  on 


16.   1  Pet.  2:5,20. 
k  See  on  1:1.— Is.    45:21 

1:47. 
1  Is.  45:2?.  49:6.    55:1.    Ez.  IE: 


16.  Tit.  2:11.  2  Pet.  8:9. 
Luke  I  m    Matt.   28:19.       Mark    16:15. 
Luke  24:47.     Rom.  10:12— l.j. 
Rev.  14:6. 


23,32.  33:11.  Lukcl4:23.  Jnhii     n  Is.  53:11.      Tab.    2:14.     Luke 


3:lfS,17.    e:;j7.     .  O'ti    3  29.30. 
2  Cor.  5.17-19.    I  Tlits.  2:l5,  | 


:77.  .John  14:6.  17  !7.  S  I'iui. 
!:25.  3:7.  Hcb.  10  2.:. 


A.   D.  60. 


CHAPTER  II. 


A.  D.  60. 


such  as  deduce  universal  actual  salvation,  from 
tliis  text  and  a  few  similar  ones;  for  they  can- 
not say,  "that  all  men,"  without  exception,  ac- 
tually do  "come  to  the  knowledge  of  the  truth." 
If  the  clause,  therefore,  be  explained  to  mean 
any  thing  more,  than  the  willingness  of  God  to 
save  all,  of  every  description,  who  truly  be- 
lieve; and  his  command,  that  we  should  preach 
to  all  men,  and  pray  for  all  men,  without  dis- 
tinction; it  must  follow,  that  he  wills,  or  pur- 
poses, what  he  does  not  effect. — It  is,  however, 
equally  improper  to  say,  with  many  expositors, 
that  "all  men,"  signifies  'some  of  all  sorts;' 
because  it  is  obvious  to  answer,  that  it  may 
with  equal  propriety  be  said,  "he  willeth  that 
■all  men  should  be  damned;"  for  doubtless,  some 
of  all  nations,  ranks,  and  orders  will  be  left  to 
perish  in  their  sins,  "whereunto  also  they  were 
appointed."  (Notes,  John  1:29.  3:16.  1  John 
2:1,2.)  I 

Acceptable.  (3)  y^nndexTor.  5:4.  Ab  anodf-^ 
Xo,uui,  Luke  8:40. —  Will  have  all  men  to  be 
saved.  (4)  Jluvrag  uyO'QuirrHC  S^tkei  aoithjt'm. 
Matt.  9:13.  23:37.— £r.  18:32.  Sept.  Comp, 
2  Pet.  3:9.  Ez.  33:11.   Sept. 

5  For  there  is  °  one  God,  ^  and  one  Me- 
diator, between  God  and  men,  i  the  Man 
Christ  Jesus; 

6  Who  '■  gave  himself  a  ransom  for  all, 
*  to  he  testified  '  in  due  time. 

7  Whereunto  *  I  am  ordained  "  a  preach- 
er, and  an  apostle,  (^  I  speak  the  truth  in 
Christ,  and  lie  not,)  ''  a  teacher  of  the 
Gentiles  ^  in  faith  and  ^  verity. 

Note. — As  a  further  reason,  why  Christians 
ought  to  "pray  for  all  men,"  the  apostle  ob- 
served, that  there  was  "One  God,"  the  common 
Creator,  Benefactor,  and  Lord  of  the  whole 
human  species:  and  as  all  had  apostatized  from 
him,  and  he  had  purposes  of  mercy  towards 
them;  so  there  was  also  "One  Mediator  be- 
tween God  and  men,  even  the  Man  Christ  Je- 
sus;" which  implies,  that  there  is  only  one  Me- 
diator, and  excludes  the  worship  of  all  other 
intercessors.  {J\lars^.  Ref.  o — q. — Notes,  1  Cor. 
8:4^6.  Eph.  4:1—6.  Col.  2:18,19.)  Jesus 
Christ  is  truly  "Man:"  and  though  the  efficacy 
of  his  mediation  is  derived  from  the  union  of 
his  divine  nature  with  the  human,  in  his  mys- 
terious Person;  yet  that  mediation  between 
God  and  Man,  is  made  by  his  human  nature, 
HI  which  alone  he  was  capable  of  obeying,  suf- 
fering, and  dying  as  their  Righteousness,  and 
propitiatory  Sacrifice,  in  order  to  his  resurrec- 
tion, ascension,  and  intercession  as  their  High 
Priest  and  Advocate  with  the  Father,  The 
apostle  designed  to  excite  Christians  to  inter- 
cessory prayers:  and  he  draws  one  argument 
for  this,  from  the  relation  which  God  himself, 
and  the  great  Mediator,  bear  to  those,  in  behalf 
of  whom  these  supplications  should  be  offered. 
God,  to  whom  they  were  to  be  presented,  is 
the  "One   God,"  the   Creator  of  all  men;  and 


O  Deul.  6:4,    Js.  44;6.     Mark  12. 

29—33.    .lohn    17:3.    Koin.  3: 

29,50.  10:12.    1  Cor.  8:6.  (jal. 

3:20.  E|,li.  4;G. 
p  Job  0:33.     Heb.  7:25.    8:6.    9: 

15.   12:21. 
q  Malt.      1:23.       Luke     2:10,11. 

John  1:14.     1    Cor.    15:4.5—47. 

Plul.    2:6—8.      Heb.    2:6—13. 


Hev.  1:13. 
r  Job    33:24.      Is.    53:6.      Malt. 

20;28.     M:irk    10:45.     John  T: 

51.     10:15.    2  Cor.  5:14,1.5.21. 

Eph.    1:17.     5:2.      Tit.    2:14. 

Heb.  9:12.      I  Pet.  1:18,19.    2: 

24.  3:18.      1  John  2:1,2.     1:10. 

Rev.  1  j.  5:9. 
*  Or     o   Itstimony.     I   Cor.  1:6. 


"the  Mediator"  through  whom  they  are  pre- 
sented, is  "the  Man  Christ  Jesus,"  united  with 
us  in  the  bond  of  one  common  nature;  "bone 
of  our  bone,  and  flesh  of  our  flesh."  {Note, 
Heb.  2:14,15.)  "One  God,"  in  this  passage, 
does  not  denote  the  Person  of  the  Father  ex- 
clusively, but  the  Deity:  the  manhood  there- 
fore of  Christ  intervenes  between  a  just  and 
holy  God  and  us  sinners;  but  this  Manhood  is 
essentially  and  inseparably  united  to  the  God- 
head, in  the  Person  of  the  Son,  who  thus  me- 
diates between  God  liis  Father,  and  men  his 
brethren. — This  jirovision  and  appointment  has 
been  made  and  revealed,  for  the  common  ben- 
efit of  the  human  race,  both  Jews  and  Gentiles 
of  every  nation;  that  all  who  are  willing  may 
come  in  this  way,  to  the  mercy-seat  of  a  par- 
doning God,  to  seek  reconciliation  to  him. 
{Notes,  3:16.  Is.  55:1—3.  John  4:10—15.  7: 
37—39.  jReu.  22:16,17.)  This  Mediator  there- 
lore  gave  himself  "a  ransom  for  all,"  as  "the 
Lamb  of  God,  who  taketh  away  the  sins  of  the 
world;"  that,  by  the  all-sufficient  atonement  of 
his  death  upon  the  cross,  and  the  redemption 
there  made,  a  foundation  might  be  laid  for  the 
hopes  of  sinners  all  over  the  earth,  and  that 
all  who  believe  might  actually  be  saved  by  it. 
(Notes,  John  1:29.  1  John  2:"l,2.)— No  pious 
and  considerate  man  will  assert,  that  Christ  so 
gave  himself  a  ransom  for  all,  as  actually  to  in- 
tend the  salvation  of  all  those  who  never  believe 
in  him;  and  that  he  thus  failed  of  his  purpose, 
and  suflered  in  vain.  On  the  other  hand,  there 
are  but  few,  even  of  those  who  limit  such  expres-  » 
sions  to  'some  of  all  sorts,'  who  do  not  allow'' 
the  all-sufficiency  of  Christ's  atonement;  and 
admit  that  all  men  should  be  invited  and  com- 
manded to  believe  in  him,  and  that  all  who  do 
believe  will  be  saved  by  him.  It  is  therefore 
important,  far  beyond  the  importance  of 'doubt- 
'ful  disjmtations,'  to  observe  carefully,  that 
none  will  be  saved  by  the  ransom  of  Christ 
without  true  faith;  that  true  faith  is  "the  gift 
of  God,"  and  the  effect  of  regeneration;  (Notes, 
John  1:10—13,  v.  13.  Eph.  2:4—10.)  that 
"known  unto  God  are  all  his  works,  from  before 
the  foundation  of  the  world;"  and  that  all  will 
certainly  be  -saved,  Avho  were  "given  unto 
Christ,"  and  whom  he  especially  intended  to 
save,  when  he  became  the  Surety  oihis  people. 
(Note,  John  6:36 — 40.)  These  propositions 
are  capable  of  clear  scriptural  jiroof:  and  when 
they  are  established,  Ave  may  safely  leave  such 
expressions  as  that  here  used,  to  bear  their 
most  obvious  import.  Indeed,  divine  wisdom 
and  love  are  peculiarly  shown,  in  this  general 
way  of  stating  the  truths  of  Christianity;  as 
far  more  suitable  to  inquirers  and  unestahlished 
persons,  than  a  systematical  arrangement  would 
be. — This  ran.som  of  the  Saviour's  atoning  sac- 
rifice, once  offered,  was  to  be  "testified  in  due 
time,"  to  all  men  of  every  nation:  it  was  there- 
fore incumhent  upon  every  Chnstian,  to  pro- 
mote this  great  design,  according  to  his  oppor- 
tunity and  ability:  and  iience  the  obligation  of 
sending  and  supporting  missions  to  every  part 


2The5.  1:10.     2  Tim.  1:8.     1 

John  5:11,12. 
4  6:15.    liom.  5:6.    16:26.    Gal. 

4:4.     Eph.  1:10.    3:5.     Til.  1: 

3. 
t  Stc  on  1:11,12. 
u  Er.  1:1,2,12.    7:27.     12:8—10. 

Rom.  10:14.  E|ih.  3:7,8.  2 


Tim.  1:11.  2  Pel.  2:5. 
X  See  on   Horn.  1:9.  9:1.    2  Co.-. 

11:31.  Gal.  1:20. 
y  John  7:35.     Acts  9:15.     22:21. 

26:17,18  20.     Uom.  11:13.     15: 

16.  Gal.  1:16.  2:9. 
z  .\cls  14:27.  Gal.  2:16.  3:9. 
a  I's.  111:7. 


i4C3 


A.  D.  GO. 


I.  TIMOTHY 


A.  D.  60. 


of  the  heathen  world.  Of  this  gospel  St.  Paul 
was  ordained  "a  preacher  and  an  apostle:"  (in 
asserting  which,  he  solemnly  appealed  to  Christ, 
who  had  appointed  him,  as  his  heart-searching 
Judge,  for  the  exact  truth  of  what  he  had  ad- 
vanced:) so  that  he  was  now  employed  as  "a 
teacher  of  the  Gentiles"  especially,  in  the  doc- 
trines and  promises  of  the  gospel,  in  the  nature 
of  faith,  and  in  the  faithfulness  of  God  to  all 
his  declarations  and  covenant-engagements,  and 
in  every  part  of  his  truth  and  will. 

Mediator.    (5)    Meaui]?.  See  on  Ga^  3:19. 

^  ransom.  (6)   AvtiIvtqov.  Here  only.    Ex 

avTt,  et  XvTQOv,  'prcetimn  quod  pro  aliquo  sol- 
'vitur.'  Schleusner. — Avtqov  uvti,  nolko)v, 
Matt.  20:28.  Mark  I0:4b. — 'Grotius  observes, 
'that  the  preposition  am,  even  in  composition, 
'always  signifies  either  opposition  or  commuta- 
Hion.~  As  there^  can  be  no  opposition,  when 
'Christ  is  said  to  have  given  "himself  for  us" 
'uvjdvTQoi',  it  must  necessarily  signify  commu- 
'tation,  or  compensation.  When  we  read 
'ocpttulfiov  ttVTi  offx^uXijH,  no  one  doubts  the 
'meaning. — Why  therefore  may  we  not  con- 
'clude  that  Christ  was  crucified  in  our  place 
'and  stead  when  he  said  that  "he  came  to  give 
'his  life"  XvjQov  avit.  ttoAAoji'?'  Jlrrowsmith^s 
Tac.tica  sacra. — See,  as  to  uvu,  1  Kings  20: 
89,40.  2  Kings  10:24.  Sept.— To  be  testified 
in  due  time.^  To  fiuQTVQior  xntooi;  nhoig. — 
"The  testimony  in  his  own  times."  'Tempore 
'a  Deo  constituto.'  Schleusner. — I  was  ordain- 
ed. (7)  Eied^j]!'.  See  on  John  15:16.—  ^ 
preacher.]  KtjqvS.  2  Tim.  1:11.  '2  Pet. '2:6. 
XTjQvaaor  See  on  Matt.  3:1.  "A  herald,"  one 
who  makes  a  public  proclamation,  of  peace  or 
war,  or  of  the  accession  of  a  prince  to  a  throne. 
The  word  is  indeed  used  for  a  public  crier,  in 
more  ordinary  matters. 

8  *•  I  will  therefore  that  men  "^  pray  every 
where,   "^  lifting  up   holy  hands,  "  without 

wrath  ^  and   doubting.  [Practical    Obstruatioy,,.] 

9  In  like  manner  also,  ^  that  women 
adorn  themselves  in  modest  apparel,  *"  with 
shamefacedness  and  sobriety;  '  not  with 
*  broidered  hair,  or  gold,  or  pearls,  or 
costly  array; 

10  But  (which  becometh  ^  women  pro- 
fessing godliness)  '  with  good  works. 

Note. — According  to  the  authority  vested  in 
him,  the  apostle  enjoined,  that  Christians 
should  "pray  every  where,"  according  to  the 
directions  above  given.  {Marg.  Ref.  a. — Notes, 
1 — 4.)  The  expression  may  indeed  include 
prayers  in  the  closet,  in  the  family,  and  in  so- 
cial meetings;  but  the  chapter  especially  re- 
lates to  the  manner  of  conducting  public  assem- 
blies, in  what  place  soever  these  were  held: 
for  "Where  two  or  three  are  met  together, 
there,"  says  our  Saviour,  "I  am  in  the  midst 
ol  you."  {Notes,  Matt.  \S:l9i20.  28:19,20, 
V.  20  Heb.  10:23—25.)  'As  the  apostle  is 
^speaking  of  public  prayer,  his  meaning,  I  sup- 
pose  is,  that^jthejnen,  and  not  the  women, 

b  5:14.    1  Cor.^Tir 


8. 


Or.   Tit.  3: 


C  2Chr.  33:11,12.     P..  130:1,2. 

Lam.  3:55,56.  .Ion.  2:1,2.  Mai. 

MI.     Luke   23:12,43.      Johii 

4:23,21.   AcU  21:5. 
d  Joh   16:17.     Ps.    26:6.     66:18. 

134:2.     IVov.  15:8.  21:27.    Is. 

464] 


50:15.  5S:7— 11.  Jer.  7.9,10. 
Mai.  1:9,10.  Acts  10:2,4,31. 
Jam.  4:8.  1  John  3:20—22. 
<=  1  Kings  3;11.  I',.  35:13.  Jlatt. 
5:22-24,44.  6:12,14,15.  Mark 
11:20.  Luke23;S4.  Acts  7:60. 
1  Pet.  3:7. 
fMatt.   21:21.     Mark   11:23,24. 


'were  to  lead  the  devotion  of  the  assembly 
'(8).'  Macknight.  The  antithesis  between  the 
men  and  the  women  (9),  the  word  itself,  the 
article,  and  the  connexion,  "in  like  manner," 
combine  in  establishing  this  observation, — The 
Gentiles  had  priestesses,  as  well  as  priests,  not 
only  to  their  goddesses,  but  to  their  gods  also: 
but  the  Israelites  were  not  allowed  to  conform 
to  this  practice.  "In  like  manner,"  women 
must  not  be  ministers,  or  preachers,  under  the 
Christian  dispensation. — In  order  that  men 
might  perform  the  office  allotted  to  them,  with 
acceptance,  they  must  in  reverent  adoration  "lift 
up  holy  hands :"  not  satisfied  with  washing  their 
hands  before  they  worshipped,  according  to  the 
custom  of  the  Jews,  and  indeed  that  of  many 
Gentiles;  but  taking  care  to  keep  them  pure 
from  all  injustice,  and  the  practice  of  every 
sin.  (Marg.  Ref.  c,  d.— Notes,  Ps.  26:6—8. 
Heb.  10:19 — 22.)  It  was  also  necessary,  that 
they  should  avoid  all  Avrath  and  resentment, 
either  against  each  other,  or  against  their  per- 
secutors; that  their  prayers  and  intercessions 
might  be  the  genuine  dictates  of  enlarged 
good-will  to  all  men;  and  not  intermingled  with 
angry  passions,  whatever  provocations  might 
be  given  them.  (Marg.  Ref.  e. — Notes,  Matt. 
5:23,24.  6:12,14,15.  1  Pet.  3:1.)  At  the  same 
time,  they  should  not  doubt  the  willingness  of 
God,  through  Christ,  to  hear  their  prayers, 
notwithstanding  all  former  sins  and  present 
conscious  unworthiness;  or  perplex  themselves 
by  vain  reasonings  or  disputations,  on  the 
manner  in  which  he  would  answer  them. 
(Notes,  Matt.  21:21,22.  Mark  11:22—26. 
Eph.  3:20,21.  Jam.  1 :5— 8.)— In  order  to  this 
proper  regulation  of  religious  assemblies,  as 
well  as  the  general  conduct  of  Christians;  the 
apostle  furthermore  enjoined,  in  the  most  de- 
cided manner,  that  "the  women  should  adorn 
themselves  with  modest  apparel,"  suited  to 
their  station  in  life,  and  becoming  that  "bash- 
fulness,  and  sobriety"  of  manners,  which 
would  be  expected  from  them :  not  copying  the 
vain  fashions  of  those  women,  whose  attire 
was  intended  to  render  their  persons  attractive 
to  beholders;  and  was  at  once  an  indication  of 
the  levity  of  their  own  minds,  and  suited  to 
excite  the  passions  of  others.  He  required 
therefore,  that  they  should  not  adorn  them- 
selves with  broidered  hair,  gold,  pearls,  or  ex- 
pensive garments.  (Marg.  Ref.  g — i.)  This 
general  rule  may  admit  of  a  few  exceptions,  in 
the  case  of  those  whose  superior  rank  occasion- 
ally requires  it.  (Note,  Eslh.  5:1 — 3.)  The 
appearance  of  women  in  the  places  of  worship, 
is  especially  intended;  and  the  exhortation  im- 
plied, that  whatever  garments  they  wore,  they 
must  consider  "good  works"  as  their  peculiar 
ornament,  as  "it  became  women  professing 
godliness."  (Marg.  Ref  k,  1.)  Yet,  it  doubt- 
less was  meant  as  a  general  rule,  that  Christian 
women  should  refuse  conformity  to  the  foolish 
fashions  of  a  vain  world,  in  this  respect;  that 
they  should  choose  to  appear  more  plain  and 
simple  in  their  attire,  than  others  of  their  rank; 
that  they  should  not  waste  time,  or  run  into 


Jam.  1:6-8. 

4:30.       Ez.    1E:9— 16.       MalU 

i;   1  Pet.  3:3-5. 

6:2H,29.   11:8. 

h  Piov.  7:10.    Is.  3:16.    Til.  2:3 

*  Or,  plaited.  1  Pet.  3:1 

—5. 

k  1   I'ct.  3:3—5.  2  I'ct.  3:11. 

i  (ien.  24:53.     Ex.  35:22,23.     2 

1  5:6—10.      Prov.    31:31.       AcU 

Kings    9.30.       Eslh.    5:1.      Ps. 

9:36,39.     Eph.    2:10.     Tit.    2: 

45:13,14.    149:4.     Prov.  31:22. 

14.  3:8.      1  Pel.  2:12.     2    Pet. 

Is.  3:18—24.  61:10.  Jer.  2:32. 

1:6—8.  Re».  2:19. 

A.  D.   60. 


CHAPTER  II. 


A.  D.  60. 


needless  expense,  in  these  empty  decorations, 
but  employ  both  their  time  and  money  in  adorn- 
ing themselves  with  gfood  works:  {Note  and 
P.  O.  Acts  9:36—43.)  ti)at  decency,  modesty, 
and  sobriety  should  be  consulted  in  their  gar- 
ments and  appearance,  rather  than  elegance 
and  fashion;  and  finally,  that  ministers  ought 
to  teach  these  things  to  their  congregations,  as 
of  great  importance  to  the  honor  of  the  gospel, 
(Note,  1  Pet.  3:1— 6.)— It  has  been  well  ob- 
served, that  foppery  and  extravagance,  as  to 
dress,  in  men,  are  most  emphatically  condemn 
ed  by  the  apostle's  silence  on  the  subject,  for 
this  intimated,  that  surely  they  could  be  under 
no  temptation  to  such  a  childish  vanity! — 'It  is 
'worthy  to  be  noted  by  the  women,  that  this 
'precept  ought  not  to  be  slighted  by  them,  as 
'of  little  moment;  seeing  it  is  so  carefully  in 
'culcated  by  the  two  chief  apostles,  of  the  Jew 
'and  Gentile;  and  the  contrary  is  represented 
'as  a  practice  opposite  to  godliness.'    Whitby. 

Iivill.  (8)  Balouui.  5:14.  6:9.  Matt.  11:27. 
Jlcts  18:15.  Tit.  3:8.  Jam.  i:4,et  al.—Men.^ 
Tag  uvSquq  (not  ut'i^QOjnug).  Comp.  9,  lag  yv- 
vuiHitg. — Doubting.^  JuxXoytaiLio.  See  Mark 
7:21.  Rom.  14:1. — In  modest  apparel.]  Ev 
xantgnh]  •Aoa/.iKa. — KatugoXrj.  Here  only  N.T. 
—Is.  61:3.  Sept.—Koa/mog,  3:2.  'Vestitus 
'earum  sit  decorus,  modestus  nee  luxurians.' 
Schleusner.  A  xoafxog,  ordo. — Shamefaced- 
ness.]  -■ftdag.  Heb.  12:28.  Not  elsewhere.  Pu 
dor,  verecundia. — Broidered  hair.]  "Plaited 
liair."  Marg.  Illeyfiaaiv.  Here  only.  A  nl^ 
xo),  necto.  E/.inXoxr]  iqi/mv,  1  Pet.  3:3. — Be- 
cometh..  (10)  TlQenn.  See  on  Matt.  3:15. — 
Professing.]  EnaYyeXlo/UFvuig.  Tit.  1 :2.  Jam 
1:12.  2:5.  1  John  2:25.  'Show  forth  godliness 
in  life  and  conversation.' 

11  Let  •"  the  woman  learn  in  silence 
with  all  subjection. 

12  But  I  suffer  not  a  woman  to  teach, 
nor  to  usurp  authority  over  the  man,  but  to 
be  in  silence. 

13  For  "Adam  was  first  formed,  then 
Eve. 

14  And  Adam  was  not  deceived,  °  but 
the  woman  being  deceived  was  in  the  trans- 
gression. 

Note. — It  lias  been  observed,  that  this  rule 
admitted  of  an  exception,  in  the  case  of  those, 
who  spoke  by  the  Spirit  of  prophecy.  (Marg. 
Ref.  m. — Note,  1  Cor.  14:84,35.)  and  it  may 
here  be  added,  that  it  related  to  public  teaching 
exclusively^  and  not  to  any  kind  of  private  in- 
struction, by  which  no  "authority  over  the 
man"  is  implied.  The  women  were  required 
to  "be  silent  with  all  subjection,"  in  the  reli- 
gious assemblies;  for  tlie  ajiostle,  as  Christ's 
representative  and  declaring  his  will,  would  not 
"sutTer  women  to  teach,"  lor  that  would  be 
hke  "usurping  authority  over  the  man;"  and 
therefore  their  willing  subjection  was  to  be 
shown,  by  silently  receiving  instruction.  For 
the  man  was  first  created,  and  the  woman  of 
him,  and  for  his  benefit:  so  that  it  would  be 
contrary  to  the  original  state  of  things  at  the 


creation,  for  the  woman  to  "usurp  authority" 
over  the  man.  (Notes,  Gen.  2:18 — 24.  1  Cor. 
11:2 — 16.)  Moreover,  the  man  was  not  "de- 
ceived" in  the  first  instance;  but  the  tempter 
prevailed  against  the  woman,  who  was  first  "in 
the  transgression,"  and  the  seducer  of  the  man. 
(Notes,  Gen.  3:1 — 19.)  This  humbling  con- 
sideration was  suited  to  convince  the  women, 
that  they  ought  not  to  affect  authority,  or  pre- 
sume to  Ik-  public  teachers. 

To  usurp  authority.  (12)  ylvd-evieiv.  Here 
only.  'Auctoritate  polleo,pro  auctoritate  ago.' 
Schleusner. —  Was ...  formed.  (13)  Eni-aait^i/. 
See  on  Rom.  9:20.— Gen.  2:7,8.  Sept. 

15  Notwithstanding  1' she  shall  be  saved 
1  in  child-bearing,  if  they  continue  '"  in  faith 
and  charity,  and  holiness  with  "  sobriety. 

Note. — The  sorrows  and  pains  attendant  on 
child-bearing  Avere  a  peculiar  mark  of  the  di- 
vine displeasure,  against  the  transgression  of 
the  first  woman;  and  suited  to  bring  it  to  the 
remembrance  of  her  daughters  in  every  age: 
yet  those  who  professed  the  gospel  of  Christ 
might  be  comforted,  by  the  hope  of  being  sup- 
ported and  preserved,  through  that  trying  sea- 
son, and  even  of  deriving  benefit  from  all  their 
sufferings:  at  least  they  might  be  sure,  that 
there  was  no  curse  of  wrath  in  it;  provided 
they  continued  steadfast  in  the  faith,  and  in 
love  to  Christ  and  his  people,  with  holiness, 
purity,  sobriety,  and  modesty.  (Marg.  Ref.) 
— Some  suppose,  the  apostle  to  have  meant, 
that,  as  sin  first  entered  by  the  woman,  whence 
all  the  pains  and  sorrows  of  child-bearing  ori- 
ginated; so,  through  those  sorrows.  One  had 
come  into  the  world,  "born  of  a  woman,"  by 
miraculous  conception,  without  man,  by  whom 
all  those  would  be  saved,  who  continued  in  the 
faith:  and  indeed  the  original  may  well  bear 
that  interpretation,  which  is  also  very  ancient. 
— Eve,  whom  the  apostle  had  just  before  men- 
tioned, was  thus  addressed  by  her  offended 
Creator:  "I  will  greatly  multiply  thy  sor- 
row and  thy  conception;  in  sorrow  shalt 
thou  bring  forth  children:"  yet  the  preceding 
verse  implied  a  promise  of  salvation  through 
"the  Seed  of  the  woman,"  for  all  believers 
both  men  and  women.  (Notes,  Gen.  3:14 — 
16)  Eve  herself  is  generally  supposed  to  have 
been  saved  "through  child-bearing,"  or,  by 
One  descended  from  her:  though  the  anguish 
of  bearing  children  was  denounced  on  her,  as  a 
peculiar  punishment  of  her  atrocious  guilt;  and 
thus  her  sorrow  was  turned  into  joy,  iier  curse 
into  a  blessing.  In  like  manner,  her  daughters, 
though  involved  with  her  in  the  sentence  of 
bringing  forth  children  with  sorrow,  would  also 
share  with  her  in  the  same  salvatitm,  joy,  and 
blessing,  through  the  promised  Seed;  if  they 
copied  her  example  of  fiiith  and  obedience. 

In  child-bearing.]  ^t<x  njg  ifxvoynnng. 
Here  only.  Tfxi'oyoj'fw,  5:14.  The  article  fa- 
vors the  latter  interpretation. 

PRACTICAL    OBSERVATIONS. 
V,  1—8. 
It  is  a  most  important,  though  much  neg- 
lected duty,  for  Christians  to  pray  and  return 


m  Gen.  3:16.    Esth.  1:20.   1  Cor. 

11:3.  1-1:34,35.  Eph.5:22— 24. 

Col.  3:18.  1  I'et.  3:1.3,6. 
a  Gen.  1:27.    2:7.18,22.     1  Cot. 

Vol.  M. 


11:8,9. 
o  fien.  3:6,12.  2  Onr.  11:3. 
p  Gen.  3:15.    Is.  7:14.  9:6.    Jer. 


31:22.    Malt.  1:21—25. 
2:7,10,11.  G:il.  4:4,5. 
q  Gen.  U:16. 


Luke  I  r  See  on  1:5. 

t  See  an  9.     TU,  2;  12.     1    Pet. 
4:7. 


59 


[465 


A.  D.  60. 


1.  TIMOTHY. 


A.  D.  60. 


tlianks  "for  all  men,"  according  to  the  difTerent 
relations,  in  wiiich  they  stand  to  them;  and  as 
their  ciicumstances  require.  Thus  they  may 
.show  their  love  to  those  whom  they  cannot 
otherwise  serve,  and  do  them  a  most  important 
henefit;  and  also  evince,  that  they  interest 
themselves  in  the  happiness  of  mankind  in  gen- 
eral. Not  only  in  puhlic,  but  in  our  families 
and  closets,  we  should  pray  "for  kings,  and  for 
all  that  are  in  authority;''  both  as  guardians  of 
the  public  tranquillity,  and  in  respect  of  their 
temporal  and  eternal  welfare:  this  will  far  more 
conduce  to  the  continuance  of  our  religious 
privileges,  in  being  allowed  without  molesta- 
tion, "to  lead  a  quiet  and  peaceable  life,  in  all 
godliness  and  honesty;"  than  any  means  which 
men  of  restless  spirits  can  employ.  But,  what- 
ever effect  our  conduct,  in  these  things,  may 
have  on  our  neighbors;  "it  is  good  and  accep- 
table in  the  sight  of  God  our  Saviour."  He  "hath 
no  pleasure  in  the  death  of  the  wicked,  but  that 
he  should  repent  and  live."  It  is  his  will,  that 
all  who  repent  and  believe  in  Christ  should  be 
saved:  "he  commands  all  men  every  where  to 
repent"  and  "believe  the  gospel ;"  it  is  his  will  and 
pleasure,  that  Ave  should  use  every  means  of 
drawing  men's  attention  to  the  gospel,  that 
they  may  "come  to  the  knowledge  of  the  truth." 
He  is  the  One  God  of  the  whole  earth,  whom 
all  men  ought  to  worship  and  serve:  and,  as  all 
have  sinned,  and  deserved  wrath,  he  has  ap- 
pointed "One  Mediator  between  God  and  man, 
even  the  Man  Christ  Jesus,"  his  incarnate  Son, 
"who  gave  himself  a  ransom  for  all,  to  be  testi- 
fied in  due  time,"  "that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting 
life."  May  he  "ordain"  and  qualify  many 
preachers,  like  Paul,  "to  teach  the  nations  in 
truth  and  verity!"  For  surely  we  ought  to  de- 
sire, that  "men  should  pray  every  where,"  to 
"God  the  Father,  through  our  Lord  Jesus 
Christ,"  and  by  the  Holy  S|)irit,  "lifting  up 
pure  hands,  without  wrath  and  doubting."  In 
proportion  as  we  learn  thus  to  "worship  in 
spirit  and  truth,"  with  awful  reverence,  holy 
love,  pure  zeal,  and  lively  faith;  (Note,  John 
4:21 — 24.)  we  shall  find  our  minds  freed  from 
narrow  prejudices  and  resentment,  and  our  be- 
.nevolence  towards  all  men  greatly  enlarged; 
-and  we  shall  more  fervently  and  intelligently 
pray  to  our  heavenly  Father,  saying,  "Hallow- 
ed be  thy  name,  thy  kingdom  come,  thy  will 
l>e  done  in  earth  as  it  is  in  heaven:"  "for  thine 
is  the  kingdom,  and  the  power,  and  the  glory, 
for  ever  and  ever.  Amen."  (Notes,  Matt. 
6:9,10,13.) 

V.  9— 15. 

Whatever  renders  the  gospel  respected  in  the 
minds  and  hearts  of  those  who  are  without, 
contributes  to  its  success:  and  the  modest,  de- 
cent, and  sober  apparel  of  "women  professing 
godliness"  must  therefore  have  this  tendency 
in  no  ordinary  degree.  They  should  evince, 
that  they  are  too  much  engaged  in  contemplat- 
ing spiritual  glories,  to  take  pleasure  in  the 
vain  and  unseemly  decorations  of  the  triflers 
aroum  them;  that  being  "adorned  with  go<Hi 
works"  IS  their  chief  desire,  the  attainment  of  it 
their  most.valued  distinction;  and  that  they  can 
make  a  better  u^f  their' time  and  mJney, 

.his.  4:9.  2 Tim. 2:11.  Tirpsn;^-nicT^;i5: 

h2-7.     A«U   1:20.     Phil,    l:..'^'"*"     "°=-''-        '^'=''-      '2:15. 

4661 


than  in  curiously  adjusting  their  attire,  or  pur- 
chasing costly  ornaments.  But  alas!  in  this 
trifiing  and  expensive  age,  when  almost  all  vie 
with  their  superiors  in  apparel,  till  distinction  of 
rank  itself  is  nearly  lost;  we  too  often  find  those, 
who  come  to  the  places  where  the  word  of  God 
is  preached,  decorated  as  much  beyond  Avhat 
they  can  properly  afford,  and  in  as  unbecoming 
a  manner,  as  they  Avho  frequent  the  theatre! 
It  would  be  well,  if  the  more  decided  profes- 
sors of  godliness  were  wholly  exempt  from  this 
disgraceful  vanity:  or  if  they  always  spent  as 
many  hours  in  visiting  the  sick  and  poor,  and 
in  labors  for  their  relief,  and  as  much  money  in 
relieving  their  distresses,  as  they  do  in  use- 
lessly decorating  themselves,  and  their  childrenj 
after  a  manner  unsuitable  to  their  rank  in  life, 
and  inconsistent  with  their  profession.  These 
are  by  no  means  trifles,  or  phaHsaical  imposi- 
tions, as  some  affect  to  call  them;  but  apos- 
tolical injunctions:  and  it  should  be  considered 
that,  as  raiment  was  only  made  needful  by  sin; 
so  it  is  peculiarly  unsuitable  for  those,  who 
profess  to  believe  the  Bible,  to  be  proud  and 
vain  of  the  very  badge  of  their  disgrace. — The 
original  creation  of  the  man,  and  then  the 
woman;  and  the  entrance  of  sin  by  the  woman, 
who  "being  deceived  was  first  in  the  transgres- 
sion," concur  in  showing  the  reasonableness  of 
thatsubjection,  humility,  and  teachableness, pre- 
scribed in  scripture  to  the  woman,  and  the  im- 
propriety of  her  usurping  authority  over  the 
man.  But,  as  the  gospel  gives  special  encour- 
agements to  the  woman,  in  respect  of  those 
sorrows,  which  the  entrance  of  sin  has  entailed 
on  her,  provided  she  continue  in  faith  and  love, 
"with  holiness  and  sobriety;"  so  the  consider- 
ation of  those  manifold  sorrows,  to  which  the 
female  sex  is  subjected,  should  teach  men  to 
exercise  their  authority  with  the  utmost  gen- 
tleness, tenderness,  and  afl'ection.  (P.  O.  Eph. 
5:21—33.  APet.  S:l— 7.) 

CHAP.  III. 

"The  oflicc  of  a  bishop"  is  a  "good  work,"  and  the  desire  of  il,  aa  sxicK, 
should  be  encouraged,  1.  The  rjualifications  required  in  bishops 
and  deacons;  with  directions  concerning  their  wives  and  children,  2 
— 13.  The  apostle  wrote  these  things  to  Timothy,  (hoping  to  come 
to  him  soon, )  to  regnlate  his  conduct  in  the  church  of  God,  "the  pil- 
lar and  ground  of  the  truth,"  14,  15.  "Great  is  the  mysiety  of  god- 
liness,"  IG. 

THIS  "  is  a  true  saying;  If  a  man  desire 
^  the  office  of  a  "  bishop,   he  ''  desir- 
eth  a  good  work. 

Note. — It  has  already  been  shown,  that  the 
word  rendered  "bishoj),"  was  at  this  time  of 
the  same  import  with  that  translated  "elder," 
or  presbyter:  (Note,  Acts  20:17.)  for  the 
charge,  given  by  Paul  to  the  Ephesian  eiders, 
is  here  supposed  to  iiave  been  subsequent  to 
the  Avriting  of  this  epistle.  The  same  is  also 
proved,  by  the  silence  of  the  apostle,  concerri- 
ing  any  other  order  than  bishojjs  and  deacons. 
(Note,  Phil.  1:1.)  Indeed,  it  is  evident,  that 
the  .selection  or  ai)pointment  of  an  individual, 
to  be  overseer  of  the  elders  or  pastors,  though 
very  ancient,  and  probably  apostolical,  was  not 
at  this  time  in  general  use.  (Note,  Rev.  "2:1.) 
—It  had  been  said,  audit  was  a"faithlul  say- 
ing," and  worthy  of  especial  notice;  that  if  a 
man  "desired,"  or  earnestly  longed  for  the  pas- 


1    I'd.  4:15.  .5:2.  Gr. 
Prov.    11:30.      Luke 


Rom.    11:13.     Kph.    4:12 
Thes.  5:14.  Jam.  6:10,20. 


A.  D.  60. 


CHAPTER  III. 


A.  D.  60. 


toral  office;  and,  from  love  to  Christ,  to  his 
flock,  and  to  the  souls  of  men,  was  ready  to 
forego  other  prospects,  and  expose  himself  tt) 
hardships  and  perils,  hy  devoting  himself  to 
that  service;  he  sought'to  be  employed  in  "a 
good  work,"  most  important  in  its  nature  and 
object,  honorable  to  the  person  himself;  and 
more  conducive  to  the  glory  of  God,  and  the 
best  interests  of  mankind,  than  any  other  em- 
ployment in  the  world.  His  desire  therefore 
ought  to  be  approved  and  countenanced,  pro- 
vided he  were  properly  qualified.  {Marg.  lief. 
— Note,  Jam.  3: 1,2.) 

This  is  a  true  saying.]  IJigog  6  loyng.  See 
on  1:15. — Desire.]  OQeyeTui.  6:10.  Heb.  11: 
16.  Gr.  "Vehemently  desires  and  longs  after." 
OgrSis-  See  on  Rom.  1:27.  {Note,  1  Pet.  5:1 
— 4.) — The  office  of  a  bishop.]  EnKTy.oni/g. 
See  on  Acts  1 :20.  Ab  inspiciendo,  invisendo, 
visitando,  et  curam  agendo.  Eniaxonog,  2. — 
He  desireth.]  EniH^vfiei.  See  on  Rom.  7  :i . — Jl 
good  work.]  Kale  egyn.  5:10.  Matt,  b -.16. 
26:10.  JoAn  10:32.  2V/.  2:14.  3:8,14.  Note, 
1  Thes.  5:12—17.) 

2  A  "^bishop  then  must  be  '"blameless, 
^the  husband  of  one  wife,  •*  vigilant,  sober, 

*  of  good  behavior,  '  given  to  hospitality, 
•'  apt  to  teach; 

Note. — It  is  manifest,  that  Timothy  was 
supposed  to  be  principally  concerned  in  the 
choice  of  the  bishops,  being  the  apostle's  deputy 
and  representative;  and,  accordingly,  instruc- 
tions are  here  given  him,  how  to  fulfil  this  ardu- 
ous charge  in  the  proper  manner;  instructions, 
no  doubt,  intended  to  be  useful  in  the  highest 
degree,  if  duly  regarded,  to  all  others  in  every 
age  and  place,  on  whom  the  same  most  import- 
ant trust  should  devolve. — The  apostle  there- 
fore showed,  very  particularly,  what  manner 
of  persons  these  "bishops"  or  elders  ought  to 
be;  in  order  that  mercenary,  ambitious,  and 
other  improper  desires  after  the  sacred  service 
might  be  repressed;  and  likewise,  that  those 
who  had  been  appointed  to  it  might  know  how 
to  behave  in  it.  Whatever  natural  abilities, 
learning,  elocution,  or  spiritual  gifts,  any  man 
might  possess;  he  must  be  considered  as  ineli- 
gible to  this  office,  if  not  of  a  "blameless"  char- 
acter, and  if  he  had  not  avoided  scandalous 
vices,  at  least  since  his  j)rofessed  conversion  to 
Christianity. — He  ought  also  to  be  "the  hus- 
band of  one  wife."  Christ  and  the  apostles  ex- 
pressly condemned  polygamy,  as  well  as  divor- 
ces except  for  adultery.  (Notes,  Matt.  19:3 
9.  Mark  10:2—12.  1  Cor.  7:1—5.)  Yet  there 
was  no  direct  command  for  a  man,  who  had 
previously  taken  more  wives  than  one,  to  put 
the  others  away  when  he  embraced  the  gospel 
and  such  a  requisition,  might  in  some  instances 
have  produced  very  bad  consequences  in  do- 
mestic life,  and  increased  the  ojiposition  of  the 
civil  powers  to  the  preaching  of  Christianity. 
But  the  rule,  that  no  man,  however  qualified  in 
other  respects,  should  be  aiimitted  into  the  pas- 
toral office,  who  had  more  than  one  wife,  or 
who  had  put  away  one  to  take  another,  tended  to 
show  the  utdawfulness  of  polygamv  and  divor- 
ces on  frivolous  pretences,  and  their  inconsis- 
tency with  the  Christian  dispensation;  and  con- 
curred with  other  things  to   bring  them   into 

•  Ti/.  1:6—9. 
f  10    Luke  1:6.  Phil.  2:15. 


s;  4:ii.   5:9.    Flrh.  13:4. 

h  Is.  5U:I0.   1  l'«l.  4:7.  H-.S. 


total  disuse  in  the  Christian  church,  yet  with- 
out violence  and  coniusion. — To  argue  hence, 
as  it  has  been  done,  tliat  polygamy  was  lawful 
for  other  Christians,  else  it  would  n<it  have 
been  needful  to  restrict  pastors  from  it,  would 
prove,  (if  it  proved  any  thing,)  thai  it  vvasals(» 
lawful  ;ind  common,  t'ur  them  to  he  drunkards, 
covetous,  brawlers,  or  strikers. — Some  have 
inferred  from  this  text,  that  stated  pastors 
oufjht  to  be  married,  as  a  pre-requisite  to  theii 
office;  but,  this  seems  to  be  a  mistake  of  9 
general  permission,  connected  with  a  restric- 
tion, I'or  an  express  command.  It  is,  however, 
abundantly  suiiicient  to  prove,  that  marriage  is 
entirely  consistent  with  the  most  sacred  func- 
tions, and  the  most  exemplary  holiness;  and  to 
subvert  the  very  basis  of  the'antichristian  pro- 
hibition of  marriage  to  the  clergy,  with  all  its 
concurrent,  and  consequent,  anil  incalculable 
mischiefs.  {Notes,  4:1—5.  Heb.  13:4.)— Yet, 
some  have  even  endeavored  to  infer  a  part  ot 
that  system  from  this  clause  itself,  and  have 
supposed  that  the  apostle  meant  to  prohibit 
second  marriages  to  the  clergy  !  But  this  is  con- 
trary to  the  whole  tenor  of  scripture;  it  is  by 
no  means  contained  in  the  meaning  of  the 
words;  and  would  certainly  bring  in  a  part  of 
those  evils,  Avhich  long  experience  has  proved 
inseparable  from  the  general  prohibition:  for  as 
good  reasons  may  very  often  be  given  for  mar- 
rying a  second  time,  as  for  marrying  at  all. — 
The  pastor  must  also  be  "vigilant,"  a  circum- 
spect and  attentive  man;  one  who  watches 
carefully  over  his  flock,  capable  of  discerning 
dangers  at  a  distance,  guarding  the  people 
against  the  artifices  of  false  teachers  and  the 
devices  of  Satan,  and  prompt  to  embrace  op- 
portunities of  usefulness;  he  must  be  "sober," 
serious,  and  temperate;  moderate  in  all  his  de- 
sires and  indulgences;  "of  good  behavior"  in 
all  the  transactions  of  life;  showing  a  meek, 
kind,  equitable,  iaithful,  and  prudent  disposi- 
tion tOAvards  all  men.  He  should  likewise  be 
ready,  according  to  his  ability,  to  relieve  the 
{)Oor,  to  entertain  his  hrethrcyi  without  grudg- 
ing, and  with  evident  cheerfulness  and  satisfac- 
tion; especially,  he  ought  to  he  hospitable  to 
Christians,  who  were  driven  from  home  by  per- 
secution, or  who,  in  any  other  way,  were 
brought  to  the  \^\ace  of  his  residence. — 'Now 
'that  the  ancient  customs  are  changed,  and  inns 
'are  every  where  open,  in  which  travellers,  for 
'their  money,  may  be  as  well  accommodated  ao 
'in  private  houses;  there  is  little  occasion  for 
'what  the  apostle  calls  "hospitality."'  Mack- 
night. — This  is  A  specimen  of  the  way,  in 
which  many  learned  men  (some  perhaps  with- 
out intending  h,)  show,  that  we  liave  little  of 
nothing  to  do,  either  with  the  practical  ot  doc- 
trinal j)art  of  scripture!  I  should  rather,  on  the 
other  hand,  say,  'Now,  that  ancient  customs 
'are  changed,  and  bishops,  generally  })Oor  in  the 
'apostle's  tluie,  have  am))le  revenues;  they  are 
'hound  to  exercise  enlarged  hospitality  to  the 
'poor,  especially  to  the  inferior  clergy,  who 
'often  have  little  of  that  money,  which  is  need- 
'ful  for  accommodation  ftt  inns;  and  who,  if 
'hospitably  entertained  by  bishops,  would  feel 
'cordially  reconciled  to  the  affluence  of  such 
'kind  superiors,  and  disposed  to  receive  their 
'pastoral   instructions  with  reverence.'     Here, 

■  Or,  m^iUst. 

i  Kou>.    rj:l3.     Tit.    1:8.      tlch. 


13:2.   1  P(  I.  4  9. 
k  2  Tim.  2:24. 


[461 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


let  me  observe  in  particular,  that  when  young 
men  go  for  ordination,  or  ministers  for  institu- 
tion, to  places  where  they  cannot  be  accommo- 
dated except  at  an  inn;  it  is  incalculable  what 
nnschief  might  be  prevented,  and  what  an 
opening  would  be  made  for  usefulness,  if  the 
bishops  would  entertain  them  in  their  own 
houses;  and  take  the  abundant  opportunities, 
which  this  would  afford,  of  instructing  them  re- 
specting the  nature  and  importance  of  those 
solemn  engagements,  into  which  they  are  about 
to  enter.  The  affection  and  veneration  thus 
excited,  in  all  who  are  in  any  degree  proper  for 
these  sacred  services;  and  the  opening  thus 
made  for  subsequent  admonitions  and  counsels, 
would  repay  the  expense  of  it  a  thousand  fold. 
A  bishop  must  be  ready  at  teaching,  both  capa- 
ble of  instructing  others,  and  prompt  to  em- 
brace every  occasion  of  doing  it,  in  public  or 
in  private;  counting  it  his  business,  and  mak- 
ing it  his  delight.  'However  we  understand  the 
'word  "bishops,"  it  must  be  allowed,  that  they 
'ought  to  be  preachers  and  teachers,  and  that 
'frequently  and  promptly;  and  not  unpreach- 
'ing  prelates.'  Latimer. 

A  bishop.']  Tov  inidnonov.  See  on  Acts  20: 
28.— JB/rtme/ess.]  Jvtnilijmof.  5:7.  6:14.  Not' 
elsewhere.  Ex  nva,  et  STTtlnfiGuioi.  eapio.\ 
'Cui  nihil  criminis  dari  potest.'  Schleusner. ! 
'One  to  whom  no  just  exception  can  be  taken; 
'who  cannot  deservedly  be  reprehended  for  anyj 
'crime,'  Lei^h. —  Vigilant.]  Ni](fuXiov.  11. 
Tit.  2:2.  NT](fM,  1  Pet.  5:8.  See  on  1  TAes. 
5:6.— So6er.]  ^utq.qovn.  Tit.lS.  2:2,5.  J'oj- 
(fiQoieo).  See  on  Rom.  12:3. — Of  good  behav- 
ior.] "Modest,"  Marg.  Koofiiop.  See  on  2:9. 
Exemption  from  every  thing  indecorous. — Giv- 
en to  hospitality.]  fl'do^evov.  Tit.  1:8.   1  Pet. 

4:9.   fl'do^avin-    See  on  Roin.  12:13. 9pt  to 

teach.]  JtdaxTixov,  2  Tim.  2:24.  Not  else- 
where, 'Peritus  artis  docendi,  aptus  ad  do- 
'cendos  et  instituendos  alios,'  Schleusner. —  j 
'Vulg.  Doctor:  Sed  multi  sunt  doctor es  qui 
'■aptiores  essent  ad  stivam.'  Leigh. 

3  *  Not  '  given  to  wine,  "^  no  striker, 
not  "greedy  of  "filthy  lucre;  but  p patient, 
not  la  brawler,  ''not  covetous; 

Note.—The  person  eligible  to  the  office  of  a 
bishop,  must  also  be  free  from  every  degree  of 
intemperance,  in  the  use  of  wine   or  strong 
liquors,  which  would   both  be  scandalous    to 
him,  and  unfit  him  for  the  important  duties  of 
his  station.    (Marg.  Ref.  ].~Notes,    Lev.  10: 
1,2,8—11,  Prov.  31 :4— 7,)     He  ought  also  to 
be  equally  superior  to   anger;    and  not  apt,  on 
any  provocation,  howevei  greai>  to  express  the 
vehemence  of  his  passion  by  striking  the  offen- 
'b^r,  as  it.  was  a  common  practice  among  world- 
ly   men.     Nor   must   he   be   greedy   of  train 
which  might  lead  him  to  prostitute  his  r^inis- 
try  for  the  sake  of  "filthy  lucre;"  or  to  carry 
on  some  employment,  along  with  his  ministry, 
in  a  disgraceful  manner,  for  the  sake  of  profit! 


_4f:      91. oi no      u„.      ,,„      M   '"■  ■^•'i-  Jam.  4:1.  mnre. 

-46.    21.31-36.     tph.   5:18.  lrlSam.2:15-n.    2KinfsS:20 


Tit.  1:7.  2:3 
ro  2  Tim.  2:21,25.  Tit.  1:7. 
o  Prov.  1:19.     15:27.     I>.  56:11. 

iuHc  U. 


468] 


—27.  Jer.  6:13.  8:10.  Mic.  3 
5,lt.  Mai.  1:10.  Malt.  21:13. 
John  10:12,13.  12.5,6.  Acts  8- 
18—21.  20:33.  Ro;„.  16:18.    9 


But  be  must  be  of  a  resigned,  meek,  persever- 
ing, and  constant  spirit;  peaceable,  forgiving, 
and  calm;  not  clamorous  in  disputation,  oi 
even  in  reproving  others;  nor  yet  tenacious  to 
any  degree  of  avarice,  even  of  that  property, 
which  he  had  obtainetl  in  the  most  unexcep- 
tionable manner. 

Not  given  to  wine,  no  striker.]  "Not  ready 
to  quarrel,  and  offer  wrong,  as  one  in  wine." 
Marg.  Mij  nuooivov,  firj  nljjxrijv. — TJuQOivog, 
Tit.  1  :7.  Not  elsewhere.  Qui  deditus  est 
vino,  etiamsi  non  sic  bibat  ut  inebrietur.  (Note, 
Is.  56:9,12.  Matt.  25:45—51.)  7/A(?j<t»/c,  Tit. 
1 :7.  Not  elsewhere.  A  nXTjaao),  percutio. — 
Not  greedy  of  filthy  lucre.]  Mr]  uiayQoxeQtirf. 
8.  Tit.lj.  JiaxQovisQ5Mg,\  Pet.  b:<i.—Not 
a  brawler.]  .-lauyov.  Tit.  3:2.  Ex  a  priv,  et 
uif/oum,  pugno.  Non  rigosus  vel  litigiosus. 
(Note,  2  Tim.  2:23—26,  v.  M.)—Not  covet- 
ous.] .4q}iXaQyvooi'.  Heb.  13:5.  Ex  «  priv,  qpt- 
log,  amicus,  et  uQyvoiov,  argentum,  pecunia. 

4  One  that  *ruleth  well  his  own  house, 
having  his  children  in  subjection  *  with  all 
gravity; 

5  (For  "  if  a  man  know  not  how  to  rule 
his  own  house,  how  shall  he  take  care  of 
"  the  church  of  God.'') 

Note. — The  bishop,  or  pastor,  should  like- 
Avise  be  able  and  careful  to  govern  his  own 
household,  in  a  discreet  and  regular  manner: 
maintaining  a  meek  yet  firm  authority  over  his 
domestics;  and  "having  his  children  in  subjec- 
tion, ruling  over  them  with  all  gravity,"  and 
restraining  them  from  all  levity  and  excess;  that 
their  appearance,  deportment,  and  attendance 
on  the  worship  of  God,  might  render  them  an 
example  to  others.  For  if  a  man  were  evi- 
dently incompetent  to  govern  his  own  family, 
and  to  preserve  order  and  decorum  in  it;  how 
could  it  be  supposed,  that  he  was  qualified  to 
preside  over  "the  church  of  God,"  and  to  pre- 
serve order  and  harmony  among  the  numbers 
of  whom  it  consisted,  who  were  of  various 
dispositions  and  situations,  and  removed  a  great 
part  of  the  time  from  under  his  immediate  in- 
spection, (^Marg.  Ref— Notes,  S— 13.  I  Sam. 
2:12,34,  3:  4:) 

One  that  rnleth.  (4)  IlQon^a/LiBPov.  5,12. 
See  on  Rom.  12:8, — Gravity.]  ^^sfivoirjiog. 
See  on  2:2, 

6  Not  f  a  novice,  >'  lest,  being  lifted  up 
with  pride,  he  fall  into  ^  the  condemnation 
of  the  devil. 

Note. — It  would  not  be  generally  expedient, 
to  choose  a  new  convert  to  the  pastoral  office, 
or  an  inexperienced  person,  one  but  superfi- 
cially acquainted  with  human  nature,  and  the 
things  of  God  :  lest  the  distinction  of  his  situa- 
tion, or  the  applause  bestowed  on  him,  should 
elate  him  with  pride  and  ambition;  and  he 
should  thus  fall  into  a  condemnation  similar  to 


Pet.    2:3,14,15.     Rev.    18:11— 

13. 
a  12.     Gen.  18:19.     Josh.  24:15. 

Vs.  101:2—8.    Acts  10:2.     Tit. 

1:6. 
t  Phil.  4:8.  Or.  Tit.  2:2,7. 
u  1  Sam.  2:29,30.  3:13. 
X   15.     Acts    20:28.      Eph.    1:22. 

5.24,32. 
t  Or   one  rtwly  come  to  the  faith. 


1   Cor.  3:1.     Heb.  5: 12,13.     1 

Pet.  2:2. 
y  Deut.    8:14.      17:20.     2   Kinp 

14:10.     2Chr.    26:16.     32:25. 

Prov.  10:18,19.     18:12.     29:23. 

Is.  2:12.  1  Cor.  4:0—8.  8:1.  2 

Cor.  12:7.  I  Pel.  5:5. 
z  Is.  14:12—14.    Luke  10:18.    2 

Pel.  2:4.  Jude  6. 


A.  D.  60. 


CHAPTER  III. 


A.  D.  60. 


that  of  the  devil. — It  is  evident  from  this,  that 
spiritual  pride  and  ambition  constituted  the 
beginning  of  Satan's  apostacy.  (Marg.  Ref.) 
Some  have  conjectured,  that  it  was  revealed  to 
the  angels,  that  the  eternal  Son  would  assume 
a  nature  inferior  to  theirs,  in  which  he  would 
rule  over  them,  and  be  worshipped  by  them; 
and  that  Satan,  and  the  other  angels  who  fell 
with  him,  proudly  disdained  such  subjection. 
But  all  our  conjectures  on  this  subject  must  be 
uncertain,  and  in  a  measure  presumptuous. 
The  pride,  however,  and  ambition  of  ministers 
on  account  of  their  office,  gifts,  popularity,  or 
success,  would  be  of  a  nature  in  some  respects 
similar  to  Satan's  pride  in  heaven,  and  might 
involve  "the  novice"  under  a  similar  condem- 
nation.— It  is  evident,  that  some  exceptions  to 
this  most  important  general  rule,  must  have 
been  admitted,  in  the  first  formation  of  newly 
planted  churches,  in  which  the  miraculous  gifts 
and  endowments  conferred  by  the  Holy  Spirit, 
seem  to  have  superseded  the  necessity  of  that 
previous  study  and  experience,  which  are,  in 
all  ordinary  cases,  indisjiensable.  {Note,  Acts 
14:21—23".) 

A  novice.]  R'^foqivTov.  Here  only  N.  T.  Job 
14:9.  Ps.  128:3.  144:12.  Is.  5:7.  Sept.  Ex 
veo;,  novus,  et  (pvui,  nascor,  ve\(fVTOi'.planta. 
SvftfpvToz-  See  on  Rom.  6:5. — Being  lifted 
irp.]  Tucpui&sig-  6:4.  2  Tim.  3:4.  A  ivcpog, 
Junius. 

7  Moreover,  he  must  have  ^  a  good  report 
of  ''them  which  are  vvithout;  Mest  he  fall 
into  reproach,  and  •*  the   snare  of  the  devil. 

^Practical  Obscrviitions.  ] 

Note. — The  person  elected  to  this  office  must 
also  have  a  good  report,  an  unblemished  char- 
acter, even  among  his  unconverted  neighbors; 
"lest  he  should  fall  into  reproach,"  lose  his  in- 
fluence, disgrace  the  gospel,  and  be  ensnared 
by  Satart  into  the  practice  of  his  former  evils, 
and  entangled  in  the  world  and  sin.  It  would 
not  however  be  generally  advisable,  to  appoint 
those  to  the  ministry,  whose  conduct  had  been 
remarkably  scandalous;  until  a  competent  time 
had  elapsed,  to  evince  the  reality  of  their  re- 
pentance, and  to  retrieve  and  re-establish  their 
characters.  {Marg.  Ref.) — It  is  evident,  that 
the  apostle  did  not  here  at  all  speak  of  the  sev- 
eral duties  of  ministers;  but  only  of  the  gen- 
eral conduct  and  character  of  those,  whose  de- 
sires after  that  office  were  to  be  countenanced, 
or  the  contrary,  by  Timothy  and  by  others 
concerned.  Nothing,  therefore,  can  be  proved, 
as  some  have  attempted,  from  supposed  omis- 
sions of  any  duties  of  ministers,  or  parts  of 
their  office;  for  this  was  not  the  apostle's  sub- 
ject.—  Which  are  without.]  Notes,  1  Cor.  5: 
9—13.   Col.  4:5,6. 

The  snare  of  the  devil.]  flayidu  ns  diuGohi. 
2  Tim.  2:26.  Uuyig,&:9.  Luke '21:35.  yftnGo- 
log,  II.  Mutt. 4:1.  John  6:70.  S .44,  et  al. 
The  singular  number,  and  the  prefixed  article 
To    ^tatfoAa,   preclude   the    interpretation     of 


a  5:24,2').    1  Sam.  2;24.    Acd  6: 

3.   I0;22.  22:12.  3  John  12. 
b  1  Cor.  5:12.    Col.  4:5.    1  Thei. 

■4:12. 
•  6:14.  1  Cor.  10:32.  2  Cor.  fi:3. 

8:21.    1  Thes.  5:22.  Tit.  2:i>,8. 

I  Pel.  4:14—16. 
d  6:9.  2  Tim.  2:26. 
«  Act!  6:3—6.  Phil.  1:1.  ■ 
t  Set  en  t.  4. 


g  Ps.   5:9.      12:2.     50:19.     52.2. 

Rora.  3-.13.  Jam.  3:10. 
h  See  on  3. 
i  See  on  1:5,19. 
k  16.  2  John  9,10. 
I  6.  5:22.  1  John  4:1. 
m  13.  Ads  6: 1,2. 
n  2.   1  Cor.  1:8.    Col.  1:22.    Tit. 

1:6,7. 
o  Lev.  21:7,13—15.    Et.  44:22. 


those,  who  explain  the  passage  of  false  accus* 
ers,  and  the  snares  laid  by  them. 

8  Likewise  must  ^  the  deacons  *"  be  grave, 
not  »? double-tongued,  ''not  given  to  much 
wine,  not  greedy  of  filthy  lucre; 

9  '  Holding  ^  the  mystery  of  the  faith  in 
a  pure  conscience. 

10  And 'let  these  also  first  be  proved; 
then  let  them  use  •"  the  office  of  a  deacon, 
"  being /ounrf  blameless. 

1 1  Even  so  must  °  their  wives  p  be  grave, 
••  not  slanderers,  "■  sober,  '  faithful  in  all 
things. 

1 2  Let  the  deacons  be  *  the  husbands  of 
one  wife,  ruling  their  children  and  their 
own  houses  well. 

13  For  "  they  that  have  *  used  the 
office  of  a  deacon  well,  purchase  to  them- 
selves a  good  "  degree,  and  ^  great  bold- 
ness in  the  faith  which  is  in  Christ  Jesus. 

Note. — The  deacons  were  primarily  appoint- 
ed to  dispense  the  charity  of  the  church,  and 
to  manage  its  secular  concerns:  yet  they 
preached  occasionally,  or  taught  in  private,  or 
were  readers  in  the  public  assemblies;  and  pas- 
tors and  evangelists  were  often  chosen  from 
among  them.  (Marg.  Ref.  c. — Notes,  Acts  6: 
1 — 8.  8:5 — 40.) — Many  of  the  same  endow- 
ments were  requisite  in  those  eligible  to  this 
office,  as  in  the  pastors  or  bishops.  They  too 
must  be  "grave,"  serious,  and  prudent  men; 
sincere,  candid,  and  consistent  in  their  dis- 
course; not  "double-tongued,"  speaking  one 
thing  before  men's  faces,  and  another  behind 
their  backs;  neither  flattering,  slandering,  dis- 
sembling, nor  prevaricating,  in  any  company, 
or  on  any  occasion:  not  "addicted  to  much 
wine,  or  greedy  of  filthy  gain;"  which  might 
tempt  them,  atler  the  example  of  Judas,  to  em- 
bezzle the  money  committed  to  them,  or  might 
unfit  them  for  liberally  and  impartially  supply- 
ing the  wants  of  the  poor.  {Note,  John  12: 
1 — 8.)  They  must  also  profess  and  maintain 
"the  mysteries  of  the  faith,  with  a  pure  con- 
science," and  a  uniform  integrity  of  conduct; 
that  so  they  might  recommend  it  to  others.  It 
was  proper,  even  in  respect  of  this  inferior 
office,  to  make  trial  of  new  converts;  that  pre- 
vious to  their  admission  to  it,  they  might  be 
approved  to  be  men  of  blameless  conversation. 
The  wives  also  of  the  deacons  (and  much 
more  those  of  the  spiritual  pastors,)  must  be 
of  grave  and  serious  deportment;  not  addicted 
to  the  vanities  and  dissipations  of  the  world; 
"not  slanderers,"  or  prone  to  circulate  disad- 
vantageous reports  of  their  neighbors;  but 
sober  women,  temperate  in  all  things,  and 
faithful  in  the  discharge  of  every  relative  and 
religious  duty.  Nor  would  it  be  proper  for 
those,  who  had,  previously  to  their  conversion. 


Lnke  1:5,6. 
p  See  on  t.  4. 
<)  Ps.  15:3.    50:20.  10I:S.     Prov. 

10:18.25:23.    Jer.  9:4.— Mall. 

4:1.     John  6:70.     2  Tim.    3:3. 

Til.  2:3.  Gr.— Rev.  12:9,10. 
r  2.     1  Thes.  5:6—8.-2  Tim.  4: 

5.  Tit.  32.  Gr.—l  Pet.  5:8. 
I  Ste  on  1:12.-6:2. 


t  See  on  2,4,5. 

u  Mall.  25:21.    Luke  16:1 

19:17. 
*  Or,    miniitered.     Mall. 

Rom.    12:7,8.      1     Cor. 

Hch.  6:10.   I  ret.  4:10,1 
1  Ads  21:35.  Or. 
y  Ads  6:5,8,15.  7:l,ic.     1 

14.  1  Thes.  2:2. 


20:28. 
16:15. 


[469 


A    D.  60. 


I.  TIMOTHY. 


A.  D.  6U. 


taiten  more  than  one  wife,  or  divorced  one  for 
the  sake  of  taking-  another,  to  exercise  tlie 
office  of  a  deacon.  It  was  requisite,  that  they 
also  should  rule  their  children  and  domestics, 
in  a  regular  and  exemplary  manner.  For  the 
faithful  discharge  of  this  office  would  conduce 
to  the  increase  of  their  gifts  and  graces,  and  to 
render  them  very  bold  in  professing  the  faith. 
Thev  would  be  much  employed  among  the  poor 
and  sick,  and  such  as  were  imprisoned  for  the 
:g-ospei:  and,  by  thus  exposing  themselves,  and 
giving  counsel  and  encouragement  to  their  suf- 
fering brethren,  they  would  be  emboldened  and 
habituated  to  a  promptitude  of  utterance,  which 
would  be  "a  good  degree,"  or  step,  towards 
their  admission  to  the  office  of  pastors  or  evan- 
gelists.— This  interpretation  has  been  contest- 
ed: yet  it  seems  to  be  the  apostle's  meaning; 
and,  without  adverting  to  modern  habits  or 
controversies,  it  is  evident,  that  the  due  dis- 
charge of  the  primitive  office  of  a  deacon  must 
tend  to  qualify  men  for  the  ministry.  It  also 
appears  from  facts,  that  some  deacons  either 
were  before  preachers  or  became  so  afterwards; 
nor  is  there  any  reason  to  think,  that  persons 
were  then  regularly  educated  for  the  pastoral 
office;  but  ministers  seem  to  have  been  always 
chosen  from  the  most  established  and  best  qual- 
ified believers,  and  generally  from  tiiose  who 
were  matured  in  years  and  experience.  This 
does  not,  however,  in  any  measure  imply,  that 
a  regular  education  is  not,  in  the  present  state 
of  things,  the  most  expedient  and  highly  desi- 
rable.— Be  proved.  (10)  'By  publishing  their 
'names  to  the  church;  that  if  any  one  hath 
'aught  to  lay  to  their  charge,  he  may  show  it.' 
Macknight. — No  doubt  this  was  customary  in 
the  primitive  church,  and  productive  of  many 
good  effects:  indeed  the  form  of  it  remains  to 
this  day.  But  it  does  not  appear  that  the  ori- 
ginal word  can  admit  of  this  interpretation;  for 
it  generally  means,  that  trial  of  persons  and  of 
things,  which  is  made  by  experience  and  obser- 
vation, or  by  judging  of  them  by  some  estab- 
lished standard;  as  goldsmiths  assay  the  pre- 
cious metals. —  Wives.  (11)  Some  think,  that 
the  wives  of  deacons  are  not  here  meant;  but 
V!omen,  who  were  selected  and  appointed  by 
the  church,  to  teach  those  young  persons  of 
their  own  sex,  who  were  restrained  by  local 
customs,  from  so  attending  on  the  instructions 
of  men,  as  to  obtain  from  them  an  adequate 
acquaintance  with  Christianity.  It  is  howev- 
er very  doubtful,  whether  this  be  the  apostle's 
meaning;  and  the  instruction  from  the  passage, 
as  interpreted  of  the  wives  of  those  who  per- 
formed any  public  office  in  the  church,  is  so 
replete  with  instruction,  that  it  seems  liighly 
worthy  of  the  special  mention  made  of  it  bv 
the  apostle. 

Grave,  {S)  :^Ff,rn:.  11.  Tit.  2:2.  J^fuvonj:- 
See  on  2:2.— iVof  douUe-tongued.]  Ahj  ddo- 
Vi-  Here  only.  {Notes,  Ps.  ]^:l—4.  Jani. 
,;I~^^J~'^*^^" '"•]  llQnaFynvTu:.  1:4.4: 
1,13^  Matt  6:1.  l:\b,  et  al'.-Holding  the 
mystery.  (9)  Ey_o.n,.,  ro  ^v^^i.uo..  1  :19.  //.6. 
6:9  Comp.  Horn.  1 :28.  To  uvzvQ^ov,  16.- 
Lei  these. ..he  proved.  (10)  '  Ovto.doy^.^mrBo- 


t  4:13.  1  Cor.  11:34.  lfi:.5_7.  2 
Tor.  1:15—17.  1  1  hev  2;lfi 
Phllem.  22.  Hch.  13.23.  2 
.lohn  12.  S.Tolin  M. 

II  2.  Deul.  31  23.  1  Kin»?  2:2,4. 
1  rlir.  22.13.    20:9—21.    .-VcU 

4701 


1:2. 
h  Eph.  2:22.  2  Tim.  2:20.    Heb. 

3:2— G.  1  Pet.  2:3. 
c  See  oil  5. 
d  4:10.  6:1R.    ncul.  5:^6.    .Tosh 

3:10.  1  S:>m.  I7;26,3G.  2  Kings 


dvtaav.  See  on  Lu/ce  12:56.  J?om.  1 :28.— 
Blameless.]  Jveyxhiioi.  See  on  1  Cor.  1 :8. — 
Not  slanderers.  (11)  i»/»;  dinGoXsg.  2  Tim.  3: 
3,  Tit.  2:3.  A  SiaGullM,  Luke  16:1.  The 
word  is,  I  believe,  never  used  in  the  singular 
of  any  human  being,  except  Judas;  nor  in  the 
plural  of  evil  spirits.  See  on  7. — Have  used 
the  office  of  a  deacon.  (13)  '  Oi  diityot'ijauvieg. 
10.  See  on  j?c/s  6:2.  Purchase.]  He qittoiuvtui. 
See  on  Acts  20:28.—  .^  good  degree.]  Bud/nov, 
xulov. — Boi^diiio;.  Here  only  N.  T. — 1  Sam.  5: 
5.  ^  Kings  20:10,11.  Sept.  'Viam  sibi  muni- 
'unt  ad  majores  honores,  ad  ampliorem  in  mu- 
•'neribus  ecclesiasticis  dignitatem.'    Schleusner. 

14  These  things  write  I  unto  thee,  ^hop- 
ing to  come  unto  thee  shortly: 

15,  But  if  I  tarry  long,  that  thou  may- 
est  °  know  how  thou  oughtest  to  behave 
thyself  in  ''the  house  of  God,  'which  is 
•^  the  church  of  ''  the  living  God,  ^  the  pil- 
lar and  *  ground  of  ''the  truth. 

Note. — The  apostle  hoped,  when  he  wrote 
this,  that  he  should  soon  be  able  to  return  to 
Ephesus:  but  such  events  subsequently  occur- 
red, that  probably  he  never  again  visited  that 
city,  and  Timothy,  much  sooner  than  had  been 
ntended,  came  to  him  into  Macedonia.  (Pref- 
ace.)— In  case,  however,  the  apostle  should  not 
see  Timothy  for  some  time;  he  wrote  this  epis- 
tle to  show  him  how  he  ought  to  conduct  him- 
self, as  an  evangelist  intrusted  by  him,  and  by 
the  Lord  Jesus  himself,  to  regulate  affairs  in 
the  family  or  household  of  God;  even  that  so- 
ciety of  believers,  in  whom  the  living  God 
dwelt,  as  in  his  holy  habitation.  (Marg.  Ref. 
7.— h.— Notes,  1  Cor.  3:10—17.  2  Cor.  6:14— 
18.  Eph.  2:19—22.  Heb.  12:22—25.  1  Pet.  2: 
4 — 6.)  These  directions  Avere  not  peculiar  to 
the  state  of  things  among  the  Ephesians;  but 
would  be  a  rule  to  Timothy  in  other  fchurches 
also,  where  he  might  sustain  the  same  office, 
and  perform  the  same  services;  and  to  all  others 
in  subsequent  ages,  who  should  be  employed 
in  a  similar  manner. — "The  church  of  the  liv- 
ing God,"  by  supporting,  maintaining,  and 
recommending  the  truth  of  revelation,  by  the 
public  preaching  and  jjrofession  of  that  truth, 
and  by  the  worship  and  service  performed  in  it, 
may  be  considered  as  "the  foundation"  which 
upholds  the  edifice,  as  a  pillar  that  supports  and 
adorns  it.  This  by  no  means  includes  the  infal- 
libility of  any  particular  church:  but  merely  im- 
plies, that  divine  truth  is  upheld,  professed,  and 
maintained  in  the  true  church:  whilst  ungodly- 
men  in  general,  and  heretics  in  particular,  op- 
pose, pervert,  and  undermine  it;  and  so  error 
and  ignorance  envelope  all  the  rest  of  the  world, 
as  with  a  dark  and  dreadful  cloud.  {Marg. Ref 
h — f.)  Some  apply  it  to  Timothy  and  other 
faithf^ul  ministers:  {Gal.  2:9.)  but  t^is  seems 
to  be  only  a  part  of  the  preceding  instruction; 
for  the  profession  and  suitable  conversation  of^ 
believers,  as  really  maintain  and  recommend  the 
truth,  as  the  minister's  labors  and  doctrines  do. 
{Note,  Phil.  2:14— 18.)— Others  detach  the 
sentence  from  this  verse,  and  connect  it  with 


19:4.  Ps.  42:2.  84:2.  .Ter.  10: 
10.  23:36.  Dan.  6:26  H05.  I: 
10.  Mali.  16:16.  .lohn  6:63. 
Acts  14:15.  lloiii.  9:26.  2  for. 
3:3.  6:16.  1  Th«.  1:9.  H«l). 
3:12.  9:14.   12:22.  Rev.  7:2. 


e  .Ter.  1:18.    Malt.  16:18,19.    18. 

IE.  Rom.  3:2.  Gal.  2:9. 
*  Or,  stay, 
f  16.   John  1:17.    14:6.   18  31.    > 

Cor.  6:7.  Gal.  3:1.    Eph.  4:21. 

Col.  1:5. 


A.  D.  60. 


CHAPTER  III. 


A.  D.  60. 


preached   unto 
on  in  the   world, 


the  nillovviiig-;  as  iftlie  apostle  had  meant,  that 
"the  mystery  of  godliness,  God  was  manifest 
in  the  flesh,"  was  "the  pillar  and  ground  of  the 
truth:"  but  this  construction  seems  inadmissi- 
ble r  for  this  great  mystery  is  an  essential  part 
of  the  truth,  of  which  "the  church  is  the  pillar 
and  ground."  And  as  the  church  is  appointed 
to  maintain,  hold  forth,  and  "adorn  the  doctrine 
of  God  our  Saviour,"  in  the  midst  of  a  dark 
and  wicked  world;  it  was  very  im])ortant,  that 
Timothy  should  know  how  to  conduct  himself, 
in  subserviency  to  this  great  design. 

To  behave  thyself.  (15)  ^t'ixqijKpfa&ni.  See 
on  Matt.  17:22.  Eph.  2:3.— Ground.]  ' ESqui- 
o)ua.  Here  only.  'EdQaiog.  See  on  1  Car.  7 : 
87.  In  the  church  the  truth  is  stationed,  sup- 
ported, and  upheld. 

16  And  ^without  controversy  great  is 
*"  the  nnystery  of  godliness:  '  God  was 
*  manifest  in  the  flesh,  "^justified  in  the 
Spirit,  '  seen  of  angels, 
the  Gentiles,  "  believed 
"  received  up  into  glory. 

Note. — -That  "mystery  of  godliness,"  wliich 
the  church  must  maintain,  was  confessedly 
very  great.  (Note,  Matt.  13:10,11.)  It  never 
could  have  been  thought  of,  if  it  had  not  been 
revealed;  it  could  not  be  received  except  by 
tliith:  and  it  must  be  very  imperfectly  under- 
stood by  man  in  his  present  state,  being  closely 
connected  with  infinite  and  incomprehensible  ob- 
jects. Some  persons  might  on  that  account 
deem  it  less  credible;  and  others  might  attempt 
to  obviate  the  objection,  by  explaining  away 
the  mysteriousness  of  it:  but  the  apostle  de- 
clared it  to  be  "beyond  controversy  a  great 
mystery." — "Great  is  the  mystery  of  godli- 
ness," "God  was  manifested,  &c."  It  contin- 
ued a  great  mystery,  after  the  fullest  revelation 
of  it.  It  must,  however,  be  noted,  that  it  "is 
the  mystery  of  godliness."  (Marg.  Ref  h. — 
Note,  2  Thes.  2:5 — 7.)  The  revelation  and 
belief  of  it  have  always  been  and  are  the  begin- 
ning and  spring  of  all  pious  dispositions  and  af- 
fections, in  the  hearts  of  fallen  men,  and  of  all 
the  spiritual  worship  of  God  in  the  world. — 
Had  this  mystery  never  been  revealed,  there 
would  not  have  been  any  true  "godliness" 
among  men;  none  can  be  found,  where  this 
mystery  is  unknown  or  rejected;  and  "godli- 
ness" abounds  in  proportion,  as  it  is  scripturally 
proposed  and  received. — By  this  mystery,  men 
learn  the  true  character  of  God,  as  "a  just  God 
and  a  Saviour,"  and  the  way  in  which  sinners 
may  approach  and  worship  hirn;  they  discover 
their  real  situation,  their  danger,  and  their  rem- 
edy; and  thus  they  are  brought  to  fear,  trust, 
love,  worship,  obey,  and  rejoice  in  God.  The 
substance  and  centre  of  this  great  mystery  is 
this,  "God  was  manifest  in  the  flesh:"  the  di- 
vme  nature,  in  the  Person  of  the  co-eternal  and 
co-equal  Son  and  Word  of  God,  "was  mani- 
fested" to  fallen  men,  as  dwelling  in  the  man 
Christ  Jesus:  so  that  whoever  saw,  or  contem- 


e  Hel).  7:7. 

h  9.  Matt.  13;11.  Rom.  1G:25.   I 

Cor.  2:7.   Kph.  1:9.    S:3— 9.  G: 

19.  CoL  2:2.  2Thes.  2:7.   Itev. 

17:6,7. 
J  Ib.  7:14.  9:6.    J er.  23:5,6.    Mic. 

5:2.  Malt.  1:23.  John  1:1,2,14. 

Acts  20:23.     Rom.  8:3.  9:5.     1 


Cor.  15:47.  Gal.  4:t4.  Pliil.  2: 
6—8.  Col.  1:16—18.  Heh.  1:3. 
2:9—13.  1  John  1:2.  Rev.  1: 
17,18. 

Gi.  man'/esteii.   I  John  3:5. 
Is.  50:5— 7.     Matt.  3:16.    John 
1:32.33.    15:26.   16:8,9.  Acts  2: 
32— J6.  Koin.  1:3.4.     1  i'et.  2j 


plated  by  faith,  this  express  "Image  of  the  in- 
visible God,"  saw  the  Father  also.  (Marg. 
Refu— Notes,  Is.  1:14.  9:6,7.  ^/a/<.  11 :27. 
John  1:1—18.  14:7—14.  15:22—25.  Phil. 
2:5—11.  Co/.  1:15— 17.  Ife6.  1 :1 ,2.)— Thus 
sinners  "acquaint  themselves  with  God,"  and 
are  reconciled  to  him.  This  high  character 
Emmanuel  claimed,  when  on  earth;  and  the 
unmcasur-ible  unction  of  the  Holy  Spirit  in  his 
human  nature,  as  demonstrated  by  his  perfect 
holiness  and  stupendous  miracles,  justified  his 
claim.  But  the  Jewish  priests  and  rulers  put 
him  lo  death,  because  he,  being  man,  made 
himself  "God;"  (Notes,  John  lO:S<il— 38.  19: 
1 — 7.)  and  he  was  "justified"  in  this,  by  the 
pouring  out  of  the  Holy  Spirit  on  the  apostles 
and  discij)les,  who  bare  witness  to  his  resurrec- 
tion and  ascension  into  heaven.  (Marg.  Bef. 
]i.— Notes,  Jlcts  2:33— 36.  3:12-16.  4:5—12. 
Rom.  l:l-*-4.)  During  the  whole  of  these  most 
astonishing  events,  "he  was  seen  of  angels." 
These  "morning-stars,  who  sang  together," 
when  he  called  the  world  into  existence,  (Note, 
Job  38:4 — 7.)  saw  their  incarnate  Lord  laid  "a 
babe  in  a  manger,"  and  sang  "Glory  to  God 
in  the  highest,  peace  on  earth,  good  will  to- 
wards men."  (Note,  Luke  2:8-14.)  They 
saw  him  fasting  forty  days  in  the  wilderness, 
and  tempted  by  the  devil;  they  witnessed  his 
agonies  in  the  garden;  and,  in  both  cases,  they 
Avere  employed  to  minister  unto  him.  (Notes, 
J\latt.  4:8— 11.  Luke22:43.)  They  saw  their 
incarnate  Maker  expire,  amidst  the  most  cruel 
indignities,  on  the  cross;  with  what  sensations 
who  can  conceive !  They  witnessed  and  at- 
tended his  resurrection  and  ascension:  they 
now  behold  his. glory,  sing  his  praise,  and  exe- 
cute his  mandates;  and  they  will  at  length  be 
his  attendants,  when  he  shall  come  to  judge  the 
world.  (JVIarg.  Ref.  I— Notes.  Matt.' 28:1— 8. 
Luke  24:1-9.  ^cts  1:9—12.  Eph.  3:9—12.  1 
Pet.  1:10—12.)  In  all  this,  they  contemplate 
with  astonishment,  delight,  and  adoration,  the 
infinite  wisdom,  justice,  holiness,  truth,  and  love 
of  God;  and  "desire  to  look  into  these  things," 
as  more  conspicuous  disj)lays  of  the  divine  glo- 
ry, than  all  his  other  works  had  exhibited. — 
"God  manifest  in  the  flesh,"  had  also  been 
"preached  to  the  Gentiles,"  as  their  Lord  and 
Saviour,  which  was  a  great  mystery  to  the  Jew- 
ish nation.  (Marg.  Ref.  m. — Notes,  Rom.  16: 
25—27.  Eph.  3:1— 8.  Co/.  1  :25— 27.)  And 
thus  he  had  been  "believed  on  in  the  world," 
when  the  apostle  wrote,  by  many  tens  and  hun- 
dreds of  thousands  of  different  nations,  who, 
without  the  Mosaic  law,  were  become  the  spir- 
itual and  accepted  worshippers  of  Jehovah: 
and  the  case  has  continued  in  a  great  degree 
the  same  to  this  day.  This  was  the  eflect  of 
his  having  been  "received  up  into  glory,"  and 
proved  to  a  demonstration,  his  exaltation  to 
the  mediatorial  throne;  "all  authority  in  hea- 
ven and  earth  having  been  given  to  him,"  as 
the  Advocate  and  Intercessor  for  sinners. 
(Marg.  Ref.  n,  o.— Notes,  Matt.  28:18.)— 
This  most  important  part  of  scripture  seems  to 


18.   1  John  5:6— a. 
1  r«.  68:17,18.    Matl.  4:11.  28:2. 

Mark  1:13.   16:5.  I.i.kc  2:10— 

14.    22:43.   24:4.     John  20:12. 

Arts    1:10,11.     Eph.    3:10.      1 

Pet.  1:12. 
m  I.uke  2:32.     Ads  10:34.   13:46 

—48.     Kotu.  10:18.     Gal.2:8. 


Kph.  3:5—8.  Col.  1:27. 
n  Act.  14:27.  Col.  1:6,23.    Kcr. 

7:9. 
o  Marit  16:19.  Luke  24:51.  .Tolm 

6:62.   13:3.  16:28.  17.5.  Acts  1: 

1—9.     Eph.  4:8—10.  fleb.  1:3. 

6:1.   12.2.  1  I'd.  3:22. 


[471 


A.  D.  60. 


I.  TliMOTHY. 


A.  D.  60. 


have  been  obscured,  and  confined  in  the  inter- 
pretation given  of  it,  by  the  attempt  of  some 
expositors,  to  reduce  the  overflowings  of  the 
apostle's  fervent  spirit  to  their  own  ideas  of 
method.  But  the  events  referred  to  cannot  be 
reduced  to  exact  order  of  time,  without  evi- 
dently doing  violence  to  the  meaning  of  the 
tvords. — The  construction  of  the  verse  necessa- 
rily requires,  that  the  first  clause  should  serve 
as  the  nominative  case  to  the  subsequent  verbs. 
— On  the  above  interpretation  the  construction 
is  as  follows:  "God  was  manifested  in  the 
flesh;"  "God,  manifested  in  the  flesh,"  was 
justified  by  "the  Spirit,  was  seen  of  angels,  &c." 
But  many  have  labored  to  establish  another 
reading  from  some  manuscripts,  ancient  ver- 
sions, and  quotations  to  this  effect:  "the  mys- 
tery of  godliness,  which  was  manifested  in  the 
flesh."  ('0,  instead  of  Osog.)  According  to 
this  reading,  it  must  follow,  "which"  mystery 
"was  justified  in  the  Spirit;"  which  mystery 
"was  seen  of  angels;"  which  mystery  was 
"preached  unto  the  Gentiles;"  which  mystery 
"was  believed  in  the  world;"  ^vhich  mystery 
"was  received  up  into  glory."  The  mystery 
being  "manifested  in  the  flesh,"  and  "the  mys- 
tery being  received  up  into  glory,"  are  not  very 
intelligible  propositions:  but  numbers  seem  to 
prefer  absurdity  to  orthodoxy,  especially  in  re- 
spect of  the  person  of  Emmanuel.  Others,  on 
similar  authority,  substitute  "who."  {'();,  for 
Qfog.)  But  there  is  no  antecedent  to  this  rela- 
tive, except  "God,"  in  the  preceding  verse: 
"The  church  of  the  living  God,  (the  pillar,  and 
ground  of  the  truth;  and  without  controversy 
great  is  the  mystery  of  godliness,)  who  was 
manifested,  &c."  This  brings  in  the  same  doc- 
trine, but  with  a  very  unnatural  parenthesis. 
— The  authority  for  either  of  these  readings  is 
by  no  means  satisfactory;  and  the  internal  evi- 
dence for  that  adopted  in  our  translation  is  so 
strong,  that  it  turns  the  balance  completely  on 
that  side,  in  my  judgment  at  least. 

Without  controversy.]'  OjuoXo'/ufjevo)c.  Here 
only.  '  0,Moio'/f  w,  6:12.  Rom.  10:9.— Of  god- 
liness.] Ti/g  evaeSeiag.  ^■.'2.  4:7,8.  6:3,5,6,11. 
See  on  Jlcts  3:12. —  Was  received  up  into  glo- 
ry.] Avehnpi^i^  ev  So^rj.  Mark  16:19.  Jlcts  1 : 
2,11.  ytfahjtpig,  Luke9:bl.  "He  was  received 
up  in  glory,"  or,  "with  glory," 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  office  of  a  minister  is  an  arduous  and 
laborious,  "but  a  good  work,"  in  every  respect. 
It  is  indeed  that  most  honorable,  useful,  and 
important  employment,  in  which  Emmanuel 
himself  chose  to  be  occupied;  while  he  refused 
to  assume  the  office  of  King,  during  his  abode 
on  earth.  They  who  desire  it,  therefore,  as 
"a  good  work,"  from  proper  motives,  do  well; 
and,  if  duly  qualified,  they  should  be  encourag- 
ed and  assisted  in  obtaining  their  object.  But 
to  desire  emolument  or  authority  in  the  church, 
by  intruding  into  this  sacred  office;  without 
either  qualifications  suited  to  its  important  du- 

?nH'nl«n  ^"^  P'i.-'-"'^  °*' P^'"''o'""'i"?  them;  from 
indolence,  ambition,  and  love  of  "filthy  lucre;" 
IS  the  vilest  of  all  prostitutions,  and  merits  the 
deepest  condemnation  Let  then  none,  who 
desire  this  office,  or  have  entered  into  it,  or 
who  have  any  concern  in  admitting  others  for- 
get that  nothing  can  compensate  for  the  want 


of  proper  motives,  or  a  blameless  conduct,  in 
those  who  minister  in  holy  things. — The  pas- 
tors of  the  Lord's  flock  should  be  continent, 
vigilant,  sober,  "of  good  behavior,  given  to 
hospitality,  apt  to  teach,"  and  remote  iVom  vio- 
lent passions,  and  every  kind  and  degree  of 
covetousness.  The  more  extensive  the  sphere, 
and  the  more  conspicuous  the  station,  to  which 
any  of  them  are  called;  the  greater  measure  of 
all  these  holy  endowments  are  requisite:  but 
no  man  can  be  a  meet  person  for  the  pastoral 
office,  in  the  most  obscure  situation;  who  is  un- 
watchful,  frivolous,  licentious,  given  to  wine, 
greedy  of  gain,  disposed  to  furious  anger,  neg- 
ligent of  moral  and  relative  duties,  selfish, 
averse  to  hospitality,  and  unable  or  unwilling 
to  teach  the  flock.  It  would  be  invidious  to 
contrast  this  description  with  the  characters  of 
very  large  numbers  Avho  have  sustained  the 
ministerial  office,  in  different  ages  and  parts  of 
the  visible  church,  and  still  do  sustain  it.  No 
order  of  men  fulfil  the  duties  of  their  station: 
but  alas!  none  have  violated  them  so  generally 
and  grievously  as  nominal  ministers.  It,  how- 
ever, behoves  us  "to  look  to  ourselves,"  and  to 
those  with  whom  we  are  concerned.  We,  who 
bear  this  offi.ce,  should  "pray  without  ceasing," 
to  be  enabled  more  fully  to  transcribe  these 
words  of  the  apostle  into  our  hearts  and  lives: 
and  the  people  should  learn  to  distinguish  mer- 
cenaries from  upright  disinterested  ministers. 
They  should  indeed  make  allowance  for  human 
infirmities,  which  are  incident  to  all  :  they 
should  help  their  ministers  by  their  prayers: 
blessing  God  for  such  as  are  faithful,  and  earn- 
estly and  with  much  perseverance  supplicating 
converting  grace  for  such  as  are  evidently  the 
reverse  of  what  they  ought  to  be. — It  is  in- 
cumbent upon  ministers  to  "rule  well  their  own 
houses,  and  to  have  their  children  in  subjection 
with  all  gravity."  (Note,  Gen.  18:18,19.)  If 
they  find  this  too  difficult  for  them,  "how  shall 
they  take  care  of  the  church  of  God?"  The 
folly,  ostentation,  conformity  to  the  world,  ex- 
travagance or  ungodliness  of  a  minister's  family 
will  inevitably  and  greatly  lessen  his  influence, 
and  prevent  his  usefulness,  as  well  as  ruin  his 
comfort.  It  is  also  very  wrong  for  novices, 
however  eminent  for  abilities  and  gifts,  to  be 
pushed  forward  prematurely  into  this  ardu- 
ous work.  This  has  ruined  many  promising 
young  men,  by  puffing  them  u|)  with  pride,  and 
so  casting  them  into  "the  condemnation  of  the 
devil."  The  honor  of  the  gospel  also  is  greatly 
concerned  in  "the  good  report"  of  ministers, 
among  "those  that  are  without."  And  Satan 
finds  various  advantages  against  such  as  lose 
their  reputation,  and  incur  the  reproach  of  the 
enemies  of  the  gospel;  and  not  only  against 
them,  but  against  the  cause  of  truth  and  holi- 
ness. 

V.  8-16. 
Not  only  bishops  and  elders,  but  all  concern- 
ed in  "the  church  of  the  living  God,"  should 
be  grave,  sincere,  upright,  candid,  temperate, 
and  disinterested  ;  those  especially  to  whom 
money  is  intrusted,  and  who  have  the  charge 
of  relieving  the  poor:  for  to  rob  tliem  is  one  of 
the  very  worst  kinds  of  dishonesty.  {Notci, 
Prou.  22:22,23.  23:10,11.  Am.  5:10—13.8:4 
—10.  Mic.  3:1—4.)  The  "mystery  of  faith'» 
will  never  appear  respectable  among  men,  ex- 
cept it  be  held  in  "a  pure  conscience."     Pro- 


A.  D.  60. 


CHAPTER  IV. 


A.  D.  60. 


fessed  Christians  should  therefore  be  proved, 
and  found  blameless,  before  they  are  admitted 
to  any  office  in  the  church.  Time  spent  in 
preparation  and  probation  will  not  be  lost;  and 
a  precipitate  zeal  is  not  one  of  the  prescribed 
qualifications  for  the  ministry. — All  who  are 
connected  with  persons  in  public  stations  in  the 
church,  should  he  exemplary  in  their  whole  ap- 
pearance and  deportment.  The  wives  of  min- 
isters and  deacons  should  be  "grave  and  sober, 
no  slanderers,  but  faithful  in  all  things."  They 
ijhould  choose  such  wives;  and  their  wivesj 
should  be  reminded  to  study  and  practise  tiiesei 
instructions;  and  to  assist  and  concur  in  ruling 
their  children  and  liouseholds  well. — Those 
who  have  acted  faithfully  and  diligently  in  in- 
ferior stations,  are  best  qualified  for  more  im- 
portant services;  especially  when  by  enduring 
nardship  and  facing  danger,  they  have  "attain- 
ed to  great  boldness  in  the  faith  of  Christ." 
These  things  should  be  frequently  meditated 
upon,  and  prayed  over,  by  all  persons  concern- 
ed; that  they  may  know  "how  they  ought  to 
behave  in  the  church  of  the  living  God;"  {Note, 
Acts  20:28.)  according  to  the  relations  in  which 
they  stand  to  him,  to  his  saints,  and  to  the 
world;  that  they  may  hold  forth  and  adorn  the 
doctrine  of  truth,  as  pillars  and  supporters  of 
it.  This  "doctrine  of  God  our  Saviour"  will 
be  despised  or  revered,  in  great  measure  accord- 
ing to  the  conduct  of  professors  of  the  gospel; 
which  will  be  greatly  influenced  by  that  of  min- 
isters, their  families  and  connexions,  {Note, 
Tit.  2:7 — 10.)  The  importance  of  these  things 
is  therefore  unspeakable;  and  our  watchfulness 
ought  to  correspond  with  it. — While  numbers 
want  a  rehgion  "without  mystery,"  (which 
those  who  worship  the  incomprehensible  God 
cannot  possibly  have,)  and  while  many  seem 
to  make  the  very  truths  of  the  gospel  "a  mys- 
tery of  ungodliness;"  let  us  glory  in  the  incon- 
trovertibly  "great  mystery  of  godliness,"  and 
show  the  sanctifying  efficacy  of  it  in  our  lives. 
Let  us  remember  that  "God  was  manifested  in 
the  flesh,"  to  take  away  our  sins;  "to  destroy 
the  works  of  the  devil;  to  redeem  us  from  all 
iniquity,  and  to  purify  us  unto  himself  a  pecu- 
liar people,  zealous  of  good  works:"  and  let  us 
recollect,  that  the  doctrine  of  his  mysterious 
Person  and  redemption  must  be  "justified"  by 
the  fruits  of  the  Spirit,  evidently  appearing  in 
our  lives.  Let  us  learn  to  contemplate  his  an- 
tecedent glory,  his  voluntary  humiliation,  his 
subsequent  exaltation,  and  his  future  coming  to 
judgment,  till  we  hate  sin,  despise  the  world, 
are  transformed  into  his  image,  filled  with  his 
love,  and  prepared  to  join  the  worship  of  his 
holy  angels:  and  let  us  still  pray,  that  he  may 
be  preached  to  all  the  nations  on  earth,  and  be- 
lieved on  in  all  parts  of  the  world;  and  so  let 
us  wait  till  he  shall  please  to  receive  us  up  to 
his  glory,  that  "where  he  is,  there  we  may  be 
also," 


a  John    16:13.     Acts    13:2.      2S: 

25.    I  Cor.  12:11.     Rev.  2:7,11, 

17,29.  3:6,13,22. 
b  Ei.  1:3. 
c  Num.  21:14.     Deut.  4:30.     32: 

29.   Is.  2:2.  Jer.  48:47.  49:39. 

Ez.  38:16.     Dan.    10: 14.     H<m. 

3:5.     Mic.  4:1.     2  Tim.  3:1.  2 

Pet.  .3:3.  Jude  18. 
d  Dan.  11:35.     2  Tlies.    2:3.     2 

Tim.  3:1—5.  4:4. 
c  Gen.  3:3—5,13.      1    Kings   22: 

Vol.  M. 


22,23.  2  t'hr.  18:19-22.  2 
Cor.  11:3,13—15.  2  Thcs.  2:9 
—  12.  2  Tim.  3:15.  Hrv.  9:2— 
II.  13:14.  16:14.  18:2,23.  19; 
20.  20:2,-3,8,10. 

f  Uan.  11:35—38.  I  Cor.  8:5 
6.  10:20.  Col.  2:18.— Arts  17: 
18.  Rev.  920.  Gr. 

Z  1  Kings  13:18.  22:22.  I«.  9: 
15.  Jer.  5:31.  23:14,32.  Uan 
8:23—25.  M.ill.  7:15.  24:24. 
Acu  20:30.  Roin.  16:18.    Eph. 


CHAP.  IV, 

The  apostle  foretels  a  (;rca(  aposlacy,  and  corruplion  of  Christianity,  in 
aflnr  limes,  1 — 3;  shows  that  "ever^'  creature  of  (iod  is  Rood"  and 
to  he  received  with  thanksgiving  and  prajcr,  4,  5;  and  directs  Timo- 
thy, in  respect  of  his  doctrine  and  personal  conduct,  that  he  may 
preach  and  live  in  such  a  manner  as  "to  save  himself  and  those  that 
hear  him,"  6— 16. 

NOW  "  the  Spirit  speaketh  ''express- 
ly, that  in  '  the  latter  times  some 
shall  ''  depart  from  the  faith,  giving  heed 
to  •=  seducing  spirits,  *"  and  doctrines  of 
devils; 

2  Speaking*  s:  lies  in  hypocrisy;  having 
'' their  conscience   seared   with   a  hot  iron; 

3  '  Forbidding  to  marry,  and  command- 
ing ^  to  abstain  from  meats,  '  which  God 
hath  created  to  be  received  "  with  thanks- 
giving of  them  which  "  believe  and  know 
the  truth. 

4  For  "  every  creature  of  God  is  good, 
1*  and  nothing  to  be  refused,  if  it  be  received 
with  thanksgiving: 

5  For  1  it  is  sanctified  by  "■  the  word  of 

God    and    prayer.  [Practical  observations.] 

Note. — To  stir  up  Timothy,  and  others  by 
him,  to  adhere  steadfastly  to  the  "great  mystery 
of  godliness,"  (Note,  3:16.)  the  apostle  declar- 
ed, that  the  Holy  Spirit  spake,  in  the  most  ex- 
press and  decisive  manner,  not  only  by  Dan- 
iel, and  others  of  the  ancient  prophets,  but  to 
Paul  himself  by  immediate  revelation,  and  per- 
haps to  several  of  his  brethren,  concerning  cer- 
tain persons  in  the  latter  days,  under  the  Chris- 
tian dispensation,  or  in  after  times,  who  would 
apostatize  from  the  true  faith  of  the  gospel. 
(Marg.  Ref.  a.  c,  d.— Notes,  Dan.  7:7,8,19— 
27.  11:31—39.  2  Thes.  2:3,4.  2  Tim.  3:1—5. 
Rev.  13:  14:)  This  apostacy  would  be  effected, 
by  men's  hearkening  to  false  teachers,  who 
would  be  influenced  by  seducing  spirits;  and 
thus  they  would  embrace  "doctrines  of  devils," 
or  demons;  and  adopt  such  notions  about  the 
souls  of  the  dead,  as  would  introduce  the  wor- 
ship of  saints  as  intercessors,  and  of  angels  as 
spirits  superior  to  men,  though  inferior  to  God. 
This  was  a  species  of  idolatry,  like  that  of  the 
heathen,  in  worshipping  their  departed  mon- 
archs,  legislators,  and  benefactors,  as  "rfemoras," 
or  a  middle  order  of  beings  between  God  and 
men.  And,  as  devils  are  the  real  objects  of  all 
worship  paid  to  mere  creatures,  so  this  delusion 
would  tend  to  gratify  the  ambition  of  these 
apostate  spirits.  {Mare;.  Ref.  e,  i'.— Notes,  1 
Cor.  10:18—22.  Col.  2:18,19.)  These  doc- 
trines and  practices  would  be  supported  "by 
the  hypocrisy  of  liars,"  who  would  invent  a 
variety  of  legends,  impose  on  men  with  pre- 
tended miracles  and  revelations,  cheat  them  by 
fabricated  tales;  and  thus  carry  on  an  infamous 
traffic,   by   forgery  and  imposture,  under  the 


4:14.  2  Tim.  3:5.    2  Pel.  2:1  — 

3.   Kev.  16:14. 
h  Horn.  1:28.   Eph.  4:19. 
i  Dan.  11:37.      1  Cor.    7:28,36— 

39.   Ileb.  13:4. 
k    Horn.    14.3,17.       I    Cor.    8:8. 

Col.  2:20— 23.  fich.  13:9. 
I  Gen.  1:29,30.    9:3.     Acts  10:13 

—  15.   1  Cor.  6:13. 
m  4.     I  Sam.  9:13,    Matt.  14:19. 

15:36.    I.iike  24-.ia  John  6:23. 


Acts  27:55.  Rom.  14:6.  J  Cor. 

10:50,31.  Col.  3:17. 
n  2:4.    John  8:31,32.    2  The».  2: 

13,14. 
o  Gen.  I:,11.  Deut.  32:4. 
p  AcU  11:7—9.     15:20,21,29.  21- 

25.  Rom.  14:11,20.    1  Cor.  10. 

23,25. 
a  See  on  m.  3.— Luke    11:41.     1 

Cor.  7:14.  Til.  1:15. 
r  Luke  4:4. 


GO 


[473 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


pretext  of  great  sanctity,  to  the  ssgrandbAng 
of  themselves,  and  the  deluding-  of  the  credu- 
lous multitude.  {Marg.  Ref.  g.—Note,  2  Thes. 
2:8 — 12.)  Nor  would  thesd  men  feel  remorse, 
for  their  lies  and  forgeries,  however  impious 
and  destructive:  as  the  habit  of  villany,  under 
the  mask  of  extraordinary  piety,  would  cau- 
terize their  consciences,  and  render  them  en- 
tirely callous;  even  as  the  external  skin  becomes 
unfeeling,  by  being  frequently  "seared  with  a 
hot  iron."  To  maintain  their  usurpations  over 
men's  minds,  and  to  fix  a  large  body  in  their 
interest  by  detaching  them  from  other  connex- 
ions; as  well  as  to  amuse  mankind  by  the  ap- 
pearance of  uncommon  sanctity;  they  would 
discourage  and  even  forbid  marriage,  as  if  it 
were  an  unholy  estate  and  unfit  for  devout  per- 
sons: they  would  deny  the  liberty  of  marrying 
to  numbers,  especially  to  the  clergy;  by  means 
of  which,  all  kind  of  abominations  would  be  in- 
troduced, and  connived  at.  (Note,  3:2.)  They 
would  also  enjoin  abstinence  from  this  and  the 
other  kind  of  meat,  either  entirely,  or  on  par- 
ticular days  and  seasons:  by  this  likewise  they 
would  keep  up  their  authority  over  men's  con- 
sciences, and  impose  upon  the  midiitude  with 
apparent  devotion;  whilst  they  perpetrated  all 
kind  of  iniquities,  as  the  Pharisees  had  done 
before  them,  (Marg.  Ref.  h—k.— Notes,  Matt. ' 
15:1—14.  23:)— But  God  had  created  every^ 
kind  of  wholesome  food  for  the  benefit  of  man,; 
and  allowed  Christians  the  use  of  it  all,  indis- 
criminately, at  all  times  and  seasons,  without 
restriction:  and  therefore  any  of  his  cn^atures 
might  be  "received  with  thanksgiving  by  those 
who  believed  the  truth,"  and  so  far  understood 
it  as  to  know  their  Christian  liberty.  (Notes, 
Rom.  14:2 — 4,13 — 18.)  For,  all  his  creatures, , 
being  in  themselves  good,  and  serving  the  jjur- 
poses  for  which  he  made  them,  nothing  was  to' 
be  refused  as  unclean,  provided  it  was  received  i 
with  thankfulness:  as  the  permission  of  his! 
word,  a  temperate  use  of  it,  according  to  hisj 
precepts,  and  prayer  for  a  blessing  upon  it, 
sanctified  it  to  the  believer's  use,  and  to  fit  him 
for  the  Lord's  service.  (^Marg.  Ref.  o — q. — 
Note,  1  Cor.  7:10 — 14.) — Every  one,  who  is 
at  all  acquainted  with  ecclesiastical  history, 
must  know  what  apostacy  and  corruption  of 
Christianity  has  most  entirely  accorded  to  this 
prediction.  The  Judaizing  teachers  and  the 
Gnostics,  and  others,  contended  indeed  for  some 
of  these  superstitions;  "the  mystery  of  iniqui- 
ty," in  these  respects  did  "even  then  work:" 
but  it  was  reserved  for  the  church  of  Rome 
fully  to  prove  the  truth  of  the  scriptures,  by 
accomplishing  these  predictions  in  their  most 
detestable  enormities.  It  has  been  shown,  in 
what  manner  the  errors  of  the  Judaizing  teach- 
ers, and  the  traditions  of  the  Pharisees,  on  the 
one  hand,  and  the  speculations  of  the  heathen 
philosophers,  on  the  other,  corrupted  the  pure 
doctrme  of  Christianity  in  the  primitive  times. 
(Notes,  Col.  2:8—23.)  But,  it  should  not  be 
forgotten,  that  in  subsequent  ages,  especially 
in  the  Roman  church,  the  m  -thology  of  the 
Pagans,  and  the  writings  of  the  poets,  helped 
to  introduce  stdl  further  corruptions.  For  what 
are  the  nuns  of  popery,  but  the  vestal  virgins 


•  Ad»  20:31,35.  Kom.  15  1.5.  i 
Cor.  4:17.  2  Tifn.  1:6.  2:1-1.  2 
Pet.  1:12—15.  3:1.2.  Jude  5. 

I  Matt.  13:.52.  1  Cor  4:1,2.  2 
Cor.  3:6.  6:4.    Epli.  G:21.  Col 

474] 


4:7.   1  Thu.  3  2.    2  Tim.  2:15. 
u  .Ter.  15:16.   Knh.  4:15,16.  Col. 

2:10.  3  16.  2  Tim.  3:i4— 17. 
"   1:10.       4  IB.      6:3.      Ps.     19:7. 

".(•'■g-.     Prov.  4:2.    John   7:16. 


of  the  Romans,  engrafted  on  Christianity? 
The  monks  indeed  are  an  unprecedented  addi- 
tion. Saints  and  angels,  as  mediators,  answer 
to  the  demigods  and  heroes  of  the  Pagans; 
(Note,  1  Cor.  8:4 — 6.)  and  the  numerous  pro- 
cessions and  festivals  'of  the  papists,  and  the 
method  of  observing  them,  answer  with  sur- 
prising exactness,  to  those  described  in  Homer 
and  Virgil,  especially  in  the  latter.  Indeed,  it 
api)ears  to  me,  that  a  learned  man,  who  had 
leisure  to  compare  all  the  pompous  and  fasci- 
nating outward  services  in  the  church  of  Rome 
especially,  though  not  there  exclusively,  with 
the  Greek  and  Latin  poets,  might  form,  I  had 
almost  said,  a  Rubric  and  a  ritual  from  the  lat- 
ter. At  least,  I  have  never,  for  many  years, 
opened  Virgil  to  read  a  few  pages;  but  I  have 
met  with  some  things,  which  cogently  reminded 
me  of  the  popish  processions  and  festivals. — 
'The  third  verse  contains  one  of  the  boldest 
'ellipses  in  the  New  Testament,  where  a  word 
'is  to  be  understood,  contrary  to  that  which  is 
'before  exj)ressed:  but,  some  of  the  most  cele- 
'brated  classical  writers,  and  particularly  Hor- 
'ace  and  Cicero,  take  the  same  liberty.'  Dodd- 
ridge. The  passage  undeniably  demands  this 
construction;  and  all  the  ancient  expositions 
and  versions  supply  the  ellipsis  in  the  same 
manner,  or  to  the  same  meaning.  (Note,  Acts 
lb:l9—^\.)— Latter  times.  (1)  (Marg.  Ref. 
c. — Devils.]  This  term,  thus  used,  proves 
that  the  worship  of  saints  and  angels,  as  media- 
tors, in  the  antichristian  system,  is  as  much 
idolatry,  and  centres  as  much  in  the  worship 
of  evil  spirits,  as  the  pagan  worship  did;  and 
that  it  was  introduced,  and  is  maintained,  by 
the  seduction  of  "the  devil  and  his  angels," 
even  as  heathen  idolatry  was. 

Expressly.  (1)  'Pijtoic.  Here  only. — In  the 
latter  times.]  Ev  vgrgoi;  xiuqoiq.  'Yqe^og. 
Hereonly. — Shall  depart.]  jtnoqijoovTui.  6:5. 
2  Tim.  2:19.  Heb.  3:1^, etal.  JTioguairx-  See 
on  2  Thes.  2:3. — Seducing  spirits.]  fli'evfiafjt 
nlavoig.  W.avog-  See  on  Matt.  ^1 -.dS.— Of 
devils.]  ^uijnoyio)v.  See  on  Acts  I"!  :18.  1  Cor. 
10:20. — Speaking  lies  in  hypocrisy.  (2)  Ev 
vTjoxQtaei  iiJEvdoloywi'.  "In  the  hypocrisy  of 
liars." — ^'svdoi.oyog.  Here  only.  'Decepti 
'simulatione  falsorum  doctorum.'  Schleusner. 
— Havirig  their  consciences  seared  ivith  a  hot 
iron.]  Key.uvjiiOUiafiFVLov  irjv  idiur  crvrfidtjaiv. 
(Agreeing  with  Wfvdo}.oyo)v.)  KccvTrjftiu'Cix). 
Hereonly.  'A  x(xvttjoiov,  quod,  nt  y.avnjQ,  in~ 
'■strumentwn  chirurgicum  significat.'  Schleus- 
ner. Kuuaig,  Heb.  6:8. —  7'o  be  received.  (3) 
Etg  /ueTuhjii/ir.  Here  only.  A  fitiuhtfitnivo)^ 
particeps  sum. —  To  be  refused.  (4)  ^inofJXrj- 
TOf.  Here  only.  Ab  uTJotUtllw,  abjicio,  Mark 
10:50.   Comp.  Matt.  13:48. 

6  If  '  thou  put  the  brethren  in  remem- 
brance of  these  things,  thou  shalt  be  '  a 
good  minister  of  Jesus  Christ,  "  nourished 
up  in  the  words  of  faith  and  of  "good 
doctrine,  whereunto  ^  thou  hast  attained. 

7  But  ^  refuse  profane  and  old  wives' 
fables,  and  ^  exercise  thyself  rather  unto 
godliness. 


17.  2  Tim.  4:3.  Tit.  2:1,7— 10.  I  Tit.  I:l4.    3:<». 

2.Iohri9.  I  a  1:4.    2:10.    ?  16.     6:IJ.     ActJ 

y   Phil.  3:16.  2  Tim.  3:14.       ■  I  24:16.  2  Tim.  3:12.    Tit   2: 12. 

7.   1:4.  6:20.  2  Tim.  2: 16,23.  4:4.  Heb.  5:14.  2  Pet.  1:6—8. 


A.  D.  60. 


CHAPTER  IV. 


A.  D.  60. 


8  For  *" bodily  exercise  profiteth  *  little: 
but  '  godliness  is  profitable  unto  all  things, 
^  having  promise  of  the  life  that  now  is,  and 
of  that  which  is  to  come. 

9  This  ^  is  a  faithful  saying,  and  w^orthy 
of  all  acceptation. 

10  For  *"  therefore  we  both  labor  and 
suffer  reproach,  s^  because  we  trust  in  ^  the 
living  God,  who  is  'the  Saviour  of  all  men, 
*"  specially  of  those  that  believe. 

Note. — Timothy  was  directed  to  attend  to 
the  foregoing  precautions  himself;  and  also  "to 
put  his  hrethren  in  rememhrance"  of  them, 
that  they  might  be  upon  their  guard  against 
ever}'^  specious  delusion.  Thus  he  would  be  "a 
good  minister  of  Christ;"  and  act  as  it  became 
one,  who  had  been  fully  instructed  "in  the 
words  of  faith  and  of  good  doctrine,"  and  who 
had  digested  them  well,  and  turned  them  into 
spiritual  nourishment:  for  he  had  been  trained 
up  in  these  things,  was  diligently  studying 
them,  and  indeed  had  made  great  proficiency. 
(Mars;.  Ref.  s—y.— Notes,  2  Tim.  1:3—5.  2: 
14—18.  3:i0— 12,14— 17.)  But  he  ought  stead- 
ily to  reject  the  impious  fables  and  foolish  tra- 
ditions of  the  Jewish  deceivers,  and  of  others 
who  perverted  the  gospel;  which  were  no  bet- 
ter than  the  stories,  with  which  the  weakest 
and  most  ignorant  of  women,  when  almost  su- 
perannuated, used  to  amuse  children.  He 
ought,  therefore,  to  treat  such  impertinences 
with  the  neglect  which  they  merited,  and  to 
exercise  himself,  by  daily  study,  meditation, 
and  practice,  in  every  part  of  "godliness;"  as 
consisting  of  a  right  state  of  mind  and  heart, 
and  consistent  conduct  of  life,  towards  God; 
and  as  attained  by  sinners,  through  the  believ- 
ing contemplation  of  "the  great  mystery  of 
godliness,"  and  by  faith  in  the  divine  Saviour. 
(Marg.  Ref.z,a.~Notes,  3:16.  Ti7.  2:11,12.) 
In  this  he  must  make  daily  progress  himself, 
and  this  he  ought  to  inculcate  on  others.  For 
no  diligence  in  mere  externals,  however  labo- 
rious, self-denying,  or  exact,  could  be  of  great 
use  to  any  man.  Even  the  Mosaic  ceremonies 
had  but  little  profited  the  Israelites  in  general, 
and  in  no  degree  those  who  depended  on  them; 
nor  could  they  avail  the  Jewish  Christians:  and 
all  human  inventions  and  observances  must  in 
all  cases  be  far  more  unprofitable  and  vain. 
{Marg.  Ref.  h.— Notes,  Matt.  15:1—11.  23:1 
—7.  Lw/ce  11:37— 40.  ^c<sl5:7— 11.  Gal.  S: 
6—14.  CoZ.  2:20— 23.)  But  "godliness,"  ac- 
cording to  the  principles  and  rules  of  the  gos- 
pel, "is  profitable  unto  all  tilings:"  and  is  abun- 
dantly advantageous  to  the  man  himself,  to  his 
connexions,  the  church,  and  society.  The 
promises  of  temporal  prosperity  to  Israel,  as 
annexed  to  their  national  obedience,  were  in- 
deed no  longer  in  force;  and  godliness  might 
expose  a  Christian  to  many  outw^ard  losses  and 
persecutions;  (Note,  2  Tim.  3:10 — 12.)  nor 
were  any  promises  of  wealth,   prosperity,  or 


b  1  Sam.  15:22.  Ps.  50:7— IS.  Is. 

1:H— 16.    53:3—5.    Jer.  6:20. 

Am.  5:21— 24.   1  Cor.  8:8.  Col. 

2:21—23.  Ilcb.  13:9. 
•  Or. /or  o  little  time.    Heb.  9:9, 

10. 
e  6:6.  Joh22:2.  Tit.  3:8. 
d  Deut.    28:1—14.     Job   5:19— 

26.     Pi.  37:3,4,16—19,29.    84: 


11.91:10—16.  112:1—3.  128:1 
—6.  Prov.3:l6— 18.  Kc.  8:12. 
Is.  3:10.  32:17,18.  33:16.  65: 
13,14.  Malt.  .5:3—12.  6:33.  19: 
29.  Mnrk  10:29,30.  Lnkc  12: 
31,32.  Itom.  8:28.  1  Cor.  3:22. 
2  Pel.  1:3,4.  1  John  2:25.  Rev. 
3:12,21. 
c  See  on  1:15. 


long  life  given  by  the  gospel:  yet,  the  new  cov- 
enant engaged  to  .  bestow  on  believers  such 
spiritual  peace,  and  such  abundant  sujjports  and 
consolations,  and  they  were  under  such  a  pecu- 
liar care  and  protection  of  Providence,  that  god- 
liness might  well  be  said  to  have  "the  promise 
both  of  this  life,  and  of  that  whicli  is  to  come." 
(Marg.  Ref.  c,  d.— Notes,  6:6—10,  vv.  6—8. 
Ps.  84:1  l,i2.  Matt.  6:33,34.)  This  was  there- 
fore to  be  considered  as  "a  faithful  saying,  and 
worthy  of  universal  acceptation:"  (Note,l: 
15,16.)  for  in  dependence  on  these  promises, 
in  experience  of  their  accomplishment,  and  in 
promoting  godliness  among  mankind,  the  apos- 
tle and  his  brethren  both  labored  without  wea- 
rying, and  suffered  reproach  without  fainting: 
because  they  "trusted  in  the  living  God,"  who 
is  "the  Preserver  of  all  men,"  in  respect  of 
their  lives  and  temporal  concerns;  and  who 
will  therefore  take  especial  care  of  believers,  as 
interested  in  his  covenanted  blessings.  Or, 
who  is  the  Saviour  of  sinners,  whether  Jews  or 
Gentiles,  and  of  mankind  in  general;  so  that 
none  are  rejected  when  they  seek  to  him  for 
salvation;  oi"  which  believers  are  already  made 
partakers  by  his  special  grace.  (Marg.  Ref. 
r—k.~Not€s,  John  1:29.  1  John  4:9— \1.)— 
Do  they,  who  seem  dissatisfied  with  this  inter- 
pretation, (as  some  are,)  really  intend  to  main- 
tain, that  all  men  without  exception  will  event- 
ually be  saved .''  'The  author  of  the  book  De 
'  Vocalione  Gentium  expounds  this  very  well, 
'telling  us,  that  by  saying  ...  "He  is  the  Sav- 
'iour  of  all  men,"  he  confirms  the  general  good- 
'ness  of  God  towards  all  men;  and  by  adding, 
'  "specially  of  them  that  believe,"  he  shows, 
'there  is  one  part  of  mankind,  who  tlirough  the 
'benefit  of  divinely  inspired  faith,  is  by  special 
'benefits  advanced  to  the  highest  and  eternal 
'felicity.'     Whitby. 

If  thou  put ...  in  rememhrance.  (6)  'Ynoxi- 
■ds^ievoc.  See  on  Rom.  \Q:A.'  Ynoxiifi}fii.  'Sug- 
'gero  aliquod,  ...  sedulo  inculco,  instituo.' 
Schleusner. —  Thou  hast  attained.]  IJuoiikoXh- 
^T]y.uc.  Mark  16:17,  See  on  Luke  1 :3.— Pro- 
fane and  old  wives'  fables.  (7)  Ta;  ^sGtjXeg 
xiti  Y()"(>>Sftg  /jvd'yg  Ttuoana.  BB(>i])-og,  See  on 
1:9.  ^rQuunhj;.  Here  only.  Mvd^og,  1:4.  2 
Tim.  4:4.  Tit.  \:14.  ^  Pet.  1:6.  nuonneo- 
fun-  See  on  L«/ce  14:18. — Exercise  thyself] 
Fv^va^e  Ofuviov.  Heb.5:]4.  12:11.  iPet.'H: 
14.  A  yvfivn:  nudus:  unde  yv^vnoior,  locus, 
in  quo  athletce  nudi  se  exercebant.  Bodily  exer- 
cise. (8)  ' H  aio/iiuTixi]  yvjiiyuatu. — ^Mfunixog- 
See  on  Luke  3:22. — rv/nruaiu.  Here  only.  A 
yvfifitl^o)-  See  on  7.  Such  as  the  combatants 
in  the  public  games  used;  (Note,  1  Cor.  4:24 
— 27.)  whose  painful  exercises  the  devotees  of 
superstition  imitated. — Little.]  "For  a  little 
time."  Marg.  HQog  oXiyov. — Profitable.] 
JlfpeXtfjog.  2  Tim.  3:16.  Tit.  3:8.  Ah  uxf sis ot, 
Matt.  15:5. 

1 1  These  things  '  command  and  teach. 

12  Let  '"no  man  despise  thy  youth;  but 


t  1  Cor.  4:9—13.  2  Cor.  4:8—10. 

h  See  on  3:15. 

6:3—10.   11:23—27.  2  Tim.  2: 

i  See    on    2:4,6.— Ps. 

36:6.     Is. 

9,10.  3:10—12.  Heb.  11:26.  13: 

45:21,22.  John  1:29. 

3:15—17. 

13.   1  Pet.  4:14,15. 

1  John  2:2.  4:14. 

5  6:17.     Ps.  37:40.    52:8.     84:12. 

k  John  5:24.     1  John 

5:10—13. 

1IR:R.   h.  12:2.  50:10.  Jer.  17: 

1  6:2.  2  Tim.  4:2.  Til. 

2:15.   3:3. 

7.  Dan.  3:28.  Nah.  1:7.    Malt. 

m  Mall.   18:10.    1  Cor 

.  16:10,11. 

27:43.    Uom.  15:12,13.    I  Pet. 

2  Tim.  2:22. 

1:21. 

[475 


A.  D,  60. 


I.  TIMOTHY. 


A.  D.  6a 


"  be  ihou  an  example  of  the  believers  °  in 
word,  in  conversation,  in  charity,  in  spirit, 
in  faith,  in  purity. 

13  Till  •'  I  come,  give  attendance  ^  to 
reading,  'to  exhortation,  Mo  doctrine. 

14  '  Neglect  not  the  gift  that  is  in  thee, 
"  which  was  given  thee  by  prophecy, 
*  with  the  laying  on  of  the  hands  of  the 
presbytery. 

15  y  Meditate  upon  these  things;  ^  give 
thyself  wholly  to  them;  *  that  thy  profiting 
may  appear  *  to  all. 

16  ''  Take  heed  unto  thyself,  and  "  unto 
the  doctrine:  ^  continue  in  them:  for  in 
doing  this,  ^  thou  shalt  both  save  thyself, 
and  '  them  that  hear  thee. 

Note. — Timothy  was  here  required  solemnly 
to  charge,  and  enforce  on  the  consciences  of 
the  pastors  and  people,  the  practice  of  all  those 
Ihings,  in  which  true  godliness  consists;  and  to 
Teach  them  the  nature,  obligation,  motives,  and 
tncouragements  of  it.  (Marg.  Ref.  1.)  As  he 
was  younger  than  men  generally  were,  to  whom 
services  of  so  high  importance  were  allotted, 
and  probably  than  several  of  the  elders  at  Eph- 
esus;  itwouidbe  peculiarly  incumbentupon  him 
to  act  with  that  peculiar  sedateness  and  wis- 
dom, which  might  exclude  every  one  from  the 
least  pretence  of  despising  his  person  or  admo- 
nitions, on  that  account.  (Marg.  Ref.  m. — 
Notes,  1  Cor.  16:10,11.  Tit.  2:15.)  It  behov- 
ed him,  therefore,  to  be  "an  example"  to  the 
whole  company  of  believers,  by  a  steadfast  and 
consistent  adherence  to  the  word  of  the  gospel, 
in  his  profession  and  preaching;  by  a  pious, 
pure,  and  edifying  "conversation"  and  habitual 
conduct;  by  "love"  to  the  Lord,  his  people, 
and  all  men;  by  spirituality,  and  all  the  fruits 
of  the  Holy  Spirit;  by  a  lively  exercise  of  faith 
iiu  the  mercy,  promise,  and  providence  of  God, 
amidst  all  hardships  and  perils;  and  by  purity, 
avoiding  whatever  might  excite  suspicion,  in 
respect  of  those  youthful  lusts,  by  which  so 
many  were  contaminated.  {Marg.  Ref.  n,  o. 
—Notes,  2  Cor.  6:3—10.  2  Tim.  2:20—22.) 
•'Till  the  apostle  came  to  him,"  which  he  then 
hoped  to  do,  though  it  turned  out  otherwise, 
(Note,  3:14,15.)  let  him  devote  a  part  of  his 
time  to  the  study  of  the  scriptures,  or  of  any 
other  books  which  could  add  to  his  fund  of 
profitable  knowledge;  and  to  exhorting  and  in- 
structing the  people  in  sound  doctrine.  {Marg, 
Ref.  p — s.)  As  he  had  been  endued  with  ex- 
cellent gifts,  which  were  conferred  upon  him,  ac- 
cording to  the  prophecies  of  inspired  men  re- 
specting him,  when  he  was  solemnly  ordained 
to  be  a  minister  and  an  evangelist,  by  the  im- 
position of  the  hands  of  the  elders,  as  well  as 
those  of  the  apostle;  let  him  not  neglect  to  ex- 
ercise and  improve  those  gifts:  for  some  who 
received  them  afterwards  became  negligent,  or 


U  I  Cnr.  11:1.  1  The..  1:6.  2:10. 

2  The..  3: 7— 9.  Til.  2:7.  1  Pet. 

5:3. 
o    2   Cor.    6:4—17.      Phil.    4:R. 

2  Tim.    2:22.     Jam.    3:13,17. 

2  Pet.  1:5—8. 
p  See  on  C:  14,15. 
q  Deul.  17:19.    Jwh.  1:8.     Ps.  1: 

2,3.  119:97—104.    Pror.  2:4,5. 

Malt.  13:51,52.  John  5:39.  Acts 

6:4.  17:11.  2  Tim.  2:15— 17. 


476] 


r  Horn.  12:8.     1  Cor.  14:3.     Tit. 

2:15. 
t  6,16.     1  Cor.  14:6,26.     2  Tim. 

4:2. 
t  Matt.    25:14—30.     Luke    19:12 

—26.    Rom.  12:6—8.     1  Thes. 

5:19.  2  Tim.  1:6.    1  Pet.  4:9— 

11. 
u  1:18. 
X  5:22.     AcU  6:6.  13:3.     2  Tim. 

1:6. 


made  a  bad  use  of  them;  nay,  perhaps,  were 
deprived  of  them  on  that  account.  {Marg.  Ref. 
t — X. — Notes,  1  Cor.  14:) — Or,  the  ministerial 
office  itself  may  be  intended.  {Notes,  Eph.  3: 
1 — 8.)  Let  him  therefore  assiduously  and 
carefully  "meditate  on  those  things,"  and  well 
consider  the  various  important  duties,  to  which 
he  was  called.  Let  him  "give  himself  wholly 
to  them,"  or  be  "entirely  in  them,"  making 
them  the  one  great  business  and  pleasure  of 
his  life,  and  cordially  devoting  all  his  time  and 
abilities  to  this  important  service:  {Note,  Phil. 
1 :21 — 26.)  that  his  growth  in  wisdom,  in  min- 
isterial endowments,  and  in  holiness,  might  be 
manifest  to  all  around  him.  {Marg.  Ref.  y — a. 
—Notes,  6:20,21.  2  Tim.  2:14—18.  4:1—5.) 
He  was  indeed  placed  amidst  various  snares 
and  difficulties,  and  had  the  same  deceitful  heart 
as  other  men  had:  he  ought,  therefore,  to  take 
special  "heed  unto  himself;"  to  the  state  of  his 
soul,  his  own  growth  in  grace;  to  his  motives, 
temper,  and  conduct  in  every  particular.  He 
was  also  required  to  look  well  to  his  "doctrine," 
that  it  was  scriptural,  evangelical,  and  prac- 
tical; well-stated,  explained,  defended,  and  ap- 
plied: placing  every  part  in  due  proportion  and 
connexion,  to  form  one  perfect  whole;  and  thus 
"declaring  the  whole  counsel  of  God."  {Note, 
1  Cor.  3:10 — 15.)  And,  whatever  trials  or 
discouragements  he  might  meet  with,  let  him 
persevere  steadfastly  in  this  course;  and  he 
would  thus  ensure  his  own  salvation,  help  for- 
ward that  of  other  believers,  and  be  the  instru- 
ment of  conversion  and  eternal  salvation  to 
many  of  those  who  attended  on  his  ministry. 
{Marg.  Ref.  h—i'.— Notes,  Ez.  3:17-21.  33: 
11—13.  Jlcts  20:18—31.) 

In  purity.  (12)  Ev  dyveia.  5:2.  Not  else- 
where. \4ytoc,  Phil.  4:8. —  The  presbytery. 
(14)  Ta  n()fa()VTfQtii.  See  on  ^cts  22:5.  'A 
'collegio  presbyterorum  ecclesise.'  Schleusner. 
— Meditate.  (i5)MfAeT«.  See  on  JViarA:  1 3 :  11 . 
— Give  thyself  wholly  to  them.']  lai^iev  jyiotg. 
'In  iis  esto,  scil.  occupatus,  deditus,  devotus, 
'omnino  addictus.'  "Be  thou  in  them,"  as  in 
thy  proper  element,  thy  business,  pleasure,  and 
favorite  employment. — Profiting.]  'H  tiqoxo- 
mj.  See  on  Phil.  lA^.— To  all.]  "In  all 
things."  Marg.  Ef  nuaiv. —  Take  heed.  (16) 
Ene-/£-  See  on  Phil.  2:16.— TAose  that  hear 
thee.]  Tag  ttxijorritg  an.  Matt.  17:5.  Axuw, 
when  used  concerning  God,  hearing  men  when 
they  pray,  signifies  accepting  and  answering 
them.  1  JoA«  5:15.  When  spoken  of  men, 
hearing  God  addressing  them,  by  his  beloved 
Son,  or  by  his  ministers,  it  often  means,  to 
hear  attentively,  in  meekness,  faith  and  obe- 
dience. 

PRACTICAL    OBSERVATIONS. 
V.  1—5. 

The  scriptures  are  arranged,  with  such  con- 
summate wisdom,  that  the  apostacies  of  those, 
who  "give  heed  to  seducing  spirits,"  and  teach 
"the  doctrine  of  demons,"  introducing  idolatry 


y  Josh.  1:8.  Ps.  1:2.  19:14.  49: 
3.  63:6.  77:12.  104:34.  105i5. 
119:15,23,48,97,99,148.   143:5. 

z  Ac1j6:4.  1  Cor.  16:15.  2  Cor. 
5:14,15.  £:5.  Tit.  2:14. 

a  6.   Matt.  5:16.   Phil.  2:15,16. 

*  Or,  171  all  things. 

h  1  Chr.  28:10.  2  Chr.  19:6. 
Mailc  13:9.  Luke  21:34.  AcU 
20:28.  IC.r.  3:10,11  Col.4:17. 
2  Tim.  4:2.    Til.  2:7,15.    Heb. 


12:15.  2  John  8. 
c  6.   1:3.   Rom.  16:17.  E|)h.  4:14. 

Tit.  2:7.  Heb.  13:9.  2  John  9. 
d  Acts  6:4.     26:22.     Roui.    2:7. 

2  Tim.  3:14.    Til.  1:9. 
e  Ei.    3:19—21.    33:7—9.     Act. 

20:26,27.  1  Cor.  9:27. 
f  Is.  55:11.  Jer.  23:22.   Rom.  10: 

10-14.      11:14.      I   Cor.  9:22. 

1  Thes.  2:16,19,20.    2  Ilia.    3: 

10.  Philem.  19.  Jam.  5:20. 


A.  D.  60. 


CHAPTER  IV. 


A.  D.  60, 


and  various  dire  corruptions  into  the  church, 
"turn  toa  testimony,"  to  every  liumble  believer; 
who,  reading  that  "the  Spirit  sj)oke  expresslv," 
of  these  things  long  before,  is  thus  most  fully 
convinced  of  the  divine  authority  of  the  sacred 
oracles. — Those  who  allow  themselves  "to  speak 
lies  in  hypocrisy,"  for  their  secular  puri)oses  and 
interests,  will  gradually  become  callous  in  im- 
piety and  iniquity,  as  if  "their  consciences  were 
seared  with  a  hot  iron:"  and  no  desperate  infi 
dels  or  profligates  become  so  destitute  of  al 
feeling  and  remorse,  as  the  sanctified  impostor; 
nor  ought  we  to  deem  any  enormity  incredible, 
when  properly  authenticated,  as  committed  by 
men  of  this  description. — Those  false  teachers 
who  most  neglect  the  commandments  of  God 
and  allow  tliemselves  and  others  in  the  most 
atrocious  violations  of  moral  and  relative  duties, 
are  generally  very  prompt  to  forbid  as  evil, 
what  God  has  pronounced  innocent  and  hono- 
rable; and  to  command  as  a  duty  what  he  has 
left  indifferent.  But  "the  law  oi'  tlie  Lord"  is 
"exceedingly  broad:"  and  we  shall  find  abun- 
dant exercise  for  watchfulness,  diligence,  self- 
<lenial,  and  mortification  of  the  flesh,  in  attend- 
ing to  its  holy  requirements;  without  being  laid 
under  further  restrictions,  or  tasked  to  imagin- 
ary duties:  as  if  we  had  at  present  done  all  his 
will,and  wanted  more  employment!  We  should, 
tlierefore,  be  upon  our  guard  against  imposi- 
tions of  this  kind,  on  whatever  pretence  they 
are  enforced :  and,  while  we  follow  after  purity, 
and  exercise  temperance  in  all  things,  accord- 
ing to  the  will  of  God;  let  us  disregard  such  as 
judge  us  in  those  things  which  he  lias  allowed. 
— While  we  are  satisfied,  that  "every  creature 
of  God  is  good,  and  nothing  to  be  refused;"  let 
us  remember,  that  all  should  be  "received  with 
thanksgiving,  by  them  who  believe  and  know 
the  truth;"  that  even  the  divine  allowance  will 
not  sanctify  an  intemperate,  inexpedient,  ex- 
travagant, unthankful,  or  cruel  use  of  the  crea- 
tures; and  that  nothing  will  be  good  to  us,  ex- 
cept we  seek,  by  prayer,  the  Lord's  blessing  on 
our  use  of  it. 

V.  6—16. 
They,  who  would  approve  tliemselves  to  be 
faithful  ministers,  must  "put  the  brethren  in 
remembrance"  of  all  those  things,  which  Christ 
and  his  apostles  delivered  to  the  church;  and, 
whatever  other  studies  or  accomplishments 
may  be  supposed  requisite,  in  those  intended 
for  the  ministry;  it  is  above  all,  necessary,  that 
they  "be  nourished  up  in  the  words  of  faith  and 
of  good  doctrine;"  and  that  they  well  digest 
that  knowledge  of  the  scripture  to  which  they 
have  attained. — Instead  of  amusing  ourselves 
and  others,  with  ingenious  fancies  and  curious 
speculations;  or  with  enforcing  human  inven- 
i  tions  and  superstitions,  by  imaginary  or  falla- 
cious explanations  of  their  origin,  meaning, 
and  benefit,  which  are  often  no  better  than 
"profane  and  old  wives'  fables;"  we  should  ex- 
ercise ourselves  and  instruct  others,  in  the  sub- 
stantial duties  of  godliness.  This  has  at  all 
times  the  promise  both  of  this  world  and  of  the 
next;  and  our  present  solid  satisfaction  (as  well 
as  our  eternal  happiness)  is  inseparably  con- 
nected with  it;  but  all  else  is  "vanity  and  vex- 
ation of  spirit."  "This  faithful  saying  is  wor- 
thy of  universal  acceptation:"  apostles,  evan- 
gelists, and  martyrs,  botli  "labored,  endured 
reproach,"  and  faced  death  in  all  its  terrors,  in 


support  of  it;  because  "they  trusted  in  the  liv- 
ing God;"  who,  Ijeing  "the  Preserver  of  all 
men,"  and  "the  Saviour  of  the  world,"  will 
surely  take  especial  care  of  those  who  believe, 
and  cause  all  things  to  work  together  for  their 
eternal  good.  {Notes,  Rom.  b:6—i0.  8:28  — 
31.) — It  behoves  all,  who  "command  and 
teach"  these  things,  to  take  heed,  that  "no 
man  despise  them:"  but  this  is  especially  in- 
cumbert  on  young  ministers,  when  called  into 
conspicuous  situations;  who  should  be  doubly 
careful  to  "abstain  from  all  appearance  of  evil;" 
and  to  shun  all  levity  of  conduct,  as  well  as 
whatever  is  more  directly  criminal,  or  leads  to 
criminality.  For  they  will  be  narrowly  observ- 
ed, and  many  will  be  ready  to  deem  them  unfit 
for  their  arduous  services;  especially  when  they 
are  called  to  instruct  or  to  admonish  their  seni- 
ors and  superiors.  Ministers  should  also  be 
careful  to  confirm  and  elucidate  their  instruc- 
tions by  their  example;  and  thus  to  lead  for- 
ward believers  to  steadfastness  in  the  faith,  ho- 
liness of  conversation  and  conduct,  fervent  love, 
spirituality,  fidelity,  integrity,  and  purity. 
Their  time  should  be  employed  in  reading  and 
meditating  on  the  scriptures;  in  acquiring  re- 
ligious knowledge;  and  in  communicating  it, 
by  the  public  and  private  duties  of  their  minis- 
try. This  will  leave  them  no  leisure  for  dissi- 
pated pleasures,  trifling  visits,  or  idle  conversa- 
tion; and  but  little  for  amusing  and  merely  or- 
namental studies.  That  measure  of  endow- 
ment, which  God  has  given  them  for  the  work, 
to  which  they  have  been  set  apart,  and  to 
which  they  solemnly  devoted  themselves,  when 
ordained  by  "the  laying  on  of  the  hands  of  the" 
pastors  of  the  church,  must  not  be  neglected, 
or  left  to  decrease  by  disuse,  but  be  diligently 
exercised  and  improved. — Alas !  we  cannot  but 
reflect  with  grief  of  heart,  that  so  few  of  those 
called  ministers  seem  so  much  as  to  have  ever 
seriously  read  these  directions!  and  that  their 
method  of  spending  their  time,  the  subjects  of 
their  studies,  the  objects  of  their  pursuits,  and 
the  business  and  pleasure  of  their  lives^  form  a 
perfect  contrast  to  what  they  ought  to  be.  But, 
may  the  Lord  have  mercy  upon  each  of  us,  and 
write  these  admonitions  in  our  inmost  souls! 
May  we  "meditate"  continually  "on  them!" 
May  our  thoughts  and  affections  be  engrossed 
by  them !  May  we  "give  ourselves  wholly  un- 
to them,  that  our  profiting  may  appear  unto  all 
men!"  Let  every  minister,  then,  hear  the 
apostle  call  upon  him  to  "take  heed  to  himself," 
as  one  who  must  give  account;  to  look  to  it, 
that  he  experience  the  power  of  the  gospel  in 
his  own  soul,  and  bring  l()rth  the  fruits  of  it  in 
his  life;  that  his  motives,  tempers,  words,  and 
works,  be  pure  and  evangelical;  that  his  doc- 
trine be  scriptural;  that  he  "declare  the  whole 
counsel  of  God,"  and  that  he  "manifest  the 
truth  to  every  man's  conscience,  as  in  the  sight" 
of  his  heart-searching  Judge.  And  let  every 
one,  who  has  thus  begun  his  ministry,  perse- 
vere in  this  holy  living  and  faithful  preaching; 
however  despised,  reviled,  opposed,  or  discour- 
ageil  he  may  be:  for  in  so  doing,  he  shall  both 
"save  his  own  soul,"  and  those  of  his  attentive 
hearers:  while  dumb  and  greedy  dogs,  blind 
watchmen  or  guides,  mercenary  teachers,  and 
gay  triflers  in  the  garb  of  Christian  ministers, 
in  short  all  tliose  "who  look  every  one  for  his 
gain  from  his  quarter."  however  otherwise  dis- 
^  [477 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


tinguished  by  rank,  nobility,  learning,  or  elo- 
quence, can  have  no  reason  to  expect  any  other 
event  of  their  conduct,  than  that  of  going  be- 
fore their  deluded  followers,  into  the  pit  of  ev- 
erlasting destruction.  {Note  and  P.  O.  Is.  56: 
9—12.) 

CHAP.  V. 

Directions  how  to  admonish  eiders,  and  younger  persons,  men  and 
women,  1,  2:  concerning  llie  widows,  who  were  provided  for,  or 
cnip!<'yed  by  (he  cluirch;  the  conduct  of  Christians  towards  rela- 
tions; and  what  wis  expedient  for  younger  widows,  3 — IG.  The 
honor  to  be  shown  to  diligent  rulers  and  teachers,  17.18.  How 
Timothy  should  behave  towards  accused  elders,  and  od'enders,  19, 
20.  A  solemn  cliarge  to  faithfulness  and  impartiality  in  ordaining 
pastors,  21,  22.  Counsel  to  Timothy  concerning  his  health,  23. 
The  character  of  some  is  more  easily  known  than  that  of  others,  yet 
that  may  by  patience  and  careful  investigation  be  ascertained, 
24,  25. 

»  "O  EBUKE  not  ^  an  elder,  but  "=  entreat 
S\'    him  as  a  father,  and  the  younger 
men  ''  as  brethren ; 

2  The  ^  elder  women  as  mothers;  the 
younger  as  sisters,  '"with  all  purity. 

Note. — The  connexion  of  the  word  translat- 
ed "an  elder,"  in  this  place,  has  induced  ex-l 
positors  in  general  to  understand  it  of  senior i 
Christians,  as  well  as  of  pastors.  It  must,  like-' 
wise,  be  supposed  that  the  apostle  spoke  of  | 
such  faults,  as  resulted  from  infirmity,  and'' 
were  not  openly  scandalous:  or  the  counsel 
would  seem  inconsistent  with  a  subsequent  in- 
junction. (Note,  19,20.) — As  Timothy  was| 
young,  it  was  peculiarly  incumbent  on  him  tOj 
avoid  harshness,  in  animadverting  on  the  mis-| 
conduct  of  aged  ministers  or  Christians:  he 
ought  not  therefore  to  rebuke  them  with  se- 
verity, or  in  apparent  anger;  but  to  "entreat 
them"  to  act  with  greater  circumspection,  and 
endeavor  modestly  to  convince  them  of  the  im-j 
propriety  and  bad  effects  of  the  mistakes  intoj 
which  they  had  been  betrayed:  even  as  a  son,! 
placed  in  authority,  would  address  an  honored! 
parent,  who  had  not  acted  with  due  regard  toi 
his  character  and  situation.  In  reproving 
young  men  or  ministers,  it  would  be  proper  to] 
speak  with  great  meekness  and  affection,  and; 
to  admonish  them  "as  brethren."  The  elder; 
women  he  must  counsel  and  caution,  as  dutiful j 
sons  in  such  stations  would  their  mothers;  and 
he  should  behave  towards  the  younger  women 
with  that  kind  of  regard  and  affection,  which 
is  borne  to  sisters;  and  "with  all  purity,"  that 
nothing  contrary  to  the  strictest  decorum  might 
attend  his  ministerial  converse  with  them. 

Rebuke  (l)  Eninhj^}];.  Here  only.  'Ex  f 7t«, 
*et  nXijaau),  percutio. — 1.  Proprie,  incutio.  ... 
'2.  Metaphorice,  increpo,  ohjurgo.''  Schleusner. 
— 'To  reproach  sharply  and  severely,  as  the 
'scourges  of  the  tongue  are  sometimes  meta- 
'phorically  taken  for  cruel  calumny,'  Leigh. — 
Jinelder.^  llQeaGvieQa.  Luke  lb :2b.  Acts  2: 
^y  1  Pet.  5:5. — 'To  nneaGvieQO}  opponuntur 
'oi  V8UITEQ01,  quemadmodum,  v.  2,  tatg  Tigea- 


a  X9,20.    Lev.  19:32.    Dent.  33- 

9.  Gal.  2:11—14. 
b   17.    ArU  14:23.  15:4,6.  20:17. 

Tit.  1:0,6.  Jnm.  5:14.  1  I'et.  5- 

1.  2  John  1.  3  John  1.  Uev.  4: 

4. 
c  Rom.  13:7.    Cial.  6:1.    2  Tim 

2:24,25.   Vhiletn.  9,10.  Jam.  3- 

17.  1  Pet.  5;5,P. 
d  Matt.  IS:  15— 17.  2.3:8. 
t  3.  Matt.  12:50.    John  19  26  ''7 
f  4:12.     Phil.   t:8.    1  Thcs.    5:22. 

2  Tim    2:22. 


g  2,17.  Ex.  20:12.  Malt.  15:6.    1 

Thes.  2:6.   1  Pel.  2:17.  3:7. 
h  9.  Deut.  10:18.      14:29.    10:11, 

14.    27:19.    Job  29:13.    31:16. 

Ps.  68:5.  91:6.    146:9.  Jer.  49: 

11.     Matt.  23:14.     Luke  7:12. 

Acts  6:1.  9:39.  Jam.  1:27. 
i  4..5,9— 11,16.    Luke  2:37.  John 

1:47. 
k  Judg.  12:14.  marg.  Job  18:19. 

Is.  14:22. 
1  1    Sam.    22.3  4.     Prov.    31:28. 


'6vTSQuig  opponuntur  di  vecoTeQai.  In  provec- 
'tiores  fetate  ne  inveharis,  seu,  eos  cum  severi- 
'tate  el  vehementia  increpare  noli.'  Schleusner 
— Purity.  (2)  'Jyveiu.  See  on  4:12. 

3  ff  Honor  ^  widows  that  are  widows 
'  indeed. 

4  But  if  any  widow  have  children  or 
•^  nephews,  let  them  '  learn  first  to  show 
*  piety  at  home,  and  "*lo  requite  their  pa- 
rents :  for  that  is  "  good  and  acceptable  be- 
fore God. 

Note — The  apostle  next  directed,  that  the 
aged  widows,  who  were  really  destitute,  should 
be  honorably  provided  for.  But  if  any  widow 
had  "children,  or  grand-children,''^  who  were 
capable  of  relieving  her;  they  ought  to  be  re- 
quired, as  a  duty  of  the  first  importance,  to 
"show  piety,"  or  a  respectful  and  grateful  af- 
fection "at  home;"  requiting  the  tender,  labo- 
rious, and  expensive  care  of  their  parents  to- 
wards them,  in  infancy  and  childhood,  by  pro- 
viding for  them  in  old  age:  for  that  was  good 
in  itself,  a  debt  due  to  them,  and  an  acceptable 
service  to  God,  even  in  preference  to  ^wj  other 
charitable  work.  (Notes,  7,8.  Ex.  20:12.  21: 
15—17.  Matt.  15:3— G.) 

Honor.  (3)  Tiuu.  Matt.  15:4.  1  Pet.  2:17. 
—Ex.  20:12.  Leu.  19:32.  Deut.  6:16.  Sept. 
Tifii],  17. —  That  are  ividows  indeed.]  Tag  ov- 
jwg  yjiQuc. —  OvTiDC.  5,16.  See  on  LwA^e 24:34, 
Xrj(jd.  Mark  12:40.  Luke  2:37,  et  al.~X>r 
QFvuaai,  2  Sam.  13:20.  Sept. — Nepheios.  (4) 
Exyovu.  Here  only.  '^Qui  recte  tinea  ab  aiiqao 
^descendunt.'  Schleusner. —  To  shoiv  piehj.'] 
Evai-6etv.  "Kindness."  Marg.  Jlcts  17:23, 
The  Romans  called  the  dutiful  conduct  of  chil- 
dren to  their  parents,  pietas. — Jit  home.]  Tov 
idiov  oixov.  8.  'To  their  own  household.' — 
To  requite  their  parents."]  ylfioiGac  vnodidovut 
Toig  7ii}oyovoig.  jfuoiGrj.  Here  only,  Retribu- 
tio.  IJQoyovoi,  2  Tim.  1 :3.  Ex  tiqo,  ante,  et 
'/fio;,  generatio. — Contrasted  with  exyovoi. 
(Comp.  Gm.  37:2,  with  47:28.) 

5  Now  she  that  is  "^  a  widow  indeed, 
^  and  desolate,  i  trusteth  in  God,  and  ""con- 
tinneth  in  supplications  and  prayers,  night 
and  day. 

6  But '  she  that  liveth  *  in  pleasure,  is 
'  dead  while  she  liveth. 

Note. — The  "widow  indeed,"  whom  the 
apostle  peculiarly  intended,  was  one  who  was 
"desolate,"  having  neither  children  nor  rela- 
tions able  to  maintain  her;  being  destitute  of 
the  means  of  procuring  a  decent  subsistence: 
at  the  same  time  "she  trusted  in  God"  to  pro- 
vide for  her,  and  used  no  improper  methods  of 
obtaining  a  support:  but  devoted  herself  to  his 
service,  in  continual  prayers  and  supplications, 
stated  and  occasional,  public  and  private,  and 


Luke  2:51.  John  19:26,27. 

Or,   kindness.     Matt.    15:4—6. 

Mark  7:11—13. 
m  Gen.  45:10,11.  47:12,28.  Ruth 

2:2.18.   Kph.  6:1—3. 
n  Set  on  2:3. 
0  3.   Kuth  1:5,12,20,21. 
p  Is.  3:26.  49:21.  54:1.    Lam.  1: 

13. 
q  Ruth  2:12.    Ps.  91:4.    Is.  12:2. 

50:10.   1  Cor.  7:32.   1  Pet.  3:5. 
r    See   on   Luke    2:37.       18:1,7. 


Eph.  6:18. 
5  1  Sam.    2.5:6.    Job    21:11—15. 

Ps.  73:5—7.  Is.  22:13.  Am    6: 

5,6.  Luke  12:19.   15:13.    16:19. 

Jam.  5:5.  Rev.  18:7. 
'  Or,  delicately.    Deut.  28:54,56. 

1  Sam.  15:32.  Prov.  29:21.  If. 

47:1.  Jer.  6:2.  Lam.  4:5.  Luke 

7:25. 
t  Matt.  8:22.     Luke  15:24,32.     2 

Cor.5:14,l5.  Eph.  2:1,5l  &I4. 

Col  2:13.  Rev.  3:1. 


418] 


A,   D.  60. 


CHAPTER  V. 


A.   D.  GO 


they 


even  by  night  as  well  as  by  day;  taking:  great 
delight  in  devotion,  and  employing  herself  very 
much  in  ^up])licating  God,  in  behalf  of  her  fel- 
low Christians  and  all  mankind.  (J\Iarg.  lief. 
o— r. — Nole,  Luke  2:36—38.)  But  any  one, 
who  lived  a  delicate,  luxurious,  dissipated  life; 
and  perhaps  chose  to  continue  unmarried,  that 
she  might  have  less  restraint,  in  this  self-indul- 
gent course,  must  be  considered  as  "dead  in 
sin,"  and  alive  only  to  worldly  pleasure:  so  that 
no  honorable  attention  was  due  to  her  from  the 
church.     (Mars.  Kef.  s,  t.) 

Desolate.  (5)  Meuorwfieyij.  Here  only. — 
Liveth  in  pleasure.  (6)  "Delicately."  Marg. 
^tiutuImuh.  Jam.  5:5.  Not  elsewhere  N.T. 
— Ez.  16:49.  Sept.  KajuanuiuloM,  ^m.  6:4. 
Sept.  Note,  Luke  16:19—21. 

7  And  "  these  things  give  in  charge,  that 
may  be  blameless. 

8  But  if  any  provide  not  for  his  own, 
"  and  specially  for  those  of  his  own  * 
house,  >'  he  hath  denied  the  faith,  ^  and 
is   worse   than   an    infidel. 

[Practical    Obstrva'iotis.] 

Note. — The  things  above  stated  Timothy 
must  give  in  charge  to  the  pastors  and  deacons; 
that  the  Christians  at  Ephesus,  might  be  pre- 
served "blameless;"  and  that  no  encourage- 
ment might  be  given,  even  by  means  of  their 
benevolence,  to  such  persons  as  were  a  scandal 
to  the  cause. — But  if  any  man  refused  to  pro- 
vide for  his  own  near  relations,  especially  for 
his  wife,  children,  and  household;  or  for  his 
aged  parents;  through  sloth,  covetousness,  ex- 
travagance, or  self-indulgence;  he  should  be 
considered  as  having  renounced  the  faith,  by 
manifestly  raid  habitually  refusing  to  obey 
Christ;  nay,  as  acting  in  this  particular  more 
disgracefully  and  unreasonably,  than  an  unbe- 
liever would  do  in  similar  circumstances. — The 
heathen  in  general  considered  children  as  bound 
to  support  their  aged  parents;  and  reckoned  the 
neglect  of  this  duty  infamous,  and  fit  only  to 
be  mentioned  along  with  the  must  scandalous 
vices. — The  manner  in  which  many  covetous 
persons  grievously  pervert  this  text,  must  not 
pass  unnoticed:  while  they  evidently  violate 
the  duties  of  piety,  equity,  and  charity,  as  well 
as  that  of  providing  for  their  indigent  relations; 
yea,  while  they  bring  \\p  their  children  and 
maintain  their  families,  in  a  manner  utterly  un- 
suitable to  their  circumstances,  from  eagerness 
to  amass  riches;  they  often  quote  this  verse,  in 
vindication  of  their  sordid  avarice;  and  ima 
gine,  that  the  apostle  commanded  men  to  neg- 
lect all  other  duties,  in  order  to  enrich  their 
children!  {Note,  16.) — 'Pleading  these  words, 
'to  justify  or  to  excuse  their  sordid  parsimony, 
'anil  want  of  charity:  ...  whereas,  they  plainly 
'respect  the  provision  which  children  should 
'make  for  their  parents;  and  not  that  which  pa- 
'rents  should  make  for  their  children.'    IVIdtby. 

Blameless.  (7)  Jvenihjmni.  See  on  3:2. — 
Provide.    (8)  Hoovofi.  See  on  Rom.  12:17. — 


u  1:3.     4:11.     6:17.     2  Tim.  4:1. 

Tit.  1:1.3.  2:15. 
X  Gen.  aO:yO.    Is.  5S:7.    Mb».  7: 

11.  Luke  11:11— 13.  2C'or.  12: 

14.  Gal.  6:10. 
*  Or,  kindred,  i'ce  on  4. 
y  2  Tim.  3:5.    Tit.  1:16.  Rev.  2: 

13.  3:8. 
t  Matt.    18:17.       I.u!<c   12:47,43. 

Jolin  15:22.  2  Cor.  2:15,1d.  6: 


1.5. 
a  Sec  on  3,4. 
t  Or,  ckoscn. 
I)  11,14.  Luke  2:36,37. 
c  c!:2,12.   1  Cor.  7:10,11,39,10. 
d  3:7.     Acts  lj:3.    10:22.    22:12. 

3  .John  12. 
e    2.5.     2:10.    fi:lS.     Mall.    516. 

AcU  9:yC.    Epli.  2:10.    2  Tim. 


His  niim  house.]  Or  "kindred."  JYIarg.  Toiv 
Qixeiotv.  See  on  Gal.  6:10.  Ab  oiy.og.  See  on 
4.  '  Qui  ad  familiam  alicujus  pertinet.^  Schleus- 
nei  Infidel.]  Jmcu.  1  Cor.  6:6.  10:27.  Rev. 
21 '3  ^  See  on  JoA?i  20:27. 

9  Let  not  "  a  widow  be  f  taken  into  the 
number  ^  under  threescore  years  old,  '  hav- 
ing been  the  wife  of  one  man; 

10  Well  ''  reported  of  for  "  good  works, 
•^if  she  have  brought  up  children,  sjf  she 
have  lodged  strangers,  if  she  have  ''  wash- 
ed the  saints'  feet,  '  if  she  have  relieved  the 
afflicted,  ^  if  she  have  diligently  followed 
every  good  work. 

11  But  '  the  younger  widows  refuse:  foi 
when  they  have  begun  '"  to  wax  wanton 
against  Christ  "  they  will  marry; 

12  Having  °  damnation,  because  they 
have  cast  off  ^  their  first  faith. 

Note. — The  apostle  could  not  here  mean, 
tliat  no  widows  were  to  be  relieved  by  the 
church,  who  Avere  under  sixty  years  of  age: 
for  the  distresses  of  younger  Avidows,  as  well 
as  of  other  poor  persons,  might  be  very  urgent. 
— ^He  is,  therefore,  generally  supposed  to  speak 
of  a  certain  number  of  widows,  v/ho  were  dis- 
charged from  all  secular  cares,  and  maintained 
by  the  church;  of  whom  such  as  were  able 
acted  as  deaconesses,  to  visit  sick  and  poor 
women,  and  to  administer  relief  and  counsel  to 
them;  to  instruct  young  women,  and  perhaps 
children;  or  to  attend  on  any  other  concerns  of 
the  church,  its  ministers,  and  pious  strangers, 
which  lay  within  their  province.  Though  no 
command  is  given  for  such  an  order  of  persons 
in  the  church;  (for  many  things  of  this  kind 
seem  to  have  been  left  discretionary,  and  to  be 
determined  according  to  circumstances;)  yet 
they  might  frequently  be  useful,  if  properly 
selected  and  regulated.  (Note,  Rom.  16:1,2.) 
In  this  view  the  propriety  of  the  rule  here  giv- 
en is  ajiparent.  As  the  apostle  counsels  "the 
younger  widows  to  marry;"  (Note,  13 — 15.) 
It  cannot  be  imagined,  that  he  would  exclude 
any  when  grown  old,  from  the  number  here  in- 
tended, if  otherwise  qualified,  merely  because 
they  had  followed  his  counsel.  By  "tlie  wife 
of  one  man,"  therefore,  the  apostle  did  not  in- 
tend to  exclude  such  as  had  married  a  secoml 
time,  which  the  scripture  no  where  disallows, 
or  at  all  discountenances.  But  shameful  and 
astonishing  irregularities,  in  this  resj)ect,  were 
common  among  the  heathen  women:  they  fre- 
quently left  their  husbands  to  live  with  other 
men,  and  then  sometimes  returned  again  to 
their  former  husbands;  they  often,  designedly, 
gave  them  just  cause  to  divorce  them,  on  j^ur 
pose  that  they  might  take  other  hnsbands;  tvjy, 
they  sometimes  did  what  was  equivalent  t(. 
divorcing  their  husbands:  nor  were  these 
things  deemed  scandalous;  at  least  not  in  that 
degree,    which  they  would  be  at  present,  in 


3:17.     Tit.  2:7.     3:S,14.     Ileb. 

10:24.   13:21.   1  Pel.  2:12. 
f  2  Tim.  1:5.  3:15. 
g  Acts    16:14,15.      Rom.    12:13. 

Heb.  13:2.   1  Pel.  4:9. 
h  Gen.  18:4.   19:2.  21:32.    Luke 

7:3R,44.  .fohn  13:5—1.5. 
i  Lev.  25:35.     Is.    1:17.     Ads  9: 

39. 


k   Ps.  119:4.     fol.   1:10.     2    !  ini. 

2:21.  Tit.  2:14.  3:1,8.  Gr. 
1  9,14. 
m  Dent.  32:15.     Is.   3:16.     I!(-5. 

13:6.  Jam.  5:5.  2  Pel.  2:18. 
n  14.  4:3.   1  Cor.  7:33,40. 
o  1  Cor.  11:34.  Jam.  3:1.  1  Pit. 

4:17.  Gr. 
p  Gal.  1:6.  Rev.  2:  t.5. 


[479 


A.  D.  GO. 


I.  TIMOTHY. 


A.  D.  60. 


countries  professing  Christianity.  If  then,  any 
woman  had  formerly  conformed  to  these  cor- 
rupt customs,  it  would  not  be  consistent  with 
the  credit  of  Christianity,  to  admit  her  into 
this  select  number  of  devoted  widows,  though 
no  other  objection  lay  against  her;  for  it  must 
exclusively  consist  of  those,  who  had  lived  vir- 
tuously and  honorably  in  the  married  state, 
{Marg.  Ref.  h,c.— Note,  3:2.)— Some  exposi- 
tors indeed  think,  that  those  who  had  married 
again,  after  being  divorced,  were  intended:  but 
there  is  not  the  least  intimation  in  scripture, 
that  the  divorced  should  be  restrained  from 
marrying  again,  even  if  justly  j*ut  away;  and 
surely  then  not  when  unjustly  divorced. — The 
women,  however,  spoken  of,  must  also  be  such 
as  had  an  established  character  for  "good 
works"  since  they  were  converted  to  Christian- 
ity. Those  were  to  be  preferred,  who  had 
charitably  educated  the  children  of  their  poor 
relatives  or  neighbors,  or  who  had  faithfully 
done  their  duty  towards  their  own  children; 
who,  when  in  more  prosperous  circumstances, 
had  hospitably  entertained  strangers  in  their 
houses;  who  had  willingly  stooped  to  the  office 
of  washing  the  feet  of  the  saints,  when  wea- 
ried with  travelling;  (Notes,  Gen.  18:3 — 8. 
Luke  7:44—50.  John  13:1—17.)  and  who 
had,  from  love  to  Christ,  readily  relieved  the 
afflicted,  and  diligently  "attended  to  every  good 
work."  (Marg.  Ref.  d—k.~Note  and  P.  O. 
Jlcls  9:36—43.)  Widows  of  this  cliaracter, 
when  grown  old  and  left  desolate,  were  the 
proper  persons  for  this  service. — But  the  apos- 
tle directed  Timothy  to  reject  the  application 
of  "younger  widows:"  for  experience  showed, 
that  their  avowed  purpose,  of  no  more  enter- 
ing into  the  married  state,  was  not  to  be  de- 
pended on.  After  a  time,  when  their  grief  on 
account  of  their  loss  had  subsided,  various  cir- 
cumstances might  induce  them  to  marry  again: 
and,  as  their  admission  into  the  number  of  de- 
voted widows  implied  an  engagement  to  the 
contrary,  and  probably  was  attended  by  some 
promise  to  this  effect;  so  their  violation  of  it 
might  be  called  "a  waxing  wanton  against 
Christ,"  leading  them  to  be  unfaithful  to  him, 
for  the  sake  of  some  earthly  object.  Thus 
their  engagement  would  tend  to  their  condem- 
nation, by  occasioning  them  to  violate  that 
fidelity  to  Christ,  which  they  had  previously 
promised:  the  church  would  see  it  necessary  to 
censure  them;  and  their  sin  would  expose  them 
to  condemnation  if  not  repented  of.  They 
might  perhaps  be  tempted  to  apostatize  from 
the  faith,  by  marrying  heathens;  which  seems 
to  have  been  the  case  with  some  of  this  de- 
.scription.  For  Christians  would  not  be  dispos- 
ed to  marry  those  who  had  entered  into  this 
number;  and  if  their  inclinations  led  them  to 
marry,  their  situation  might  expose  them  pecul- 
iarly to  ihis  temptation. 

Be  taken  into  the  number.  (9)  "Chosen." 
Marg  KuTiiXeyE(T»u).  Here  only. —  Well  re- 
ported (10)  MaQrvQ^fievrj.  See  on  Acts  6:3. 
—IJ  she  have  brought  up  children.]  Ei.  stsxpo- 
iQo^riaev.  Here  on]y.-Lodged  strangers.] 
E^s.oSoxrioev.  Here  only.  Ex  Seyog,  hospes, 
et  Jf/o.m/,  excipto^^rodoxstov,   an  inn,  an 

q   Prr.v.  31:27.  2  Thci.  3.6—11. 


r  Lev.  19:16.   Prov.  20:19. 

10:7.  Ads  20:20. 
i  2The5.  3;il.  1  Pet.  4:15. 
t  AcU  20:30.     Til.    1:11. 

480] 


3:10. 
u  Stc  on  2:3. 

4:3.     ICor.  7:C,9. 


13:4. 
y  tien. 


Ilel.. 


18:G,9.    Prov.  14:1.    31 


hospital. — Relieved.]  EnriQxeaev.  16.  Not 
elsewhere.  'To  afford  a  plentiful  or  sufficient 
'supply.' — Have  begun  to  wax  wanton.  (11) 
KuTugQTjvtaauoi.  Here  only.  Ex  xuiu,  et 
gQrjviaof,  luxurior,  lascivio,  Rev.  18:9.  A  ?oi/- 
vog,  Rev.  18:3. —  They  will  marry.]  ra/xeiv 
if-eX^air.  "They  will,"  or  purpose,  "to  marry," 
—Damnation.  (12)  Kqi/uu.  3:6.  Matt. '25:14. 
Jam.  3:1.  See  on  1  Cor.  11:29,— TAcy  have 
cast  off.]  HftsiTjaocv.  See  on  Mark  7:9. 

13  And  withal  they  learn  i  to  be  idle 
•■  wandering  about  from  house  to  house;  and 
not  only  idle,  but  tattlers  also,  and  '  busy- 
bodies,  'speaking  things  which  they  ought 
not. 

1 4  "  I  will  therefore  that  ^  the  younger 
women  marry,  bear  children,  ^  guide  the 
house,  ^  give  none  occasion  to  the  adversary 

to  speak  reproachfully: 

1 5  For  some  ^  are  already  turned  aside 
after  Satan, 

Note. — It  might  likewise  be  feared,  and  ex- 
perience had  shown,  that  there  was  danger, 
lest  "younger  widows,"  being  freed  from  the 
employments  of  domestic  life,  and  having  much 
leisure,  should  neglect  to  spend  it  in  devotion, 
and  the  duties  of  their  station;  and  so  contract 
habits  of  idleness,  and  waste  their  hours  in 
sauntering  from  house  to  house,  as  trifling  vis- 
itants; tatthng  and  gossijiping  about  the  news 
of  the  day,  and  intermeddling  with  other  peo- 
ple's affairs,  spreading  slanders,  and  speaking 
many  things  of  a  mischievous  and  improper 
nature.  (Marg.  Ref.  q—t.— Note,  2  Thes.  3: 
10 — 12.)  The  apostle  did  not  mean,  that  all 
"the  younger  widows,"  who  were  employed  in 
this  service,  acted  in  this  manner:  but  it  was 
an  evil  incident  to  the  practice,  and  formed  a 
sufficient  reason  for  excluding  them.  He  there- 
fore decided,  as  one  having  authority,  that  it 
was  better  to  leave  them  at  liberty  to  marry,  if 
they  chose  it,  and  circumstances  admitted,  that 
they  might  be  occupied  in  the  useful  duties  of 
wives  and  mothers,  and  in  domestic  business: 
that  so  no  occasion  might  be  given  to  any  ad- 
versaries of  the  gospel  to  speak  reproachfully 
of  it,  through  the  misconduct  of  such  as  pro- 
fessed to  be  peculiarly  devoted  to  the  service  of 
Christ.  (Marg.  Ref.  u — y.)  For  indeed,  some 
younger  widows,  being  improperly  admitted 
into  this  number,  had  turned  aside  to  follow 
the  suggestions  of  Satan,  had  married  unbe- 
lieving hu.sbands,  and  so  relapsed  into  idolatry. 
— 'The  converting  men  to  the  Christian  faith, 
'being  the  "turning  them  from  Satan  unto 
'God;"  ...  the  casting  off  the  faith  may  well 
'be  styled,  "the  turning  aside  after  Satan."  ' 
Whitby.  (Marg.  Ref.  a.— Note,  Acts  26:16— 
18.) — The  apostle's  determination,  that  no 
widow  under  sixty  years  of  age  should  be  ad- 
mitted into  this  select  number  of  devoted  wo- 
men, lest  their  useless  lives  and  misconduct 
should  occasion  scandal,  and  his  counsel  that 
younger  widows  should  marry,  conclude  with 
peculiar  force  against  all  vows  of  virginity, 
taken   by  young  persons,  under    pretence  of 


27—29.  Til.  2:5.  Gr. 
z  6:1.    2  Sam.  12:14.     Dan    6  4. 

Rom.  14:13    2  Cor.  11:12.  Tit. 

2:5,f!.  1  Pel.  4:14,15. 
'  (ir.  J'jr    their  ri:iliiig.     Luke 


23:35—41. 
a  Phil.  3:18,19.    2  Tim.  1:15.    2: 
18.  4:10.  2  Pel.  2:2.20— 22.  * 
16.  1  John2:19.  Jude4,5.  Ite». 
12:9. 


A.  D.   60. 


CHAPTER  V. 


A.  D.  60. 


more  strict  religion  than  can  be  practised  in  the 
married  state,  and  against  all  censures  of  sec- 
ond marriages,  as  such  :  and,  indeed,  the  silence 
of  the  apostle  concerning  women,  who  had 
never  been  married,  in  this  whole  argument,  is 
very  expressive.  But  the  pastors  of  the  church, 
before  many  ages  had  elapsed,  abundantly 
made  up  this  supposed  deficiency! 

Idle.  (13)  Jgyui.  See  on  JVIa<f.  12:36.— 
IVandering  about  from  house  to  house.]  TleQi- 
t())rnpFvui  nt;  niytug. — riegiSQ^ojitccr  See  on 
w3c/s  19:13. —  Tattlers.]  <J'}.vuqoi.  Here  only. 
Ineptus,  garrulus:  'a  q^i-vog,  nugcB,  q,uod  a 
♦(fAww  ...  ebuUio.'  Schleusner.  'To  boil  up, 
'or  to  boil  over,  as  a  pot  or  caldron  does.' 
Leigh. — Busy-bodies.]  lleqieqyoi.  ^ee  on  Jicts 
19:19.  neoiFfjyuCouui'  See  on  2  TAfs.  3:1 1. 
— Bear  children.  (14)  Texro'/oveiv.  Here  on- 
ly.  Tf/.t'oyortn,    2:15.      TexPO(poQsot,    10. — 

Guide  the  house.]  OixodeanoTeiv.  Here  only. 
OixodFaTjoTijg-  See  on  Matt.  20:1. —  To  speak 
reproachfully.]  "For  their  railing."  Marg 
AoidoQiuc  -/uQiv.  "For  the  sake  of  railing. 
^otdoQiu,  1  Pet.  3:9.  AoiSoqew  See  on  John 
9:28. — Are  turned  aside.  (15)  E^etQUTiTjauv 
See  on  1 :6. 

16  If  any  man  or  woman  that  believeth 
have  widows,  ^  let  them  relieve  them,  and 
let  not  the  chiu'ch  be  charged;  that  it  may 
relieve  them  that  are  '^  widows  indeed. 

{Practical  Observations.] 

Note. — In  closing  this  subject,  the  apostle 
required  all  believers,  men  and  women,  who 
were  able,  to  relieve  widows  belonging  to  their 
own  families,  and  others  who  were  destitute; 
that  the  church  might  not  be  burdened  with 
them,  or  prevented  from  relieving  such  as  were 
entirely  indigent  and  friendless.  {Notes,  3 — 8.) 
— "Iri  the  opinion  of  Estius,  this  precept  extend- 
'ed  to  the  proprietors  of  slaves;  and  bound  them 
'to  maintain  their  slaves,  when  they  became 
'incapable  of  labor.'  Macknight.  The  spirit 
of  it,  no  doubt,  extends  to  servants  of  every 
kind,  who  have  spent  their  strength  in  our  ser- 
vice, as  far  as  we  are  able  to  support  them. 
{Notes,  Gen.  35:8.  P.  O.  1—15.  Matt.  8:5— 
7.  P.  O.  5—13.) 

Relieve.]  EnaoHFiTOJ.  See  on  10. — Be  charg- 
ed.] Buotiadtx).  See  on  2  Cor.  1:8. 

17  Let '' the  elders  that  ^  rule  well  ''be 
counted  worthy  of  ^  double  honor,  espe- 
cially they  who  ^  labor  in  the  •  word  and 
doctrine. 

1 8  For  ^  the  scripture  saith,  '  Thou  shalt 
not  muzzle  the  ox  that  treadeth  out  the 
con;;  and,  "'  The  laborer  is  worthy  of  his 
reward. 

Note. — Many  expositors  infer  from  these 
verses,  that  there  were  'ruling  elders'  in  the 
church,  who  did  not  preach;  but  others  do  not 
allow  the  inference;  and,  in  general,  ruling  and 
<eac/tmo- are  united.  {Marg.  Ref.  e. — Notes,  3: 
2,4,5.  Matt.  24:45—51.  1  Thes.  5:12—15.  Heb. 


I)  See  on  4.3. 

c  See  on  3. 

d  See  on  b.  1 . 

•  3,5.     Mntt.   24:45.     Luke    12: 

42.    Rom.  12:8.     1  Thes.  5:12, 

13.  Heb.  13:7,17,24. 
(See  on  3 —Ads   28:10.     Rom. 


I       6.   Phil.  2:29. 
g  2  Kings   2:9.     Is.    40.2.     Jer. 

16:1K.   17:18.  Zech.  9:12. 
h  4:10.      Malt.    9:37,38.       Luke 

10-1,2,7.    John  4:38.    Acts  20: 

35.      Rom.   16:12.     1  Cor.  3:9. 

15:10.       16:16.      2    Cor.    6:1 


jec   Olio. — Acis   ;6&:iu.     ttom.  (       lo-.iu.       lu.iu.       ..    ^v.. 
15:27.  1  Cor.  9.5—14.    Gal.  6:  i      PbU.2:16.  4:3.  2  Tim.  2:6 


13:7,8,  17.)  Indeed,  as  "double  honor"  chiefly 
relates  to  a  more  plentiful  and  decent  mainte- 
nance; it  is  improbable,  that  mere  rulers,  who 
would  not  be  greatly  taken  off  from  their  secu- 
lar business,  should  be  thus  liberally  maintained 
at  the  expense  of  their  brethren.  To  preside  in 
the  affairs  of  the  church,  and  to  preach  the  word, 
even  the  doctrine  of  Christ,  constitute  the  out- 
lines of  *he  pastoral  office:  the  direction  seems 
therefore  to  mean,  that  those  who  ruled  most 
prudently,  faithfully,  and  diligently,  and  were 
most  laborious  in  their  ministry,  should  be  re- 
spected and  provided  for,  more  honorably  and 
plentifully:  especially  they,  who  were  most  un- 
wearied in  preaching,  and  in  private  exhorta- 
tion; as  the  exercise  of  authority  was  more  suit- 
ed to  the  natural  disposition  of  the  human  heart. 
{Marg.  Ref.  t'—h.— Notes,  Matt.  10:9,10.  1 
Cor.  9:4—18.  Gal.  6:6— 10.)— Thou  shalt  not, 
&c.  (18)  See  on  1  Cor.  9:9.  {Detit.  25:4.)— 
Laborer,  &c.]  'This,  as  well  as  what  goeth 
'before,  is  affirmed  by  the  apostle  to  be  said  in 
'the  scripture:  yet  it  is  no  where  written  in  the 
'Jewish  scriptures.  It  is  found  only,  Matt.  10: 
'10.  Luke  10:7.  The  apostle  must  therefore 
'have  read  either  Matthew  or  Luke's  gospel, 
'before  he  wrote  this  epistle.  And  seeing  he 
'quotes  this  saying,  as  "scripture,"  and  repre- 
'sents  it  as  of  equal  authority  with  the  writings 
'of  Moses;  it  is  a  proof,  not  only  of  the  early 
'publication  of  the  gospels,  but  of  their  autlien- 
'ticitv,  as  divinely  inspired  writings.'  Mack- 
night.  {Notes,  1  Thes.  5:23—28.  i  Pet.  3:14 
-16.) 

Of  double  honor.  (17)  ^inXijg  Tiftrjg.  Matt. 
23:15.  Rev.  18:6.  Ti,urj,  Rom.  12:10.  13:7.  1 
Pe^  3:7.  Tifuxw  See  on  3.— Who  labor.] 
Konibtvjsg.  Rom.  16:6.  1  Cor.  15:10.  The 
emphasis  is  laid  on  this  word. 

19  Against  an  elder  "  receive  not  an. 
accusation,  but  *  before  °  two  or  three 
witnesses. 

20  Them  that  sin  p  rebuke  before  all, 
1  that  others  also  may  fear. 

Note. — The  character  of  an  elder,  or  pastor, 
was  of  very  great  importance:  it  would  there- 
fore be  improper,  not  only  to  condemn  him,  but 
even  to  "receive  an  accusation  against  liim," 
except  it  was  attested  by  two  or  three  credible 
witnesses.  {Marg.  Ref.  n,  o. — Note,  Deut.  19: 
15 — 21.)  Many  nn'ght  be  disposed  to  revile 
those  faithful  ministers,  whose  doctrine  and 
reproofs  had  offended  them;  and  indeed,  the 
grand  enmity  of  "the  accuser  of  the  brethren," 
and  of  all  his  servants,  would  be  excited  against 
them.  {Notes,  Job  1:9— 11.  2:4,5.  Zech.  3: 
1—4.  Rev.  12:7—12.)  It  was  therefore  high- 
ly reasonable,  that  no  accusation,  tending  to 
bring  the  conduct  of  an  elder  to  a  public  inves- 
tigation, and  thus  to  impeach  or  endanger  his 
character,  should  be  regarded,  if  supported  only 
by  one  solitary  testimony;  which  his  denial  of 
the  crime  would  at  least  counterbalance.  But, 
in  respect  of  those  who  were  evidently  guilty 
of  any  scandalous  offence,  whether  elders   or 


i  See  on  4:6,16.-2  Tim.  4:2. 
k  Rom.  4.3.    9:17.    10:11.    11:2. 

Gal.  3:8.  Jam.  4:5. 
1  Deut.  25:4.   1  Cor.  9:9,10. 
m  Lev.    19:13.     Deut.    24:14,15. 

Matt.  10:10.  Luke  10:7. 
D    John    18:29.     Acts   24:2—13. 

25:16.  Tit.  1:6. 


*  Or,  under. 

I,  Deut.  17:6.  19:15,18,19.    Malt. 

18:16.  John  8:17.  2  Cor.  13:1. 

Heh.  10:28. 
p  Gal.    2:11—14.     2   Tim.   4:2. 

Til.  1:13. 
q  1:20.  Deut.  13:11.    17:13.    19: 

30.  21:21.    AcU  5:5,11.    19:17. 


Vol.  ^I. 


61 


[481 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


others;  Timothy,  as  presiding:  in  the  church, 
was  required  to  "rebuke  them  before  all"  their 
brethren:  not  only  in  order  to  their  being  made 
ashamed,  and  brought  to  repentance;  but  that 
others  might  fear  the  same  censure,  and  so  be 
excited  to  greater  circumsfjection.  {Marg.  Ref. 
p,  q,— Notes,  Deut. '21:18— 21.  Gal.  ^-.ll— 16. 
F.  O.  Deut.  13.) 

Receive  not.  (19)  Mr]  naqaSex^-  Mark  A: 
20.  ^r^s  16:21.  22:18.  iTe6.  12:6.— £x.  23:1. 
Sept. — -.fin  accusation.]  Kaii]Yooiuv.  Luke  6: 
7.  Jo/m  18:29.  Tit.  1:6.— But  before.]  "But 
under."  Mar^:.  Exroc  ei  fir]  em.  1  Cor.  14:5, 
—Rebuke.  (20)  FJ.^y/B.  See  on  JV/a«.  18:15. 
(Notes,  1,2.  Matt.  lS,lb— 18.)— Others.]  'Oi 
lotnoi.  "The  rest."  See  on  Luke  18:9. 

21  I 'charge  </iee  before  God,  and  the 
Lord  Jesus  Christ,  and  '  the  .elect  angels, 
'that  thou  observe  these  things,  *  without 
"  preferring  one  before  another,  doing  noth- 
ing by  ^  partiality. 

22  y  Lay  hands  ^  suddenly  on  no  man, 
"neither  be  partaker  of  other  men's  sins: 
''  keep  thyself  pure. 

Note. — The    apostle    here   most    solemnly 
charged  Timothy,  as  in  "the  presence  of  God, 
and  the  Lord  Jesus  Christ;"  and  as  he  hoped  to 
join  the  company  of  "the  elect  angels,"  who  had 
been  preserved  and  confirmed  in  holiness,  when 
many  of  their  company  apostatized  and  ruined 
themselves;    who  then  witnessed  his  conduct, 
and  woukl  attend,  when  he  should  give  an  ac- 
count of  it  to  his  sovereign    Judge;     (Marg. 
Ref.T, s.— Notes,  Matt.  13:36—43.  24:29—31. 
25:31—33.    2  Thes.   1:5—10.)   that  he  should 
observe  those  things  with  the  utmost  care  and 
exactness,   whatever  opposition   and    trials  he 
might  incur;  and,  in  all  his  regulations,  care- 
fully avoid  "preferring  one  to  another,"  through 
carnal  affection,  attachment,  connexion,  or  ob- 
ligations; not  showing   "partiality,"  either  in 
censuring  offenders,  or  ordaining  elders,  or  in 
any  other  part  of  his  important  service.  (Marg. 
Ref.  t — X. — Note,  2  Cor.  5:16.)     In  ordaining 
elders  especially,  he  must  be  careful  not  to  act 
in  a  hasty  manner;  but  take  time  to  examine 
into  men's  characters,  principles,  motives,  and 
endowments,  that  he  might  not  be  induced  "to 
lay  hands"  on  improper  ])ersons,  by  importu- 
nity employed  in  their  behalf     He  vVould  need 
great  care,  in  this  immensely  important  concern, 
to  avoid  being  "partaker  of  other  men's  sins;" 
and  becoming  answerable,   in   part  at  least,  for 
the  crimes  of  those  who  thus  intruded  into  that 
racred   function,   to  the  dishonor  of  God,  the 
great  detriment  of  the  church,  and  the  ruin  of 
immortal  souls:    for  even  an  obliging  and  easy 
temper  might  betray  him  into  much  criminality, 
irom  which  he  must  by  all  means  keep  himself 
pure.     (Marg.  Ref  y^h.-Note,  2  John  7— 
1       u     is  manifest,  that  Timothy  is  here  and 
elsewhere  supposed  to  possess  great  authority 
in  the  i^phcsian  church,  both  in  superintending 
he  elders  already  ordained,  and  in  ordaining 
others.     It  IS  allowed,  thai  he  was  an  exiraor- 
dinary  person,  especially  appointed  by  the  apos- 


r  6:13.    1  Thes.  5:27.    2  Tim   o- 

14.  4:1. 
■  iMalt.  16:27.  25:41.   2  Pet.  2:4. 

Jiicle6.    Rev.  12:7— 9.    1410 
1  Ps.  107:43.    119:34.    Matl.   28: 

20. 


"  Or,  without prcjiidice. 
u  Lev.  19:15.    Deut.  33:9 

18:5.  Luke  20:2l 

38.  2  Cor.  5:16. 
X  Mai.  2:9.   Jam    2:1 


Prov. 
AcU  15:37, 


tie  to  this  service;  but  there  is  no  proof,  that 
he  conferred  miraculous  powers  by  the  imposi- 
tion of  his  hands,  as  the  apostles  did:  and  in- 
deed it  is  altogether  improbable.  We  cannot 
indeed  by  any  means  infer  the  divine  right  of 
episcopacy,  from  the  authority  exercised  by 
Timothy,  Titus,  and  other  evangelists:  yet  it 
is  at  least  highly  probable,  that  it  was  very  early 
found  expedient,  and  conducive  to  peace,  to 
have  a  stated  presiding  inspector,  of  approved 
wisdom  and  piety,  who  might  superintend  the 
pastors  and  the  concerns  of  a  few  neighboring 
churches,  as  moderator  and  censor;  and  be  pe- 
culiarly attended  to  in  the  appointment  of 
church-ofRcers.  Hence  a  moderate  episcopacy 
was  very  early,  probably  even  while  some  of 
the  apostles  lived,  generally  prevalent  in  the 
church:  indeed,  this  seems  to  have  taken  place, 
between  the  time  when  St.  Paul  gave  his  ad- 
mirable parting  charge  to  the  elders,  or  bishops 
of  Ephesus,  and  the  time  when  St.  John,  from 
our  Lord's  own  mouth,  wrote  epistles  to  the 
angels  of  the  seven  churches  in  Asia.  (Note, 
Rev.  2:1.)  And,  after  all  the  abuses,  usurpa- 
tions, controversies,  and  prejudices,  which  have 
since  been  introduced,  the  time  may  ere  long 
arrive,  when  experience  will  convince  pious 
men  of  different  persuasions,  that  something  of 
this  kind,  properly  conferred,  limited,  and  ex- 
ercised, would  prove  a  suitable  remedy  to  those 
multiplied  divisions,  which  so  weaken  and  dis- 
grace religious  societies,  which  in  doctrine, 
worship,  and  practice  may  be  considered,  in 
many  respects,  unexceptionable.  (Notes,  Acts 
6:2—6.   14:21—23.  20:17.) 

I  charge.  (21)  Jiu/nixQTVQn/iKn.  2  Tim.  2:14 
4:1.  See  on  Luke  1 6 :  28. —  Without  preferring 
one  before  a7iother.]  J^oiqi;  nooxQtfuao^,  pre- 
judicium.  Here  only.  Ex  noo,  ante,  et  y.(nvi>t, 
judico. — By  partiality.]  Kant  ti  on  ay.  haw. 
Here  only.  A  TxoouxFy.liaiu,  verbi  nooaxXivM, 
inclino.  'By  setting  the  balance  on  one  side,' 
Leigh.  Inclining,  by  carnal  affection  or  cor- 
rupt motive,  to  one  side. — Suddenly.  (22)  Ta- 
Xewg.  Luke  16:6.  Gal.  1:6.  2  Tim.  4:9.— 
Neither  be  partaker.]  Mijde  y.oiruirei.  Rom. 
15:27,  See  on  Gal.  6:6. 

23  Drink  no  longer  water,  "=  but  use  a 
little  wine  for  thy  stomach's  sake,  and  thine 
often  infirmities. 

Note. — This  verse  is  a  remarkable  instance 
of  the  apostle's  neglect  of  exact  method,  in  in- 
diting his  epistles. — It  occurred  to  his  mind, 
when  reflecting  on  Timothy's  manifold  cares 
and  labors,  that  his  frequent  indis|)ositions 
might  be  increased  by  too  great  abstemiousness; 
to  the  prevention  of  his  usefulness,  and  the 
shortening  of  his  days.  He  therefore  broke  in 
upon  his  subject,  to  counsel  him,  not  to  drink 
water  any  longer,  at  least  as  his  only  liquor; 
but  to  use  a  little  wine  to  strengthen  his  stom- 
ach, and  preserve  his  health. — We  may  hence 
form  an  estimate  of  the  exact  temperance,  prac- 
tised by  these  laborious  servants  of  Christ;  who 
so  zealously  pleaded  the  cau.se  of  Christian  lib- 
erty, who  placed  no  dependence  on  their  own 
works,  and  who   never   prescribed    their  own 


y  4:14.    Acts  6:6.    13:3.    2  Tim. 

18:4. 

1:6.  Heb.  6:2. 

b  4:12.  Acts  ]S:6.  20:26. 

z  3:6,10.    Josh.  9:14.    2  Tim.  2: 

c  3:3.    4:4.    Lev.  10:9—11.    Ps 

2.  Tit.  1:5—9. 

104:15.   Prov.  31:4— 7.   E?.  44 

aEph.  5:11.    2  John  11.     Rev. 

21.   Eph.  3:18.  Tit.  1:7.  V:3 

4821 


A.  D.  60. 


CHAPTER  V. 


A.  D.  60. 


conduct   in  these   thini^s,   as  a  rule  for  other 
men!     (Marg.  Ref.— Notes,  3:3.  4:1—5.) 

Drink  no  longer  water.]  Mi/xfTi  vdQonojfi. 
Here  only. — Often.]  Uvxvac,  frequent.  Acts 
24:26. 

24  Some  men's  *  sins  are  open  before- 
hand, going  before  to  judgment;  and  some 
men  they  follow  after. 

25  Likewise  also  ^  the  good  works  of 
some  are  manifest  before-hand;  and  they 
that  are  otherwise  *"  cannot  be  hid. 

Note.~(Note,  21,22.)  In  respect  of  the 
choice  and  ordination  of  ministers,  it  might  fur- 
ther be  observed;  that  "some  men's  sins"  were 
so  notorious,  and  so  easily  proved,  that  they 
lay  open  before-hand,  and  anticipated  the  judg- 
ment, which  ought  to  be  formed  of  their  con- 
duct and  pretensions.  In  other  cases  they  "fol- 
lowed after,"  so  that  diligent  and  impartial  in- 
vestigation would  be  requisite  in  order  to  detect 
them.  In  like  manner,  some  persons,  applying 
for  admission  into  the  public  service  of  the 
church,  had  a  sufficient  testimonial  in  their 
known  and  abundant  good  works,  which  were 
manifest  before  any  peculiar  enquiry  was  made: 
and  when  this  was  not  the  case,  yet,  upon  due 
investigation,  Timothy  and  others  might  be- 
come acquainted  with  them.  So  that  in  most 
instances,  an  impartial  attention  to  the  business, 
without  respect  of  persons,  would  enable  those 
concerned  to  know  who  were,  and  who  were 
not,  eligible  to  public  stations.  (Mars;.  Ref.) 
— '  I  speak  not  of  men,  whose  good  or  bad 
'works  are  manifest  before-hand;  for  they  with- 
'out  further  discussion  or  examination  may  be 
'admitted,  or  are  to  be  rejected;  but , of  those 
'whose  vices  or  good  works  are  latent.  For 
'they,  after  examination  and  inquiry,  cannot  be 
'long  hid.  And  so,  if  thou  be  not  hasty  in  lay- 
'ing  on  of  hands,  thou  mayest  timely  discover 
'them.  Or  if  by  this  means  thou  canst  not  do 
'it,  thou  wilt  not  be  partaker  with  the  sinner, 
'having  done  as  much  as  was  in  thy  power  to 
'discover  them.'    Whitby. 

Are  open  before-hand.  (24)  Uoodijlot  eiai. 
25.  Heb.lAA.  Not  elsewhere.   . 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
There  is  a  respect  due  to  the  aged,  which 
must  not  be  withheld  by  their  juniors,  even 
when  placed  in  authority  over  them,  or  on  ac- 
count of  incidental  faults.  Every  thing  harsh 
and  assuming  must  be  improper,  in  the  con- 
duct of  young  ministers  towards  their  seniors, 
as  it  would  be  in  the  conduct  of  a  son  to  his 
parents.  Indeed,  admonitions  are  generally 
most  efficacious,  whether  to  old  or  young,  when 
meekness  and  affection  unite  with  firmness  and 
faithfulness. — The  greatest  caution,  as  well  as 
purity,  is  requisite  in  the  conduct  of  ministers, 
(especially  while  in  the  prime  of  life,)  as  to 
their  most  needful  converse  with  the  younger 
women  in  their  congregation,  neighborhood, 
and  acquaintance:  that  all  occasion,  appear- 
ance, and  suspicion  of  evil  may  be  prevented; 
and  the  neglect  of  this  caution  is  very  frequent- 
ly productive  of  lamentable  consequences  in 
various  ways:    even  where  direct  criminality 


«1  Jer.  2:34.    AcU  1:16—20.    5:1  |      Tin).  4:10.  2  Prt.  2:20,21. 
— 11.  8:J8.     Gal.  5:19— 21.    2  I  e  3:7.       Malt.  5:16.       AeU  9:36, 


does  not  take  place,  or  is  indeed  designed. — It 
is  an  indispensable  duty,  for  children  and  grand- 
children, to  requite  the  kindness  of  their  aged 
parents;  (Note,  Gen.  48:15.)  this  "is  good  and 
acceptable  with  God:"  nor  are  more  distant  re- 
lations exempt  from  a  measure  of  the  same  ob- 
ligation, when  they  can  afford  it;  that  neither 
the  church,  the  parish,  nor  the  public,  may  be 
charged;  butthat  the  contributions,  raisedinany 
way,  may  be  applied  to  such  as  are  really  desti- 
tute. But,  if  any  who  profess  the  gospel,  through 
sloth,  improvidence,  selfishness,  or  oilier  coi- 
rupt  principles,  wilfully  neglect  or  refuse  tj 
provide  for  their  near  relatives:  they,  in  the 
apostle's  judgment,  virtually  "deny  the  I'aith," 
and  are  even  in  this  particular  worse  than  their 
openly  unbelieving  neighbors.  And  may  we 
not,  by  parity  ol'  reason,  infer,  that  they  who 
neglect  to  instruct  their  household  in  religious 
knowledge,  and  to  do  what  they  can  for  the 
salvation  of  their  relatives,  act  altogether  in- 
consistently with  the  Christian  jirofession.'' 
(Note,  Gen.  18:18,19.) — Aged  widows,  and 
others  of  good  character,  who  are  left  destitute 
in  the  decline  of  life,  ought  to  be  honored,  as 
well  as  supported.  It  seems  the  intent  of  these 
scriptures  to  teach  us,  that  every  religious  so- 
ciety should,  as  far  as  it  is  able,  make  provision 
for  persons  of  this  description,  and  not  leave 
them  to  sordid  penury,  or  to  the  "tender  mer- 
cies of  the  wicked,"  in  their  old  age.  But  then 
this  provision  should  be  limited  to  such  as 
"trust  in  God,  and  devote  themselves  to  his 
service,  in  prayer  and  supplication,  night  and 
day;"  at  least  to  such  as  give  evidence,  that 
they  are  of  a  widely  different  character,  from 
those  "who  live  in  pleasure,  being  dead  whilst 
they  live."  Alas!  what  numbers  are  there  of 
this  latter  description,  among  nominal  Chris- 
tians, even  to  the  latest  period  of  life!  And  how 
much  does  the  sqme  leaven  work  among  more 
decided  profes-sors  of  evangelical  truth!  These 
things,  however,  we  must  give  in  charge,  that 
the  company  of  believers  may  be  preserved 
blameless;  or  at  least  that  we  mav  deliver  our 
ownsouls.  (iVoks,jKr.3:l7— 19.  1'.  0.16-27.) 
V.  9— 16. 
Every  one,  who  is  brought  forth  into  noto- 
riety in  the  church,  should,  as  much  as  possi- 
ble, be  free  from  scandal;  and  many  are  proper 
objects  of  charity,  who  ought  not  to  be  em- 
ployed in  public  services. — Those  who,  in  do- 
mestic life,  have  shown  most  diligence,  humili- 
ty, compassion,  benevolence,  love  to  the  people 
of  God,  and  "readiness  for  every  good  work," 
are  most  likely  to  fill  up  leisure  time  jjrofitably, 
and  to  be  faithiul  in  whatever  is  intrusted  to 
them. — It  is  not  sufficient  to  determine,  what 
would  be  best  in  itself,  apart  from  all  other  con- 
siderations, in  respect  of  things  not  absolutely 
obligatory,  or  things  unlawtul:  the  state  of 
human  nature  and  facts  must  be  attended  to, 
that  it  may  be  known  what  is  most  generally 
expedient.  It  might  have  seemed  plausible  to 
admit  the  young  widows,  or  other  young  wo- 
men, to  such  a  service  in  the  church,  as  implied 
an  entire  devoting  of  themselves  to  religion  for 
the  rest  of  their  days;  yet  the  apostle,  not  only 
with  the  wisdom  derived  from  deep  refiectiun 
and  extensive  observation,  but  under  the  infiu- 
ence  of  the  divine  Spirit;  decided  otherwise. 


10:22.   16:1—3.  22:12.   Gal.  .y. 
22,23.     Phil.  1:11. 


f  Vs.  37:5,6.  Jlall.  6:ii- 
11.33. 


[483 


A:  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


He  knew  that  this  would  expose  them  to  tempt- 
ation, and  lead  many  into  sin;  tliat  it  would 
tend  to  ensnare  some  of  them  into  improper 
marriages,  and  even  occasion  their  apostacy 
and  ruin;  that  it  would  give  otliers  of  them  a 
hahit  of  indolence,  sauntering,  slandering,  in- 
truding into  matters  not  belonging  to  them, 
and  improper  conversation;  that  it  would  there- 
fore, be  generally  better  for  them  to  be  employ- 
ed in  the  duties  of  the  married  state,  and  in  the 
cares  of  a  family;  and  that  this  would  give  less 
occasion  to  the  enemies  of  the  gospel  to  speak 
reproachfully,  and  Satan  less  opportunity  of 
prevailing  against  them.  (Notes,  1  Cor.  7:32 
— 35.)  Alas!  what  immense  numbers,  in  every 
age,  have  shown  their  total  ignorance  of  human 
nature,  and  have  done  incalculahle  mischief,  by 
attempting  to  improve  on  hi.-;  plan,  or  rather 
directly  to  subvert  it! 

V.  17—25. 
The  office  of  a  minister  is  "honorable"  to  all, 
those  alone  excepted  who  are  a  disgrace  to  the 
office:  but  the  most  prudent,  f;iithl"ul,  and  dili- 
gent, especially  the  most  "laborious  in  the  word 
and  doctrine,"  ought  to  be  more  honored  than 
others,  and  best  provided  for.  The  reverse 
proportion  indeed  seems  almost  every  where  to 
be  adopted  in  this  matter:  but  the  Lord  will 
provide  for  his  faithful  servants,  whatever 
method  men  may  follow  in  disposing  of  their 
favors.  (Note,  Deut.  18:6— 8.)— It  may  be 
expected,  that  the  impartial  public  reprover  will 
be  exposed  to  the  attacks  of  malicious  calumni- 
ators: and,  though  his  faults  should  not  be 
connived  at,  accusations  against  him  ought  not 
to  be  regarded,  except  well  authenticated  :  but 
those  who  give  public  offence  by  their  crimes, 
should  be  rebuked  publicly,  that  others  may  be 
put  uj)on  their  guard. — All  who  are  employed 
in  important  services  in  the  church,  especially 
in  admitting  men  into  the  ministry,  or  allotting 
to  them  ecclesiastical  preferments,  or  commit- 
ting to  them  the  care  of  immortal  souls,  in  a 
diocese,  or  in  a  parish,  or  in  any  other  way,  or 
in  taking  cognizance  of  their  conduct,  should 
consider  themselves  as  most  awfully  charged; 
hy  the  apostle,  "before  God  and  the  Lord  Je- 
sus Christ,  and  the  elect  angels,  to  observe 
these  things,  without  preferring  one  before  an- 
other," The  neglect  of  this  rule,  in  the  exer- 
cise of  ecclesiastical  authority,  has  given  its  op- 
ponents one  of  their  most  plausible  arguments 
against  it.  So  very  much  has  been  done,  and 
is  done,  out  of  carnal  respects,  and  "by  par- 
tiality" to  relatives,  friends,  and  connexions; 
that  the  exercise  of  all  authority  of  this  kind 
has  been  and  by  numbers  at  present  is  consid- 
ered as  unlawful.— How  far  those  concerned  in 
ecclesiastical  matters  are  culpable,  in  respect  of 
'laying  hands  suddenly"  on  improper  persons, 
without  due  inquiry  and  circumspection,  or 
I  com  complaisance  to  superiors,  or  friends,  or 
relatioris;  and  how  far  this  rule  is  observed  or 
Molated  in  all  its  extent;  every  man's  con- 
3?."""^  determine  for  himself,  till  Christ 
^liall  come  to  take  an  account  of  his  se-"""^" 
But  It  is  certain  that  these  things  invol 


ive  a  re- 


a  Dei.t.  28:4?.  Is.  47:6.  58-6 
Mall.  11:9,30.  Acts  15:10.  '  i 
Cor.  7:21,22.     Gal.  5:1. 

B  Gen.  16:9.  24:2,12,27,35,  &c 
2  Kings  5  2,3,13.  Mai.  1:6 
Acts  10:7.22.  E|)h.  6:5—8. 
001.3:22—23.  Til.  2:9.  I  feL 

484^ 


2:17—20. 
=  5:14.    Gen.  13:7,8.   2  Sam.  12: 

14.   Neh.    9:5.    Is.    52:5.     E/. 

3B:2iJ,23.  Luke  17:1.    Rom.  2: 
1  Cor.  I0.i2.     Tit.  2:5,8, 
l!"el.  2:12.     3:16. 
*:l-     Vhilcm.  10 — 13. 


24. 

10. 

d  Col. 


aponsibility  of  no  ordinary  magnitude;  and  that 
immense  criminality  must  rest  somewhere:  as 
the  multitude  of  ignorant,  slothful,  ambitious, 
avaricious,  immoral,  and  heretical  clergymen, 
who  remain  uncensured,  throughout  this  land, 
and  in  every  part  of  the  visible  church,  most 
manifestly  proves.  There  must  somewhere  be 
those,  who  are,  in  this  respect,  "partakers  of 
other  men's  sins,"  and  that  in  a  most  tremen- 
dous degree;  and  it  must  require  great  care  and 
conscientiousness,  for  any  one  absolutely  to 
"keep  himself  pure." — It  is  extremely  difficult, 
under  any  form  of  church-government,  to  con- 
duct every  particular,  in  such  a  manner  as  to 
"do  nothing  by  partiality:"  this  will  require 
circumspection,  firmness,  intrepidity,  disinter- 
ested zeal,  and  "the  meekness  of  wisdom:"  and 
these  cannot  be  obtained  without  much  fervent 
prayer.  These  things,  however,  must  be  care- 
fully observed  by  those,  Avho  would  not  "be 
partakers  of  other  men's  sins;"  as  every  per- 
son concerned  must  feel  in  proportion  to  his 
conscientiousness:  but  those  who  honestly  de- 
sire to  do  their  duty,  will  generally  be  directed 
in  it.  Some  men's  sins  will  be  discovered  at 
once,  "going  before  to  judgment;"  others  re- 
quire more  diligent  search;  whilst  the  good 
works  of  others  are  manifest,  and  they  that  are 
otherwise  may  yet  be  known  upon  due  inquiry: 
so  that  a  sufficient  judgment  may  generally  be 
formed,  for  the  regulation  of  men's  conduct,  if 
their  minds  and  hearts  be  free  from  prejudice 
and  partiality. — Finally,  let  us  observe,  that 
eminent  grace  will  connect  the  strictest  tem- 
Iperance  with  the  most  fervent  zeal  for  the  lib- 
jerty  of  the  gospel:  that  it  is  the  duty  of  every 
I  one  to  use  ])roper  means  for  the  preservation  of 
jhis  health  and  life,  as  a  debt  which  he  owes  to 
the  church,  the  community,  and  his  family: 
and  that  those  who  are  frequently  infirm,  who 
labor  abundantly  in  important  services,  and 
j  whose  earnestness  in  spiritual  things  induces  a 
j  disregard  to  animal  indulgence,  should  attend 
j  to  the  advice  of  those,  who  give  them  proper 
directions  for  a  due  regard  to  their  health. 

CHAP.   VI. 

The  dutj  of  serv.ints  to  unbelieving  and  to  believing  masters,  1,2, 
Timothy  must  shun  those,  as  corrupters  ol'  the  gospel,  who  teach 
Ihins^s  contrary  to  the  apostle's  doctrine,  3 — 5.  The  advantage  of 
godliness  with  contentment,  6 — 8,  The  mischiefs  arising  from  the 
love  of  money,  9,10.  The  apostle  exhorts  Timothy  to  flee  from 
these  evils;  to  "follow  after  righteousness,"  and  "to  nght  the  good 
tight  of  faith,"  11, l2;  and  most  solemnly  charges  him  to  he  faithful 
till  the  coming  of  Christ,  13,14.  He  ascribes  glory  to  the  eternal 
Gild,  15,16.  Timothy  must  charge  the  rich  loavoid  pride,  and  con- 
fidence in  wealth;  and  to  abound  in  liberality,  as  seeking  a  treasure 
in  heaven,  aeainst  the  time  to  come,  18,19:  and  he  must  adhere  to 
the  faith,  avoiding  profane  and  vain  controversies,  20,21, 

LET  as  many  ^  servants  as  are  under 
the  yoke,  **  count  their  own  masters 
worthy  of  all  honor,  ^  that  the  name  of  God 
and  his  doctrine  be  not  blasphemed: 

2  And  they  that  have  ''  believing  mas- 
ters, "^  let  them  not  despise  them,  ^because 
they  are  brethren;  but  rather  do  them  ser- 
vice, s  because  they  are  *  faithful  and  be- 
loved, ••  partakers  of  the  benefit.  '  Thest; 
things  teach  and  exhort. 


e  Gen.  16:4,5,  Num,  16:3.    Matt. 

6:24,     2  Pet.  2:10.     Jude  8, 
f  5:1.     AIatl.23;8,  25:40.    Rom. 

8:29,     Gal,  3:26—29,     Col,  3: 

11, 
g  Gal.  5:6. 


Eph,    1: 


Col, 


1:2,4.  3:12,   2  Thes,  1:3    Phl^ 

em.  5 — 7. 
*  Or,  believing, 
h  Joel  2:23.     Rom. 11:17.    Ef  h. 

3:6.     lieh.  3:1,14.      1  IVt    6  I. 
I  4:11.       Til.  2:1,15.       a.B. 


A.  D.  60. 


CHAPTER  VI. 


A.  D.  60. 


3  If  ''  any  man  teach  otherwise,  and 
consent  not  '  to  wholesome  words,  even 
'"  the  words  of  our  Lord  Jesus  Christ,  and 
to  "  the  doctrine  which  is  according  to  god- 
liness; 

4  °  He  is  *  proud,  knowing  nothing,  but 
f  doting  P  about  questions,  and  strifes  of 
1  words,  whereof  cometh  envy,  strife,  rail- 
ings, evil  surmisings, 

5  ^  Perverse  disputings  of  ''  men  of  cor- 
rupt minds,  and  destitute  of  the  truth,  'sup- 
posing that  gain  is  godliness:  *  from  such 
vvithdi-aw  thyself.         [Pr.ctuai  oisc-vntiom.] 

Note.— (Notes,  Eph.  6:5—9.  Co/.  3:22— 25. 
Tit.  2:9,10.  1  Pet.  2:18—25.)  The  apostle 
next  directed,  that  Christians,  who  were  "un- 
der the  yoke"  of  slavery,  should  quietly  attend 
to  the  duties  of  their  lowly  situation;  "count- j 
ing  their  own  masters"  entitled  to  all  the  re-l 
spect,  fidelity,  and  ohedience  which  that  super!-' 
or  relation  demanded;  and  not  supposing  that 
their  religious  knowledge,  privileges,  or  liherty,' 
gave  them  a  right  to  despise  their  heathen  mas- 
ters, to  speak  or  act  disrespectfully  to  them,  to 
disobey  their  lawful  commands,  or  to  expose 
their  faults  to  their  neighbors.  This  they 
iiught  to  attend  to,  that  "the  name  of  God 
might  not  be  blasphemed,"  and^his  truth  and 
worship  reviled,  among  the  Gentiles,  by  means 
of  the  failure  of  Christian  servants  in  acknowl- 
edged duties.  {Marg.  Ref.  a — c. — Notes,  5:13 
— 15.  Tit.  2:3 — 15.)  And  such  of  them,  as  en- 
joyed the  privilege  of  "believing  masters," 
ought  by  no  means  to  despise  them,  or  withhold 
from  them  due  respect  and  obedience;  because 
they  were  brethren  in  Christ,  and  so  upon  a 
level  in  respect  of  religious  privileges:  but 
rather  "to  do  them  service,"  with  double  dili- 
gence and  cheerfulness,  because  of  their  faith 
in  Christ,  and  their  interest  in  his  love,  as  par- 
takers of  the  inestimable  benefit  of  his  salva- 
tion. (Marg.  Ref.  d — h.) — This  shows,  that 
Christian  masters  were  not  required  to  set  their 
slaves  at  liberty;  though  they  were  instructed 
to  behave  towards  them  in  such  a  manner,  as 
Avould  greatly  lessen  and  nearly  annihilate  the 
evils  of  slavery.  It  would  have  excited  much 
confusion,  awakened  the  jealousy  of  the  civil 
j)owers,  and  greatly  retarded  the  progress  ofj 
Christianity,  had  the  liberation  of  slaves  byi 
their  concerts  been  expressly  required  by  the] 
apostles:  though  the  principles  of  both  the  law 
and  the  gospel,  when  carried  to  their  conse- 
quences, will  infallibly  abolish  slavery.  (Note, 
Ex.  21  : 2.)— These  things  Timothy  was  directed 
to  teach  and  enforce,  as  matters  of  the  great- 
est importance:  and  if  any  persons  taught  other- 
wise, and  consented  not  to  such  salutary  words, 
which  were  indeed  the  words  of  Christ  "speak- 
ing by  him,"  and  an  essential  part  of  "the  doc- 
trine according  to  godliness;"  lie  must  be  con- 
sidered as  a  self-conceited  ignorant  man,  who, 


k  X:3,6.  Rom.   16»17.   Gal.  1:6,7. 
1    1:10.     2  Tim.  1:13.    4:3.     Tit. 

1:9.    2:1,2.     Gr.—Prov.    15:4. 

Tit.  8:8. 
m  Mall.  22:21.    28:20.     1  Thes. 

4:1,2,8. 
114:7,8.      Tit.  1:1.  2:11— 14.       2 

Pet.  1:3—7. 
•  1:7.  3:6.  Prov.  13:7.  25:l4.  26: 

13.  AcU  8:9,21—23.  Rum.  12: 


16.  1  Cor.  3:18.  8:1,2.  Gal.  6: 
3.  Col.  2:18.  2Thef.  2:4.  2 
Tim.  3:4.2  Pet.  2:12,13.  Jude 
10,16.     Rev.  3:17. 

*  Or,  a  fool. 

t  Or,»tct. 

p  1:4.     2  Tim.  2:23. 

q  Is.  58:4.  AcU  15:2.  Rom.  2:8. 
13:13.  14:1.   1  Cor.  3:%    11:16, 


being  puffed  up  with  an  opinion  of  his  own  abil 
ifies,  was  ambitious  of  distinction  and  applause, 
though  entirely  unacquainted  Avith  the  real  na- 
ture and  tendency  of  the  gospel.  (Marg.  Ref. 
[—o.— Notes,  I  Cor.3:18— 23.  8:l~3.)~Itisnot 
absolutely  certain,  to  what  set  of  men  the  apos- 
tle referred:  but,  as  many  of  the  Jews  deemed 
it  unlawful  to  submit  to  heathen  governors;  it 
is  probable,  some  of  the  Judaizing  teachers  in- 
culcated, that  the  worshippers  of  God  ought  not 
to  tibey  heathen  masters;  and  so  paid  tlieir 
court  to  servants,  by  persuading  them  that 
they  ought  to  assert  their  liberty.  But  there 
might  be  others  also,  who  disregarded  and  de- 
spised these  practical  instructions;  while  their 
attention  was  taken  up  with  curious  and  nice 
speculations  and  distinctions.  Such  persons, 
however,  were  to  be  considered  as  doting,  or 
talking  wildly,  like  sick  and  delirious  persons, 
about  hard  questions  and  disputes  of  words, 
names,  forms,  or  notions,  which  had  no  connex- 
ion with  "the  power  of  godliness."  Indeed, 
these  questions  and  disputes  tended  to  excite 
envy  and  competition  between  one  and  anoth- 
er, angry  contests  for  victory  and  pre-emi- 
nence, mutual  revilings  and  calumnies,  injuri- 
ous suspicions  and  jealousies;  and  absurd,  obsti- 
nate, and  violent  controversies,  between  men 
"of  corrupt"  and  carnal  "minds,"  who  were 
destitute  of  the  real  knowledge  of  the  truth 
and  its  sanctifying  efficacy,  and  who  only 
sought  their  own  secular  advantage;  supposing 
religion  to  be  valuable,  in  proportion  as  it  tend- 
ed to  enrich  them;  as  if  gain  and  godliness  liad 
been  but  two  names  for  the  same  thing!  Thus 
they  wanted  to  persuade  the  Christian  ser- 
vants, that  the  recovery  of  their  liberty  was 
to  be  considered  as  a  Christian  privilege  of 
great  value,  which  they  ought  to  claim,  what- 
ever the  consequence  might  be:  and,  frotn  the 
same  principle,  they  sought  worldly  lucre  by 
their  religious  profession,  and  as  their  leading 
object.  (Marg.  Ref.  p — s  )  From  such  men 
Timothy  was  exhorted  "to  withdraw  himself;" 
and  neither  have  acquaintance  with  them,  nor 
spend  his  time  in  disputing  against  them. 
(Marg.  Ref.  t.— Notes,  2  Thes.  3:6—9.  2  Tim. 
3:1—5.) 

Under  the  yoke.  (1)  'I'-to  tvyov.  Gal.  5:1. 
— Masters.~\  /ieanoja;.  2.  See  on  L«A-e  2:29. 
—Faithful.  (2)  "Believers."  Marg.  Uiqai.— 
Partakers  of  the  benefit.]  '  fh  tjj;  eveffyfotitg 
ut'Tt?.<tuG(irnfievni. — EveQyeaiu-  See  on  Jlcls 
4:9. — ^4i'TiXafiGiaofiui..  See  on  Lukel:b4. — 
Teach  othenvise.  (S)' EregodiduaxuXfi.  See  on 
1:3. —  Consent  not.]  Mi]  Troot/f  o/f  T«t.  "Ap- 
proacheth  not  to." — He  is  proud.  (4)  "A 
fool."  Marg.  TfTvquojui.  See  on  3:6. — Dot- 
irig.]  "sick^'  Marg.  Noaoiv.  Here  only.  Nn- 
on;,  morbus,  Matt^ 4:23. — Strifes  of  words.] 
Aoyouu/KU.  Here  only,  yioyofid/eu),  2  Tim. 
2:14. — Evil  surmisings.]  'Ynofoiin  ttovijoui. 
— 'Yrrntoiu.  Here  only.  'Ynot'oeu),  Acts  13'. 
25. — Perverse  disputings.  (5)  lIuQudtaigiGixi. 
Here  only.    Ex  nuqu,  et  diaiqiSij,  opera  qua 


18.    2  Cnr.  11:20.  G.il.  5:15.20, 

21,26.    Phil.  1:15.    2:3,14.    Tit. 

3:9.  Jam.  1:19,20.2:14—18.4: 

1,2,5,6.      1  Pet.  2:1,2. 
j:  Or,  iiiUlingt  one  of  another.  1: 

6. 
r   Molt.  7:17—20.     12:33.   John 

3:19—21.     Eph.  4:17—19.     2 

Thes.   2:8—11.     2   Tim.    3:8. 


Tit.  1:15,16.  Heh.  3:12,13.  2 
John  8—10. 

i  6.  3:3,8.  2  Kings 5:20— 27.  h. 
56:11.  Jet.  6:13.  8:l0.  Ei.  3,1: 
31.  Malt.  21:13.  23:14.  Acl« 
8:18—20.  19:24—28.  2  Pet.  2: 
3,li.     Jude  11.    Rev.  18:3,13. 

t  Rom.  16:17,18.  2  Thef.  3:6. 
2  Tim.  3:5. 


485 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


alicui  rei  impenditur.  JimQiSo),  Acts  20:6. 
Disputes  which  only  waste  time. — Destitute 
of.'\  JnBqFQrjfiEV(x)v.  See  on  Mark  10:19. — 
Withdraw.]  Jcpigacro.  Acts  8:38.  2  Tim. 
2:19. 

6  But  "  godliness  with  ^  contentment  is 
great  gain. 

7  For  ^  we  brought  nothing  into  this 
world,  and  it  is  ^  certain  we  can  carry  noth- 
ing out. 

8  And  *  having  food  and  raiment  let  us 
be  therewith  content. 

9  But  "^  they  that  will  be  rich  fall  into 
temptation  and  a  "^  snare,  and  into  ^  many 
foolish  and  hurtful  lusts,  "which  drown  men 
in  destruction  and  perdition. 

10  For  *"the  love  of  money  is  the  root  of 
all  evil;  which  while  some  ^  coveted  after, 
they  have  *  erred  from  the  faith,  ••  and 
pierced  themselves  through  with  many  sor- 
,rows. 

Note. — The  proposition  before  mentioned, 
"that  gain  is  godliness,"  might  be  reversed,  and 
thus  contain  a  most  important  truth.  Godliness, 
connected  with  a  contented  mind,  is  indeed 
very  "great  gain;"  as  it  tends  to  a  man's  pres- 
ent comfort  and  everlasting  henetlt,  whatever 
his  outward  circumstances  are.  (Mara;.  Bef. 
u,  X.— iVo<es,  4:6— 10.  PAt7.  4:10— 13.)  For 
men  bring  nothing  into  the  world  with  them; 
hut  are  born  helpless  and  destitute,  except  as 
Providence  supplies  all  their  wants:  and  it  is 
most  certain,  that  no  man  can  take  any  thing 
along  with  him  when  he  leaves  the  world. 
{Marg.  Bef.  y, 7..— Notes,  Job  1  :20— 22.  Ps.  39 : 
6.  49:6 — 20.)  So  that,  a  subsistence  during  his 
journey  is  the  utmost,  that  any  one  can  have  of 
earthly  things;  and  a  very  mean  and  scanty 
jtrovision  will  answer  that  end,  as  well  as  a 
more  luxurious  and  abundant  one,  and  occasion 
less  temptation  and  sin.  In  a  short  time  all 
these  things  will  be  finally  done  with;  whereas 
godliness  will  soon  be  perfected  in  eternal  feli- 
city. "Having  therefore  food  and  raiment," 
(or  covering,  including  both  raiment  and  habi- 
tation,) and  things  barely  needful  lor  the  pres- 
ent, we  ought  to  be  contented  and  satisfied 
with  them;  without  indulging  any  desire  of  ac- 
quiring greater  affluence,  or  of  being  exempt- 
t  d  i'rom  hard  labor  and  mean  fare.  (Marg. 
I'ef.  a.)  For  discontent  in  a  lowly  situation  com- 
monly produces  a  determination  to  be  rich,  if 
possible;  and  leads  men  out  of  the  plain  path  of 
honest  industry  and  prudent  economy,  in  de- 
pendence on  the  providence,  and  obedience  to 
the  conunandment  of  God.  It  is  indeed,  evi- 
dent from  facts,  that  thev  "who  will,"  or  pur- 
I'ose,  if  possible,  to  "be "rich,"  give  Satan  the 
opportunity  oi  tempting  and  ensnaring  them 
■nto  such  actions,  as  cannot  consist  with  godli- 

"  ^"""4: 8.~Ps.  37:16.  8411 

Piiv.  3:13—18.  8:18—21.  15- 

IT'.    16:8.  Matt.  6:32,33.    I  ,,kp 

12:31,32.  Rora.  5:3—5.  8  28   2 

Cor.  4:17,18.    5:1.    Phil.  1-21 
X  E.    Kx.  2:21.    Luke  3:14.    Phil" 

4:11—13. 
y  Job  1:21.     Ec.  5:15,16. 
?  Ps.  49:17.    Lake  12:20,21.    16- 

22,23. 
8  Gen.  28-20.    48:15.   Dent.  2:7. 

3:3,4.  Prov.  27:23—27.  30:8.9. 

486] 


Ec.  2:21— 26.  3  12,13.  Matt. 
6:11,25—33.  Heb.  13:4P. 
h  Gen.  13:10—13.  Num.  22:17 
—19.  Josh.  7:21.  2  Kings  5:20 
—27.  Prov.  15:27.  20:21.  216 
22:16  28:20-22.  Is.  5:8.  Hos.' 
12:7,8.  Am.  8:4—6.  Zech.  11- 
5.  Malt.  13:22.  19:22.  2Gl5 
Jam.     5:1—4.    2  Pel.  2:15,16. 


Jude  11. 
e  3:7.      Dcut. 


7:25.      P,.  11:6. 


ness  or  a  good  conscience;  urging  them  to  use 
dishonest  means  of  increasing  their  gains,  and 
a  variety  of  fraudulent  practices.  This  be- 
trays them  into  such  a  multiplicity  of  employ- 
ments, and  hurry  of  business,  as  leave  no  time 
or  inclination  for  spiritual  religion;  and  it  in- 
troduces them  into  such  connexions  and  com- 
panies, as  draw  them  still  further  into  sin  and 
folly.  Thus  they  are  brought  under  the  power 
of  "many  foolish  and  hurtful  lusts,"  even  "the 
lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life;"  which  mock  their  expectations, 
and  prove  most  injurious  to  themselves  and 
others;  till  they  plunge  into  inevitable  ruin 
and  eternal  perdition:  as  men  are  drawn  in  by 
the  vortex  of  a  whirlpool,  when  they  venture 
too  near  it,  and  so  are  swallowed  up  and  drown- 
ed, without  anv  possibility  of  escape.  (Marg. 
Bef.  c— Notes,  Matt.  13:22.  Eph.  4:20—24.  1 
JoAn  2:15 — 17.) — For  when  once  "the  love  of 
money"  is  allowed  to  rule  in  the  heart,  it  be- 
comes the  prolific  root  of  all  kinds  of  evil. 
Impostures,  frauds,  lies,  thefts,  robberies,  op- 
pressions, murders,  ungodliness,  hypocrisy, 
apostacy,  contention,  lawsuits,  wars,  cruelty, 
jiride,  luxury,  sensuality,  or  penurious  avarice, 
are  some  of  tbe  noxious  weeds,  of  which  it  dai- 
ly produces  a  most  abundant  increase,  accord- 
ing to  the  different  constitutions,  habits,  and 
circumstances  of  mankind.  Every  species  of 
impiety,  iniquity,  and  vice,  in  one  way  or 
another,  grows  from  it;  and  a  large  proportion 
of  the  miseries,  as  well  as  the  crimes  of  man- 
kind originate  from  the  same  source.  And  while 
some  professed  Christians,  even  in  the  apostle's 
days,  had  coveted  riches,  they  had  been  seduc- 
ed into  apostacy,  or  led  to  corrupt  the  faith,  or 
to  act  grossly  inconsistently  with  it:  and  thus 
"they  had  pierced  themselves  through,"  as 
with  wounds  made  by  a  sword,  in  every  part  of 
the  body;  so  that  even  those  who  were  not 
finally  ruined,  were  filled  with  many  sorrows, 
I  and  must  endure  the  most  exquisite  anguish, 
I  in  consequence  of  their  folly.  All  this  would 
I  have  been  avoided,  if  they  had  been  "content- 
ed with  food  and  raiment,"  and  watched  and 
prayed  against  the  desire  of  being  rich.  (Marg. 
\Bef.  C—h.— Notes,  Luke  12:15-21.  Heb.  13: 
5,6.) — It  is  not  to  be  supposed,  that  the  apostle 
meant  to  establish,  as  a  universal  proposition, 
that  every  kind  and  every  act  of  wickedness, 
grew  from  "the  love  of  money,"  as  from  their 
only  root:  for  doubtless,  many  kinds  and  innu- 
merable acts  of  wickedness  spring  from  other 
roots;  which  have  scarcely  any  connexion  with 
the  love  of  money:  and  Cicero,  in  his  Offices, 
states,  that  the  love  of  money  itself,  in  many 
and  most  insatiable  instances,  springs  from 
love  of  power  and  dominion,  for  which  it  is  in- 
dispensably requisite.  But,  whoever  well  con- 
siders what  influence  the  desire  of  riches,  not 
only  to  hoard  them,  but  to  purchase  with  them 
the  gratification  of  pride,  ambition,  sensual  in- 
clinations, and  even  revenge,  has  on  the  con- 


Prov.  1:17—19.    Luke  21:35.  2 

Tim.  2:26. 
(I  Mark  4: 19.    Eph.  4:22.  1  John 

2:15—17. 
e  Num.    31:8.     Josh.    7:24—26. 

Malt.  27:3— 5.    Acts  5:4  5.     E: 

20.     2  Pet.  2:3. 
f  Gen.    34:23,24.38:16.    E».  23: 

7,8.     Ueut.  16:19.       23:4,5,18. 

Judg.  17:10,11.      13:19,20,29— 

31.  2  Sam.  4:10,11.  Prov.  1:19. 


Is.  1:23.      56:11.    J  er.  5:27,28. 

Ez.  13:19.    16:33.    22:12.  Mic. 

3:11.     7:3,4.     Mai.  1:10.    Matt 

23:14.     Acts  1:16—19.    Til.  I: 

n.     Rev.  18:13. 
g  21.       2  Tim.  4:10.      Jude  11. 

Rev.  2:14,15. 
*  Or,  been  seduced. 
h  Gen.    19:14,26,31,  ic.    2  Kinu 

5:27.  Ps.  32:10.  I'roT.  l:bl.    2 

Pet.  2:7,8. 


A.  D.  60. 


CHAPTER  VI. 


A.  I).  60. 


duct  of  mankind,  will  readily  see,  that,  as  a 
general  truth,  there  is  sufficient  ground  to 
aver,  that  "the  love  of  money  is  the  root  of  all 
evil."  The  abandoned  prostitute,  Judas  who 
sold  his  Lord,  the  traitor  who  sells  his  country, 
and  the  mercenary  teacher  of  religion,  com- 
bine in  saying,  "What  will  ye  give  me?"  It 
was  the  remark  of  a  corrupt,  but  able  states- 
man in  this  nation,  that  'every  man  has  his 
'price;'  and  it  is  in  some  sense  true  of  every 
man,  who  is  "a  lover  of  money,"  of  pleasure,  or 
of  worldly  honor,  more  than  "a  lover  of  God." 
The  ambitious  conquerors  and  destroyers  of 
mankind,  have  always  loved  money,  as  the 
means  of  accomplishing  their  object;  and  have 
extorted  it  from  those  in  their  power,  with  the 
most  entire  disregard  to  justice,  truth,  and 
mercy.  Nor  did  any  one  ever  desire  to  re- 
venge himself,  or  remove  a  rival,  by  assassina- 
tion or  perjury,  but  some  wretch  could  be 
found  disposed  by  love  of  money  to  perpetrate 
the  villany.     (Marg.  Kef.  b.) 

Contentment.  (6)  -4viuQxeMc.  See  on  2  Cor. 
9:8.  yfvTaQxijc-  See  on  Phil.  4:\\. — Gain.] 
UoQicrfio;.  5.  Here  only,  Questus,  vectigat. 
A  7ioQi'C,o>,  questum  facere. — Food.  (8)  Jut-' 
TQO(puc-  Here  only  N.T. — Raiment.]  ^xenaa-, 
ftuTci.  Here  only.  '  Omne  quo  corpus  tegimus 
'ac  defendimus,  adversus  tempestatis  injuriam.' 
Schleusner.  A  axtnu'Cut,  veto. — Let  us  be  ... 
content.]  ^'tQy.ead^ijOofie&ix.  See  on  Luke  3:14. 
—  That  will  be  rich.  (9)  '  Or  ^uXoftet'oi  tiXuteh'. 
2:8,  5:14.  See  on  Matt.  11:27.— Hurtful.] 
B}.ur>s()ac.  Hereonly  N.T,  Prov.  10:26.  Sept. 
A  j?A«7rro»,  noceo,  Luke  4:35. — Droion.]  Bv- 
x^itoat.  See  on  Luke  5:7. — Destruction  and 
perdition.]  Ole^QOv  xaianatXsiav. —  Ole&Qog' 
See  on  1  Cor.  5:5,  2  Thes.  1:9.  ylnotlsicf  See 
on  John  17:12. — The  love  of  money.  (10)  'H 
cpilaQyvfjia.  Here  only.  (InlaQyvQog-  See  on 
Luke  16:14. — Coveted  after.]  OQeyouevoi. 
See  on  3:1. — Have  erred.]  ytnenXurrj&rjauv. 
J^far^•  13:22.  Not  elsewhere.  Ex  aTio,  et  TiAa- 
vuw,  decipio,  Matt.  24:24. — Pierced.]  JIeqi- 
enei^ar.  Here  only.  To  stab  through  and 
through.  'It  happily  expresses  the  innumera- 
ble outrages  done  to  conscience  by  those  mad- 
'men,  who  have  taken  up  this  fatal  resolution, 
'that  they  will  at  all  adventures  be  rich.'  Dodd- 
ridge. 

11  But  thou,  '0  man  of  God,  ''flee 
these  things:  '  and  follow  after  •"  right- 
eousness, godliness,  faith,  love,  patience, 
meekness, 

12  "  Fight  the  good  fight  of  faith,  "lay 
hold  on  eternal  life,  p  whereunto  thou  art 
also  called,  and  *i  hast  professed  a  good 
profession  before  many  witnesses. 

[Practical  Ohscrvntions.] 

Note. — According   to   the  language  of  the 


i   20.  Dent.  33  1.  1  Sam.  2:27.  9: 

6.      1  Kings  13:1.26.    17:18,24. 

20:23.  2  1^111511:9,13.  5:20.  23: 

17.    1  Chr.  23:14.    2Chr.  3:14. 

Neh.  12:24,36.     Jer.  3&4.      2 

Tim.  3:17. 
k  1  Cor,  6:18.     10:14.    2  Tiui.  2: 

22. 
1   5:t0.     Dent.  16:20.     I's.  34:14. 

38:20.    Is.  51:1.  Rom.  14  19.  1 

Cor.  14:1.    2  Tim.  2:22.    Heb. 

12:14.     1  Pet.  3:11. 
m4.l2.    tji.1.  5:22,23.     Phil.  4:8, 

9.  Tit.  2:1 1,12.  2  Pet.  1:5—7. 


n  1:18.       Zech.  10:5.     1  Cor.  9: 

2.5,26.      2  Cor.  6:7.      10:3—5. 

Eph.6:10— 18.     1  Thes.  5: 8,9. 
()  19.  Ps.  63:8.   Prov.  3:18.  Cant. 

3:4.     Phil. 3:12,13.  Heb.  3:14. 

6:18.     1  .John  2:25.     Rev.  3:3. 
p  Rom.  8:28—30.    9:23,24.     Col. 

3:15.  1  Thes.  2:12.    2  Thes.  2: 

14.  2Tim.  1:9. 1  Pet.  39.  5:10. 
q  13.     Deul.  26:3,17— 19.  Is.  44: 

5.    Luke  12:8,9.  Rom.  10:9,10. 
r    Set  on  5:21. 
s   Deut.  32:39.    1  Sam.  2:6.  John 

5:21,26.    11:25,26.     14:6.    AcU 


Old  Testament,  concerning  the  ancient  proph- 
ets, the  apostle  addressed  Timothy  as  a  "man 
of  God,"  one  devoted  to  God,  and  employed 
by  him  as  his  messenger  to  mankind:  {Marg. 
Ref.  i. — Note,Deut.  33:1,)  as  one  who  bore 
this  high  and  important  character,  he  exhorted 
him  to  "flee,"  without  delay  or  looking  back, 
to  the  utmost  distance  from  that  destructive 
whirlpool,  in  which  such  immense  numbers 
were  co.itinually  swallowed  up;  and  to  "fol- 
low after"  more  entire  conformity  to  the  per- 
fect rule  of  universal  "righteousness,"  by  an 
upright,  faithful  conduct  towards  all  men;  a 
proper  temper  and  behavior  towards  God  in 
every  thing;  a  lively  faith  in  Christ,  and  the 
divine  promises  in  him,  as  well  as  faithfulness 
in  his  stewardship;  "love"  to  the  Lord,  to  his 
brethren,  and  mankind;  "patience"  under  suf- 
ferings, and  "meekness"  amidst  injuries  and 
provocations.  {Marg.  Ref  k — m.)  Thus  let 
him  "fight,"  with  consecrated  armor,  "the 
good  fight  of  faith;"  maintaining  the  honora- 
ble and  profitable  conflict  against  sin,  the  world, 
and  Satan,  to  which  the  gospel  animated  him: 
let  him  contend  earnestly  for  the  prize,  by  faith 
and  self-denying  obedience;  by  mortifying  sin, 
by  resisting  temptation,  by  enduring  hardship 
and  persecution,  and  by  using  every  means  with 
all  earnestness  and  persevering  diligence,  of 
weakening  the  kingdom  of  Satan,  and  advanc- 
ing that  of  Christ  in  the  world.  After  this 
manner  let  him  press  forward,  till  he  laid  hold, 
in  actual  possession,  of  eternal  life;  unto  which 
he,  as  well  as  the  apostle,  had  been  called  by 
the  special  grace  of  God,  {Note,  Rom.  8:28— 
31.  2  Tim.  1:9.)  and  had,  in  consequence, 
made  an  honorable  profession  of  the  truth, 
before  many  witnesses,  at  his  baptism,  when  or- 
dained to  the  ministry,  and  especially  in  his 
subsequent  labors  and  sufferings  as  a  preacher 
of  the  gospel,  {Marg.  Ref.  n—q.—Note,  13— 
16.  4:11—16.  2  Tim.  2:1—7,20—22,  4:1—5.) 
Fight  the  good  fight.  (12)  yfyoiviCn  rov  xu- 
Xov  ayun'a.  ylyoivi'Qo^iui.  1  Cor.  9:25,  See  on 
Luke  13:24,  Jywv  See  on  Phil.  \:30.—Lay 
hold  on.]  EnduCu.  19.  Matt.  14:31.  Luke 
20:20,  23:26,  Heb.  2:16. 


13  I 


thee   charge 


in  the  sight  of 


God,  *  who  quickeneth   all   things,   and  be 
fore   Christ  Jesus,   *  who  before   Pontius 
Pilate  witnessed  a  good  *  confession; 

14  That  thou  "  keep  this  commandment 
"  without  spot,  y  unrebukable,  ^  until  the  ap- 
pearing of  our  Lord  Jesus  Christ; 

15  Which  in  his  times  be  shall  show, 
^who  is  the  blessed  and  only  Potentate, 
••the  King  of  kings,  and  Lord  of  lords: 

16  Who  "  only  hath  immortality,  ''  dwel- 
ling in  the  light,  which  no  man  can  approach 
unto;  ^  whom  no  man  hath  seen,  nor  can 


17:25.     Rev.  21:6.     22:1. 
t    Mntl.  27:11.       John    18:36,37. 

19:11.     Rev.   1:5.     3:l4. 
*  Or,  proyission. 
u  20.    4:11—16.    1  Chr.  28:9,10, 

20.     Col.  4:17, 
t  Cant.  4:7.    Eph.  5:27.     Ilcb.  9: 

14.  1  Pel.  1.19.  2  Pet. 3:14. 
y  Phil.  2:15.  Col.  1:22.  J-ide  24. 
z  1  Cor.    1:8.      Phil.     I:6,l0.       1 

Thes.  3:13.  5:23.     2  Thes.  2:1. 

2  Tim.  4:1.    Tit.  2:13.    Heb.  9: 

28.       1  Pet.  1:7.      1  John  3:2. 

Rev.  1:7. 


n  Sec  on  1:11,17.— Ps.  47:2.     83: 

18.  Jer.  10:10.  46:18.   Dan.  2: 

44—47.       4:34.       Malt.    6:13. 
b  Ezra  7:12.     Prov.  8:15      Re». 

17:14.     19:16. 
c  See  on  1:17.— Ex.  3.14.    Dcu(. 

32:10.       Ps.  90:2.       Is.  57:15. 

John  8:5!.      Heb.  13:8.      Rev. 

l:fi, 17,18. 
d  Ps.  104:2.      Hall.  &:4.     1  Joha 

1:5.      Rev.  21:23.     22:5. 
e  E.\.  33:20.  John  1:1  S.  6:46.  14 

9.     Col.  1:15. 


[487 


A.  D.  60. 


I.  TIMOTHY. 


A.  D.  60. 


see:  ''to  whom  he  honor  and  power  ever- 
lasting.    Amen. 

j^ote. — To  confirm  Timothy  in  the  purpose 
of  persevering  amidst  his  various  trials  and 
perils,  the  apostle  solemnly  "charged  him,"  as 
"in  the  sight  of  God,  who  quickeneth  all 
things,"  or  giveth  life  to  all,  and  could  there- 
fore preserve  his  life,  however  exposed,  and 
would  certainly  raise  him  again  to  immortal 
glory,  if  he  laid  it  doAvn  in  his  cause;  and  "be- 
fore Jesus  Christ,"  who  had  boldly  borne  wit- 
ness to  the  truth,  and  avowed  himself  "the  Son 
of  God,  and  the  King  of  Israel,"  in  the  pres- 
ence of  Pontius  Pilate,  when  he  knew  that  he 
should  be  delivered  up  to  be  crucified  for  main- 
taining that  claim;  (Notes,  John  18:33 — 36. 
]9;8 — 12.)  who  required  his  servants  thus  con- 
stantly to  confess  him  before  men;  and  who 
had  promised  to  confess  them  that  did  so,  "be- 
fore his  Father  and  the  holy  angels."  (Marg. 
Sef.  r—U— Notes,  Matt.  "10:32,33.  Mark  8: 
38.  Luke  12:8—10.)  As  "in  the  sight  of  God 
the  Father,  and  the  Lord  Jesus  Christ,"  the 
apostle  charged  Timothy  "to  keep  the  com- 
mandment" before  given,  or  the  trust  commit- 
ted to  him,  without  the  spot  or  blemish  of  any 
miscarriage,  neglect,  or  unfaithl'ulness,  from 
fear  of  man  or  love  of  the  world;  ihat  he  might 
be  "unrebukable;"  that  his  brethren  might  see 
nothing  to  reprove  in  him;  that  the  world 
might  have  nothing  to  say  against  him;  and 
that  his  Lord  might  welcome  him  as  a  "good 
and  faithful  servant:"  'and  also  to  deliver  it 
'down  to  those  who  may  succeed  tliee,  unspot- 
'ted;  that  it  may  shine  with  uncorrupted  lustre, 
'through  all  future  ages,  till  the  appearance  of 
'the  Lord  Jesus  Christ.'  Doddridge.  (Marg. 
Ref.  u — z. — Note,  1 :5.)  In  this  let  him  perse- 
vere, till  "the  appearing  of  the  Lord  Jesus;" 
which,  "in  his  times,"  or  the  appointed  season, 
that  glorious  God  would  display  in  the  sight  of 
the  whole  world,  who  is  "tlie  blessed,"  or  most 
happy,  "and  only  Potentate,"  possessed  of  ab- 
solute, universal,  and  eternal  dominion,  "the 
King  of  kings,  and  Lord  of  lords,"  from  whom 
all  pov/er  and  authority  are  derived  and  dele- 
gated; who  alone  possesses  inmiortality  in  him- 
self, having  underived,  unalienable,  and  un- 
changeable existence,  perfection,  and  felicity; 
who  inhabiteth  "the  light"  itself,  being  sur- 
rounded with  glories  so  resplendent  that  no 
man  can  possibly  approach  to  him,  except  in 
and  by  his  incarnate  Son;  whom  no  man  ever 
"did,  or  ever  can,  see"  with  his  bodily  eyes, 
being  a  Spirit  and  the  object  of  intellectual  vis- 
ion alone;  to  whom  honor  and  power  everlast- 
ing ought  to  be  ascribed,  by  all  intelligent  crea- 
tures. Amen.  (Marg.  Ref.  a—f.—Note,  1 : 
^'^•) — The  Godhead  itself  "seems  to  be  here 
adored,  without  distinction  of  Persons;  of  which 
tc  these  things  are  properly  spoken,  whether 
the  Person  of  the  Father,  oi'  the  Son,  or  of  the 
Holy  hpirit,  be  mentioned.    The  invisible  God 


'  it'  "l.  V"— Rom.  16:25- 
27.       Eph.  3.2t. 

e  See  on  13.     1:3.     5-21 

6  Gen.  13-.2.  .IohM_3.  Matt 
19:23.     27;.57.    Lukel9;2,9l0 

I  Deul.  6:10— 12.  8:17.  3315  2 
Chr.  26:16.  32:25,26.  Ps  16.3 
4.  73:5—9.  Prov.  30:9.  jer.'2- 
31.  Ez.  16:49.50,56.  Dan.  4- 
SO.  5:19—23.  Has.  13:6.  Hah 
M-'i.ie.  Roil).  11:20.  Jam.  1:9, 
10.     Kcv.  l(i:6,7. 


488] 


k  Job  31:24,25.  Ps.  52:7.  62:10. 
Vtov.  11:28.  Jer.  9:23,24. 
Mark  10:24.  Luke  12:15— 21. 
tph.  5:5. 
*  Gr.  the  uncertainty  of  riches. 
Prov.  23:5.  27:24.  Ec.  5:13,14. 
1  Ps.  62:8.       84:11,12.       118:8,9. 

Jer.  17:7,8. 
m  See  on  3:15.     1  Thes.  1:9. 
n  P>    104:28.      Malt.B:32.     Acts 

'•»:I7.     17:25. 
"  Col.  3:16.     Til.  3:6.    marg. 


is  revealed  to  us,  only  in  and  tlirough  the  hu 
man  nature  of  Christ,  as  "the  only  begotten 
Son"  of  the  Father.  (Notes,  Matt.  11:27. 
JoAn  1:18.  Co/.  1:15— 17.  Heb.  1:3,4.)  And 
this  display  of  the  divine  glory  Avill  be  rendered 
most  illustrious,  when  Christ  shall  be  seen  as 
Man,  exercising  all  the  power,  authority,  and 
perfections  of  God,  by  the  whole  assembled 
universe.  (Notes,  Matt.  16:24—28.  25:31—46. 
John  5:20—29.  2  Thes.  1:5—10.  Tit.  2:13. 
Rev.  20:11 — 15.) — "Without  spot,"  'in  respect 
'of  the  commandment  itself,  and  "unblamable," 
'in  respect  of  thy  performance  of  it;  which  will 
'contribute  to  preserve  the  good  confession  in 
'the  world,  "till  the  appearing  of  our  Lord 
'Jesus  Christ."  '  Macknight.  This  is  true  and 
important,  and  indeed  implied:  but  the  apostle 
constantly  in  his  exhortations  referred  to  the 
appearing  of  Christ;  not  to  establisli  it  as  a 
'doctrine,  that  it  was  near  in  respect  of  time, 
I  but  to  inculcate  a  continual  readiness  for  it,  and 
!an  habitual  regard  to  it,  in  the  whole  conduct 
I  of  Christians  to  the  very  close  of  life. 

I  give  thee  charge.  (13)  IJuQayyello)  uoi. 
17.  1:3. — A  good  confession.]  "A  good  pro- 
fession." Marg.  Tiji'  y.itljji'  oi^inloyiur.  12. 
\Heb.  3:1.  See  on  2  Cor.  9:13.— Without  spot. 
'(14)  .Candor.  1  Pet.  1:19.  'i  Pet.  3:14.— Un- 
rebukahle.l  Jvtnilr]Tnoi\  See  on  3:2. —  The 
appearing.]  Tijc  fmqiti'fiug.  2  3Wn.  1:10, 
4:1.  Tit.  2:13.  See  on  2  Thes.  2:8.  Eniq^uvi,;, 
\Jlcls  2:20,  Epiphany. — Potentate.  (15)  ^v- 
\vuc,i;.  See  on  Luke  1 :52.  (Note,  Matt.  6:13.) 
'  —  The  King  of  kings  and  Lord  of  lords.]  '  O 
\Bu(Ti}.fvg  TOO'  (^uailevorTuir,  xai  KvQiog  jbtv 
IxviJiFvoi'Ton'.  Rev.  17:14.  19:16.  BuaiXevur 
:See  on  Rom.  5:14.  Kvouvir  See  on  Luke  22: 
i25. — Immortality.  (16)  yli^uvuaiuv.  See  on  1 
I  Cor.  15:53. —  Which  no  man  can  approach  un- 
to.] ^^nooaijov.     Here  only. 

17  ^  Charge  them  that  are  ''  rich  in  this 
vvorkl,  '  that  they  be  not  high-minded,  nor 
''trust  in  *  uncertain  riches,  '  but  in  ""  the 
living  God,  "  who  giveth  us  "  richly  all 
things  to  enjoy; 

18  That  I'they  do  good,  that  they  be 
*>  rich  in  good  works,  "■  ready  to  distribute, 
f  willing  to  communicate; 

1 9  '  Laying  up  in  store  for  themselves 
a  good  '  foundation  against  "  the  time  to 
come,  that  they  may  ^  lay  hold  on  eternal 
life. 

Note. — A  few  rich  persons  had,  it  seems,  em- 
braced the  gospel  at  Ephesus;  and,  as  wealth 
is  a  comparative  thing,  some  more  wealtliy  than 
their  brethren  must  be  found  in  other  places. 
Now  Timothy  and  other  ministers  might  be 
tempted  to  pay  them  undue  deference;  or  to  be 
afraid  of  speaking  plainly  to  them,  either  iri 
public  or  private;  which  would  have  a  very  bad 
effect  on  their  ministry:  and  it  would  reciuire 


p  2  Chr.  24: 16.  Ps.  37:3.  Ec.  3: 
12.  Luke  6:33—35.  AcU  10: 
38.  Gal.  6:10.  Heb  13:16.  1 
Pet.  3:11.     3.Tohnll. 

q  5:10.  Luke  12:21.  Acts  9:36. 
Til.  2:14.     3:8. 

r  DeiiL  15:7—11.  Ps.  112:9. 
Prov.  11:14,25.  Ec.  11:1,2,6. 
Is.  32:8.  58:7.  Luke  6:35.  14: 
12—14.  Ac(5  2:44,45.  4:34— 
37.  11:29.  Rom.  12:8.  1  Cor. 
16:2.    2  Cor.  8:1,2,9,12.   9:6— 


15.  Phil.  4:18,19.    Hell.  13: i6. 

1  John  3:17. 
t  Or,  sociable. 
s    Ps.  17:14.  Malt.  6:19—21.    10; 

41,42.   19:21.  25:S4— 4fl.  I,iil<« 

12:33.      16:0.      18:2,22.      0^1- 

6:8,9. 
t    Prov.    10.25.       Luke    R.4°.49, 

Gal.  5:6.    Eph.  3  17.     2  T.m. 

2:19. 
u  Prov.  31:2.5.      Luke  16'I.M. 
X  iec  on  0.    12.— 1  PeL  i-4 


A.  D.  60. 


CHAPTER  VI. 


A.  D    60. 


much  firmness  and  impartiality  to  e^ive  them 
proper  counsel,  caution,  and  instruction.  The 
apostle  therefore  peculiarly  enjoined  Tmothy, 
to  charge  them  in  the  most  plain,  authoritative, 
and  solemn  manner,  to  Avarn  them  against  the 
danger  to  which  they  were  exposed,  and  to  call 
on  them  to  perform  the  peculiar  duties  of  their 
station.  He  must  "charge  those  that  were 
rich  in  this  world,"  (which  is  perfectly  distinct 
from  being  "rich  toward  God,")  that  they 
should  not  be  "high-minded,"  or  elated  by  af- 
fluence, and  superiority  of  circumstances;  as  if 
these  implied  more  wisdom  or  excellency,  or 
conferred  on  them  higher  privileges,  ensured 
them  more  regard  from  God,  entitled  them  to 
pre-eminent  authority  in  the  church,  exempted 
them  from  censure  or  reproof,  or  authorized 
them  to  neglect  or  contemn  others:  and  that 
they  should  not  confide  in  their  riches;  as  if 
wealth  could  make  them  safe  and  happy,  in- 
crease their  present  comfort,  give  them  any 
permanent  advantage,  or  promote  their  eternal 
felicity.  (Notes,  Job  31:^—28.  Ps.  62:8— 10. 
Jer.  9:23,24.)  They  must  "not  trust  in  un- 
certain riches;"  as  all  worldly  property  was 
liable  to  be  torn  from  them;  as  it  often  proved 
the  cause  of  distress,  temptation,  and  sin;  and 
as  it  must  speedily  be  left  at  death,  and  be  given 
an  account  of  at  the  dav  of  judgment.  (Marg. 
Eef.  g—k.— Notes,  Matt.  6:19—24.  19:16— 
26.  Luke  12:13—21.  16:1  —  15.)  Timothy 
must  therefore  charge  the  rich,  as  well  as  the 
poor,  "to  trust  in  the  living  God,"  both  for 
present  safety,  support,  and  comfort,  and  for 
eternal  happiness;  remembering  that  he  gave 
them  bountifully  all  the  things  which  they  en- 
joyed; and  in  order  to  their  thankful  enjoyment 
of  them.  (Marg.  Ref.  1 — o.)  They  ought 
therefore  to  acknowledge  him  as  the  Author  of 
their  abundance:  it  was  all  given  them  in  his 
wisdom,  revocable  at  his  will,  and  could  only 
be  profitable  to  them,  when  used  to  his  glory. 
(P.  O.  Dent.  8:)  They  must  therefore  be 
earnestly  exhorted  and  warned,  by  the  author- 
ity of  God  himself,  "to  do  good"  with  their 
riches,  and  to  count  this  their  duty  and  happi- 
ness; instead  of  avariciously  hoarding,  or  luxu- 
riously wasting  them.  By  relieving  the  wants 
of  the  indigent,  and  largely  contributing  to  the 
support  and  comfort  of  their  poor  brethren,  and 
by  other  pious  and  charitable  actions,  they  must 
aim  to  be  "rich  in  good  works"  the  genuine 
fruits  of  faith  and  love.  (Notes,  Jam.  1 :9 — 1 1 . 
2:5 — 7.)  They  must  be  prompt  and  liberal  in 
distrsbuting  their  wealth  to  proper  objects,  and 
for  valuable  purposes;  as  the  husbandman  scat- 
ters his  seed  without  grudging,  in  hopes  of  a 
future  harvest.  (Notes,  Ec.  11:1—6.  2  Cor. 
•9:6,7.)  Thus  they  would  treasure  up  "for 
themselves"  (not  for  their  heirs,  or  they  knew 
not  whom,  as  misers  do  their  idolized  wealth,) 
the  true  riches,  and  lay  "a  good  foundation" 
for  their  hope  and  comfort,  in  the  approaching 
season  of  affliction  and  death;  showing  their 
faith  in  Christ,  (the  Rock  of  salvation,)  by  the 
unequivocal  fruits  of  love  and  obedience:  that 
so  they  also  might  "lay  hold  on  eternal  life" 
now  in  lively  hope,  and  at  length  in  actual  pos- 
session; (Notes,ll,l^.  Matt.  1:24—21.  1  Cor. 


y  11.     2  Tim.  2-.I. 

z  14.  1:11.  Kom.  3:2.  2  Thes.  1: 

4.    2:15.    2  Tim.  1:13,14.  3:14. 

Tit  1:9.      Rev.  3:S. 


a  4,.5.     1:4.«.  4:7.  2  Tim.  2:14— 

16.23.     TiL  1:4.     3:9. 
b  Acis   17:18,21.     Horn.  1:22.     1 

Cor.  1:19—23.    2:6.  3:19.  Col. 


3:10 — 15.)  when  the  self-indulgent,  the  cove- 
tous, and  ungodly  rich  men  around  them,  would 
"lift  up  their  eyes  in  hell,  being  in  torments." 
(Mnrg.  Ref.  \)—x.— Notes,  Luke  16:19—31.) 
That  they  be  not  high-minded.  (17)  Mij 
I'llitjlocfQOffir.  See  on  Rom.  11:20.  12:16. — 
In  uncertain  riches.]  "In  the  uncertainty  of 
riches."  Marg.  Em  tiXutu  (tdjjXoiijii. — ^VtbyAo- 
T//C.   Here  only.  ^4diilo;.  See  on  Luke  11:44. 

—  To  ertjoy.]  Etc  anoXuvoiv.  "Unto  enjoy- 
ment." lieh.  \l -.lb.— That  they  do  good.  (18) 
-"lyaifaFQyeiv.  Here  only. — Ready  to  distrib- 
ute.] Ei'iiemSoin;.  Here  only.  Ex  fv,  bene, 
fiFJc,  et  i)oToc.  'Facilis  ad  impertiendum,  qui 
^libenter  etcopiose  dat  ctlargitur.'  Schleusner. 

—  IVilling  to  communicate.]  Kotvoirtxu;.  Here 
only.  Persons,  who  share  their  abundance 
with  others,  by  a  prompt  communication  of  it 
to  them;  and  thus  even  have  communion  with 
them  in  their  wants  by  denying  themselves. 
(Note,  Phil.  1:3—6.) — Laying  up  in  store. 
(19)  .^TTod^ijanvQi'Coi'Tug.  Here  only.  Ex  itno, 
et  xf^ijaavoi'Cor  See  on  Luke  12:21. — Founda- 
tion.] effiehof.  1  Cor.  3:10.  2  Tm.  2:19. 
Heb.  11:10. 

20  >  0  Timothy,  ^  keep  that  which  is 
committed  to  thy  trust,  ^  avoiding  profane  and 
vain  babblings,  and  ^  oppositions  of  science 
falsely  so  called; 

21  Wliich  some  professing,  "^  have  erred 
concerning  the  faith.  ^  Grace  be  with  thee. 
*^  Amen. 

Note. — The  apostle,  considering  the  snares 
and  temptations,  the  allurements  and  terrors, 
which  Timothy  had  to  guard  against  and  over- 
come, in  order  to  the  faithful  fulfilment  of  his 
ministry;  and  reflecting  also  on  the  various  spe- 
cies of  false  religion,  which  many  artfully  sub- 
stituted instead  of  the  humbling,  holy  gospel  of 
Christ;  again  most  affectionately  and  earnestly 
called  upon  him  to  keep  inviolable,  without 
shrinking  or  wavering,  the  stewardship,  or  de- 
posit with  which  he  had  been  intrusted.  And 
he  warned  him  to  shun  the  "profane  and  vain 
babblings"  of  those,  who  wanted  to  impose  on 
Christians  the  foolish  and  frivolous  traditions 
and  observances  of  the  Jewish  scribes,  as  well 
as  the  rites  of  the  Mosaic  law.  He  must  turn 
away  from  "the  oj)positions  of  science,"  or 
knowledge,  "falsel}''  so  called,"  such  as  those, 
with  which  the  Gnostics,  or  knowing  ones,  af- 
terwards corrupted  the  gospel.  These  specu- 
lations were  borrowed  from  the  vain  philosophy 
of  the  Gentiles;  and  being  distorted  and  muti- 
lated, to  suit  their  purpose,  men  introduced 
them  into  Christianity;  to  render  it  more  con- 
genial to  the  lieart  of  man;  and  especially  to 
gratify  their  fondness  for  disputation,  and  |)ride 
of  superior  penetration  and  acuteness.  Thus, 
one  corrupt  system  of  boasted  knowledge  was 
opposed  to  another;  jangling  controversies  were 
multiplied  and  perpetuated;  the  truth  was  ob- 
scured and  overlooked;  and  the  wildest  absur- 
dities were  substituted  in  its  place.  Some,  even 
then,  having  been  seduced  into  these  specula- 
tions, had  "erred  from  the  faith"  into  fatal  her- 
esies; and  the  evil  Avas  likely  to  increase.   Hav- 


VoL.  A  I. 


62 


2:0,18. 
cSteong.    10.-1:6,19.     2  Tim. 

2:18.       Ileh.    3:10— 12. 
d  See  on  Rom.  1:7.     16:20,24.— 


2  Tim.  4:22.     Tit.  3:15.    Htb. 
13:25. 
e  Sec  on  o.    Mad   6:13. 


[489 


A.   D.  60. 


I.  TIMOTHY. 


A.  D.  60 


in?,  therefore,  given  Timothy  this  warning, 
the  apostle  closed  this  most  instructive  epistle, 
with  his  usual  salutation.  (Notes,  Col.  iA — 
10,18—23.) 

That  ivhich  is  committed  to  thy  trust.  (20) 
Till' nuQuy.uiad-ijiop'.  2  7'm.  1:14.  'Deposi- 
Hum,  res  deposita  quae  jidei  alicujus  est  com- 
missa.'  Schleusner.— Avoiding.]  ExTQenofie- 
rog.  See  on  1:6. —  Vain  babblings.]  Kevocpw- 
viug.  2  Tim.  2:16. —  Oppositions.]  ^I'Ti&e- 
aeic.  Here  only.  Ex  avn,  et  S^eaig,  positio. 
Antitheses.  Things  placed  in  opposition  to 
each  other,  or  in  contrast  with  each  other. — 
Falsely  so  called.]  WevSoiwun.  Here  only.  Ex 
i/jFvdog,  mendacium,  et  ovoun,  nomen.  Men- 
dax  nominis.  A  liar  in  name,  or,  having  a 
lying  name. — Have  erred.  (21)  Hgo/ijaav. 
See  on  1 :6. 

PRACTICAL    OBSERVATIONS. 
V.  1—5. 

It  is  most  important  to  the  honor  of  the  gos- 
pel, that  professed  Christians  should  duly  per- 
form  their  various    relative   duties;    and   that 
"servants  count  their  own  masters  worthy  of  all 
honor,"  even  though  they  be  unbelievers.  Their 
condition  indeed,  in  this  favored  land  of  liberty, 
allows  them  to  change  one  situation  for  another: 
but  the  precepts  of  scripture  do  not  at  all  permit 
them  to  behave  with  disrespect  to  the  persons, 
or  disregard  to  the  lawful  commands  of  those 
whom  they  serve:  nor  yet  to  return  affronting 
answers,  or  to  speak  of  their  masters'  faults  to 
others  without  cause;  but  rather  to  weep  over 
them  and  pray  for  them  in  secret,  when  they 
are    ungodly   and    unreasonable.      Alas!    how 
grievously  are  "the  name  and  gospel  of  God 
blasphemed,"  through  those  servants,  who  love 
to   discourse  and  dispute  about  doctrines  and 
sermons,   in  families  averse  to  such  subjects; 
and  then  behave   with   impertinence   in   their 
places,   if  not  with  sloth,  dishonesty,  and  un- 
faithfulness!    Thus  thousands  are  fatally  pre- 
judiced  against    the    gospel.     Nay,   this  is  so 
little  attended  to,  that  many  masters  wlio  would 
be  glad  to  have  pious  servants,  and  to  behave 
to  them  like  brethren,  as  far  as  it  is  consistent 
with  domestic  subordination,  are  often  wearied 
out,  and  tempted  to  prefer  servants  who  know 
not  the  gospel,  and  are  regardless  of  religion, 
because  of  the  misconduct  of  many  who  profess 
it.     Indeed,  some  servants  whose  sincerity  is 
unimpeached,   through   a    lamentable  mistake, 
suppose  equality  in  religious  privileges  to  im- 
ply equality  in  the  family:  and  thus  they  act, 
as  if  they   "despised  their  believing  masters" 
and  their  authority;  giving  them  rude  answers, 
and  either  neglecting  their  business,  or  doing  It 
in  their  own  way;  as  if  this  was  a  part  of  their 
Christian   liberty!     Whereas    they   ought    to 
honor  and  serve  them,  with  the  greater  dili 
gence  and  alacrity;  because  "  they  are  faithful 
ami  beloved,   partakers  of  the   benefit."     No 
doubt  there  are  violations  of  duty,  equally  in- 
excusable, committed  bv  those  who  stand  in 
the  opposite  relation;  and  zealous  professors  of 
evangelical  doctrines  are  accessary  to  believing 
servants  choosing  to  live  in  irreligious  families, 
by  behaving  in  so  unchristian  a  manner  to  such 
as    have  come  among  them,  expecting  better 
treatment  -Ministers  are  bound  to  teach  and 
enforce  the  duties  ot    all  ranks  and  orders  of 
men,  in  tlie  church  and  the  community:  and"if 


any  one  teach  otherwise,"  and  speak  contempt- 
uously of  these  exhortations,  and  consent  not 
to  "salutary  words,"  which  are  indeed  the 
words  of  our  Lord,  and  a  part  of  "the  doctrine 
according  to  godliness;"  he  ought  to  be  deemed 
"a  proud  man,  who  knoweth  nothing,"  what- 
ever his  gifts  and  profession  may  be;  and  he 
should  be  pitied  and  shunned,  as  a  distempered 
man,  who  is  infected  by  the  love  of  abstract 
'questions,  and  strifes  about  words;  whereof 
cometh  envy,  contention,  reviling,  evil  surmises, 
and  perverse  disputing."  This  is  manifest  I'rom 
daily  observation:  to  these  things  "men  of  cor- 
rupt minds,  and  destitute  of  the  truth,"  are  pe- 
culiarly addicted;  especially  when  they  can 
make  them  subservient  to  their  emolument  and 
reputation,  being  disposed  to  think  that  the 
best  religion,  by  which  they  can  get  the  most 
money  or  worldly  advantage  in  one  form  or 
another.  Instead  of  engaging  in  controversy, 
with  such  mercenary,  sell-wise,  and  ignorant 
wranglers,  who  will  not  consent  even  to  the 
apostle's  words,  or  to  those  of  Christ  himself; 
we  should  withdraw  from  them,  and  thus  pro- 
test against  them,  and  leave  them  to  dispute  by 
themselves  or  with  one  another. 
V.  6—12. 
We  ought  always  to  remember,  "that  godli- 
ness with  contentment  is  great  gain."  As  "we 
brought  nothing  with  us  into  the  world,  and  can 
carry  nothing  out;"  let  us  trust  iiim,  who  lias 
hitherto  provided  for  us,  to  supply  our  wants 
during  the  remnant  of  our  pilgrimage.  "Hav- 
ing food  and  raiment,"  we  should  daily  beg  of 
God,  that  we  may  be  contented  with  it;  and 
that  he  would  keep  us  from  every  degree  and 
kind  of  covetousness. — We  cannot  look  about 
us  at  all,  without  perceiving  that  "they  who 
will  be  rich,  fall  into  temptation,"  are  entan- 
gled "in  a  snare,"  "and  are  overcome  by  many 
foolish  and  hurtful  lusts,  which  drown  men  in 
destruction  and  perdition.  For  the  love  of 
money  is  the  root  of  all"  kinds  of  "evil,"  in  ev- 
ery part  of  the  earth.  Even  among  those  who 
profess  much  to  value  the  gospel,  we  often  see 
piety,  charity,  mercy,  equity,  sincerity,  tem- 
perance, and  humility,  laid  like  so  many  bleed- 
ing sacrifices  on  the  altar  of  Mammon;  while 
men's  own  souls,  and  those  of  their  ill  educated 
children,  are  destroyed  to  gratify  the  malignant 
demon!  Many  hopeful  persons,  by  allowing 
themselves  to  covet  something  greater,  more 
elegant  or  affluent,  have  "erred  from  the  faith," 
have  "made  shipwreck"  of  their  religious  pro- 
fession, or  have  turned  out  mere  thorny-ground 
hearers;  and  others  "have  jiierced  themselves 
through  with  many  sorrows,"  to  the  embitter- 
ing of  all  their  future  lives.  No  words  can  ex- 
press, no  description  reach,  the  numberless  and  ' 
horrid  evils,  which  continually  flow  from  this 
source;  especially  in  a  day  of  outward  prosper-, 
ity,  extensive  commerce,  lavish  ex|)ense,  and 
loose  profession !  But,  "what  is  a  man  profited, 
if  he  gain  the  whole  world,  and  lose  his  own 
soul.^" — Let  every  Christian  flee  from  this  de- 
structive lust:  let  "the  man  of  God,"  especial- 
ly, avoid  every  appearance  of  "the  love  of  filthy 
lucre,"  or  improvident  expense:  let  us,  on  the 
contrary,  "follow  after  righteousness,  godliness, 
faith,  love,  patience,  meekness,"  with  that  as- 
siduity and  earnestness,  with  which  worldly 
men  pursue  perishing  riches:  let  us  fight  the 
noble  and  profitable  fight  of  faith,  and  thus  "lay 


A.  D.  60. 


CHAPTER  VI. 


A.  D.  60. 


hold  on  eternal  life,  to  which  we  also  are  call- 
ed;" and  strive  to  act  consistently  with  that 
good  profession,  which,  in  our  ministry,  we 
have  made  of  the  truth,  before  many  witnesses; 
who  will  at  last  testify  against  us,  if  we  "for- 
sake Christ  from  love  of  this  present  world." 
V.  13—21. 
The  apostle  charges  each  one  who  ministers 
in  holy  things,  and  not  Timothy  alone,  as  "in 
the  sight  of  God  who  quickeneth  all  things,  and 
of  Christ  Jesus  who  before  Pontius  Pilate  wit- 
nessed a  good  confession;  that  we  keep  the 
commandment  of  God,  without  spot  and  unre- 
bukable,  till  the  appearing  of  .Jesus  Christ." 
Let  none  suppose,  that  "our  Lord  delayeth  his 
coming."  In  his  own  times,  he  will  be  mani- 
fested, as  "the  Effuigency  of  the  divine  glory, 
the  Image  of  the  invisible  God."  This  will  be 
brought  to  pass  by  "the  blessed  and  only  Po- 
tentate, the  King  of  kings,  and  Lord  of  lords; 
who  only  hath  immortality,  dwelling  in  inac- 
cessible light,"  and  invisible  to  human  eyes. 
In  order  that  we  may  be  "presented  faultless 
before"  the  divine  Redeemer's  "presence,  with 
exceeding  joy,"  receive  the  crown  of  glory,  and 
be  admitted  to  the  beatific  vision;  it  behoves  us 
now  to  be  faithful,  watchful,  sober,  diligent,  and 
disinterested.  Thus  honoring  our  God  here, 
and  desiring  to  ascribe  to  him  glory  and  power 
to  eternity;  he  will  honor  us  at  last  before  the 
assembled  universe.  {Notes,  Col.  3:1 — 4.  1 
John  3:1 — 3.  Jude  22—25.) — Ministers  are 
required  especially  to  instruct  rich  men  in  their 
peculiar  duties;  because  they  are  numerous  and 
important,  and  to  charge  it  on  their  conscien- 
ces, that  they  perform  them :  as  well  as  to  warn 
them  of  the  peculiar  dangers  of  their  situation. 
While  nature  prompts  us  to  desire  connexion 
with  them;  it  produces  a  reluctancy  to  that  part 
of  our  duty,  which  relates  to  them.  Even 
modesty,  timidity,  gratitude,  or  supposed  pru- 
dence, may  warp  us  in  this  matter:  a  false  ap- 
prehension of  what  may  conduce  to  their  best 
interest,  that  of  our  religious  society,  or  of  the 
church  at  large;  and  a  fear  of  prejudicing  and 
offending  them,  and  so  losing  the  opportunity 
of  doing  good  to  them,  or  by  them,  may  easily 
mislead  us  in  this  great  concern:  not  to  speak 
of  the  dread  of  their  frown,  and  the  credit  and 
advantage  of  their  friendship;  both  which  are 


very  ensnaring  to  the  ministers  of  the  gospel. 
But  we  must  break  through  all  these  obstacles, 
if  we  would  he  faithful  stewards  and  vigilant 
watchmen,  and  "deliver  our  own  souls."  We 
must  "charge  them  in  the  name  of  God  not  to 
be  high-minded,  nor  to  idolize,  or  at  all  to  trust 
in  uncertain  riches;"  and  not  to  seek  hajipiness 
from  them,  but  from  tlie  "living  God,  who  giv- 
eth  us  all  things  richly  to  enjoy."  We  must 
show  them  the  danger  to  which  they  are  expos- 
ed, of  being  betrayed  into  pride,  avarice,  ambi- 
tion, self-indulgence,  and  the  love  of  outward 
splendor.  {Note,  Matt.  19:23—26.  P.  0.23— 
30.)  We  must  point  out  to  them  the  proper 
use  and  improvement  of  their  wealth;  charging 
them  to  "do  good,  to  be  rich  in  good  works, 
ready  to  distribute,  willing  to  communicate:" 
we  must  call  on  them  to  provide  against  the 
time  to  come,  when  it  will  be  said  lo  them, 
"Give  an  account  of  thy  stewardship;  for  thou 
mayest  be  no  longer  steward."  {Note,  Luke 
16:1—8.  P.  O.  1  —  13,19— 26.)  We  must  ex- 
hort them  so  to  use  present  advantages,  that 
they  may  "lay  up  for  themselves"  a  better 
treasure,  and  ensure  a  good  hope,  and  know 
themselves  to  have  a  firm  foundation,  in  a  dy- 
ing hour,  "that  they  may  lay  hold  on  eternal 
life." — But  "who  is  sufficient  for  these  things.'" 
Or  who  can  give  such  charges  with  energy, 
that  is  not  himself  evidently  superior  to  the  love 
of  wealth,  or  any  thing  which  wealth  can  pur- 
chase.' May  tlie  Lord  help  us  all  to  "keep 
these  things,' which  are  committed  to  our  trust," 
to  "avoid  profane  and  vain  babblings,"  dispu- 
tations, philosophy,  and  "oppositions  of  science 
falsely  so  called;""  by  which  so  many  are  drawn 
away  from  a  believing  dependence  on  a  cruci- 
fied Saviour,  and  from  preaching  the  doctrine 
of  the  cross  to  others,  with  faithfulness,  and 
earnestness,  and  effect. — May  the  time  speedily 
come,  when  all  bishops  shall  give  such  charges 
to  their  respective  clergy,  as  holy  Paul  gave  to 
his  son  Timothy:  and  when  all  who  consecrate 
or  admit  them  to  that  most  responsible  office, 
shall  charge  them  as  the  apostle  charged  Tim- 
othy in  this  grand  concern. — And  may  the 
grace  of  the  Lord  Jesus  be  with  all  his  faithfu-'i 
ministers  and  people  every  where,  and  at  all 
times!  Amen. 


THE 


SECOND   EPISTL.E  OF  PAUL  THE  APOSTLE 


TO 


TIMOTHY. 


The  apostle  was  evidently  a  prisoner  at  Rome  when  he  wrote  this  epistle:  but  some  suppose 
that  it  was  written  during  his  first  imprisonment,  as  the  epistles  to  the  Ephesians,  the  Philip- 
pians,  the  Colossians,  Philemon,  and  the  Hebrews  were.  Others,  however,  are  of  opinion, 
that  it  was  written  when  he  was  imprisoned  a  second  time,  and  not  long  beibre  he  suffered 
martyrdom:  and  this  appears  to  me  by  far  the  most  satisfactory. — 'The  ancients  from  these 
•  words  ...  "I  am  ready  to  be  offered,  and  the  time  of  my  departure  is  at  hand,"  (4:6.)  do  gen- 

14*/ 1 


A    D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


'erally  conclude  that  this  was  the  last  of  Paul's  epistles.  ...  And  truly  the  words  of  the  apostle 
',..  are  not  well  capable  of  any  other  sense;  for  he  says  expressly,  (4:6.)  ...  "I  am  now 
'offered,  and  the  time  of  my  dissolution  is  instant.  I  have  finished  my  course,  and  henceforth 
'there  is  laid  up  for  me  a  crown  of  glory."  (8).  Whereas  he  not  only  expected  to  be  deliv- 
'orcd  from  his  first  bonds,  but  says  expressly,  "I  know  that  I  shall  abide,  &,c."  (Phil.  1 :25, 
'S;6.  Philem.  22.  Heb.  13:23.)  ...  In  his  first  bonds,  he  was  in  libera  custodia,  "in  his  own 
'hired  house,  receiving-  all  that  came  to  him,  none  forbidding  him."  (Acts  28:30,31.)  "His 
'bonds  were  known  in  Caesar's  palace,  and  to  all  others."  (Phil.  1 :13.) — Here  he  is  in  arcta 
'custodia:  so  that  Onesiphorus  was  forced  to  "inquire  more  diligently  after  him,  that  he 
'might  find  him  out."  (1:17.)  Again  he  said  before,  "Many  of  the  brethren  in  the  Lord  being 
'encouraged  by  my  bonds,  were  bold  to  speak  the  word  more  abundantly  without  fear." 
'{Phil.  1:14.)  Here  "all  men  forsake  him."  (4:16.)'  [^^^76?/.— Timothy  was  with  Paul, 
when  he  wrote  to  the  Philippians,  to  the  Colossians,  to  Philemon,  and  to  the  Hebrews.  {Phil. 
1:1.  Col.  1:1.  Philem.  1.  Heb.  13:23.)  Mark  was  also  with  him,  and  joined  in  saluting  the 
Colossians;  but  both  were  absent  when  this  epistle  was  written.  (4:11.) — Should  it  be  argued, 
that  they  came  to  him  before  he  wrote  the  other  epistles;  what  can  be  said  concerning  Demas.'' 
For  he  was  with  the  apostle  when  he  wrote  to  the  Colossians,  but  had  forsaken  him  when 
he  wrote  this  epistle.  (4:10.  Col.  4:14.)  The  supposition,  that  Timothy  and  Mark  had 
come  to  the  apostle,  before  he  wrote  the  other  epistles,  implies  that  this  was  written  a  con- 
siderable time  6e/ore  those:  but  the  assumption,  that  Demas  had  repented,  and  returned  to 
the  apostle,  when  he  Avrote  to  the  Colossians,  implies,  that  the  epistle  to  Colosse  was  written 
some  time  after.  Yet,  these  contradictory  suppositions  must  both  be  admitted,  to  support  the 
opinion,  that  this  epistle  was  written  during  the  apostle's  first  imprisonment.  Indeed,  the 
language  used  in  it,  implies  that  the  apostle  considered  himself,  as  one  who  had  finished  his 
ministerial  labors,  and  after  a  severe  imprisonment,  perhaps  for  some  time  longer,  was  about 
to  close  his  testimony  by  martyrdom.  (Notes,  1:15 — 18.  4:6 — 8.) — It  is  also  questioned, 
where  Timothy  was  when  the  apostle  wrote  to  him.  It  is  generally  thought  that  he  resided 
at  Ephesus:  and  indeed  this  is  probable,  though  not  certain.  (Compare  2:16 — 18.  4:14  with 
1  Tim.  1:20.— See  Notes,  4:9— 13,19— 22.)— It  was  evidently  the  scope  of  the  epistle  to 
animate  Timothy  to  endure  persecutions,  with  courage  and  constancy:  to  caution  him  and 
others  against  false  teachers,  and  corrupt  professors  of  Christianity;  the  increase  of  whom, 
the  apostle  predicted  in  most  energetical  language;  and  to  direct  anil  animate  him  in  fulfilling 
his  ministry,  and  in  following  after  holiness. — 'The  apostle  had  been  for  some  time  under 
'close  confinement  at  Rome,  at  the  mercy  of  a  cruel  and  capricious  tyrant.  He  had  seen 
'himself  deserted  by  his  friends,  in  his  greatest  extremity,  and  had  nothing  before  him  but  the 
'certain  prospect  of  being  called  to  suffer  death,  in  the  same  cause  to  which  he  had  devoted 
'his  life.  In  this  situation,  how  does  he  behave.?  Does  he  seem  to  look  back  with  concern 
'on  his  past  conduct;  or  to  regret  the  sacrifice  he  had  made  of  his  worldly  interests.''  Can  we 
'discover  any  thing,  that  betraj^s  a  secret  consciousness,  or  even  a  suspicion  of  the  weakness 
'of  his  cause .''  Nay,  does  he  drop  a  single  expression  that  can  be  interpreted  as  the  mark  of 
'fear,  or  discomposure  of  mind,  in  the  apprehension  of  those  gloomy  scenes  that  lay  before 
'him.?  Surely,  if  he  had  been  an  impostor,  or  had  entertained  the  least  doubt  of  the  doctrines 
'he  taught,  something  of  the  kind  would  have  escaped  him  when  writing  to  a  friend,  with 
'whom  he  could  intrust  all  the  secrets  of  his  breast. — On  the  contrary,  upon  the  most  calm 
'and  deliberate  survey,  he  expresses  an  entire  satisfaction,  in  reflecting  <m  the  part  he  had 
'acted;  and  earnestly  recommends  it  to  his  beloved  pupil,  to  follow  his  example,  in  maintain- 
'ing  the  glorious  cause,  even  at  the  hazard  of  his  life.  He  appears  throughout  the  epistle  to 
'have  felt  a  strong  conviction  of  the  truth  of  those  principles  he  had  embraced;  and  glories  in 
'the  sufferings  he  had  endured  in  support  of  them;  triumphing  in  the  full  assurance  of  being 
'approved  by  his  great  Master,  and  of  receiving  at  his  hands  a  crown  of  distinguished  lustre.' 
Doddridge. 


CHAP.  I. 

The  apostle  affecliotiately  saliiKs  Timothy  wilh  thanksgiving  and  prayer, 
1—3,  and  expresses  a'great  desire  of  seeing  him,  4;"rememliering  his 
laith,  and  that  of  his  grandmother  and  mother,  ,5.  He  exhorts  him  to 
sill  up  the  5ift  of  God  which  was  in  him,  6.  He  charges  him  not  to  he 
ashamed  of  the  divine  testimony,  or  of  him  the  Lord's  prisoner;  hiil 
I"  1  i-epare  fur  suffering;  as  having  been  saved,  and  clled  hy  the 
E,rac.:  01  Ood,  according  to  the  gospel,  which  fnlly  reveals  life  and 
1.  moitality,  7-10.  Of  this,  Paul  h,d  heen  ma/c  an  apostle;  f<.r 
>  men  cause  he  sulTered,  without  being  either  ashamed  or  afraid, 
hoH,  ■rr*'™.!,  .  P"""'"'  "''  '"■"  '"  "'"""  he  trusted,  1 1 ,12.  He  ex- 
of  L  rh  7.  "^H""""^"  ^""^  faithfulness,  13,14:  shows  that  (hose 
rouraJen...  t-  ll'"      ^'P""  '''■"'  '^5   """^  commends  the  diligent  and 

-pAUL, 


an  apostle  of  Jesus  Christ, 
.  the  will  of  God,  according  to 
••  the  promise  of  life  which  is  in  Christ 
Jesus, 


by 


a  See  on  Rom.   1:1.     2  Cor. 
b  .lohn  5:24^9,40.    6:40,54. 

492] 


28.    17:3.  Rom.  5:21 : 
Cor.  1:20.     Eph.  3:6. 


6:23.  2 
Tit.  1: 


Note. — The  gospel,  intrusted  to  the  apostle 
by  the  will  and  appointment  of  God,  was  ac- 
cording to  "the  promise  of  life"  and  salvation, 
made  from  the  beginning,  to  fallen  man,  through 
the  predicted  Messiah:  (Note,  Gen.  3:14,15.) 
all  the  prophecies  to  this  eflect  were  fulfilled  in 
Christ;  and  then  the  promise  of  life  was  sent  to 
Jews  and  Gentiles  without  distinction.  (Murg. 
Ref—Note,  Rom.  15:8— 13.)— 'Adam  brought 
'the  sentence  of  death  upon  us  all,  and  the 
'promise  of  deliverance  from  that  death  is  only 
'made  to  us,  through  Jesus  Christ,  by  virtue 
'of  that  death  which  he  suffered  in  our  steail.' 
Whitby. — 'Thus  he  shows,  that  the  gosj)ei  is 
'not  new;  but  the  very  thing  which  God  prom- 
'ised  by  the  prophets.  ...  I  would  again  and 

"~2.    Heb.  9:15.    2  I'et.  lT3;4riTohirZ25~5:ll— 13.        " 


A.  D.  67. 


CHAPTER  I. 


A.  D.  67. 


'again  admonish  the  reader,  not  to  pass  over  the 
'superscriptions  to  the  epistles  of  Paul,  in  a 
'slight  manner;  as  he  uses  in  them,  with  a  sort 
'of  ininiitahle  brevity,  to  embrace  the  sum  of 
'the  mystery  of  the  gospel:  so  that  while  these 
'are  preserved,  the  church  possesses  that  which 
'she  may  oppose  to  all  heretics.'  Be:a. 

2  To  ''Timothy,  my  dearly  beloved  son: 
•^  Grace,  mercy,  and  peace,  from  God  tiie 
Father,  and  Christ  Jesus  our  Lord. 

Note.—Marg.  Kef.— Note,  1  Tim.  1:1,2. 

3  *-■  I  thank  God,  *"whom  I  serve  from 
my  forefathers  ^  with  pure  conscience,  ''  that 
without  ceasing,  I  have  remembrance  of 
thee  in  my  prayers  '  night  and  day; 

4  Greatly  "^  desiring  to  see  thee,  '  being- 
mindful  of  thy  tears,  that  I  may  be  "'  filled 
with  joy; 

5  When  "  I  call  to  remembrance  the 
"unfeigned  faith  that  is  in  thee,  which  dwelt 
first  in  thy  grandmother  Lois  and  ''  thy 
mother  Eunice;  and  i  I  am  persuaded  that 
in  thee  also. 

Note. — The  apostle  returned  hearty  thanks, 
on  Timothy's  account,  to  the  one  living  and 
true  God,  whom  he  worshipped  after  the  man- 
ner of  his  pious  progenitors  in  successive  ages, 
from  Abraham  to  that  time;  or,  according  to 
the  revelations  of  a  Saviour  vouchsafed  to 
them.  {Note,  Acts  24:10—21.  26:4—8.)  For 
indeed  they  all  looked  forward  to  the  Messiah, 
and  served  God  with  a  believing  regard  to  him: 
though  their  descendants  had  rejected  and  cru- 
cified him,  and  now  persecuted  those  who  be- 
lieved in  him.  The  apostle  had  indeed  former- 
ly been  a  leader  of  these  persecutors;  but  his 
"conscience  was"  now  "purged  from  dead 
works,"  by  the  atoning  blood  of  Christ,  and 
made  tender  and  well-informed  by  divine  grace: 
so  that  "he  served  God  with  a  pure  conscience" 
and  cheerfully,  with  spiritual  worship  and  be- 
lieving obedience.  (Marg.  Ref.  f,  g.)  He  was 
es.pecially  thankful,  that  he  was  excited  and 
enabled  continually  to  remember  Timothy,  in 
his  fervent  and  frequent  prayers,  by  night  and 
by  day:  being  mindful  of  the  tears  which  Tim- 
othy shed,  as  expressive  of  his  love  and  sor- 
row, when  they  last  separated;  and  longing 
greatly  for  another  interview,  which,  he  was 
assured,  would  fill  his  own  heart  with  joy  and 
satisfaction.  This  persuasion  arose  from  his 
frequent  recollection  of  "the  unfeigned  faith," 
which  Timothy's  whole  conduct  had  manifest- 
ed to  dwell  in  him,  and  to  influence  and  sanc- 
tify his  heart.  This  was  the  same  precious 
faith,  which  had  first  "dwelt  in  his  grandmother 


c  6'ee  on   1  Tim.    1;2.— Rom.  12: 

19.      riiil.4:I. 
d  See  on  Rom.  1:7. 
e  See  on  Rom.   1:8.     Eph.   1:16, 
f  5.    3:15.   Acts  22:3.    24:14.26; 

4. 
5  Ads  23:1.    24:16, 

9:1.     2  Cor.  1:12. 

19.     Heh.    13:18. 
h  See  on  Rom.    1:9. 

3.     3:10. 
I   See  <rn  Liikc  2:37. 
k  4:9,21.       Rom.  1:11 

32.    riiil.  1:8.  2:26.  1  Thei.  2: 

17—20.     3:1. 
I    Acts  20:19,31,37,38.        Re?.  7; 

17.     21:4. 


Rom.  1:9. 
1  Tim.  1:5, 

1    Thes.  1: 


15:30- 


m  Ps.  126:5.     Is.  61:3.     Jer.  31: 

13.    John  16:22,24.     1  John  1: 
'    4. 

n  Ps.  77:6. 
o  Ps.  17:1.— 1?:44.     66:3.    81:15. 

marg.   Jer.  3:10.    John  1:47.  2 

Cnr.  6:6.  1  Tim.  1:5.    1  Pel.  1: 

22. 
p  Ps.    22:10.       86:16.        116:16. 

Acli  16:1. 
q   12.     Acts  26:26.       Rom.  4:21. 

8:38.       14:5,14.        15:14.  HcK 

6:J.       11:13. 
r  2:14.  Is.  43:26.     1  Tim.  4:6.    2 

Pel.  1:12.  3:1.  JudeS. 
s  4:2.     Ex.    35:26.    S6:2.    MalL 


Lois,  and  his  mother  Eunice."  These  pious 
women  seem  to  have  "waited  for  the  consola- 
tion of  Israel"  before  they  heard  the  gospel,  and 
thus  were  prepared  to  receive  it:  and  havino- 
diligently  given  Timothy  a  religious  education, 
it  greatly  conduced  to  his  being  made  partaker 
of  the  same  faith,  as  the  apostle  was  fully  jier- 
suaded  concerning  him.  (Marg.  Ref.h — q. 
—iVo<e,  3:14— 17.  Acts  16:1— 3.)— It  is  not 
unlikely,  that  Timothy  accompanied  the  a])os- 
tle  to  Miletus;  and  parted  with  him  there,  ac- 
companying the  Ephesian  elders,  when  they 
returned  to  Ephesus. 

From  my  forefathers.  (3)  ^no  nqnynrMv. 
See  on  1  Tim.  5:4. —  With  pure  conscience.'] 
Er  y.di^itsja  ovi'EiSrjaei.  ^ee  ow  Acts  23:1. — 
Without  ceasing."]  ^dicxXsinToy.  See  on  Rom. 
9:2.  JdialFinToig,  See  on  Rom.  1:9. —  When  I 
call  to  remembrance.  (5)  ' Yjiofirijoiy  }.u/i(!i,- 
ron.  <2Pet.  IAS.  3:1.  Not  elsewhere.— TAe 
unfeigned  faith.]  Ttjg  arvnoxgiTB  7TigF0)c.  See 
on  1  Tim.l-.b. —  Which  dwelt  ...  in.]  'Httg 
eiojxijCTh.  14.  See  on  Rom.  8:9. — Grandmoth- 
er.] T)] /iiaf)/ii7].  Here  only. — I  am  persuaded.] 
Ilen^iaitui.   12,  See  on  i?om.  8:88. 

6  Wherefore ''  I  put  thee  in  remembrance, 
'that  thou  stir  up  the  gift  of  God,  which  is 
in  thee  *by  the  putting  on  of  my  hands. 

7  For  God  hath  not  given  us  "  the  spirit 
of  fear;  "  but  of  power,  and  ^  of  love,  and 
of  ^  a  sound  mind. 

8  Be  not  thou  therefore  ®  ashamed  of 
''  the  testimony  of  our  Lord,  nor  of  me 
•^  his  prisoner:  but  "^  be  thou  partaker  of  the 
afflictions  of  the  gospel,  "^according  to  the 
power  of  God; 

Note.— {Note,  1  Tim.  4:11—16.)  The  spir- 
itual gifts,  conferred  by  the  laying  on  of  the 
apostle's  hands,  probably  at  Timothy's  ordina- 
tion, ought  to  be  diligently  exercised,  in  the 
performance  of  the  ministry  intrusted  to  him; 
or  the  office  itself  may  be  intended.  The  apos- 
tle however  reminded  him  to  "stir  up  the  gift 
of  God  that  was  in  him,"  by  meditation,  prayer, 
and  diligence;  as  the  fire  being  stirred,  or 
blown  upon,  is  made  to  burn  clearly  and  glow, 
though  before  it  seemed  expiring. — Thus  love, 
zeal,  and  compassion  for  souls,  being  lirought 
into  vigorous  exercise,  Timothy  would  be  ani- 
mated to  improve  his  talents,  and  fulfil  his  min- 
istry, with  ardor  and  etTect,  {Marg.  Ref.  r — 
t.)  For  the  Holy  Spirit,  whom  God  gave  to 
established  believers  as  a  Comforter,  {Note, 
John  14:15 — 17.)  was  not  the  Author  of  a 
timid  disposition,  or  of  slavish  fears.  But,  as 
"the  Spirit  of  adoption,"  he  inspired  their 
hearts  with  holy  courage  and  confidence,  gave 


25:l5,&c.     Liil<e  19:13.    Rom. 

12:6—8.    1  Thes.  5:19.    1  Pet. 

4:10,11. 
I  Acts  8:17,18.     19:6.     1  Tim.  4: 

14.  Hcb.  6:2. 
u  Acts  20:24.  21:13.    Rom.  8:15. 

Hob.  2:15.   1  John  4:18. 
X  ]\lic.  3:8.  Zcch.4:6.    Luke  10: 

19.  24:49.   Acts  1:8.  6:8.  9:22. 

10:38.  1  Cor.  2:4. 
V  Rom.  5:5.  Gal.  5:22.  Col.  1:8. 

1  Pet.  1:22. 
z  Ps.   119:K0.     Prov.    2:7.     8:14. 

Luke  3:35.    15:17.    Acts  26:11, 

25.  2  Cor.  5:13,14. 
a  12.  Pi.  119:46.  Is.  51:7.  Mark 


8:38.     Luke  9:26.     Acts   5:41. 

Rom.  1:16.     9:33.     Eph.    3:13. 

1  Pet.  1:14. 
b  Ps.  19:7.  Is.  8:20.  John  15:27. 

19:35.   Eph.  4:17.     1  Tim.  2:6. 

lJohn4:l4.  5:11,12.  Rev.  1:2. 

12:11.  19:10. 
c  16.  2:9.  See   on  Eph.  3:1.  4:1. 
d  2:3,11,12.     4:5.     Horn.  S:  17.18. 

36.   1  Cor.  4:9—13.    2  Cor.  II: 

23—27.    Phi!.  3: 10.    Col.  1:24. 

1  Thes.  3:4.      1  Pel.  4:13—15. 

Rev.  1:9.    12:11. 
e  4:17.  Rom.  16:25.    2  Cor.  6:7 

12:9,10.   Phil.  4:13.    Vo].  1:11 

1  Pel.  1:5.  Jnde  24. 


[493 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


vigor  and  energy  to  spiritual  affections,  and 
endued  tliem  with  strength  for  service  or  suffer- 
ing: while  love  to  Christ,  his  people,  and  all 
mankind,  animated  them  to  self-denying  and 
j)erilous  labors;  and  "a  sound  mind,"  a  sober 
judgment  and  heavenly  wisdom,  led  them  to 
choose  the  noblest  ends,  and  to  pursue  them  in 
the  persevering  use  of  the  most  prudent  and 
effectual  means.  So  that  the  spirit  of  a  lively 
Christian  was  that  of  courage,  firmness,  zeal, 
and  wise  consistency  of  conduct,  in  the  midst 
of  persecutions  and  temptations.  (Mars;,  lief. 
M—y.— Notes,  Rom.  8:14—17.  Gal.  4:4—7.  1 
John  4:18.) — Timothy  was  therefore  exhorted, 
"not  to  be  ashamed"  of  that  testimony,  which 
he  had  borne  to  the  Lord  Jesus:  nay,  he  must 
not  hesitate  to  avow  himself  the  fellow-laborer 
and  dutiful  son  in  the  faith,  of  Paul  the  despis- 
ed and  imprisoned  apostle  of  Christ.  On  the 
contrary,  he  ought  willingly  to  become  a  par- 
taker oi"  those  afflictions,  which  were  to  be  en- 
dured for  the  gospel;  depending  for  support, 
protection,  and  comfort  under  them,  "on  the 
power  of  God,"  which  would  certainly  be  ex- 
erted in  his  behalf.   {Marg.  Ref.  z — d.) 

I  put  thee  in  remembrance.  (6)  ^4i'it/iijuvTja- 
XM.  Mark  11:21.  14:72,  et  al.— Stir  up.] 
JvuC,wnvoFt.i'.  Here  only  N.  T, — Gen.  4b:'21. 
Sept.  "The  spirit  of  Jacob  revived."  Comp. 
1  Thes.  b:l9.  'Ignem  jam  conditum  ac  sopitum 
'resuscito.'  Erasmus.  Ex  uru,  et  toinvQeui, 
acr.endo:  quod  ex  'C(to),  vivo,  et  ^vo,  ignis. — 
The  gift.']  To  x^Qtauu.  1  Tm.  4:14.  See  on 
Rovi.  1:11.  b -.lb.— Of  fear.  (7)  Jsdiug.Kere 
on\y.  ^edoc,  Matt.  8:^6.  Mark  4:40.  Rev. 
21:8.  Jediu'ji,  John  14:27. — A  sound  mind.] 
SaKpQovia/iw.  Here  only. — ^oiqiQuiv,  1  Tim. 
8:2.  2'w(jpooj'f  w  See  on  JV/arA;  5:15. — Be  thou 
partaker  of  the  afflictions  of  the  gospel.  (8) 
Svy/.txy.onu&tjaov  xco  evayyeXioi.  Here  only. 
Ex  aw,  et  x«xo7ra^£w,  2:3,9.  4:5.  Jam.  5:13. 

9  Who  ''hath  saved  us,  and  ^called 
us  with  an  holy  calling,  ''  not  according  to 
our  works,  but  '  according  to  his  own  pur- 
pose, and  grace  ^  which  was  given  us  in 
Christ  Jesus,  '  before  the  world  began; 

{Practical  Ohstrvations.] 

Note. — The  Lord  had  "saved"  the  apostle 
and  Timothy,  and  their  Christian  brethren;  or 
brought  them  into  a  state  of  salvation,  having 
"called  them  with  a  hohj  calling;"  as  the  Holy 
Spirit,  by  whom  they  were  called,  is  the  Au- 
thor of  all  holiness;  and  as  the  gospel  through 
which  they  were  called,  is  of  a  most  holy  na- 
ture and  tendency,   (Marg.  Ref  f,  g.— Notes, 
Rom.  8:28—31.   Eph.   1:3—8.   1   Thes.   4:6— 
8.  2  T/ics.  2:13,14.)   This  calling  had  not  been 
"accordmg  to  their  works;"    for  if  God   had 
dealt  with  them  by  that  rule,  they  must  have 
been  left  under  condemnation:  but  it  was  "ac- 
cordmg to  his  own  purpose,  and  grace  which 
was   given  them  in    Christ  before"  the   world 
began:     that  is,  his  purpose  of  giving  them 
grace,  in  and  through  Christ  Jesus,  which  was 


f  Acts  2:47.  1  Cor.  1-.18.  Enh 
2:5,8.      1  Tim.  1:1.     Til.  3:4,5. 

g  Rom.  Z.iO.  9:24.  1  Tlies.  4-7 
2  Thes.  2:13,14.  Heb.  3:1.  i 
Pn.  1:15,16.  2:9,20,21. 

h  H..,„.3:20.  9:11.  11:5,6.  Eph. 
2:9.  Tit.  3:5. 

i  Is.  14:26,27.  Matt.  11:2.5,26. 
l.uke  10.21.    Rom.  8:28.    Eph. 

404] 


1:9.11. 
k  ,Tohn  6:37.     10:2S,29.  17:9.      1 

Cor.  3:21,22.  Eph.  1:3. 

1  John  17:24.    Acts  15:18     Rom. 

16:25.     Eph.  1:4.     3:11.     Tit. 

1:2.  Rev.  13:8.  17:8. 

ml3.  25:7.     60:2,3.     Luke  2:31, 

Rom.    16:26.     Eph.    1:9. 

11.   1 


32. 

«-ol-  1-20,27.  fit.' 1:3.' 


engaged  to  him,  as  the  appointed  Surety  of  his 
chosen  people,  "from  eternal  ages."  {Marg.  Ref 
h — 1. — Note,  Tit.  1:1—4.)  Various  ways  of 
setting  aside  the  obvious  meaning  of  the  verse, 
as  implying  personal  election  "from  the  begin- 
ning," or  "before  eternal  times,"  have  been 
proposed:  but  none  of  them  can  be  maintained. 
as  it  appears  to  me;  without  supposing,  that 
all,  who  live  and  die  impenitent  and  unbeliev- 
ing, may  nevertheless  be  said  to  be  "saved  and 
called  with  a  holy  calling;"  because  a  Saviour 
was  promised  from  the  beginning  of  the  world. 
Indeed,  "the  purpose  of  God"  is  expressly 
mentioned,  as  the  reason  why  they,  rather  than 
others,  were  thus  "saved  and  called." 

His  own  purpose.]  Ttjv  tdiav  TTQo&eair. 
See  on  Rom.  8:28. — Before  the  world  began.] 
TJqo  xqovwv  uib)VK»p.  Tit.  1  :2.  See  on  Rom. 
16:25. 

10  But  is  ""now  made  manifest  by  the 
appearing  of  "  our  Saviour  Jesus  Christ, 
°  who  hath  p  abolished  death,  t  and  hath 
brought  life  and  immortality  to  liglrt  through 
the  gospel: 

Note. — This  "purpose  of  God,"  respecting 
the  calling  and  saving  of  sinners,  by  grace 
given  them  in  his  Son,  "before  the  world  was," 
had  at  length  been  made  manifest  by  his  ap- 
pearance in  human  nature;  when,  through  his 
righteousness,  atonement,  resurrection,  ascen- 
sion, and  mediation,  he  "abolished  death,"  ter- 
minating his  reign  and  dominion,  a[nd  depriving 
him  of  his  sting  and  terror,  in  respect  of  all 
believers;  who  might,  through  him,  face  that 
dreaded  enemy  in  his  most  tremendous  form, 
with  comfort  and  confidence;  being  assured  of 
the  immediate  entrance  of  their  souls  into 
glory,  and  a  future  triumphant  resurrection  of 
their  bodies  from  the  grave.  (Marg.  Ref.  m — 
p.~Notes,  1  Cor.  3:18—23.  15:50— 58, "2  Cor. 
5:1—8.  Phil.  1:21—26.  3:20,21.  1  Thes.  4:13 
—18.  Heb.  2:14,15.)  By  the  publication  of 
the  gospel,  likewise,  Christ  "had  brought  life," 
spiritual  and  eternal,  and  a  state  of  immortal 
felicity  attainable  by  sinners,  into  full  light; 
and  had  given  the  most  explicit  declaration  of 
the  nature  and  certainty  of  that  future  hapfti- 
ness,  and  of  the  way  in  which  it  may  be  ob- 
tained. (Marg.  Ref.q.)  Whatever  notions  and 
convictions,  any  of  the  Gentiles  had  concerning 
the  soul's  immortality;  they  knew  nothing  of 
the  way  in  which  eternal  life  might  be  enjoyed 
by  sinful  man;  they  were  wholly  ignorant  of 
the  meaning  annexed  in  the  scripture  to  the 
words,  "life  and  immortality."  Their  specula- 
titms  served  only  for  amusement  or  disputation, 
being  blended  with  error  and  fable,  involved  in 
obscurity  and  uncertainty,  and  utterly  inefflca- 
cious  on  their  practice.  The  Jews  indeed  had 
a  revelation  in  the  Old  Testament,  both  of  a 
future  state,  and  of  the  resurrection  of  the 
body.  But  it  was  far  less  full  and  explicit,  than 
that  in  the  New  Testament;  it  was  chiefly  con- 
fined to  one  small  nation;  and  it  was  very  ini- 


Pct.  1:20.21.   1  .fohn  1:2. 
n  Is.  43:3.  45:15,21.     Luke  2:11. 

.lohn  4:42.      Acts  5:31.     13:23. 

Tit.  1:4.   2:13.   3:4.  2  Pet.  1:1, 

11.  2:20.  3:2,18.    1  John  4:14. 
o  Is.  25:8.  Hos.  13:14.    John  II: 

25,26.     1  Cor.  15:54,55.    Heb. 

2:14,15.  Rev.  20;  1 4. 
p  Luke  13:7.     Rom.    3:31.     6-6. 


(ial.  5:4.  Gr. 
q  1.  John  .5:29,40.  14:6.  20:31. 
Rom.  2:7.  5:17,18.  I  Cor.  l5- 
S3.  2  Cor.  5:4.  2  Pet.  1.3.  I 
John  1:2.  Rev.  2:7.  22  1,2,14, 
17.— Luke  11:36.  John  1.9.  i 
Cor.  4:5.  Eph.  1:18.  Heb.  lu: 
32.    Rev.  18:1.    Gr. 


A.   D.  67. 


CHAPTER  I. 


A.  D.  67. 


perfectly  understood  and  believed,  even  in  that 
one  nation.  (iVcfe,  Matt.  22:23—33.)  So  that 
whatever  had  heen  conjectured  or  believed,  be- 
fore the  coming  of  Christ,  concerning  a  future 
s*ate;  it  rriight  properly  be  said,  that  "he  had 
brought  life  and  immortality  lo  light  by  the 
gospel:"  the  doctrine  respecting  it  was  placed 
in  the  most  convincing  and  interesting  light; 
every  proper  question  about  it  was  satisfactorily 
resolved;  and  the  whole  was  suited  to  answer 
the  most  important  practical  purposes. — Indeed, 
after  all  modern  improvements  and  supposed 
demonstrations;  the  influential  belief  of  the 
immortality  of  the  soul,  and  a  future  state  of 
retribution,  rests  toholly  on  divine  revelation; 
as  well  as  that  of  the  resurrection  of  the  body, 
and  the  way  of  a  sinner's  acceptance.  If  indeed 
it  can  be  demonstrated,  that  the  soul  is  natur- 
ally capable  of  immortality;  it  certainly  cannot 
be  proved,  except  from  immediate  revelation 
that  almighty  God  Avill  not  terminate  its  exis- 
tence, especially  as  it  is  forfeited  by  sin;  or  that 
he  will  not  make  every  transgressor  miserable 
in  immortality:  for  immortality  may  be  endless 
misery;  but  the  gospel,  which  expressly  states 
this,  {Notes,  Malt.  25:41—46.  Mark  9:43— 
50.)  also  clearly  connects  "life,"  with  "immor- 
lalitVj"  in  respect  of  all  who  believe.  (Note, 
Jo/m  11:20— 27.)  So  that  it  should  exceed- 
ingly enhance  our  value  for  "the  oracles  of 
God,"  Avhen  we  clearly  perceive  the  insufficien- 
cy of  'the  oracles  of  reason,'  in  the  most  im- 
portant of  all  concerns. 

The  appearing.]  Tijc  F7itq:avetug.  See  on  1 
Tim.  6:14. — Abolished.]  KuintQyrjauVToc.  Luke 
13:7.  See  on  Bom.  3:3. — Brought  to  light.] 
rl'uniauvTog.  jRev.  21 :23.  22:5.  See  on  Luke 
11:36.   fl'ujTiafiog,  2  Cor.  4:4,6. 

1 1  Whereunto  ''  I  am  appointed  a 
preacher,  and  an  apostle,  and  a  teacher  of 
the  Gentiles. 

12  For  *  the  which  cause  I  also  suffer 
these  things:  nevertheless,  Mamnotasham 
ed,    "  for  I  know   whom   I    have    *  believ 
ed,  and  "  am  persuaded  that  ''  he  is  able  to 
^  keep  that  ^  which  I  have  committed  unto 
him  ^  against  that  day. 

Note. — St.  Paul  had  been  "appointed  a 
preacher,  and  an  apostle,"  of  the  gospel  as  be- 
fore described,  in  order  that  he  might  proclaim 
"among  tiie  Gentiles  the  unsearchable  riches 
of  Christ,"  and  instruct  them  in  the  way  to 
immortal  life  and  happiness.  (Marg.  Kef.  r. — 
Notes,  Luke  2:25—32.  Jets  13:42—48.  26:16 
— 18.  Eph.  3:1—8.)  But,  instead  of  receiving 
honor  and  affluence,  as  a  recompense  for  his 
labors,  he  suffered  all  kinds  of  injuries,  and  was 
then  in  a  gloomy  prison  as  a  malefactor,  con- 
tinually expecting  an  ignominious  death.  He 
was  not,  however,  in  the  least  "ashamed"  of 
having  engaged,  and  spent  so  many  years,  in 
the  service  of  that  Saviour  whom  men  thus 
despised  and  hated:  for  he  knew,  by  firmly  be- 


lieving the  word  of  God,  by  divine  teaching, 
and  by  happy  experience,  the  power,  faithful- 
ness, and  love  of  him,  "whom  he  had  believed :" 
and,  as  he  could  not  doubt  of  his  compassion 
and  kindness,  so  he  was  fully  persuaded  of  his 
authority  and  ability  to  take  care  of  him  in  all 
events.  He  had  "intrusted"  his  life,  his  soul, 
and  his  eternal  interests,  into  the  hands  of 
Christ,  as  a  precious  deposit.  He  had  discov- 
ered especially  the  value  and  danger  of  ids  im- 
mortal soul;  he  had  been  convinced  that  as  lie 
could  not  himself,  so  none  else  in  the  universe 
could  effectually  deliver  and  secure  it,  through 
the  trials  of  life  and  death;  and  that  Jesus  both 
could  and  would.  He  had  therefore  long  be- 
fore, and  in  habitual  reliance  and  renewed  and 
constant  application  to  him  from  time  lo  time 
ever  since,  "intrusted"  it  in  his  hands,  by  faith 
and  prayer;  to  be  washed,  justified,  and  sancti- 
fied, and  at  last  to  be  produced  complete  in  ho- 
liness, and  meet  for  glory.  What  he  might  j)ass 
through,  by  the  way,  he  knew  not:  but  he  was 
"persuaded,"  that  Christ  was  fully  able  to  keep 
the  precious  deposit  to  that  day,  to  which  be 
continually  had  respect,  as  the  grand  accom- 
plishment of  all  his  hopes,  when  his  beloved 
Lord  would  again  'appear  in  glorious  majesty 
'to  judge  the  Avorld.'  {Marg.  lief,  s — b.'>  His 
most  important  interests,  therefore,  being  thus 
secured  beyond  the  reach  of  all  enemies;  he 
was  prepared  to  endure  ignonuny,  pain,  and 
death,  without  shrinking:  hoping  to  comnut 
his  departing  soul  into  his  Saviour's  hands,  even 
as  Jesus  himself  had  commended  his  spirit  into 
those  of  his  heavenly  Father.  {Notes,  Luke 
23:44—49,  v.  46.  Acts  7:54—60,  v.  60.) 

Preacher.  (11)  KiiqvS..  See  on  1  Tim.  2:7. 
— Persuaded.  (12)  Jleneiufiai,.  See  on  5. — 
That  lohich  I  have  committed.]  Tijv  naQitd^i,- 
y.ijv  /<«.  Here  only. — 'It  signifieth  both  that 
'which  is  conmiitted  to  us  of  God,  and  that 
'we  com.mit  to  him.  ...  A  thing  committed  to 
'the  trust  of  any  whomsoever,  by  any  v/homso- 
'ever.'  Leigh. — nuo(xx(iiu\)^)jKii,  14.  See  on  1 
Tim.  6:20. 

13  •=  Hold  fast  '^  the  form  of  sound 
words,  ^  which  thou  hast  heard  of  me,  *"  in 
faith  and  love  which  is  in  Christ  Jesus. 

1 4  That  s  good  thing  which  was  com- 
mitted unto  thee,  keep  ''  by  the  Holy  Ghost 
'  which  dvvelleth  in  us. 

JVoie. — After  the  above  animating  declara- 
tion of  his  own  experience  and  joyful  confidence, 
in  tfie  midst  of  sufferings  and  the  near  prospect 
of  a  violent  death;  the  apostle  exhorted  his  be- 
loved Timothy  to  "hold  fast,"  in  a  steadfast 
profession,  and  by  faithful  preaching,  "the 
form  of  sound  words,"  the  substance  of  evan- 
gelical truth,  which  he  had  heard  of  him:  and 
of  which  perhaps  he  had  given  him  some  com- 
pendious epitome.  This  he  must  "hold  fast  in 
faith  and  love,"  by  which  the  soul  has  commu- 
nion with  Christ,  and  receives  communications 


r  Acts  9;  1.5.    Eph.  3;7,8.— 6'ec  on 

1  Tim.  1:7. 
■     8.     2.9.      3:10—1-2.      4:16.17. 

Ads  9:16.  13:46,53.  14:5,6.  21: 

27—31.  22:21—24.  Epli.3:l  — 

8.  1  Thes.  2:16. 

8.  Ps.25:2.  Is. 50:7.  54:4.  Acts 

21:13.  Rom.  1:16.  5:4.5.  9  33. 

Phil.  1:20.    Ileb.  12:2.     1  Pel. 

4:16. 


u   I's.  9  10.  56:9.   I'hil.  3:8.10. 
'   Or,  tnisUd.     Is.   12:2.     Nah.  I: 

7.  Malt.  12:21.  Rnra.  15:12,13. 

Eph.  1:12,13.  1  Pet.  1:20,21. 
X  See  on  q.  5. 
y  .John    10:28—30.     Phil.    3:21. 

Ileb.  2:18.  7:2.5. 
z  .lohn   6:39,40,44.     17:11,12,15. 

1  Pet.  1:.5.  .(ude  24. 
a  Ps.  31:5.    Luke  23:46.    Acts  7: 


59.   1  Pet.  4:19. 
b  18.     4:8.     Malt.   7:22.     24:36. 

Liike  10:12.   1  Thes.  5:4. 
c  14.  3:14.     Prov.  3:18,21.  4:4 — 

8.13.  23:23.  Phil.  1:27.  1  The-i. 

5:21.     Ileb.  3:6.    4:14.     10:23. 

JudeS.  Rev.  2:25.  3:3,11. 
d   Prov.  8:14.     Horn.  2:20.  6:17. 

1  Tim.  1:10.  6:3.  Til.  2:1,8. 
e  2:2.  PbiL  4:9. 


f  Ace  on  Col.  1:4.    1  Tim.  1:14. 
g  2:2.      I.uke  16:11.      Horn.   3:2. 

1  Cor.  9:17.     2    for.    519,20. 

Gal.  2:7.  Col.  4:11.    1  Tim.  I: 

n.  6:20. 
b  Rom.  8:13.  Eph.  5:18.  I  Tf.o. 

5:19.  I  Pet.  1:22. 
i  John  14:17.  Rom.  8:11.   I  Cor. 

3:16.  6:19.    2  Cor.  6:16.    Efli. 

2:22. 


[405 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  67 


from  him;  and  so  holds  the  truth  in  a  vital  and 
efficacious  manner:  and  he  must  thus  guard 
himself  and  others,  against  the  innovations 
which  false  teachers  were  introducing  by  un- 
sound and  specious  words.  {Marg.  Ref.  c— f.) 
"That  good  thing,"  the  ministerial  charge,  or 
the  gospel  committed  to  his  stewardship,  Tim- 
othy was  exhorted  thus  to  retain,  observe,  and 
fulfil,  without  turning  aside  from  it  on  any  ac- 
count: but  he  must  do  this,  "by  the  Holy 
Ghost,  which  dwelleth  in  us."  In  dependence 
on  his  sacred  influences,  sought  by  constant 
prayer,  and  by  compliance  with  them.  {Marg. 
Ref.  g,  h.) — 'Adhering  closely  to  the  words 
'and  phrases,  in  which  the  apostle  had  taught 
'the  doctrines  of  the  gospel.  The  teachers,  in 
'modern  times,  who,  in  explaining  the  articles 
'of  the  Christian  faith,  use  phrases  different 
'from  the  scripture  phraseology,  would  do  well 
'to  attend  to  this  apostolical  injunction.'  Mack- 

'Holdfast.  (13)  E/e.  John  14:21.  Rom.  15: 
4.  1  Tim.  1:19.  Heh.  12:28.  Comp.  14.— The 
form.]  'YnorvTTOjatr.  See  on  1  Tim.  1:16. — 
Of  sound  words.]  'YyiaivovTon'Xoyon'.  I  Tim. 
6:3.  Tit.  1:9.  See  on  1  Tim.  1:10.— That 
good  thing,  lohich  was  committed  unto  thee. 
(14)  TijV  y.uh]v  nitQuxuTud't]y.)ji'.  See  on  1 
Tim.  6:20.  (iVo<es,  11,12.  1  Tm.  6:20,21.)— 
Keep.]   'Iwlut.ov.  Comp.  13. 

15  H  This  thou  knovvest,  ''that  all  they 
which  are  in  Asia  '  be  turned  away  from 
me;  of  whom  are  Pliygellus  and  Hermo- 
genes. 

Note. — The  caution  above  given  was  the 
more  needful  for  Timothy,  as  he  must  have 
heard,  that  "all  they  who  were  in  Asia  had 
turned  away"  from  the  apostle.  Some  under- 
stand this  of  those  ministers  and  Christians, 
who  were  natives  of  Asia  professing  Christian- 
ity, and  had  been  with  St.  Paul  at  Rome;  but 
who  had  shamefully  deserted  him  in  the  season 
of  his  greatest  danger.  Others  suppose  the 
apostle  to  mean,  that  the  churches  in  Asia,  (or 
that  district  of  which  Ephesus  was  the  metrop- 
olis,) had  withdrawn  their  regard  from  him, 
being  perverted  by  heretical  teachers.  {Notes, 
Rev.  2:1 — 7.)  Some  indeed  interpret  it  of  the 
Judaizing  teachers;  but  those  who  had  always 
openly  opposed  the  apostle,  could  not  be  said 
to  be  "turned  away  from  him."  These,  how- 
ever, and  other  false  teachers  probably  had 
succeeded  in  ahenating  many  of  the  apostle's 
converts.  Yet  the  first  interpretation  seems  to 
be  the  true  one,  and  is  established  by  the  con- 
text. (iVo<e,16— 18.)— The  expression,  "Thou 
knowest,"  may  only  mean,  'No  doubt  thou 
'hast  heard:'  and  to  mention  two  individuals 
of  whom  better  hopes  had  been  formed,  to  Tim- 
othy vyhile  resident  in  Asia,  and  witnessing  the 
(leiection  of  many  churches,  would  have  been 
19-8-l^T^*"''''"*     ^'^'"'^-  ^-—Note,  Acts 

Be  turned  away  from  me.]    Anegoawi^aav 
fff-  •    A  it,  1  ;14. 

16The  «»  Lord  give  mercy  unto    "  the 


k  Ads  16:6.  19:10,27,31.  20;16. 
1  Cor.  16:19. 

I  4:10,16.    Phil.  2:21. 

ni  18.  Neh.  5:19.  13:14,22,31. 
Pa  18:25.  37:26.  Malt.  5:7.  10: 
41.12.  25:35—40.     2  Cor.  9:12 


—14.  Heb.  6:10.  10:34. 
n  4:19. 

o  1  Cw.  16:18.  Philem.  7:20. 
p  See  on  8. 
q  AcU  28:20.  Eph.  6:20.    marg. 


house  of  Onesiphorus;  for  he  oft  "  refresh- 
ed me,  P  and  was  not  ashamed  of  ^  my 
chain; 

17  But  when  he  was  in  Rome,  "■  he 
sought  me  out  very  diligently,  and  found  me. 

18  The  Lord  grant  unto  hiin,  Mhat  he 
may  find  *  mercy  of  the  Lord  "  in  that  day. 
And  in  how  many  things  he  ^  luinistered 
unto  me  at  ^  Ephesus,  thou  knovvest  very 
well. 

Note. — Onesiphorus  was,  no  doubt,  an  ex- 
ception to  what  had  before  been  said  concern- 
ing those  of  Asia:  and  it  is  probable  he  resided 
at  Ephesus,  where  his  family  then  was;  and 
that  he  had  been  at  Rome,  and  still  was  at  a 
distance  from  them.  (4:19.)  The  apostle  there- 
fore prayed  for  them  separately;  (Marg.  Ref. 
m;)  because  Onesiphorus,  by  his  company  ant) 
assistance,  had  greatly  refreshed  and  enlivened 
[his  spirits,  and  had  not  been  ashamed  of  being 
known  to  be  his  friend  when  he  wore  a  chain, 
as  many  others  had  been.  (Marg.  Ref  n — q.) 
He  had  bestowed  much  pains  to  find  out  the 
place  of  St.  Paul's  confinement,  and  had  at  last 
succeeded.  This  shows  that  the  apostle's  im- 
prisonment was  far  more  close  and  severe  than 
before;  so  that  Christians  in  general  scarcely 
knew  where  he  was,  and  many  of  ihem  were 
afraid  to  inquire  after  him.  (Preface,  Note, 
Acts  28:30,31.)  He  therefore  prayed,  that 
Onesiphorus  might  find  mercy  in  the  day  of 
Christ:  for  Timothy  "knew  very  well,"  in 
how  many  things  he  had  served  him  at  Ephe- 
sus, and  ministered  to  his  wants,  and  he  had 
now  proved  the' genuine  constancy  of  his  afllec- 
tion. — The  eager  manner,  in  which  the  Papists 
catch  at  the  unfounded  notion  that  Onesipho- 
rus was  dead,  because  the  apostle  prayed  sepa- 
rately for  his  household,  and  yet  afterwards 
prayed  for  him  al.so;  shows  liow  entirely  desti- 
tute their  practice  of  praying  for  the  dead,  is  of 
scriptural  proof;  and  how  glad  they  would  be 
to  meet  with  some  countenance  for  it  in  the 
word  of  God ,  if  that  could  be  done. —  The  Lord 
grant,  &c.  (18)  Note,  Gen.  19:24,25. 

Refreshed.  (16)  ylveifwSe.  Here  only,  yfra- 
if>viic.  See  on  Acts  3:19.  Ex  ava,  et  i/jv/og, 
frigus. — Cooling  a  man  after  lie  has  been 
heated. — In  that  day.  (18)  Ev  exetvTjiijTq/ueQa. 
12.  4:8.  Matt.  7:22.  24:36.  1  TAes.  5:4.— 
Very  well.]  Behiov,  melius.  More  exactly, 
than  what  Onesiphorus  had  done  for  the  apos- 
tle at  Rome. 

PRACTICAL    OBSERVATIONS. 
V.  1—9. 

The  "promise  of  eternal  life"  to  all  who  be- 
lieve in  Jesus  Christ,  is  the  leading  subject  in 
the  preaching  of  those  ministers,  Avho  are  em-- 
ployed  "according  to  the  will  of  God:"  and 
though  outward  dispensations  vary;  yet  his  re- 
al people  have,  in  every  age,  substantially  the 
same  religion,  and  serve  God  after  the  manner 
of  their  forefathers  and  predecessors,  "with  a 
pure  conscience;"  being  partakers  of  the  same 
"grace,  mercy,  and  peace,  from  God  the  Father, 


r  Acts  28:30,31.  I  "  See  om  h.  12. 

s  ieeon  16.— 1  Kings  17:20.  !t  Luke  8:3.    2  Cor.  9:1.   Heb.  Be 

I  Ps  130.5.4.  Luke  r. 72,78.  Kom.         ID. 

3:23,24.  9:15—23.  Eph.  2:4.  1     y  4:12.    Acts  19:1.     1  Cor.  16  8. 

Vet  1:10.  I       1  Tim.  1:3. 


496] 


A.  D.  67. 


CHAPTER  11. 


A.  D.  67. 


and  our  Lord  Jesus  Christ." — The  tears  of 
loving  Clirislian  friends,  when  separated  at  the 
call  of  duty,  make  way  for  their  fervent  prayers 
f)r  each  other;  their  earnest  desires  of  meeting 
again  on  earth,  lead  to  the  cheerful  hope  of  a 
blessed  re-union  in  heaven,  and  the  fulness  of 
joy  to  which  they  will  then  be  admitted;  and 
their  remembrance  of  the  clear  evidences  of 
"unfeigned  faith,"  which  they  have  witnessed 
in  each  other,  excite  their  thanksgivings  to 
God  for  his  grace  bestowed  upon  them.  (Notes, 
.'lets  20:36—38.  P.  O.  32—38.  1  Thes.  1:1— 
4.) — The  pious  instructions  and  fervent  pray- 
ers of  believing  parents,  are  often  the  means 
of  conversion  to  their  children:  yet,  such  as 
enjoy  this  advantage  should  be  reminded,  that 
they  will  derive  no  benefit  from  "the  unfeigned 
faith"  of  the  nearest  relations,  unless  the  same 
dwell  in  them  also.  We  ought  to  exhort 
those,  of  whom  we  have  the  best  opinion,  "to 
stir  up  the  gift  of  God  that  is  in  them,"  and  to 
occu[»y  with  it  in  the  duties  of  the  stations  al- 
lotted them. — The  new  nature,  communicated 
in  regeneration,  leads  to  true  liberty,  and  vic- 
tory over  the  fear  of  man,  and  of  those  re- 
proaches, contumelies,  and  injuries  which  may 
be  expected  in  the  path  of  duty.  Whenever, 
therefore,  we  find  our  hearts  discouraged:  our 
bands  weakened,  or  our  earnestness  in  the  work 
of  the  Lord  abated;  we  should  ascribe  it  to  the 
remains  of  unbelief  and  a  carnal  mind,  and  to 
the  temj)tations  of  Satan:  and  we  should  strive 
the  more  fervently  in  prayer,  for  "supplies  of 
the  Spirit  of  Christ,"  to  invigorate  our  faith 
and  hope,  to  "shed  abroad  the  love  of  God  in 
our  hearts,"  to  animate  us  with  zeal  and  holy 
alfections,  and  to  produce  in  us  a  sound  mind, 
and  heavenly  wisdom.  {Notes,  Rom.  5:3 — 5. 
Phil.  1 :9 — 11.)  Then  we  shall  "not  be  asha- 
med of  the  testimony  of  the  Lord;"  but  glory 
in  it,  even  among  bis  most  scornful  enemies; 
we  shall  not  hesitate  to  join  ourselves  to  his 
most  despised  and  persecuted  servants;  and  we 
shall  willingly  become  "partakers  of  the  afflic- 
tions of  the  gospel,"  in  dependence  on  "the 
power  of  God"  to  support  and  comfort  us. — 
In  proportion  as  "the  Spirit  witnesseth  with 
our  spirits,  that  Ave  are  the  children  of  God;" 
and  "that  he  hath  saved  us,  and  called  us  with  a 
holy  calling,  not  according  to  our  works,  but 
according  to  his  purpose,  and  grace,  given  us 
in  Christ  before  the  world  began;"  we  shall 
feel  ourselves  "constrained  by  love"  to  devote 
ourselves  and  all  our  talents  to  his  glory.  Thus 
we  shall  manifest  the  holy  nature  of  our  calling; 
and  of  that  doctrine  which  is  so  much  opposed 
and  perverted  by  the  j)ride  and  carnality  of  the 
human  heart. 

V.  10—18. 
We  should  bless  the  Lord  continually  for 
'the  appearing  of  our  Saviour  Jesus  Christ," 
for  what  he  has  done  and  suffered  to  "abolish 
death,"  and  for  his  gospel  by  which  he  has 
"brought  life  and  immortality  to  light."  As 
we  have  such  decisive  assurance  of  a  future 
state,  such  full  information  concerning  the  na- 
ture of  it,  and  so  clear  a  prospect  of  immortal 
felicity,  by  faith  in  him  "who  is  the  Resurrec- 
tion and  the  Life:"  let  us  "give  the  more  dili- 
gence," in  making  our  personal  interest  in  his 
salvation  sure  to  our  souls;  and  let  such,  as 
are  appointed  to  publish  these  important 
tidings  to  mankind,  and  to  instruct  the  nations 
Vol.    \L  63 


in  the  truths  of  Christ,  prepare  for  sufferings- 
knowing  that  his  most  honored  servants  have 
always  been  most  conformed  to  him  in  this  re- 
spect. If  then  we  be  despised  and  persecuted, 
for  "this  cause,"  let  us  not  give  place  either  to 
fear  or  shame:  for  he,  "in  whom  we  have  be- 
lieved," is  able  to  bear  us  out,  and  to  keep  us 
safe  "to  that  day,"  when  he  shall  appear  to 
perfect  cur  felicity. — The  hope  of  the  meanest 
real  Christian  rests  on  the  same  basis,  with  that 
of  the  greatest  apostle.  He  too  has  learned 
the  value  and  danger  of  his  soul  and  eternal 
interests;  and  he  intrusts  them,  by  daily  faith 
and  prayer,  in  the  Redeemer's  hands,  as  the 
only  security  with  which  he  can  be  satisfied. 
He  too  has  "believed  in  him,"  and  has  some 
experience  of  his  power,  truth,  and  compas- 
sion: the  answers  which  he  has  received  to  his 
})rayers,  and  the  change  which  has  been 
wrought  in  his  soul,  increase  and  confirm  his 
confidence;  (Note,  1  Johii  5:9,10.)  and  thus 
he  is  "persuaded  that  the  Lord  Jesus  will  pre- 
serve him  unto  his  heavenly  kingdom,"  what- 
ever dangers,  trials,  and  enemies,  he  may  meet 
with  in  bis  way  thither. — In  order  to  possess 
this  good  hope,  we  must  adhere  steadfastly  to 
"the  form  of  sound  words,"  which  the  ajwstles 
have  taught  us:  not  only  rejecting  new  notions, 
but  new  expressions;  which  are  often  employ- 
ed to  exalt  one  part  of  religion,  by  dravvine' 
the  attention  from  others  of  equal  importance. 
We  must  also  be  careful  to  hold  even  an  ortho- 
dox creed  "in  faith  and  love  which  are  in 
Christ  Jesus:"  this,  as  well  as  ministerial  faith- 
fulness, must  be  attempted  "by  the  Holy  Spirit 
which  dvvelleth  in  us:"  and  it  will  never  be 
performed  by  those,  "who  trust  in  their  own 
hearts,"  and  "lean  to  their  own  understand- 
ings."— We  need  not  wonder,  that  self-wisilom, 
and  a  contempt  of  the  influences  of  the  Holy 
Spirit,  united  with  a  dislike  to  the  humbling 
truths  of  the  gospel,  and  to  bear  the  cross  for 
Christ's  sake,  should  turn  so  many,  in  these 
latter  ages,  from  regarding  the  writings  of  the 
apostles;  for  similar  causes  turned  many  from 
them,  even  while  the  apostles  were  living,  and 
confirming  their  authority  and  doctrine  by  the 
most  undeniable  miracles!  But  if  others  choose 
to  follow  the  example  of  Phygellus  and  Her- 
mogenes,  let  us  copy  that  of  Onesiphorus,  by 
seeking  out  the  afflicted  servants  of  Christ,  and 
refreshing  and  ministering  to  them;  not  being 
ashamed  of  their  poverty  or  disgrace,  though 
laid  in  dungeons  or  workhouses;  and  doing 
them  all  the  good  Ave  can,  Avith  a  constant  af- 
fection, fi)r  the  Lord's  sake.  Then  shall  we 
have  an  interest  in  their  prevailing  pravrrs; 
(Note,  2  Cor.  9:12—15.  P.  O.  8—1 5.)  then 
we  may  thus  hope  for  the  mercy  of  God  up.in 
our  families;  and  may  rest  assured  of  "finding 
mercy  of  the  Lord  in  that  day,"  when  Ave  shall 
most  knoAv  its  unspeakable  value.  A;id  let 
those,  who  are  thus  comforted  and  relieved  by 
their  brethren,  not  be  backward  to  acknoAvledge 
their  obligations,  or  negligent  in  praying  for 
them  and  all  their  connexions. 

CHAP.  n. 

Timothy  i^  exhorted  to  appoint  faithful  ministers;  flrjd  to  cf'iira^e,  'lil'- 
ijeoce,  fiHelily,  and  patience,  as  -'the  ^ood  soldier  of  Christ,"  I — 7; 
in  reineinbiance  of  Christ  as  risen  from  the  dead,  8;  in  imitation  of 
the  apojilleV  example,  9,10;  and  in  assured  faith  and  hope,  II  — 13 
He  must  warn  the  flock  against  false  teachers,  and  >aio  controversies: 
stiidviiig,  as  an  approved  workman,  "ri(;htly  to  divide  the  word  of 
trulfi,"'l4— 16.     The  peroicioiu  efiecU  of  the  wior  of  fljinenem 

[497 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


and  Phlletus,  17,  18:  vet  "the  foundalion  of  God  stands  sure,"  and 
"all  who  name  the  name  of  Christ"  should  '-depart  from  inii^uity," 
19.  Some  are  vessels  of  honor,  others  of  dishonor;  but  Timothy 
must  seek  to  he  the  former,  20,21.  He  is  taught  what  to  flee,  and 
what  to  follow  after.  22;  to  shun  disputatious  questions;  and  to  in- 
struct opposers  with  meekness,  in  hopes  of  their  being  recovered 
from  the  snare  of  the  devil,  23—26. 

THOU  therefore,  ''my  son,  ''be  strong 
in  the  grace  that  is  in  Christ  Jesus. 

2  And  '  the  things  that  thou  hast  heard 
of  nie  *  among  ''  many  witnesses,  ^  the  same 
commit  thou  to  *"  faithful  men,  e  who  shall 
be  able  to  teach  others  also. 

Note. — The  apostle  next  exhorted  his  belov- 
ed "son"  Timothj^,  to  be  bold  and  zealous  in 
preaching-  "ttie  grace  that  is  in  Christ  Jesus," 
r;»r  sinners;  or  rather  to  be  strong  in  depend- 
ence on  the  g-race  of  Christ.  {Marg.  Ref.  a,  h. 
—Notes,  1:6—8.  Hag.  2:3—5.  1  Cor.  16:13, 
14.  2  Cor.  12:7— 10.  Eph.  6 -.lO— IS,  v.  10.) 
In  order  to  preserve  and  diffuse  the  knowledge 
of  the  gospel  among  men,  he  directed  him  to 
commit  those  doctrines,  which  he  had  heard 
from  him,  concerning  the  Lord  Jesus  and  his 
salvation,  "among  many  witnesses,"  (or  "6?/ 
Tiany  witnesses,"  who  all  concurred  in  attest- 
ng  them,)  "to  faithful  men,"  established  be- 
ievers,  ami  men  fitted  to  be  "faithful  stewards," 
'who  might  be  able  to  teach  others  also." 
This  does  not  indeed  prove,  that  the  people 
had  no  concern  in  the  appointment  of  their  own 
pastors,  or  of  ministers  to  preach  the  gospel  in 
lark  places:  but  it  undeniably  proves  that 
Timothy  had  a  superintending  authority;  and 
was  empowered  to  take  heed,  that  none  should 
be  appointed,  except  "faithful  men,  who  were 
able  to  instruct  others  also."  It  can  scarcely 
be  supposed,  that  there  was  any  competition  at 
that  time.  The  apostles,  and  those  sent  by 
them,  would  doubtless  select  the  most  suitable 
persons;  and  the  people  would  cordially  acqui- 
esce in  ihe  choice.  {Marg.  Ref.  c — g. — Notes, 
Jlcls  6:2— 6.  14:21—23.  1  T/to.  5:21,22.  Tit. 
1  :5 — 9.) — The  communication  of  divine  truth 
to  mankind,  by  a  succession  of  witnesses,  from 
age  to  age,  was  thus  effectually  j)rovided  for. 

Be  strong.  (1)  Erdvruiju.  Eph.  6:10.  Phil. 
4:13.  See  on  Acts  9:22. — Jlmong  many  wit- 
nesses. (2)  "By."  Marg.  /Iia  nolku)!'  /:iu<jrv- 
QMv.  1  Tim.  6:12.  Heb.  I'i-.l.— Commit.] 
ffuoadu.  See  on  Lu/ee  23 :46.  Hence  IIuQud)]- 
y-i].  See  on  1:12. 

3  Thou  therefore  ''  endure  hardness,  as 
'  a  good  soldier  of  Jesus  Christ. 

_  4  No  man  ^  that  warreth,  '  entangleth 
himself  with  the  affairs  of  this  life;  "'that 
he  may  please  him  who  hath  chosen  him 
to  be  a  soldier. 

•5  And  if  a  man  also  "  strive  for  maste- 


1    V;~,?"°"  '  '!"'"'•  1:2,18. 
•^     =^-,,"|S.2:4.-Seeon    1  Cor. 
nt J  t^"'-  12:9,10.  Eph.  6: 
10.  Phil.  4:13.  2  Pet.  3-   S 
C    1:13.    3:10,14 
*  Or,  hy. 

A    1  Tim.  4:14.    6:12. 
e   Set  oa  1:14.     1  Tim.  1;18.   £; 

I  Num.  12:7.  1  Sam.  2:35.  Neh 
7:2.  Ps.  101:6.  Prov.  13- n' 
Jer.  23:2!!.  Matt.  24:45'. 
Luke  12:42.  16:10—12.  1 
I  or.  4:2.  Col,  1:7.  1  Ti:n.  1- 
12.    Ileb.  2:17.    3:2,3.    Rev.  2- 

498] 


10—13. 
g   24,25.     Ezra  7:10,25.    Mai.  2: 

7.     Matt.  13:52.     1  Tim.  3:2— 

9.    4:6.    Tit.  1:5—9. 
h    10.  1:8.    3:11.  4:5.    1  Cor.  13: 

7.    2  Cor.  1:6.    Heb.  6:15.    10- 

32.  11:27.  12:2,3.  Jam.  1:12. 
1  2   Cor.  10:3—5.     Eph.   6:11— 

18 — See  0.1  1  Tim.  1:18. 
k  Deut.   20:5—7.     Luke    9:59— 


62. 
•  4:10.      Luke  8:14. 

—12.  2  Pet.  2  20. 
™  1  Cor.  7:22,23.   2  Cor.  5-9 


1  Tim.  6:9 


ries,   yet  °  is  he  not  crowned,   except  he 
strive  lawfully. 

6  The  P  husbandman  f  that  laboreth  must 
be  first  partaker  of  the  fruits. 

7  1  Consider  what  I  say;  '"  and  the  Lord 
give  thee  understanding  in  all  things. 

Note. — Timothy  was  again  called  on  to  con- 
sider himself,  as  "a  good  soldier  of  Christ." 
{Notes,  1  Tim.  1:18—20.   6:11,12.)     Having 
enlisted  under  his  banner,  he  was  bound  to  fol- 
low him  and  obey  his  orders;  he  must  be  ready 
to  expose  his  life  in  the  cause  of  the  gospel, 
and  at  all  hazards  endeavor  to  promote  it.     As 
therefore  soldiers,  in  actual  service,  must  ex- 
pect great  fatigues  and  hardships,  as  well  as 
dangers;  so  he  ought  to  be  prepared  lor  suffer- 
ings and  difficulties  of  eve^y  kind.     And  as  no 
man,   who  engaged  in  the  military  life,  "en- 
tangled himself"  with  the  management  of  hus- 
bandry  or    conmierce,  but  left  such  employ- 
ments to  others,  that  he  might  be  wholly  at 
Miberty  to  please  the  commander,  under  whom 
1 1  he  served,  and  thus  to  obtain  preferment  and 
j  honor;  so  Timothy  must  not  engage  in  secular 
I  Ibusiness,  or  any  of"  "the  affairs  of  life;"  which 
I  i  might  interfere  with  his  pleasing  Christ,  who 
i  jhad  chosen  him  to  be  bis  soldier,  and  was  able 
j  I  abundantly  to  make  up  all  losses  to  him. — It  is 
j !  plain  from  the  apostle's  own  example,  that  min- 
isters may,  on  some  occasions,  earn  their  bread 
by  labor:  but  this  Avidely  differs  from  seeking 
j  to  grow  rich  by  trade,  or  such  emjiloyments  as 
engross  the  mind  and  time,  and  introduce  them 
I 'into  such  connexions,  and  involve  them  in  so 
I  many  pecuniary  engagements,  as  greatly  en- 
[ danger  their  own  characters,  and  the  honor  of 
I  the  gospel.  {Marg.  Ref.  k — m.) — In  the  public 
1  games  also,  the  man  who  strove  for  mastery, 
!  i  was  not  crowned  victor,  unless  the  contest  had 
been  managed  according  to  the  prescribed  rules: 
j  lit  therefore  behoved  Timothy  and  his  brethren, 
,  to  regulate  their  diligence  and  earnestness  by 
the  word  of  God;  otherwise  they  could  not  ex- 
pect the  conqueror's  crown.     And  as  the  hus- 
ibandman  must  "first  labor,"  before  he  partakes 
,  of  the  fruits  of  the  field;  so  they  must  Jirst  dili- 
gently  and   patiently  execute  their  ministry, 
before  they  received  the  gracious  recompense. 
jThis  is  the  most  obvious  meaning  of  the  verse: 
[but  it  may  signify,  that  the  laboring  husband- 
man must  first  be  supported  by  the  fruits  of 
jthe  earth,  or  he  cannot  perform  his  work;  nor 
can  the  office  of  the  ministry  be  duly  exercised, 
[except  by  those  who  live  by  faith   in  Christ 
themselves,  as  well  as  preach  him  to  others. 
Timothy  ought  therefore  well  to  consider  these 
illustrations,  and  the  Lord  would  give  him  un- 
derstanding in  all  things  pertaining  to  his  work 
and  circumstances. 

Endure  hardness.   (3)  Kaxonu&tjaov.  9.  4: 


Thes.  2:4. 
n  Luke  13  24.     1  Cor.  9:24—27. 

Phil.  1:15.  Col.  1:29.  Heb.  12: 

4. 
o  4.7.8.    Heb.  2:7,9.    Jam.  1:12. 

1  Pet.  5:4.  Key.  2:10.  3:11.  4: 

4,10. 
p  Is.  23:24—26.     Matt.    9:37,38. 

20:1.     21:33—41.     Luke  10:2. 

John  4:35— 33.     1  Cor.  3:6— 9. 

9:7—11. 
t  Or,  laboring  Jirsl,  must  he  par- 
taker nf  the  fniits.     1  Cor.  9: 

23.  Ueb.  10:36. 


q  Deut.  4:39.     32:29.      Ps.  64:9. 

Prov.    24:32.     Is.    1:3.      3:12. 

Luke  9:44.    Phil.  4:8.    Heb.  3: 

1.  7:4.    12:3.   13:7. 
r  Gen.     41:38,39.      Ex.     36:1.2. 

Num.  27:16,17.     Itbr.  22:12. 

29:19.     2    Chr.    1:8—12.      Ps. 

119:73,125,144.  143:8.9.  Prov. 

2:3—6.     Is.  28:26.    Dan.  1:17. 

Luke   21:15.    24:45.    John  14: 

26.     16:13.  Acts  7:10.     1  Cor. 

12:8.     Eph.  1:17,18.    Col.  1-9. 

Jam.  1:5.     3:15,17.     Ijulina 

20. 


A.  D.  67. 


CHAPTER  II. 


A   D.  67. 


5.  Jam.  5:13.  Kaxonudeia,  Jam.  5:10.  ^vy- 
xuxonud^eu)-  See  on  1:8. — Entajigleth  himself. 
(4)  EfJTjleKHTiu.  2  P^f.  2:20.  Not  elsewhere 
N.T.— P/-OU.  28:18.  Sept.— With  the  affairs 
of  this  lifg.^  Tut;  iii  tiiu  Tjcjayfiareiatc.  Here 
only.  JlfjuyftttTevouar  See  on  Luke  19:13. — 
Who  hath  chosen  him  to  be  a  soldier.]  Tco 
qQ(tiolo-pj(juh'Ti.  Here  only. — Strive  for  mas- 
teries. (5)  .-iO^hj.  Here  only.  -^/'H/yau-,  Heb. 
10:32. — Lawfully.]  No/m/umc.  See  on  1  Tim. 
1:8. — Give.  (7)  Jmj;. — Some  copies  read  ()'w- 
aei,  will  give. 

8  *  Remember  that  *  Jesus  Christ,  of  the 
seed  of  David,  was  "  raised  from  the  dead, 
*  according  to  my  gospel: 

9  Wherein  >'  I  suffer  trouble,  ^  as  an  evil- 
doer, even  unto  bonds:  "  but  the  word  of 
God  is  not  bound. 

10  Therefore,  "^  I  endure  all  things  *^  for 
the  elect's  sakes,  that  they  may  also  ''obtain 
the  salvation  which  is  in  Christ  Jesus,  '^  with 
eternal  glory. 

11  It  is  ^  a  faithful  saying,  ^  For  if  we 
be  dead  with  him,  ''  we  shall  also  live  with 
him: 

12  If  'we  suffer,  we  shall  also  reign 
with  him;  ^  if  we  deny  him,  he  also  will 
deny  us: 

13  If  we  believe  not,  ^yet  he  abideth 
faithful;  '"he  cannot  deny  himself. 

[Practical  Ohsei~vations.] 

Note. — Amidst  all  dangers  and  sufferings,  it 
behoved  Timothy  to  "remember  Jesus  Christ," 
the  promised  Saviour,  "of  the  seed  of  David, 
who  had  been  raised  from  the  dead."  This, 
which  is  hteral,  seems  the  proper  translation, 
for  Timotliy  was  not  only  called  on  to  remem- 
ber, and  preach  to  others,  the  resurrection  of 
Jesus;  but  all  the  sufferings  which  preceded 
this  great  event,  his  conduct  under  them,  and 
the  glorious  termination  of  them,  in  his  exalta- 
tion as  our  Prince  and  Saviour.  (Marg.  Ref 
t—x.— Notes,  Heb.  12:2,3.)  This  could  not 
fail  to  suggest  proper  motives  and  encourage- 
ments, to  perseverance  and  constancy.  For 
preaching  that  "gospel,"  which  related  to  these 
great  transactions,  St.  Paul  was  then  "suffer- 
ing trouble,  as  an  evil-doer,  even  unto  bonds" 
and  in  prison:  yet  "the  word  of  God  was  not 
bound,"  but  was  successfully  preached  by 
numbers;  and  he  was  well  satisfied,  nay  he  ex- 
ulted with  py.  {Marg.  Ref.  y — a. — Notes, 
Phil.  1:12— is.)  For  he  willingly  "endured 
all  things,"  whicli  he  was  called  to  suffer,  "for 
the  elect's  sake;"  and  in  order  to  be  an  instru- 


s  Heb.  12:2,3. 

t  See  on  Mm.   1:1.     Acls   2:30i 

13:23.    Kom.  1:3,4 Kev.  5.5. 

II  A'ce  ou  Luke  24:46.    Acls  2:21. 

I  Cor.  15:11—20. 
X  Kom.  2:16.     1G;25     2  Thes.  2; 

14.  1  Tini.  1:11.  2:7. 
y  See  on  1:8,12,16. 
I  I  Pel.  2:12,14.  3:16.  4:13. 
a  Acls    2S.31.        Eph.     6:19,20. 

I'hil.  1:12—14.  2  Thes.  3:1. 
h  Set  0,1  3.— E|)h.  3:13. 
c   ,\l:ilt.  24.22,24,31.  .John  11:52. 

17:9.   1  Cor.  9:22.  2  Cor.  4:15. 

Col.   1:24. 
d   I'rov.    5:35.      John   17:24.     1 

Tlies.  59.     1  Tim.  1:13,14.      1 

I'et.  2:10. 


e  Uom.  2:7.    9:23.    2  Cor.  4:17. 

Col.  1:27.  2  Thes.  2:14.  1  Pel. 

5:10. 
f  See  on,  1  Tim.  1:15.    3:1.- Tit. 

3.2. 
g  Kom.  6:5,8.    2  Cor.  4:10.   Gal. 

2:19,20.  Col.  3:3,4. 
h  John  14:19.     2   Cor.   13:4.     1 

Thes.  4.17.  5:10. 
i    Malt.    19:28,29.      Acls    14:22. 

Rora.  8:17.   Phil.  I:2R.  2  TliCf. 

1:4—8.     1  Pet.  4:13—16.  Rev. 

1:6,9.  5:10.  20:4,6. 
k  Prov.  30:9.     M:ilt.    10:33.    26: 

35,75.  Mnrk  8:38.    Luke  9:26 

12:9.  1  John  2:22,23.    Jude  4. 

Kev.  2:13.  3:8. 


ment,  in  bringing  them  to  "obtain  the  salva 
tion  which  is  in  Christ  Jesus,"  even  complete 
deliverance  from  all  evil,  with  the  full  enjoy- 
ment of  "eternal  glory."  (Marg.  Ref.  h — e. 
—Note,  1  Cor.  9:13—18.)  Thus  he  at  once 
sought  their  salvation  and  his  own:  for  it  was 
"a  faithful  saying,"  (probably  in  frequei.t  use 
among  Christians,)  that  'if  they  were  indeed 
"dead  .vith  Christ,"  to  sin  and  the  world,  aiul 
ready  to  die  lor  his  gospel;  they  would  assur- 
edly live  with  him  in  that  glory,  whicli  he  en- 
tered on  after  his  crucifixion  and  resurrection: 
(Marg.  Ref.  f-i.- Notes,  Matt.  16:24—28. 
P.  O.  21—28.  Notes,  John  12:20—26.  Rom. 
8:14—17.)  If  they  "denied  liim,"  from  dread 
of  sufferings  and  death,  or  any  other  carnal 
motive,  and  persisted  in  this  denial,  Christ 
would  also  "deny  them,"  and  leave  them  to 
perish  with  his  enemies.  {Notes,  Matt.  10:32, 
33.  Mark  S:3S.)  If  they  dared  not  to  rely  on 
his  word,  would  not  credit  his  testimony,  or 
were  unfaithful  to  him,  they  would  ruin  them- 
selves; but  he  would  still  "abide  i'aithful"  ac- 
cording to  his  covenant-engagements  to  iiis  true 
disciples,  and  true  to  his  word  of  executing 
vengeance  on  unbelievers.  For  "he  cannot 
deny  himself,"  or  act  contrary  to  his  word,  and 
his  own  essential  and  divine  periections,  out  of 
partial  favor  or  weak  compassion:  so  that  it 
behoved  them  all  to  "hold  fast  the  beginning 
of  their  confidence  steadfast  to  the  end." 
(Marg.  Ref.  k— m.) — Cannot.  (13)  Not  for 
want  of  power,  or  liberty,  but  from  perfect 
moral  excellency. 

Jin  evil-doer.  (9)  Ka-xsgyng,  a  malefactor. 
See  on  Luke  23:32.— For  <Ae  elect's  sake.  (10) 
JiarHQ  sxlexTHc.  Luke  18:7.  Col.  3:12.  1 
Tmh.  5:21.  Ti't.\:\.  I  Pet.  1:1.— If  we  be 
dead  with  him.  (11)  Ei,  avruTreitaro/iU)'.  Mark 
14:31.  2  Cor.  7:3. —  We  shall  ...  live  u'ith 
him.]  Zvyjoofier.  See  on  Rom.  6:8. — If  we 
suffer.  (12)  Ei  vnoftefouev.  10.  Heb.  10:32. 
12:2,3,7.  Jawi.  1:12.  See  on  JII««,  10:22.— 
We  shall  ...  reign  with  him.]  ^v>i6uoi).evao- 
fiev.  See  on  1  Cor.  4:8. 

14  Of  these  things  "  put  Ihem  in  re- 
membrance, "  charging  them  before  the 
Lord,  1'  that  they  strive  not  about  words 
'1  to  no  profit,  but  to  ''  the  subverting  of  the 
hearers. 

15  'Study  to  show  thyself  ^  approved 
unto   God,  "  a  workman  that  necdcth  not 


to  be  ashamed,  ^  r 
of  truth. 

16  But  5  shun 
blings;  ''  for  they 
ungodliness. 


^btly  di 


profane   and 
will  increase 


viding  the  wor 


vain   bab- 
iinto  more 


1  Is.  25:1.     Malt.   24:3.5.      Rom. 

3:3.  9:6.  1  Thes.  5:24.  2  Thes. 

3:3. 
m  k»m.  23:19.    Til.   1:2.    Heb. 

6:18. 
n  ice  on  1:6. 
0  4:1.      E|ih.  4:17.     1  Thes.   4:1. 

2  Thes.  3:6.     1  Tim.  5:21.     U: 

13. 
p  1(, 21,21-    Ko"'-    '•':'•    1  ■''':"• 

1:4.6.  6:4,5.  Til.  3:9—11. 
q   1  Sam.  12:21.    Jer.  2:8,11.    7: 

K.      16:19.     2332.     (lab.  2:18. 

Mall.  10:26.  1  Tim.  4:8.    iieb. 

13:9. 
r  Jer.  23:36.    Acts  13: lO.    15:24. 

Gal.  1:7.  Tit.  3:11. 


s  r!tb.  4:11.  2  Pel.  1:10,15.  S: 
14.   Gr. 

t  Alts  2:22.  Rom.  14:1R.  I6:lO. 
2  (or.  5:9,10.  10:18.  Gal.  1:10. 
1  Thes.  2:4. 

u  Malt.  13:.52.  2  Cor.  3:0.  f:5,i. 
1  Tiin.  4:6,12—16. 

.\  Mark  4.33.  Liike  12:42.  John 
21:15—17.  AclJ  20:20,27.  1 
Coi.  2:6.  3:1.2.  2  Cor.  4:2.  1 
Thes.  5:14.  Heb.  5:11—14. 

y  14.     1  Tim.  4:7.    6:20.    Til.  1: 
j      14.  3:9. 

3:l3.  K/ra  10:10.  Hos.  l2:I. 
1  for.  5:6.  15:33.  2  Thes.  2:7, 
S.  Tit.  1:11.  Heb.  12:1.5.  2 
Pet.  2:2,18    Rev.  13:3,14. 


[499 


A.  D.  67. 


II    TliMOTHY. 


A.  D.  67 


17  And  Mheir  word  will  eat  as  doth  a 

*  canker:  of  whom  is  ''Hymeneus  and  Phi- 
letus ; 

18  Who  '  concerning  the  truth  have 
erred,  saying,  ^  That  the  resurrection  is  past 
already;  and  ^  overthrow  the  faith  of  some. 

[Practical    Observations.] 

Note. — Timothy  was  expressly  required  to 
remind  Christians  and  ministers  of  the  import- 
ant practical  truths  before  stated:  and  to 
"charge  them"  most  solemnly,  "as  in  the  pres- 
ence of  the  Lord,"  not  to  strive  and  dispute 
about  words,  and  those  frivolous  matters  which 
the  love  of  controversy  magnified  into  import- 
ant distinctions.  These  disputes  could  answer 
no  good  purpose:  but,  on  the  contrary,  they 
tended  to  "subvert  the  hearers;"  perplexing 
them  about  empty  speculations,  feeding  their 
self-conceit  and  contempt  of  others,  and  draw- 
ing them  off  from  the  simplicity  of  faith  and 
obedience.  (Marg.  Ref.  n — r.)  Timothy  him- 
self also  must  "studiously  endeavor  to  approve 
himself  unto  God,"  in  all  his  conduct  and  min- 
istrations: he  must  bestow  pains,  that  he  might] 
perform  his  ministerial  services,  "as  a  work-i 
man"  who  knew  how  to  go  about  his  business, 
and  "needed  not  to  be  ashamed"  of  his  per- 
formances, or  afraid  of  having  them  most  ac- 
curately examined.  In  preaching  the  gospel,! 
lie  must  "rightly  divide  the  word  of  truth;"| 
;fiving  to  every  person  his  proper  portion,  ac-I 
wording  to  his  state,  character,  and  circumstan-- 
oes.  In  this  expression,  the  apostle  is  supposed 
by  some,  to  allude  to  the  skill,  used  by  the 
priests  and  Levites,  in  cutting  in  pieces  the 
victims,  and  dividing  them  according  to  the 
legal  prescriptions;  and  by  others  to  refer  to 
the  conduct  of  those,  who  carve  for  a  large 
company,  and  are  peculiarljr  careful  that  no  one 
wants  what  is  suitable  for  him.  {Marg.  Ref. 
s — X.) — To  this  conduct  Timothy  was  requir-, 
ed  to  adhere;  and  to  "avoid  the  profane  and 
vain  babblings,"  to  which  many  paid  undue 
attention:  {Note,  1  Tim.  6:20,21.)  for,  how- 
ever frivolous  they  seemed,  the  apostle  foresaw 
that  they  would  "increase,"  and  produce  "more 
ungodliness"  among  men  professing  Christiani- 
ty. For  the  words  of  such  perverters  of  the 
truth,  being  of  a  poisonous  nature,  would  im- 
perceptibly diffuse  their  noxious  influence,  till 
they  had  eaten  out  the  life  and  power  of  true  re- 
ligion; even  as  2i  gangrene,  or  a  mortification,! 
if  not  stopped,  spreads  in  the  human  body,  till  it^ 
corrupts  and  destroys  the  whole  of  it.  {Marg.  I 
lief,  y,  z.)  Of  these  vain  disputers  there  seemj 
to  have  been  various  descriptions:  but  the 
npostle  mentioned  Hymeneus  and  Philetus  in 
particular,  who  had  wandered  far  from  the  truth 
of  the  gospel:  for  they  explained  the  doctrine 
of  the  resurrection  in  a  mystical  and  allegorical 
manner;  as  if  it  meant  the  introduction  of  a 
new  dispensation,  or  some  moral  change  in 
men's  characters,  which  were  events  in  them- 
selves, or  in  respect  of  christians,  already  past; 
and  thus  they  denied  the  future  resurrection  of 

a  Nah.  3  15.  Jam.  5:3.  ' 

*  Or  (;angrtiit. 
h  t  Till).  1:20. 
c  Malt.  22:29.      1  Tim.  1:19.     6: 

lO,?l.     Hel).    3:10.      .laoj.   5: 

Xt. 
A  I  Cor.  15:  la  Col.  3:1. 
o  !4.    Malt.  15:13.     Luke    8:13. 

22:51,32.  AcU  5t39.  I  Cor.  11: 

500J 


19    1  .lohii2;19. 
f  Prov.  10:25.     Is.  14:32. 

Matt.  7:25.  Luke  6:48. 

3:10,11.  Eph.  2:20.     1 

19.  Heb.  11:10.  Rev.  '. 
5    M;,tt.    24:24.       Mark 

Rom.  8:31— 35.   9:11. 

18,19. 
t    Or,  steady.  Vi.  112:6.  12^.15 


2P:16. 

I  Cor. 
Tim.  6: 
;i:)4. 

13:22. 
Heb.  6: 


the  dead.  (Notes,  1  Cor.  15:12—19.  1  Tim. 
1 :18 — 20.)  In  this  manner  they  had  perverted 
the  faith  of  some,  and  seduced  several  into 
fatal  heresies,  who  had  once  made  a  promising 
profession  of  the  gospel.  {Marg.  Ref  a — e. — 
Notes,  Matt.  13:20,21.  2  Pet.  2:17—22.  1 
John  ^■A8,i9.)— Rightly  dividing,  &c.  (15) 
'Let  him  pass  over  nothing  that  should  be  said; 
'let  him  add  nothing  of  his  own;  let  him  muti- 
'late,  tear  in  pieces,  and  wrest  nothing:  finally, 
'let  him  diligently  consider,  what  the  hearers 
'are  capable  of  receiving,  and  what  conduces  to 
'edification.'  Beza. 

That  they  strive  not  about  words.  (14)  Mtj 
koyo/itu/Fir.  Here  only.  Aoyofutyin-  See  on  1 
Tim.  6:4.  'Est  de  vocibus  rixari,  vel  verbis 
'contendere,  aut  sententiis  tantum  pugnare, 
'non  re  ipsa.' — Not  merely  the  subject  of  the 
controversy,  but  the  fierceness  and  acrimony 
with  which  it  is  conducted,  was  intended. 
Note,  23 — 26. —  The  subverting.]  KnTo^Qocprj. 
2  Pet.  2:6.  From  xaTfxgoecpo),  Matt.  21  :12.— 
Study.  (15)  2:naduaov.  See  on  Ga/.  2:10.— 
To  snow  thyself]  ^euvioy  Txuougijout.  See 
on  Rom.  6:13. — Approved.]  Joxif^iof.  See  on 
ifoTO.  14:18.  Notes,  ^  Cor.  13 :b—\0.— That 
needeth  not  to  be  ashamed.]  .^lenaicr/viiov. 
Here  only. — Rightly  dividing.]  O^od^oTo/nevTa. 
Hereonly.— SA«n.  (16)  HeQiiguao.  Tit.  3:9. 
'Circunisiste;  ...  ut  scilicet  prohibeas  et  com- 
'primas  hsec  profana  vaniloquia.'  Leigh. — 
Will  eat  as  doth  a  canker.  (17)  'Slg  yuy/Qutnt 
vo^Tjv  fSsi. — rayyQHivn.  Hence  gangrene. 
No^Tj-  See  on  John  10:9. — Have  erred.  (18) 
Hqoxijauv.  See  on  1  Tim.  1:6. —  Overthrov\] 
ytvajQSTioui,.   Tit.  1:11.  Not  elsewhere. 

19  Nevertheless,  '"the  foundation  of  God 
^  standeth  f  sure,  •"  having  this  seal,  '  The 
Lord  knovveth  them  that  are  his:  and  "^Let 
every  one  that  nameth  the  name  of  Christ, 
I'  depart  from  iniquity. 

I  Note. — Notwithstanding  those  apostacies  and 
delusions  by  which  many  were  ruined;  it  ought 
to  be  firmly  believed,  that  "the  Foundation  of 
God  standeth  sure."  Some  have  interpreted 
'this  of  the  doctrine  of  the  resurrection,  and 
jothers  of  election:  but  Christ  himself,  or  the 
promise  of  eternal  life  to  every  one  who  be- 
lieveth  in  him,  is  doubtless  "the  Foundation  of 
God,"  which  the  apostle  meant.  {Marg.  Ref. 
f.— Notes,  Is.  28:16.  1  Cor.  3:10—15.  Eph.  2: 
|19— 22.  1  Pet.  <2:4—6.)  This  "stands  sure:" 
"the  gates  of  hell  cannot  prevail  against  it," 
inor  can  any  one  who  has  truly  built  upon  it,  be 
fatally  deceived.  {Notes,  Matt.l  :'24—^7 .  \6  -Ad. 
24:23 — 25.)  According  to  the  ancient  custom, 
of  sealing  the  foundation  stones  of  magnificent 
structures,  and  engraving  some  inscription  upon 
them;  this  mystical  Foundation  had  the  seal 
of  God,  and  a  double  inscription,  upon  it.  On 
the  one  side  it  was  engraved,  as  it  were,  for  the 
believer's  encouragement,  "The  Lord  knoweth 
them  that  are  his;"  he  knows  his  chosen:  he 
approves,  and  takes  special  care  of  those,  whom 


h  flae.  2:23.  Zecli.  3:9.  4:7—9. 
Eph.  4:30. 

i  Num.  1G:5.  Ps.  1:6.  37:18,28. 
Nah.  1:7.  Matt.  7:23.  I. like 
13:27.  John  10:14,23— 30.  13: 
18.  Rom.  f:28.  11:2.  1  Cor.  B; 
3.  Gal.  4:9.  Rev.  17:8. 

k  Num.  6:27.  Is.  G3:l9.  65:15. 
Jl,ilt.  28:19.  Alts  9: 14.     11:26. 


15:17.  Rnin.  15:9,20.  1  Cor. 
1:2.  Eph. 3:15.  Re».2:13  3:8, 
22:4. 
I  Job  28:28.  Ps.  34:14.  37:27. 
Prov.  3:7.  Rnin.  12:9.  2  Cor. 
7:1.  Eph.  4:17—22.  6:1  —  11. 
Col.3:c— 8.  Tit.  2:11  —  11.  1 
Pet.  1:13—19.  2  P.t.  1:4—10. 
3:14.  1  Johu  3:7— iO. 


A.  D.  67. 


CHAPTER  II. 


A.  D.  67. 


he  has  called,  and  who  are  his  helieving  and 
obedient  people;  he  distinguishes  the  meanest 
of  them  from  the  most  specious  hypocrites;  and 
he  will  preserve  every  one  of  them,  while  oth- 
ers are  deceived  and  perish.  (Marg.  Ref.  g — 
i.— Notes,  John  10:14—18,26—31.  Rom.  8:28 
—39.  1  Pet.  1:3— 5,)— This  is  supposed  by 
some,  to  refer  to  the  words  of  Moses,  concern- 
ing Aaron  and  himself,  in  the  rebellion  of  Ko- 
rah,  Dathan,  and  Abiram.  {Num.  16:5.^ — On 
the  other  side,  this  seal  is  engraven,  lor  the 
admonition  of  all  professed  Christians,  and  to 
mark  the  characters  and  direct  the  conduct  of 
true  believers;  "Let  every  one,  that  nameth 
the  name  of  Christ,  depart  from  iniquity." 
Thus  men  must  seek  the  assurance  of  their 
calling  and  election;  thus  they  must  evidence 
the  sincerity  of  their  faith  and  love,  and  show 
their  gratitude  for  distinguishing  grace;  thus 
they  will  best  avoid  the  snares  of  deceivers, 
and  mark  the  difference  between  themselves 
and  every  kind  of  hypocrites.  {Marg.  Ref.  k, 
I— Notes,  Prov.  16:6.  Zech.  3:9,10.  2  Pet.  1 : 
5—11.) 

Sure.]  "Steady,"  Marg.  ^legfog.  Heb.  5: 
12,14.  1  Pet.  b -.9.— Then,  that  are  his.]  Ta; 
ot'Titg  dvTii. — Depart.]  ^^Tiogtjiiu.  See  on  1 
Tim.  4:1. 

20  But  '"  in  a  great  house  there  are  not 
only  "  vessels  of  gold,  and  of  silver,  but 
also  of  wood,  and  of  earth;  "and  some  to 
honor,  and  some  to  dishonor. 

21  If  a  man  therefore  p  purge  himself 
from  these,  he  shall  be  ^  a  vessel  unto 
honor,  sanctified  and  ■■  meet  for  the  Mas- 
ter's use,  and  '  prepared  unto  every  good 
work. 

22  '  Flee  also  "  youthful  lusts;  but "  fol- 
low righteousness,  faith,  >'  charity,  ^  peace 
with  them  that  *  call  on  the  Lord  out  of  a 
pure  heart. 

Note. — Still  further  to  show,  that  the  here- 
sies and  apostacies  of  many  professed  Chris- 
tians, were  entirely  consistent  with  the  engage- 
ments of  God  by  his  covenant  to  true  believers; 
the  apostle  observed,  that  in  a  great  house,  the 
habitation  of  some  wealthy  person,  there  Avere 
not  only  "vessels  of  gold  and  of  silver,"  but 
others  of  baser  materials;  the  former  for  honor- 
able, and  the  other  for  meaner  uses.  {Marg, 
Ref.  m—o.— Note,  Rom.  9:22,23.)  In  like  man- 
ner, in  the  visible  church,  not  only  true  Chris- 
tians and  faithful  ministers  were  found,  as  will- 
ing instruments  in  the  honorable  work  of  glo- 
rifying God,  and  promoting  the  good  of  men; 
but  persons  also  of  a  different  character,  whose 
hypocrisy  and  iniquity  were-  over-ruled,  con- 
trary to  their  intentions,  to  fulfil  his  righteous 


m  1  Cor.  3:9,16,17.     Eph.    2:22. 

1  Tim.  3:15.     Hcb.  3.2—6.     1 

Fet.  2:5. 
D  Ex.  27  3.  E/ra  1:6.  6:5.  Lam. 

4:2.  Dan.  5:2.  2  Cor.  4:7. 
o  Koni.  921—23. 
p  Ps.    119:9.     Is.    1:25.      52:11. 

Mai.  3:3.    1  Cor.  5:7.  2  Cor.  7: 

1.   1  re(.  1:22.   I  John  3:3. 
<\  20.  1  Pel.  1:7. 
r  Arts  9:15. 

s  3:17.   Eph.  2:10.    Tit.  3:1,8,14. 
t  Prov.  6:5.      lCor.6:18.    10:14. 

I  Tim.  6:11. 
u  Ps.  119:9.  Ee.  11:9.    1  Fet  2: 

11. 


X  See   on    1  Tim.  4:12.   6:11.-3 

John  II. 
y  See  on  1  Cor.  14:1. 
I  Rom.  14:17,19.   15:.V'-     1  Cor 

1:10.    Hck  12:14.     1  Pel.  3:11. 
a  1  Chr.  29:17,18.     Ps.  17:1.  C6: 

18,19.     Prov.    15:8. — See  on  i 

Tim.  2:8. 
b  See  on  14,16.  1  Tim.  6:4,5. 
c  Deul.  34:5.    Jo«h.  1:1.    2  Chr. 

24:6.    Dan.  6:20.    1  Tim.  6:11. 

Til.  1:1.  Jam.  1:1. 
d  Mall.  12:19.    AcU  15:2.  2  Cor. 

10:4.   Phil.  2:3,14.    1  Tim.  3:3. 

Til.  1:7.  Jam. 1:19,20.  Judc3. 
e  John  6:52.     AcU   7:26.     23:9. 


purposes,  though  to  their  own  ruin  and  "ever- 
lasting contempt."  {Notes,  Matt.  13:24—30,36 
—43,47—50.  22:11—14.  25:1—4.  JoAn  15:2,6 
—8.  1  Cor.  11:17—22.  1  JoA?!  2:18,19.)  Ifthen 
any  man,  but  especially  a  minister  of  the  gos- 
pel, carefully  "purified  himself  from  these" 
evil  things,  and  simply  adhered  to  the  truth  and 
will  of  God;  he  would  be  "a  vessel  of  honor, 
sanctified  and  prepared"  for  the  service  oi' 
Christ,  and  ready  to  be  his  willing  instrument 
"in  every  good  work."  {Marg.  Ref.  p — s.)  The 
apostle  therefore  warned  Timothy,  not  only  to 
avoid  false  doctrines,  but  "to  flee  youthful 
lusts:"  both  the  sensual  indulgences,  to  which 
young  persons  are  most  liable;  and  also  those 
impetuous  passions,  that  rashness  and  love  of 
novelty  or  controversy,  and  that  desire  of  be- 
ing distinguished,  to  which  they  are  equally 
propense.  And  he  exhorted  him  to  pursue 
every  holy  temper,  and  diligently  to  practise 
every  good  thing  himself,  as  well  as  to  inculcate 
them  on  others :  especially  to  "follow  after  peace 
with  all  those,  who  called  on  the  Lord  out  of 
a  pure  heart,"  or  in  sincere  faith  and  love;  not- 
withstanding their  infirmities,  and  mistakes  in 
matters  of  inferior  consequence.  {Marg.  Ref. 
t — a.) 

Of  wood.  (20)  Ivhru.  Rev.  9  ■.'20. —  Of 
earth.]  (JniQuxiru.  See  on  2  Cor.  4:7. — Purge. 
(21)  Exxuif^itoTj.  1  Cor,  5:7. — From  these.] 
.^Tjo  inToif.  Namely  the  evil  things  mentioned 
in  the  preceding  verses,  14 — 17. — Meet  for  the 
Master^suse.]  Eir/oticovi(i}Sfanoj7].A:\\.  Phil- 
em.  1 1.  Xc>/goc,  JVio/f.'ll  :30.  Eph.A.^'i.-Youth- 
ful.  {'2.2)  NcMTeQixug.  Hereonly.  FromJ'foc,o 
youth.  jYFuni-Qog,  1  Tim  5:2,11. — Call  on, 
&c.]  Enixuhiuei'itn'  jov  Kvc'Of.  Jlcts  'H.'il.  9: 
14.  Rom.  10:12—14,  1  Cor.  1:2.— Out  of  a 
pure  heart.]  Ex  X(tx)^uQag  xugdiug.  1 :3.  1 
Tim.  1:5.  Note,  Matt.  5:8. 

23  But  ^  foolish  and  unlearned  questions 
avoid,  knowing  that  they  do  gender  strifes; 

24  And  "  the  servant  of  the  Lord  ''  must 
not  ^strive;  'but  be  gentle  imto  all  men., 
^  apt  to  teach,  *  patient, 

25  ''  In  meekness  '  instructing  those  that 
oppose  themselves;  ^  if  God,  '  peradven- 
ture,  will  give  them  "'  repentance  to  the 
acknowledging  of  the  truth; 

26  And  that  they  may  f  recover  them- 
selves "  out  of  the  snare  of  the  devil,  °  who 
are  |  taken  captive  by  him  i*  at  his  will. 

Note. — The  apostle  saw  it  necessary  again 
to  caution  his  beloved  Timothy,  against  "fool- 
ish and  unlearned  questions:"  such  curious, 
j)resumptuous,  or  useless  questions,  as  often 
appear  to  spring  from  a  depth  of  discernment, 
reflection,  and  erudition;  but  which  in  fact  are 


I., in.  4.2.  (Jr. 
t  Is.  40: 1 1 .    2  Cor.  10: 1 .    Gal.  5: 

22.    iThes.  2:7.  Til. 3:2.  Jam. 

3:17.   1  Pel.  .'5:8. 
g   1  Tim.  3:2.  TiL  1:9. 
*  Or.    forbecring.       Eph. 

rol.  3:13. 
h  Mall.  11:29.    Gal.  6:1.    1 

6:11.  I   Pel.  3:15. 
i    Jer.     13:15—17.       26:12- 

John  5:34.  Ads  23,4ic. 
k  Jer.    31:18,19,33.      E/., 

36:26,31.  Zcch.  12: 10. 

31.   11:18.    Jam.  1:17. 

5:16. 
1  Acti  8:22.  1  Tim.  2:4. 


4:2. 


Tim. 


-15. 

.  11:19. 
AcU  5: 
1  John 


m  3:7.  Mall.  21:32.    Mark  1:3,4, 

15.  Atls2:38.  20:21. 
t  V,r.  awake.  Luke  15: 17.   1  Cor. 

15:34.   Eph.  5:14. 
n  Ps.  124:7.    Is.  8:15.  28:13.  AcU 

26:18.    2  Cor.  2:11.     Col.  1:1.% 

2  Thes.  2:9—12.     1    Tim.  3:7. 

6:9,10.  Rev.  12:9.  20:2,3. 
o   Is.    42:6,7.     49:25,26.     53:12. 

Mall.  12:28,29.  Luke  11:21,22. 

2  Pel.  2:1^-20. 
J  Gr.  (aiten  u/ii>c. 
p  Joh  1:12.  2:6.    Luke  22:31,32. 

John  13:2,27.  AcU  5.3.  1  Tim. 

1:20. 


[501 


A.  D.  67. 


IT.  TIMOTHY. 


A.  D.  67. 


suggested  by  folly,  and  a  want  of  solid  acquaint- 
ance with  the  majesty  of  God,  with  man's  true 
condition  and  character,  and  with  other  suh- 
jects  of  the  highest  importance.  For  these 
questions,  which  different  persons  would  an- 
i^v/er  in  contrary  ways,  would  "engender" 
fierce  and  hostile  contests,  among  proud  and 
obstinate  disputants  which  would  be  managed 
with  such  acrimony  and  mutual  revilings,  or 
even  injuries,  that  they  might  be  called  "fight- 
ings." (Note,  Tit.  3:9.)— But,  whatever  Jew- 
ish or  Gentile  disputersdid,  "the  servant  of  the 
Lord  must  not  strive"  in  this  manner,  or  with 
such  weapons.  {Note,  2  Cor.  10:1 — 6.)  On  the 
contrary,  he  must  be  gentle  in  his  address  and 
conduct  to  all  men,  even  to  the  most  virulent 
and  unreasonable  opposers  or  perverters  of  the 
truth:  he  must  be  "apt"  and  ready  to  instruct 
men  in  the  doctrines  of  Christ,  with  clear  ex- 
planations, cool  discussions,  conclusive  argu- 
ments and  testimonies,  pertinent  illustrations, 
and  kind  language:  at  the  same  time  he  musti 
j)atiently  bear  reviling,  ridicule,  cruel  mock-: 
ings  and  other  ill  usage,  without  recrimination 
or  resentment.  {Mar^.  Ref.  b — g.)  Thus  in  a 
meek,  dispassionate,  forbearing,  and  forgiving! 
temper,  he  must  continue  to  "instruct  such  as; 
oppose  themselves,"  however  perverse  and  ob-i 
stinate  they  are,  provided  they  are  willing  to] 
attend  on  the  Avord;  still  hoping  that  "God,' 
peradventure,  will  give  them  repentance.": 
This  maybe  sometimes  the  case,  even  in  re-^ 
sppct  of  such  as  are  at  present  most  obstinate' 
and  contumacious;  and  then  they  will  humbly 
receive  and  profess  the  truth,  and  de|)en(l  on 
»he  mercy  and  grace  of  God  in  Christ,  for  par-; 
don,  assistance,  and  deliverance.  (Mm-g.  lief,  h  i 
— m.)  And  shtmld  this  take  place,  the  servant 
of  God  would  reflect  with  remorse  on  the| 
sharpness  which  he  had  shown  towards  those,: 
whorn  the  Lord  had  mercifully  borne  with,' 
notwithstanding  their  provocations.  He  ought, ! 
therefore,  rather  to  hope  and  wait  for  their 
coming  to  themselves,  "awaking  as  from  sleep,"  | 
or  recovering  as  men  from  intoxication;  and  soj 
"escaping  the  snare  of  the  devil,"  in  which  he 
had  entangled  them,  by  his  artful  devices  andj 
suitable  temptations,  even  as  fowlers  draw  the 
birds  into  a  fatal  snare.  That  so  they  might' 
"recover"  their  liberty;  though  they  had  been 
taken  captive  by  Satan,  as  prisoners  are  after 
a  battle,  who  may  be  disposed  of  at  the  victor's 
will;  being  consigned  to  death,  to  chains,  or  to 
slavery,  as  he  pleases.  For  such  men  would 
remain  entirely  in  the  power  of  Satan;  unless 
God  should  mercifully  please  "to  give  them  re- 
))entance,"  and  so  'effect  their  deliverance. 
{Mayer,  Ref.  n— p.) 

Unlearned.  (23)  .^rruiSevTo:,  untutored,  or 
rnulij^cAphned;  not  educated  in  the  school  of 
Uirist.  Here  only.  From  a,  priv.  and  TjuiSnu, 

ll  ^  v*!""  ^-^P^'  ^■^-  ^°'-'  ~  P^^-  3:14—16. 
r-,"}y-i  Jf"Q"nH.  See  on  Luke  14:18.— 
■^•'Y'-'-i  ^^"X";,Jightings.  2  Cor.  7 :5.    Tit.  3: 

'■.„',rr;-     ,"•  ^'"''"""^""'   See  on  14.    'Verbo- 
M  m /irjpfiones.'  Leigh.-S;Ht,e.    (24)    M.. 

See  on     1    ijm.  3:2. — Pafi^nt  l     j,.rt 

"Fnrlifirinrr  "      M  ^"■^^(^nt.]     ylif  ^iy.uxor. 

l<orbearmg  JWarg-.  Here  only.  From  «,'f. 
iT'lt^^lf""!'  '""^  "'""-  elil.-Instruct. 
502]  ^^""^^*^<"""-    2  Cor.  6:9.  .^na^Se,. 


to;-  See  on  23. —  Those  that  oppose  theinselves.] 
Tfic  uvTidiuTid^efist'is;.  Here  only. — If ...  per- 
adventure.] MijnoTe.  Johnl:'i6. — Gen.  25:39. 
27:12.  Jo6l:5.  Prov.  23:9.  Sept.— Recover. 
{1Q)  Jvuvinfji.oaiv.  Here  onl\r.  'Recover  sanity 
of  mind.'  Leigh.  (iVo<e,  Lw/:e  15:17— 19.) — 
Taken  captive.]  Eiinyoijittvoi.  Luke  5:10. — 
2  C'A»*.  25:12.  Sept.  Com\^.  of  Ctoor,  an  animal, 
and  uyoevbt,  to  hunt,  Mark  12:13. 

PRACTICAL  OBSERVATIONS. 
V.  1—13. 

Both  the  falls  of  some,  and  the  good  exam- 
ples of  others,  should  excite  us  to  "he  strong 
in  the  grace  of  Christ"  and  zealous  in  his  cause. 
^None  ought  to  be  chosen  or  ai)pointed  to  the 
sacred  ministry,  who  are  not  "faithful  men, 
and  able  to  instruct  others  also:"  and  all  con- 
cerned in  this  most  important  trust  should  be 
careful,  to  whom  they  commit  the  "stewardship 
of  the  mysteries  of  Christ:"  for  if  they  wilfully, 
negligently,  or  partially  choose  or  ordain  im- 
proper persons;  they  will  be  condemned  for  it 
"before  many  witnesses,"  however  they  here 
concealed  their  motives  or  excused  their  con- 
duct. {Note,  1  Tim.  5:21,22.)— "The  good 
soldier  of  Christ"  must  be  ready  at  his  Captain's 
word,  to  venture  into  the  most  perilous  situa- 
tions, and  to  endure  the  most  extreme  hard- 
ships. He  ought  therefore  to  be  self-denying 
and  courageous;  one  who  loves  his  Leader,  and 
is  very  zealous  in  his  cause;  and  who  firndy 
believes  that  he  can  make  up  all  losses  to  him, 
even  the  loss  of  his  life,  which  no  other  prince 
or  general  can  do  for  his  soldiers.  It  is  highly 
desirable  that  those,  who  are  engaged  in  this 
"holy  warfare,"  should  be  exempted  from  the 
necessity  of  attending  to  secular  business:  but 
all,  who  would  please  their  Lord,  must  avoid 
whatever  is  not  absolutely  necessary,  and  every 
thing  which  is  "entangling," — While  numbers 
wholly  disregard  these  rules;  some,  who  are 
active,  and  seem  "to  strive  for  the  mastery," 
are  not  careful  to  "strive  lawfully:"  for  they 
either  spend  their  zeal  about  outward  forms, 
human  inventions,  and  doubtful  disputations; 
or  they  use  unsanctified  weapons,  furnished  by 
bigotry  and  resentment;  or  those  which  involve 
a  measure  of  duplicity  and  dissimulation. — We 
should  also  labor  in  patience  and  hope,  assured 
"that  in  due  season  we  shall  reap,  if  we  faint 
not,"  without  vainly  expecting  to  receive  our 
reward,  till  we  have  given  proof  of  our  perse- 
vering diligence.  {Note.  Gal.  6:6 — 10.) — In 
all  our  hardships,  conflicts,  and  temptations, 
we  must  "remember  the  Lord  Jesus,"  and  med- 
itate daily  on  his  sufferings,  his  resurrection, 
and  his  subsequent  glory.  Thus  avc  shall 
learn  to  expect  trials,  and  be  the  less  disquieted 
"if  we  suffer  trouble  as  evil-doers,  even  unto 
bonds;"  knowing  that  no  power  can  bind  the 
word  of  God,  or  prevent  the  success  of  the' 
gospel,  when  he  sees  good  to  prosper  it.  And, 
if  "the  mind  of  Christ"  be  in  us,  we  shall  be 
willing  "to  endure  all  things  for  the  elect's 
sake,"  and  to  promote  the  salvation  and  eter- 
nal glory  of  those  chosen  ones,  \'ot  whom  Christ 
willingly  laid  down  his  life.  {Notes,  John  10: 
14—18.  11:49—53,  Rom.  5:6—10.  Phil.  2:3 
—8.  Heb.  12:2,3.)  "It  is  a  faithful  saying," 
that  if  we  be  thus  "dead  with  Christ,  we  shall 
also  live  with  him;  if  we  suffer,  we  shall  also 
i reign  with  him."     But  he  will  deny  before  his 


A.  D.  67. 


CHAPTER  III. 


A.  D.  67. 


Father's  throne,  those  who  deny  him  before 
men;  and  liis  truth  as  much  ensures  the  unbe- 
liever's condemnation,  as  the  beHever's  salva- 
tion; for  "he  cannot  deny  himself;"  and  "heav- 
en and  earth  shall  pass  away,  but  his  words 
shall  not  pass  away,"  (Note,'Matt.  24:32—35. 
r.  O.  29—35.) 

V.  14—18. 

Ministers  must  "charge"  their  flocks  "before 
the  Lord,"  Avith  great  solemnity  and  earnest- 
ness, "not  to  strive  about  words,"  or  the  Shib- 
boleths of  a  party;  (Note,  Judg.  12:1—7.) 
which  tend  to  no  profit,  but  rather  "to  the  sub- 
verting of  the  hearers."  In  performing  this 
part  of  our  duty,  we  shall  be  likely  to  give 
much  offence:  for  eager  controversy  is  exceed- 
ingly agreeable  to  the  vitiated  taste  of  the  car- 
nal mind,  which  ioaths  plain  practical  instruc- 
tion. We  should  therefore  "study  to  show  our- 
selves approved  unto  God,"  and  to  obtain  his 
seal  to  our  ministry:  we  should  bestow  pains 
10  become  skilful,  as  well  as  faithful  preachers; 
"workmen  that  need  not  be  ashamed;"  instruc- 
ters,  who  "know  how  rightly  to  divide  the 
word  of  truth,"  and  to  give  every  man  the 
portion  which  belongs  to  him,  with  close  appli- 
cation to  his  heart  and  conscience.  (Note,  Matt. 
24:45 — 51.)  This  will  lead  us  to  a  distance 
from  "profane  and  vain  babblings,  which  con- 
tinually increase  to  more  ungodliness:"  for  many 
a  specious  error  is  allowed,  without  notice, 
to  be  privily  brought  in  among  professed  Chris- 
tians, which  gradually  eats  like  a  gangrene,  and 
destroys  "the  power  of  godliness"  in  an  imper- 
ceptihie  manner,  (Notes,  1  Cor.  15:31 — 34. 
Gal.  2:1—5.  5:7—12.  ^  Pet.  2:1— 3.)— Scarce- 
ly any  thing  has  done  more  mischief  within 
the  church,  and  among  those  who  retain  a  re- 
gard for  the  scriptures,  than  the  manner  of 
"Hymeneus  and  Phiictus,"  in  allegorizing  away 
its  plain  doctrines  and  precepts,  and  so  causing 
them  to  evaporate  in  some  visionary  mystical 
notion.  This  some  call  spiritualizing ;  but  it 
well  answers  the  purpose  of  deceivers,  though 
often  used  by  well  meaning  injudicious  persons. 
It  excites  the  wonder  of  the  ignorant,  and  the 
disgust  of  rational  men:  and  thus  it  takes  off 
the  one  from  the  substantial  part  of  religion,  to 
amuse  themselves  with  fancies;  and  it  increases 
the  prejudices  of  the  other  against  evangelical 
truth.  Nothing  can  be  so  crude,  so  foolish,  or 
so  evidently  erroneous,  but  it  will  subvert  the 
temporary  faith  of  some  professors  of  the 
gospel:  for  of  all  the  numberless  delusions, 
which  have  been  or  may  be  invented,  there  is 
not  one,  but  is  more  congenial  to  the  pride  and 
lusts  of  men,  than  the  simple  truths  of^the  holy 
scriptures,  (Note,  John  S -.41 — 47,) 
V.  19—26, 

Amidst  all  heresies,  schisms,  and  apostacies, 
"the  Foundation  of  the  Lord  standeth  sure," 
Secure  and  happy  are  they  who  build  on  it  by 
an  obedient  faith!  He  knows  them  as  his  own 
people;  and  they  may  know  this  of  themselves, 
by  diligent  care  to  "depart  from  iniquity,"  and 
to  honor  the  name  of  Christ  in  a  holy  conver- 
sation. These  are  the  "vessels  of  gold  and  sil- 
ver," which  the  Lord  has  "before  prepared  unto 
glory,"  whom  he  has  "sanctified  and  made 
nieeit  for  his  own  use,  and  ready  for  every  good 
work:"    and   when  "the  vessels  of  dishonor" 


«  (}pn.  49:1.  Is.  2;2.  .ler.  4S:47. 
4'V39.  K7..  3!!:16.  Dan.  10: l4. 
IltM.  3:5.  Mic.  4:1.  iTim.  4:1. 


1  John  2:18.  Judt 


shall  be  consigned  to  destruction,  these  will  be 
"filled  with  all  the  fulness  of  God."  Let  U3 
then  in  dependence  on  the  promises  of  God, 
and  diligent  attendance  on  every  means  of 
grace,  "cleanse  ourselves  from  all  filtliiness  of 
fiesh  and  spirit:"  let  young  Christians  and  min- 
isters "flee  youthful  lusts:"  let  all  "follow  after 
righteousness,  faith,  love,  peace,  with  all  them 
that  call  on  the  Lord  out  of  a  pure  heart:" 
and  let  t!ie  frequent  repetitions  of  the  apostle 
teach  us  the  immense  importance  of  avoiding 
foolish,  curious,  and  frivolous  questions,  and 
whatever  can  produce  strifes  and  angry  contro- 
versies. Alas!  how  little  it  has  been  remem- 
bered, that  "the  servant  of  the  Lord  must  not 
strive,  but  be  gentle  towards  all  men,  apt  to 
teach,  patient!"  Numbers  seem  to  think  that 
the  reverse  should  be  his  character  and  con- 
duct; and  that  zeal  for  doctrinal  truths  is  in- 
compatible with  gentleness,  meekness,  patience, 
and  love.  This  predilection  fu"  controversy, 
both  in  teachers  and  hearers  of  the  gospel,  is 
one  grand  hindrance  to  our  "recovering  sinners 
out  of  the  snare  of  the  devil;"  for  to  exasjjer- 
ate  opposcrs  is  by  no  means  the  way  to  con- 
vince them, — The  artful  enemy  of  our  soula 
knows  how  to  bait  his  hook  and  spread  his  net 
for  men,  according  to  their  different  tastes, 
humors,  and  situations.  He  conceals  the  dan- 
ger, and  allures  them  with  the  prosjiect  of 
honor,  gain,  or  pleasure.  They  do  not  sus- 
pect the  deception,  till  they  have  swallowed  the 
bait,  or  are  caught  in  the  net:  then  they  are 
"taken  caj)tive  by  him  at  his  will;"  and  they 
sometimes  appear  under  a  kind  of  necessity  of 
proceeding  in  their  ruinous  courses.  Yet,  some 
are  "recovered  out  of  the  snare:"  for  when 
"God  gives  them  repentance,"  they  come  to 
themselves,  they  "acknowledge  the  truth,"  they 
confess  their  guilt:  they  cry  for  mercy  and  de- 
liverance, they  obtain  pardon  and  grace;  the^" 
are  set  at  liberty  and  "walk  in  newness  of  life;" 
and  Satan  can  never  more  regain  his  dominioEi 
over  them.  (Notes  and  P.  0.  Luke  15:11 — 
24,)  There  is  no  "peradventure,"  in  respect  of 
the  readiness  of  God  to  pardon  those  who  do 
repent;  but  we  cannot  tell  whether  he  will.  , 
"give  repentance"  to  those,  who  still  continue 
to  oppose  his  will:  yet,  as  he  sometimes  grants 
it  even  to  the  most  obstinate  of  his  enemies,  it 
is  our  duty  to  hope  and  pray  for  them,  and  "in 
meekness  to  instruct  them,"  as  long  as  we  have 
the  opportunity.  And  if  any  feel  themselves 
"taken  captive  by  Satan,"  and  long  for  deliv- 
erance; let  them  remember,  that  they  can  never 
"recover  themselves  out  of  the  snare  of  the 
devil,"  except  by  "acknowledging  the  truth  of 
God"  in  the  gospel,  that  this  they  never  can 
do  without  repentance;  that  repentance  is  the  ^ 
gift  of  God;  and  finally,  that  they  must  ask  it 
of  him  by  earnest,  persevering  prayer. 

CHAP.  UL 

The  apnstle  foieleU  jjricvoin  lintii »,  "in  (he  Ia-(  dnys."  Ihiniigh  the 
alnicions  wickeihifss  of  those,  uho  would  lel.iiii  '  iho  Tim  in.  ivilhuiit 
the  power  of  godliness,"  1 — 5;  iiiid  Ihe  devices  and  oppo»iti(*n, 
of  false  tcaclieri,  G — 9.  lie  propo«<-s  his  own  example  (u  liiiiotliy, 
lO — 13;  exhoriiiii;  him  lo  ronlinue  in  the  faith.  4:  and  showing  the 
exce.lieiicy,  authority.  :ind  suP.iciency  "f  Ihe  sacred  sciiptures  which 
Timolhy  hid  known  fioni  hi)  youth,  IS — 17. 

THIS  know  also,  that  "  in  the  last  days 
''  perilous  times  sliall  come. 


1.   U.n.  7;t,2l)— 25.     8:R— 14.    1 1:  j       —12.    iTini.  4:1— 3.     Ker.  8- 
36—45.  12:1,7,11.    2  Then.  23  |      —17; 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  G7. 


2  For  men  shall  be  '^  lovers  of  their 
own  selves,  "^  covetous,  ''boasters,  'proud, 
K  blasphemers,  *•  disobedient  to  parents, 
unthankful,  unholy, 

3  Without  '  natural  afTection,  ^  truce- 
breakers,  *  false  accusers,  '  incontinent, 
""  fierce,  "  despisers  of  those  that  are  good, 

4  °  Traitors,  heady,  p  high-minded, 
•J  lovers  of  pleasures  more  than  lovers  of 
God; 

5  Having  ^  a  form  of  godliness,  but 
denying  the  power  thereof:  "  from  such  turn 
away. 

Note. — The  apostle  foresaw,  and  foretold  to 
Timothy,  and  so  to  the  church  in  that  and  in 
all  future  generations,  that  "in  the  last  days," 
or  under  the  Christian  dispensation,  chiefly  in 
the  latter  ages,  "perilous"  or  grievous  times 
would  arrive;  in  which  it  would  be  extremely 
difficult  for  Christians  to  escape  the  contagion 
of  bad  examples  and  corrupt  principles;  or  for 
ministers  to  preach  the  unadulterated  truth  of 
the  gospel;  and  in  which  those  who  retained 
their  integrity  would  be  exposed  to  the  hatred 
and  persecution  of  their  professed  brethren. 
(Marg.  Ref.  h.— Notes,  Is.  66:5,6.  Rev.  11:7 
—12.  13:5—17.  17:6.)  For,  while  the  love  of 
Christ,  of  one  another,  and  of  all  men,  distin- 
guished real  Christians;  a  race  of  nominal 
Christians  was  about  to  arise,  who  would  in 
general  "bf*  '  jvers  of  their  own  selves,"  in  a 
carnal,  inordinate,  and  exclusive  manner;  being 
"covetous"  and  greedy  in  getting  and  keeping 
wealth  at  any  rate,  and  idolatrously  trusting  in 
it.  They  would  be  vain-glorious  "boasters," 
and  "proud"of  their  genius,  learning,  sagacity, 
and  supposed  merits  :  "blasphemers"  of  the 
perfections,  truths,  and  ways  of  God;  "disobe- 
dient to  parents;"  "ungrateful"  to  God,  and 
to  earthly  benefactors;  "unholy"  and  profane; 
destitute  of  "natural  affection"  to  parents,  or 
"children;"  "truce-breakers,"  ready  to  violate 
promises  and  covenants,  being  unfaithful  to 
every  trust  reposed  in  them;  "false  accusers  of 
others,"  in  order  to  find  a  pretence  for  perse- 
cuting them;  given  up  to  the  excessive  indul- 
gence of  their  appetites:  "fierce"  and  savage 
in  their  tempers;  not  loving,  but  "despising, 
good  men"  and  good  things;  "betrayers"  of 
those  who  trusted  them;  of  a  seditious  and  tur- 
bulent spirit  respecting  rulers;  rash  and  impet- 
uous; "high-minded;"  haughty  and  imperious; 
and  lovers  of  sensual  or  dissipated  "pleasures, 
rather  than  lovers  of  God,"  delighting  in  these 
gratifications,  and  not  in  the  Lord  and  his  holy 
Bervice.  {Marg.  Ref.  c— q.)  Yet,  along  with 
all  these  hateful  vices,  they  would  retain  "tne 
form  of  godliness,"  professing  Christianity,  at- 
tending on  sacred  ordinances,  and  appearing  to 
be  religious:  while  they  renounced  "the  power 
ot  godliness;"  and  at  least  practically  denied, 
thatit  ought  to  have  any  sanctifying  influence 


de  II, 


•  tuM^-  '^■-  '— ''•  2  Cor.  5: 15. 

Phil.  2:21.  .lam.  2:8. 
4  Luke  12:1.5.     Uoni.  1:29     Col 

3:5.  2  Pel.  2:3.14.1.5.    Jud< 

16.  Rev.  1R:12.I3. 
e  Ps.  10:3.  49:fi.  52:1.  Is.  10:15. 

Ac's  5:36.     Rnin.  1:30.     1118 

2The5.  2:4.  .lain.  4:16.  2  Pel. 

2:16.  .Iiide  IP. 
fPr(>v.6:17.     1*1111.6:4.    Jam. 


504] 


4:6.  1  Pet.  5:5. 
g  nan.  7:25.   11:36.   1  Tim.  1:20. 

2  I'et.  2:12.  Jude  10.  Rev.  13: 

1.5,6.    16:9,11,21. 
h    Malt.    15:6.        Mark   7:11,12. 

Roin.  1:30. 
i  Matt.  10:21.  Rom.  1:31. 
K  2  Sam   21:1—3.    Ps.  i5:4.  Ez 

'7:15— |fl._K.,m.  ;..3l.  G,.. 
<->r,     m.kc-batci.     Matt.     4:1. 


on  their  affections,  tempers,  and  conduct. 
(Marg.  Ref.  r,  s.)  From  persons  of  thij  char- 
acter Timothy  was  directed  "to  turn  away," 
and  to  have  no  fellowship  with  them. — We 
need  not  suppose,  that  the  same  individuals 
would  answer  to  every  part  of  this  description; 
but  men  would  arise,  called  Christians,  who 
would  be  guilty  of  these  vices;  some  being 
more  notorious  in  one  way,  and  some  in  anoth- 
er, even  as  the  heathens  were,  and  differing 
from  them  only  in  name.  {Note,  Rom.  1 :28 — 
32.) — Such  persons  have  always  been  found 
within  the  visible  church,  in  every  place,  and 
through  all  succeeding  ages  hitherto;  and  some 
even  among  those  who  have  most  zealously 
contended  for  the  peculiar  doctrines  of  the  gos- 
pel. Many  such  were  soon  perceived  in  the 
primitive  church;  but  things  grew  "worse  and 
worse"  (13),  till  the  grand  anti-christian  apos- 
tacy  was  produced.  The  selfishness,  enormous 
covetousness,  "high  swelling  words  of  vanity," 
and  blasphemous  claims  and  titles  of  the  church 
of  Rome,  have  generally  been  supposed  to  be 
pointed  at,  in  an  especial  manner.  {Notes,  2 
Thes.  2:3—12.)  The  practice  of  that  church 
in  counselling  children  to  "disobey  their  pa- 
rents," and  parents  to  withdraw  their  natural 
affection  from  their  children,  in  order  the  more 
readily  to  replenish  religious  houses  with  monks 
and  nuns;  their  disregard  of  the  most  solemn 
leagues  and  covenants,  and  want  of  all  faith 
and  mercy  towards  those  whom  they  falsely 
accused  of  heresy;  their  enmity  against  true 
Christians;  the  licentiousness  countenanced  by 
indulgences  and  dispensations;  their  fierce  per- 
secutions; their  arrogant  conduct  towards 
princes  and  emperors,  have  certainly  exceeded 
every  other  corruption  of  Christianity  which 
has  yet  appeared  :  nevertheless,  they  have 
always  maintained,  and  been  very  exact  and 
pompous  in  their  "form  of  godliness." — It  is 
self-evident,  that  the  apostle  foretells  what  the 
state  of  tilings  would  be  in  the  visible  church, 
and  among  the  professors  and  ministers  of  Chris- 
tianity. No  doubt,  the  Jews,  just  before  the 
destruction  of  Jerusalem,  answered  in  many 
things  to  the  description  iiere  given;  and  so  do 
numbers  of  nominal  protestant  Cbristians  at 
this  day.  There  was,  however,  no  occasion  to 
warn  Timothy  to  "turn  away  from"  persecut- 
ing Jews;  but  "the  mystery  of  iniquity  was 
already  working,"  and  it  was  necessary  fur 
faithful  ministers  to  protest  against  it,  in  the 
most  decided  manner.  {Notes,  Matt.  10:21,22. 
24:9—14,  Acts  20:29— 31.)— Lasf  days.  (1) 
Marg.  Ref.  a. —  Without  natural  affection. 
(3)  'The  Roman  clergy,  being  forbidden  to 
'marry,  can  neither  have  wives  nor  children 
'openly  :  so  they  are  without  the  affections 
'natural  to  mankind;  at  least  they  dare  not 
'avow  them.'     Macknight.  {Note,  1  Tim.  4:1 

Perilous.  (1)  XalBnoi.  Matt.  8:28,  Noxtns, 
gravis,  periculosus.  Not  elsewhere. — Lovers 
of  their  own  selves.    (2)   'I'duvxai.  Here  only. 


John  6:70.— >'ee  on   1   Tim.  3: 

11.  Tit.  2:3.  Jll  in  Gr. 
1  1  Cor.  7:5,9.    2  Pet.2:l4,l9.  3: 

3.  Jude  16,18. 
m  Gen.    49:7.     Dan.    «:23.    Uev. 

13:15,17.   16:6.    17.6. 
n  Ps.  22:6.  Is.  53:3.  60:14.  Luke 

10:16.16:14.   1  Thes.  4: C.  Jain. 

2:6. 
o  2  Pet.  2:10.  Jude  8,a 


p  Kom.  11:20.  1  Tim.  6:17. 

q  Knm.  16:18.     Phil.  3:18,19.     1 

Tiin.  5:6.  2  Pet.  2:14.15. 
r  Is.  29:13.  4n:l,2.  58;  I— 3.   V.t. 

33:30—32.    Matt.  7:15.  23  27, 

28.  Rom.  2:20—24.     1  Tiiu.  A 

8.  Tit    1:16. 
s  2- 16.23.    Rom.  16- 17,18.    K|'b. 

4:14.      2   Thos.  .i:6,I4.     I  T.in. 

6:5.  Tit.  3.10.    2  John  10— ll^. 


A.  D.  67. 


CHAPTER  III. 


A.  D.  67. 


— Covetous.l  fl'ihtQyvQoi.  See  on  LuA:e  16:14. 
— Boasters.]  jllu'^ioveg.  See  on  i?om.  1 : 30. — 
Proud.']  '  Yneoijquroi.  See  on  Bom.  1:30. — 
TJnthanhful.]  ^^xunt::oi.  See  on  Luke  6:3b. — 
Truce-breakers.  (3)  ^anordoi.  Rom.  1:31. — 
False  accusers.]  /Iimtjn'kni.  1  Ttm.  3:11.  Tit. 
2:3.  {Note,  1  Tim.  3:8—13.)  The  persons 
intended  are  the  ministers,  and  as  it  w^re  the 
mouth  of  the  grand  "accuser  of  the  brethren," 
and  the  successors  of  the  traitor  .Judas.  {Notes, 
John  6:66— 71.  Rev.  12:7—12.) — Traitors. 
(4)  lloodoiui.  Luke  6:\6.  Jlctsl:b1.  Like 
Judas,  or  the  i^ersecnting  Jews. — Heady.] 
y/(jo;7f Tf (c,  rash,  impetuous.  Acts  19:36. — 
Lovers,  &c.]  'luXijSoioi  fntlXoti'  t/  q-iloitfot. 
"Lovers  of  pleasures,  rather  than  lovers  of 
God."  The  persons  intended  idolized  pleasure, 
devoting  themselves  to  it,  instead  of  God. — 
Form.  (5)  Mooqpbiaii'.  Rom.  2:20. —  Turn 
away.]  .^tiotqfttov.  "Shun  with  decision,  and 
marked  aversion."  Here  only. 

6  For  "  of  this  sort  are  they  which 
creep  into  houses,  and  lead  captive  silly 
women,  "  laden  with  sins,  ''  led  away  with 
*  divers  lusts, 

7  *  Ever  learning,  and  never  able  to 
come  to  ^  the  knowledge  of  the  truth. 

8  Now  '^  as  Jannes  and  Jambres  with- 
stood Moses,  so  do  these  also  '^  resist  the 
trudi;  '^men  of  corrupt  minds,  *  reprobate 
concerning  the  faith. 

9  But  they  shall  proceed  no  further;  for 
'"their  folly  shall  be  manifest  unto   all   men, 

as   theirs    also   was.  [PractUal  observations.] 

Note. — Even  in  the  apostle's  days  there  were 
such  men  as  he  had  described;  who,  in  a  covert 
nnanner,  and  with  subtle  insinuation,  crept  into 
families,  prying  into  their  affairs,  winding  them- 
selves into  confidence,  gaining  ascendency  over 
the  consciences,  and  perverting  the  souls  of  the 
unstable,  for  their  own  interest  or  that  of  their 
party.  These  deceivers  singled  out  the  weak- 
est and  most  credulous  women;  that  they  might 
take  advantage  of  their  want  of  information  and 
discernment,  to  work  upon  their  imaginations 
and  passions.  Their  success  was  also  chiefly 
among  such  "as  were  laden  with  sins,  and  led 
away  with  divers  lusts;"  perhaps  such,  as  be- 
fore they  professed  Christianity,  had  been  ad- 
dicted to  Hcentiousness;  and  not  being  renewed 
hy  divine  grace,  but  merely  restrained  by  tem- 
porary convictions,  were  ready  to  hearken  to 
the  flatteries  and  soothing  delusions  of  false 
teacliers,  and  to  embrace  a  carnal,  self-indul- 
gent religion;  which  would  at  once  give  quiet 
to  the  conscience,  and  license  to  sinful  passions. 


They  were  also  such  as  were  "ever  learning," 
bestowing  pains  to  become  acquainted  vvitii  re- 
ligion, but  running  after  every  new  teacher,  and 
hearkening  to  every  novel  notion,  continually 
shifting  from  one  thing  to  another,  and  thus 
"never  able  to  come  to  the  knowledge  of  the 
truth."  {Notes,  Prov.  14:6.  Rom.  16:17—20. 
1  Cor.  3:1—3.  Eph.  4:14—16.)  These  were 
the  persons  whom  the  false  teachers  first  assail- 
ed; and,  by  their  insinuations  and  flatteries, 
they  reduced  them  into  a  kind  of  "captivity"  to 
them;  that  by  their  means  they  might  accom- 
plish their  covetous,  ambitious,  or  licentious 
purposes.  {Notes,  2  Pet.  2:1—3,18—22.  Jude 
9-^19.)  Now  as  the  Egyptian  magicians, 
(whose  names  were  reported  by  tradition,  and 
by  some  ancient  writers,  to  have  been  Jannes 
and  Jambres,)  withstood  Moses  by  counter- 
feiting his  miracles;  thus  endeavoring  to  be- 
wilder Pharaoh's  mind,  that  he  might  not  re-- 
gard  the  message  of  Jehovah;  so  these  false 
teachers  withstood  the  truth,  by  deceiving  men 
with  a  false  gospel,  and  various  lying  preten- 
ces; being  corrupt  and  depraved  in  their  minds, 
alienated  from  the  faith  of  Christ,  and  rejected 
by  God,  as  hypocrites  or  apostates.  But  they 
would  not  be  able  to  proceed  any  further  in 
their  opposition  to  the  gospel,  than  the  limits 
prescribed  to  them  in  the  wisdom  of  God :  and 
at  length  their  folly  would  be  published  to  all 
men,  even  to  their  most  devoted  adherents; 
even  as  that  of  the  magicians  was,  when  "the 
boil  was  upon  them"  as  well  as  on  the  other 
Egyptians.  (iYo<es,  £x.  7  :1 1,12,22,23.  8:7,8, 
18,19.  9:11.) 

Which  creep.  (6)  Erdwovieg, 'qui  penitus 
'intrant.'  Vulgate.  Here  only. — Houses.] 
OixuiQ,  families.  Matt.  10:13.  23:14.  John 
4:53.  1  Cor.  16:15.  Phil.  4:<22.— Silly  women.] 
rviuixuqiu,  mulierculce.  'Women,  who  were 
'on  one  account  or  other  insignificant.' — Lad- 
en.] ^i^aoiQFviteva.  Rom.  12:20.  {Note,  Is.  1: 
4.) — Knowledge  of  the  truth.  (7)  Entypoiatv 
nXrid^eia:.  2:25. — Reprobate.  (8)  ^doxiuoi. 
Rom.  1 :28.  1  Cor.  9:27.  2  Cor.  13:5.  Heb.  6:8. 

10  But  f  thou  hast  ^  fully  known  ""my 
doctrine,  '  manner  of  life,  "^  purpose,  '  faith, 
long-suffering,  charity,  patience, 

1 1  •"  Persecutions,  afflictions  which  came 
unto  me  "  at  Antioch,  at  Iconium,  at  Lystra; 
what  persecutions  I  endured:  "but  out  of 
them  all  the  Lord    delivered  me. 

12  Yea,  and  all  that  will  Plive  godly  in 
Christ  Jesus  i  shall  suffer  persecution. 

Note. — As  a  contrast  to  the  base  spirit  of  the 
deceivers  before  mentioned,  the  apostle  remind- 
ed Timothy  of  his  own  conduct  and  ministry. 


u  Mall.  23:14.     TU.  1:11.     Judc 

4. 
X   Ps   38:4.     Is.    1:4.     Matf.    11: 

23. 
y  1   Cor.  12:2.  2  Pet.  3:17. 
I  Mark   4:19.      1  Tim.  6:9.     Tit. 

3:3.  2  Pet.  2:18.  Jude  16,18. 
r.  4  3,4.    Dcut  294.     Prov.  14:6. 

Is.     30:10,11.      Ez.     14:4—10. 

Matt.  13:11.     John  3:20,21.  5: 

44.      12:42,43.     1  Cor.  3:1—4. 

Eph   4:14.  Hch.  5:11,12. 
b  See  on  2:25. 
c  Ex.  7:11,22.   8:7,18. 
d  4:15.     1  Kins;?  22:22— 24    Jcr. 

2S:l,Jcc.     Acts    13:8—11.     15: 

24.     Gal.  1:7—9.  2:4,5.    Eph. 

Vol.  M. 


4:14.    2Thes.  2:9—11.    Tit.  1: 

10.  2  Pet.  2:1— 3.  1  Johu2:18. 

4:1.  Rev.  2:6,14,15,20. 
e  Acts  8:21,22.     Rom.  1:28.     16: 

18.     2  Cor.  11:13—15.  1  Tim. 

1:19.  4:2.     6:5.     Tit.  1:16.     2 

Pet.  2: 1 4.  Jude  18,19. 
*  Or,  oj"  110  judgment.     See  on 

2  Cor.  13:5,6. 
f3.      Ex.  7:12.     8:19.     9:11.     1 

Kin^s  22:25.      Ps.  76:10.     Jer. 

28:15—17.        29:21—23,31,32. 

37:13.    Acts  13:11.    19:15—17. 
t  Or,    thou   hiut  been   a  diligent 

foUmxr  of.     Phil.  2:22. 
g  Luke  1:3.   1  Tim.  4:6.  Or. 
h  16,17.  4:3.     Acts  2:42.     Kom. 

64 


16:17.     Eph.  4:14.    1  Tim.  1:3. 

4:12,13.    Tit.  2:7.     Ileb.  13:9. 

2  John  9,10. 
i  Acts  20:18.    26:4.    1  Thcj.  1:5. 

2  Pet.  3:11. 
k  D.in.  1:8.    Acts    11:2S.    2  Coi. 

1:17. 
1  2:22.     2  Cor.  6:4—10.    1  Tim. 

4:12.  6:11.  2  Pet.  1:5—7. 
m  Acts  9:16.  20.19,23,24.     Rom. 

8:35—37.      1  Cor.  4:9—11.     2 

Cor.  1:8    -10.     4:8—11.     11:23 

—28.  Fleh.  10:33,34. 
n  Acts    13:50.51.      14:2,5,19—21. 

4:17,18.     Gen.    48:16.    2  Sam. 

22:1,49.    Job  5;  19,20.     Ps.  34: 


19.  37:40.  91:2— 6,14.  Is.  41:10, 

14.  43:2.     Jer.  1:19.     Dan.  6: 

27.      Arts  9:23—25.    21:62.33. 

23:10,12—24.  25:3,4.  26:17,22. 

2  Cor.  1:10.  2  Pet.  2:9. 
p  2  Cor.  1:12.   I  Tim.  2:2.    3:16. 

6:3.     Tit.  1:1.  2:12.    2  Pet.  3: 

11. 
q    Ps.    37:12—15.     Matt.   5:10— 

12.  10:22—25.     16:24.    23:34. 

Mark    10:30.     Luke    14:26,27. 

John  15:19—21.     16:2,33.     l7: 

14.  Acts  14:22.     1  Thes.  3:3,4. 

Hcb.    11:32—38.      1  Pet.  2:20, 

21.     3:14.     4:12—16.     5:9,l0. 

Rev.  1:9,10.  7:l4.   12:4,7-10. 


[505 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


Hf?  had  indeed  had  full  opportunity  of  knowing- 
accurately  the  doctrine,  which  St.  Paul  had 
prea<;hed  in  everyplace;  "the  manner"  in  which 
he  had  lived,  tlie  leading  aim  and  "purpose" 
which  he  had  pursued  in  the  most  determined 
manner;  with  every  particular,  concerning  his 
s|)irit,  conduct,  and  ministry;  he  had  fully  con- 
siiiered  these  several  particulars;  and  he  had 
attained  to  a  full  acquaintance  with  them. 
(Note,  i  Cor.  6:3 — 10.)  He  had  especially  ob- 
served the  patience,  with  which  he  had  endured 
jiersecutions  in  several  places.  It  is  highly 
probable,  that  Timothy  was  converted  to  Chris- 
tianity during  the  apostle's  first  progress 
through  the  cities  of  Asia  Minor,  and  that  he 
was  an  eye-witness  of  St.  Paul's  sufferings  at 
that  time.  This  satisfactorily  accounts  for  his 
mentioning  the  persecutions,  which  he  endured 
at  Antioch,  Iconium,  and  Lystra,  rather  than 
more  recent  ones  which  Timothy  had  not  Avit- 
nessed. — Antioch  in  Pisidia  is  evidently  meant. 
(Notes,  Jets  13:49— b'i.  14:5—7,19,20.  16:1 
— 3.) — Indeed,  it  was  a  general  rule,  that  if  any 
man  was  determined  to  live  a  godly  life,  in  de- 
pendence on  the  atonement  and  grace  of  the 
Lord  .Jesus,  and  according  to  his  precepts,  he 
would  certainly  be  exposed  to  persecution.  A 
"form  of  godliness,"  without  any  direct  con- 
nexion with  the  doctrine  of  faith  in  a  crucified  Sa- 
viour; or  a  (profession  of  that  faith,  without  the 
example  of  a  godly  life,  might  be  endured  and 
tolerated:  but  the  open  profession  of  "the  truth 
as  it  is  in  Jesus,"  and  a  resolute  attention  to  all 
the  duties  of  vital  godliness,  would  excite  the 
scorn  and  enmity  of  mankind;  nor  could  any 
abilities,  wisdom,  amiableness,  or  beneficence, 
secure  a  man  from  all  the  effects  of  their  perse- 
cutmg  animosity. 

Thou  hast  fully  known.  (10)  riitQijyolni^i]- 
x(tc.  "Thou  hast  been  a  diligent  follower  of." 
jyiarg.  Markl6:\7.  Luke  1:3.  1  Tim.  4:6.— 
Manner  of  life.]  yfyioyrj.  Here  only. —  IVill 
live.  (12)  OflnfTPg  O/v.  'Who  purpose,  and 
'are  willing  to  live,'  (Note,  John  7:14 — 17.) 

13  But  ''evil  men  and  seducers  shall  wax 
worse  and  worse,  deceiving,  and  ^  being 
deceived. 

Note. — Instead  of  matters  taking  a  more  fa- 
vorable turn,  ihe  apostle  predicted,  that  "wicked 
men  and  seducing  teachers"  would  grow  more 
and    more   subtle,   daring,    callous,   malicious, 
cruel,  covetous,  and  ambitious;    deceiving  oth- 
ers,   and    being   themselves  deceived,  by  their 
own  delusions,  and  by  Satan's  wiles.     {Note, 
Ez.  14:  9— 11.)— The  history  of  the  Christian 
church,  through  all  the  subsequent  ages,  forms 
an  awful  demonstration,   that  he  "spake  as  he 
was  moved  by  the  Holy  Spirit:"  so  that  all  the 
declamations  of  infidels  against  thte  impostures, 
persecutions,  wars,  and  massacres,  occasioned 
by  Christianity,  are  only  so  many  attestations 
to  the  truth  of  the  religion  contained   in    the 
holy  scriptures,  and  in  the  profession  and  lives 


r  See  on  8.  2:1R,17.  2  Tlies  2- 
6—10.  I  Tim.  4:1.  2  Pet.  2- 
20.  3;3.  Rev.  12-.9.  13:14.  18- 
23. 

6  Job  12:16.  Is.  41:20.  E?.  14- 
9,10.  2Thes.  2:11. 

;    1:13.  2:2 — See  on  1  Tim. 4:16. 

J  Acts  17:31.  Rom.  14:5.  marg. 
Col.  2:2.  I  Thcs.  1:5.  Heb.  6: 
^1.     10:22. 

n  15.     1  Thes.  2:13. 


500] 


1:5.    1  Sam.  2:12.  2  Chr.  34:3. 

Ps.  71:17.     Prov.  8:17.       22:6. 

Ec.  12:1.      Luke  1:15.       2:40. 
1  U:m.  10:21.  Matt.  22:29.  Luke 

21:27,32,45.   Acts    17:2.    Koin. 

1:2.        16:26.       1   Cur.  15:3,4. 

2  Pet.  1:20,21.     3:16. 
a  Ps.  19:7.     J obii  5:39,40.     Acts 
10:43.    13:29,38,39.     1    Pet.  1- 
10-12.    1  John  5:11,12.   Rev. 
13:10. 


of  a  remnant  through  every  age;  and  they  bear 
against  nothing,  but  that  spurious  Christianity, 
which  was  long  before  predicted  and  C(5ndemned 
by  the  Spirit  of  prophecy. — The  individual  de- 
ceivers, whom  the  apostle  had  in  the  preceding 
verses  described,  would  soon  be  put  to  shame: 
but  others,  succeeding  them  in  the  san^e  course, 
would,  from  age  to  age,  carry  on  a  similar  plan 
of  decej)tion,  with  more  diabolical  subtlety  and 
iniquity;  being  themselves  deceived  by  Satan, 
while  employed  by  him  to  deceive  mankind. 
(Notes,  Rev.  12:7—12.  13:8—10.  19:17—21. 
20:1 — 3.)  The  original  word  for  "seducers," 
(yojjTFc,)  signifies  magicians,  or  enchanters, 
such  as  Jannes  and  Jambres  had  been;  that  is, 
men  who,  by  lying  pretences  to  miraculous 
powers,  opposed  that  gospel,  which  had  been 
confirmed  by  real  and  indisputable  miiacles. 
(Note,  6 — 9.)  Now  it  scarcely  admits  of  a 
doubt,  what  company  of  men,  since  the  apos- 
tle's days,  have  most  exactly  answered  this  de- 
scription. (Notes,  2  TAfs.  2:8— 12.  Rev.  13: 
11—17.) 

14  But  ^  continue  thou  in  the  things, 
which  thou  hast  learned,  and  hast  been  "as- 
sured of,  "  knowing  of  whom  thou  hasl 
learned  them; 

1 5  And  that  ">'  from  a  child  thou  hast 
known  ^  the  holy  scriptures,  ^  which  are 
able  to  make  thee  wise  unto  salvation, 
thiough  faith  which  is  in  Christ  Jesus. 

16  "^  All  scripture  is  given  by  inspiration 
of  God,  '  and  is  profitable  ^  for  doctrine, 
•^  for  reproof,  for  correction,  ^for  instruction 
in  righteousness: 

17  That  ^the  man  of  God  may  be  per- 
fect, *  thoroughly  ''  furnished  unto  all  good 
works. 

iVo/f  .-The  apostle,  applying  what  he  had  before 
stated,  called  on  Timothy  diligently  to  main- 
tain and  persevere  in  the  profession  and  preach- 
ing of  that  doctrine,  which  he  had  learned  and 
assuredly  believed;  knowing  that,  through  his 
ministry,  he  had  received  it  from  God  himself; 
and  remembering,  that  it  accorded  to  the  holy 
scriptures,  with  which  he  liad  from  his  child- 
hood been  acquainted.  These,  when  properly 
understood,  were  "sufficient  to  render  him  wise 
unto  salvation,"  and  to  instruct  him  in  all 
things  pertaining  to  it;  as  they  all  sjiokeof  the 
promised  Messiah,  ami  prepared  the  mind  tor 
receiving  him  by  faith,  and  submitting  to  his 
authority.  (Notes,  Lnke  24:25—31,44—49. 
JoAn  5:39— 47.  1  Pef.  1  :10— 12.  Rev.  \9:9, 
10.)  For  all  the  Avritings  of  Moses  and  the 
prophets  were  "given  by  inspiration  of  God," 
to  instruct  men  in  divine  things:  and  every  })art- 
of  them  was  not  only  perfect  truth,  but  "pntfi- 
table,"  to  teach  them  "sound  doctrine,"  res- 
pecting God  and  themselves,  the  eternal  slate, 

e  4:2.   Prov.  r,:23.  I.5:l0..'jl.  .Tcliii 

3:20.       E|ili.    5:11—13 Urn. 

11:1.     Gi: 

f  2:25.  Oeul.  4:36.  Neli.  9:20. 
Ps.  119:9,11.  Mntt.  13:52.  Act* 
in:25.      Horn.  2  20. 

g  See  on  1  Tiu).  b:ll. 

*  Or,  perjtctid. 

h  2:21.  Neb.  2:18.  Acif  "  »?. 
2  Ci.r  9:8.  Eph.  2  10.  III.  2: 
14.     3.1.     Ilcb.  10.24. 


b  2  Sam.  23:2.  Malt.  2142.  22: 
31,32.43.  2U:54,5b.  Mark 
12:24,36.  Jobii  10:35.  Acts  1: 
16.  23:25.  Horn.  3:2.  l5:4. 
Gal.  3:8.  Heb.  3:7.  4:12.  2 
Pet.  1:19—21. 

c  Ps.  19:7—11.  119:97—104,130. 
Jer.  23:22,32.  Mir.  2:7.  Acts 
20:20,27.  1  Cor.  12:7.  Eph.  4: 
11  —  16. 

d  See  on  h.  10. 


A.  D.  67. 


CHAPTER  III. 


A.  D.  67. 


the  way  of  acceptance  and  of  holiness,  and 
oilier  most  iiiteresting  and  difficult  subjects;  to 
•■•reprove"  and  convince  them  of  their  errors 
and  sins,  that  they  might  learn  their  guilt  and 
danger,  and  so  value  and  embrace  the  remedy 
pro])osed;  to  "correct"  and  regulate  their  judg- 
ment, affections,  and  conduct;  and  to  "iii- 
sM'uct"  them  in  every  part  of  universal  right- 
eousness, Avith  the  obligations,  motives,  and 
encouragements  to  it.  Thus  they  were  suited 
and  sufficient,  not  only  to  make  the  Christian 
"wise  unto  salvation,"  and  to  direct  his  whole 
helinviour,  but  to  perfect  "the  man  of  God," 
{Note,  1  Tim.  6:11,12.)  the  faithful  minister 
of  Christ;  and  fully  to  supply  him  with  knowl- 
edge and  wisdom,  and  whatever  could  tend  to 
his  fitness  for  every  good  work,  in  his  private 
conduct  and  public  services. — Doubtless  this  is 
still  more  emphatically  true  of  the  sacred  scrip- 
tures, now  the  canon  of  the  New  Testament 
also  is  completed. — The  Old  Testament,  almost 
entirely  in  its  present  form,  was  called  by  the 
Jews,  "The  Scriptures,"  or  "The  Oracles  of 
God:"  now,  if  every  thing  which  Ciirist  and 
his  apostles  spoke  on  the  subject,  was  exactly 
calculated  to  confirm  them  in  this  opinion,  and 
to  discredit  all  traditional  revelations;  and  if 
the  apostle  here  expressly  declares,  that  the 
whole  was  divinely  inspired;  what  are  they 
doing,  who,  as  professed  friends  to  Chris- 
tianity, and  holding  the  office  of  pastors,  nay, 
rulers  of  the  Christian  church,  labor  to  per- 
suade men,  that  the  books  of  Moses,  and  other 
))arts  of  the  Old  Testament,  are  genuine  and 
authentic  indeed;  but  speak  so  ambiguously  on 
the  point  of  their  being  divinely  inspired,  as  to 
leave  their  readers  in  general  to  suppose,  that 
they  dn  not  believe  them  to  be  so;  or  that  this 
is  a  matter  of  subordinate  consequence.'  (Note, 
Bom.  15:4—7.) 

id  child.  (15)  BoFfpovg,  an  infant  .-Children 
may  then  very  early  and  profitably  be  made  ac- 
quainted with  the  scriptures. — Given  by  inspi- 
ration of  God.  (16)  Oeont'sv^og.  Breathed, 
or  inspired  by  God.  Here  only.  (Notes,  John 
20:19—23.  2  Pet.  1  ■.'20,^1.)— Thoroughly  fur- 
nished. (17)   EiijQTia/iterog.   .y'Jcfs  21 :5. 

PRACTICAL    OBSERVATIONS. 
V.  1—9. 

The  descent  of  a  stone  to  the  earth  is  not 
more  natural,  than  fallen  men's  propensity  to 
turn  away  from  God:  so  that,  whatever  means 
are  used  to  bring  them  to  love  him  and  one  an- 
other; the  end  will  not  be  attained,  unless  by 
the  continual  influence  of  his  new-creating 
Spirit. — We  need  not  therefore,  Avonder,  that 
even  "in  the  last  days,"  under  the  fullest  exter- 
nal revelation,  which  God  has  made  to  man, 
"perilous  times  soon  came:"  and  professed 
Christians  became  "lovers  of  tliemselves,"  lov- 
ers of  money,  of  honor,  "and  of  pleasure,  rath- 
er than  lovers  of  God."  Our  land  at  this  day 
abounds  with  such  nominal  disciples  of  Christ, 
as  are  here  described.  Some  are  selfish  and 
covetous;  others  proud  boasters  and  blasphe- 
mers; many  regardless  of  their  duty  to  parents 
or  children,  relatives  and  rulers;  being  "un- 
thankful and  unholy,"  Very  many  are  slan- 
derous, treacherous,  intemperate,  licentious, 
profligate,  "fierce,"  implacable,  "desjjisers  of 
good  men,  traitors,  heady,  high-minded:"  and 
who  can   number  those,  "who  are  lovers  of 


pleasure  rather  than  lovers  of  Godr"  Can  any 
man  seriously  think,  that  these  crimes  are  less 
abominable  in  men  called  Christians,  than  they 
were  in  heathens.''  Can  any  one  doubt,  but  that 
they  will  be  more  terribly  punished?  In  fact, 
in  proportion  to  the  zeal  and  exactness,  with 
which  "the  form  of  godliness"  is  retaint-il, 
when  "the  power  of  it"  is  denied,  the  more 
criminal  and  dangerous  men  become,  and  the 
more  should  they  be  avoided  and  protested 
against.  For  when  any  form  or  notion  of  re- 
ligion, is  made  a  cloke,  or  an  excuse,  or  a  com- 
pensation for  wilful  transgressions  of  the  di- 
vine law;  the  danger  becomes  greater,  than 
from  men  who  openly  cast  off  all  regard  to  God. 
Hypocrisy,  superstition,  enthusiasm,  and  anti- 
nomianism,  are  infectious  beyond  other  mental 
maladies:  the  poisonous  draught  is  more  dan- 
gerous, when  so  mingled  as  to  resemble  some 
valuable  medicine;  and  "a  wolf  in  sheep's 
clothing"  is  most  dreadful  to  the  unsusj)ecting 
flock.  (Notes,  Matt.  7 -.IS— '20.)  Of  this  g-cmis 
(which  is- divided  into  various  specj'es,  popish 
and  protestant,  ancient  and  modern,  learned 
land  unlearned,)  there  have  ever  been  artful 
I  men,  who  have  insinuated  themselves,  by  jwm- 
pous  or  plausible  pretensions  and  flatteries,  into 
,  the  favor  and  confidence  of  the  weakest,  most 
■credulous,  most  ignorant,  and  imaginative  of 
J  the  human  species;  and  who  liave  taken  them 
captive,  by  soothing  them  into  quietness, 
l"wlien  laden  with  sins,  and  led  away  with 
divers  lusts."  Those  weak  and  deluded  jier- 
'sons,  who  want  a  safe  and  comfortable  religion, 
without  self-denial,  humiliation,  and  mortifica- 
tion of  their  lusts,  "are  ever  learning,  and 
never  able  to  come  to  the  knowledge  of  the 
truth;"  and  readily  fall  in  with  artful  and  in- 
terested deceivers  of  any  description.  For  "as 
Jannes  and  Jambres  Avithstood  Moses,"  by 
aping  his  miracles,  so  do  such  men  resist  the 
truth  by  a  counterfeit  gospel;  and  by  substitut- 
ing visions,  superstitions,  or  curious  specula- 
tions, in  the  stead  of  repentance,  faith,  and 
!holy  obedience.  Such  delusions  act  like  opi- 
ates; they  lull  the  conscience  into  a  soothing 
sleep,  and  increase  the  disease;  and  they  are 
administered  by  men  "of  corrupt  minds,  who 
are  reprobate  concerning  the  faith,"  of  whom 
all  should  beware.  But,  though  it  is  grievous 
to  perceive,  that  "evil  men  and  seducers  grow 
worse  and  Avorse,  deceiving  and  being  deceiv- 
ed:" we  may  yet  rejoice  that  they  cannot  ex- 
ceed their  limits;  that  they  cannot  fatally  de- 
lude the  upright  believer;  and  that  at  length, 
"their  folly  Avill  be  made  manifest  to  all  men," 
as  that  of  "their  predecessors  during  a  long  suc- 
cession of  ages  has  uniformly  been. 
V.  10—17. 
In  order  to  escape  and  expose  every  seduc- 
tion, Ave  ought  to  get  Avell  acquainted  Avith  the 
doctrine  and  examjile  of  the  apostle;  and  to 
copy  his  "manner  of  life,"  his  "purpose,  faitii, 
long-suffering,  charity,  and  patience."  Let  us 
then  frequently  reflect  on  his  persecutions,  sup- 
ports, and  deliverances:  let  us  count  our  cost, 
and  knoAV  assuredly,  that  "if  any  man  deter- 
mine to  live  godly  in  Christ  Jesus,  he  must 
suffer  persecution"  in  one  Avay  or  other;  as  far 
as  Prrwidence  will  permit  the  enmity  of  men's 
hearts  to  break  forth  against  him.  Let  us 
"continue  in  the  things  which  Ave  have  learn- 
ed" and  professed  to  believe-  endeavoring  to 

[507 


A..  D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


get  further  acquaintance  with  "the  holy  scrip 
tures,  which  are  able  to  make  us  wise  unto  sal- 
vation, by  faith  in  Jesus  Christ,"  who  is  the 
principal  Subject  both  of  the  Old  and  New 
Testament.  And  let  us  learn  to  reverence  the 
whole  Bible,  as  every  sentence  in  it  was  "given 
by  inspiration  from  God,  and  is  profitable"  to 
instruct,  reprove,  correct,  and  guide  us  in  the 
way  of  peace  and  holiness.  Nothing  more 
can  be  wanting  to  render  the  Christian  or  the 
minister  perfectly  qualified  for  every  service 
required  of  him,  and  "thoroughly  furnished  unto 
every  good  work;"  than  a  complete,  believing, 
experimental,  and  practical  knowledge  of  the 
whole  scriptures,  in  their  genuine  meaning  and 
connexion,  and  the  relation  and  proportion  of 
one  i)art  to  another.  All  religious  error  springs 
from  ignorance,  perversion,  or  misunderstand- 
ing of  the  scriptures;  from  overlooking,  object- 
ing to,  c.r  explaining  away  some  part  of  them; 
or  from  adding  men's  notions,  inventions,  su- 
perstitions, or  new  revelations  to  them,  as  of 
equal  or  superior  authority.  The  way  there- 
fore to  oppose  error  is  by  promoting  the  solid 
xnov/ledge  of  the  word  of  truth,  especially  by 
the  faithful  preaching  of  the  gospel:  and  the 
greatest  kindness  which  we  can  do  our  children, 
is  to  bring  them  early  acquainted  with  the 
Bible.  Thus  we  shall  do  something  impor- 
tant, which  may  tend  to  preserve  religion  in 
the  world,  when  we  are  removed  out  of  it;  and 
to  perpetuate  a  succession  of  those,  who  are 
"established  in  the  faith,"  "wise  unto  salva- 
tion, and  thoroughly  furnished  unto  every  good 
work."  (Notes,  John  15:12—16.  2  Pel.  1:12 
— 15.)  'For  it  is  evident,  that  the  pious  en- 
•deavors  of  Lois  and  Eunice,  in  bringing  young 
'Timothy  acquainted  with  the  holy  scriptures, 
'laid  the  foundation  of  all  his  subsequent  emin- 
'ence  and  usefulness,  in  which  he  was  inferior 
'to  none  but  the  apostles.  It  is  probable,  that, 
'while  they  were  teaching  the  child  to  read, 
'and  treasure  up  in  his  memory,  "the  Oracles 
'of  God,"  they  little  thought  what  a  harvest  in 
'future  life  would  spring  from  the  seed  thus 
'sown.  But  the  scripture  warrants  high  ex- 
'pectations  in  this  respect:  and  it  may  fairly  be 
'said,  that  the  education  of  women  in  useful 
'knowledge  and  genuine  piety,  in  order  that 
'they  might  be  qualified  and  disposed  to  instil 
'good  principles  into  the  tender  minds  of  child- 
'ren,  would  have  the  happiest  effects  towards 
'reforming  mankind,  and  diffusing  the  light  of 
'the  gospel  in  the  world.'  Memoir  of  Rev. 
Jerem.  Newell,  annexed  to  his  funeral  sermon 
by  the  author. 

CHAP.  IV. 

Tlie  apostle  solemnly  charges  Timothy,  (o  be  diligent  and  failhful  in 
Ills  ministry,  1,2;  as  ere  Ions;,  men  ''would  not  endure  sound  doc- 
tiiiie. '  3,4;  and  as  he,  Paul,  had  nearly  hnished  his  work,  was  about 

to  Buffer  martyrdom,    and  receive  the  crown  of  righteousness,  5 8. 

He  presses  Timothy  (o  come  to  him,  and  to  Ijring  Mark  with  him,  as 
he  was  almost  left  alone;  and  gives  him  information,  direction,  and 
caution,  in  several  particulars,  9—15.  He  shows  Timothy,  how  his 
nrcmren  had  forsaken   him,   and  how  the  Lord  had  supported  him, 


*  ^■J''~*"  ""    '  Tim.  5:21.  6: 

b  Ps.  50-.e.  96:13.  98:9.  Matt.  16- 
27.  25:31,  &c.  John  5:22— 27' 
Acts  10:42.  17:31.  Rom.  2-16 
14:9—11.  1  Cor.  4:4,5.  2  Cor' 
5:9,10.  2Thes.  1:7—10.  1  Pet" 
4:5.     Kev.20;n— 15. 

e  8.  Col.  3:4.  1  Thes.  4:15,16 
1  Tim.  P:14.  Tit.  2:13.  Heb 
9:27,28.  1  Pet.  1:7.  5:4. 1  John 
2:28.     Rev.  1:7. 

d  Luke  19:12,15.   23:42.    2  Pet. 


508] 


1:11,17. 
e  Ps.  40:9.    Is.  61:1—3.   Jon.  3: 

2.    Luke  4:18,19.     9-60.  Rom. 

10:15 — See  on  Col.  1:25,28. 
f  Luke  7:4.     23:23.      Acts  13:5. 

marg.    Rom.  12:12.    1  Tim.  4: 

15,16. 
%  John      4:6— 10,32— b4.      Acts 

16:13,31—33.  20:7,18—21.  23: 

16,3t,,31. 
h  Col.  1:28.29.    1  Thes.  2:11,12 

5:14.    1  Tim.  5.20.    Tit.  1:13. 

2:15.     Heb.  13:22.    Rev.  3:19. 


when  called  to  answer  before  his  persecutors;  expressing  his  confi- 
dence in  God  for  the  future,  16 — 18;  and  he  concludes  with  saluta- 
tions and  benedictions,  19 — 22. 

1^  Charge  thee  therefore  before  God,  and 
the  Lord  Jesus  Christ,  ^  who  shall 
judge  the  quick  and  the  dead. "^  at  his  ap- 
pearing, and  ''  his  kingdom; 

2  ''Preach  the  word;  '^be  instant  ^  in 
season,  out  of  season;  '' reprove,  rebuke, 
exhort,  with  '  all  long-suffering  and  doc- 
trine. 

3  For  ^  the  time  will  come,  when  '  they 
will  not  endure  sound  doctrine;  "  but  after 
their  own  lusts  shall  they  heap  to  them- 
selves teachers,  "  having  itching  ears; 

4  And  they  shall  °  turn  away  their  ears 
from  the  truth,  and  shall  be  turned  p  unto 
fables. 

5  But  ^  watch  thou  in  all  things,  ''  endure 
afflictions,  do  the  work  of  *  an  evangelist, 
*  make  full  proof  of  thy  ministry. 

Note. — These  repeated  solemn  charges  of 
the  apostle,  to  so  zealous  and  faithful  a  minis- 
ter as  Timothy,  most  emphatically  show,  how 
difficult  it  is  to  fill  up  this  important  office,  in  a 
proper  manner,  to  the  end  of  life,  especially  in 
dangerous  times.  Again  he  called  on  his  be- 
loved Timothy,  by  the  authority,  and  as  in  the 
presence  of  God,  and  of  the  Lord  .Jesus,  who 
was  appointed  to  "judge  the  living  and  the  dead," 
at  his  last  glorious  appearing  to  complete  the 
design  of  his  meiliatorial  kingdom,  and  to  gather 
his  saints  into  his  heavenly  kingdom;  (Note,  2 
Pci.  1:10,11,16— 18.)  that  he  should  "preach 
the  word"  of  God  as  one  in  earnest,  being  "in- 
stant" and  unwearied  in  his  work,  "in  season, 
and  out  of  season,"  at  stated  times  and  occasion- 
ally; when  the  opportunity  was  more  favorable, 
and  when  it  was  less  so;  to  large  congregations, 
in  private  circles,  in  obscure  places,  before 
friends,  or  enemies,  to  one,  or  to  ten  thousands 
of  hearers;  when  it  might  be  done  with  safety 
and  credit,  and  when  it  exposed  him  to  hardship, 
reproach,  peril,  or  loss.  Timothy,  to  whom  this 
exhortation  was  given,  had  an  infirm  constitu- 
tion; so  that  this  excuse  for  remissness  should 
not  be  too  readily  admitted.  (Note,  1  Tim,  5: 
23.) — In  thus  preaching  the  word  of  God,  he 
was  charged  to  "reprove,"  with  authority,  the 
sins  and  negligences  of  professed  Christians; 
to  "rebuke"  with  sharpness  those  who  were 
guilty  of  gross  evils;  and  to  "exhort,"  persuade, 
and  beseech  his  hearers  to  attend  to  every  part 
of  the  divine  message,  with  the  obedience  of 
faith.  (Notes,  1  77tfs.  5:12- 15.  77/.  2:15.) 
In  this  he  was  to  persevere.  '•-  'i  all  long-suf- 
fering," though  many  should  j)r(ive  unruly,  un-- 
gratefuT,  or  slow  to  understand  his  instructions; 
and  he  must  enforce  his  exhortations,  by  ex- 


i   See  on  2:24,25.     3:10. 

k  See  on  3: 1—6.     I  Tim.  4:1—3. 

I  1  Kin;s  22:8,18.  2  Chr.  16:9, 
10.  24:20—22.  25:15,16.  Is. 
28:12.  30.9—11.  Jer.  6:16,17. 
18:18.  Am.  7:10—13.  Luke20: 
19.       John  8  45.       Gal.  4.16. 

m  1  Kings  18:22.  2Chr.  18:4,5. 
Jer.  5:31.  23:16,17.  27:9.  29: 
8.  Mic.  2:11.  Luke  6:26.  John 
3:19—21.     2  Pet.  2: 1— 3. 

n  El.  33:32.  Acts  17:21.  Gr.  I 
Cor.  2:1,4. 


0  1:15.    I'rov.  1:32.     Zech.  7:11. 
Ads  7:57.      Ileb.  13:25. 

p   I  Tim.  1:4.    4:7. 
Pet.  1:16. 

1  Is.  56:9,10.     62:6 
Kt.  3:17.   33:2.7. 
37.      Luke  12:37. 
31.   1    Thes.  5:6. 
Rev.  3:2. 

r  See  on  1:8. 
s    Acts  21:8. 
*  Or./u/Jil. 
lao.     4:17 


Tit.  1:14.    2 

Jer.  fil7. 
Mark  13  34, 
Act»  2i):S0, 
Heb.  13:17. 


2:3,10.    3:10—12. 
Eph.  4  11. 
Rom.  15.19.     Col. 


A.  D.  67. 


CHAPTER  IV. 


A.  D.  67. 


plaining',  and  aj)plying  the  doctrines  of  the  gos- 
pel, in  the  simplest  and  most  convincing  man- 
ner. In  these  important  services,  he  ought  to 
he  the  more  assiduous;  as  the  time  was  about 
to  come,  when  professed  Christians  would  not 
"endure  sound  doctrine,"  the  faithful  salutary 
truths  and  practical  instructions  of  the  divine 
word:  but,  being  "led  away  with  divers  lusts," 
would  be  exasperated  or  disgusted  by  it:  and 
desire  a  doctrine,  which  gave  them  no  disturb- 
ance or  offence,  whilst  they  indulged  their  sev- 
eral inclinations.  They  would  therefore  seek 
for  "teachers  after  their  own  lusts;"  and  they 
would  "heap  unto  themselves  instriicters  of  this 
stamp;"  being  dissatisfied  without  a  large  num- 
ber of  them,  to  gratify  their  love  of  novelty 
and  variety,  and  to  keep  them  in  countenance 
in  their  delusions.  Thus  "their  itching  ears" 
would  be  humored  and  pleased;  they  would 
"turn  them  away  from  the  truth,"  with  con- 
tempt and  disgust,  and  pay  all  their  attention 
to  cunningly  devised  fables,  and  specious  here- 
sies. To  oppose  the  progress  of  this  corrupt 
leaven,  which  was  even  then  beginning  to  work, 
Timothy  was  called  upon  to  be  "vigilant  in  all 
things,"  and  to  shun  all  pursuits,  which  might 
prevent  him  from  watching  against  the  falla- 
cies, with  which  Satan  and  his  servants  would, 
in  varied  ways,  endeavor  to  seduce  men  from 
the  simplicity  of  Christ;  (Notes,  Malt.  13:36 
—43.  Jlcts  20:29—31.  1  Pe/.  5:8,9.)  to  endure 
cheerfully  all  the  afflictions,  to  which  his  zeal 
and  faithfulness  might  expose  him,  from  false 
brethren,  or  avowed  enemies;  to  perform  "the 
work  of  an  evangelist,"  in  the  several  places  to 
which  he  might  have  access;  and  to  "make  full 
I)roof  of  bis  ministry,"  by  trying  to  the  utter- 
most every  method  of  doing  good  to  the  souls  of 
men,  in  the  exercise  of  all  its  duties. — Timothy 
is  said  in  the  postscript,  to  have  been  'ordained 
'the  first  bishop  of  the  cUurcii  of  the  Ephesians;' 
but  it  seems,  to  me  at  least,  that  the  office  of  an 
evangelist  was  superior  to  that  of  a  diocesan 
bishop,  as  exercised  in  the  earliest  ages  of  Chris- 
tianity. Those,  however,  who  think  otherwise, 
and  consider  Timothy  as  a  bishop,  should  not 
forget  the  apostle's  charge  to  bishops,  to  "preach 
the  word,  instant  in  season,  out  of  season."  For 
this  too  many  seem  to  disregard.  The  evange- 
lists appear  to  have  been  extraordinary  assist- 
ants to  the  apostles,  exercising  great  authority 
in  their  absence  over  the  several  churches 
which  they  visited:  perhaps  when  that  extra- 
ordinary office  began  to  cease  in  the  church, 
diocesan  episcopacy  was  substituted;  but  it  can 
only  answer  the  same  end  in  a  smaller  degree, 
and  in  one  place:  while  the  missionary  part  of 
an  Evangelist's  office  continues  essential  to  the 
j>romulgation  of  the  gospel  in  every  age.  {Marg. 
Jief.) — 'The  twelve,  after  Christ's  departure, 
'had  others  whom  they  sent  into  some  part  of 
'their  charge. — These,  when  they  were  em- 
'ployed  in  preaching  the  gospel,  to  them  that 
'had  not  yet  received  it,  the  scripture  calls 
'Evangelists.'  Hammond.  (Notes,  Acts  21  : 
7—14.    Eph.  4:11—13.) 

I  charge.    (1)    JiuuaorvQO^iui.    Acts  18:5. 


I  t    Phil.  2:17. 
u  Gen.  48:21.    50:24.    Num.  27: 

12—17.      Deul.  31:14.       Josh. 

23:14.     2  Pel.  1:14,15. 
I  See  on  1  Tim.  6:12. 
J  John  4:34.    Acts  13:25.    20:24. 

I  Cor.  9:24—27.  Phil.  3:13,14. 


Heh.  12:1.2. 
z  1:14.     I.ul(e8:IS.   11:28.   John 

17:8.     1  Tim.  6:20.    Key.  3:8, 

10. 
a    Ps.  31:19.    Malt.  6:10,20.  Col. 

1:5.     1  Tim.  6:19. 


20:21.  1  Tim.  b ■.'21. —Be  instant.  (2)  Emzi,- 
di,  stand  to  it.  'It  importeth  earnestness  and 
diligence.'  Leigh. — In  season.]  Evy.iaooi:. 
Mark  14:11.  EvxitiQiu,  Matt.  26:16.  Luke 
22:6. — Ps.  9:9.  Sept.  Evxuiooc,  Mark  6:21. 
Heb.4:]G.  Evxiui)fui,  Mark  &:S\.  ^c^s  17:21. 
1  Cor.  16:12. —  Out  of  season.]  Jxuit^wc.  Ln- 
s^asonably.  Here  only.  yfy.uiQFOfnti,  Phil.  4: 
10. — Hcav.(3)  EjTiaMQevanai.  Not  elsewhere. 
2"t.)on;(.(,"  3:6.  Rom.  12:20. — Having  itching 
ears.]  Krrjl^oufvnt  n/y  uxor/i'.  Not  elsewhere. 
— Make  full  proof  of.  (5)  JIXijQOifiOQtjooi'. 
"Fulfil."  Marg.  17.  Luke  1:1.  Rom.  4:2]. 
14:5. 

6  For  *  I  am  now  ready  to  be  offered, 
"  and  the  time  of  my  departure  is  at  hand. 

7  1''  have  fought  a  good  fight,  ^  I  have 
finished  my  course,  ^  I  have  kept  the  faith: 

8  Henceforth  "  there  is  laid  up  for  me 
^  a  crown  of  righteousness,  which  the 
Lord,  "  the  righteous  Judge,  shall  give  me 
'' at  that  day:  and  not  to  me  only,  but  un- 
to all  them  also  ^  that  love  his  appearing. 

[Practicul  Obseri'ations.] 

Note. — It  behoved  Timothy,  to  act  with  the 
greater  vigilance  and  fortitude,  as  the  apostle 
foresaw  that  he  himself  should  shortly  suffer 
martyrdom,  and  was  even  now,  as  it  were, 
pouring  out  his  blood  as  a  drink  offering  to  the 
honor  of  the  Lord.  (Note,  Phil.  2:14—18.) 
For  this  approaching  event  he  was  ready: 
and  he  knew  the  time  was  at  hand,  when  he 
should  be  removed  out  of  the  world,  as  the  so- 
journer takes  up  his  tent  and  departs  to  another 
place.  (Notes,  2  Cor.  5:1—4.  2  Pet.  1:12— 
15.)  He  considered  himself  as  one  who  had 
"finished  his  ministry,"  and  had  only  the  con- 
cluding scene  to  pass  through:  and  since  the 
time  wlien  Christ  had  chosen  him  to  be  his 
soldier,  he  was  conscious  that  he  had  "fought 
a  good  fight;"hehad  valiantly  contended  against 
sin,  the  world,  and  Satan;  he  had,  at  Christ's 
command,  through  labors,  perils,  and  sufferings, 
sought  the  subversion  of  "the  kingdom  of  dark- 
ness," the  deliverance  of  Satan's  captives,  and 
the  advancement  of  the  kingdom  of  Christ:  this 
he  had  done,  with  the  appointed  "weapons  ol" 
his  warfare;"  by  faithful  preaching,  a  holy  ex- 
ample, fervent  pravers,  and  patient  sufferings. 
(Notes,  2:3— 1.  2'Cor.  10:1— 6.  1  Tm.  6:11 
— 12.)  He  had  "finished  his  course."  He  had 
set  out  to  run  the  Christian  race,  "laid  aside 
every  weight,"  "pressed  forward"  through  ev- 
ery obstacle  to  the  mark,  and  was  now  about 
to'seize  the  prize.  "I  have  waited  for  thy  sal- 
vation, O  Lord."  (Notes,  Acts  20:22—24.  1 
Cor,  9:24— 27.  P7»i7.  3:12-14.  Heb.  12:1.2 
Pet.  1:12 — 15.)  "He  had  also  kept  the  faith" 
both  in  his  profession,  and  in  the  execution  of 
his  important  ministry.  (Notes,  1:13,14.  1 
Tim.  6:20,21.)  He  therelbre  assuredly  ex- 
pected the  "crown  of  righteousness;"  that  glo- 
ry and  immortality,  which  were  prepared  for 
all  true  believers  in  Christ,  according  to  the 
measure  of  their  grace,  services,  and  sufferings 


b  2:5.     Prov.  4:9.       I  Cor.  9.25. 

J.im.  1:12.    1  Pet.  5:4.  Uev.  2: 

10.      4:4,10. 
cSeeonh.  1.     Gen.  18:25.      P». 

7:11.     Kom.  2:5.     2  Thes.  1:5, 

6.     Rev.  19:11. 


d  1:12,18.  IWal.  3:17.  Mali.  7:22. 

24:36.    tukel0:l2.    1  Thes  5-. 

4. 
e  Rom.  8:23.    2  Cor.  5:2.  1  Thes. 

1:10.      Til.  2:13.       Hel>.  9:28. 

Rev.  1:7.     22.20. 


r509 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


in  his  cause.  This  the  apostle  knew  had  been 
•'laid  up  for  him,"  and  he  had  now  little  more 
to  do,  than  to  receive  and  enjoy  it.  {Notes, 
Matt.  25:34—40,  Col.  1:3— 8.  3:1—4.  Heb. 
10:32—34.  1  Pet.  1:3—5.)  "The  righteous 
Judge"  would  openly  award  it  to  him  "in  that 
day,"  to  which  he  constantly  called  men's  at- 
tention: as  a  sinner,  indeed,  he  merited  con- 
demnation according  to  the  law;  but  as  a  be- 
liever, whose  faith  had  been  abundantly  shown 
by  his  works,  he  was  entitled  to  "the  reward 
of  righteousness,"  according  to  the  gospel.  He 
expected  "when  absent  from  the  body,  to  be 
present  with  the  Lord,"  and  to  have  abundant j 
and  satisfying  pre-libations  of  his  complete 
felicity,  in  the  company  of  "the  spirits  of  just 
men  made  perfect:"  but  the  public  declaration 
of  his  right  to  the  conqueror's  crown,  and  his 
admission  to  the  full  (.■iijoyment  of  immortal 
glory,  would  be  reservL^I  fur  that  day,  when 
Christ  shall  appear  to  show  his  righteousness, 
as  well  as  his  mercy,  in  rewarding  his  faithful 
followers.  (Note,  2  Thes.  1:5 — 10.)  Nor  was 
this  "crown  of  righteousness"  laid  up  "for  him 
only,"  or  for  other  eminent  ministers  or  mar- 
tyrs; but  for  all  believers  in  every  age  and 
place,  even  for  all  "who  love  Christ's  appear- 
ing." For  they  all  expect,  prepare,  and  wait 
for  his  second  coming;  they  look  for  their  gra- 
cious recompense  from  him  at  that  period;  they 
"endure  hardships,"  and  deny  themselves  the 
pleasures  of  the  world  and  give  up  its  interests 
in  hopes  of  that  recompense;  they  regulate 
their  habitual  conduct,  as  those  who  believe 
'that  he  will  come  to  be  their  Judge;'  they 
long  to  see  him  as  he  is,  to  be  freed  by  him 
from  all  sin,  and  to  witness  his  triumph  overall 
his  enemies;  and,  as  far  as  faith  and  hope  ex- 
clude anxious  doubts  of  their  acceptance,  they 
love  the  thoughts  of  his  appearing  to  raise  the 
dead  and  judge  the  world.  (Notes,  Matt.  24: 
45—51.25:1—30.  1  Thes.  1:9,10.  Tit. '2:13. 
Heb.  9:27,28.  Jam.  5:9— 11.  2  Pet.  3:10-13.)- 
Crown  of  Righteousness.  (8)  Notes,  Jam.  1 :12. 
1  Pet.  5:1—4.  Rev.  2:10,11.  4:4,5,9—11, 

Now  ready  to  be  offered.  (6)  HS?}  arrFv- 
do/nai.  Phil.  2:17. — Departure.]  AvuXvopioq. 
Not  used  elsewhere.  From  avulvo),  to  be  dis- 
solved, or  loosed.  Luke  12:36.  Phil.  1:23. 

9  Do  *'thy  diligence  to  come  shortly 
unto  me: 

10  For  ^Demas  ''hath  forsaken  me, 
'having  loved  this  present  world,  and  is 
departed  unto  ^  Thessalonica;  Crescens,  to 
'Galatia;  "'Titus,  unto  Dalmatia. 

11  Only  "  Luke  is  with  me.  Take 
"Mark  and  bring  him  with  thee;  Pfor  he  is 
profitable  to  me  for  the  ministry. 

12  And  1  Tychicus  have  I  sent  "■  to 
Epbesus. 

.13  The  'cloke  that  I  left  at  '  Troas, 
with  Carpus,  when  thou  comest,  bring  with 
thee,  and  the  books,  but  especially  the 
parchments. 


fsi.    hi. 

^  Col.  4:14.     Philem.  24. 
1:15.     Malt.  26:Sfi. 


h   16. 


Acts 


13:13.     15:M.     2  Pet.  2:1.5. 
•  Luke  9:Gl,62.    14:26,27.33.   IS- 
IS.     17:32.  Phil.  2:21.  1  Tim. 
6:10.      1  Jolin   2:15,16.     5:4,5. 

510] 


k  Arts  17:1,11,13. 

1  Acts  16:6.     18:23.      Gal.    1:2. 

m  2  Cor.  2:13.  7:6.  8:6,16.  Gal. 

2:1—3.     Tit.  1:4. 
n  Acis  16:10.  Col.  4:14.  Philem. 

21. 
o  AcLi  12:12,25.     15:39.    Col.  4: 


Note. — The  apostle  greatly  desired  Timothy 
to  come  to  him,  as  he  was  almost  solitary  in 
his  imprisonment,  and  had  scarcely  any  with 
him,  whom  he  could  employ  in  needful  services. 
Demas,  of  whom  he  seems  before  to  have  judg- 
ed very  favorably,  had  forsaken  him  in  his  per- 
ilous situation,  "having  loved  this  present 
world."  He  had  not  courage  to  venture  his 
life,  by  continuing  with  the  apostle  under  his 
persecutions:  he  loved  the  world  too  much  to 
give  up  all  for  Christ;  and  perhaps  some  pros- 
pect of  secular  advantage  offered  itself,  with 
which  he  was  caught,  and  he  departed  to  Thes- 
salonica in  pursuit  of  it.  Whether  he  finally 
apostatized  or  not,  we  cannot  certainly  tell;  but 
the  apostle  "stood  in  doubt  of  him."  (Preface. 
—Col.  4:14.  Notes,  1  John  2:1b— 11.)— Two 
other  helpers.  Known  to  Timothy,  were  gone 
to  different  places,  about  the  work  of»the  Lord 
with  the  apostle's  approbation;  so  that  "only 
Luke,"  his  faithful  companion  in  all  his  suffer- 
ings, continued  with  him.  He  therefore  desir- 
ed Timothy  to  bring  Mark  with  him,  who  was 
employed  in  the  same  parts.  Mark  had  once 
forsaken  the  apostle,  having  too  much  "loved 
this  present  world;"  but  he  had  repented,  and 
had  now  regained  his  entire  confidence,  and 
might  be  "profitable  to  him  for  the  ministry" 
at  Rome,  as  he  had  been  in  other  places. 
(Note,  Col.  4:9— 14.  P.  0.7—18.)  He  also 
informed  Timothy,  that  "he  had  sent  Tychi- 
cus to  Ephesus,"  This  has  been  deemed  a  de- 
cisive proof,  that  Timothy  was  not  at  Ephesus 
at  that  time,  and  indeed  it  greatly  favors  that 
conclusion:  but  possibly,  Tychicus  might  be 
sent  by  another  way  than  the  bearer  of  this 
epistle,  and  calling  at  other  places  might  not 
arrive  till  afterwards;  and  the  apostle  might 
mean,  that  he  had  sent  Tychicus  to  supply 
Timothy's  place  at  Ephesus,  that  he  might 
come  to  him  the  sooner, — Among  these  infor- 
mations and  directions,  we  find  St,  Paul  desir- 
ing Timothy,  to  bring  his  cloke  to  him.  If  the 
word  means  a  cloke,  or  upper  garment,  (as  it 
seems  to  do,)  which  he  supposed  he  might 
want  at  the  approach  of  winter,  it  is  a  remark- 
able jiroof  of  his  poverty  to  the  end  of  his  life, 
that  he  should  need  to  send  so  far  for  a  garment 
to  keep  him  warm  during  the  remnant  of  his 
days!  (Notes,  1  Cor.  4:9— 13.  2  Cor.  6:3— 
10.  11 :24 — 27.) — What  books  and  parchments 
were  meant,  Timothy  would  know;  but  it  is  in 
vain  for  us  to  conjecture.  As  Troas  was  not  in 
the  direct  road  from  Ephesus  to  Rome,  this  may 
be  urged  as  a  proof  that  Timothy  was  not  then 
at  Ephesus:  but  it  is  not  certain,  that  he  might 
not  go  by  another  way,  to  call  upon  some  of 
the  churches  with  which  he  was  connected. — 
These  directions  favor  the  opinion,  that  the 
apostle  had  been  hurried  away,  by  his  perse- 
cutors, from  these  eastern  regions;  without 
being  allowed  leisure,  either  to  accomplish  his 
plans,  or  to  take  with  him  those  things  which 
he  intended. 

14  "Alexander  the  coppersmith  did  me 
much  evil:  the  Lord  ^reward  him  accord- 
ing to  his  works: 


10.   1  Pet.  5:13.     Hos.    14:4. 
p  Matt.  19:30.     20:16.    Luke  13: 

30. 
i|  Acts  20:4.    Eph.  6:21.    Col.  4: 

7.     Tit.  3:12. 
r  Acts   20:16,17,25.      1  Tim.  1:3. 
s  1  Cor.  4:11.     2  Cor.  11:27 


t  Acts  16:8,11.     20:5—12. 

u  Ads  19:33,34.     l  Tim.  1:20. 

X  1  Sam.  24:12.  2  Sam.  3:39. 
Ps.  28:4.  109:5—20  .ler.  15: 
15.  18:19—23.  2  Thes.  1:6.  1 
John  5:16.  Rev.  6:l0,  18:6,20. 


A.  D.  67. 


CHAPTER  IV. 


A.  D.  67. 


15  Of  whom  5"  be  thou  ware  also;  for 
he  hath  greatly    ^  withstood  our  *  words. 

Note. — It  is  not  certain,  though  highly  prob- 
able, that  this  was  the  same  Alexander,  of 
whom  we  have  before  read.  (^Acts  19:33.  1 
Tim.  1 :20.)  The  apostle,  however,  was  as- 
sured that  the  person  spoken  of  was  an  incur- 
able apostate,  or  enemy  to  Christ.  Perhaps, 
after  having  been  excommunicated,  he  had 
openly  renounced  Christianity,  and  did  every 
thing  he  could  to  stir  up  persecution  against 
St.  Paul  and  the  believers,  and  to  obstruct' the 
success  of  the  gospel :  and  it  is  not  improbable, 
that  he  took  an  active  part  in  the  apostle's  be- 
ing appreiiended  by  his  persecutors,  and  hur- 
ried away  to  Rome.  Speaking,  however,  by 
the  Spirit  of  prophecy,  he  denounced  this  aw- 
ful sentence  on  him  for  a  warning  to  others. 
We  cannot  certainly  know,  who  are  given  up 
to  final  obduracy;  and  must  therefore  perse- 
vere in  praying  for  our  enemies  and  persecu- 
tors. (Notes,  Matt.  12:31,32.  Heh.  6:4—6. 
10:26—31.  1  Jolm  5:16— 18.)— It  is  worthy 
of  special  notice,  that  all  those  passages  in  the 
book  of  Psalms,  which,  as  containing  predic- 
tions or  imprecations  on  the  enemies  of  David, 
or  rather  of  Christ  the  Antitype,  are  considered 
even  by  many  pious  persons  inconsistent  with 
the  Christian  dispensation,  are  exactly  for  sub- 
stance, the  same  as  the  language  of  the  apostle 
in  this  })lace;  that  is,  of  one  speaking  by  the 
Spirit  of  prophecy.  Did  the  Spirit  of  God,  who 
spake  by  David,  (Note,  2  Sam.  23:3,4.)  dictate 
to  him  a  vindictive  language,  contrary  to  that 
which  he  dictated  to  the  apostles  of  Christ.''  Is 
not  this  supposition  highly  dishonorable  both 
to  the  word  of  God,  and  to  the  Spirit  which 
inspired  it?    (Notes,  Deut.  27:15.  Ps.  69:22— 

28.     109:6 — 20.) Timothy    was     moreover 

warned  to  beware  of  the  malignant  and  subtle 
machinations  of  this  wicked  man;  as  he  would 
do  as  much  to  injure  him,  and  withstand  his 
words,  as  he  had  done  in  opposing  the  apostle 
and  his  doctrine. 

Reward.  (14)  ATioSarj. 

16  At  my  first '^  answer  ^  no  man  stood 
whh  me,  but  all  men  forsook  me:  "^  /  pray 
God  that  it  may  not  be  laid  to  their  charge. 

17  Notwithstanding,  ^  the  Lord  stood 
with  me,  and  ^  strengthened  me;  that  *'by 
me  the  preaching  might  be  fully  known, 
and  that  all  the  Gentiles  might  hear:  ^  and 
I  was  delivered  out  of  the  mouth  of  the 
lion. 

18  And  the  Lord  shall  ''deliver  me  from 
every  evil  work,  '  and  will  preserve  me  unto 
his  heavenly  kingdom ;  ^  to  whom  he  glory 
for  ever  and  ever.     Amen. 

Note. — When  the  apostle  was  at  first,  dur- 
ing his  second  imprisonment,  called  before  the 


emperor,  (or  the  prefect  of  the  city  in  his  ab- 
sence, as  it  is  more  generally  thought,)  to 
make  his  defence,  none  of  the  Christians  at 
Rome  had  courage  to  stand  by  him;  but  all  for- 
sook him  to  provide  for  their  own  safety,  even 
as  the  apostles  had  forsaken  Christ,  when  he 
was  apprehended.  (Notes,  Malt.  26:25 — 35, 
47—56.  John  16:31—33.  18:4—9.)  Tiie 
cruel  persecutions  of  the  Christians  at  Rome, 
under  Nero,  seem  to  have  preceded  the  writing 
of  this  epistle.  Numbers  had  then  been  put  to 
death;  in  the  most  dreadful  manner,  or  driven 
from  the  city;  and  the  rest  seem  to  have  been 
greatly  intimidated:  so  that  on  this  important 
occasion  none  were  found,  who  ventured  to  at- 
tend the  apostle  to  the  tribunal.  This  was  a 
very  criminal  weakness,  the  eflect  of  unbelief; 
but  the  apostle  j)rayed  that  it  "might  not  be 
laid  to  their  charge."  (Notes,  14,15.  Luke  22: 
21 — 23,31 — 34.) — But,  though  deserted  by 
man,  the  Lord  was  graciously  pleased  to  "stand 
with  him,"  and  make  him  sensible  of  his  pres- 
ence, favor,  and  protection:  thus  giving  him 
strength  of  faith,  courageously  to  bear  witness 
to  the  truth  before  his  persecutors;  (Note,  2 
Cor.  12:7 — 10.)  that  so  "the  jjreaching,"  even 
the  gospel  of  Clirist,  might  be  fully  known  hy 
those  in  authority,  and  by  all  present;  and  that 
it  might,  by  means  of  these  events,  be  circulat- 
ed among  the  Gentiles,  in  distant  nations  with 
the  most  overbearing  evidence  of  its  divine  au- 
thority. (Note,  1 — 5.)  Indeed,  though  his 
judge  was  powerful  and  outrageous;  he  had 
been,  for  that  time,  "delivered"  from  him,  as 
out  of  a  lion's  mouth.  (Notes,  Dan.  6:18 — 23. 
Heb.  11:32 — 34.)  Perhaps  the  apostle  had  in 
view,  that  "adversary,  who  goeth  about  as  a 
roaring  lion,  seeking  whom  he  may  devour;" 
and  who  was  not  entirely  without  hope,  that 
thefear  of  death  would  induce  Paul  to  renounce 
the  faith;  and  that  he  should  thus  seize 
upon  his  soul.  (Note,  1  Pet.  5:8,9.)  The 
apostle  did  not  expect  to  escape  martyrdom: 
but  he  Avas  confident  that  "the  Lord  Avould  de- 
liver him  from  every  evil  work,"  not  sutl'ering 
Satan  to  prevail  against  him,  to  induce  him  to 
do  any  thing  inconsistent  with  the  honor  oi'  the 
gospel,  or  the  benefit  of  his  soul;  and  "that  he 
would  preserve  him  to  his  heavenly  kingdom.'' 
(Marg.  Rcf.  h.— Notes,  Gen.  48:16.  Matt.  6: 
13.)  Instead  therefore  of  complaints  or  de- 
spondency, he  was  ready  to  ascribe  "glory  to 
the  Lord  ibr  ever  and  ever;"  or  to  "ages  of 
'ages,"  that  is,  to  eternal  ages.  "Am.en." 
I  Answer.  (16)  Jnnloyiu.  See  on  c/?c/s  22:' . 
I — I  pray  God,  that  it  may  not  be  laid  to  their 
charge'.]  Mij  uviot;  layiailfnj.  "May  it  not  be 
imputed  to  them."  Horn.  4:3,  &c.  24.  5:3.  2 
Cor.  5:19.   (Note,  .^c<s  7:54— 60.) 

1 9  Salute  '  Prisca  and  Aquila,  and  '"  the 
household  of  Onesi})horus. 

20  "    Erastus    abode    at    Corinih:    but 
°  Trophimiis  have  I  left  at  ^  Miletum  "^  sick. 


y  Malt.  10:16,17.      Phil.  3:2. 

z  Set  on  3:B. 

*  Or,  prencldngs. 

«  Acts  22:1.    25:16.     1  Cor.  9:3. 

2  Cor.  7:11.  Phil.  1:7,17.1  Pet. 

3:15.    Ore. 
b  See    on      10.— Ps.  31:11—13. 

:\Tark  11:50.      John  16:32. 
c  Acts  7:60. 
d   Ps.  .'i7:3aW.     109:31.  .Ter.  15: 

20,21.    20:10,11.  Acts  18:9,10. 


23:11.     27:23,24. 
c  Is.     41:10,14.— 5ce   on  2   Cor. 

12:9,10. 
f  Luke2l:l5.  Acts  9:15.    26:17, 

18.  Kom.  16:25,26.     Eph.  3:8. 

Phil.  1:12— 14. 
c  Pi.  22:21.    Prov.  20:2.     28:15. 

Jer.  2:30.    Dan.  6:22,27.    Ileb. 

11-35.      1  Pet.  5:8. 
h  Gen.  43:16.     1  S.im.  25;.19.   1 


Chr.  4:10.  Vi.  121:7.  Malt.  G: 
13.  Luke  11:4.  John  17:15. 
1  Cor.  10:13.  2  Cor.  1:10.  2 
Thcs.  3:3. 

i  1:12.  Ps.  37:28.  73:24.  92:  lO. 
Matl.  13:43.  25:34.  Luke  12: 
32.  22:29.  Jnhii  10:28— 30.  1 
Thes.  5:28.  ileb.  12:28.  Jam. 
2:5.      1  Pet.  1:5.      Judc  1,24. 

k  See  »n    Rom.    11:36 — 16:27. 


fial.  1:.5.     1  Tim.    1:17.     6:16. 

Ileb.  13:21.    I  Pel.  5:11.  JuJe 

25. 
1   Act!  18:2,18,26.    Kom.  16:3,4. 

1   Cor.  16:'9.     Priscilla. 
m  1:16—18. 

n  Acts  19:22.     Rom.  16:23 
o  Acts  20:4.     21:29. 
p  Acts  20:15,17.    Miletits. 
(]  Phil.  2:26,27. 


foil 


A.  D.  67. 


II.  TIMOTHY. 


A.  D.  67. 


21  Do  'thy  diligence  to  come  before 
winter.  Eubulus  greeteth  thee,  and  Pii- 
dens,  and  Linus  and  Claudia,  'and  all  the 
brethren. 

22  »  The  Lord  Jesus  Christ  be  with  thy 
spirit.     "  Grace  be  with  you.     Amen. 

Note.— Vrisca,  or  Priscilla,  and  Aiiuila  were 
near  to  the  place  where  Timothy  resided:  but, 
as  they  frequently  changed  their  abode,  this 
does  not  determine  where  he  then  was.  (Notes, 
Jlcls  18:1 — 6,18—23.  Bom.  16:3,4.)  The 
same  remark  may  be  made  concerning  the  fam- 
ily of  Onesiphorus.  {Note,  1:16—18.)  The 
apostle  had  probably  been  attended  by  Erastus 
and  Trophimus,  when  be  last  parted  with 
Timothy:  hut  the  former  abode  at  Corinth, 
and  the  latter  Avas  left  sick  at  Miletum;  the 
Lord  not  seeing  good  to  enable  the  apostle  to 
work  a  miracle  for  his  recovery.  Having  again 
desired  Timothy  to  come  to  him  before  winter, 
(prohably  apprehending  that  be  might  other- 
wise come  too  late  to  see  him,)  be  concluded 
witl)  repeated  prayers  and  benedictions. — Sure- 
ly, every  reader  must  be  fully  satisfied,  from 
reading  the  close  of  this  epistle,  tl)at  St.  Peter 
was  not  at  Rome  when  it  was  written:  if 
therefore,  he  suffered  martyrdom,  at  the  same 
time  when  the  apostle  Paul  did,  according  to 
ancient  tradition,  he  must  have  arrived  at  that 
city,  after  this  epistle  had  been  sent.  Timothy 
accompanied  the  apostle  from  Corinth,  through 
Macedonia,  probably  to  Miletus,  when  he  went 
to  Jerusalem  before  his  first  imprisonment  at 
Rome.  {Acts  20:4—16.)  It  would  therefore 
have  been  wholly  superfluous  to  inform  him 
concerning  Erastus,  if  that  voyage  had  been 
spoken  of:  and  Trophimus  accompanied  the 
apostle  to  Jerusalem.  {Acts  21:29.) — Some, 
indeed,  suppose  Miletum  in  Crete,  mentioned 
by  Homer,  to  be  intended;  but,  in  that  case,  St. 
Paul  must  have  left  Trophimus  there,  at  some 
time  subsequent  to  the  voyage  towards  Rome, 
in  which  he  suffered  shipwreck;  for  no  intima- 
tion of  such  an  event  is  given  in  that  narrative. 
— Martial,  a  Roman  poet,  who  lived  about  this 
time,  mentions  Pudens  and  Claudia:  and  some 
suppose,  that  the  same  persons  are  here  meant, 
and  that  they  were  converted  to  Christianity, 
by  the  apostle,  during  his  imprisonment. — The 
Lord  .Jesus  be  with  thy  spirit.  (22)  What 
would  a  well-informed  protestant  think  of  a 
similar  prayer,  in  which  the  name  of  any  saint, 
any  mere  man,  or  created  being  was  inserted, 
instead  of  "the  Lord  Jesus.^"  Would  it  not  be 
considered  as  an  act  of  idolatry,  and  that  justly? 
And  would  not  papists  bring  it  as  a  voucher 
for  their  worship  of  saints,  with  much  plausibil- 
ity?— But  Jesus  is  "Emmanuel,  God  with  us." 
{Notes,  Matt.  1:22,23.  28:19,20.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  importance  of  the  work  of  ministers,  the 
peculiar  temptations  to  which  they  are  expos- 
f.  •'  ur  ^  ^^®  multiplied  evil  effects  of  their  un- 
laithfuluess  or  negligence,  concur  in  rendering 
It  needful,  most  solemnly  and  repeatedly,  to 
charge  the  most  zealous  of  them,  as  "in  the 
presence  of  God  and  of  the  Lord  Jesus,"  before 


r  9,13.      1:4. 

•   Rom.  16;2l_23.    1  Cor.  1G;20. 
2  Cor.  13:13.      Phil.  4:22.       2 


612] 


.lohn  13.     3.1nhn  14. 

Matl.  23:20.— Sec  on  Rom.  16: 

20.     2  Cor.  1D;U.     Gal.  G:1R. 


whom  they  must  shortly  appear,  to  give  an  ac- 
count of  their  stewardship;  that  "they  preach 
the  word,  instant  in  season,  out  of  season,"  to 
few  or  many,  as  opportunities  offer;  like  men 
engaged  in  tlie  work,  who  make  it  their  one 
great  busine.ssand  pleasure;  without  consulting 
their  own  ease,  interest,  or  reputation,  or 
shrinking  from  hardship,  reproach,  or  persecu- 
tion; and  that  they  "reprove,  rebuke,  exhort," 
with  forbearance  and  perseverance,  with  plain 
instructions,  and  close  application.  This  is  the 
more  indispensable,  as  the  time  is  indeed  now 
come,  when  even  a  large  majority  of  professed 
Christians  "will  not  endure  sound  doctrine:" 
they  are  offended  by  the  bumbling  truths  of 
the  gospel,  or  by  the  heart-searching,  distin- 
guishing, practical  truths  of  scripture,  Avhich 
detect  their  sins,  and  show  the  necessity  of 
mortifying  their  peculiar  lusts:  and  they  desire 
to  be  soothed  and  flattered  in  the  indulgence  of 
them,  and  to  have  "teachers  according  to 
them."  Hence  some  admire  complaisant,  in- 
genious, or  eloquent  harangues:  others  prefer 
curious,  speculative  disquisitions;  or  virulent  in- 
vectives, on  men  of  diverse  sects  and  senti- 
ments. Thus  their  consciences  are  quieted, 
and  their  self-preference  and  contempt  of  oth- 
ers, are  humored,  together  with  a  curious  and 
captious  temper.  And  because  "they  have 
itching  ears,"  the  pruriency  of  which  is  not 
easily  quieted,  "they  heap  to  themselves  teach- 
ers," and  always  require  new  voices,  new  gilts, 
new  notions;  till  their  ears  are  wholly  "turned 
from  the  truth,  and  they  are  turned  unto  fa- 
bles." This  should  induce  those  who  love 
souls,  "to  watch  in  all  things,"  to  venture  and 
endure  all  painful  effects  of  faithfulness,  to  take 
every  opportunity  of  preaching  the  pure  gos- 
pel; and  to  "make  full  proof  of  their  ministry," 
that  they  may  do  all  good  in  it  which  they  pos- 
sibly can.  In  doing  this,  they  should  be  quick- 
ened by  the  consideration,  that  their  brethren, 
one  after  another,  are  taken  away,  or  laid 
aside;  and  that  their  own  term  of  usefulness 
will  soon  expire.  In  this  "manner  of  life," 
however,  we  may  hope  to  "be  ready"  lor  the 
stroke  of  death,  when  the  time  of  our  departure 
arrives:  for  the  diligent  Christian,  or  faithful 
minister,  who  is  conscious  of  having  acted  in 
good  measure  consistently  with  his  profession, 
may  with  comfort  say  at  the  close  of  his  days, 
"I  have  fought  the  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith;  henceforth 
there  is  laid  up  for  me  a  crown  of  righteous 
ness,  which  the  Lord,  the  righteous  Judge, 
will  give  me  at  that  day,  and  to  all  who  love 
his  appearing."  The  true  believer  will  give 
all  the  praise  to  divine  grace,  and  expect  ac- 
ceptance only  by  faith  in  Christ:  but  his  con- 
duct will  prove,  that  "he  hath  loved  the  Lord, 
who  first  loved  him,"  and  that  he  has  exercised  . 
the  faith  of  God's  elect.  {Notes,  Rom.  8:28- 
31.  1  John  4:19.)  Such  a  man  may  therefore, 
amidst  poverty,  contempt,  pain,  sickness,  and 
the  agonies  of  death,  "rejoice  in  hope  of  the 
glory  of  God."  But  this  triumphant  lan- 
guage cannot  properly  be  adopted,  when  most 
needed  by  those,  who  have  been  negligent, 
lukewarm,  and  unfaithful  in  the  service  of  God, 
from  the  time  of  their  supposed  conversion.    In 


— IMiilem.  25.  I       Tim.  6:21. 

u  See  07.   Rom.  1:7.-1    Cor.   16:         22:21. 
23.     F.ph.  6:24.    Col.  4:1 8.     1  | 


1  Pet.  5:14.    Rer 


A.  D.  67. 


CHAPTER  IV. 


A.  D.  67. 


proportion  as  the  duties  of  a  man's  place  and 
station  are  neglected,  his  evidence  of  an  inter- 
est in  Christ  must  be  obscured;  and  uncertainty 
and  discouragement  may  probably  distress  his 
closing  scene.  {Note,  Heb.  4:1,'2.  P.  O.  1 — 
11.) 

V.  9—22. 
There  are  various  characters  in  the  visible 
church,  and  various  changes  take  place  among 
ministers.  Some,  who  have  apparently  "run 
Avell,  are  hindered,"  and  forsake  the  Lord  and 
his  faithful  servants,  "loving  this  present 
Avorld  :"  others  are  recovered  from  grievous  back- 
slidings,  and  become  "profitable  for  the  minis- 
try:" and  not  a  ^c\v  turn  open  apostates  or  vir- 
ulent opposers,  "doing  much  harm"  to  the  ser- 
vants of  Christ,  and  greatly  withstanding  their 
words;  whom  "the  Lord  will  reward  according 
to  their  works."  Others  bring  their  characters 
into  doubt,  or  incur  disgrace,  by  their  coward- 
ice in  times  of  danger;  and  their  brethren  are 


called  on  to  pray  for  them,  that  "the  Lord 
Avould  not  lay  that  sin  to  their  charge."  But 
a  few  proceed  with  diligence  and  courage  in 
every  circumstance:  though  "no  man  stands 
with  them,  the  Lord  is  with  them"  to  strength- 
en and  comfort  them;  he  "gives  them  a  mouth 
and  wisdom,  which  all  their  enemies  cannot 
gainsay;"  {Note,  Luke  21  :12 — 19,  v.  15.)  he 
delivers  them  from  outward  dangers  and  ene- 
mies, as  long  as  it  is  good  for  them;  he  "pre- 
serves them  from  the  mouth  of  the  lion,"  which 
would  destroy  their  souls;  and  he  "keeps  them 
from  every  evil  work  even  unto  his  heavenly 
kingdom."  Unnumbered  multitudes  are  now 
before  the  throne,  giving  glory  to  his  name: 
may  we  be  followers  of  them;  may  "the  Lord 
Jesus  be  with  our  spirits,"  to  comfort  and 
sanctify  them;  and  may  his  grace  be  with  all 
his  disciples  and  ministers  in  every  place! 
Amen. 


THE   EPISTL.E  OF  PAUL,  THE  APOSTL.E 

TO 

TITUS. 


It  is  remarkable,  that  Titus,  of  whom  the  apostle  repeatedly  speaks  in  terms  of  the  highest  ap- 
probation and  most  cordial  affection  in  his  epistles,  is  not  once  mentioned  in  the  Acts  of  the 
Apostles.  (iVo<es,  2  Cor.  2: 1,2,1. S.  7:5—7.  8:16—24.  12:17—21.  GaZ.  2:1— 5.)  Nor  is  any 
thing  recorded,  concerning  St.  Paul's  labors  in  Crete,  now  called  Candia,  a  large  island  in  the 
Mediterranean  Sea.  It  is  indeed  probable,  that  the  gospel  was  made  known  there,  at  an  early 
period;  as  there  were  Cretes  present  on  the  day  of  Pentecost,  to  witness  the  stupendous  mir- 
acles of  that  glorious  season;  and  to  hear  the  unanswerable  sermon  of  St.  Peter,  on  that  won- 
derful occasion.  (^c<s  2:11.)  If,  however,  any,  who  were  then  converted,  on  their  return 
home,  made  known  the  gospel  to  their  neighbors;  the  joyful  report  from  them  would  reach 
none  but  the  Jews  and  proselytes.  But  no  information  is  given  us,  of  what  passed  in  that 
island,  at  that  time,  or  afterwards;  except  as  this  epistle  shows,  that  St.  Paul  had  labored 
there.  Probably,  this  was  subsequent  to  his  first  imprisonment  at  Rome,  and  before  his 
second.  He  seems  to  have  had  very  great  success  in  his  ministry,  in  that  island;  but  by  some 
means,  to  have  been  hurried  thence,  before  he  could  order  the  state  of  the  churches,  in  a 
regular  manner.  {Note,  2  Tim.  4:9 — 13.)  He,  therefore,  left  Titus  tliere,  to  settle  the 
churches  in  the  several  cities  of  the  island,  according  to  the  apostolical  plan  in  other  places. — 
Tradition,  and  ecclesiastical  records,  have  made  Titus  bishop  of  Crete:  and,  because  so  large 
an  island,  renowned  for  a  hundred  cities,  was  an  extensive  charge;  some  have  conferred  on 
him  ihfi  \.\i\e  oi  archbishop.  But  I  am  by  no  means  convinced,  that  even  this  title  would 
not  have  been  a  derogation  from  his  real  dignity,  as  an  evangelist. — 'If  by  saying  Timothy 
'and  Titus  were  bishops,  the  one  of  Ephesus,  'the  other  of  Crete,  vye  understand  that  the;y 
'took  upon  them  these  churches,  or  dioceses,  as  their  fixed  and  particular  charge,  in  which 
'they  were  to  preside  for  the  term  of  life;  I  believe  that  Timothy  and  Titus  were  not  thus 
'bishops:  For  both  Timothy  and  Titus  were  evangelists. — Now  the  work  of  an   Evangelist, 

•  'says  Eusebius,  was  this,  to  lay  the  foundation  of  churches  in  barbarous  nations,  to  constitute 
'them  pastors;  and,  having  committed  .to  them  the  cultivating  of  those  new  plantations,  they 
'passed  on  to  other  countries. — As  to  Titus,  he  was  only  left  in  Crete,  "to  ordain  elders  in 
'every  city,  and  to  set  in  order  the  things  that  were  wanting."  Having  therefore  done  that 
''work,  he  had  done  all  that  was  assigned  him  in  that  station,  and  therefore  St.  Paul  sends  for 
'him  the  very  next  year  to  Nicopolis.'  Whitby.  It  is,  however,  recorded,  that  he  afterwards 
returned  to  Crete,"  and  died  there,  when  ninety-four  years  of  age.— Dr.  Whitby  never 
doubted,  nor  does  the  author  of  these  notes  at  all  doubt,  that  diocesan  episcopacy  was  gene- 
rally introduced  into  the  churches,  even  during  the  lives  of  some  of  the  apostles.  But  the 
office  of  an  evangelist  of  old,  and  that  of  a  true  missionary  at  present,  should  be  considered  as 
perfectly  distinct  from  that  of  a  bishop;  and,  in  some  respects,  (especially  as  a  general  com- 
mission', to  preach  the  gospel  to  the  nations,)  superior  to  it. — The  postscript  states,  that  the 
Vol.  M.  65  [513- 


A.  D.  66. 


TITUS. 


A.  D.  66. 


epistle  was  written  from  Nicopolis  in  Macedonia:  but,  had  this  been  the  case,  the  apostle 
would  have  said,  "I  have  determined  here  to  winter,"  not  ^Hhere  to  Avinter."  (3:12.)  There 
were  several  cities  called  Nicopolis;  and  it  is  not  certain  which  is  here  meant.  The  scope 
and  instructions  of  this  epistle,  are  similar  to  those  of  the  two  preceding. 


CHAP.   I. 

The  aposlle  shows  iht  n;iture  and  importance  of  his  office,  and  salutes 
Tiius,  I — \.  He  states  (ot  what  purpose  Tilus  had  been  left  in  Crete, 
5;  and  what  manner  of  persons  should  be  ordained  to  the  ministry,  6 

9.     He  exposes  the  dangerous  principles,    and  the  selfishness,  of 

the  false  teachers,  "whose  mouths  must  be  stopped,"  10,1 1:  and  the 
bad  national  character  of  the  Cretians;  whom  Titus  must  "sharply  re- 
buke" and  instruct,  that  "they  may  be  sound  in  the  faith,"  12 —  6. 

lAUL,  "  a  servant  of  God,  and  an 
apostle  of  Jesus  Christ,  according  to 
•^  the  faith  of  God's  elect,  and  "^  the  ac- 
knowledging of  the  truth  which  is  •*  after 
godliness; 

2  *  In  ^  hope  of  *"  eternal  life,  which 
^  God,  that  cannot  lie,  ^  promised  •  before 
the  world  began; 

3  But  hath  "^  in  due  times  '  manifested 
his  word  through  preaching,  '"  which  is 
committed  unto  me,  according  to  the  com- 
mandment of  °  God  our  Saviour: 

4  To  °  Titu?,  ^  mine  own  son,  after  i  the 
common  faith:  ''  Grace,  mercy,  and  peace, 
from  God  the  Father,  and  the  Lord  Jesus 
Christ  ^  our  Saviour. 

Note. — St.  Paul  was  "a  servant  of  God,"  as 
he  was  "an  apostle  of  Christ;"  the  former  was 
his  general  character,  the  latter  his  special  em 
ployment.  {Note,  Rom.  1:1 — 4.)  His  apos 
tolical  office  was  "according  to  the  faith  of 
God's  elect;"  {Notes,  John  10:14—18,26—31. 
Acts  13:42—48.  2  TAes.  2:13,14.)  and  was  in- 
tended to  bring  numbers  to  believe  in  Christ; 
and  to  encourage,  increase,  and  direct  the  faith 
of  those  who  already  believed.  (Note,  2 
Tim.  2:8 — 13.)  This  he  performed,  by  pro- 
fessing and  publicly  declaring  the  "truth  which 
is  after  godliness."  Thus  men  would  under- 
stand, receive,  and  profess  those  truths,  which, 
being  truly  believed,  bring  those,  who  have 
been  alienated  from  God,  to  reverence,  trust, 
love,  and  Avorship  him,  as  his  obedient  children 
and  devoted  servants.  (Note,  1  Tim.  3:16.) 
This  truth  he  preached,  and  his  converts  ac- 
knowledged, amidst  manifold  trials,  "in  hope 
of  eternal  life,  which  God,  who  cannot  lie," 
(that  is,  break  his  word,  ur  deceive  those 
who  trust  in  him,)  "had  promised  before  eter- 
nal times;"  namely,  to  Christ,  as  their  Surety. 
{Note,'i  Tim.  1:9.)     Tliis  purpose,  or  prom- 


a  See  on  1  Chr.  6:49.     Rom.  1:1. 

Phil.  1:1. 
b  .lohn    W:26.27.       Acts    13:48. 

Eph.  2:8.     2  Thes.2:13,14.     1 

Tim.  1:5. 
c  Cul.  2:2.    2  Tim.  2.23.  1  John 

2:23. 
d  2:11,12.  1  Tim.  1:4.  3:16.  6:3. 

2  Pet.  1:3.  3:11. 
*  Or,  For. 
e  2:13.     3:7.      John  5:39.     8.68. 

Kom.  2:7.    5:2—4.    Col.  1:27. 

1    Thes.   5:8.       2    Tim.    2:10. 

1  Pet.  1:3,1.  1  John  2:25.  3:2, 


514"! 


3.     Jude  21, 
f  Matt.  25:46.       Mark  10:17,30. 

John  3:15,16.6:54.  10:28.  17:2. 

Rom.  5:21.  6:23.    1  Tim.  6:12, 

19.     1  John  5:11—13,20. 
g  Num.    23:19.      1  Sam.    15:29. 

2  Tim.   2:13.      Heh.    6:17,18. 
h  2  Tim.  1:1,9.     Rev.  17:8. 
i  Prov.  8:23—31.       Matt.  25:34. 

John  17:24.  Acts  15:18.    Rom. 

16:25.     1  Pet.  1:20—23.  Rev; 

13:8. 
k  Dan.  8:23.  9:24—27.  10:1.    11: 

27.  Hab.  2:3.  Acts  17:26.  Rom. 


ise,  had  been  concealed,  or  but  in  part  revealed, 
in  former  ages:^  but  in  due  time  God  "had 
manifested"  it,  as  "his  Avord,  through  preach- 
ing," or  by  the  preaching  of  the  gospel,  Avhich 
had  been  committed  to  the  apostle,  "according 
to  the  commandment,"  or  appointment,  "of 
God  our  Saviour."  (Note,  2  Tim.  1:10.)  He 
therefore  Avrote  to  Titus,  "his  genuine  son,  in 
that  faith,"  which  was  common  t)  all  true  Chris- 
tians; as  he  liad  been  converted  by  his  minis- 
try, and  trained  up  under  him,  for  the  Avork  of 
an  evangehst:  (JViarg-.  Ref.  o,  p.)  and  in  his 
behalf  he  presented  his  usual  devout  desires  and 
prayers  for  "grace,  mercv,  and  peace."  {Notes, 
Rom.  1:5—7.  1  Tim.  1:1,2.  2  Tim.  1:2.)— 
The  expression,  "God  our  Saviour,"  seems 
here  to  relate  to  the  Godhead  Avitliout  distinc- 
tion of  persons;  and  in  some  places  it  refers  to 
the  person  of  the  Father,  as  saving  us  by  his 
beloved  Son.  {Notes,  3:4— 1.  1  Tim.  1:1,2.) 
— Some  explain  the  Avords  rendered,  "before 
the  world  began,"  to  relate  to  the  promise 
made  to  Adam,  or  to  Abraham,  before  the  pro- 
mulgation of  the  Mosaic  laAv.  But  I  must 
think,  that  the  interpretation  above  given  is  far 
more  obvious.  If  indeed  Christ  be  "the  Cho- 
sen of  God,"  the  Surety  and  Representative  of 
"all  who  Avere  giA^en  to  him:"  {Notes,  John 
6:36—40.  17:1—3.)  eternal  life  was  promised 
to  him,  in  behalf  of  his  people,  of  all  Avho  in 
every  age  should  believe  in  him,  "before  the 
Avorld  Avas;"  in  con.sequenc8  of  his  engagement 
to  become  incarnate,  and  to  be  obedient  even 
to  the  death  upon  the  cross.  "Known  unto 
God  are  all  his  works,  from  the  beginning  of 
the  world."  Allow  this,  (and  who  will  A-enture 
to  deny  h?)  and  then  the  promise  of  eternal 
life  to  the  divine  Logos,  in  behalf  of  all  his 
people,  is  clear,  and  the  meaning  satisfactory; 
Avhich,  in  my  judgment  at  least,  the  other  inter- 
pretations by  no  means  are. 

Cannot  lie.  (2)  yfi/isvdtjg.  Surely  this  was 
not  from  Avant  of  liberty  or  poAver,  but  through 
the  moral  inability  of  perfect  holiness.  {Note, 
2  Tim.  2:8—13,  v.  13.)— Before  the  world  he- 
gan.'l  JIqo  /qopwi'  aiMvio)r.  Rom.  16:25.  2 
Tim.  1:9^  Notes,  Matt.  25:34—40.  1  Pet.  1: 
17 — 21.  Rev.  18:8 — 10. — Committed  unto  me. 
(3)  Eniaisvd-rjv  ayo).  Note,  1   Tm.  1:8—11. 

5  For  this  cause  *  left  I  thee  in  "  Crete., 
that  thou  shouldest  ^  set   in  order  the  things 


5:6.      Gal.  4:4.    Eph.  1:10.     1 

Tim.  2:6. 
1   Mark  13:10.  16:15.   Acts  10:36. 

Rom.  10:14,15.     15:19.    16:26. 

Eph.  2:17.  3:5—8.    Phil.  1:13. 

Col.  1:6,23.  1  Tim.  2:5,6.  Rev. 

14:6. 
m5ceon    1   Cor.    9:17.     1   Tim. 

2:7.     2  Tim.  1:11. 
n  2:10,13.   3:4—6.  Is.  12:2.    45: 

15,21.— See  on  1  Tim.  1:1.  2:3. 

4:10. 
o  2  Cor.  2:13.   7:6,13,14.  8:6,16, 


23.     12:18.     Gal.  2:3. 
p  .Vee  on  1  Tim.  1:2.  2  Tim.  1:2. 
q  Rom.  1:12.  2  Cor.  4:13.  2  Pet 

1:1.     Jude  3. 
r  See  on  Uoni.  1:7.     1  Tim.  1:2. 

2  Tim.   1:2 
3  See  on  3 — Luke     2:11.     John 

4:42.  2  Pet.  1:11.  2:20.  3:2,18. 

1  John  6:14. 
t    1  Tim.  1:3. 
u  Acts  2:11.     27:7,12,21. 
X  1  Chr.  6:32.  Ec.  12:9.    Is.  44. 

7.  ICor.  11:34.  14:40.  Col.  2.5 


A.  D.  66. 


CHAPTER  I. 


A.  D.  66. 


that  are  *  wanting,   ^  and  ordain   elders  in 
every  city,  as  I  had  appointed  thee. 

6  If  ''any  be  blameless,  "the  husband  of 
one  wife;  ^  having  faithful  children,  "  not 
accused  of  riot,  ''  or  unruly. 

7  For  "  a  bishop  must  be  blameless,  *'as 
the  steward  of  God:  ^  not  self-willed,  ''  not 
soon  angry,  'not  given  to  wine,  ^  no  striker, 
'  not  given  to  filthy  lucre ; 

8  But '"  a  lover  of  hospitality,  "  a  lover 
of  f  good  men,  °  sober,  just,  holy,  temper- 
ate: 

9  P  Holding  fast  i  the  faithful  word,  |  as 
he  hath  been  taught,  that  he  may  be  able 
by  '■  sound  doctrine,  both  to  exhort,  and 
*  to  convince  the  gainsayers. 

[Practical   Obsa-vations."] 

Note. — Titus  had  been  left  in  Crete,  "to  set 
in  order,"  or  regulate,  "the  things  which  were 
wanting,"  in  the  government,  worship,  and 
disci])line  of  the  churches;  and  es|)ecially  "to 
ordain  elders  in  every  city,"  in  which  there 
were  converts  to  Christianity.  {Notes,  Acts  14: 
21—23.  1  Tm.  5:21,22,24*25.  2  Tm.  2:1,2.) 
There  were  many  cities  in  this  po))ulous  island, 
and  the  apostle  must  have  been  very  successful 
during  his  stay  there:  but  probably  many  had 
before  been  converted  to  Christianity;  and 
tiiere  is  no  ground  to  conclude  that  churches 
were  planted  in  all,  or  even  the  greatest  part 
of  these  cities.  The  character  and  qualifica- 
tions of  those  eligible  to  be  pastors,  (who  are 
called  elders  and  bishops  indiscriminately  ; 
Notes,  Acts  20:17.  Phil.  1:1.)  correspond  to 
what  has  before  been  considered:  but  it  is  here j 
added,  that  they  ought  to  be  such,  as  "had  be- 
lieving children."  They  must  not  be  admitted 
to  the  pastoral  office,  who  had  children  grown 
up;  if  these  did  not  embrace  Christianity,  or 
were  accused  of  riot  and  licentiousness,  or  would 
not  be  governed,  and  restrained  from  scandalous 
vices.  The  pastors  must  be  chosen  from  those, 
who  had  for  some  time  professed  the  gospel, 
when  that  could  be  done:  but  if  their  children 
jtroved  untractable,  it  would  at  least  be  thought, 
that  they  did  not  know  how  to  govern  their  own 
families-  and  the  misconduct  of  the  children 
might  reflect  disgrace  upon  the  Christian  reli- 
gion, as  well  as  weaken  the  hands  of  their  pa- 
rents in  the  public  ministry.    {Notes,  1  Tim.  3: 

1 7.)     For  the  overseer  and  steward  of  God's 

liousehoid  {Note,  1  Cor.  4:1,2.)  must  be  an  ir- 
reproachable person;  and  not  of  an  overbearing, 
self-willed,  dogmatical  temper,  who  could  not 
endure  to  be  opposed  or  contradicted.  To  the 
other  excellencies  of  his  character,  it  was  need- 
ful  that  he  should  be  a  man,  who  "held  fast" 


'  Or,  kftundnvc. 

y  Acts  14:23.   2  Tim.  2;2. 

"/  Ste  on  1  Tim.  3;2— 7. 

a  Lev.  2K7,14.    Ez.  44:22.    Mai. 

2:15.     Luke  1:.5.    I  Tim.  3:12. 
b  G^n.  13:19.    I  Sam.  2:1 1,22,29, 

30.      3:12,13.       1    Tim.  3:4,5. 
c  Prov.  2R:7. 
A  10.    1  Thes.  5:14. 
e  5.      Phil.  1:1.      1  Tim.  3:1. 
I    Malt.  21:45.      Luke  12:42.       1 

Cor.  4:1.2.  1  Pet.  4:10. 
i>  Gen.  49:6.  2  Pet.  2:l0. 
R  Prov.  14:17.    15:18.  16:32.  Ec. 

7:9.     .Tam.  1:19,20. 
I  2:3.      Lev.  10:9.    Pr.ov.  31:4,5. 


Is.  28:7.      56:12.       Ez.  44:21. 

Eph.  5:18.      1  Tim.  3:3. 
k-  2  Tim.  2:24,25.     Or. 
1  Is.  56:10,11.— A'ee  on  1  Tim.  3: 

3,8.-1  Pet.  5:2. 
m  Sec  on  1  Tim.  3:2. 
n  1    Sam.    18:1.      1    Kine;s  5:1.7. 

Ps.  16:3.    Am.  5:15.   1  John  3: 

14.     5:1. 
t  Or,  ^ood  things. 
o  2:7.      2Cor.  6:4— 8.      I    Thes. 

2:10.  1  Tim.  4:12.6:11.  2Tim. 

2:22. 
p  Job  2:3.     27:6.      Prov.  23:23. 

1  Thes.    5:21.     2   Thcs.  2:15. 

2Tim.    1:13.    Jude  3.  Uev.  2: 


in  a  steady,  consistent  profession,  "the  faithful 
word"  of  the  gospel,  according  as  it  hail  been 
taught  by  the  apostles;  without  having  pervert- 
ed or  so])histicatcd  it,  as  many  did.  {Notes,, Job 
2:1—3.  23:8-12.  Prov.  23:23.  2  Tim.  1  :]3,14. 
Rev.  2:12,13,24-28.  3:10,11.)  Thus  he  would 
be  a  judicious,  exjierienced,  able  defender  ol' 
its  truths;  competent,  by  substantial,  salutary, 
and  holy  uoctrine,  in  every  particular,  to  ex- 
hort the  disciples  to  steadfastness  in  the  faith, 
and  to  an  honorable  conduct;  and  to  confuti^ 
convince,  or  silence  gainsayers,  who  '  ppose  I 
or  corru|)ted  the  truth. 

Set  in  order.  (5)  EmSino&woi].  Here  only. 
Jioolhoatg,  lieb.  9:10. — liiot.  (6)  ./aojr/K.-. 
Eph.  5:18.  1  Pet.  4:4.  JoMno;,  Luke  15:13. 
Excess  in  expenses,  or  in  animal  indulgence. 
—  Unruly.]  yJfvnoTcy.Tit.  10.  1  Tim.  1:9. 
Heb.  2:8.  'Sons  of  Belial.'  Leigh.  {Notes, 
Deut.  13:12—18.  1  Sam.  <i:\'i.)— Self-willed. 
(7)  JvH-udij.  ^  Pet.  2:10.  'One,  who  makes 
his  OAvn  inclination  the  measure  of  his  conduct, 
JAvithout  regarding  others.'  {Notes,  Luke  18:1 
—8.  2  Pet.  <i:\Q,\\ .)— Gainsayers.  (9)  ytm- 
Uynr-iac.  2:9.  L«A:e  2:34.  ^cis  13:45.  28: 
19,22. 

10  For  *  there  are  many  unruly  and  vain 
talkers,  and  deceivers,  "  specially  they  of 
the  circumcision. 

11  Whose  •'^mouths  must  be  stopped, 
who  y  subvert  whole  houses,  teaching  things 
which  they  ought  not,  for  ^  filthy  lucre's 
sake. 

\2  One  "  of  themselves,  even  a  prophet 
of  their  own,  said,  The  Cretians  are  al- 
ways ^  liars,  evil  beasts,  slow  bellies. 

13  This  witness  is  true.  Wherefore, 
•=  rebuke  them  sharply,  ^  that  they  may  be 
sound  in  the  faith; 

Note. — The  qualification  last  mentioned  was 
the  more  requisite,  as  there  were  in  every 
place,  (especially  in  Crete,)  a  number  of  un- 
governable "talkers,"  and  interested  "deceiv- 
ers," who  could  not  be  kept,  by  any  censures 
or  admonitions,  from  doing  great  mischief. 
These  were  of  various  descriptions;  but  the  .Ju- 
daizing  teachers  were  the  most  busy,  uniuly, 
and  pernicious;  they  "subverted  whole  fami- 
lies," turning  them  aside  from  the  simplicity  of 
faith  in  Christ,  to  attend  on  legal  ceremonies 
and  human  traditions;  by  "teaching  such  things 
as  they  ought  not,"  and  this  "for  filthy  lucre's 
sake,"  rather  than  from  mistake  or  ignorance. 
{Notes,  Is.  56:9-12.  Rom.  16:17-20.  2  Pet.  2:1 
— 3.)  For  in  this  manner  they  humored  the 
pride  and  prejudices  of  some,  and  flattered  oth- 
ers in  their  sins;  tili  they  got  to  be  the  heads  of 
a  party,  and  found  means  of  enriching  tlieni- 


4:9.  6:3.    2  Tim. 


25.     3:3,11. 
q   1  Tim.  1:15 

2:2. 

I  Or,  in  teaching 
r   2:1,7,8.  iTim.  1:10. 2Tim. 4:3. 
s    11.   Acts  18:28.     1  Cor.  14:24. 

2  Tim.  2:25. 
t    Acts  20:29.    Rom.  16:17,18.    2 

(or.   11:12—15.    Eph.  4:l4.    2 

Thcs.  2:10—12.  1  Tim.  1:4.    C: 

3—5.  2  Tim.  3:13.    4:4.  2  Pet. 

2.1.2.   1  John  2:18.    4:1.    Rev. 

2:6,14. 
u  Acts  15:1,24.  GaL  IX—n.  2:4. 

3:1.   4:17—21.  5:1—4.  Phil.  3: 

2,3. 


X  9.   3:10.     Ps.  63:11.      107-42. 

Ez    16:63.    Luke  20:40.    Horn. 

5:19     2  Cor.  11:10. 
y  IMatt.  23:14.    2Tim.3;6. 
'/.  *'«  on  7.— Is.    56:10,11.     Jir. 

8:10.    Ez.  13:19.     Mic.  3:5,11. 

John    10:12.      2    Pel.  2:1—3. 
a  .\rt»  17:28. 
h  Kom.  16:18.       J  Tim.  4:2.      2 

Pet.  2:12— 15.       Jude  8— 13. 
c  2:15.    Prov.   27:5.      2  Cor.  13: 

10.    1  Tim.  520.     2Tim.  42. 
d  2:2.      Lev.  19:17.    Ps.  llSrRO. 

141:5.   2Cor.  7.0— 12.  i  Tim. 

4:6. 


rsio 


A.   D.  66. 


TITUS. 


A.  D,  66. 


selves.  The  "mouths,"  therefore,  of  these  de- 
ceivers "must  be  stopped,"  by  sound  doctrine, 
and  conclusive  arguments,  and  testimonies 
from  the  word  of  God;  that  the  tendency  of 
their  principles,  and  the  baseness  of  their  de- 
signs, might  be  manifest  to  every  man;  and  that 
they  might  have  nothing  to  say  in  their  own 
■  defence.  {Marg.  Ref.) — The  character  of  the 
Cretians  indeed  was  so  bad,  that  numbers,  both 
(,r  deceivers  and  deceived,  might  be  expected 
ill  tlieir  churches:  for  Epimenides,  a  native  of 
Crete,  a  poet  of  some  reputation,  who  might 
1)0  called  "a  prophet  of  their  own,"  and  who 
])erhaps  was  deemed  a  prophet  by  his  country- 
men, had  said,  "The  Cretians  are  always  liars, 
evil  beasts,  slow  bellies;"  they  had  in  all  ages 
i)een  notorious  for  lies,  frauds,  and  impostures; 
they  were  like  poisonous  or  ferocious  animals, 
gluttonous  and  indolent  to  excess;  so  that, 
while  a  great  proportion  of  their  time  was  em- 
ployed in  eating  and  drinking,  they  were  ren- 
dered torpid  and  inactive  by  tlieir  excesses, 
and  made  no  good  use  of  the  "rest.  They  unit- 
ed tlie  subtlety  of  the  fox,  the  venom" of  the 
serpent,  or  the  fierceness  of  wolves  and  tigers, 
with  the  greediness  and  inactivity  of  swine. — 
It  is  not  easy  to  determine,  from  what  concur- 
rence of  circumstances  the  Cretians  obtained 
so  odious  and  contemptible  a  national  charac- 
ter: but  the  inspired  apostle  attested  the  truth 
of  this  testimony;  and  the  effects  of  it  appeared 
in  the  conduct  of  many  false  teachers  and  pro- 
fessors of  Christianity.  Titus  was  therefore 
directed  "to  rebuke  them  sharply,"  or  with  cut- 
;  ting  reproofs  and  awful  warnings;  "that  the 
churches  might  be  sound  in  the  faith."  when 
the  mouths  of  deceivers  were  tlius  stopped, 
iiypocrites  detected,  and  unestablished  Chris- 
tians put  upon  their  guard. — Timothy  had  been 
taught  to  instruct  opposers  with  meekjiess,  and 
to  rebuke  with  long  suffering;  {Notes,  1  Tim. 
5:1,2.  2  Tim.  2:23—26.)  but  Titus  was  order- 
ed to  rebuke  with  sharpness.  Some  have  con- 
jectured, that  Timothy  was  too  vehement  in 
his  natural  spirit,  and  Titus  too  timid  and  pli- 
ant: others  ascribe  the  difference  to  the  oppo- 
site characters  of  the  persons  to  be  rebuked. 
But,  in  fact,  Christian  meekness  is  as  distant 
from  pusillanimous  connivance  at  sin  and  error, 
as  from  impetuous  anger  and  impatience.  This 
the  apostle's  conduct,  and  even  that  of  our 
Lord  himself,  fullv  demonstrate.  (Notes,  Jam. 
.3:17,18.)  "  I 

Deceivers.  (10)  fliQevarxaTnt.  Deceivers  of 
the  mind.  Here  only.  flJQerunaTao),  Gal.  6:3. 
—  Whose  mouths  must  be  stopped.  (11)  '  Ov; 
da  unoqouujiiFtv.  Luke  11:53. — Filthy  lu-\ 
ci-e.'\  yfia/on  xegdovg. — Jliax^oiteoSriQ,  7.  li 
Tim.  3:3,8.  .■fia/ooxe.Qdoig',  1  Pet.  5:2. — 
Sharply.  (13)  .^TznTOfiotc.  2  Cor.  13:10.  Se- 
rn^rely,  cuttingly.   JnoxoiAiu,  Rom.  11:22, 

14  Not  giving  heed  to  ^  Jewish  fables, 
and  f  corimaandments  of  men  that  ^  turn 
from  the  truth. 

15  Unto  •»  the  pure  all  things   are  pure: 
but  unto  them  that  are  defiled   and  unbe- 


t   1  Tim.  1:4—7.   4:7.   2  Tim.  4: 

4. 
f  Is.  29:13.    Matt.  15:9.   Mark  7: 

7.    Col.  2:22. 
s;  GaL  4:9.      2  Tim.  4:4.       Heb. 

12  25.    2  Pet.  2:22. 


516] 


h  Luke  11:39 — 41.  Acts  10:15. 
Rom.  14:14.1  Cor.  6:12,13. 10: 
23.25,31.      1   Tim.  4:3,4. 

i  Prov.  21:4.  Hag  2:13.  Zech. 
7:5,6.  Malt.  15:18.  Rom.  14: 
20,23.      1  Cor.  11:27—29. 


Illeving,  is  nothing  pure;  but  even  ''their 
mind  and  conscience  is  defiled. 
I  16  They  '  profess  that  they  know  God, 
but  in  works  they  deny  him;  ■"  being 
abominable  "  and  disobedient,  and  °  unto 
[every  good  work  *  reprobate. 
I  Note. — In  order  to  the  churches  in  Crete  be- 
ing "sound  in  the  faith,"  Titus  was  directed  to 
warn  them  not  to  "give  heed  to  Jewish  fables," 
human  traditions,  or  even  legal  observances, 
which  were  then  entirely  "the  commandments 
of  men,"  who  turned  "from  the  truth,"  and 
wanted  to  impose  their  own  observances  on 
Christians.  {Notes,  Col.  2:20—23.  1  I'im.  1:3, 
7.  4:6—10.  6:1—5.  2  Tim.  2:14—18.  4:1—5.) 
These  related  greatly  to  distinctions  of  clean 
and  unclean  meats,  and  the  pharisaical  inven- 
tions of  Avashing  the  hands,  and  other  frivolous 
rites  of  that  kind.  {Notes,  Matt,  lb  :l-<20.)  But 
"to  the  pure,"  to  the  real  believer,  who  had 
"peace  with  God  through  Jesus  Christ,"  and 
had  "his  heart  purified  by  faith,"  all  such  things 
were  pure  in  themselves,  and  used  in  a  holy 
manner,  by  the  allowance,  according  to  the  pre- 
cepts, and  for  the  glory  of  God.  {Note,  1  Tim. 
4:1 — 5.)  To  those,  however,  "that  were  defil- 
ed" with  the  guilt  and  pollution  of  unrepented 
sin;  and  who,  through  unbelief,  remained  stran- 
gers to  the  "purging  of  the  conscience  with  the 
blood  of  Christ,"  "nothing  was  pure:"  foi  as 
their  hearts  were  unsanctified,  and  their  con- 
sciences erroneous,  partial,  callous,  and  unclean : 
so  all  their  enjoyments  and  actions,  liowever 
innocent  or  good  in  themselves,  were  corrupted 
by  pride,  avarice,  sensuality,  and  enmity  against 
God.  {Note,  Prov.  21  :4.)  Many  of  "these  in- 
deed "professed  to  know  God,"  and  to  be  his 
people;  but  in  works  they  denied  him,  and  mani- 
fested a  disregard  to  his  authority,  favor,  and 
indignation:  for  their  conduct  in  all  respects, 
especially  in  crucifying  Christ,  persecuting 
Christians,  and  endeavoring  to  subvert  the 
churches  of  the  Gentiles,  proved  them  to  be 
"abominable  and  disobedient;"  and,  as  "to  ev- 
ery good  work,  rejected"  by  God,  and  given  up 
to  judicial  blindness.— The  unbelieving  Jews 
seem  to  have  been  primarily  intended;  but  the 
Judaizing  teachers  were  purposely  included  as 
unbelievers  also,  though  they  professed  to  be- 
lieve. 

Turn  from  the  truth.  (14)  JnocoFqiofievotv 
Tijv  ulrji^Fiav.  2  Tim.  1:15.  Sonie  render  it 
pervert  or  subvert  the  truth:  yet  the  word  oc- 
curs in  a  like  construction  in  the  text  referred 
to,  where  it  evidently  means  turn  away  from. 
— Mominable.  (16)  Bdelvxioi.  Here  only 
Bdelvyua,  Matt.  24:15.  Luke  16:15.  Rev.  17 ! 
4. — Reprobate.]  ytdoy-iuoi,  rejected, 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
All,  who  are  not  the  slaves  of  sin  and  Satan, 
are  "the  servants  of  God:"  "this  honor  have 
all  his  saints,"  and  this  dignifies  their  meanest 
employments;  {Notes,  Is.  54:15 — 17.  Johnl^: 
23—26.  Rom.  6:16—19.  Col.  3:22—25.) 
though  the  office  of  ministers  is  confined  to  a 


k  1  Cor.  2:7.  Heb.  9:14.  10:22. 
I    Num.  24: 16.  Is.  29:13.  48:1.58: 

2.  Ez.  33:31    Hos.  8:2,3.  Rom. 

2:18-24.  2  Tim.  3:5-8.  .Tufle4. 
m  Job  15:16.     Rev.  21:8,27. 


n  1  Sam.  15:22—24.    Eph.    5  6. 

1  Tim.  1:9. 
o  Jer.  6:30.      Rom.  1:28.  2  Tim. 

3:8. 
*  Or,  void  of  judpncixt. 


A.  D.  66. 


CHAPTER  II. 


A.  D.  66 


few,  and  that  of  apostles  and  evangelists  to  a 
very  small  number.  But  sinners  cannot  "serve 
God,"  except  "according  to  the  faith  of  his 
elect"  people;  and  by  "  acknowledging  the 
truth  which  is  after  godliness:"  {Notes,  1  Tim. 
3:16.  4:6 — 10.)  nor  can  they  he  steadfast,  in 
the  midst  of  trials  and  temptations,  except  "in 
hope  of  eternal  life."  {Notes,  1  Cor.  15:55 — 
58.  Heb.  6:14—20.)  This  was  promised  in 
Christ,  "before  the  world  began:"  and  though 
he  who  gave  this  promise  can  do  all  things,  yet 
he  "cannot  lie,"  he  cannot  "deny  himself"  In 
his  own  times  he  has  manifested  his  "word  of 
truth,  by  preaching:"  and  all  who  are  called  to 
this  important  service,  must  take  heed  to  pub- 
lish it  "according  to  the  commandment  of  God 
our  Saviour;"  that  "the  common  faith"  may 
thus  be  conferred  on  numbers,  whom  they  may 
rejoice  in  as  their  "own  children;"  and  to  whom 
"grace,  mercy,  and  peace,  may  be  given  from 
God  the  Father,  and  the  Lord  Jesus  Christ  our  I 
Saviour." — When  a  multitude  of  captives  are 
brought  forth,  from  the  dark  dungeon  of  Sa- 
tan, into  the  glorious  light  and  liberty  of  the^ 
gospel;  many  things  will  be  wanting,  and  much' 
will  require  to  "be  set  in  order,"  before  their' 
worship  and  service  can  be  performed  in  a  suit-' 
able  manner,  the  best  methods  used  for  their 
edification,  and  the  most  effectual  defence  made 
against  the  assaults  of  their  spiritual  enemies. 
Then  the  presence,  counsel,  and  influence  of 
experienced  and  faithful  servants  of  God,  will 
be  peculiarly  useful;  especially  in  respect  of  the 
choice  and  ordination  of  pastors,  to  preside 
over  them  and  teach  them.  Tliose  to  whom 
this  important  trust  is  committed,  are  bound, 
as  they  shall  answer  for  it  before  God,  to  ap- 
p  )int  "blameless  and  faithful  men"  to  this  stew- 
ardship; even  such  as  are  of  pliant  tempers,  in 
respect  of  their  own  humors  and  interests,  but 
firm  in  the  cause  of  God;  peaceable,  sober,  tem- 
perate men;  superior  to  the  grovelling  love  of 
"filthy  lucre;"  "lovers  of  hospitality  and  of 
good  men;"  just  and  holy;  prudent  managers 
of  domestic  concerns;  attentive  to  relative  du- 
ties; constant  and  bold,  in  professing  the  truth 
as  taught  in  the  word  of  God;  and  "able  by 
sound  doctrine  to  exhort  and  to  convince  gain- 
sayers." — It  is  peculiarly  incumbent  on  minis- 
ters to  educate  their  children  with  diligence  and 
piety,  and  to  rule  them  with  prudence  and  firm- 
ness: and  the  children  of  ministers  should  con- 
sider what  a  dreadful  account  must  be  rendered 
by  them,  if  their  unbelief,  riot,  and  unruly  be- 
havior bring  an  imputation  on  the  character 
of  their  fathers,  interfere  with  their  usefulness, 
and  thus  occasion  the  ruin  of  immortal  souls. 
V.  10—16. 
In  all  ages,  there  have  been  "unruly  and 
vain  talkers  and  deceivers,"  by  whom  Satan 
sows  tares  in  the  Lord's  field:  and  this  should 
teach  and  induce  the  servants  of  God,  to  be 
vigilant  and  diligent,  that  they  may  counteract 
the  enemy.  For  unless  the  "mouths  of  such 
men  be  stopped,"  they  will  "subvert  whole 
families"  of  hopeful  persons,  and  teach  the  most 
pernicious  doctrines  "for  filthy  lucre's  sake." 
To  prevent  this  mischief  is  the  most  difficult 
part  of  a  minister's  work:  and  his  wisdom  must 


■  11—14.   1:9.  3:8.    1  Tim.   1:10. 

6:3.     2  Tim.  1:13. 
b  Lot.  19:32.  .lob  12:12.  Ps.  92: 

14.      Pro».  16:31.    Is.  65:20. 


*  Or,  vigilnnt.      1  Tor.  15:34.     1 

I       Thes.  5:6,3.      1  Tim.  3:2,1 1.    1 

Pel.  1:13.     4:7.       5:8.     Gr. 

c  7.    1  Tim.  3:4,8,11.— Phil.  4:8. 


especially  be  shown,  in  discerning  men's  char- 
acters; distinguishing  between  the  weak  and 
the  wicked;  and  knowing  when  to  exhort  w  ih 
gentleness,  and  when  to  "rebuke  with  sharp- 
ness, that  men  may  be  sound  in  the  faith." 
For  though  there  are  national  differences  of 
character,  yet  "the  heart"  of  man,  in  every 
time  and  place,  is  "deceitful  and  desperately 
wicked;"  and  some  need  the  gentlest  guidance, 
others  m\  st  be  exposed,  and  warned  with  de- 
cided severity;  or  they  will  "turn  men  away 
from  the  faith  to  fables"  and  human  inventions, 
yea  diabolical  delusions. — The  true  Christian 
I  learns  to  exercise  his  liberty  in  a  pure  and  Iroiy 
'manner;  all  things  are  "pure  to  him,"  and  grace 
teaches  him  "to  eat,  and  to  drink,  and  to  do  all 
to  the  glory  of  God;"  and  when  he  fails,  he  has 
humble  recourse  to  the  purifying  blood  and' 
sanctifying  grace  of  Christ.  But  unbelievers 
are  "defiled  in  their  minds  and  consciences;" 
their  ordinary  actions  and  religious  duties  are 
unclean  to  them:  whether  they  riot  in  licen- 
tiousness, as  if  that  were  liberty;  or  whether 
they  enslave  themselves  to  superstitious  obser- 
vances. For  alas!  numbers,  of  various  de- 
scriptions, "profess  to  know  God,  but  in  works 
deny  him;  being  abominable,  disobedient,  and 
unto  every  good  work  reprobate."  But  at  last 
"the  tree  will  be  known  by  its  fruit;  and  every 
tree  that  bringeth  not  forth  good  fruit,  snail  be 
hewn  down  and  cast  into  the  fire." 

CHAP.  II. 

The  Rposlle  directs  Titus  to  instruct  the  people  in  their  several  rel3ti\e 
duties,  for  the  honiir  of  the  gospel;  to  exemplify  them  in  his  uwn 
conduct,  and  to  take  heed  to  his  doctrine,  1 — S;  to  te.Tch  seriants  lo 
he  obedient  and  upright,  that  'in  all  things  they  may  adorn  the  doc- 
trine of  God  our  Saviour,"  9,1(X  He  enforces  his  exhortations,  ly 
show  ing  the  holy  tendency  and  efficacy  of  the  gospel,  and  charges 
Titus  to  act  with  authority  and  firmness,  11  — 15, 

BUT  speak  thou  the  things  ^  which  be- 
come sound  doctrine: 
2    That  **  the  aged   men  be    *  sober, 
"  grave,   '^  temperate,  ^  sound   in   faith,  ^  in 
charity,  in  patience. 

Note. — To  mark  the  diflference  between  false 
teachers,  and  the  servants  of  Christ,  the  apos- 
tle exhorted  Titus  to  "speak  such  things  as 
became  sound  doctrine;"  or  the  salutary,  heal- 
ing truths  of  the  gospel,  from  which  all  the 
motives  and  encouragements  to  holy  obedience 
must  be  deduced:  and  it  "became  sound  doc- 
trine," that  preachers  should  inculcate  on  their 
hearers  the  practice  of  their  various  duties,  from 
evangelical  motives.  Thus  they  ought  to  teach 
"the  aged  men  to  be  sober,"  serious,  ]>rudent, 
vigilant,  "grave,  temperate"  in  every  kind  of 
indulgence,  and  "sound  in  faith,"  steadfast  in 
the  profession  of  faith  in  Christ;  "in  charity," 
or  love  to  him  and  their  brethren,  and  "in  pa- 
tience and  perseverance,"  amidst  trials  and 
persecutions.  It  does  not  a])pear,  that  the 
elders  or  pastors  of  the  church  were  exclusively 
intended.  The  original  word  is  different  from 
that  translated  elders,  and  signifies  men  ad- 
vanced in  years.  The  apostle  had  before 
spoken  of  the  elders.    {Note,  1  :5 — 9.) 

Become.  (1)  riqenFi.  Matt.  3:15.  1  Cor. 
11:13.    Eph.b-.S.    1  Tm.  2:10.  He6.  2:10.— 


Gr.  I       2  Cor.  5:13.     1  Pet.  4:7.  (Jr. 

d  1:8.     AcU  24:25.     1  Cor.  9:25.  |  e  S«on   1:13. 

Gal.  5:23.       2  Pet.  1:6 Mark  I  f  Ste  rrn  1  Tim.  1:5. 

5:15.    Luke  8:35.     Rom.  12:3. 


[517 


A.  D.  66. 


TITUS. 


A.  D.  66. 


Jlgedmen.  (2)  TJQeaSvTag.  Luke  1:18.  Philem. 
9. — Sound.\  "Yyiaivovjac.  Healthful.  1.  1:9, 
13.  1  Tim.  1:10.  6:3.  2  Tim.  4:3.  3  John  2. 

3  The  aged  women  likewise,  that  they 
be  in  behavior  ^  as  becometh  *  holiness, 
''  not  f  false  accusers,  '  not  given  to  much 
wine,  "^teachers  of  good  things: 

4  That  they  may  teach  '  the  young 
women  to  be  |  sober,  '"  to  love  their  hus- 
bands, to  love  their  children, 

5  To  be  "  discreet,  chaste,  "  keepers  at 
home,  P  good,  i  obedient  to  their  own  hus- 
bands, '■  that  the  word  of  God  be  not  blas- 
phemed. 

6  ^  Young  men  likewise  exhort  to  be 
§  sober-minded. 

Note. — Aged  women  nlso  (whether employed 
as  deaconesses  by  "the  church  or  not,)  should 
be  instructed  to  act  consistently  with  their 
sacred  character,  as  professedly  a  part  of  the 
spiritual  priesthood,  and  with  that  devotedness 
to  God  which  it  implied.  (Note,  1  Tim.  2:8 — 
10.)  They  should  be  warned  against  speaking 
slanders,  or  calumnies;  a  sin  to  which  human 
nature  is  peculiarly  prone,  and  to  which  the 
natural  character  of  the  Cretians  must  give' 
them  an  additional  propensity.  (Note,  1  Tim. 
3:8 — 13.)  They  must  not  be  ''enslaved  to 
much  wine:"  some  of  tliem  might  have  been 
a''''ustomed  to  this,  when  heathens;  and  it 
would  need  great  self-denial  to  acquire  victory 
over  the  habit,  and  liberty  from  the  thraldomV 
of  this  infatuating  vice.  They  were  likewise 
required  to  be  "teachers  of  good  things,"  in 
their  families,  and  to  their  juniors:  that  so 
they  might  be  employed,  in  exhorting  "the 
younger  women  to  be  sober"  and  prudent,  with- 
out levity  or  vanity;  affectionate  to  their  hus- 
bands and  children,  and  taking  pleasure  in  the 
duties  of  wives  and  mothers;  discreetly  avoid- 
ing "all  appearance  of  evil,"  or  ground  of  sus- 
picion, as  well  as  every  actual  violation  of-con-: 
iugal  fidelity.  They  must  also  teach  them  to  | 
pe  "keepers  at  home,"  and  diligent  in  manag-] 
ing  their  domestic  affairs;  not  delighting  to  gad 
abroad,  nor  yet  loitering  away  their  time  at! 
home;  to  be  good  orkind  toallaround  them;"and; 
obedient  to  their  own  husbands,"  even  if  they 
were  not  Christians,  and  if  they  in  many  things  { 
behaved  improperly  to  them:  for  this  would  fre-! 
(jnently  be  the  case.  (Notes,  Eph.  5:22 — 33,  1 
Pet.  3:1 — 6.)  These  things  must  be  attended  to, 
'•tliat  the  word  of  God  might  not  be  blasphem- 
ed," or  evil  spoken  of,  among  the  Gentiles, 
through  any  improper  conduct  of  Christians  in 
r-lative  life.  (Notes,  7,8.  Rom.  2:17—24.  1 
Thn.  5:13—15.  6:1—5.  1  Pet.  2:13—17.  3:13 
"~'6.) — Young  men  also  must  "be  sober-mind- 
ed," and  act  in  a  prudent  and  considerate  man- 
ner: avoiding  all  youthful   lusts  and  vanities, 


HDm    16:2.  Eph.  5:3.      1  Tim. 
2:9,10.    3:11.    5:5-10.    1  Pet. 

Or,  holy  xoomert. 

See  on  1  Tim.  3:8,11. 

Or,  make-hutes.       2  Tim.    3:3. 

Gr. 

See  on  1:7. 

4.    Heh.  5:12.     Rev.   2-20 

1  Tim.  5.2,11,14 

Or  irise.     6(c  on  2. 


518] 


m  1  Tira.  5:1  1. 

n  See  on  2. 

o  (ieu.  10:8.9.    18:9.    Prov.  7:11, 

12.     31:10—31.   1  Tim.    5:13. 
p  Acts  9:36,39.      1  Tim.  5:10. 
q  Gen.  3:16.    lOor.  11:3.    14:34. 

Eph.  5:22— 24,33.      Col.  3:18. 

1  Tim.  2;l2.       1  Pel.  3:1—5. 
r   2Sam.  12:14.    Ps.  74:10.  Roin. 

2:24.      1  Tim.  5:14.      6:1. 
»    Job  29:3.    I's.   148:12.   Ec.  11: 


and  attending  to   their  several    duties  in  the 
fear  of  God.    (Note,  2  Tim.  2:20—22.) 

Behavior.  (3)  Karaqi]fiaTi,.  Here  only.  'It 
'signifies  the  raiment,  the  gait,  and  the  whole 
'demeanor.  The  physicians  used  the  word  for 
'habit  of  body,  or  constitution.''  Leigh. — Jla 
becometh  holiness.]  ' leQonQenatg.  Here  only. 
(Note,  1  Pet.  2:4 — 6.) — False  accusers.]  Jkx- 
Golu;.  Devils,  which  shows  what  a  hateful  ex- 
ample slanderers  and  backbiters  imitate.-- Given 
to.]  ^edHloijuevuc.  Rom.  6:6. —  T'each  ...  to  he 
sober.  (4)  2iit(pQ0i'i'C.i>tai.  Render  prudent  and 
serious.  Not  elsewhere.  (Notes,  Rom.  12:3 — 
5.  1  Pet.  4:7.  b -.8, 9.)— Keepers,  &c.  (5)  Oi- 
y.uQoi.  Here  only.  Comp.  of  oiy.oc,  a  house, 
and  8Q0Q,  a  keeper. 

7  In  *  all  things  showing  thyself  a  pat- 
tern of  good  works:  in  doctrine  showing 
"  uncorruptness,  "  gravity,  >'  sincerity; 

8  ^  Sound  speech  that  cannot  be  con- 
demned: "  that  he  that  is  of  the  contrary 
part  ^  may  be  ashamed,  '  having  no  evil 
thing  to  say  of  you. 

Note. — It  was  especially  incumbent  on  Titus 
to  give,  in  his  own  conduct,  a  pattern  of  all 
those  "good  works"  to  which  he  exhorted 
others,  that  they  might  have  his  example  for  a 
comment  on  his  instructions.  (Notes,  2  Thes. 
3:6—9.  1  Tim.  4:11—16.  1  Pet.  5:1—4.)  In 
his  doctrine  or  public  instruction  also,  he  should 
take  care  to  preserve  "uncorruptness,"  not  ad- 
mitting any  of  those  additions,  by  which  the 
holy  nature  and  efficacy  of  divine  truth  might 
be  altered;  "gravity,"  avoiding  every  thing 
ludicrous,  all  affectation  of  wit,  or  whatever  did 
not  consist  with  the  solemnity,  becoming  the 
great  concerns  of  God  and  eternity;  and  "sin- 
cerity," or  an  upright,  evident,  and  single  aim 
to  the  glory  of  God  and  the  good  of  souls; 
without  seeking  applause  or  worldly  advantage, 
or  appearing  to  have  any  selfish  designs  in  what 
he  did.  He  must  also  use  ".sound  speech,  that 
could  not  be  condemned"  as  erroneous,  ambig- 
uous, unintelligible,  or  of  bad  tendency:  that, 
divine  truth  being  thus  stated,  in  j)lain,  con- 
vincing, and  scriptural  language,  "those  who 
were  of  a  contrary  part,"  whether  heathens  or 
heretics,  might  find  nothing  Aveak,  frivolous,  or 
unguarded,  to  object  against;  but  that  such  as 
attempted  to  find  fault  with  what  was  so  evi- 
dently good  and  beneficial,  might  be  put  to 
shame,  "having  no  evil  thing  to  say  of  him." 

Showing.  [J)  TJaQF/ouevn;.  "Exhibiting.'- 
—Patterri.]  TvTinv.  Rom.  5:14.  6:17.  1  Thes. 
1:7.  <2  Thes.  3:9.  1  Tim.  4:12.— Uncon-i/pt- 
ness.]  .^dtiKf^oQiuv.  Here  only. — Sincerity.] 
JifrtruQaiuv.  Rom.  2:7.  1  Cor.  15:42,50,53,54. 
Eph.  6:24.  2  Tim.  1:10. 

9  Exhort  '^  servants  to  be  obedient  unto 
their  own  masters,  and  '^Xo  please  them  well 
in  all  things;  not  ||  answering  again; 


9.    12:1.  Joel  2:28.    1  Pet.  5:5. 

1  John  2:13,14. 
'}  Or,  discreet.     See  on  2. 
I    Acts20:33— 35.       2  Thes.  3:9. 

1  Tim.  4:12.     1  Pet.  5:3. 
u  2  Cor.  2:17.     42. 
X  See  on  c.    2. 
V  2  Cor.  1:12.    8:8.      Eph.  6:24. 

Phil.  1:10. 
z  Mark  12:17,28,32,34.      I  Tim. 


6:3. 
a  Neh.  5:9.   1  Tim.  5: 

2:12,15.     3:16. 
b  Is.  66:5.   Luke  13:17. 

3:14. 
c  Phil.  2:14— 16. 
d  Eph.    6:5—8.     Pet. 

1  Tim.  6:1,2.     lUol. 
e  Eph.  5:24. 
II  Or,  gainsaying. 


14.  1  PeL 

,     2  Thes. 


2: 1 8—25. 
3:22-25. 


\.  D.  66. 


CHAPTER  II. 


A.  D.  66 


10  Not  ^  purloining,  but  ^  showing  all 
good  fidelity;  that  they  may  ''  adorn  '  the 
doctrine  of  ''  God  our  Saviour  in  all  things. 

[Practicul  Observations.] 

Note— {Notes,  Eph.  6:5—9.  Co/.  3:22— 25. 
1  Tim.  6:1—5.  1  Pet.  2:18—25.)  In  general, 
servants  must  be  exhorted  to  be  "obedient  to 
their  own  masters,"  and  to  mal<e  it  their  con- 
stant endeavor  to  please  them  well,  and  give 
them  full  satisfaction,  in  every  part  of  their 
conduct:  and,  in  particular,  they  must  not  "an- 
swer again,"  witli  rudeness  or  warmth,  when 
found  I'ault  with,  even  though  they  had  not 
been  to  blame;  but  rather  bear  an  unmerited 
rebuke,  than  engage  in  altercations  and  give 
further  offence,  or  incur  the  charge  of  imperti- 
nence. They  ought  also  scrupulously  to  avoid 
"purloining,"  or  pilfering,  in  the  absence  of 
their  masters,  such  things  as  were  put  under 
their  care,  or  within  their  reach;  either  to  ap])Iy 
them  to  their  own  use,  or  to  bestow  them  on 
their  companions.  This  species  of  stealing 
was  so  conmion  among  the  heathen  servants, 
that  the  same  w^ord  sometimes  signifies  a  slave, 
which  is  generally  rendered  a  thief:  and  it  is 
to  be  apprehended  that  it  is  extremely  common, 
even  among  servants  who  are  called  Christians; 
few  of  whom  are  scrupulous  about  using  or 
disposing  of  the  provisions  of  the  family,  con- 
trary to  the  intentions  and  interests  of  their 
masters:  nay,  frequently  they  affect  the  praise 
and  pride  of  generosity,  by  giving  away  the 
property  of  their  masters  to  dishonest  hangers 
on,  who  acknowledge  the  obligation  by  recip- 
rocal i'avors.  But  Christian  servants  must  be 
taught  strict  honesty  in  tliese  things,  and  "to 
show  all  good  fidelity,"  by  uprightly  using  or 
saving  whatever  was  intrusted  to  them,  accord- 
ing to  the  will  of  their  masters;  being  satisfied 
with  the  provision  allotted  them,  and  not  coun- 
tenancing any  degree  of  waste  or  embezzle- 
ment. Thus  they  must  "adorn  the  doctrine  of 
God  our  Saviour  in  all  things:"  for  though  the 
doctrine  of  salvation  from  the  abundant  merc};^ 
of  God  the  Father,  through  the  person  and 
righteousness,  atonement,  and  mediation  of 
Emmanuel,  and  by  faith  in  him,  and  by  the  re- 
generation and  sanctification  of  the  Holy  Spirit, 
by  faith  in  the  divine  Saviour,  had  unspeakable 
glory  and  beauty  in  it,  in  the  view  of  all  the 
redeemed,  and  of  the  holy  angels;  (Notes, 
Eph.  3:9—12.  1  Pet.  1:10—12.  Rev.  5:8—14.) 
yet  unconverted  men  could  not  discern  this,  but 
rather  deemed  it  foolish,  absurd,  and  pernicious: 
and  the  misconduct  of  professed  Christians 
would  confirm  them  in  this  ruinous  prejudice. 
On  the  other  hand,  honesty,  fidelity,  industry, 
a  peaceable  obliging  conduct,  and  exact  consci- 
entiousness, in  servants  professing  the  gospel, 
would  put  an  ornament  and  a  lustre  on  the  doc- 
trine, in  the  view  of  unbelievers.  This  would, 
when  the  apostle  wrote,  peculiarly  attract  the 


f  2  Kings  5:20—24.      Luke  16:6 

—8.    ^^olm  12:6.       Acts  3:2.3. 
g  Oen.  3l:37,3;i.    39:8,9.    1  Sam. 

22:14.    26:23.    Ps.  101:6.  Mat(. 

24:45.  Luke  16:10.    I  Cor.  4:2. 
n  Matt.   .5:16.      Kph.  4:1.      Phil. 

1:27.  2:15,16.  4:3.  I  Pet.  2:1 2. 

3:16. 
i    1  Tim.  5:17.   6:1,3.     2  John  9. 
k  See  on  1:3.       J  Tim.  1:1.— Is. 

12:2. 
1  3:1.    Ps.  84:11.    Zech.  4:7.    12: 

lO.     John  1:14,16,17.    AcU  11: 


23.    13.43.  20.24.    Kom.  4:4,5. 

5:2,15,20,21.  11:5,6.  2  Cor.  6:1. 

Gal.  2:21.   Eph.  1:6,7.  2:5,8.  2 

Thes.  2:16.   1  Tim.  1:14.    II  eb. 

2:9.  12:15.    1  Pet.  1:10—12.  5: 

5,12. 
*  Or,   bringeth  tnlvntion  to    all 

men,  hath  appeared. 
m  Ps.  96:1— 3,10.    98:1-3.     117: 

Is.  2:2,3.     45:22.    49:6.52:10. 

60:1—3.  Malt.  28:19.  Mark  16: 

15.    Luke  3:6.24:47.    Acts  13: 

47.  Rom. 10:18.  15:9—19.  Eph. 


notice  even  of  heathen  masters;  such  an  argu- 
ment of  its  excellency  would  be  intelligible  to 
them;  it  would  appeal  to  tlieir  hearts  and  con- 
sciences; and  they  would  thus  be  rendered 
more  favorable  to  the  truth,  and  might  be  in- 
duced at  length  to  hear  and  embrace  it.  The 
same  observation  may  be  equally  applied  to 
every  other  instance  of  relative  and  social  good 
behavior. 

Jlnswei  ing  again.  (9)  Aviileyoyiag.  See  on 
1:9. — Purloining.  (10)  Noafpi'Cofietu;.  Acts 
b  ■.'2,3.— Josh.  7:1.   Sept. 

1 1  For  '  the  grace  of  God,  that  *  bring- 
eth salvation,  hath  "*  appeared   to  all  men, 

12  "  Teaching  us,  that  "  denying  ungod- 
liness and  worldly  lusts,  we  should  ''live 
1  soberly,  righteously,  and  ''  godly,  in  '  this 
present  world; 

Note. — The  nature  of  Christianity  required, 
that  such  exhortations  as  have  been  considered 
should  be  given  and  observed:  for  "the  grace 
of  God  which  bringeth  salvation,"  or  the  sav- 
ing grace  of  God,  and  his  abundant  love  to  lost 
sinners,  as  discovered  in  the  gospel  of  Christ, 
"had  appeared  to  all  men,"  or  had  been  illus- 
triously displayed  before  Jews  and  Gentiles,  of 
every  rank  and  character,  without  exception; 
and  the  preachers  were  directed  to  preach  to 
all,  and  invite  all,  to  whom  they  could  obtain 
access.  This  doctrine,  in  the  most  energetic 
manner,  taught  all  who  heard  it,  "to  deny  un- 
godliness and  worldly  lusts;"  as  it  exhibited,  in 
the  clearest  light,  the  holiness  and  justiae  of 
God,  the  obligations  and  requirements  of  his 
perfect  law,  the  evil  of  sin,  the  future  state  of 
retributions,  the  lost  condition  of  fallen  man, 
his  need  of  mercy  and  grace,  and  the  encour- 
agements given  him,  to  "repent  and  turn  to 
God,  and  do  works  meet  for  repentance."  It 
taught  men,  that  they  ought  to  deny  ungodli- 
ness; showed  them  how  they  might  be  enabled 
to  do  it,  and  supplied  the  most  powerful  mo- 
tives to  set  about  it.  Moreover,  when  this 
"saving  grace"  of  God  took  possession  of  the 
heart  in  regeneration;  the  new  nature,  under 
the  influences  of  the  Holy  Spirit,  inwardly  and 
efficaciously  taught  men  the  same  things;  "the 
law  was  written  in  their  minds;"  while  new 
and  more  constraining  motives  to  obedience 
were  drawn  from  the  obligations  of  redeeming 
love,  the  comforts  of  communion  Avith  God, 
and  the  hope  of  heavenly  felicity. — Thus  in 
every  age,  the  gospel  teaches  men  outwardly 
in  general^  and  grace  inwardly  tenches  be- 
lievers in  particular,  "to  deny  ungodliness;" 
to  refuse  compliance  with  every  suggestion 
from  whatever  quarter,  to  neglect  God  and 
their  duty  to  him,  or  to  treat  him  with  irrever- 
ence, ingratitude,  contempt,  and  enmity;  and 
constantly  to  resist  and  counteract  that  princi- 
ple of  alienation  from  God,  whence  all  Idola- 


3:6—8.  Col.  1:6,23.    2  Tim.  4: 

17. 
n  Mall.    28:20.      .lohn   6:45.     I 

Thrs.  4:9.     ileb.  8:11.     IJohn 

2:27. 
o  Is.  55:6,7.     El.    18:30,31.     33: 

14,15.     Mitt.  3:8—10.     16:24. 

Rem.  6:1—6.12.     8:13.     13:12, 

13.    1  Cor.  6:9—11.  2Cor.7:l. 

Gal.     5:24.     Eph.      4:22—25. 

Col.  3:-5— 9.    Jam.  4:8— 10.    1 

Pet.  2:12.    4:2—5.    2  Pel.  1:4. 

2:20—22.      J  John  2:15—17. 


Jude  18. 

1>  Ps.  105:45.  Ei.  36:27.  Matt 
5:19,20.  I.ukc  1:6,75.  3:9—13. 
Acts  24:16,2.5.  Rom.  6:19.  1 
Tim.  4:12.  1  Pet.  1:14— IS.  2 
Pel.  1:5—8.  3:11.  -JiJin2:6i 
Rev.  14:12. 

q  See  on  4. 

r  Ps.  4:3.  2  Cor.  1:12.  2  Pel.  2: 
9. 

s  John  14:30.  17:14,15.  Rom. 
12:2.  Gal.  1:4.  Eph.  2:2.  2 
Tim.  4:10.  1  John  5:19. 


[519 


A.  D.  66. 


TITUS. 


A.  D.  66. 


try,  infidelity,  impiety,  and  irreligion,  in 
thought,  word  and  deed,  originate.  It  teaches 
them  also  to  "deny  worldly  lusts,"  refusing  to 
gratify  those  impetuous,  carnal,  and  selfish 
desires  of  the  human  heart,  which  influence 
men  to  seek  happiness  from  the  world,  and  not 
from  God;  such  as  pride,  amhition,  avarice, 
sensuality,  wrath,  malice,  and  envy;  whence 
spring  all  kinds  of  contentions,  wars,  cruelties, 
injustice,  frauds,  oppressions,  murders,  intempe- 
rance, and  licentiousness,  which  disturb,  deso- 
late, and  plague  the  earth.  These  "the  saving 
grace  of  God"  teaches  us  constantly  and  reso- 
lutely to  deny,  resist,  and  mortify;  refusing  them 
every  kind  of  indulgence,  opposing  their  first  ris- 
ings in  'the  heart,  and  avoiding  all  temptations  to 
them.  (Notes,  Rom.  6:1,2.  Gal.  2:17—21. 
5:19—26.  6:11—14.  1  Pet.  4:1— 5.)— The 
holy  law  of  God,  indeed,  teaches  men  to  love 
God  and  each  other:  but,  requiring  perfect 
obedience,  it  gives  sinners  neither  injunction 
nor  encouragement  to  repentance,  and  to 
"works  meet  for  repentance,"  or  to  deny  un- 
godliness and  Avorldly  lusts.  It  shuts  them  up 
under  sin,  and  leaves  them  in  that  state,  with- 
out hope  or  help:  for  every  command,  counsel, 
and  encouragement  to  a  sinner,  properly  be- 
longs not  to  the  law,  but  to  "the  saving  grace 
of  God,"  according  to  the  gospel.  (Note,  Gal. 
3:6 — 14,19 — 22.) — This  grace  inwardly  and 
efficaciously  teaches  all  who  receive  it,  as  the 
necessary  effect  of  "denying  ungodliness  and 
worldly  lusts,"  "to  live  soberly,"  in  the  con- 
Bcientious  government  of  every  appetite  and 
passion;  refraining  from  every  unlawful  and 
inexpedient  indulgence,  and  from  whatever  can' 
be  injurious  to  themselves  or  others,  in  body  ori 
soul,  or  in  respect  of  social  and  relative  com- 1 
fort.  It  teaches  them  also  "to  live  righteous- 
ly," according  to  the  requirements  of  univer-' 
sal  justice,  to  all  ranks  and  orders  of  men;  in' 
all  commercial  transactions  and  relative  duties, 
to  superiors,  equals,  and  inferiors;  in  a  con- 
scientious, faithful,  and  upright  submission  and 
service  to  rulers  and  masters,  parents,  and  bus-! 
bands;  in  an  equitable  and  humane  treatment  I 
of  servants,  laborers,  and  poor  dependants;  in 
a  meek  and  forgiving  conduct  towards  enemies;! 
in  exact  truth,  sincerity,  and  fidelity,  respect- 
ing their  conversation,  professions,  promises, 
and  engagements;  in  a  compassionate,  kind, 
and  liberal  behavior  to  the  poor,  afllicted,  and 
distressed;  and  in  a  constant  endeavor  to  pro- 
mote the  ])eace,  comfort,  and  happiness,  tem- 
poral and  eternal,  of  all  men,  according  to  their 
ability  and  opportunity.  In  like  manner,  it 
teaches  all  who  partake  of  it,  to  live  "godly," 
or  piously,  attending  on  all  the  ordinances  of 
God  with  reverent  devotion,  as  means  of  grace, 
and  as  rendering  him  the  tribute  of  adoration, 
praise,  and  gratitude  due  to  his  name;  wor- 
shipping him  in  secret,  in  the  family,  and  in 
public;  hallowing  his  day,  reverencing  and 
studying  his  word,  honoring  his  name,  fearing, 
believing,  loving,  submitting  to,  obeying,  and 
delighting  in  God,  according  to  the  require- 
ments of  his  holy  law;  and  expressing  these 


t  1  Cor.   1:7.      I'liil.    3.20,21.     2 

Tim.  4:8.  2  Pet.  3:12—14. 
II  1:2.    3  7.     Itom.  5:5.     8:24,25. 

15:13.  C.,1.  1:27.  2The8.2:l6. 

Hell.  6:13,19.     1    Pet.    1:3.      1 

John  3:3. 
1  Johl9  25— 27.  I?.  25:9.    Mall. 

16:27.  25:31.    2G.64.    Mark  8: 


520] 


3K.      14:62.      1    Tim.    6:13,14. 

Heb.  9:28.-2  Cor.  4:4,6.     Gr. 
y  3:4,6.    2  Vet.  3:18.    I  John  4: 

14. 
z  MMI.  20:28.  John  6:51.    10:15. 

Gal.  1:4.    2:20.  3:13.     Eph.  5: 

2,23—27.      1   Tim.    1:15.    2:6. 

Heb.  9:14.     1  Pet.  3:18.    Rev. 


afI(?ctions  of  the  soul,  in  a  constant  desire  and 
aim  to  please  and  glorify  him.  The  grace  of 
God  taught  and  still  teaches  men  to  live  after 
this  manner,  "in  this  present  world,"  notwitn- 
standing  all  its  snares,  temptations,  and  cor- 
rupt examples,  and  the  ill  usage  to  be  expected 
by  those,  "who  wiVHive  godly  in  Christ  Jesus;" 
and  notwithstanding  the  remaining  ])0wer  of 
sin  in  the  heart,  with  all  the  manifold  infirmi- 
ties and  hindrances,  of  which  the  believer  is 
conscious. 

Which  bringeth  salvation.  (11)  ' H  ao}ii]Qi~ 
OQ.  Here  only. —  Teaching.  (12)  riaiSevDOu. 
2  Cor.  6:9.  1  Tim.  1:20.  2  Tim.  2:25.  Heb. 
12:6,7,10.  Bev.  3:19.  To  instruct  and  disci- 
pline, as  children  should  be  educated, 

13  '  Looking  for  that  "blessed  hope,  and 
^  the  glorious  appearing  of  the  great  God, 
and  ^our  Saviour  Jesus  Christ; 

Note. — In  this  tenor  of  conduct,  the  gospel 
teaches  believers  to  persevere;  "looking  for 
that  -blessed  hope,"  or  object  of  hope,  which 
the  promises  of  the  gospel  lead  them  to  expect, 
at  the  end  of  their  course  of  obedient  faith: 
and  waiting,  in  patient  preparation,  for  "the 
appearing  of  the  glory  of  the  great  God,  even 
of  our  Saviour  Jesus  Christ,"  to  judge  the 
world,  and  perfect  the  salvation  of  his  jieople. 
(Notes,  Col.  3:1— 4.  1  Thes.  1:9,10.  4:13— 
18.  2  TAes.  1:5— 10.  2  Tm.  4:6— 18.  Heb. 
9:27,28.  2  Pe<.  3:10— 13.  1  JoAn  2:26— 29. 
3:1 — 3.)  The  invisible  God,  the  divine  Essence, 
"which  no  man  hath  seen  or  can  see,"  will  not 
be  manifested  at  that  solemn  period;  (Notes, 
John  1:1S.  1  Tim.  6:13— 16.)  but  Christ  will 
be  displayed,  "in  his  own  glory,"  as  Mediator, 
"and  in  the  glory  of  the  Father:"  and  thus 
will  appear  "the  glory  of  the  great  God,  even 
of  our  Saviour  Jesus  Christ;"  when,  through 
his  human  nature,  he  shall  exercise  omnipo- 
tence, omniscience,  and  all  the  perfections  of 
the  Godhead,  in  assigning,  by  a  single  word, 
the  everlasting  state  of  unnumbered  millions; 
while  none  shall  be  able  to  withstand  the  power, 
or  object  to  the  justice,  of  that  awful  decision. 
(Notes,  Is.  45:23—25.  Matt.  16:24—28,  25: 
31—33,  Rom.  14:10—12.    Rev.  20:11—15.) 

The  glorious  appearing.^  EnKftn'Btitv  ij/g 
doStjg.  2  Cor.  3:18.  4:'^4,6.  1  Tim.  1:11, 
(Notes,  2  Cor.4:3—6.)—The  great  God,  and 
our  Saviour  Jesus  Christ.]  Tn  /neyuXn  Qsh, 
y.iti  aonrjooc  i^jutop,  x,  t.  A.  Notes,  9,10,  3:4,7. 
2  Pet.  1:1,2, 

14  Who  ^  gave  hinaself  for  us,  "ihat  he 
might  redeem  us  from  all  iniquity,  and 
''  purify  '  unto  himself  a  ^  peculiar  people, 
"^  zealous  of  good  works. 

Note. — "The  appearing  of  the  glory,  above 
mentioned,  will  be  that  of  him,  "who  gave 
himself  for  us,"  to  die  in  human  nature,  as  a 
sacrifice,  to  atone  for  our  sins  and  eflect  our 
salvation;  that  through  his  expiation,  he  might 
ransom  us  from  the  punishment  due  to  all 
"our  iniquity;"  and  by  his  power  redeem  and 


1:.5.  5:9. 
a  Gen     4r!:l6.      Ps.    130:8.     Ez. 

36:25.     Matt.  1:21.     Uom.   11: 

26,27. 
h  Mai.  3:3.     Malt.  3:12.  Acts  15: 

9.     Jam.  4:8.      1  Pet.  1:22.     1 

John  3:3. 
c  AcU   15:14.     Rom.   14:7,8.    2 


Cor.  5:14.15. 
d  Ex.  15:16.     19:5,6.     Ueut.  7  6. 

14:2.  26:18.  Ps.  135:4.    1  Pet. 

2:9. 
e  7.  3:8.     Num   25:13.     Acts  9; 

3(!.  Eph.  2;  10.   1  Tim- 2:  lO.  ik 

18.  Heb.  10:24.   1  Ptl.2.l2, 


A.  D.  66 


CHAPTER  II. 


A.  D.  GQ. 


deliver  us  from  the  dominion  and  pollution  of 
all  sinful  propensities;  (Note,  Ps.  130:7,8.) 
and  that  lie  might  "purify  us,"  by  his  Avord 
and  Spirit,  and  by  his  concurrincr  providential 
dispensations,  from  ail  remains  of  defilement, 
that  we  might  be  devoted  to  him,  as  our  Lord 
and  God,  he  his  worshippers  and  servants,  live 
to' his  glory,  and  so  recommend  his  salvation; 
as  "a  peculiar  people,"  his  property,  not  only 
as  creatures,  but  as  redeemed  sinners,  and  as 
having  voluntarily  devoted  ourselves  to  him. 
{Notes,  Malt.  1:^0,11.  20:24—28.  John  10: 
14—18.  GrtZ.  1:3— 5.  £pA.  5:1,2,22— 27.  1 
Pet.  3:17,18.)  Thus  all  Christians  are  under 
"peculiar"  obligations,  as  well  as  of  a  peculiar 
disposition;  pious,  spiritual,  poor,  humble, 
kind,  and  upright:  not  conforming  to  the  cus- 
toms and  fashions  of  the  world;  but  "zealous 
of  good  works,"  taking  delight  in  obedience, 
waiting  for  and  gladly  embracing  opportunities 
of  doing  good,  as  the  ambitious  do  for  oppor- 
tunities of  distinguishing  themselves,  or  the 
covetous  for  occasions  of  increasing  their  pos- 
sessions; and  not  regarding  trouble,  expense, 
or  self-denial,  in  performing  works  of  piety, 
righteousness,  and  charity,  from  zeal  for  the 
honor  of  Christ  and  love  to  mankind. — Surely 
these  verses  are  calculated,  in  the  most  conclu- 
sive and  affecting  manner,  to  lead  us  to  the 
confession  of  Christ  by  Thomas,  "JMy  Lord, 
and  my  God!" — The  view  of  Christ,  as  Judge, 
in  the  preceding  verse;  and  in  this  verse,  as  he, 
to  whom  all  believers  are  devoted,  "to  live  no 
longer  to  themselves  but  to  him,"  as  "a  pecul- 
iar people  zealous  of  good  works,"  concur  to 
establish  this  conclusion;  for  "Jehovah  will  not 
give  his  glory  to  another."  (Note,  2  Cor.  5: 
13—15.) 

Peculiar.]  UsQiyaiov.  Here  only  N.T.  Aaog 
TiFQieotog.  Ex.  19:5.  Sept. — Zealous.]  Z>]lu)- 
irjv.  ^c<s  21:20.  22:3.  Gal.  1:14,  Zijloc,Jam. 
3:14,16. 

15  These  things  ^  speak  and  exhort, 
and  rebuke  ^  with  all  authority.  ''  Let  no 
man  despise  thee. 

Note. — As  the  things  above  inculcated  were 
a  compendium  of  the  important  truths  and 
duties  of  Christianity,  Titus  was  directed  to 
"speak"  them  decidedly;  to  exhort  in  the 
plainest  and  most  urgent  manner;  and  "to 
rebuke  with  all  authority,"  in  the  name  of 
Christ,  those  persons  who  neglected,  perverted, 
or  opposed  them:  that,  acting  with  firmness, 
prudence,  and  faithfulness,  no  one  might  treat 
him  or  his  words  with  contempt,  without  being 
evidently  a  despiser  of  Christ  who  sent  him. 
(Notes,^2  Sam.  10:2—4,  Luke  10:16.  1  Cor. 
15:3—11,  vv.  10,11,  1  Thes.  4:6—8,  v.  8.  1 
Tim.  4:11—16.) 

Authority.]  Enuayijg.  1:3.  i?om.  16:26.  1 
Cor.  7:6,25.  2  Cor.  8:3,  'Not  as  a  counsel, 
'but  with  all  the  peremptoriuess  of  command,' 
Leigh. 

PRACTICAL    OBSERVATIONS. 
V.  1—10, 

It  "becomes  sound  doctrine,"  and  it  is  indis- 
pensably incumbent  on  ministers,  to  teach  all 
Christians  their  several  relative  duties,  in  con- 
nexion with  evangelical  principles,— "Aged 
men  and  women,"  "professing  godliness,"  are 


i  See  on  1:13.  2  Tim.  4:2. 

Vol.  ^I. 


g    Mall.     7:29.     Mark     1:22,27. 

66 


peculiarly  called  on  to  "be  sober,  grave,  tem- 
perate, stable,  sound  in  faith,  love,  and 
patience:"  and  less  allowance  will  be  made  for 
them,  than  for  others,  if  they  indulge  in  levity, 
vanity,  and  intemperance;  or  are  betrayed  into 
rashness,  instability,  or  selfishness. — In  propor- 
tion as  Christians  advance  in  years,  they  are 
supposed  to  understand  better  what  behavior, 
appearance,  attire,  and  language  "become  holi- 
ness;" tney  will  have  no  need  to  watcli  against 
censoriousness  and  peevishness;  and  they 
should  be  taught  to  seek  comfort,  under  the 
decays  of  nature,  from  a  nearer  communion 
with  God;  and  not  from  "much  wine,"  which 
produces  a  most  abject  and  disgraceful  slavery, 
or  from  any  inexpedient  indulgence.  (Note, 
Eph.  5:15 — 20.) — The  excellence  of  true  reli- 
gion is  manifested,  when  every  one  is  taught 
and  induced  by  it  to  attend  on  the  duties  of 
their  several  situations;  and  elderly  j)ersons 
are  under  strong  obligations  to  be  teachers  of 
good  things  to  their  juniors,  by  word  and  deed. 
Thus  aged  and  pious  women  may,  with  pecul- 
iar propriety,  instruct  young  women  in  their 
duties,  as  wives  and  mothers,  "teaching  them 
to  be  sober,  to  love  their  husbands  and  child- 
ren," and  to  show  their  love  in  a  proj)er  behav- 
ior toward  them;  "to  be  discreet,  chaste,  keep- 
ers at  home,"  diligent  in  their  domestic  employ- 
ments, and  "obedient  to  their  own  husbands;" 
and  to  persevere  in  this  useful  and  honorable 
conduct,  though  they  should  meet  with  trials, 
hardships,  or  unkind  usage;  "that  the  word  of 
God  may  not  be  blasphemed." — "Young  men 
also  must  be  exhorted  to  be  sober-minded;"  and 
to  copy  the  seriousness,  piety,  purity,  discre- 
tion, and  temperance  of  those  who  are  grown 
old  in  the  service  of  Christ:  and  not  the  levity, 
excess,  and  folly  of  such,  as  are  preparing 
themselves  anguish  for  riper  years,  or  "treas- 
uring up  wrath  against  the  day  of  wrath." — 
But  those  who  would  with  energy  inculcate 
these  practical  subjects,  must  "in  all  things 
show  themselves  patterns  of  good  Aviuks;"  or 
else  the  most  scriptural  admonitions  w.ill  be  dis- 
regarded, or  expounded  by  their  own  conduct. 
— Uncorrupt  doctrine,  even  "the  word  of  the 
truth  of  the  gospel,"  should  be  manifestly  made 
the  basis  of  practical  exhortations;  which 
ought  to  be  delivered  with  gravity,  as  well  as 
with  sincerity;  and  wholly  remote  irom  all  lev- 
ity, or  affectation  of  wit  and  humor:  that 
"sound  soeech,  which  cannot  be  condemned," 
may  put  to  shame  and  silence  ca[itions  and 
malicious  opposers.  (Note,  i  Co?-.  14:20 — 25. 
P.  O.  12 — 25.) — As  no  rank  in  the  community 
raises  men  above  the  minister's  admonition,  so 
none  places  them  beneath  his  attention.  The 
conduct  of  the  meanest  servant  may  disgrace, 
or  it  may  "adorn,  the  doctrine  of  Go«l  our 
Saviour."  The  latter  will  be  the  ha])py  efiect, 
when  servants,  professing  that  doctrine,  are 
"obedient  to  their  masters,"  obliging  in  all 
things,  "not  answering  again,  not  purloining, 
but  shmving  all  good  fidelity."  In  this  man- 
ner, they  may  acceptably  and  effectually  rec- 
ommend the  gospel,  and  perhaps  be  instrumen- 
tal to  the  salvation  of  their  superiors.  In 
tliese,  and  in  all  other  things,  it  behoves  every 
professed  Christian  to  "adorn  the  doctrine  of 
God  our  Saviour;"    which  alone  can  ensure 


Luke  4:S6. 


I  h  1  Tim.  4:12. 


[521 


A.  D.  6Q. 


TITUS. 


A.  D.  66. 


that  doctrine  duo  respect  in  this  evil  world,  or 
favorably  attract  the  attention  of  those  who 
"are  without." 

V.  11—15. 

The  divine  law  teaches  us  godliness,  right- 
eousness, temperance,  and  universal  holiness: 
but  the  "grace  of  God  which  bringeth  salva- 
tion," alone  "teaches  us"  sinners  "to  deny  un- 
godliness and  worldly  lusts,  and  to  live  "sober- 
Iv,  righteously,  and  godlj"-  in  this  present  world." 
How  greatly  then  are  they  mistaken,  who 
would  inculcate  these  practical  subjects,  with- 
out leading  men's  attention  primarily  to  the 
mercy  and  grace  of  God  in  Christ,  for  instruc- 
tion, motives,  help,  and  encouragement:  thus 
vainly  expecting  good  fruit  from  the  ungrafted 
crab-stock!  As  this  "saving  grace  of  our  God 
hath  appeared  to  all  men,"  and  to  us  in  par- 
ticular, "by  the  word  of  truth;"  let  us  inquire, 
whether  our  whole  dependence  be  placed  upon 
that  grace,  which  saves  the  lost,  pardons  the 
guilty,  and  sanctifies  the  unclean:  and  whether 
we  have  inwardly  been  taught  by  it,  as  truly 
penitent,  to  hate,  forsake,  and  "deny  ungodli- 
ness and  worldly  lusts,  and  to  live  soberly, 
righteously,  and  godly  in  this  present  world." 
Whether  we  are  daily  mortifying  our  sins,  fol- 
lowing after  holiness,  and  practising  all  our  du- 
ties to  God  and  man,  in  expectation  that  'Christ 
will  come  to  be  our  Judge;'  and  patiently  con- 
tinuing in  well-doing,  while  we  look  for  "that 
blessed  hope,  and  the  glorious  appearing  of 
the  great  God,  even  our  Saviour  Jesus  Christ," 
to  'number  us  with  his  saints  in  glory  ever- 
'lasting.' — If  we  indeed  believe,  that  Emman- 
uel "gave  himself  for  us,  to  redeem"  us  from 
deserved  and  eternal  misery,  that  he  might  al- 
so deliver  us  from  Satan,  and  from  "all  iniqui- 
ty, and  purify  us  unto  himself  a  peculiar  peo- 
ple, zealous  of  good  works;"  we  can  want  no 
further  inducement  to  any  kind  or  degree  of 
self-denying  obedience;  provided  we  duly  esti- 
mate his  love,  our  obligations,  and  the  assur- 
ance given  us  of  all  sufficient  help,  and  every 
needful  good.  (Notes,  2  Cor.  5:13—15.  1  Pet. 
1:17 — 22.)  The  more  evidently  we  are  "re- 
deemed from  all  iniquity,  and  purified"  unto 
Christ  "as  a  peculiar  people,  zealous  of  good 
works;"  the  clearer  will  our  evidence  be  of  an 
interest  in  his  righteousness  and  atonement: 
and  the  brighter  our  hope  of  eternal  felicity; 
and  the  further  we  are  removed  from  boasting, 
or  trusting  in  imaginary  good  works,  that  we 
may  glory  in  Christ  alone;  the  more  zealous 
shall  we  become,  of  abounding  in  real  good 
works,  performed  in  an  upright,  humble, 
believing  manner,  to  the  glory  of  our  Lord, 
and  the  benefit  of  his  people,  and  of  mankind. 
(Note,  3:8.)  May  all  ministers  speak  these 
things  decidedly,  enforce  them  with  earnest- 
ness, and  "rebuke"  opposers  and  perverters  of 
the  gospel,  and  also  negligent  Christians,  "with 
all  authority;"  and  may  their  doctrine  and  ex- 
ample secure  them  from  the  contempt  of  all 


a  Is.  43:26.    1  Tim.  4:fi.    2  Tim.  I       2:21.   Ileh.  13:21. 

1:6.     2Pet.  1:12.  3:1,2.    J.,de     d  Ps.440:ll.     Pn-v.    6:19. 


5. 
b  Dcut.  17:12.  Prov.  24:21.   Ec. 

8:2—5.  10:4.  Jer.  27:17.  Malt. 

22:21.    23:2,3.     Rom.  13:1—7. 

1  Tim.  2:2.   1  Pet.  2:13—17. 
r  8,14.  2:14.    ICor.  15:58.    Gal. 

6:9,10.    E|.h.  2:10.    Phil.  1:11. 

Col.  1:10.  1  Tim.  5:10.  2  Tim, 


Acts 


522] 


23:.5.     1  for.  C:lO.     2  Cor.  12: 

2a     Eph.  4:31.     I  Tim.  3:11. 

Jam.  4:11.      I  Pet.  2:1.     3:10. 

4:4.  2  Pet.  2:10.  .lude  8,10. 
e  Prov.  19:19.    25:24.     1  Tim.  3: 

3. 
f  2  Sam.  22:36.  Is.  40:11.    Matt. 
11:29.  2  Cor.  10:1.    Gal.  5:22. 


men,  except  that  of  the  avowed  despisers  of 
Christ  and  his  salvation! 

CHAP.  III. 

The  npostle  inculcates  on  Christians,  subjection  to  rulers,  and  ^ood  he- 
havior  to  all  men,  I,  2;  from  the  consideration  of  their  own  sinfulness 
and  their  salvation  by  God's  mercy  through  Christ,  3 — 3.  lie 
cautions  Titus  to  avoid  disputes;  and  shows  him  how  to  deal  with 
heretics,  9 — 11;  and,  directing  him  to  meet  him  at  Niropolis,^ud 
giving  instructions  about  other  matters,  12 — 14,  he  concludes  with 
salutations,  15. 

PUT  them  in  mind  ^to  be  subject  to 
principalities  and  powers,  to  obey 
magistrates,  "  to  be  ready  to  every  good 
work, 

2  To  ''  speak  evil  of  no  man,  to  be  "^  no 
brawlers,  but  *"  gentle,  showing  all  meek- 
ness unto  ^  all  men. 

Note.— (Notes,  Matt.  22:15—22.  Rom.  13: 
1—7.  1  Tim.  2:1,2.  1  Pet.  2:13—17.)  Titus 
was  further  instructed,  to  remind  the  Cretians, 
by  reiterated  exliortations,  to  obey  those  "prin- 
cipalities and  powers,"  or  civil  governors, 
wht:»m  Providence  had  placed  over  them;  and 
even  the  inferior  magistrates  appointed  by 
them.  These  were  idolaters,  and  generally 
oppressive  and  injurious:  yet  the  apostle,  dur- 
ing his  short  abode  in  Crete,  had  taught  an 
unreserved  subjection  to  them,  except  in  mat- 
ters of  conscience  towards  God.  But,  as  the 
Cretians  would  be  apt  to  forget  his  admoni- 
tions, they  were  to  be  "stirred  up  in  the  way 
of  remembrance;"  that  so  no  disgrace  might 
be  brought  on  the  gospel,  by  the  turbulent 
spirits  and  conduct  of  professed  Christians. — 
They  must  also  be  directed  "to  be  ready  to  ev- 
ery good  work,"  showing  a  willing  mind  for 
any  kind  action,  even  to  their  heathen  neigh- 
bors: not  reviling  or  slandering  any  man,  nor 
even  propagating  disadvantageous  reports  when 
true,  unless  there  were  a  necessity:  not  "brawl- 
ing," or  wrangling  with  acrimony  and  vehe- 
mence, even  against  those  who  injured  them; 
but  acting  with  gentleness  and  meekness  to  all 
men. 

Principalities.  (1)  ^'fg/o'ic.  Rom.  8:38.  1 
Cor.  15:24.  Eph.  1:21.  6:12.  Col.  1:18.  Rev. 
3:14. —  To  obey  magistrates.^  fJetS^uQ/eir. 
.^cts  5:29,32.  27:21.  It  signifies  promptitude 
in  obeying  superiors.  Magistrates  are  not 
mentioned;  yet  they  are  primarily,  but  not  ex- 
clusively intended:  husbands,  parents,  and 
masters  seem  also  included.  (Notes,  2:3 — 6,9, 
10.  Eph.  5:21—23.  6:1— 9,)— iYo  brawlers. 
(2)  Jf-iaxtig.  1  Tim.  3:3. 

3  For  ''  we  ourselves  also  were  some- 
times '  foolish,  ''  disobedient,  '  deceived, 
""  serving  divers  lusts  and  pleasures,  "  liv- 
ing in  malice  and  envy,  °  hateful,  and  hating 
one  another. 

Note. — The  preceding  exhortations  would 
inevitably  thwart  the  natural  inclinations  nf 
the  Cretians;  and  therefore  the  apostle  enforc- 


6:1.   Eph.  4:2.    Col.  3:12.13.   1 

Thcs.    2:7.      2    Tim.    2:24,25. 

Jam.  1:19,20.  3:17.    1  Pet.  3:8. 
g  1  Cor.  9:19.   Gal.  6:10.   I  Thes. 

5:14,15.   I  Pet.  2:17. 
h  Rom.  3:9—20.  1  Cor.  6:9—11. 

Eph.  1:1—3.    Col.  3:7.    1  Pet. 

4:1—3. 
i  Prov.  ]:22,23.  8:5.  9:6. 


k  !\I alt.  21:29.     Arts  9:1— 6.    2ti 
19.20.  Eph.  2:2.   1  Pet.  1:14. 

I  Is.  44:20.      Ob.  3.     Luke  21  R. 

Gal.  6:3.  Jam.  1:26.    Kev.  lit 
9.  13:14. 
m  John  8:34.  Horn,  fi:  17.22. 

II  Rom.   1:29—31.   2  Cor   1220. 
2  Tim.  3:2.3. 

o  Pi.  36:2.  Key.  18:2. 


A.  D.  66. 


CHAPTER  III. 


A.  D.  GQ. 


ed  them  by  an  argument,  which  related  to  the 
state  of  Christians  in  general,  before  their  con- 
version. (Notes,}  Cor.  6:9— 11.  £pA.  2:1— 
S.  1  Pet.  4:1—5.)  Including  himself,  Titus, 
and  all  other  Christians,  among  those  in  Crete, 
(for  this  is  undeniably  the  plain  meaning  of  the 
passage,)  he  argued,  that  they  ought  to  bear 
with  and  be  kind  to  their  enemies,  and  patient- 
ly to  endure  their  perverseness  and  injustice: 
for  they  themselves  had  experienced  far  greater 
patience  and  kindness  from  God;  as  "they  had 
sometime,"  that  is,  before  their  conversion, 
"been  foolish,"  ignorant  of  God,  of  themselves, 
and  of  divine  truth;  and  had  perversely  prefer- 
red worldly  things  to  true  religion.  In  differ- 
ent ways  they  all  had  been  "disobedient"  to 
God,  in  their  liabitual  conduct,  and  to  those 
whom  God  had  placed  over  them;  having  been 
"deceived,"  by  Satan  and  their  own  hearts,  and 
led  to  wander  out  of  the  right  way.  They  had 
been  "slaves  to  divers  lusts,  and"  the  love  of 
worldly  "pleasures;"  some  being  under  the 
jiower  of  one  sinful  passion,  some  of  another. 
(Notes,  Rom.  6:12—20.)  They  had  also  lived 
"in  malice  and  envy:"  from  the  various  compe- 
titions, animosities,  and  resentments,  to  which 
their  eager  pursuit  of  worldly  objects,  and  the 
pride  of  their  hearts  gave  rise.  Thus  they  had 
been  "hateful"  in  their  disposition  and  conduct 
in  the  sight  of  God;  "and  had  hated  one  an- 
other," especially  in  the  reciprocal  contempt 
and  enmity,  borne  by  the  Jews  and  Gentiles 
against  each  other:  and  by  the  hatred  of  the 
persecutors  against  the  persecuted.  (Notes, 
1  John  3:11—15.)  | 

Hateful.]  2ivyj]Toi.  'Hateful  as  hell,  from 
'^u^,  Styx.'  Leigh.  Here  only.  Jnoqvyavi^i, 
Rom.  12:9. 

4  But  after  that  p  the  kindness  and  *  love 
of  1  God  our  Saviour  toward  man  'appeared; 

6  Not  ^  by  works  of  righteousness, 
which  we  have  done,  but  *  according  to  his 
mercy  he  saved-  us,  by  "  the  washing  of 
regeneration,  and  "  renewing  of  the  Holy 
Ghost, 

6  Which  y  he  shed  on  us  f  abundantly, 
'^through  Jesus  Christ  our  Saviour; 

7  That,  ^  being  justified  by  his  grace, 
we  should  be  ^  made  heirs  according  to  the 
"  hope  of  eternal  life. 

Note. — God  might  justly  have  left  even  the 
apostle  and  Titus,  with  their  brethren  and  fel- 
low laborers,  to  perish  in  their  sins;  as,  before 
their  conversion,  they  had  not  only  deserved  it, 
but  had  been  "vessels  of  wrath  "fitted  for  de- 
struction." (Note,  Rom.  9:22,23.)  Yet,  he  had 
not  only  spared  them,  but  effected  a  most  bles- 
sed change  in  their  state  and  character.  For 
the  kindness  and  philanthropy  of  God,  (his  love 
to  sinful  men,  while  he  left  sinning  angels  to 
perish,)  had  given  them  ground  to  call  him 
"God  our  Saviour;"  as  he  had  purposed,  plan- 
ned, and  effected  salvation   for   mankind,    by 


Ej)h.  2:' 


10. 


p  Rom.    5:20,-21. 

•  Or,  pity. 

q  See  on  1:3.    2:10.     1  Tim.  1:1. 

2:3.    4:10. 
r  2:11.  2  Tim.  1:10.    Heb.  9:26. 
8  Job  9  20.  15:14.  25:4.   Ps.  143: 

2.  Is.  57:12.    Luke  10:27—29. 

Rom.  3:20,28.  4:5.  9:11,16,30. 

11:6.  Gal.  3:16— 21.  Eph.  2:9. 


2  Tim.  1:9. 
t  4.     Pj.   62:12.    86:5,15.     130:7. 

Mic.  7:18.  Luke  1:50,54,72,78. 

Eph.  1:6,7.    Heb.  4:16.    1  Pel. 

1:3.  2:  JO. 
u    John   3:3—5.       1  Cor.    6:11. 

Eph.  5:26.    1  Pet.  3:21. 
X  Ps.  51:10.     Rom.  12:2.     Eph. 


giving  his  only  Son  to  be  their  Redeemer. 
(Notes,  l:i— 4.  2:13.  Is.  12:1—3.  45:14-22.) 
After  this  "love  of  God  to  man"  had  been  dis- 
played in  the  incarnation,  obedience,  deatli,  ana 
resurrection  of  the  eternal  Son  of  God,  and  by 
the  preaching  of  the  gospel;  he  had  also  brought 
the  apostle  and  his  brethren  to  partake  of  the 
salvation:  not  through  the  merit  or  efficacy  of 
"works  of  righteousness,  which  they  had  done," 
of  whatever  kind,  or  in  any  degree;  but  "ac- 
cording to  his"  unmerited  and  plenteous  "mer- 
cy," and  compassionate  good-will  to  them;  and 
by  "the  washing  of  regeneration,"  that  "new 
birth  of  the  Spirit,"  of  which  "the  laver"  of 
baptism  was  the  sacramental  sign,  but  nothing 
more.  (Notes,  John  3:3—8.  Eph.  2:4—10.  1 
Pe/.  3:19-22.)  This  not  only  washed  the  heart 
from  the  prevailing  love  and  pollution  of  sin, 
but  made  way  for  "the  renewal"  of  the  soul  to 
the  divine  image  by  the  power  of  the  Holy 
Spirit;  (Notes,  Rom.  12 -.'i.  Eph.  4:22— 24.  Col. 
3:7—11.)  which  God  the  Father  had  richly  and 
■abundantly  poured  forth  upon  them,  in  all  the 
variety  of  its  gifts,  graces,  and  consolations, 
J  "through  Jesus  Christ  our  Saviour."  His  ran- 
som had  purchased,  and  his  mediation  had  ob- 
tained this  inestimable  gift  for  sinners,  in  order 
to  impart  salvation  to  their  souls.  Thus,  being 
[brought  to  repent,  and  believe  in  the  Son  of  God, 
they  had  been  "justified  by  his  grace,"  without 
any  of  their  own  merits;  (Note,  Rom.  3:21 — 26. 
5:1,2.)  and  so  they  became  the  adopted  children 
and  heirs  of  God,  "according  to  the  hope  of 
eternal  life,"  Avhich  his  promise  had  taught 
them  to  entertain.  (NoteS,  1:1 — 4.  Rom.b:\  — 
5.  8:24—27,  vv.  24,25.  1  Pet.  1 :3— 5.  1  John 
5:11,12.)  Seeing  then  all  their  hopes  and  pri- 
vileges had  been  conferred  uj)on  them,  wholly 
by  the  mercy  of  God,  contrary  to  all  their  own 
deserts;  it  was  highly  proper  for  them  to  be 
"followers  of  God,"  in  their  conduct  towards 
their  brethren  and  neighbors. — The  miraculous 
gifts  of  the  Holy  Sjjirit  are  not  so  much  as  al- 
luded to  in  this  place:  and  nothing  induces 
more  confusion  and  perplexity  into  the  exposi- 
tions given  of  the  scripture  by  commentators 
of  different  descriptions,  than  the  neglect  of 
distinguishing  between  those  communications 
which  constituted  men  prophets  or  apostles, 
and  those  which  were,  still  are,  and  ever  must 
be,  indispensably  necessary  to  render  them  true 
Christians. — The  expression,  "shed"  or  poured 
"on  us,"  in  this  manifest  allusion  to  the  sacra- 
ment of  baptism,  may  properly  be  noted,  as  an 
intimation  that  the  pouring  of  water  on  any 
person,  "in  the  name  of  the  Father,  and  the 
Son,  and  the  Holy  Spirit,"  is  baptism,  equally 
with  immersion.   '(Note,  Matt.  28:19,20.) 

Kindness.  (4)  .Xoij^otij;.  Rom.  2:4.  3:12. 
11:22.  2  Cor.  6:6.  Gal.  5:22.  Eph.  2:7.  Col. 
3:12. — Love  ...  toward  man.]  '/nhnitoKtritit. 
Acts2%:2.  'I'd(tr{>ooi7ioig,  Jets  21:3.  Philan- 
thropy.— Appeared.]  Enequfri.  2:11.  Luke 
1 :79.  It  implies  to  be  illustriously  or  gloriously 
manifested. —  Washing.  (5)  Ahxqi}.  Eph.b:26. 
— Regeneration.]  nuXiyytvBaiag.  Matt.  19:28. 


4:23.  Col.  3:10.  Fleb.  6:6. 
y  Prov.  1:23.     Is.   32:15.      44:3 


.loel  2:28.  John  1: 
Acts  2:33.     10:45. 


V.T..  36:25. 

16.     7:37. 

Kom.  5:5. 
f  Gr.  richly. 

3:8. 
z  1:4.  John4:10.  14:16,17.  16:7 


Stt  m,  Eph.  2:4. 


Rom.  8:2. 
a  Rom.  3:24,28.    4:4,16.5:1,2,15 

—21.  11:6.    1  Cor.  6:11.    GaL 

2:16. 
b  Rom.    3:17.23,24.     Gal.    3:29. 

4:7.   Heb.  6:17.    11:7,9.    Jam 

2:5.  1  Pet.  3:7. 
c   See  on  1:2.   2:13. 


[523 


A.  D.  66. 


TITUS. 


A.  D.  66 


Not  elsewhere. — Renewing.]  ^mxaivMoe cag. 
Rom.  12:2.  Jvuy.uuob).  Col.  3:10.  (^Notes, 
Ps.  51:10.  Jer.  32:39—41.  Ez.  36:25—27.  2 
Cor.  5:17.  Rev.  21:5—8.) 

8  This  is  ''a  faithful  saying;  and  these 
things  I  will  ^  that  thou  affirm  constantly, 
that  they  ^  which  have  believed  in  God 
might  ^  be  careful  to  maintain  good  works. 
These  things  are  ^  good  and  profitable  unto 

men.  [Pmctiml  Obsetiations.] 

Note. — "The  saying,"  which  the  apostle  had 
just  delivered,  concerning  salvation  to  sinners, 
from  the  mercy  of  God  in  Christ,  through  re- 
generation, by  faith,  and  gratuitous  justifica- 
tion of  grace,  "was  faithful:"  and  the  doctrines 
which  he  had  stated,  as  well  as  the  exhortations 
before  given,  (for  both  seem  to  be  referred  to,) 
he  would  have  Titus  insist  upon,  with  constan- 
cy and  without  wavering;  in  order  that  "those 
who  had  believed  in  God,"  and  trusted  in  his 
mercy,  grace,  truth,  and  power,  through  Jesus 
Christ,  might  be  rendered  "carefrl  to  maintain," 
or  to  stand  foremost  in  the  practice  of  good 
works;  being  influenced  by  love  and  gratitude, 
and  encouraged  by  the  promises  of  the  gospel 
to  abound  in  them.  For  though  the  things  be- 
fore stated  in  various  practical  admonitions, 
could  not  in  any  degree  justify  sinners  before 
God;  they  were  "good"  in  themselves,  and 
"profitable  to  men,"  in  respect  of  their  tempo- 
ral and  eternal  interests,  both  to  those  who 
performed  them,  and  to  others.  (Notes,  Job 
22:1—4.  Ps.  16:2,3.  2  Cor.  9:12—15.) 

Affirm  constantly.]  ^luHfSuisad^tu.  1  Tim. 
1:7.  Be&utoo),  Mark  16:20.  Rom.  15:8.  Heb. 
2:3. — Be  careful.]  fltQni'Ti'Cuicrt.  Here  onlv. 
To  devise,  contrive,  and  be  solicitous  about 
any  thing. — Maintain.]  nQoigucri^ui.  14.  1 
Tim.  3:4,5,12.  5:17.  | 

9  But  '  avoid  foolish  questions,  and 
genealogies,  and  contentions,  and  strivings 
about  the  law;  for  they  are  ''unprofitable! 
and  vain. 

Note. — It  was  incumbent  on  Titus,  to  insist, 
on  the  grand  peculiarities  of  the  gospel,  and  by 
all  means  to  avoid  frivolous  and  foolish  ques- 
tions, or  subtile  nice  distinctions  and  "geneal- 
ogies," to  which  the  Jews  were  attached,  as  if 
men  were  the  better  in  the  sight  of  God  for  be- 
ing descended  from  the  patriarchs.  These 
matters,  and  the  contests  and  angry  disputes  of 
the  Jewish  teachers,  about  the  Mosaic  law,  and 
the  obligations  of  its  ceremonies,  were  utterly 
vain  under  the  Christian  dispensation;  and  only 
amused  men  with  such  speculations,  as  took 
them  off  from  the  great  doctrines  and  duties  of 
Christianity. — The  contrast  between  those 
things  which  "are  good  and  profitable  to  men" 
(8),  and  "those  which  are  unprofitable  and 
vam,"  is  worthy  of  observation.  {Notes,  1:14 
•—16.  ITm.  1:3— 7.  4:6—10.  6:20,21.  2 
Tim.  2:14—18.) 

Avoid.]  neQiiqaao.  See  on  2  Tim.  2:16. 

10  A  man  that  is  an  '  heretic,  >"  after  the 
first  and  second  admonition,  "  reject; 

d   See  on  1:9.  1  Trm.  1:15. 

«  Prov.  21:28.  Acts  12:15.  2  Cor. 

4:13. 
f  Ps.  78:22.     John  5:24.     12:44. 

Rom.  4:5.  1  Pet.  1:21.    1  John 

.S:10— 13. 

524] 


%  Sec  onH.  2:14. 

h  Joh  22:2.    35:7,8.      Ps.  16:2,3. 

2  Cor.  9:12—15.   Philem.  II. 
1  See  on  1:14.  1  Tim.  1:3—7.  4- 

7.  2  Tim.  2:23. 
k  Job  15:3.    1  Cor.  8:1.   13:2.    2 


11  Knowing  that  he  that  is  such  "  is 
subverted,  and  sinneth,  p  being  condemned 
of  himself. 

Note. — A  heretic,  in  St.  Paul's  sense,  seems 
to  denote  a  professed  Christian,  who  obstinate- 
ly denies  and  opposes  some  fundamental  doc- 
trine of  the  gospel,  as  taught  by  the  apostles; 
especially  if  he  were  earnest  to  propagate  his 
notions,  from  a  vain  desire  of  being  the  head  of 
a  party,  and  so  made  divisions  in  the  church. 
(Note,  Gal.  5:19—21.)  Titus  was  therefore 
directed  to  admonish  the  heretic  once  and  again; 
showing  him  the  error  and  evil  tendency  of  his 
principles,  and  their  corrupt  source;  warning 
him  of  his  guilt  and  danger,  and  exhorting  him 
to  retract.  If  this  failed  of  effect,  he  ought  af- 
terwards to  reject  him,  as  an  excommunicated 
person:  as  his  dangerous  errors,  and  his  perti- 
nacious adherence  to  them,  evinced  him  "to  be 
subverted,"  or  turned  aside  from  Christ,  the 
Foundation  of  the  church,  by  the  artifices  of 
Satan;  that  his  mistakes  arose  not  from  una- 
voidable ignorance,  but  from  proud  and  carnal 
prejudices,  so  that  he  sinned  in  them;  and  that 
"he  was  condemned  of  himself,"  as  his  avowal 
of  such  heresies  rendered  further  proof  against 
him  unnecessary.  He  was  therefore  not  to  be 
considered  as  a  Christian,  or  allowed  to  contin- 
ue in  the  communion  of  the  church.  The 
scriptures  referred  to  in  the  margin  (Marg. 
Ref.  p.)  show,  that  when  a  man's  own  words 
suffice  for  his  condemnation,  without  further 
evidence,  he  may  be  said  to  be  "condemned  of 
himself":"  nor  does  any  great  difficulty  appear 
in  this  much  disputed  text,  except  in  explaining 
it  in  a  manner  consistent  with  the  systems  of 
contending  zealots. — In  subordinate  matters  the 
apostle  inculcated  mutual  forbearance:  but  all 
his  epistles  show,  that  he  supposed  some  errors 
to  be  fundamental,  and  absolutely  inconsistent 
with  faith  in  Christ.  For  pertinaciously  main- 
taining these  errors,  men  ought  to  be  excom- 
municated, as  much  as  for  gross  immoralities: 
and  were  things  restored  to  their  primitive  state 
in  the  church  of  Christ,  there  can  be  no  doubt, 
that  those  who  deny  the  ruined  estate  of  man 
by  nature,  the  Deity  of  Christ,  the  real  atone- 
ment of  his  death,  justification  by  faith  in  the 
merits  of  Christ,  of^  grace  and  not  of  works;  the 
need  of  sanctification  by  the  Holy  Spirit,  and 
of  obedience  to  God's  commandments,  as  the 
effect  and  evidence  of  justifying  faith,  with  oth- 
er doctrines  of  similar  importance,  would,  after 
proper  admonition,  be  rejected  by  the  pastors 
of  the  church,  and  excluded  from  the  conmiu- 
nion  of  believers.  No  doubt  would  remain  in 
their  minds,  that  such  heretics  were  subverted 
and  sinned;  and  their  profession  of  tenets  so 
destructive  of  Christianity,  would  be  deemed  a 
kind  of  "self-condemnation;"  without  consider-  . 
ing  them  as  less  sincere  in  opposing  the  truth, 
than  Saul  of  Tarsus  was.  They  would  not 
judge  them  proper  persons  to  associate  with 
those  who  believed  the  doctrines  of  Christian- 
ity: but  yet  they  would  not  do  them  any  injury 
in  their  temporal  concerns,  or  refuse  to  aid  tiicni 
in  distress;  or  neglect  to  pray  for  "God  to  givo 


Tim.  2:14. 

I  1    Cor.    11:19.     Gal.    5:20.     2 

Pet.  2:1. 
m  Matt.  18:15—17.    2  Cor.  13:2. 

II  Horn.    16:17.      iCor.  5:4— 13. 
Gai.  5:12.    2  Thcs.  3:6,14.    2 


Tim.  3:5.  2  John  10 
o  1:11.  Acts  15:24.     I  Tim.  119. 

20.  2  Tim.  2:14.  Heli.  10-26. 
p  Malt.    25:26—28.     Luke  7:30. 

19:22.    John  3:18.    Acts  IS: 4b. 

Rom.  3:19. 


A.  D.  66. 


CHAPTER  III. 


A.  D.  G6. 


them  repentance,  to  the  acknowledging  of  the 
truth."  The  connexion,  which  has  so  long  sub- 
sisted, between  excommunication  and  persecu- 
tion, has  aided  in  giving  occasion  to  a  latitudi- 
narian  candor,  and  a  laxity  of  discipline,  to  associ- 
ate with  men's  ideas  of  toleration.  But  the  fullest 
toleration  does  not  imi)ly,  that  all  opinions  should 
he  regarded  as  alike  right  or  probable:  nor 
does  excommunication  imply,  that  any  alteration 
should  he  made  in  men's  civil  circumstances. 
(Notes,  Matt.  18:15—18.  1  Cor.  5:1— 5,9— 13, 
'HJohnl—U.  i^ei).  2:20— 23.)  ^ome  learned 
and  ingenious  men  have  indeed  at  length  dis- 
covered that  it  is  no  sin  to  treat  the  word  of 
God  with  neglect,  contempt,  or  j)roud  opposi- 
tion; and  that  it  is  of  little  consequence  what 
doctrines  men  believe!  No  wonder  then,  that 
they  cannot  explain  the  scripture  into  an  agree- 
ment with  these  tenets;  or  bring  the  word  of 
God  to  declare  its  own  insignificancy.  But 
those  who  believe,  that  "men  love  darkness 
rather  than  light,  because  their  deeds  are  evil," 
and  treat  the  truth  of  God  as  a  lie,  because  it 
opposes  their  pride  or  lusts,  will  not  find  much 
difficulty  in  understanding,  why  such  heretics 
should  be  separated  from  the  society  of  believ- 
ers: and  they  will  chiefly  lament,  that  it  is  not 
more  generally  practised,  and  more  easily  prac- 
ticable; seeing  it  is  evident,  "that  a  little  lea- 
ven leaveneth  the  whole  lump,"  in  many 
churches  which  once  seemed  to  flourish.  (Notes, 
Ler.  13:40— 44.  i?om.  16:17— 20.  I  Tim.  I: 
18—20.  2  Km.  2:14— 18.  2Pe<.  2:1— 3.  1 
John  5:9,10.) 

Heretic.  (10)  'ytioenxng.  Here  only. — '.-^i- 
Qsaig,  ^cts5:n.  15:5.  24:5,14.  26:5.  28:22. 
1  Cor.  11:19.  Gal.  5:20.  2  Pet.  2:1.  It  is  in 
vain  to  seek  the  meaning  of  this  word  from 
profane  writers,  or  from  etymology;  the  New 
Testament  itself  must  explain  it. — Now  it  is 
manifest,  that  there  were  important  differences 
in  opinion,  between  the  Pharisees  and  Saddu- 
cees,  as  well  as  a  division  into  sects:  and,  it 
appears  to  me,  that  fundamental  errors  in  doc- 
trine, rather  than  divisions  into  parties,  are 
intended,  when  heresies  are  mentioned,  by  the 
sacred  writers. — Reject.]  JJatoauH.  1  Tm.  4:7. 
'Refuse  to  employ,  to  countenance,  to  retain 
'him,  or  to  associate  at  all  with  him.' — Con- 
demned of  himself  .  (H)  ^'^vTO-A(tT<xxQiTog,  Here 
only.  (Note,  i  John  S -.IS — 24.)  It  may  mean, 
that  professing  heretical  doctrines,  no  other 
witnesses  were  needful  for  his  conviction  and 
censure.     (Note,  1  Tim.  5:19,20.) 

12  When  I  shall  send  Arteraas  unto  thee, 
or  1  T3'^chicus,  "^  be  diligent  to  come  unto 
me  to  Nicopolis;  ^  for  I  have  determined 
there  to  winter. 

13  Bring  Zenas  *  the  lawyer  and  "  Apol- 
los  ^  on  their  journey  diligently,  that  noth- 
ing be  wanting  unto  them. 

14  And  let  ours  also  ^  learn  to  *  main- 
tain good  works  for  necessary  uses,  ^  that 
they  be  not  unfruitful. 


q  See  on  Acts  20:4.    2Tim.  4:12. 

r  2  Tim.  4:9,21. 

•  1  Cor.  16:6,8.9. 

t  Matt.  22:35.  Luke  7:30.    10:25. 

11:45,46,52.  14:3. 
u  See  on  Acts  18:24. 
X  Acts  21:5.  28:10.    Rom.  15:24. 


1  Cor.  16:11.  3  John  6 — 8. 

y  See  on  8. 

'  Or,  profess  honest  trades.  Acts 
18:3.  20:35.  Gr.  Epii.  4:28.  1 
Thes.  2:9.  2  Thcs.  3:8. 

z  Is.  61:3.     Matt.    7:19.     21:19. 


1 5  All  that  are  "  with  me  salute  thee. 
''  Greet  them  that  '  love  us  in  the  faith. 
''  Grace  be  with  you  all.     Amen. 

Note. — There  were  several  cities  called  Ni- 
copolis, (the  city  of  victory,)  especially  one  in 
Macedonia,  and  another  in  Epirus,  and  it  is  not 
certain  which  was  here  meant:  but  it  hence  ap- 
pears that  St.  Paul  was  at  this  time  at  liberty. 
Had  he  written  from  Nicopolis,  as  the  simriiuis 
postscrii)t  asserts,  he  woulil  have  saitl,  "1  Imve 
determined  here  to  winter." — He  purposed  to 
send  Artemas,  or  Tycliicus,  to  inform  Titus, 
when  to  meet  him  there;  and  probably  to  sup- 
ply his  place  in  Crete:  and  he  desired  him  to 
come  without  delay.  But  he  was  required  to 
bring  Zenas,  (who  was  either  a  converted  Jew- 
ish doctor  of  the  law,  or  one  who  had  been  a 
Roman  lawyer,)  and  Apollos,  who  seems  to 
have  been  then  in  Crete:  and  he  was  studious- 
ly to  help  them,  that  by  the  kindness  of  the 
churches,  their  wants  and  travelling  expenses 
might  be  supplied.  Titus  was  also  directed  to 
remind  the  immediate  friends  of  the  apostle,  and 
especially  the  ministers,  that  they  should  "learn 
to  maintain,"  or  to  stand  forward  and  distin- 
guish themselves,  in  the  practice  of  good  works, 
for  these  and  such  like  useful  purposes;  that 
they  might  not  be  unfruitful,  but  might  set  a 
good  exam])le  to  the  new  converts. — ^Some  ex- 
plain the  words  to  mean,  that  they  should  learn 
and  labor  in  "useful  trades,"  which  would  ena- 
ble them,  though  no  emoluments  were  annexed 
to  their  office,  to  assist  their  brethren,  and  so 
in  this  respect  not  to  be  unfruitful.  (Mnrg. 
lief) — With  this  admonition,  and  the  custom- 
ary salutations  and  benedictions,  he  concluded 
the  epistle. 

Bring  ...  on  their  journey.  (13)  nQonei^ixpov. 
See  on  Acts  15:3. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
It  has  at  all  times  been  necessary,  to  remind 
Christians  "to  be  subject  to  principalities  and 
powers,  to  obey  magistrates,"  and  "to  submit 
to  one  another  in  the  fear  of  God;"  (Notes, 
Eph.  5:21.  1  Pet.  5:5—7.)  but  it  is  peculiarly 
so  at  present,  when  most  valuable  privileges 
and  liberties  in  tliis  favored  land,  which  ought 
to  have  rendered  cheerful  subjection  and  peace- 
able obedience  universal,  among  all  who  "name 
the  name  of  Christ,"  have  given  occasion  to  a 
contrary  spirit  and  conduct  in  nunibers,  who 
seem  to  forget,  that  most  exjjress  prece))ts  to 
this  effect  are  found  in  the  scrij)tures.  But  real 
religion,  in  prv)portion  as  it  prevails,  will  render 
believers  quiet  subjects,  as  well  as  good  neigh- 
bors and  relations,  and  "ready  to  every  good 
work:"  it  will  repress  every  turbulent  and  cen- 
sorious temper,  and  restrain  them  from  "speak- 
ing evil"  of  others,  and  from  reviling  and 
wrangling;  and  it  will  teach  them  to  be  gentle 
and  meek  to  all  men.  These  dispositions,  and 
this  conduct,  are  the  genuine  effects  of  a  deep 
conviction  of  our  own  guilt,  united  with  a  be- 
lieving and  experimental  knowledge  of  the 
salvation  of  the  gospel. — We  shall  not,  when 


Luke  13:6—9.     .Tohn    15:8,16. 

Horn.  15:28."   Phil.  1:11.    4:17. 

Col.    1:10.,    Hcl).    6:6—12.     2 

Pet.  1:3. 
a  See  on  Rom.  16:21—24. 
h  ice  on  Roin.  16:1—20. 


c  Gal  5:6.      Eph.  6:23.      1  Tim. 

1:5.  Philem.  5.    2  John  1,2.    3 

John  1. 
d  See  on  1   Cor.  16:23.     Eph.  6: 

24.     2   T.m.    4:22.-^Hcb.    13: 

25. 


[525 


A.  D.  66. 


PHILEMON. 


A.  D.  66. 


really  humbled  and  enlightened,  disdain  or  be 
wearied  out  by  the  misconduct  of  the  most  un- 
reasonable enemies;  because  we  shall  well  re- 
member, that  we  ourselves  were  formerly  "fool- 
ish, disobedient,  and  deceived,  slaves  to  divers" 
base  lusts,  and  a  fondness  for  carnal  pleasures; 
"that  we  lived  in  malice  and  envy,"  and  in 
short  were  hateful  to  God,  and  disposed  to  hate 
one  another^  and  thus  "vessels  of  wrath  fitted 
for  destruction,"  till  divine. grace  effected  the 
blessed  change.  Let  us  then  often  contemplate 
the  discoveries,  which  have  been  made  of  the 
"kindness  and  love  of  God  our  Saviour,"  to- 
wards our  fallen  apostate  race,  in  "giving  his 
Son  to  be  the  propitiation  for  our  sins;"  his 
patience  in  sparing  us,  during  the  years  of  our 
foolishness  and  rebellion;  his  goodness  in  send- 
ing us  the  word  of  salvation;  and,  to  crown 
the  whole,  his  mercy  in  causing  us  to  partake 
of  the  "washing  of  regeneration  and  the  renew- 
ing of  the  Holy  Ghost,  which  he  poured  upon" 
our  souls,  of  his  plenteous  grace,  through  Jesus 
Christ  our  Saviour.  Surely  we  know  that 
none  of  these  things  were  procured  "by  works 
of  righteousness  which  we  had  done;"  and  that 
we  are  "justified  freely  by  his  grace,  and  so 
made  heirs  according  to  the  hope  of  eternal 
life."  Having  been  therefore  brought  into  a 
state  of  safety,  and  made  partakers  of  a  joyful 
hope,  by  the  mercy  of  God  the  Father,  through 
the  redemption  of  his  incarnate  Son,  and  by 
the  new  creation  of  the  Holy  Spirit;  it  certain- 
ly behoves  us  to  "take  the  lead  in  every  good 
work,"  by  which  we  can  glorify  God  our  Sa- 
viour, or  benefit  mankind.  (Note,  Phil.  4:8, 
9.)  Ministers  should  frequently  and  earnestly 
insist  upon  these  "faithful  sayings,"  and  "af- 


firm these  things  constantly;"  and  show  the 
tendency  of  the  truths  of  the  gospel  to  holiness 
of  life:  and  Christians  should  be  ambitious  of 
exceeding  all  other  men  in  every  good  thing, 
for  the  honor  of  the  truth  through  which  they 
are  saved.  {Note,  2:14.) 

V.  9—15. 
Attending  to  "the  good  and  profitable"  things 
before  inculcated,  we  should  learn  to  avoid 
"foolish  questions"  and  contentious  disputa- 
tions, which  "are  unprofitable  and  vain."  But, 
though  we  must  not  strive  about  words,  or 
magnify  every  difference  of  opinion  into  a 
"damnable  heresy;"  yet  we  should  carefully 
watch  against  fundamental  errors,  which  are 
inconsistent  with  "the  life  of  faith  in  the  Son 
of  God,"  and  of  grateful  obedience  to  him. 
Many  are  subverted  by  heretics;  we  should 
therefore  "withdraw  from  them,"  if  they  neg- 
lect proper  admonitions;  and  though  they 
should  not  be  separated  from  the  communion  of 
believers  here;  yet,  continuing  impenitent,  they 
will  at  last  be  rejected  by  the  omniscient  Judge 
of  all  men.  Whatever  Christians  "find  to  do," 
they  should  attend  on  it  diligently:  (Note,  Ec. 
9:10.)  they  ought  to  be  ever  ready  to  help  one 
another;  and  to  prevent  and  relieve  the  Avants 
of  those  who  are  laboring  to  promote  the  gos- 
pel. (Note,  3  John  5—8.  P.  O.  1—8.)  Those 
who  exhort  others  to  such  good  works,  must 
learn  to  maintain  them  in  their  own  conduct; 
and,  on  proper  occasions,  to  set  a  decided  and 
conspicuous  example.  Then  they  will  nol  he 
unfruitful  in  the  knowledge  of  Christ;  mutual 
love  as  the  fruit  of  faith  will  be  increased;  and 
"the  grace  of  our  Lord  will  be  with  them  all." 


THE  EPISTLE  OF  PAUL.  THE  APOSTLE 


TO 


PHILEMON. 


Philemon  seems  to  have  been  a  Christian  of  some  eminence,  residing  at  Colosse,  (Note,  1,!2. — 
Col.  4:9,17.)  who  had  been  converted  under  St.  Paul's  ministry  (19);  perhaps  during  his 
abode  at  Ephesus.  (Acts  ]9:10.)-When  the  apostle  was  imprisoned  at  Rome,  Onesimus,  a  slave 
of  Philemon,  having,  as  it  is  generally  thought,  been  guilty  of  some  dishonesty,  left  his  master 
and  fled  to  that  city,  though  at  the  distance  of  several  hundred  miles.  When  he  came  thither, 
curiosity,  or  some  similar  motive,  induced  him  to  attend  on  St,  Paul's  ministry,  Avhich  it 
pleased  God  to  bless  for  his  conversion.  After  he  had  given  very  satisfactory  proof  oi"a  real 
change,  and  manifested  an  excellent  disposition  by  suitable  behavior,  which  had  greatly  en- 
deared him  to  the  apostle;  he  judged  it  proper  to  send  him  back  to  his  master;  to  whom  he 
wrote  this  epistle,  in  order  to  procure  Onesimus  a  more  favorable  reception,  than  he  could 
otherwise  have  expected. — The  most  competent  judges  have  given  it  a  decided  preference,  as 
a  model  of  good  writing  in  the  epistolary  kind,  to  the  most  admired  remains  of  antiquity. 
Indeed,  we  can  scarcely  conceive,  how  such  a  cause,  as  that  of  Onesimus,  could  have  been 
pleaded  in  a  more  interesting,  obliging,  prudent,  pathetic,  and  masterly  manner.  It  is  also 
very  replete  with  useful  instruction. — The  apostle  entertained  no  doubt  of  Philemon's  com- 
pliance with  his  request;  and  expected  that  he  would  do  more  than  he  said.  It  is  therefore 
probable,  that  Onesimus  was  not  only  received  into  favor,  but  set  at  liberty;  and  it  is  gene- 
rally thought,  that  he  became  afterwards  a  minister  of  the  gospel.  Onesimus  accompanied 
Tychicus  to  Colosse,  and,  it  may  be  concluded,  that  the  apostle  wrote  to  Philemon  at  the 
same  time;  and  that  Onesimus,  having  delivered  the  letter  to  his  master,  and  obtained  his  for- 
giveness, joined  with  Tychicus,  in  executing  the  apostle's  commission  to  the  Colossians. 

526] 


A.  D.  64. 


PHILEMON. 


A.  D.  64. 


AUL, 

and 


The  apostle  salutes  Philemon,  1 — 3;  declares  his  joy  at  hearing  of  his 
faith  and  love,  4 — 7;  earnestly  and  pathetically  entreats  him  to  re- 
ceive into  favor  his  fugitive  servant,  Onesimus,  now  hiconie,  by  the 
apostle's  ministry,  a  consistent  believer,  8 — 21;  desires  him  to  provide 
for  liiiji  a  lodging,  as  he  expected  to  he  speedily  released,  22;  and 
concludes  with  salutations  and  benedictions,  23—25. 

a  prisoner  of  Jesus  Christ, 
Timothy  our  brother,  unto 
Philemon  our  dearly  beloved,  "  and  fellow- 
laborer  ; 

2  And  to  our  beloved  Apphia,  and 
^  Archippus,  "  our  fellow-soldier,  and  to 
'"the  church  in  thy  house: 

Note. — The  apostle  diJ  not  intend  to  write 
authoritatively  to  Philemon,  and  therefore 
he  only  styled  himself  "a  prisoner  of  Jesus 
Christ:"  (Notes,  8—11.  Eph.  3:1—7.  4:1—6.) 
which  tended  to  procure  an  affectionate  regard 
to  him;  and  he  joined  Timothy  with  him,  that 
his  request  might  be  presented  as  the  unit- 
ed desire  of  him  and  his  brethren.  Though 
Philemon  is  called  "a  fellow-laborer,"  it  is  not 
certain  that  he  was  a  minister;  perhaps  he 
served  the  cause  of  Christ  by  active  diligence 
in  another  manner.  (Note,  Phil.  4:1 — 3.)  The 
beloved  Apphia  is  generally  supposed  to  have 
been  his  wife,  though  some  think  that  she  was 
his  sister.  Archippus,  whom  the  apostle  call- 
ed his  "fellow-soldier,"  and  to  whom  he  sent  a 
special  charge  in  another  epistle,  (Note,  Col. 
4:17.)  is  thought  to  have  been  the  son  or  near 
relation  of  Philemon:  and  h,e  seems  to  have  re- 
sided in  his  family,  which  v^as  so  pious  and 
well  regulated,  that  it  was  in  some  respects  a 
Christian  church.  (Marg.  Ref. — Notes,  Matt. 
18:19,20.  Rom.  16:3,4.) 

Felloio-soldier.  (2)   ^vagmiwry.  Phil.  2:25. 

3  s  Grace  to  you,  and  peace,  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

Note.— (Marg.  Ref.— Note,  Rom.  1 :5— 7.) 
•Hence  it  appears,  that  the  nature  of  the  Fa- 
rther, and  of  the  Son,  is  tlie  same:  seeing  the 
'Son  can  do  that  which  the  Father  doeth,  and 
•the  Father  is  said  to  do  that  which  tlie  Son 
'doeth.'  Jerome. 

4  1''  thank  my  God,  making  mention  of 
thee  always  in  my  prayers, 

5  '  Hearing  of  thy  love  and  faith,  which 
thou  hast  ^  toward  the  Lord  Jesus,  and  to- 
viard  all  saints; 

6  Thai  '  the   communication  of  thy  faith 
may  become   effectual,   by  '"  the  acknowl 
edging  of  every 
you  in  Christ  Jesu 

7  For  we  have  °  great  joy  and  consola- 
tion in  thy  love,  because  i'  the  bowels  of 
the  saints  are  refreshed  by  thee,  brother. 

Note. — The  apostle  thanked  God  continually 
for  his  grace  bestowed  on  Philemon,  of  whom 
he  made  "mention  continually  in  his  prayers." 
His  gratitude  to  the  Lord  was  excited   from 


ood  thing   which   is   "  in 


a  9.    See  on  Eph.  3:1.   4:1.  6:20. 
i)  Sec  0  1  2  Cor.  1:1.  Col.  1:1.    2 

Thes.  1:1. 
c  24.  1  Cor.  3:9.  Phil.  4:3.    Col. 

4:11.   1  Thes.  3:2. 
<1  Col.  4:17. 

e  Phil.  2:2.5.  2  Tim.  2:3,4. 
t  Uom.  16:5.    1  Cor.  16:19.  Col. 

4:15. 
g  See  on  Rom.  1:7.     2   Cor.    13: 

14. 


h  See  on   Koin.  1:8.      Phil.    l:y. 

Col.  1:3.    1  Thes.  1:2.    2  Thes. 

1:3.  2  Tim.  I:.3. 
i  Gal.  5:6.    Eph.  1:15.    Col.  1:4. 
k  7.      Ps.    16:3.     Acts  9:39—41. 

Rom.  12:13.    15:25,26.     1  Cor. 

16:1.  1  John  3:23.  5:1,2. 
I  2   Cor.    9:12—14.     Tit.     3:14. 

Heb.  6:10. 
m  Matt.  5:16.     1  Cor.   14:25.     1 

Pet.  2:12.  3:1,16. 


time  to  time,  by  the  good  accounts  which  he 
received  of  Philemon's  "love  and  faith,"  even 
"his  faith  toward  the  Lord  Jesus,"  and  his 
love  to  him  and  "to  all  the  saints"  for  his  sake. 
(Notes,  2  Cor.  8:6—9.  Gal.  5:1—6.  Eph.  1 : 
1.5—23.  Col.  1:3— 8.)  The  obvious  meaning 
of  the  passage  requires  a  transposition  of  the 
words,  which  arise  from  an  arrangement,  not 
at  all  unsuitable  to  the  Greek  language,  though 
it  appears  rather  harsh  in  an  English  transla- 
tion. The  apostle  also  prayed,  "that  the  com- 
munication oi'  Philemon's  faith  might  become 
effectual,  &c."  Some  explain  this  of  his  liberal 
communication  from  his  temporal  affluence,  be- 
ing made  "effectual"  for  the  relief  of  the  saints, 
and  for  the  evident  demonstration  of  his  faith, 
from  which  it  sprang.  Others  suppose  the 
apostle  to  mean,  that  his  "communion,"  orpar- 
ticipation  of  faith  in  Christ,  might  be  effectual  in 
regulating  his  own  temper  and  conduct.  But, 
though  both  these  senses  may  be  contained  in 
the  words,  they  seem  to  have  a  still  further  mean- 
ing. The  apostle  probably  prayed,  that  Phile- 
mon's endeavors,  to  "communicate"  his  faith 
in  Christ  to  those  around  him,  might  be  ren- 
dered effectual,  through  the  eviilent  excellency 
of  his  own  example,  and  that  of  his  family:  so 
that  men  might  be  induced  to  acknowledge  the 
reality  and  value  of  "every  good  thing  which 
was  in  them,"  by  means  of  their  relation  to 
Christ;  and  thus  to  entertain  a  favorable  opin- 
ion of  that  religion,  which  produced  such  bene- 
ficial effects,  on  the  conduct  of  those  who  em- 
braced it.  (Notes,  Matt.  5:14—16.  1  Pet.  2: 
12.)  This  he  trusted  would  be  ihe  case;  for 
he  "had  great  joy"  and  comfort,  in  the  accounts 
that  he  heard  of  his  liberal  love,  by  which  the 
urgent  necessities  of  Christians  and  ministers 
were  supplied:  so  that,  while  their  bodies  were 
refreshed  at  his  expense,  their  hearts  were  also 
rejoiced  by  his  good  example  and  pious  conversa- 
tion: and  therefore  the  apostle  cordially  owned 
him,  and  greatly  loved  him,  as  his  brother  in 
the  gospel.  The  word  "brother,"  placed  thus 
at  the  end  of  a  sentence,  is  peculiarly  emphat- 
ical,  and  expressive  of  the  most  entire  cordi- 
ality. 

Communication.  (6)  Koivotvitx.  See  on  ^ctii 
2:42.  (Note,  Phil.  1 :3 — 6.)— Acknowledging.] 
EjnyvbiaEi.  Col.  1:9.  2:2.  3:10.  2  Tim.  2:23. 
Tit.  1:1. 

8  Wherefore,  though  I  might  be  much 
1  bold  in  Christ  to  '■'  enjoin  thee  that  which 
is  convenient, 

9  Yet  for  ^  love's  sake  I  rather  beseech 
f/iec,  being  such  ^  one  as  *Paul  the  aged, 
and  now  also  "  a  prisoner  of  Jesus  Christ. 

10  I  beseech  thee  for  '^my  son,  ''  Ones- 
imus, ^  whom  I  have  begotten  in  my  bonds; 

1 1  Which  in  time  pa.st  was  to  thee  "  un- 
profitable, but  now  ^  profitable  to  thee  and 
to  me: 


n  2  Pet.  1:8. 

o  1  Thes.  1:3.     2:13,19.    3:9.     2 

.Tohn  4.  3  .Tohn  3—6. 
p  20.  2  Tim.  1:16. 
q  2  Cor.  3:12.    10:1,2.    11:21.    1 

Thes.  2:2,6. 
r  2  Cor.  10:8. 
s  Rom.  12:1.     2  Cor.  5:20.    6:1. 

Eph.  4:1.    Hch.  13:19.    1  Pet. 

2:11. 
t  Ps.  71:9,18.    Prov.    1G:31.     Is. 


46:4. 
u  1.  Sec  on  Eph.  3:1.  4:1. 
X  2  Sam.  9:1—7.  1(1:5.  19:37,38. 

Mark  9:17.     1  Tim.  1:2.     Tit. 

1:4. 
y  Col.  4:9. 

7.  1  Chr.  4:15.  Gal.  4:19. 
1  Job  30:1,2.    Matt.  25:30.    Luke 

17:10.  Rom.  3:12. 
b  Luke  15:24,32.  2  Tim.  4:11. 


r527 


A.  D.  64. 


PHILEMON. 


A.  D.  64 


Note^ — The  apostle  enters  on  the  immedi- 
ate design  of  the  epistle.  When  he  considered 
his  own  apostolical  authority  and  Philemon's 
character;  he  supposed  that  he  might,  with 
propriety,  have  "enjoined"  him,  in  the  name 
of  Christ,  to  do  what  was  so  evidently  "con- 
venient," or  agreeable  to  the  loving  spirit  of 
Christianity:  yet  he  preferred  the  language  of 
a  supplicant,  in  the  present  case,  and  besought 
Philemon  "for  love's  sake,"  even  the  love  of 
Christ  to  them,  and  their  love  to  him,  and  to 
each  other  through  him,  that  he  would  grant 
him  one  special  favor,  which  he  had  it  much 
at  heart  to  obtain.  He  would  remind  him, 
that  his  humble  supplicant  was  "such  a  one  as 
Paul  the  aged,"  (for  he  was  probably  above 
sixty  years  old  at  this  time;)  and  "also  a  pris- 
oner of  Jesus  Christ."  For  having,  as  a  minister 
of  the  gospel,  encountered  numberless  afflic- 
tions and  perils,  in  seeking  the  salvation  of  men's 
souls,  he  was  then  enduring  the  hardships  of  a 
long  imprisonment  in  the  cause  of  Christ;  and 
he  could  not  doubt  of  Philemon's  readiness  to 
do  any  thing  proper,  which  might  mitigate  the 
severity  of  his  sufferings.  His  petition  indeed 
was  not  presented  for  himself:  but  it  was  in 
behalf  of  "his  son,"  even  of  one  "whom  he 
had  begotten  in  his  bonds,"  "the  son  of  his  old 
age,"  for  whom  he  had  the  most  tender  paren- 
tal affection;  and  this  son  was  "Onesimus!" 
In  the  original  Onesimus  is  mentioned  at  the 
close  of  the  sentence;  that  the  suspense  and 
most  affectionate  introduction,  might  prepare 
Philemon  to  read  a  name,  which  could  scarcely 
fail  of  being  associated  in  his  mind  with  unfa- 
vorable ideas.  "Onesimus"  signifies  profitable, 
in  allusion  to  which,  the  apostle  allowed,  that 
he  had  not  formerly  deserved  that  name, 
having  been  "unprofitable;"  probably  he  had 
been  unfaithful,  dishonest,  and  unruly;  perhaps 
addicted  to  other  vices.  This  the  apostle  seems 
to  have  known  from  his  own  confession.  But 
he  spake  of  his  faults  in  the  gentlest  language, 
and  hastened  to  mention  the  change  which  had 
taken  place;  and  by  which  his  character  was 
now  made  to  answer  the  meaning  of  his  name; 
f?o  that  he  was  become  "profitable"  both  to 
Philemon  and  to  the  apostle.  He  was  prepared 
to  be  a  useful  servant  to  the  former;  he  had 
been  serviceable  to  the  latter,  and  he  hoped 
that  he  would  be  still  more  so. 

I  might  be  much  bold,  &c.  (8)  fTnlhjy  nnq- 
^Tjoiuy  eymv.  See  on  John  1 -A.-^To  enjoin.] 
Ennaaaeiv.  Markl-.ll.  6:27.  Ar.ts<23:^.  E.ri- 
Tuyij-  See  on  Tit.  2:15. —  That  which  is  con- 
venient.] To  uvr,y.ov.  Eph.  5:4.  Co?.  3:18. — 
Unprofitable.  (11)  J/ot/qor.  Not  elsewhere. 
—Profitable.]  Ev/or]~or.  2  Tim.  2:21.  4:11. 
"Very  useful." 

12  Whom  I  have  sent  again:  "  thou 
therefore  receive  him,  that  is  •*  mine  own 
bowels. 

13  Whom  I  would  have  retained  with 
me,^  that  «  in  'thy  stead  he  might  have 
mmistered  unto  me  in  <"  the  bonds  of  the 
gospel. 


Matt.  6:14,15.  18:21—35 
Mark  11:25.   Eph.  4:32. 

d  Deut.  13:6.  2  Sam.  16:11. 
Jer.  31:20.  Lnke  15:20. 

e  iCor.  16:17.   Phil.  2:30. 

•  See  on  1.  Eph.  3:1.  4:1. 

g  8,9.  2  Cor.  1:24.   1  Pet.  5:3. 

628] 


h  1  Chr.  23:17.  Vs.  110:3.  1  Cor. 

9:17.  2Cor.8:I2.  9:5,7.   1  Pet. 

5:2.  ' 

I  '  Gen.  45:5— 8.  50:20.  Ps.  76:10. 

Is.  10:7.  Acts  4:28. 
I  k  Matt.  23:8.     AcU  9:17.     Gal. 


14  But  ^  without  thy  mind  would  I  do 
nothing;  that  ''  thy  benefit  should  not  be  as 
it  were  of  necessity,  but  willingly. 

1 5  For  '  perhaps  he  therefore  dejDarted 
for  a  season,  that  thou  shouldest  receive 
him  for  ever; 

16  Not  now  as  a  servant,  but  above  a 
servant,  ^  a  brother  beloved,  specially  to 
me;  but  how  much  more  unto  thee,  '  both 
in  the  flesh,  and  in  the  Lord! 

[Practical  Observations.] 

Note. — Onesimus  was  Philemon's  legal  prop- 
erty, and  St.  Paul  had  required  and  prevailed 
with  Onesimus  to  return  to  him,  having  made 
sufficient  trial  of  his  sincerity;  and  he  request- 
ed Philemon  to  receive  him,  with  the  same 
kindness,  as  he  would  the  aged  apostle's  "own 
son  according  to  the  flesh;"  being  etjually  dear 
to  him,  as  his  spiritual  child.  He  would  gladly 
have  kept  him  at  Rome,  to  minister  to  him  in 
his  confinement;  which  Onesimus  would  wil- 
lingly have  done,  in  the  bonds  of  the  gospel, 
being  attached  to  him  from  Christian  love  and 
gratitude:  and,  as  he  knew  that  Philemon  would 
joyfully  have  done  him  any  service  in  person, 
if  he  had  been  at  Rome;  so  he  would  have  con- 
sidered Onesimus,  as  ministering  to  him  in  his 
master's  stead.  But  he  would  not  do  any  thing 
of  this  kind  without  his  consent;  lest  he  should 
seem  to  extort  the  benefit,  and  Philemon  should 
appear  to  act  from  "necessity,"  rather  than 
"from  a  willing  mind."  (Notes, 'i  Cor. 9:1 — 7.) 
— He  had  indeed  hopes  of  deriving  benefit  from 
Onesimus's  faithful  service,  at  some  future  pe- 
riod, by  Philemon's  free  consent:  yet  he  was 
not  sure,  that  this  was  the  Lord's  purpose  re- 
specting him;  for  perhaps  he  permitted  him  to 
leave  his  master  for  a  season,  in  so  improper  a 
manner,  in  order  that,  being  converted,  he 
might  be  received  on  his  return  with  such  af- 
fection, and  might  abide  Avith  Philemon  with 
such  faithinlness  and  diligence,  that  they  should 
choose  to  live  together,  the  rest  of  their  lives, 
as  fellow  heirs  r.f  eternal  felicity.  (Marg.  Ref. 
i.)  In  this  case  he  knew  that  Philemon  would 
no  longer  consider  Onesimus  merely  as  a  slave, 
but  view  him  as  "above  a  slave,  even  as  a  bro- 
ther beloved."  This  he  was  become  to  Paul 
in  an  especial  manner,  who  had  before  been  en- 
tirely a  stranger  to  him:  how  much  more  then 
might  it  be  suppo.sed,  that  he  would  be  endear- 
ed to  Philemon,  when  he  became  well  acquaint- 
ed with  his  excellency;  seeing  he  would  be  near 
to  him,  both  in  the  flesh,  as  one  of  his  domes- 
tics, and  in  the  Lord,  being  one  with  him  in 
Christ  as  a  believer! 

Boieels.  (12)  Unlnyyva.  See  on  Luke  1 :78. 

1 7  If  '"  thou  count  me  therefore  a  part- 
ner, "  receive  him  as  myself. 

18  If  he  hath  wronged  thee,  or  owetli 
thee  aught,  °  put  that  on  mine  account: 

1 9  P  I  Paul  have  written  it  with  mine 
own  hand,   I  will  repay  it:  albei    I  do  not. 


3:28.29.  1  Tim.  6:2.  Heb.  3: 
1.  1  Pel.  1:22,23.  1  .John  5:1. 
Eph.  6:5—7.  Col.  3:22. 
n  Acts  16:15.  2  Cor.  8:23.  Eph. 
3:6.  Phil.  1:7.  1  Tim.  6:2. 
Ileb.  3:1,14.   Jam.  2:5.    1  Pet. 


5:1.   1  John  1:3. 
n  10,12.     Matt.    10:40.     12:4: 

50.  18:5.  25:40. 
o  Is.  53:4—7.  Heh. 
p  1  Cor.  16:21,22.     Gal.  &\ 

11. 


A.  D.  64. 


PHILEMON. 


A.  D.  64. 


say  to  thee,  i  how  thou  owest  unto  me  even 
thine  own  self  besides. 

20  Yea,  brother,  'let  me  have  joy  of 
thee  in  the  Lord:  'refresh  my  bowels  in 
the  Lord, 

21  Having  *  confidence  in  thy  obedience, 
I  wrote  unto  thee,  knowing  that  thou  wilt 
also  do  more  than  I  say. 

Note. — If  Philemon  deemed  the  apostle  "a 
partner,"  or  partaker  of  the  same  grace,  and 
dear  to  him  for  Christ's  sake;  let  him  express 
his  love  to  him  by  receiving  Onesimus,  with  as 
much  kindness  as  he  would  have  received  Paul 
himself  if  he  had  come  in  person:  and,  in  case 
Onesimus  had  wronged  Philemon,  or  was  in  his 
debt;  let  him  place  that  to  his  account:  and,  as 
he  wrote  the  epistle  with  his  own  hand,  he  gave, 
as  it  were,  a  promissory  note,  that  he  woul*l 
repay  it  upon  demand. — It  is  generally  observ- 
ed, that  this  is  a  plain  instance  of  a  debt,  being 
imputed  to  one,  which  was  contracted  by  ano- 
ther; and  of  one  by  a  voluntary  engagement 
becoming  answerable  for  the  misconduct  of 
another;  that  the  latter  might  be  exempted 
from  the  punishment  due  to  his  crimes,  and 
partake  of  benefits  to  which  he  had  no  right. 
This  accords  to  the  doctrine  of  Christ's  vohin-i 
tary  bearing  the  punishment  of  our  sins,  that| 
we  might  receive  the  reward  of  his  righteous- j 
ness,  by  a  reciprocal  imputation. — Perhaps,  the 
apostle  understood  that  Philemon  had  express- 
ed some  sharpness  concerning  Onesimus's  con- 
duct; or  suspicion  of  his  sincerity  in  his  pro- 
fessed repentance;  or  knowing  him  to  be  natu- 
rally somewhat  severe  in  his  temper,  he  might 
fear  lest  he  should  punish  him,  as  the  laws  per- 
mitted masters  to  do  their  slaves  in  such  cases; 
which  would  not  only  have  been  grievous  to 
Onesimus,  but  disgraceful  to  the  gospel,  and  to 
Philemon  himself.  He  therefore  so  far  inter- 
ested himself  in  the  matter:  though  he  could 
scarcely  suppose  that  payment  would  be  de- 
manded of  him;  and  he  added,  that,  in  making 
this  proposal,  he  had  forborne  to  bring  into  the 
account,  that  Philemon  "owed  to  him  his  own- 
self,"  in  an  especial  manner,  as  God  had  made 
him  the  instrument  of  his  eternal  salvation; 
thus  intimating  that  he  never  could  sufficiently 
requite  that  obligation.  {Notes,  1  Cor.  4:14 — 
17.  Jam.  5:19,20.)  He  therefore  pathetically 
besought  him,  to  let  him  have  an  opportunity 
of  "rejoicing  on  his  account,"  in  the  Lord's 
kindness  to  him;  and  to  grant  him  this  re- 
quest, which  would  as  much  refresh  his  com- 
passionate heart,  as  Philemon's  liberality  did 
"the  bowels  of  the  saints."  (Note,  4—7.) 
Having  confidence  that  he  was  ready  to  obey 
the  Lord's  will,  which  had  been  intimated  by 
him,  he  had  written  to  him,  being  assured  that 
he  would  do  even  more  than  he  had  requested. 
— Our  curiosity  is  not  gratified  by  beiwg  in- 
formed of  the  effect  of  this  epistle:  yet  we  can 
hardly  doubt,  that  Philemon  forgave  Onesimus, 
received  him  with  kindness,  remitted  what  he 
owed  to  him,  and  afterwards  gave  him  his  lib- 


q  I  Cor.  4:15.  9:1,2.    2  Cor.  32. 

1  Tim.  1:2.    Til.  1:4.     Jam.  5: 

19,20. 
r  2Coi.  2:2.  7:4—7,13.    Phil.  2: 

2.  4:1.     1  Thej.  2:19,20.  3:7— 

a.  Hel).  13:17.  3  .lohn  4. 
8  7,12.      Pbil.  1:8.    2:1.     1    John 

Vol.   M. 


3:17. 
t  2  Cor.  2:3.  7:16.   R:22.     Gal.  5: 
10.  2  Thcs.  3:4. 

X  Horn.  15:24.  Phil  1:25,2a  2: 
21.  IIcK  13:23.  2  John  12.  3 
John  14. 


erty,  that  he  might  attend  on  the  apostle.  His 
appointment  with  Tychicus  to  deliver  the  epis- 
tle to  the  Colossians  seems  to  intimate,  that 
Paul  meant  to  employ  him  as  a  minister,  which 
probably  was  afterwards  done. 

A  partner.  (17)  Koivotvov.  See  on  Luke  5: 
10.  {Note,  1  John  1:3,4.) — Put  that  on  mine 
account.  (18)  Tovto  e/xov  sXloyei.  Rom.  5:13. 
—  Oivest  ...  besides.  (19)  IJQoaoffetkFt;.  Insu- 
per  dehes.  'Owest  to  me  above  others.' — Have 
joy  of  thee.  (20)  Ovaifui/v.  Here  only.  Note, 
8—11. 

22  But  withal  "  prepare  me  also  a  lodg- 
ing; "  for  I  trust  that  ^'  through  your  prayers, 
I  shall  be  given  unto  you. 

23  There  salute  thee  ^  Epaphras,  ^  my 
fellow-prisoner  in  Christ  Jesus; 

24  ''  Marcus,  *  Aristarchus,  ^  Demas, 
'^  Lucas,  *"niy  fellow-laborers. 

25  The  s  grace  of  our  Lord  Jesus  Christ 
be  with  ^  your  spirit.     Amen. 

Note. — The  apostle,  though  at  this  time  in 
bonds,  had  an  expectation  of  being  speedily  re- 
leased, when  he  wrote  this  epistle,  and  he  pur- 
posed to  visit  Philemon  and  the  Colossians, 
when  that  took  place.  He  was  persuaded  they 
did  not  forget  to  pray  for  his  liberty,  that  he 
might  be  enabled  to  visit  them,  and  he  trusted, 
that  in  answer  to  their  prayers,  this  would  soon 
be  effected;  therefore  he  desired  them  to  pre- 
pare him  a  convenient  lodging. — This  circum- 
stance would  add  energy  to  his  request  in  be- 
half of  Onesimus. — Epaphras  attended  Paul  so 
closely,  that  he  might  be  deemed  his  fellow- 
prisoner;  or  perhaps  he  was  imprisoned  with 
him.  {Marg.  Ref.  Note,  Acts  20:25—27.  Pre- 
faces to    1  Timothy  and    2  Timothy.) 

PRACTICAL    OBSERVATIONS. 
V.  1—16. 

The  "fellow-laborers"  and  "fellow-soldiers" 
of  Christ,  ought  to  "pray  and  to  thank  God" 
for  each  other,  with  the  greatest  constancy  and 
fervency:  for  faith  in  Christ,  and  love  to  iiim, 
should  unite  saints  more  closely,  than  any  out- 
ward relation  can  the  people  of  the  world. 
{Notes,  1  Pet.  1:22—25.)  Those  who  partake 
of  this  blessedness,  must  and  will  desirq  to  com- 
municate it  to  others;  and  their  endeavors  will 
be  rendered  effectual,  through  fervent  prayer, 
and  by  a  uniform  course  of  piety,  purity,  integ- 
rity, and  benevolence;  which  will  constrain 
men  to  "acknowledge  the  good  things,  which 
are  in  them"  as  believers  in  Christ. — Faithful 
ministers  have  great  joy  and  comfort  in  that 
little  company  of  aflluent  Christians,  whose 
"love  abounds"  in  liberality  to  all  men;  and 
when  "the  bowels  of  the  saints  are  refreshed 
by  them,"*ind  their  wants  generously  supplied. 
— It  is  by  no  means  proper  to  exercise  authori- 
ty on  every  occasion;  even  when  ministers 
may  be  "bold  to  enjoin  what  is  convenient." 
It  is  frequently  far  more  prudent,  for  love's 
sake,  to  beseech  even  juniors  and  inferiors;  es- 
pecially when  it  may  be  supposed,  that  they 


y  Rom.  1.5:30—32.    2  Cor.  1:11. 

Phil.  1:19.  Jam.  5:16. 
I  Col.  1:7.   4:12. 
a  Rom.  16:7.  Col.  4:10. 
h  Arts  12:12,25.    13:13.    15:37— 

39.  Col.  4:10.  2  Tim.  4:11. 
c  AcU   19:29.  27:2. 


d  Col.  4:14.  2T.m.  4:10. 

e  2  Tim.  4:11. 

f  1,2.  2  Cor.  8:23.  Phil.  2:25.  4: 

3.   3  John  8. 
t;  See  on  Rom.  16:20,24. 
b  2  Tim.  4:22. 


67 


[529 


A.  D.  64. 


PHILEMON. 


A.  D.  64. 


will  be  reluctant  to  what  is  required,  and  when 
It  may  be  difficult  to  convince  them  of  its  in- 
dispensable obligation.  These  requests,  from 
such  a  one  as  in  any  good  measure  resembles 
"Paul  the  aged,"  will  have  the  energy  of  in- 
junctions, and  engage  compliance,  without 
risking  a  subsequent  distaste;  which  is  always, 
in  such  cases,  to  be  feared  from  the  remaining 
self-love  of  the  human  heart;  even  in  respect 
of  pious  men,  who  would  do  much  to  alleviate 
the  sufferings,  or  increase  the  comforts,  of  their 
faithful  pastors.  In  such  circumstances,  wis- 
dom and  humility  will  teach  the  aged  and  ex- 
perienced to  become  willingly  the  obliged  par- 
ties, when  they  might  assume  a  higher  tone. — 
In  speaking  to  persons  about  their  sins,  for 
their  humiliation,  the  heinous  nature  and  man- 
ifold aggravations  of  them  should  be  insisted 
on:  but  in  mentioning  them  to  others,  who  are 
disposed  to  severity  or  resentment,  we  should 
soften  and  extenuate  as  far  as  truth  will  jier- 
mit:  and  the  subject  ought  to  be  introduced 
with  all  the  tenderness  and  caution  imaginable, 
that  every  thing  may  tend  to  conciliate,  and 
nothing  to  exasperate. — When  penitents  show 
their  sincerity  by  "works  meet  for  repentance," 
they  should  be  treated  by  ministers  with  pa- 
rental tenderness;  and  taken  under  their  pat- 
ronage, in  respect  of  the  temporal  consequen- 
ces of  their  former  sins.  For  in  this  manner, 
those  "who  were  unprofitable"  to  their  rela- 
tives and  neighbors,  and  a  trouble  to  all  con- 
nected with  them,  are  made  "profitable"  to  the 
community  and  to  the  church  of  God.  (Note, 
Mark  5:14—20.  P.  O.  14—20.)  They  often 
become  greatly  useful  to  ministers  and  their 
families,  and  a  blessing  to  all  among  whom  they 
reside;  they  supply  other  men's  lack  of  service, 
to  the  suffering  disciples  of  Christ,  by  tending 
on  them  in  iheir  stead;  they  promote  the  gos- 
pel by  their  example,  conversation,  and  pray- 
ers; and  some  of  them  become  preachers  of  the 
word  of  life  to  their  fellow-sinners:  for  "be- 
hold all  things  are  become  new." — No  prospect 
of  usefulness  should  induce  ministers  to  allow 
their  converts  to  neglect  relative  obligations,  or 
to  fail  of  obedience  to  their  superiors.  One 
great  evidence  of  true  repentance  consists  in 
returning  to  the  practice  of  those  duties  which 
had  been  neglected:  and  even  liberty  to  en- 
gage in  other  services  should  be  sought  from 
those  concerned ;  not  as  it  were  of  necessity, 
but  by  their  wilUng  consent.  We  know  not 
for  what  services  God  may  intend  those,  whom 
he  has  marvellously  converted;  having  there- 
fore given  our  judgment,  and  used  proper 
means,  we  should  leave  all  things  to  his  deter- 
mination, in  whose  hand  are  the  hearts  of  all 
the  children  of  men. 
530] 


V.  17—25. 
Little  do  men  know  for  what  purposes  the 
Lord  leaves  them  to  change  their  situations,  or 
engage  in  enterprises,  from  worldly  or  criminal 
motives.  We  should  have  thought  that  One- 
simus's  departure  from  his  master,  would  have 
been  final,  and  his  journey  to  Rome  ruinous; 
yet  the  Lord  had  far  other  and  more  gracious 
purposes  concerning  him:  {Note,  Gen.  50:20.) 
and  had  he  not  over-ruled,  in  a  similar  man- 
ner, some  of  our  ungodly  projects,  the  writer 
and  many  readers  may  say,  with  humble  grati- 
tude, our  destruction  must  have  been  the  in- 
evitable consequence;  though,  through  that 
gracious  interposition,  they  eventually  proved 
the  occasion  of  our  being  brought  into  the 
way  of  salvation  and  of  usefulness.  When  we 
read  of  Onesimus's  conversion  at  Rome,  after 
having  grown  worse  and  worse,  as  it  is  proba- 
ble, in  Philemon's  pious  family;  we  should 
learn  to  despair  of  none,  but  still  to  use  means, 
and  offer  prayers  for  them:  and  we  should  be 
ever  ready  to  receive  the  penitent,  with  that 
kindness  which  God  shows  to  his  returning 
prodigals.  {Note,  Luke  15:20—24.)  This 
should  especially  be  attended  to,  in  our  conduct 
towards  relations  or  domestics;  whose  conver- 
sion should  be  doubly  welcome,  notwithstand- 
ing their  past  misconduct,  that  they  may  be 
near  to  us,  and  beloved  by  us,  "in  the  flesh, 
and  in  the  Lord." — Ministers  should,  in  such 
cases,  love  to  be  peace-makers;  {Note,  Matt. 
5:9.)  and  they  ought  to  give  up  their  own  in- 
terest, in  order  to  prevail  with  offended  parents 
or  masters,  to  be  reconciled  to  their  penitent 
children  or  servants;  that  so  the  severity,  ani- 
mosity, and  division  may  be  prevented,  by 
which  the  gospel  is  often  disgraced.  When 
such  offenders  have  wronged  others,  or  owe 
what  they  cannot  pay,  it  may  sometimes  be 
proper  for  us  to  pay  it  for  them,  if  we  can;  as 
followers  of  Christ  who  "bare  our  sins  in  his 
own  body  on  the  tree."  Thus  we  shall  best 
prevail  with  our  brethren,  to  use  lenity  and  for- 
bearance: especially  when  we  deal  with  those, 
who  "owe  their  own  selves"  to  the  blessing  of 
God  on  our  ministry:  and  such  persons  ought 
to  be  reminded  to  let  their  loving  pastors  "have 
joy  of  them  in  the  Lord,"  to  refresh  their 
hearts,  to  answer  their  confidence,  and  even  to 
do  more  than  modest3'^  will  permit  them  to  re- 
quest. Then  their  prayers  for  each  other  will 
be  more  fervent;  and,  in  answer  to  them,  their 
meetings  on  earth  will  be  comfortable  and  cor- 
dial: but  even  if  this  be  denied,  "the  grace  of 
the  Lord  Jesus  will  be  with  their  spirits,"  and 
they  will  soon  meet  before  the  throne,  to  join 
for  ever  in  admiring  the  riches  of  redeeming  love. 


THE  EPISTLE  OF  PAUL.  THE  APOSTLE 

TO   THE 


HEBREWS. 


The  general  testimony  of  antiquity,  the  current  tradition  of  the  cliurch,  and  the  judgment  of 
the  most  competent  modern  critics,  determine  this  epistle  to  have  been  written  by  the  apostle 
Paul;  though  some,  both  in  former  and  latter  times,  have  thought  otherwise.  '  "The  epistlft 
'of  Paul."  Thus  we  find  it  written  in  all  our  manuscripts,  one  only  excepted,  in  which  it  ia 
'only,  "The  epistle  to  the  Hebrews."  '  Beza. — 'It  is  evident,  that  this  epistle  was  generally  re- 
'ceived  in  ancient  times,  by  those  Christians  who  used  the  Greek  language,  and  lived  in  the 
'eastern  parts  of  the  Roman  empire.  In  particular,  Clement  of  Alexandria,  before  the  end  of 
'the  second  century,  received  this  epistle  as  St.  Paul's,  and  quoted  it  frequently,  and  without 
'any  doubt  or  hesitation. — It  is  not  expressly  quoted  as  St.  PatiTs,  by  any  of  the  Latin  writers 
'in  the  three  first  centuries.  However,  it  was  known  to  Irenseus  and  Tertullian. — It  is  niani- 
'fest,  that  it  was  received  as  an  epistle  of  St.  Paul,  by  many  Latin  writers  in  the  fourth,  fifth, 
'and  sixth  centuries.'  Lardner. — Origen,  who  held  some  peculiar  notions  concerning  it,  says, 
'The  ancients  did  not  rashly  hand  it  down  as  St.  Paul's.' — 'It  is  very  certain,  that  the  churches 
'and  writers,  who  were  ancients  with  respect  to  Origen,  must  have  conversed  with  the  apos- 
'tles  themselves,  or  at  least  with  their  successors. —  Since  this  tradition  was  ancient,  in  the 
'times  of  Clement  of  Alexandria  and  Origen,  about  a  hundred  and  thirty  years  after  the 
'epistle  was  written;  it  must  have  had  its  rise  in  the  days  of  Paul  himself,  and  so  cannot  rea- 
'sonably  be  contested.'  Hallet  in  Macknight. — The  doubts,  which  have  been  entertained  on 
this  subject,  seem  principally  to  have  arisen  from  the  circumstance,  of  the  apostle's  name  not 
being  affixed  to  it,  according  to  his  custom  in  all  his  other  epistles. — 'If  it  is  not  to  be  consid- 
'ered  as  Paul's,  because  it  does  not  bear  his  name;  let  it  belong  to  no  one,  because  it  bears  no 
'name.  But,  on  the  contrary,  I  contend,  from  this  very  circumstance,  that  it  belongs  to  Paul 
'rather  than  to  any  other  person.  For  why  should  any  other  person  have  omitted  his  name.' 
'But  Pdul  had  a  sufficient  reason,  for  sending  an  anonymous  letter  to  Jerusalem:  not,  as 
'I  think,  because  he  was  the  peculiar  apostle  of  the  Gentiles,  as   Peter  of  the  circumcision; 

.  'hut  because  he  knew  his  name  was  greatly  hated  at  Jerusalem  by  the  enemies  of  Christianity, 
'and  that  their  fury  was  even  then  raging;  and  was  perhaps  exasperated  by  occasion  of  his 
'imprisonment:  (10:33,34.)  he  was  therefore  unwilling  to  inflame  them  against  the  church  by 
'affixing  his  name.'  Beza.—'ks  Paul  was  the  apostle  of  the  Gentiles^  in  writing  to  the  He- 
'brews,  he  did  not  assume  his  apostolical  character;  because  it  was  little  respected  by  the  un- 
'believing  Jews  and  Judaizing  Christians. — It  being  designed,  not  for  the  believing  Jews 
'alone,but  for  the  unbelieving  part  of  the  nation;  especially  the  learned  doctors  and  scribes  at 
'Jerusalem,  Paul  might  think  it  prudent,  not  only  to  avoid  assuming  his  apostolical  character, 
'but  even  to  conceal  his  name,  ...  which  ...  would  have  prejudiced  the  unbelieving  part  of  the 
•nation  to  such  a  degree,  that,  in  all  probability,  they  would  not  have  read  his  letter.'  Mack- 
night.— The  apostle  intended  to  prove  the  doctrines  of  Christianity,  and  the  changes,  which 
it  had  introduced,  and  would  introduce,  to  be  entirely  consistent  with  "the  oracles  of  God,»» 
as  received  by  the  Jews;  and  either  clearly  predicte^d,  or  evidently  typified,  or  at  least  suffi- 
ciently intimated,  by  them;  so  that  any  man,  who  fully  understood  the  Old  Testament,  must 
have  expected  the  substance  of  what  was  taught  by  Christ  and  his  apostles,  and  the  events 
which  had  occurred.  It  is,  therefore,  highly  probable,  that  he  expressly  aimed  to  write  an 
epistle,  which  might  be  put  into  the  hands  either  of  Judaizing  Christians,  or  unbelieving 
Jews,  and  read  by  them,  without  any  prejudice,  on  account  of  the  person  who  wrote  it:  let 
them  impartially  consider  his  arguments.  (Preface  to  Esther.)  It  is  however  evident,  that  he 
supposed  some  of  the  Hebrews  would  know  from  whom  it  came.  (10:34.  13:18,23,24.)  But 
these  intimations  are  not  given  till  the  argumentative  part  of  the  epistle  is  ended;  and  they 
would  not  be  clearly  understood  by  any  but  the  apostle's  friends.— The  writer's  connexion 
with  Timothy,  and  his  residence  irl  Italy,  tend  to  confirm  the  ancient  tradition:  and  the  other 
objections,  as  the  supposition  that  the  style  is  more  elegant  than  St.  Paul's;  and  that  he  uses 
expressions,  which  im])ly  that  he  received  his  doctrine  from  those  who  heard  Christ,  and  not 
by  immediate  revelation,  &c.  appear  very  vague  and  frivolous.  He  might,  perhaps,  bestow 
more  pains  in  this  epistle,  concerning  the  style,  than  he  did  when  he  wrote  to  other  churches: 
but,  in  fact,  many  competent  judges  are  of  opinion,  that  it  is  not  more  elegant.  Certainly  the 
internal  evidence,  arising  from  the  writer's  manner  of  expressing  himseIC,  and  his  reasoning, 
and  things  of  a  similar  nature,  corroborate  the  opinion,  that  St.  Paul  was  the  author:  and  if 
he  thought  it  prudent  to  write  as  a  converted  Jew  to  his  countrymen,  and  not  i.s  an  apostle, 
who  insisted  on  his  authority;  he  must  of  course  join  himself  with  the  other  Jewish  converts, 
and  not  distinguish  himself  from  them,  as  having  received  his  doctrine  immediately  from 
Christ.     (Comp.  2:4.  with  1  Pet.  4:3.) 

[n3l 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


Oriffen  and  some  others  were  of  opinion,  that  the  epistle  was  written  in  the  Hebrew  or  Syriac 
language;  and  translated  into  Greek  by  Clement,  or  Luke:  but  if  this  had  been  the  case,  it 
can  hardly  be  supposed,  that  no  one  copy  of  the  Hebrew  epistle  should  be  mentioned  as  extant 
in  their  days,  and  as  seen  by  them. — The  quotations  from  the  Old  Testament  are  generally 
taken  from  the  Septuagint,  even  where  that  version  in  some  degree  varies  from  the  Hebrew: 
but  this  would  scarcely  have  taken  place,  had  the  epistle  been  written  in  Hebrew. — The  He- 
brew names  are  interpreted  also  in  Greek,  in  a  manner,  that  is  not  at  all  like  the  addition  of  a 
translator.  The  apostle,  doubtless  supposed  that  the  epistle  would  circulate  widely  among 
his  countrymen,  who  spoke  Greek;  and  among  Christians  in  general,  as  Avell  as  among  the 
Hebrews-  and  therefore,  probably,  he  wrote  in  Greek,  as  more  generally  in  use  at  that 
time  than  any  other  language  in  the  world:  and  as  it  seems  to  have  been  written  principally 
for  the  more  learned  of  the  Hebrews,  and  the  teachers  in  the  first  instance;  the  circumstance, 
that  the  unlearned  in  Judea  could  not  read  it,  would  not  counterbalance  the  advantages  of  its 
being  legible  by  such  numbers  in  every  other  place.  For  even  in  Judea  the  teachers  would 
make  it  known  to  the  common  people:  and  the  time  was  at  hand  when  both  Jews  and  Chris- 
tians would  be  removed  from  the  settlements  in  that  country. — The  Hebrews  were  the  Jews 
in  Judea,  and  those  who  spoke  a  dialect  of  the  Hebrew:  and  to  such  of  them,  as  professed 
Christianity,  the  epistle  was  addressed;  and  probably  sent  to  Jerusalem,  to  the  rulers  and 
pastors  of  the  church  in  that  city:  yet,  the  writer  evidently  expected,  that  the  unconverted 
Jews  also  would  read  it;  and  their  conviction  and  instruction  seem  to  have  been  a  leading  part 
of  his  object  in  writing  it. — It  opens  with  a  declaration  of  the  personal  and  mediatorial  dignity 
of  Christ,  and  proofs  from  the  old  Testament  that  the  Messiah  was  to  be  far  greater  than  the 
angels.  It  then  shows  his  superiority  to  Moses  and  other  eminent  men  of  the  nation;  proves, 
by  the  most  unanswerable  arguments,  that  in  him  the  types  of  the  law  had  their  full  accom- 
plishment; that  he  was  the  substance  of  all  those  shadows;  and  that  the  ancient  scriptures 
taught  Israel  to  expect  an  entirely  new  dispensation,  priesthood,  and  covenant,  under  the 
reign  of  the  Messiah.  These  reasonings  are  interspersed  and  closed  with  most  solemn  and 
affectionate  warnings  and  exhortations,  addressed  to  different  descriptions  of  persons.  At 
length  the  writer  shows  the  nature,  efficacy,  and  triumphs  of  faith;  by  which  all  the  saints  in 
former  ages  had  been  accepted  by  God,  and  enabled  to  obey,  suffer,  and  do  exploits  in  defence 
of  their  holy  religion:  after  which  he  adds  various  instructions,  admonitions,  encouragements, 
and  exhortations;  and  then  concludes  with  the  customary  salutations  and  benedictions. — The 
internal  excellency  of  this  epistle,  as  connecting  the  Old  Testament  and  the  New  in  the  most 
convincing  and  instructive  manner,  and  elucidating  both  more  fully  than  any  other  epistle, 
or  perhaps  than  all  of  them,  added  to  other  arguments,  puts  the  divine  inspiration  of  it  beyond 
doubt:  we  here  find  the  great  doctrines,  which  we  have  elsewhere  been  considering,  stated, 
proved,  and  applied  to  practical  purposes,  with  peculiar  animation,  energy,  and  persuasion. 
It  is  supposed  to  have  been  written  at  the  close  of  the  apostle's  first  imprisonment  at  Rome, 
when  he  either  was  set  at  liberty,  or  daily  expected  it. 


CHAP.   I. 

The  writer  declares  the  essential  Deity  and  mediatorial  glory  of  the 
Son  of  God,  by  whom  the  Father  speaks  to  men  imder  the  gospel 
dispensation,  J — 4.  He  adduces  several  scriptures  to  prove,  that  the 
Messiah  was  to  be  far  greater  than  the  angels,  and  worshipped  by 
them  as  their  Creator  and  Lord,  5—14. 

GOD,   who  ^  at  sundry  times  and   ^in 
divers  manners,   spake   in   time  past 
unto  "^  the  fathers  by  the  prophets, 

2  Hath  in  ^  these  last  days  *=  spoken  unto 
us  by  his  Son,  whom  he  hath  ^appointed 
Heir  of  all  things,  ^  by  whom  also  he  made 
the  worlds; 

Note. — The  Hebrews  allowed  the  divine  au- 
thority of  the  Old  Testament;  and  therefore 
the  writer  of  this  epistle  waved  the  mention  of 
his  apostolical  authority,  and  reasoned  with 
them  principally  from  their  own  scriptures:  and 
he  thought  it  best  to  conceal  his  name;  that 
none  might  be  deterred  by  it  from  reading  his 
arguments,  or  induced  to  receive  them  with 
prejudice.  He  therefore  entered  upon  his  sub- 
ject  without  any  introduction.— God,  "the  God 


"Gen.  3:15.  6:3,13,  kc.  8:15 
tc.  9:1,  &c.  12;1— 3.  26-2— 
5.  28:12—15.  32:24—30.  46-2 
"4.  Ex.  3:l,&.c.  Luke  21-27 
44.  Acts  28:23.  1  Pet.  110— 
12.    2  Pet.  1:20,21. 

b  Num.  12:6—8.  Joel  2:28. 

c  Luke  1:55,72.  John  7:22.    Acts 


13:32. 
d  Gen.  49:1.  Num.  24:14.  Deut. 
4:30.  31:29.  Is.  2:2.  Jer.  30: 
24.  48:47.  Ez.  38:16.  Dan.  2- 
28.  10:14.  Hos.  3:5.  Mic.  4:1. 
Acis  2:17.  Gal.  4:4.  Eph.  I: 
10    2  Pel.  3:3.  Jude  18. 


of  Abraham,  of  Isaac,  and  of  Israel,"  who  in 
former  ages  had  spoken  to  the  progenitors  of 
the  Hebrews,  from  the  calling  of  Abraham,  to 
the  latter  times  of  their  nation,  "by  the  proph- 
ets," mere  men  of  the  same  fallen  nature  with 
their  brethren;  who  had  gradually  made  known 
his  truth  and  will,  from  time  to  time,  through 
successive  generations;  and  who  had  spoken  to 
"the  prophets,"  in  divers  methods,  by  personal 
conference,  by  dreams  and  visions,  or  by  super- 
natural impulses  upon  their  minds;  had,  "in 
the  last  days,"  under  the  dispensation  of  the 
gospel,  "spoken  to  them  by  his  Son,"  appear- 
ing personally  among  them  in  human  nature. 
— The  eternal  Word,  or  Son,  of  God  had  in- 
deed appeared,  and  spoken  to  the  patriarchs, 
prophets,  and  others:  but  he  then  spoke  as  Jet 
HovAH,as  God,  to  a  few  individuals,  by  whom 
his  will  was  made  known  to  their  brethren: 
{Note,  Phil,  'i-.b — 8.)  whereas  he  had  at  length 
"become  flesh,  and  dwelt  among"  men,  and 
among  the  Jews  almost  exclusively,  to  fulfil 
ancient  prophecies  and  promises,  and  to  give 


e  5,8.  2:3.  58.    7:3.    Matt.  3:17. 

17:5.    26:63.     Mark  1:1.    12:6. 

John     1:14,18.     3:16.      15:15. 

Rom.  1:4. 
f  2:8,9.   Vi.  2:6—9.   Is.  9:6,7.  S3: 

10—12.      IMalt.    2l:3(!.     28:18. 

John  3. So    13:3.     16:15.     17:2. 


Acts  10:36.  Horn.  8:17.  1  Cor. 
8:6.  15:25—27.  Eph.  1:20— 
23.  Phil.  2:9-11.  Col.  1:17, 
18.  I  Pet.  3:22. 
Piov.  8:22—31.  Is.  44:24.  45: 
12.18.  John  1:3.  1  Cor.  8:& 
Eph.  3:9.  Col.  1:16,17. 


532] 


A.  D.  65. 


CHAPTER  I. 


A.   D.  65. 


the  most  complete  and  explicit  revelation  of 
God,  and  of  liis  truth  and  will,  to  mankind;  as 
well  as  to  procure  salvation  for  them.  {Notes, 
John  1:14—18.  Rom.  15:8—13.)  So  that, 
while  Moses  and  other  mere  men  were  the 
prophets  of  the  old  dispensation;  "the  only 
begotten  Son  of  God,"  appearing  in  human 
nature,  was  the  great  prophet  of  the  new  dis- 
pensation. {Note,  3:1  —  6.) — This  glorious  Per- 
son the  Father  had  appointed  "Heir  of  all 
tilings."  As  the  co-equal  Son  of  God,  the 
government  of  all  worlds  by  original  right  was 
vested  in  him:  possessing  the  essential  perfec- 
tions of  the  Deity,  he  was  capable  of  exercis- 
ing universal  authority,  which  no  mere  creature 
could  have  done;  and  he  had  been  appointed  by 
the  Father,  in  respect  of  his  assumed  manhood, 
to  rule  over  all  worlds  on  the  mediatorial 
throne,  with  uncontrolled  dominion  and  unri- 
valled glory.  Thus  he  inherited  all  things;  and 
no  creature  could  have  any  inheritance  of  power, 
honor,  or  felicity,  except  as  derived  from  him, 
and  held  in  subordination  to  him.  {Notes,  2:5 
—9.  Ps.  2:7—12.  Is.  9:6,7.  Matt.  28:18. 
JoAn  5:20— 24.  Rom.  14:10—12.  1  Cor.  15: 
20—28.  Eph.  1:15—23.  Phil.  2:9—11.)  This 
appointment  had  the  more  evident  propriety, 
in  that  "by  him  also  God  made  the  worlds:" 
being  One  with  the  Father  and  the  eternal 
Spirit,  in  essence,  power,  and  counsel,  he  had 
been  the  immediate  Creator  of  the  heavens  and 
the  earth,  and  of  every  order  of  beings  in  the 
universe.  (iVoies,  Prov.  8:22 — 30.  John\:l  — 
8.  1  Cor.  8:4— 6.  Col.  1:15—17.)  The  idea 
of  a  created  agent,  by  whom  God  made  all 
things,  which  some  have  endeavored  to  support 
from  this  text,  is  so  absurd  in  itself,  as  well  as 
contrary  to  other  scriptures,  that  it  is  astonish- 
ing it  could  ever  have  been  adopted.  {Notes,  Is. 
44:24.45:12,13.)  The  apostle  evidently  meant, 
that  God  now  spake  to  men,  by  that  same  glo- 
rious Person,  who  had  been  the  immediate  Cre- 
ator of  the  world,  and  who  was  also  exalted  to 
the  mediatorial  throne,  as  "Heir  of  all  things." 
'I  believe,  it  is  as  impossible  to  understand,  how 
'a  man  should  have  this  empire  over  all  things 
'in  heaven  and  earth,  and  over  death  itself,  and 
'yet  be  a  mere  man;  as  it  is  to  understand  any 
'mystery  of  the  sacred  Trinity.'    Whitby. 

Sundry  times.  (1)  nolv/uFQbig.  Here  only. 
One  part  of  the  Old  Testament  was  given  at 
one  time,  and  another  at  another  time. — In  di- 
vers manners.]  TIolvTQonoig.  Here  only.  Re- 
ferring to  different  methods  of  communication. 
—  Worlds.  (2)  AiMvuc.  11:3.  ^c/«3:21.  15: 
18.  Eph.  3:9. 

3  Who  being  ''  the  Brightness  of  his 
glory,  and  the  express  '  Image  of  his  per- 
son, and  '^  upholding  all  things  by  '  the  word 
of  his  power,  when  he  had  '"  by  himself 
purged  our  sins,  "  sat  down  on  the  right 
hand  of  the  °  Majesty  on  high; 

4  Being  made  p  so  much  better  than  the 
angels,  as  he  hath  ••  by  inheritance  obtained 
a  more  excellent  name  than  they. 

[Practical  Observations.] 


h  .Tolm  1:14.     14:9,10.    2  Cor.  4: 

6. 
i  2  Cor.  4:4.  Col.  1:15. 
k  Pj.  75:3.      Col   1:17.      Rev.  4: 

11. 
I  Ec.  8:4.    Rom.    1:16.    2  Cor. 


4:7. 
m  7:27.    9:12,14,26.    John  1:29. 

1  John  1:7.  3:5. 
n  4:14.     8:1.     l0:12.     12:2.      Ps. 

110:1.    Malt.  22:44.    Mark  16: 


Note. — The  essence  of  the  Deity  is  and  must 
be  invisible  to  man:  {Notes,  John  1:18.  1  Tim. 
6:13—16.)  but  "the  only  begotten  Son,"  of 
whom  the  writer  spoke,  had  been  appointed  to 
make  known  his  glory  and  perfections:  being 
"one  with  the  Father,"  and  equal  to  him  in 
the  divine  nature;  and  being  also  distinct  from 
him,  as  to  his  personal  subsistence.  By  assum- 
ing human  nature  he  became  "the  brightness 
of  the  divine  glory,"  or  the  shining  forth  of 
the  glory  of  God  to  mankind;  and  he  so  made 
known  the  perfections  of  the  Godhead  to  them, 
that  "he  who  saw  the  Son  saw  the  Father 
also."  {Notes,  John  6:11— 19.  10:26—31,32 
—39.  12:44—50.  14:7—14.  17:20,21.)  For 
the  Son  was  "the  express  Image,"  or  the  char- 
acter of  the  Father's  Person,  or  subsistence; 
and  showed  every  part  of  the  nature  and  ])ei- 
fections  of  God  to  maji,  with  the  greatest  ex- 
actness and  in  the  most  effectual  manner  possi- 
ble; so  that  in  proportion  as  any  man  knows 
Christ,  in  his  Person,  character,  and  salvation, 
he  knows  the  Father  also;  and  he  that  knows 
not  Christ,  has  no  real  knowledge  of  God. 
{Notes,  Matt.  11:27.  LwA;e  10:21,22.  2  Cor. 
4:3—6.  Col.  1:15—17.  1  JoAn  2:20— 25.)  Not 
only  did  the  Father  create  the  world  by  the 
Son,  but  the  same  divine  Agent  still  "ujjholds 
all  things  by  the  word  of  his  power,"  as  one 
in  the  unity  of  the  Godhead  with  the  Father; 
and  he  even  upheld  ail  things  in  being,  and  in 
their  settled  order,  by  his  almighty  word  and 
will,  when  he  appeared  on  earth  as  the  visible 
"Effulgence  of  the  Father's  glory,  and  the 
Character  of  his  subsistence;"  of  which  he 
gave  many  proofs  in  his  miraculous  power  over 
the  course  of  nature,  over  legions  of  evil  sj)ir- 
its,  over  diseases,  and  death.  Yet  this  same 
Person,  who  created  the  world,  and  "upholds 
all  things  by  the  word  of  his  power,"  having 
become  the  High  Priest  of  his  people,  by  him- 
self purged  away  their  guilt  with  the  sacrifice  of 
his  death  upon  the  cross.  Then,  liaving  risen 
as  a  mighty  Conqueror  over  death  and  hell,  he 
ascended  in  human  nature,  to  be  seated  as 
"Heir  of  all  things"  upon  the  mediatorial 
throne,  at  the  "right  hand  of  the  Father," 
where  he  displays  his  glorious  majesty.  There 
the  incarnate  Son  is  enthroned  in  pre-eminent 
dignity,  as  "the  Head  over  all  things  to  his 
church,"  "which  he  purchased  with  his  own 
blood."  {Notes,  1,2.  Acts  20:28.  Col.  1:18— 
20.)  For  he  was  made  so  much  "better  than 
the  angels,  or  superior  in  authority  to  them; 
that  they  were  all  rendered  subject  to  him,  as 
reigning  in  human  nature;  seeing  he  "inherit- 
ed," as  "the  only  hegottf'U  Son  of  God,"  "a 
more  excellent  name,"  '>r  nntnre,  than  they: 
for,  however  exalted  any  <X  them  Avere,  in  ca- 
pacity or  authority,  they  were  only  mere  crea- 
tures, and  he  their  infinite  Creator.  {Notes, 
Malt.  13:36—43.  Eph.  1:15—23.  2  Thes.  1: 
5—10.  1  Pet.  3:21,22.  Rev.  5:11—14.)  This 
interpretation  coincides  with  that,  which  has 
already  been  given  of  similar  passages;  but  it 
differs  in  some  degree,  from  that  of  several  em- 
inent evangelical  expositors:  for  they  suppose 
that  the  expressions,   "the  Brightness   of  his 


19.    Luke  20:42,43.    Acts  2:33. 
7:56.   Rom.  8:34.    Eph.  1:20— 
22.  Col.  3:1.   I  Pet.  1:21.  Rtv. 
3:21. 
0  1  Chr.  29:11.  Job  37:22.   Mic. 


5:4.  2  Pet.  1:16.   Jude  25. 
p  9.  2:9.     Eph.  1:21.     Col.  1:18. 

2:10.  2  Thes.  1:7.  1  Pet.  3:22. 

Rev.  5:11,12. 
q  Ps.  2:7,8.  Phil.  2:9—11. 


[533 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


glory,"  and  "the  character  of  his  subsistence," 
are  illustrations,  taken  from  external  objects 
of  the  eternal  generation  of  Christ,  and  his 
equality  with  the  Father  in  the  Godhead.  But 
though  the  author  is  decidedly  of  opinion,  that 
Christ  is  called  the  only  Son  of  God,  in  respect 
of  his  divine  nature;  and  therefore  allows  the 
eternal  generation,  as  well  as  the  equality  of 
the  Son  with  the  Father:  yet  he  does  not  think- 
that  the  scripture  contains  any  illustrations  of 
these  mysteries;  or  that  we  are  taught  to  form 
any  ideas  of  the  manner,  in  which  they  sub- 
sist; but  rather  to  receive  them  in  implicit  faith, 
as  the  revelation  of  God,  and  to  adore  them  as 
absolutely  incomprehensible  by  us  in  our  pres- 
ent state.  He,  therefore,  supposes  these  ex- 
pressions to  signify  the  manifestation  of  the 
glory,  character,  and  perfection  of  "the  invisi- 
ble God"  to  man,  in  and  by  the  Person  of  his 
incarnate  Son;  whose  original  equality  with 
the  Father  in  his  divine  nature;  and  his  volun- 
tary assumption  of  the  human  nature,  concur- 
red in  rendering  him  the  proper  medium,  so  to 
speak,  through  which  we  might  see  the  "efful- 
gency,"  or  shining  forth  of  the  divine  glory; 
and  become  acquainted  with  the  perfections  and 
subsistence  of  God,  in  the  best  manner,  of 
which  in  oiir  present  condition  we  are  capable. 
He  is  also  confirmed  in  this  view  of  the  pas- 
sage, by  finding,  that  the  venerable  reformer 
Beza,  interprets  it  in  the  same  manner,  and 
makes  the  same  objections  to  the  other  inter- 
pretations: except,  that  he  translates  the  word 
vnogttaig,  persona,  "person"  I  think,  improp- 
erly, for  the  subsistence  of  the  Deity,  not  the 
personal  distinction  of  the  Father  and  the  Son, 
seems  to  be  intended. 

The  brightness,  (3)  ytTtuvyaajxa.  Here  only. 
JvyaC.M,  2  Cor.  4:4.  from  nvyrj,  Acts  20:11. — 
This  (tTrav/fxa/na  seems  to  be  what  renders  the 
person  of  Christ  the  Etxwv,  or  Image  of  the 
invisible  God  to  men;  in  whose  person  (ttqo- 
awnco)  the  glory  of  God  is  seen.  (2  Cor.  4:6.) 
— Express  image.]  XaQuxii^Q.  Here  only. 
From  XuQuaabt,  to  engrave. — XuQnyna,  Acts 
17:29.  Rev.  13:16,17,  el  al. — Substance.] 
'Ynoquasuig.  3:14.  11 :1.  2  Cor.  9:4.  1 1 :17. 
Essence,  or  subsistence. — Majesty.]  Meyuloi- 
ovvqg.  %:\,  Jude '25.  {Notes,  S:l, 2.  12:2,3. 
Rev.  8:20—22.) 

5  For  unto  which  of  the  angels  said  he 
at  any  time,  ■•  Thou  art  my  Son,  this  day 
have  I  begotten  thee?  And  again,  'I  will  be 
to  him  a  Father,  and  he  shall  be  to  me  a 
Son.'' 

6  *  And  again,  when  he  bringeth  in  '  the 
First-begotten  into  the  world,  he  saith, 
"  And  let  all  the  angels  of  God  worship 
him. 

7  And  f  of  the  angels  he  saith,  ''Who 
makeih  his  angels  spirits,  and  his  ministers 
a  name  of  fire. 

♦I  T**!?^ "7!"^  ^y  preceding  verses,  the  apos- 
tle had  stated  the  outlines  of  that  doctrine  on 
which  he  meant  more  largely  to  discourse :  and, 
having  declared   the  personal  and  mediatorial 


*■ .  ."""  •='^°'^'="  uic  uuiunes  ot  t 
which  he  meant  more  largely  t 
having  declared   the  personal 

r  6:5.   PjT  2;7.  Actj  13:53.  fTs     t>r»v   po^o-     .  t 

.  2  Sam.  7:14.  .  Chr.  17:13.  22:         316    R„     Voa  ^^^?  '^•'•'"'• 
10.  28:6.   P5,  n9:26.27.  liohn  H"  'r!^  ?t  '  =  '^-'8- 

«  Or,  B'hcn  ht  hrwgcth  again.  '^'^  '  ^■^• 


superiority  and  high  pre-eminence  of  "the  Son 
of  God"  above  angels;  he  proceeded  to  show, 
that  the  Old  Testament  prophecies  spake  of  the 
promised  Messiah  in  similar  language.  As  we 
are  satisfied  by  abundant  evidence,  that  the 
writers  of  the  New  Testament  were  equally 
inspired,  with  those  of  the  Old;  their  exposi- 
tions are  to  us  of  equal  authority  with  the  orig- 
inal passages,  which  they  adduce.  But  when 
the  apostle  reasoned  with  the  Hebrews  out  of 
their  scriptures;  he  doubtless  quoted  them  in 
that  sense,  in  which  most  of  them  had  been 
u.sed  to  understand  them,  or  in  which  it  might 
be  proved  they  ought  to  be  understood.  Had 
not  the  more  learned  Jews,  at  the  time  when 
the  epistle  was  written,  been  accustomed  to  un- 
derstand the  texts  here  brought  forward,  in  the 
sense  which  the  apostle  affixes  to  them;  he 
would  scarcely  have  adduced  them,  as  proofs 
of  his  doctrine,  without  hesitation,  in  an  argu- 
mentative treatise,  which  he  knew  must  pass 
the  ordeal  of  the  strictest  examination,  by  the 
most  prejudiced  and  hostile  persons.  Now,  if 
they  were  sufficient  proofs  to  the  persons  imme- 
diately addressed,  they  must  be  sufficient  for 
all,  who  consider  the  writer  as  fully  knowing, 
by  divine  inspiration,  both  the  doctrine  ol^ 
Christ,  and  the  true  meaning  of  the  scriptures: 
though  the  context  might  otherwise,  in  some 
instances,  have  led  us  to  suppose  them  instruc- 
tive accommodations;  and  though  the  Jews,  in 
subsequent  ages,  to  evade  the  writer's  conclu- 
sion, have  (as  it  might  previously  have  been 
expected)  attempted  to  put  another  construc- 
tion on  them. — We  have  before  briefly  consid- 
ered the  scriptures  quoted;  yet  it  is  necessary 
here  again  to  examine  them.  The  first  is 
brought  from  an  evident  prophecy  of  the  Mes- 
siah's kingdom.  Jehovah  had  in  it  addressed 
the  Messiah,  in  such  language,  as  had  never 
been  used  to  any  angel.  The  words  quoted 
were  spoken  above  a  thousand  years  before  the 
birth  of  Jesus,  and  were  the  declaration  of  a 
preceding  decree:  they  must  therefore  relate  to 
his  Sonship,  or  eternal  generation;  for  the  sub- 
sequent production  of  his  human  nature,  by 
the  power  of  the  Holy  Spirit,  would  not  give 
him  that  es.sential  and  original  superiority  to 
the  angels,  which  the  argument  here  evidently 
required.  Nor  crMild  his  appointment  to  the 
office  of  Me.s>'  be  meant  by  the  words, 
"Thou  art  my  r  i,  this  day  have  I  begotten 
thee:"  as  that  appointment  was  the  consequence, 
rather  than  the  cause,  of  his  superiority  to  the 
angels;  he  was  advanced  above  them,  "as  he 
had  inherited  a  more  excellent  name  than  they:" 
and  his  Sonship  is  plainly  denoted  to  be  a  par- 
ticipation of  the  Father's  nature;  and  not 
merely  a  communication  of  existence  by  an  act 
of  creating  power,  or  adoption  by  an  act  of 
special  grace.  {Notes,  Ps.  2:7 — 12.  Acts  13: 
24 — 37.) — The  next  quotation  appears  prima- 
rily to  have  been  meant  of  Solomon;  (Note,  2 
Sam.  7:12 — 16.)  but  Solomon  was  a  most  re- 
markable type  of  the  Messiah,  as  the  Jews  in 
general  must  know:  so  that  when  Jehovah 
said  of  him  in  so  peculiar  and  distinguishing  a 
sense,  "I  will  be  to  him  a  Father,  and  he  shall 
be  to  me  a  Son;"  it  must  be  obvious  that  this, 
in  its  fullest  meaning,  was  to  be  understood  of 


u   Ps.    y7:7.       Luke    2:9—14. 

Pet.  3:22.  Rev.  5:9—12. 
t  Gr.  unto. 


14.  2  Kiiigj2;ll.  6:17.  Ps. 
104:4.  Is.  6:2.  /I'jb.  Ez.  VAX 
14.  Baa.  7:10.  Zech.  6:5. 


A.'D. 


65. 


CHAPTER  I. 


A.  D.  65. 


the  Antitype  rather  than  of  the  type, — The 
next  proof  was  hrought  from  a  prophecy  of  the 
establishment  of  the  Messiah's  kingdom,  in 
which  it  is  said,  "Worship  him  all  ye  gods." 
(^Note,  Ps.  97:3 — 7.)  Jehovah  there  spoke 
of  "bringing  in"  the  Messiah;  whom  he  had 
elsewhere  declared  to  be  his  "First-begotten 
Son;"  and  appointed  to  be  "Heir  of  all  things:" 
and  at  the  same  time  he  called  upon  the  most 
exalted  of  his  creatures  to  "submit  to  the  Son," 
to  adore  and  "honor  him,  even  as  they  honored 
the  Father  that  sent  him."  (Note,  Rev.  5:11 
— 14.)  For,  though  the  magistrates  and  gran- 
dees of  the  earth  might  be  included,  yet  all  the 
angels  of  God  were  evidently  intended  also. 
But  Jehovah  had  never  spoken  in  such  lan- 
guage concerning  angels;  of  whom  it  had  been 
said,  that  he  made  them  "spirits,"  or  winds, 
(for  so  it  may  be  rendered,)  and  as  "flames  of 
fire"  to  be  his  ministering  servants.  {Notes,  2 
Kings  2:11.  6:15—17.  Ps.  104:4.  Is.  6:1—4.) 
— He  had  indeed  formed  them  active,  powerful, 
pure,  and  spiritual  intelligences,  to  perform  his 
mandates,  with  inexpressible  force  and  fervent 
love  :  but  he  had  never  commanded  other 
rational  creatures  to  worship  them;  nay,  he  had 
most  peremptorily  forbidden  the  worship  of 
any  creature:  yet  he  required  the  most  exalted 
of  them  to  worship  his  Son,  even  when  brought 
into  this  world  to  dwell  in  human  nature!  A 
most  decided  proof  of  an  infinite  disparity  be- 
tween Christ  and  the  highest  angels.  {Note, 
Bev.  19:9,10.) — 'When  he  introduceth  the 
'First  born  into  the  world,  he  saith,  "Let  all 
'God's  messengers  worship  him:"  Whereas, 
'concerning  messengers  he  saith,  "Who  maketh 
'winds  his  messengers,  and  flaming  fire  his  min- 
'isters."  '  Campbell. — This  construction  indeed 
accords  to  the  scope  of  the  passage  in  the 
Psalms,  as  describing  the  different  parts  of  the 
creation  executing  the  Creator's  mandates:  yet 
the  apostle's  quotation  requires  us  to  explain 
the  passage  of  the  ministration  of  angels.  The 
learned  writer  supposes  the  apostle's  argument 
to  rest,  in  part,  on  the  difference  between  mes- 
senger, {ayyekog,)  and  Son:  the  former  term 
being  used  even  of  inanimate  beings;  the  latter 
appropriate  to  the  divine  Saviour. — The  first 
and  second  quotations  are  exactly  from  the 
Septuagint,  which  accords  to  the  Hebrew.  (2 
Sam.  7:14.  Ps.  2:7.)  The  third  is  nearly  from 
the  Septuagint,  only  changing  the  second  per- 
son into  the  third;  and  putting  "the  angels  of 
God"  instead  of  "his  angels:"  and  it  varies 
from  the  Hebrew.  {Ps.  97:7.)— The  very 
words  of  the  apostle  occur  in  the  Septuagint, 
{Deut.  32:41.)  but  there  is  nothing  answering 
to  them  in  the  Hebrew.  The  last  quotation  is 
nearly  from  the  Septuagint,  which  accords  to 
the  Hebrew.  {Ps.  104:4.) 

First-begotten.  (6)  IJQbnojoxov.  11:28. 
12:23.  Matt.  1 :25.  Luke  2:7.  Rom.  8:29.  Col. 
1:15,18.  Rev.  1:5. 

8  But  nnto  the  Son  he  saith,  ^  Thy 
throne,  ^  0  God,  js  "  for  ever  and  ever:  ''a 


T  Pi.  45:6. 

S  3:3,4.  Is.  7:14.  9:6.7.  45-.2I. 
22,25.  Jer.  23:6.  Hos.  1:7. 
Zech.  13:9.  Mai.  3:1.  Matt.  1: 
23.  Luke  1:16,17.  .lohn  10:30, 
83.  20  28.  Rom.  9:5.  1  Tim. 
8:16.    Tit.  2:13,14.    1  Jobu  5: 


20. 
a  Ps.  145:13.  Is.  9:7.   Dan.  2:44. 

7:14.  1  Cor.  15:25.  2  Pel.  1:11. 
b  2  Sam.  23:3.     Ps.  72:1—4,7.11 

—14.  99:4.  I«.9:7.  32:1,2.  Jer. 

23:5.  33:15.  Zech.  9:9. 
*    Gr.     rightneii,    or,   ttraighl- 


sceptre  of  *  righteousness  is  the  sceptre  of 
thy  kingdom. 

9  Thou  hast  '  loved  righteousness,  and 
•* hated  iniquity;  therefore  God,  even  •=  thy 
God,  hath  '"anointed  thee  with  the  soil  of 
gladness  above  •*  thy  fellows. 

Note. — A  passage  is  next  adduced  from  a 
most  remarkable  prophecy,  in  which  Jehovah 
said  to  the  Messiah,  "Thy  throne,  O  God,  is 
for  ever  and  ever:"  he  addressed  him  as  "God," 
declaring  the  perpetuity  of  his  mediatorial 
kingdom  to  the  end  of  the  world,  and  over  his 
redeemed  people  to  all  eternity.  {Notes,  Ps. 
45:6,7.  1  Cor.  15:20— 28.)  "The  sceptre," 
with  which  he  would  rule  his  people,  and  the 
universe,  for  their  benefit,  was  "a  sceptre  of 
righteousness;"  even  the  exercise  of  his  j)ar- 
doning  mercy  would  be  most  honorable  to 
divine  justice,  and  most  efieclual  to  promote 
righteousness  in  the  world.  {Note,  1:1 — 3.) 
His  laws  and  administration  would  be  alto- 
gether righteous;  whilst  he  acted  as  ttie  Friend 
and  Saviour  of  sinners,  he  would  most  perfectly 
I  "love  righteousness  and  hate  iniquity."  As 
j"the  Son  of  God"  he  was  essentially  and  un- 
changeably holy;  his  human  nature  would  be 
produced  and  preserved  entirely  free  from  all 
sin;  his  whole  conduct,  even  unto  death,  would 
be  perfectly  righteous,  and  the  government  of 
his  kingdom  would  be  the  same  for  ever.  On 
this  account  "God,  even  his  God"  and  Father, 
would  anoint  him,  (for  the  future  was  spoken 
'of,  as  if  it  had  already  taken  place,)  "with  the 
oil  of  gladness,"  or  the  gifts  and  graces  of  the 
I  Holy  Spirit,  (the  Source  of  all  substantial 
gladness  in  the  heart  of  man,)  in  a  more  abun- 
dant manner,  than  any  of  those  prophets  or 
'servants  of  God  had  received,  whom  he  owned 
jas  his  "fellows,"  companions,  or  brethren  if. 
ithe  human  nature.  The  Holy  "Spirit  was) 
[given  without  measure"  to  Christ,  for  the  ben 
;efit  of  his  church,  in  con.sequence  of  his  un 
dertaking,  incarnation,  obedience  to  death,  and 
lexaltation  to  the  mediatorial  throne:  from  thi« 
I  "fulness  all"  his  brethren  "have  received"  their 
appointed  measure;  by  which  they  have  been 
qualified  for  their  services,  comforted  under 
their  trials,  and  prepared  for  their  future  hap- 
piness in  heaven.  {Notes,  Is.  11:2 — 5.  42:1 
—4.  59:20,21.  61:1—3.  JoAn  1:16.  3:27—36. 
4:10—15.  7:25—36.  J?ev.  22:1.)— Some  sup- 
pose, that  angels  were  meant  by  Christ's  fel- 
lows, because  the  apostle  was  proving  his  supe- 
riority to  angers:  but  he  never  bore  "the 
nature  of  angels;"  and  partaking  of  the  same 
nature  seems  to  be  the  meaning  of  the  expres- 
sion. {Note,  2:16—18.)  The  quotation  waa 
full  to  the  apostle's  purpose,  by  proving  that 
Jehovah  spake  of  the  Messiah,  in  such  lan- 
guage, as  he  never  used  concerning  angels, 
and  the  Psalmist,  from  whom  he  adduced  his 
proof,  spoke  of  the  Messiah  as  incarnate,  of  his 
espousing  the  church  to  himself,  and  of  believ- 
ers as  the  companions  of  the  gli)rious  King. 
They  were  indeed  "anointed  with  the  oil  of 
glatliiess"   for  his  sake;  but  he  far  more  than 


c  726.     Ps.  11:5.    33:5.     37:28. 

40:8.  45:7.  Is.  61:8. 
d  Ps.    119:104,128.      Prov.  ?:li. 

Am.  5:15.    Zerh.  8:17.    Hem. 

12:9.  Rev.  2:6.7,15. 
e  Pi.  E9:26.  Jobo  20:17.    2  Cor. 


11:31.   EpK  1:3.   1   Pel.  1:3. 
f  Ps.  2:2,6.  mnrg.    S9  20.  Is   61: 

1.   Luke  4:18.  .lohii  1:41.  3:34. 

Arts  4:27.    10:38. 
g  Ps.  23:5.      Is.  61:3.     Rum.  15' 

13    Gal.  5:22. 
h  2:11.   1  Cor.  1:9.   1  J"!'"  1:3- 

[535 


A.  D.  65. 


HEBREWS. 


A.  D.  65^. 


they  all,  even  as  his  excellency  and  dignity 
exceeded  theirs.  {Notes,  Ps.  45:)— 'They, 
«who  imagine  this  Psalm  is  an  epithalamium, 
'upon  Solomon's  marrying  Pharaoh's  daughter, 
'must  suppose,  that  it  is  foretold,  ...  that  Solo- 
'mon  was  to  have  a  numerous  progeny  by  her, 
'whom  he  would  set  up  for  princes  and  rulers, 
'up  and  down  the  world  (16).  But  this  cannot 
'be  true:  for  beside  that  we  read  not  of  any 
'children  Solomon  had  by  Pharaoh's  daughter, 
'...  Rehi)boam,  who  succeeded  him,  was  the 
'son  of  Naamah,  an  Ammonitess.  And  so  far 
'was  he  from  being  able  to  set  up  his  sons  to 
'rule  over  other  countries,  that  it  was  with 
'great  dilficulty,  his  successors  kept  two  tribes 
'of  the  twelve  steadfast  to  them. — Certainly, 
'"a  greater  than  Solomon  was  here."  '  Bp. 
Pierce. — Very  many  other  suppositions,  by 
which  the  prophecies,  concerning  Christ,  are 
explained  away,  or  enervated,  by  men  railed 
Christians,  might  be  shown  to  be  equally  ab- 
surd.— The  quotation  is  nearly  from  the  Septu- 
agint,  which  accords  to  the  Hebrew. 

Of  gladness.  (9)  ^yidhaaeoig.  Luke  1:14, 
44.  Acts  2:46.  Jude  M.  Exultation. — Fel- 
lows.'] MFToxa:.  3:1,14.  6:4.  12:8.  Lukeb-.l. 
(Note,  Zech.  13:7.) 

10  And,  '  Thou,  Lord,  ^  in  the  begin- 
ning, '  hast  laid  the  foundation  of  the  earth; 
and  the  heavens  are  "*  the  works  of  thine 
hands. 

11  They  "  shall  perish;  but  "thou  re- 
mainest:  and  they  all  p  shall  wax  old  as  doth 
a  garment; 

12  And  as  a  vesture  shalt  thou  fold  them 
up,  and  they  shall  be  changed:  '•but  thou 
art  the  same,  ''  and  thy  years  shall  not  fail. 

Note.— (Note,  Ps.  102:25—28.)  The  Psalm, 
whence  these  verses  are  quoted,  seems  to  be  a 
prayer  of  the  afflicted  church  of  Israel,  for  the 
coming  of  her  expected  Deliverer:  yet  we 
might  not  have  discovered,  that  the  Son  "of 
God"  was  personally  addressed,  liad  not  the 
apostle  led  our  attention  to  it  in  this  view. 
But,  considering  it  in  connexion  with  other 
scriptures,  and  remembering  that  the  ancient 
prophets  continually  spoke  of  their  expected 
Messiah;  as  their  great  Deliverer  from  all  ene- 
mies and  troubles,  we  shall  perceive  a  propriety 
in  the  church,  under  affliction,  addressing  her- 
self to  him,  as  her  unchangeable  Friend.  He 
had  "in  the  beginning  created  the  heavens  and 
the  earth;"  these  would  at  length  "wax  old 
and  wear  out  as  a  garment,"  but  he  would  still 
remain  possessed  of  infinite  power  and  perfec- 
tion. At  the  appointed  period,  therefore,  he 
would  "lay  them  aside,"  with  as  much  ease  as 
a  man  "folds  up  a  garment,"  or  changes  it  for 
another;  and  so  introduce  "new  heavens  and  a 
new  earth,  wherein  dwelleth  righteousness:" 
and  stdl  He  would  continue  "the  same  yester- 
day^o-day,  and  for  ever."     {Notes,  13:7,8. 

i  Ps.  )02-.25ll2r 
k  Gen.  1:1.    John  1:1—3.    Rev 
3:14. 


1  Prov.  8:29.  Is.  42:5.  48:13.  51- 
13.  Jcr.  32:17.  Zech.  12:1. 

ID  Dent.  4:19.  Ps.  8:3,4.  191 
19.64:8. 

o  12:27.  Is.  34:4.  65:17.  Matl. 
24:35.  Mark  13:31.  Luke  21: 
33.  2Pet.  3:7— 10.  Kev.20:ll. 
21:1. 


636] 


o  Ps.  10:16.  29:10.  90:2.    Is.  41: 
4    44:6.    Rev.  1:11,17,18.  2:8. 
P  Is.  50:9.  51:6,8. 
S  13:8.     Ex.   3:14.     John   8:58. 

Jam.  1:17. 
r  Ps.  90:4. 
5  5. 

t  10:12.    Ps.  110:1.   Matt.  22;  44. 
Ma.k  12:36.  Luke  20:42.    Acts 
2:34—36.  7:,55. 
u  Ps.  2l;8,9.  132:13.    Is.  63:3- 


Matt.  24:32—35,  v.  35.  2  Pet.  8:5—7,10—13. 
Rev.  1:8.  20:11—15.  21 :1— 8.)-^Probably, 
the  Hebrews  in  general  were  prepared  lo  un- 
derstand this  psalm,  as  well  as  the  others,  of 
the  Messiah:  it  is,  however,  to  us  a  most  expli- 
cit testimony  to  the  Deity  of  Christ,  as  One 
with  the  Father,  the  Creator  of  all  things. 

Thou,  Lord,  &c.  (10)  The  quotation  is 
taken  from  the  Septuagint,  which  exactly  ac- 
cords to  the  Hebrew;  except  that  the  word, 
rendered  in  our  version,  "change,"  is  translated 
by  fliSeic,  folded  up;  but  the  Alexandrian 
copy  of  the  Septuagint,  and  some  copies  of  the 
New  Testament,  read  uU(jti.eig,  change. 

13  But  Mo  which  of  the  angels  said  he 
at  any  time,/  Sit  on  my  right  hand,  "  until 
I  make  thine  enemies  thy  footstool.'' 

14  Are  they  not  all  ^  ministering  spirits, 
"  sent  forth  to  ^'  minister  for  them  who  shall 
be  '^  heirs  of  salvation.^ 

Note. — Jehovah  had  never  spoken  to  any 
angel  in  such  language,  as  was  contained  in 
another  acknowledged  prophecy  of  the  Messi- 
ah; in  which  he  called  hini  to  sit,  as  a  mighty 
Prince,  on  his  righthand,  till  he  had  crushed  and 
put  under  his  feet  all  those,  who  presumed  to 
rebel  against  his  authority.  {Notes,  Ps.  110:1, 
JV/rt«.  22:41— 46.  Jlcts  <!l:S3—36.  1  Cor.  15: 
20 — 28.)  Did  not  the  Hebrews  well  know,  that 
"all  angels,"  even  the  most  exalted  of  them, 
were  so  far  from  possessing  such  supreme  and 
universal  authority,  that  they  all  were  atten- 
dant spirits,  and  servants  of  the  Lord,  to  exe- 
cute his  commands  with  unreserved  submis- 
sion: {Notes,  Ps.  103:20—22.  Is.  6:1—4. 
Rev.  5:11 — 14.)  and  that  they  were  sent  forth 
by  him,  to  "minister"  to  those  of  the  human 
race,  who  were  appointed  to  be  "the  heirs  of 
salvation.'"  {Marg.  Ref  x — z. — Note,  Luke 
16:22,23.  P.  O.  19-26.)  Their  wilhng  and 
delightful  obedience  to  these  commands,  and 
their  loving  services  to  inferior  and  sinful  crea- 
tures, for  the  Lord's  sake,  showed  a  most  ex- 
cellent disposition,  and  was  worthy  of  imita- 
tion; yet  no  homage  or  worship  were  due  to 
them  on  that  account:  on  the  contrary,  they 
were  joint  worshippers  of  Jehovah,  whom 
they  adored,  in  the  person  of  Christ,  the  incar- 
nate Son  of  God,  and  the  Saviour  of  sinful 
men.  As  therefore  such  things  were  spoken 
of  the  Messiah,  immensely  beyond  all  which 
had  been  said  of  angels,  in  the  sacred  scrip- 
tures; it  was  unreasonable  to  expect  a  mere 
man,  or  a  temporal  kingdom;  or  to  suppose 
this  glorious  Lord  would  come  to  confirm  and 
continue  that  dispensation,  which  had  been 
given  "by  the  ministration  of  angels." 

Ministering.  (14)  AFiTHQyiy.u.  Here  only. 
From /IftTsoyeoj,  10:11.  Acts  13 •.'2.  Rom.  15: 
27.  Filling  the  office  of  the  priesthood,  or 
magistracy,  or  other  important  service,  con- 
nected with  religion  or  religious  worship,  seems 


6.  Luke  19:27.     1  Cor.  15:25, 
26.   Rev.  19:11—21.  20:15. 

V  8:C.  10:11.  Luke  1:23.  Ads 
13:2.  Rom.  13:6.  15:16.27.  2 
Cor.  9:12.  Phil.  2:17,25.  Gr. 
—1  Kings  22:19.  Job  1:6.  Ps. 
103:20,21.  104:4.  Is.  6:2,3. 
Dan.  7:10.  Matt.  13:41.49,50. 
18:10.     Luke  1:19.     2Thes.  1: 

7.  .Tude  14. 

X  Acts  11:22.   1  Pet.  1:12.    Rev. 


5:6. 
y  Ps.  34:7.  91:11,12.     Dan.  6:22. 
9:21—23.     10:12.    Matt.    J:20. 
2:13.  24:31.  Luke  16:22.    AcU 
5:19.    10:3,4.    12:7,23.    16;2P. 

7.6:12,17.  Matl.  25:34.  Rom. 
8:17.  Gal.  3:7,9,29.  Eph.  3:6. 
Tit.  3:7.  Jam.  2:5.  J  Pet.  1:4. 
3:7. 


A.  D.   65. 


CHAPTER  II. 


A.  D.  65. 


especially  implied.  Aennqyog,  7.  Note,  Rom. 
13:6,7. —  To  minister.]  Etg  diaxoviuv.  Acts 
1:17,25.  6:1.  2  Cor.  9:12.  Comp.  of  ()t«, 
through,  and  xnnc,  dust.  The  meanest  ser- 
vice. (Notes,  Matt.  <ilO:U—^S.  John  13:12— 
17.)  IVho  shall  be  heirs,  &c.]  MellovjuQ  y.hj- 
qovoiieiv.  'About  to  inherit  salvation.' — Marg. 
lief.  a. 

PRACTICAL    OBSERVATIONS. 
V.  1—4. 

We  can  never  sufficiently  bless  our  God,  that 
he  has,  in  so  many  ways,  and  with  such  in- 
creasing clearness,  spoken  concerning  salvation, 
to  us  wretched  sinners;  and  especially  that  he 
has  sent  the  message  of  mercy  to  us,  by  his 
"well-beloved  Son,"  whose  dignity  gives  pecu- 
liar authority  to  every  appointment,  and  cer- 
tainty to  every  truth  and  promise.  That  "the 
First-begotten"  of  the  Father,  "the  Heir  of 
all  things,"  by  whom  all  worlds  were  created, 
and  "by  the  word  of  whose  power  all  things 
are  upheld;"  who  is  "the  Effuigency  of  the  di- 
vine glory,"  and  the  manifestation  of  the  divine 
perfections;  should  "by  himself  purge  our  sins," 
is  a  mystery  of  love,  which  exceeds  and  over- 
whelms all  our  admiration,  praise,  and  grati- 
tude. Now,  "  having  sat  down  at  the  right 
hand  of  the  Majesty  on  high;"  "angels,  princi- 
palities, and  powers,  are  subject  to  him,"  who 
"inheriteth  a  far  more  excellent  name  than 
they."  Let  us  not  then  perversely  and  ungrate- 
fully refuse  him  our  adorations,  whilst  "all  the 
angels  of  God  worship  him."  For  our  salva- 
tion he  abased  himself,  that  he  might  "redeem 
us  to  God  with  his  blood;"  and  shall  we,  on 
that  account,  refuse  to  adore  and  "honor  him, 
even  as  we  honor  the  Father  that  sent  him.'" 

V.  5—14. 

We  should  never  forget,  that  all  the  enemies 
of  Christ  will  at  length  be  put  under  his  feet; 
and  that  all,  "who  will  not  have  him  to  reign 
over  them,"  are  his  enemies.  (Note,  Luke  19: 
11 — 27,  V.  27.)  Let  us  then  seek  mercy  of 
our  God,  in  that  way  which  glorifies  his  justice 
also:  let  us  bow  to  the  sceptre  of  our  Redeem- 
er's grace;  put  our  souls  under  his  protection; 
and  seek  that  renewal  of  our  hearts,  which  will 
make  us  delight  in  obeying  his  holy  commands, 
and  render  us  like  him  in  "loving  righteousness 
and  hating  iniquity."  In  proportion  as  we  are 
anointed  with  "the  oil  of  gladness"  from  his 
fulness,  and  as  members  of  his  mystical  body, 
this  will  be  our  character :  and  "if  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his."  We 
cannot  indeed  serv^  him  as  angels  do,  "who  ex- 
cel in  strength,"  and  are  like  a  vehement  wind, 
or  the  swift  lightning,  in  executing  his  man- 
dates: but  we  may  copy  their  love,  their  alac- 
rity and  humility,  in  ministering  at  his  word, 
to  the  poorest  of  "the  heirs  of  salvation,"  who 
are  by  this  ministry  of  angels  more  royally  at- 
tended than  the  mightiest  of  ungodly  men. 
Surely  then  we  should  deem  none  of  our  breth- 
ren, nor  any  of  their  concerns,  beneath  us;  but, 


a  2—4.  1:1,2.  12:25,26. 

b  Deut.  4:9,23.     52:46,47.    Josh. 

23:11,12.     1    Uhr.    22:13.     Ps. 

119:9.     Prov.  2:1— 6.     3:21.   4; 

1—4,20—22.7:1,2.  Luk;e8:15. 

9:44. 
e  12:5.    Malt.  16:9.      Mark  8:18. 

2  Pet.  1:12,13,15.  3:1. 
♦  Gr.  run  out,  as  leaking  veuels. 

Hag.  1:6.  2:16. 

Vol.  ^I. 


tl  Deut.  33:2.  P«.  68:17.  Act*  7: 
53.  (iai.  3:19. 

e  10:28.  Ex.  32:27,28.  Lev.  10: 
1,2.  24:14—16.  Num.  11:33. 
14:23—37.  15:32—36.  16:31  — 
35.49.  20:11,12.  21:6.  25:9. 
Deut.  4:3,4.  17:5,12.  27:26.  I 
Cor.  10;S — 12.  Judc  5. 

f  10:35.  11:6,26.  Gr. 

g  10:29.  12:25.  I».  20:6.  Ei.  17: 

C8 


like  these  pure  spirits,  should  count  it  our  honor 
to  do  them  good  for  Christ's  sake.  (Note, 
John  13:12—17.  P.  O.  b— 17.)  Such  humili- 
ation and  self-abasement  will  make  way  for  our 
exaltation  to  be  "equal  with  the  angels,"  yea, 
to  "sit  down  with  Christ  upon  his  throne:" 
when  he,  who  at  first  created  the  world,  shall, 
with  unchangeable  power,  destroy  it  as  a  worn 
out  garnunt,  and  "make  all  things  new:"  and 
when  all  they,  whose  hearts  and  hopes  were 
placed  on  its  perishing  treasures  and  fading 
glories,  will  be  driven  from  his  presence  into 
everlasting  misery. 

CHAP.  II. 

An  earnest  c:ill  to  attend  the  gospel;  enforced  hy  the  considiralion  of 
the  danger  of  ^'ne^lectin^  so  great  salvation,"  thus  rexealed  and 
confirmed,  I — 4.  Further  scriptural  proof  of  Christ's  superiority  to 
the  angels,  notwilhstanding  his  lemporarv  huniilialion  in  our  nature, 
5 — 9.  An  explanation  of  the  inolivos,  re.isons,  condescension,  and 
Iicnefit,  of  his  incarn.ition,  temptations,  sufferings,  and  death;  as  con- 
nected with  his  being  the  High  Priest  and  Saviour  of  his  people,  10 
—18. 

THEREFORE,  we  ought  to  give 
''  the  more  earnest  heed  to  the  things 
which  we  have  heard,  lest  at  any  time  '  we 
should    *  let  them  slip. 

2  For  if  the  word  ^  spoken  by  angels 
was  steadfast,  and  ^  every  transgression  and 
disobedience  received  a  just  *"  recompense 
of  reward; 

3  5  How  shall  we  escape,  if  we  neglect 
^  so  great  salvation;  which  at  the  first  '  be- 
gan to  be  spoken  by  the  Lord,  ^  and  was 
confirmed  unto  us  by  them  that  heard  him; 

4  '  God  also  bearing  them  witness,  both 
with  signs  and  wonders,  and  with  divers 
miracles,  and  f  gifts  of  the  Holy  Ghost. 
•"  according  to  his  own  will.'' 

[Practical  Obtervatiom.] 

Note. — The  apostle  in  the  midst  of  his  argu- 
ment, paused,  as  it  were,  after  the  proof  of 
Christ's  pre-eminent  dignity,  to  make  some  ap- 
plication of  his  doctrine.  The  Hebrews,  and 
all  to  whom  the  gospel  came,  "  ought  to  give 
the  more  earnest,"  believing,  and  obedient  at- 
tention to  what  they  had  heard;  because  of  the 
majesty  of  the  Speaker,  and  the  gracious  na-. 
ture  of  his  words.  (Note,  Matt.  17:5—8.  Acta 
3:22 — 33.)  It  was  incumbent  on  those  also, 
who  professed  Christianity,  to  apply  their  minds 
with  increasing  reverence  to  these  important 
subjects;  lest  at  any  time,  through  temptation, 
worldly  cares  and  pleasures,  or  persecution, 
they  should  be  induced  to  "let  them  slip,"  or 
run  out  as  water  from  a  leaky  vessel.  This 
aptly  represents  the  treachery  of  the  memory, 
respecting  spiritual  things;  and  the  way  in 
which  good  instructions,  convictions,  or  affec- 
tions gradually  vanish,  and  no  abiding  change 
is  made  or  effect  produced  by  them. — The  Jews 
counted  the  authority  of  the  law  to  be  great, 
and  its  perpetuity  indubitable,  because  it  was 


I5,m.  Malt.  23:33.     Rom.  2:3. 

1  Thes.   5:3.     1    Pet.    4:17,18. 

Rev.  6:16,17. 
h  5:9.  7:25,26.    Is.  12:2.    51:5,8. 

62:11.  Luke  1:69.  John3:16— 

18.     Acts  4:12.     1    Tim.  1:15. 

Tit.  2:11.  Rev.  7:10. 
i  See  on  1:2.— Matt.  4:17.    Mark 

1:14.  Luke  34:19.  AcU  2:22. 


k  Mark     16:15—19.     Luke    1:2. 

24:47,48.     John    15:27.      Aclj 

1:22.  10:40—42. 
1  Mark  16:20.    .John  I5:2P.    AcU 

2:32,33.    3:15,16.     4:10.    14:3. 

19:11,12.  Kom.  15:19. 
t  Or,  dislribittioiit.     1  Cor.   12:4 

—11.  Eph.  4:8—11. 
ai  Dan.  4:35.   Eph.  1:5,9. 


[537 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


spoken  by  angels,  as  employed  by  Jehovah  in 
delivering  it  to  their  fathers  from  mount  Sinai. 
(Notes,  Ex.  19:16—20.  De«<.33:2.  Acts  7 :bl 
—53.  Gal.  3:19—22.)  But  "if  the  word  spo- 
ken by  ministering  spirits  was  steadfast,"  so 
that  Jehovah  would  not  permit  any  of  the 
people  to  transgress  in  any  way,  without  in- 
dicting on  them  merited  punishment;  (Marg. 
kef.  e;)  how  "could  they  escape"  his  ven- 
geance, if  they  neglected  "so  great  salvation" 
as  that  of  the  gospel.?  The  greatness  of  the 
Saviour,  who  "created  and  upholds  all  things;" 
the  immensityof  the  price  paid  by  him  for  man's 
salvation;  the  depth  of  the  misery  from  which 
he  saves  his  people,  and  their  perishing  need 
of  this  salvation,  its  entire  freeness  to  the  chief 
of  sinners  who  seek  for  it,  without  limitation 
or  exception;  the  infinite  provision  made  for  the 
supply  of  all  their  wants;  and  the  glorious  fe- 
licity in  which  it  terminates:  all  these  things, 
and  far  more,  unite  in  rendering  it  worthy  to 
be  called  "so  great  salvation,"  even  so  great  a 
salvation  that  it  surpasses  all  conception.  To 
refuse  this  invaluable  blessing,  from  pride,  love 
of  the  world  and  sin,  or  attachment  to  super- 
stitious vanities;  to  neglect  it,  through  sloth, 
procrastination,  an  aversion  to  the  means  of 
grace,  or  a  fear  of  persecution;  and  to  oppose 
or  corrupt  it,  from  enmity  to  God  and  holiness, 
not  only  leave  men  under  "the  curse  of  the  law," 
but  incur  the  condemnation  of  treating  the 
truth  of  God  as  a  lie,  of  despising  his  mercy, 
defying  his  justice  and  power,  and  rejecting  his 
most  gracious  and  urgent  overtures  to  recon- 
ciliation. (Notes,  John  3:19 — 21.  1  John  5: 
9,10.)  How  then  can  such  persons  escape  the 
wrath  to  come? — This  salvation  first  began  to 
be  published,  in  the  fullest  display  of  it  under 
the  gospel  dispensation,  by  the  Lord  himself, 
appearing  in  human  nature,  as  the  great  Proph- 
et of  the  church.  He  deigned  to  be  the  Preacher 
of  this  great  salvation:  and  after  his  ascension 
into  heaven  "to  appear  in  the  presence  of  God 
for  us,"  it  was  confirmed  to  the  Jews  and  oth- 
ers, by  his  apostles  and  evangelists,  who  had 
been  eye-witnesses  of  his  glory,  had  heard  his 
doctrine,  and  received  their  commission  imme- 
diately from  him.  Moreover,  God  himself  bore 
witness  to  their  doctrine,  as  that  of  his  beloved 
.Son,  by  various  miraculous  powers  exercised 
by  them,  and  conferred  on  others  also;  and  by 
the  gifts  of  his  Holy  Spirit,  dispensed  to  them 
according  to  his  own  sovereign  will.  (Notes, 
Mark  16:17— ^0.  Jo^n  15:20,27.  20:24—29.) 
so  that  the  condescension  of  "the  Son  of  God," 
in  becoming  incarnate,  and  in  first  publishing 
his  doctrine  by  his  own  personal  ministry;  his 
exaltation,  and  the  subsequent  sending  of  his 
ambassadors,  with  such  divinely  attested  cre- 
dentials, to  preach  salvation  to  sinners,  concur- 
red in  calling  the  attention  of  the  Jews  from  the 
abrogated  Mosaic  dispensation  to  Christianity. 
Let  ...  slip.  (1)  fJaQdOQvoifJEv,  Here  only 
N.  T. — Prov.  3:21.  Sept.—Recompense  of  re- 
ward. (V)  Mia6(tno5oaiav.  10:35.  11:26.  It 
implies  either  reward,  or  punishment.  (Notes, 
Lev.  24:10— 16.  iVum.  15:30— 36.   16:  25:)  — 


D  6:5.  Rev.  11:15. 

o  4:4.  5:6.  1  Pel.  1:11. 

p  Job    7:17,18.      IS:  14 See   on 

Ps.  8:4—8.  144:3.-15.40:17. 
q  Joh25:6.  Ps.  146:3,4.  Is.5ll2. 
«■  Gen.  50:24.     Luke  Ifi3,7C.    7- 


538] 


s  See  on  9. 

*    Or,  a  Utile  ■u.-hile  inferior  to. 

t  5.   1:13.      P>.    2:6.      Dan.  7:14. 

Matt.  28:18.    John  3:35.    13  3. 

1  Cor.    15:27.     Eph.    1:21,22. 

Phil.    2:9—11.      1     Pel.     3:22. 

Uev.  1:5,18.  5:11—13. 


Was  confirmed.  (3)  E6B6aim&rj.  Note,  Tit, 
3:8. —  Unto  us,  &c.]  The  writer  of  this  epis- 
tle was  not  personally  a  hearer  of  our  Lord's 
preaching.  (Preface.') — Bearing  t\\emwilness. 
(4)  HvvEni^uQivQiiviog,  coattestante.  Here 
only. — According  to  his  own  will.]  Notes, 
Dan.  4:34—37.  Matt.  11:25,26.  1  Cor.  12:4 
—  11.  Eph.  1:9—12.  Jam.  1:16—18. 

5  For  unto  the  angels  hath  he  not  put 
in  subjection  "  the  world  to  come,  where- 
of we  speak. 

6  But  one  °  in  a  certain  place  testified, 
saying,  p  What  is  man,  that  thou  art  mind- 
ful of  him.'*  or  ^  the  son  of  man,  that  thou 
'■  visitest  him.'' 

7  Thou  '  madest  him  *  a  little  lower  than 
the  angels;  thou  crownedst  him  with  glory 
and  honor,  and  didst  set  him  over  the  works 
of  thy  hands: 

8  Thou  *  hast  put  all  things  in  subjection 
under  his  feet.  For  in  that  he  put  all  in 
subjection  under  him,  he  left  nothing  that  is 
not  put  under  him.  "But  now  we  see  not 
yet  all  things  put  under  him. 

9  But  we  see  "  Jesus,  who  was  made  a 
little  lower  than  the  angels  f  for  the  suffering 
of  death,  ^  crowned  with  glory  and  honor; 
that  he,  ^  by  the  grace  of  God,  should 
*  taste  death  ^  for  every  man. 

Note. — The  argument  concerning  the  Mes- 
siah's superiority  to  the  angels,  is  here  resum- 
ed. "The  world  to  come,"  is  supposed  to  have 
been  a  phrase  in  use  among  the  Jews,  denoting 
the  times  of  the  Messiah.  This  period  began 
at  the  first  coming  of  Christ,  and  will  continue 
till  his  second  coming.  The  words,  however, 
do  not  occur  elsewhere:  and  some  think,  that 
the  apostle  alludes  to  the  words  of  the  prophet, 
concerning  "new  heavens  and  a  new  earth." 
(Note,  Is.  65:17—19.)  This  includes  the  dia- 
pensatitm  of  the  Messiah  and  the  millennium, as 
connected  with  heavenly  happiness.  These 
are  not  subjected  to  angels,  but  to  him  whom 
all  the  angels  worship  and  obey;  nor  were  they 
ministerially  employed  in  the  introduction  of  it, 
as  they  had  been  in  the  giving  of  the  law,  and 
in  many  things  relating  to  Israel's  settlement 
in  Canaan;  but  the  Captain  of  Salvation  exclu- 
sively and  openly.  (Note,  10 — 13.) — This  had 
been  implied  in  what  was  "spoken  by  one  in  a 
certain  place,"  with  which  the  Hebrews  were 
well  acquainted.  In  a  view  of  the  starry  hea- 
vens, those  majestic  displays  of  God's  creating 
power,  David  had  exclaimed,  "What  is  man," 
&c.  (Note,  Ps.  8:4— 9.)— The  words  might 
indeed  be  explained  of  the  attention  and  kind- 
ness of  God  to  so  inconsiderable  a  creature  as 
man,  amidst  the  immensity  of  his  works.  He 
had  made  him  at  first  in  some  degree  inferior 
to  the  angels,  but  he  "had  crowned  him  with 
glory  and  honor,"  and  made  him  lord  of  this 
lower  creation.     Yet,  as  man  had  soon  fallen 


11   Job  39:1  —  12.  41: 

X  8:3.   10:5.   Gen.  3:15.    Is.  7:14. 

11:1.      53:2—10.       Rom.    8:3. 

Gal.  4:4.  Phil.  2:7,3. 
t    Or,  by. 
yPs.  21:3— 5.     Acts  2:33.     Rev. 

19:12. 


z  John  3:16.  Rom.  5:8.    8:32.    2 

Cor.  5:21.  6:1.   1  John  4:9,10. 
a  Matt.  16:28.    Mark  9:1.     Luke 

9:27.  John  8:52. 
b  John  1:29.   12:32.  2  Cor.  5:15. 

I  Tim.  2:6.    1  John  2:2.    R«». 

5:9. 


A.  D.  65. 


CHAPTER  II. 


A.  D.  65. 


from  his  original  dignity,  had  lost  his  crown  of 
honor,  and  retained  but  an  imperfect  dominion 
over  the  creatures;  (Note,  Gen.  1:26,27.  3:) 
and  as  the  Messiah  was  intended  to  be  the 
chief  Glory  and  blessing  of  the  fallen  race:  the 
Psalmist  might  properly  be  considered,  as  "in 
Spirit"  speaking  of  him;  and  of  Jehovah's  be- 
ing mindful  of  the  human  race,  and  visiting 
them,  by  giving  his  own  Son  to  become  the 
Son  of  man  for  their  salvation.  Indeed,  if  the 
words  were  exactly  weighed,  it  would  be  found, 
that  they  had  not  received  a  full  accomplishment 
in  any  other  sense:  for  if  God  "  put  all  things 
in  subjection  under  the  feet"  of  the  Son  of  man, 
it  must  follow  that  there  was  nothing  left 
"which  was  not  put  in  subjection  under  him;" 
whereas  it  was  manifest,  that  all  things,  even 
here  on  earth,  (not  to  speak  of  other  worlds,) 
were  not  thus  put  in  subjection  to  man;  for 
many  of  the  creatures  scorned  to  bear  his  yoke, 
and  some  even  made  war  against  him.  But 
believers,  "looking  to  Jesus,"  saw  the  accom- 
plishment in  his  exaltation,  and  in  the  glorious 
and  blessed  event  of  it:  he  had  become  "a  little 
lower  than  the  angels,"  by  appearing  "in  the 
likeness  of  sinful  flesh,"  that  he  might  be  Capa- 
ble of  suffering  death;  but  speedily  he  had  been, 
as  the  Son  of  man,  "crowned  with  glory  and 
honor,"  placed  on  the  mediatorial  throne,  in- 
vested with  universal  dominion,  and  "made 
Head  over  all  things  to  his  church."  So  that, 
in  fact,  "all  things  in  heaven  and  earth,  and  un- 
der the  earth,"  were  put  in  subjection  to  him; 
and,  tliough  some  for  a  time  refused  to  submit 
to  him,  they  must  all  at  length,  either  be  his 
willing  servants,  or  be  crushed  under  his  feet 
as  enemies.  (Notes,  1:13,14.  1  Cor.  15:20 — 
28.)  Thus,  by  means  of  his  humiliation,  he 
became  capable  of  dying;  and,  by  his  subse- 
quent exaltation,  he  was  enabled  to  apply  the 
benefits  of  his  death  to  his  people;  and  so  "  he 
tasted  death"  for  the  benefit  of  every  man,  who 
should  come  to  trust  in  his  salvation.  This 
constitution  was  the  effect  of  the  plenteous  mer- 
cy and  free  favor  of  God  to  our  rebellious  race, 
as  the  Psalmist  had  intimated :  nor  could  that 
grace  ever  be  sufficiently  admired. — A  little 
lower.  (9)  Many  expositors  suppose  the  orig- 
inal to  mean,  "lower  for  a  short  time;"  that  is, 
during  the  term  of  our  Lord's  humiliation  on 
earth:  but  the  use  of  the  same  word  in  the  sev- 
enth verse,  determines  its  sense  here;  and  there 
it  can  have  no  reference  to  time,  unless  we  ex- 
plain the  Psalm  as  a  prophecy  of  Christ  exclu- 
sively, without  allowing  that  either  Adam  or 
his  posterity  were  at  all  intended.  It  is  indeed 
argued,  that  Jesus  was  made,  in  human  na- 
ture, immensely  lower  than  the  angels,  being 
•'despised  and  rejected  of  men,"  and  considered 
as  one  of  the  most  abject  of  the  human  race. 
This  objection,  however,  seems  to  be  of  no  va- 
lidity; for  his  real  dignity  and  excellency  as 
man,  and  not  the  opinion  of  others  concerning 
him,  are  meant.  He  v/as,  in  human  nature,  as 
the  "first  Adam"  had  been,  "a  little  lower  than 
the   angels:"  and,   being   made   like  us  in  all 


C  7:26.    Gen.  18  25.     I.uke2:14. 

24:26.  Kom.  3  25,26.   Eph.  1:6 

—8.  2:7.     3:10.     1  Pel.  1:12. 
d  Prov.  16:4.     Ij.  43:21.      Rom. 

I1:S6.    1  Cor.  8:6.  2  Cor.  5:18. 

Col.  1:16,17.      Rev.  4:11. 
e  Hoi.  1:10.    John  11:52.    Rom. 

8:14— 18^29,30.  9:25,26.  2  Cor. 


6:18.    Gal.  3:26.    Eph.   1:5.     1 

.Iohn3;I,2.     Rev.  7.9. 
f  Rom.  9;23.   1  Cor.  2:7.     2  Cor. 

3:18.  4:17.  Col.  3:4.  2  Tim.  2: 

10.      1  Pet.  5:1,10. 
g  6:20.    12:2.  Josli.  5:11,15.      Is. 

55:4.    Mic.  2:13.  AcU3:l5.   5: 

31. 


things,  sin  alone  excepted,  he  became  capable 
of  suffering  and  death,  from  which  angels  are 
exempted.  In  these  respects  he  was  "made  a 
little  lower  than  the  angels:"  but  in  all  other 
things,  he,  even  as  Man  in  his  lowest  humilia- 
tion, was  little  lower  than  they,  being  im- 
mensely superior  to  all  others  of  the  human 
race,  not  excepting  Adam  himself  before  the 
fall. —  Taste  death.]  Some  explain  these  words 
as  signifying  the  pain,  which  our  Lord  endured 
in  dying;  and  others,  as  marking  the  short  time 
during  which  he  continued  dead:  but  the  ex- 
pression seems  to  have  been  in  use  among  the 
Jews,  as  merely  denoting  to  die.  (Marg.  lief. 
a.) — The  quotation  is  from  the  Septuagint: 
but  that  entirely  corresponds  with  the  Hebrew; 
except  as  it  translates  Elohim,  (often  rendered 
Gods,)  by  the  word  "angels;"  as  it  does  in 
many  other  places:  and  the  word  God,  is  sub- 
stituted in  the  translation  of  the  last  quotation, 
for  Jehovah  in  the  Hebrew. 

The  world  to  come.  (5)  Tip'  oixufieryv  71/v 
fiflUauv.  Luke  2:1.  Jets  11:28. — 3  little. 
(9)  Bqu/v  Tt.  John  6:1,  Jets  5:34. 

10  For  "  it  became  hiniy  ^  for  whom  are 
all  things,  and  by  whom  are  all  things,  in 
bringing  '^  many  sons  unto  ''glory,  to  make 
s  the  Captain  of  their  salvation  ^  perfect 
through  sufTerings. 

1 1  For  both  •  he  that  sanctifieth,  and 
they  who  are  sanctified  are  ^  all  of  one: 
for  which  cause  '  he  is  not  ashamed  "*  to  call 
them  brethren, 

12  Saying,  "  I  will  declare  thy  name  unto 
my  brethren;  "in  the  midst  of  the  church 
will  I  sing  praise  unto  thee. 

13  And  again,  ?!  will  put  my  trust  in 
him.  And  again,  •>  Behold  I,  and  the 
children,  ■"  which  God  hath  given  me. 

[Practical  Observatioits.] 

Note. — Whatever  the  Jews  might  object  to 
the  sufferings  and  crucifixion  of  him,  who  was 
preached  to  them  as  the  Messiah;  yet  it  cer- 
tainly "became"  the  eternal  God,  for  whose 
glory,  and  by  whose  power,  all  things  were  cre- 
ated, and  are  upheld  and  governed,  to  adopt  this 
method.  It  had  not  only  pleased  him  as  a  Sov- 
ereign to  do  this:  but  it  was  admirably  suited 
to  manifest  the  glory  of  all  his  perfections;  yea, 
it  was  necessary  for  the  harmonious  display  of 
them.  Having  therefore  purposed  to  predesti- 
nate to  the  adoption  of  children  an  innumerable 
company  of  Adam's  fallen  race;  (Note,  Eph.  1 : 
S — 8.)  he  was  pleased,  in  his  infinite  wisdom 
and  love,  to  appoint  tliem  "a  Captain,"  who 
should  call  them  forth  out  of  their  state  of  sin 
and  misery,  and  lead  them,  through  life  and 
death,  to  his  eternal  glory:  for  the  word,  ren- 
dered "in  bringing,"  agrees  with  that  transla- 
ted "Captain."  It  was  proper,  that  this  Cap- 
tain, Prince,  or  Commander,  who  leads  an  in- 
numerable multitude  of  fallen  sinners,  as  the 


h  5:8,9.  Luke     13:32 
John  19:30.  Gr. 

i    10:10,14.     13:12. 

k   14.     Acts  17:26. 

I    11:16.    Mark  C:38 

m  Matt.  12:48—50. 
10.    John  20:17 

n  Pi.  22:22,25. 


24:26,46. 

John  17:19. 
Gal.  4:4. 
Luke  9:26. 
25:40.    28: 
Rom.  8:29. 


o  Pi.  40:10.    111:1.  John  18:20. 
p  2  San.  22:3.     Ps.  16:1.     18:2. 

36:7,8.  91:2.  Is.  50:7-9.  Matt 

27:43. 
a  Is.  8:18.     53:10. 
r  Gen.  S3:5.  48:9.    Ps-  «27:3.    I 

Cor.  4:15. 


[339 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


"children  of  God,"  to  victory  over  Satan,  sin, 
the  world,  and  death,  and  to  eternal  "glory," 

that  this  Author  of  their  salvation,  should  be 

"made  perfect  through  sufferings;"  that  is,  per- 
fectly authorized,  as  well  as  qualified,  for  every 
part'of  that  most  important  work.  (^Note,  5:7 

10.)     For,  by  assuming  human  nature,  and 

"humbling  himself  to  the  death  upon  the  cross" 
for  our  sins,  he  made  the  salvation  of  sinners 
consistent  with  divine  justice,  and  showed  us 
the  way  of  "fighting  the  good  fight  of  faith," 
and  pressing  forward  to  the  conqueror's  crown. 
Thus  Jesus,  who  "sanctifieth,"  or  purifies  his 
people  from  guilt  and  sin,  and  consecrates  them 
to  God;  and  they  who  are  thus  sanctified  by 
him,  "are  all  of  one,"  that  is,  of  one  father 
Adam;  or,  as  speaking  to  the  Jews,  the  apos- 
tle might  mean  Abraham.  He  became  One 
with  us  in  human  nature;  in  order  that  his  suf- 
ferings might  atone  for  our  sins,  and  that  we 
might  be  justified  by  his  righteousness:  for 
which  cause,  he  is  "not  ashamed  to  own  us  as 
his  brethren,"  notwithstanding  his  glorious 
majesty  and  perfect  holiness,  and  our  meanness, 
guilt,  and  pollution.  Thus,  in  a  remarkable 
prophecy  of  his  sufferings,  and  subsequent 
glory,  he  had  been  introduced  as  saying,  "I  will 
declare  thy  name  unto  my  brethren,"  and  as 
engaging  to  celebrate  the  praises  of  Jehovah 
in  his  church  of  redeemed  sinners.  (Note,  Ps. 
22:22.)  In  another  place,  where  the  Messiah's 
dehverances,  victories,  and  kingdom  were  pre- 
dicted under  the  type  of  David;  he  spake  as 
Man,  of  "trusting  in  the  Lord"  amidst  his 
trials,  even  as  his  brethren  did.  (Marg.  Ref. 
p.)  And  by  another  prophet,  he  had  said, 
"Behold,  I,  and  the  children,  which  God  hath 
given  me;"  (Note,  Is.  8:18.)  which  implied 
the  same  equality  of  nature  and  endeared  affec- 
tion, as  the  relation  of  brethren.  Many  things, 
in  the  eighth  of  Isaiah,  are  evidently  propheti- 
cal of  the  Messiah,  and  as  such  are  quoted  re- 
peatedly in  the  New  Testament;  (Notes,  Is. 
8:)  and,  no  doubt,  the  text  here  adduced  was 
understood  of  him,  by  the  learned  Jews.  For 
the  apostle  was  well  acquainted  with  their  sen- 
tmients;  and  would  not  have  quoted  it,  in  a 
sense  different  from  the  usual  interpretation,  in 
an  argumentative  discourse,  without  attempt- 
ing to  establish  the  new  interpretation  by  co- 
gent reasonings.  (Note,  1 :5— 7.)— The  quota 
tions  are  all  from  the  Septuagint,  which  does 
not  materially  vary  from  the  Hebrew. 

1 4  Forasmuch  then  as  '  the  children  are 
partakers  ^of  flesh  and  blood,  "he  also  him- 
self likewise  took  part  of  the  same;  that 
"^  through  death  he  might  >'  destroy  him  that 
had  the  power  of  death,  that  is,  ^  the  devil; 

15  And  »  deliver  them  who  ^  through 
fear  of  death  were  all  their  life-time  "=  sub- 
ject to  bondage. 

iVTofe.^  As  therefore  "the  children,"  of  whom 
Christ  spake  by  the  prophet,  even  his  elect  peo- 
ple whom  he  had  undertaken  to  redeem,  "were 
partakers  of  flesh  and  blood,"  or  of  human  na- 
ture; he  also  voluntarily  condescended  "to  par- 


I    See  on  10. 

t    1  Cor.  15:50. 

u  1£.  4;I5.  Gen.  3:15.  Is.  7:14. 
John  1:14.  Rom.  8:3.  Gal.  4: 
4.     PhiL  2:7,3.       1  Tim.  3:16. 


540] 


»  9:15.  Is.  53:12.  John  12:24,31 
—33.  R<,m.  14:9.  Col.  2:15. 
Rev.  1:18. 

y  Is.  25:8.     Hos.  13:14 
15:54,55.     2  Tim.  1:10 


Cor. 


take  of  the  same,"  in  order  that  he  might  stand 
in  the  nearest  relation  to  them,  and  so  most 
properly  become  their  Surety  and  Representa- 
tive; and  also  be  made  capable  of  suffering  and 
dying  for  them:  that  by  so  doing  he  might,  as 
to  them,  "abolish"  the  reign  of  death,  by  de- 
stroying the  dominion  of  the  devil  "who  hath 
the  power  of  death."  For  Satan,  by  seducing 
man  into  sin,  first  brought  him  under  the  sen- 
tence of  death:  every  man  must  be  exposed  to 
the  sting,  the  terror,  the  stroke,  and  the  tre- 
mendous consequences  of  death,  while  he  con- 
tinues unpardoned  and  unconverted;  and  the 
devil,  as  accuser  and  executioner,  may  have 
much  power  in  inflicting  or  aggravating  these 
things.  But  the  redemption  of  Christ  made 
way  for  the  deliverance  of  his  people  from  Sa- 
tan's bondage,  and  for  the  pardon  of  their  sins 
through  faitii.  Then  the  devil  loses  his  power 
in  respect  of  death  also;  they  are  delivered 
from  its  sting,  its  terror,  and  its  dreadful  con- 
sequences; whilst  inward  peace  and  hope  re- 
concile them  to  its  stroke,  and  the  Avhole  will 
terminate  in  their  glorious  resurrection  to  eter- 
nal hfe.  (Note,  i  Cor.  15:55—58.)  Thus 
Christ  "delivered  those,  who  all  their  life-time 
had  been  subject  to  bondage  through  fear  of 
death."  Whatever  pride,  ambition,  and  des- 
perate passions,  united  with  unbelief,  may 
sometimes  effect  or  jierpetrate;  the  fear  of  death 
is  universal,  and  in  some  degree  enslaves  all 
mankind:  the  juster  apprehensions  men  have 
of  God  and  eternal  things,  the  greater  must  be 
their  dread  of  death,  and  its  awful  consequen- 
ces; except  as  faitli  in  Christ  deliver  them. 
Many  of  those,  who  have  been  enslaved  by  it, 
during  the  former  part  of  their  lives,  or  at  least 
from  the  time  when  they  began  seriously  to  re- 
flect on  the  subject,  are  actually  delivered  from 
their  terror  by  the  gospel,  and  habitually  think 
of  dying  with  great  composure  and  satisfac- 
tion. Many,  who  do  not  before  rise  superior 
to  their  terrors,  are  entirely  freed  from  them  at 
that  critical  season;  and  even  those  believers, 
who  fear  death  to  the  last,  (as  some  perhaps 
do,)  will  be  the  more  amazed  at  their  deliver- 
ance; when,  by  the  stroke,  which  they  dreaded 
all  their  life-time,  they  find  themselves  perfect- 
ly freed  from  all  which  they  groaned  under  and 
hated;  and  admitted  to  a  felicity  exceeding 
their  largest  expectations. —  Through  death. 
(15)  'Had  not  this  been  added,  the  apostle 
'might  have  seemed  to  speak  very  absurdly:  for 
'must  God  become  Man,  in  order  to  conquer 
'the  devil.''  Assuredly,  here  was  need  rather 
'of  strength  than  weakness.  The  apostle 
'therefore  declares,  that  to  render  this  victory 
'the  most  glorious,  it  w^as  peculiarly  suitable, 
'that  Satan,  the  conqueror  of  man,  should  be 
'laid  prostrate  by  a  Man;  and  so,  by  the  very 
'death  of  a  Man,  he  might  be  destroyed,  as  by 
'his  own  weapons. — The  devil  is  said  to  have 
'  "the  power  of  death,"  as  from  him  sin  sprang, 
'which  death  followed;  and  as  he  daily  tempts 
'us  to  sin,  that  lie  may  draw  us  with  himself 
'into  the  ruin  of  eternal  death. — Understand 
'death,  as  joined  with  the  wrath  of  God,  Avhich 
'without  Christ  it  must  necessarily  be:  nor  can 


z  MaU.  25:41.       1   Jolui  3:8—10    I  b  Job  18:11,14.  24:17.    P,.  55:4 
Rev.  2:10.      12:9.     20:2.  73:19.     1  Cor.   15:50—57. 

a  Joh  33:21— 28.    Ps.  33:19.  56:  |  c  Rom.  8:15,21.      Gal.  4:21.      2 
13.  89:48.  Luke  1:74,75.  2  Cor.  I      Tim.  1:7. 
1:10. 


A.  D.  65. 


CHAPTER  II. 


A.  D.  65. 


'any  thing  be  conceived  more  miserable  than  to 
'be  under  the  perpetual  slavery  of  this  dread 
'and  horror.'    Beza. 

16  For  *^  verily  he  *  took  not  on  him  the 
nature  of  angels;  but  he  took  on  hivi  ^  the 
seed  of  Abraham. 
'  17  Wherefore  In  all  things  ''it  behoved 
him  to  be  made  like  unto  his  brethren;  that 
he  might  be  s  a  merciful  and  faithful  High 
Priest  in  things  pertaining  to  God,  ''to 
make  reconciliation  for  the  sins  of  the 
people. 

18  For  in  that  he  himself  hath  '  suffered 


]ble  to 


them 


being  tempted,  "^  he  is  a 
that  are  tempted. 

Note. — The  introductory  words  of  this  pas- 
sage are  differently  interpreted.  Our  transla- 
tion explains  them  of  our  Lord's  assuming,  not 
"the  nature  of  angels,"  but  our  nature,  in  or- 
der to  be  our  Brother,  Surety,  and  Saviour; 
and  the  mention  of  the  seed  of  Abraham,  from 
whom  he  descended,  favors  this  interpretation: 
but  the  margin,  and  indeed  a  great  majority  of 
commentators,  suppose  the  apostle  to  mean, 
that  the  eternal  Son  of  God,  when  angels  sin- 
ned, did  not  "take  hold"  of  them,  to  preserve 
them  from  final  perdition;  but  he  "took  hold" 
of  fallen  man,  to  rescue  him  from  this  dreadful 
doom:  and  this  indeed  lays  the  firmer  founda- 
tion fiir  the  subsequent  inference.  "The  seed 
of  Abraham,"  however,  on  this  interpretation, 
cannot  mean  all  the  natural  descendants  of 
Abraham,  nor  any  of  them  exclusively;  but 
must  be  understood  of  Abraiiam's  believing 
seed,  whether  Jews  or  Gentiles;  and  this, 
though  it  accords  to  the  ay)Ostle's  manner  in 
other  places,  (i?om.  4:1 1—25.  Gal.  3:26—29.) 
is  not  thought  a  natural  exposition  in  his  pre- 
sent argument. — The  difference  indeed,  is  not 
great,  between  the  two  interpretations.  In 
"laying  hold"  of  fallen  man,  and  not  on  fallen 
angels,  the  Son  of  God  did  not  assume  the  na- 
ture of  the  former  into  personal  union  with  his 
Deity;  but,  by  a  condescension  still  more  in- 
conceivable, he  assumed  human  nature  of  "the 
seed  of  Abraham:"  and  this  was  worthy  of  pe- 
culiar attention;  for  it  thus  appeared,  that  "it 
behoved  him,"  and  he  must,  in  order  to  the 
honorable  salvation  of  sinners,  whom  he  gra- 
ciously owned  as  brethren,  "be  made  like" 
Them  in  the  same  nature,  and  in  all  those  in- 
firmities to  which  sin  had  subjected  them,  as 
far  as  he  could  be  without  defilement.  This 
was  needful,  in  order  that  he  might  become 
their  High  Priest,  making  atonement  and  re- 
conciliation for  their  sins,  by  "the  sacrifice  of 
himself,"  and  so  lay  the  foundation  for  his  sub- 
sequent intercession  for  them;  and  that  he 
might  give  them  the  firmest  ground  of  assur- 
ance concerning  his  compassion,  love,  and  faith- 
fulness. {Note,  Rom.  b:6— 11.)  For  thus  he, 
who  was  One  with  the  Father  as  God,  became 
One  with  them  as  Man;  and  so  assured  them 
that  he  would  attend  to  the  interests  of  his 
brethren,  in  the  most  condescending,  merciful. 


d  6:16.   12:10.  Rom.  2:25.  1  Pet.  I  e  Ocn.   221C.       Mall.     1:1.    &r. 

1:20.  I       Horn.  4:lfi,  &r.      fi.il.  .'i:Ifi,29. 

*  Gr.    taketh  not  hold  of  avgeh,  I  f  Su  on  11,14.— Phil.  2:7.8. 

hU  of  the  seed  of  Abraham  he     z  3:2,5.     4:15.     5:1,2.     Is.  11:.5. 

taJca'hhold.  I  h  Lev.  6:30.  8:15.     2Chr.  29:24. 


and  faithful  manner;  even  as  he  would  regard 
the  glory  of  God  the  Father,  before  whom  he 
acted  as  their  High  Priest.  And  by  this  vol- 
untary humiliation,  and  these  sufferings  for 
them  when  enemies,  he  gave  the  most  endear- 
ing pledge  of  his  love  to  them,  and  taught  them 
most  emphatically,  that  he  would  not  fail  them, 
when  they  were  brought  to  trust  in  him;  and 
when  his  omnipotent  arm  could  effect  the  pur- 
pose, for  which  he  had  shed  his  precious  blood. 
For,  "in  that  he  suffered,  being  tem})ted"  by 
Satan  in  the  wilderness,  and  during  his  last 
conflicts;  (whose  unholy  suggestions  must  have 
tortured  his  mind,  in  proportion  as  he  abhorred], 
and  could  not  be  defiled  by  them;)  in  that  he 
endured  the  severest  trials  from  man's  contemp- 
tuous malice  and  cruelty;  and  in  that  he  bore 
the  wrath  of  the  Father  for  our  sins;  "he  was 
able  to  succor"  such  as  were  tempted,  or  tried, 
and  afflicted  by  God:  being  authorized,  as  Me- 
diator, to  exert  omnipotence  in  sujjporting, 
comforting,  and  rescuing  them;  and  having  a 
sympathizing,  and  most  tender  love  for  them; 
seeing  he  had  passed  through  the  same  tempta- 
tions himself,  as  far  as  he  could  do  it,  continu- 
ing perfectly  free  from  sin. — The  ends  of 
Christ's  humiliation,  death,  and  exaltation,  are 
set  forth  in  this  chapter. — To  "taste  death  for 
every  man,"  to  "become  the  Captain  of  our  sal- 
vation," and  to  "lead  us  to  glory,"  to  "sanctify 
us,"  to  "destroy  death,  and  him  that  had  the 
power  of  death,"  to  deliver  us  from  the  bon- 
dage of  the  devil,  and  the  fear  of  death,  to  be- 
come our  "High  Priest,  to  make  reconciliation 
for  our  iniquity,"  having  "by  himself  purged 
our  sins."  (1 :3.)  What  unutterable  blessings 
are  these,  flowing  to  us  from  "the  grace  of 
God,  in  Christ  our  Lord!"  and  what  do  they 
imply  concerning  the  natural  state  of  fallen 
man! 

It  behoved  him.  (17)  flq>ei).e.  He  ous^ht,  or 
owed,  as  having  undertaken  to  be  our  Surety. 
(Note,  Philem.  17—21.) 

PRACTICAL  OBSERVATIONS. 
V.  1—4. 

The  pre-eminent  excellency,  importance,  and 
clearness  of  the  gospel,  and  the  dignity  and 
grace  of  the  Redeemer,  concur  in  calling  on  us 
to  "give  the  more  earnest  heed  to  the  things 
wbicli  we  have  heard:"  for  unless  serious  re- 
collection, fervent  prayer,  and  reverent  atten- 
tion, with  subsequent  meditatitm  and  practice, 
prevent;  Ave  shall  surely  let  divine  truths  run 
out  of  our  minds,  as  water  from  a  vessel  Avith 
holes.  Alas!  how  many  hearers  of  this  kind 
are  found  in  all  our  congregations!  Indeed  we 
are  all  in  some  measure  criminal  and  foolish  in 
this  respect.  Let  us  then  beg  of  God  to  sanc- 
tify our  memories  and  hearts,  that  we  may  be- 
come less  forgetful,  and  more  practical  hearers 
of  "the  word  of  life." — The  judgments  of  God 
under  the  new  dispensation  are  chiefly  spiritu- 
al :  but  they  are  on  that  account  the  more  to  be 
dreaded;  and  "if  they  who  despised  Moses' 
law  died  without  mercy;"  "how  shall  we  es- 
cape, if  Ave  neglect  so  great  saK'ation,"  as  that 
Avhich  Christ  has  wrought  for  us,  and  revealed 
in  his  gospel.''  Blessed  be  God,  this  salvation  is 


E/..    4.5:15,17,20.      Dan.   9:24.  I  k  7:25,20.    Jo!inl0  29.    Phil.  3: 
Rom.  5:10.       2  Cor.  S;1C— 21.         21.     2  Tim.  1:12.    .lucln  24. 
Eph.  2:16.     Col.  1:21.  I  1    1  (^or.  10:1.1.    2  Cor.  12:7—10. 

4:15,16.     5:7— n.      Mali.  4:1— I      2  Pet.  2:9.     Ilev.  3;10. 
10.     26:37—39.    Luke  22:53. 

[541 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


so  great  and  perfect,  that  nothing,  except  our 
neglect  of  it,  in  one  way  or  another,  can  ex- 
clude us  from  its  eternal  advantages;  so  that 
the  tremhling  penitent,  who  is  ready  to  think 
himself  too  criminal  to  be  pardoned,  or  too  pol- 
luted to  be  cleansed,  may  come  to  Christ  with 
cheerful  confidence,  and  expect  from  him  the 
free  gift  of  all  which  can  be  needful  for  him: 
and  even  those  who  are  conscious  of  having 
hitherto  "neglected  so  great  salvation,"  may 
hope  for  the  pardon  of  that  atrocious  guilt  in 
the  same  manner;  being  assured,  that  "where 
sin  hath  abounded,  grace  shall  much  more 
abound." — Yet  even  partial  neglects  will  not 
escape  rebukes:  and  tliey  whose  souls  are  not 
finally  ruined,  often  weaken  th^'ir  evidence,  and 
bring  darkness  upon  their  minds,  by  them.  Let 
us  tiien  mind  this  "one  thintj  needful:"  for, 
thousfh  we  cannot  sit  at  the  Lord's  feet,  and 
hear  instruction  from  his  gracious  lips,  as  they 
did,  to  whom  he  first  began  to  speak  the  word; 
yet  in  duly  attending  to  the  writings  which 
were  left  by  those  who  thus  heard  him,  and 
which  have  been  abundantly  attested  to  us  by 
God  himself,  Ave  shall  be  equally  blessed  with 
"that  good  part  which  cannot  be  taken  from 
us."  (Notes,  Luke  10:38—42.  John  20:24— 
29.) 

V.  5—13. 
The  glorious  God  has  done  wonderful  things 
for  us,  in  creation  and  providence,  for  which, 
alas!  we  have  made  the  basest  returns:  but  he 
was  "mindful  of  us,  and  visited  us,"  in  the 
most  surprising  manner,  when  he  gave  his  own 
Son,  to  be  "made  a  little  lower  than  the  an- 
gels, for  the  suffering  of  death,"  in  our  nature 
and  for  our  salvation:  that,  being  "crowned 
with  glory  and  honor,"  and  having  all  "power 
given  to  him  in  heaven  and  earth;"  he  might 
rescue  every  man,  who  believes  in  him,  from 
all  the  effects  of  original  and  actual  sin,  and 
raise  him  to  far  higher  dignity,  than  what  was 
lost  hv  Adam's  transgression.  (Notes,  Rom. 
5:12—19.  8:32— 34.  1  ./oAn  4:9—1 2.)  By  the 
grace  manifested  in  the  incarnation  of  the  Son 
of  God,  and  the  exaltation  of  the  Son,  of  man, 
the  honor  of  our  nature  is  eternally  secured; 
and  all  our  concern  should  be,  to  secure  an  in- 
terest in  this  salvation.  Whatever  the  proud, 
carnal,  and  unbelieving  may  imagine  or  object; 
the  spiritual  mind  will  perceive  peculiar  glory 
in  the  cross  of  Christ;  and  be  satisfied,  that  "it 
became  him,"  (who  in  all  things  makes  the 
manifestation  of  the  glory  of  his  own  perfec- 
tions his  chief  end,)  "in  bringing  many  sons 
unto  glory,  to  make  the  Author  of  their  salva- 
tion perfect  through  sufferings."  Wisdom, 
power,  justice,  holiness,  truth,  and  love,  be- 
yond expression  or  conception,  are  displayed 
by  our  God,  in  that  union,  which  was  volunta- 
rdy  tormed  between  "him  that  sanctifieth,  and 
them  who  are  sanctified,"  when  "the  Word 
was  made  flesh,  and  tabernacled  among  us;" 
and  when  he,  "whom  all  angels  worship," 
vouclisafed  to  become  our  Brother,  and  to  own 
aiKi  glory  in  that  condescending  relation  to  us 
sinful  w<.rms  And  what  advantages  may  we 
trln'i''""  '/'°u'  ""^  P^^^^rM  and  gracious 

lLi^",o    ^^r-   i^otes,Matt.  12:46-5 
John  15:12 — 16.) 


-50. 


a  Col.  l:J2.  ;;:!-.!.  i  Thes.  ,S- 
27.  2Ti;n.  1:9.  1  Pet.  2  9.  3: 
5     2  I'el.  i.i — 10.  Rev.  18:20. 


542] 


b  14.  Rom.  11:17.  15:27.  1  Coi . 
9  2!.  10:17.  2  Cor.  1:7.  Eph. 
3:6.  Col.  1:12.    I  Tim.  6:2.     1 


V.  14—18. 

When  the  divine  Saviour  saw  "the  children," 
whom  he  had  undertaken  to  redeem,  "partak- 
ers of  flesh  and  blood:"  he  also  was  pleased  tf) 
"take  part  of  the  same;"  though  he  knew,  that 
he  must  not  only  dwell  in  their  nature,  but  bear 
their  curse,  pay  their  ransom,  and,  through 
death,  deliver  them  from  the  old  serpent,  by 
whom  sin  and  death  entered  into  the  world,  to 
make  havoc  of  the  human  race.  (Notes,  Gen. 
3:14,15,  Gal.  3:6—14.  Phil.  2:5— 11. •I  John 
3:7 — 10.)  For  "verily  he  took  not  on  him  the 
nature  of  angels,  but  he  took  upon  him  the 
seed  of  Abraham;"  that  Ave  might  be  made  the 
children  of  Abraham,  and  the  friends  of  God 
through  him!  (Notes,  Gal.  3:26—29.  Jam.  2: 
21 — 24.)  Let  then  sinners,  who  dread  death, 
I  and  use  a  variety  of  methods  to  banish  their 
I  terrors,  no  longer  attempt  to  outbrave  or  re- 
press them;  let  them  not  grow  outrageous  or 
I  licentious,  through  de.spair;  nor  let  tneni  ex- 
'pect  help  from  the  world  or  human  inventions: 
■but  let  them  seek  pardon,  and  peace,  and  grace, 
!and  lively  hope  of  heaven,  by  faith  in  him  who 
died  and  rose  again;  that,  being  rescued  from 
-Satan's  power,  they  may  be  made  superior  to 
the  fear  of  death,  which  has  always  hitherto 
held  them  in  bondage.  (Notes,  Col.  1:9 — 14.) 
Let  the  trembling  believer  frequently  meditate 
,on  the  love  of  Christ,  and  on  his  cross,  his  sep- 
ulchre, liis  resurrection,  and  his  glory;  and 
thus,  in  simple  dependence  and  obedience,  let 
him  wait  for  more  complete  deliverance  "from 
the  fear  of  death,"  and  from  that  last  enemy 
:  himself,  in  the  Lord's  appointed  time.  Let  us 
all  remember,  that  so  deep  was  our  ruin,  and 
so  heinous  our  guilt,  that  "it  behoved  Jesus  to 
become  in  all  things  like  unto  us,  that  so  he 
'might  be  our  faithful  and  merciful  High  Priest, 
I  in  things  pertaining  to  God,  to  make  reconcilia- 
tion for  the  sins  of  his  people;"  that  we  may 
come  to  the  Father  only  in  his  name,  and  plead- 
ing his  atonement  and  intercession,  not  in  the 
least  doubting  of  his  faithfulness  and  mercy 
towards  all  "who  come  to  God  by  him."  And 
let  the  afnicted  and  tempted,  instead  of  yield- 
ing to  despondency,  or  giving  place  to  the  dev- 
il, (as  if  their  harassing  temptations  rendered 
it  improper  for  them  to  come  to  the  Lord  with 
their  prayers,)  remember  that  the  Saviour 
["suffered  being  tem[)ted,"  in  order  that  he 
I  might  be  "able  to  succor  them  that  are  tempt- 
ed," that  he  has  infinite  power  and  compassion; 
land  that  he  only  waits  to  be  called  in  to  their 
lielp,  by  fervent  persevering  prayer.  May  we 
then  hear  him  declare  to  us  the  name  of  God, 
and  teach  us  to  celebrate  liis  praises;  and  may 
we  learn  to  pass  through  all  trials  and  tempta- 
tions, "trusting  in  the  Lord,  and  staying  our- 
selves upon  our  God;"  that  Ave  may  at  length 
be  found  among  those,  Avhorn  the  incarnate  Sa- 
viour will  present  before  the  Father's  throne-, 
saying,  "Behold  I,  and  the  children  Avhom 
thou  hast  given  me!"  (Note,  Matt.  25:34—40.) 

CHAP.  III. 

The  ^reat  superiority  of  Christ  ahove  Moses,  is  proved  and  illiistiateil, 
1 — R.  The  Hebrews  are  solemnly  warned  not  lo  copy  the  example 
of  their  unt'elieving  ancestors,  who  perished  inihe  wilderness,  7 — 19. 

HEREFORE,   ^  holy   brethren, 
^  partakers  of  •=  the  heavenly  call- 


Ptl.  5:1.  2  Pel.  1:4.  l.Iohn  1:3. 

c  Rom.  1:6,7.      8:2'^— 30.     9:24. 

Eph.  4:1 ,4.    Phil.  3:14.  1  Tbe». 


2:12.  2  Thes.  2:14.  I  Tim.  6. 
12.  1  Pet.  5:10  2  Pel.  1:10. 
Jude  1.     Rev.  17:14. 


A.   D.  65. 


CHAPTER  III. 


A.  D.  65. 


ing,    •'consider   ^  the   Apostle   '"and    High 
Priest  of  our  profession,  Christ  Jesus; 

2  Who  was   s  faithful  to  him  that  *  ap 
pointed  him,  ^  as  also  Moses  was  faithful 
in  '  all  his  house. 

3  For  J  this  man  was  counted  worthy  of 
more  glory  than  Moses,  inasmuch  as  he 
•'  who  hath  builded  the  house,  hath  more 
honor  than  the  house. 

4  For  every  house  is  builded  by  some 
man;  '  but  he  that  built  all  things  is  God. 

5  And  Moses  verily  was  ""  faithful  in  all 
his  house,  "  as  a  servant,  °  for  a  testimony 
of  those  things  which  were  to  be  spoken 
after; 

6  But  Christ  p  as  a  Son  over  his  own 
house;  '•whose  house  are  we,  ■■  if  we  hold 
fast  the  confidence,  and  the  '  rejoicing  of 
the  hope,  firm  unto  the  end. 

[Practical  Obsn-vntiotis.] 

Note. — From  what  had  been  advanced  and 
proved,  concerning  the  superiority  of  the  Mes- 
siah to  the  angels,  and  his  dignity  as  the  incar- 
nate Son  of  God;  the  apostle  next  took  occa- 
sion to  call  the  attention  of  the  Hebrews  to 
the  offices,  which  he  performed  for  the  benefit 
of  his  church.  He  addressed  them  as  "holy 
brethren;"  either  as  belonging  to  that  nation 
which  was  relatively  holy,  or  rather  as  profes- 
sed Christians;  and  "partakers  of  the  heavenly 
calling,"  by  which  the  Lord  from  heaven  call- 
ed them  to  leave  the  vain  pursuit  of  earthly 
things,  and  to  "seek  those  things  which  are 
above."  (Notes,  Phil.  3:12—14.  Col.  8:1— 
4.)  He  exhorted  them  to  consider,  and  attend 
impartially  and  seriously  to  his  words  respect- 
ing Jesus  the  Messiah,  as  "the  Apostle  and 
High  Priest  of  their  profession."  He  had  been 
sent  by  the  Father  as  his  apostle,  even  as  he 
liad  sent  others  to  be  his  apostles,  or  messen- 
gers from  him  to  mankind.  (Note,  John  20:19 
— 23.)  In  this  respect,  he  more  especially  su- 
perseded Moses  in  his  prophetical  office,  as  the 
law-giver  of  Israel;  even  as,  in  his  high  priest- 
hood, he  superseded  Aaron  and  his  posterity. 
Of  this  latter  office  the  sacred  writer  meant  af- 
terwards to  discourse  more  fully:  he  therefore 
proceeded  to  show  how  superior  Christ  was  to 
Moses,  as  it  might  be  proved  from  the  prophe- 
cies of  his  being  "the  Son  of  God."  He  had 
b  "en  "faithful"  to  the  Father,  who  had  ap- 
pointed him  to  this  office;  and  had  revealed  to 
mankind  the  perfections,  truths,  and  will  of 
G  )d,  in  the  most  perfect  manner.  Indeed, 
Moses  had  been  faithful  to  his  trust,  in  deliver- 
iri-r  to  Israel  all  the  commandments  and  statutes 
which  God  gave  to  him;  and  in  ruling  over  the 
church,  which  might  be  called  "his  house,"  or 
the  holy  habitation  of  Jehovah.  (Num.  12:7.) 
Yet  Christ  must  be  considered  as  immensely 
superior  to  Moses;  "for  he  was  counted  worthy," 


d   Is.  1:3.     5  12.    Al-.M.    K/..  12: 

3.  1'?:28.  f!;is;.  1:5.  2:15.   Jolin 

20:27.     2  Tim.  2:7. 
e  John  20:21.     Gr. 
I  2  17.    4:14,15.    5:1—10.     6:20. 

7.2S.    8:1—3.  9:11.  10:21.    Ps. 

1 10:4. 
r  2:17.  .TohnR:3n— 40.    7:18.    8: 
"  2^     1.=)  10.      17:4. 
*  Gr.  mude.     1  Sam.  12:6. 


h  5.      Num.  12:7.     Dtul.  4:5.     1 

Tim.  1:12. 
I   6.     Eph.  2:22.      1  Tim.  3:15. 
j    6.     1:2—4.      2:0.       Col.  1:IS. 
k  Zech.  4:9.    6:12,13.     Mali.  IG: 

18.  I  Cor.  3:9.  1  Pet.  2:5—7. 
1  See  on  3.  1:2.— Eph.  2:10.  3:d. 
ro  2.       Num.  12:7.     Malt.  24:45. 

25:21.  I.uke  12:42.    16:10—12. 

1  Cor.  4:2.    1  Tim.  1:12. 


by  the  Father,  "of  more  glory"  and  honor,  than 
Moses  could  be  entitled  to;  even  as  the  builder 
of  a  house  is  more  honorable  than  the  building, 
or  any  part  of  it.     Thus  Moses  had  been  only 
a  part  of  "the  house  of  God,"  or  a  member  of 
his  household :  but  Christ  had  created  him,  and 
the  whole  nation;  he  had  formed  them  into  a 
church,   bad   arranged   every  thing,    with  su- 
preme authority,  respecting  their  civil  and  reli- 
gious con"-titution;  and  had  given  ail  believers 
among  them  spiritual  life,  grace,  wisdom,  and 
ability:  so   that  he  was,  as  God,  the  Former, 
Owner,  and  Head  of  the  church,  even  before 
bis  incarnation;  though  in  a  different  manner 
than  afterwards.     (Note,  Phil.  <2:5~S.)    For, 
as  "every  house"  is  contrived,  erected,  furnish- 
ed, and  prepared  for  a  habitation,  by  some  per- 
son, whose  skill  and  intelligence  are  visible  in 
it:  so  "He,  who  built  all   tilings,"  as  Creator, 
and  arranged  all  things  in  the  church  oi"  Israel, 
could    be   no  other   than   God   himself.     This 
honor  the  Messiah  possessed;    (Note,  Acts! : 
37 — 43.)  and  this  glorious  Person  had  at  length 
appeared  in  human   nature,  as  the  Apostle,  or 
Prophet,   of  the   Father,  to    introduce  a  new 
dispen.sation,   and   terminate   the  old  one.     In 
still  plainer  language,  Moses  had   been  "I'aith- 
ful,  as  a  servant,  in  the  house"  of  the  Lord,  to 
introduce  the  legal  dispensation,  which  prefig- 
j  ured   and   bore   witness   to   those  things,   that 
jWere    to   be    more   clearly    revealed   in   future 
times:  but   Christ   was   faithful    "as   a    Son," 
possessing   authority   "over  his  own   house." 
For  the  church  belonged  to  him,  as  it  did  unto  /t 
the  Father;  though  he  voluntarily  acted  as  the 
Prophet  of  the  Father  to  mankind.     This  spir- 
itual house  consisted   of  those,  who  had  been 
given  to  him  and  redeemed  by  him;  and  who 
were  called  by  his  grace,  and  "made  an  habi- 
tation of  God  through  the  Spirit;"  so  that  the 
apostle,  and   the  Hebrews  professing  the  gos- 
pel, whom  he  immediately  addressed,  were  a 
part  of  that  sacred  temple,  in  which  God  would 
delight  to  dwell,  to  manifest  his  presence,  and 
to  communicate  his  blessings  for  ever.    (Notes, 
2  Cor.  6:14—18.     Eph.  2:19—22.     1  Pet.  2:4 
— 6.)     This    would   be   their  felicity,   if  they 
"held  fast  their   confidence"   in    Christ,  their 
"hope"  of  salvation  by  him,  and  their  "joy" 
and  glorying  in  him;  and  were  firm  and  stead- 
fast  in   dependence  on  him,  and  obedience  to 
him,  amidst  the  various  temptations  and  per- 
secutions, to  which  this  would  expose  them;  as 
this  perseverance  would  be  the  proper  evidence 
of  their  sincerity.    (Notes,  14— 19.  10:35—39. 
Rom.  5:3 — 5.) — 'The  government  of  the  Chris- 
'tian  church  is  entirely  committed  to  the  Lord 
'Jesus;  and  he,  as  supreme  Head  and  Lord  of 
'all, ...  governs  both  it,  and  all  things  in  earth 
'and  heaven,  for  the  girod  of  it:  and  therefore, 
'if  he  be  not  truly  God,  God  doth  not  now  go- 
'vern  the  world,  ...but  hath  given  up  the  ad- 
'ministration  of  it  to  a  creature.'      Whitby. — 
The  words  translated  "made  all  things,"  may 
rather  relate  to  the  formation  of  the  church, 


II  Ex.  14:31.     Dtul.  34:5.    Josh. 

1:2,7,15.    8:53.    Kth.  9:14.  Ps. 

105:26. 
o  8:5.    9:8—13,24.    Dcut.   18:15. 

18.    Luke  24  27,44.  John  5:39, 

46,47.     Acts  3:22,23.  7:37.  28: 

23.     Rom.  3:21.    1  Pet.  1:10— 

12. 
p  1:2.    4:14.   Ps.  2:6,7.    Is.  9:6,7. 

Jnhii  3:35,36.     Rev.  2:18. 


t|  2,3.  Malt.  16:18.  1  Cor.  3:16. 
6:19.  2  Cor.  6:16.  Eph.  2:21, 
22.      1  Tim.  3:15.     I   I'd.  2:5. 

r  14.  4:11.  6:11.  10:23.35.  Malt. 
10:22.  24:13.  Gal.  S:9.  Col.  1: 
23      Rev.  2:25.     3:11. 

I  Rom.  5:2.  12:12.  15:13.  I 
Thes.  5:16.  2Thes.2:16.  I 
Pet.  1:3— (,8. 


[513 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


than  to  the  creation  of  the  world:  yet  there 
can  be  no  reasonable  doubt,  that  the  apostle 
purposely  intimated,  that  he  who  formed  the 
church,  also  created  the  world :  and  certainly 
he  asserted  that  Christ,  whether  as  Former 
and  Ruler  of  the  church,  or  Creator  of  ail 
things,  is  God. — Faithful.  (2)  Faithfulness  to 
God  who  appoints,  and  tenderness  to  man  for 
whom  he  is  appointed,  are  the  two  great  quali- 
fications, laid  down  as  a  requisite  in  the  High 
Priest,  here  and  elsewhere,  (2:17.  4:15.  5:2 — 
8.)  He  was  made  perfect,  as  to  the  latter,  by 
his  assumption  of  our  nature,  and  his  suffer- 
ings in  it.  His  Deity,  as  One  with  the  Father, 
secured  the  former. — He  faithfully  maintained 
the  honor  and  rights  of  God,  in  every  part  of 
his  salvation;  he  was  faithful  in  the  whole  rev- 
elation, which  he  made  to  us  of  God  and  his 
will;  and  in  performing  whatever  he  was  sent 
into  the  world  to  accomplish,  for  rendering  the 
salvation  of  man  consistent  with  the  honor  of 
God. 

Partakers.  (1)  Msjoxoi.  1:9. — Calling.] 
Kh](Tso,c.  1  Cor.  1:26.  Eph.  4:1.  Phil.  3:14. 
2  Thes.  1:11.  2  Pet.  \:\0.—Jlpostle.]  Jnoqo- 
lov.  Jo/m  13:16.  2  Cor.  8:23.  Phil.  2:^5.— 
Profession.]  '  O/wlnyiuQ.  4:14.  10:23.  2  Cor. 
9:13.  1  Tim.  6:12,IS.—Builded.  (3)  Karaa- 
Ktvuaug.  4.  9:2,6.  11:7.  Matt.  UAO.— Mark 
1:2.  Lukel-.n.  7:27.  I  Pet.  3  •.'20. —Rejoicing 
of  the  hope.  (6)  Kuvxiifiu  n^;  ekntdo:.  Ilom.4: 
2.  1  Cor.  5:6.  '  j 

7  H  Wherefore,  *  as  the  Holy  Ghost 
saiih,  "  To-day  if  ye  will  ^  hear   his  voice, 

8  >■  Harden  not  your  hearts,  ^  as  in  the 
provocation,  in  the  day  of  ^  temptation,  in 
the  W'ilderness; 

9  When  your  fathers  tempted  me,  prov- 
ed me,  ''and  saw  my  works  '  forty  years. 

10  Wherefore,  •*  I  was  grieved  with  that 
generation,  and  said.  They  do  ahvay  ^  err 
in  their  heart,  and  *"they  have  not  known 
my  ways. 

11  So  s  I  sware  in  my  wrath,  *  They 
shall  not  enter  into  ''  my  rest. 

12  '  Take  heed,  brethren,  lest  there  be 
in  any  of  you  '^  an  evil  heart  of  unbelief,  '  in 
departing  from  "*  the  living  God. 

13  But  "  exhort  one  another  °  daily, 
while  it  is  called  to-day,  lest  any  of  you  be 
hardened  through  i"  the  deceitfulness  of  sin. 

Note. — This  address  was  directed  to  those 
prolessed  Christians,  who  were  in  danger  of 
apostatizing,  or  who  did  not  seem  in  earnest  in 
thdr  religion;  but  it  was  likewise  peculiarly 
fruited  to  excite  the  attention  of  such  Jews  also, 
as  might  read  it.  The  examf.le  of  their  unbe- 
lieving progenitors,  and  the  words  of  their  own 


'  ^:^-  '^  S»">'  23:2.  Malt.  22:43 
Mark  12:36.  Acts  1:16.  28:25 
2  Pet.  1:21. 

u  13.15.  4:7.  Ps.  95:7—11 
Prov.  27:1.  Ec.  9:10.  I,.  SS-e 

2  Cor.  6:1,2.     .Tam.  4-13— 15 
X  Ps.    81:11,13.     I,.  55:3.    Matt'. 

17:5.  .lohn  5:25.  10:3,16,27 
Rev.  3:20.  ' 

y  12,13.     Ex.  8:15.    1  Sam.  6:6 

3  icings  17:14.  2  Chr.  30:8.  36- 
13.  Neh.  9:16.  .lob  9:4.  Prov. 
28:14.  29:1.  .ler.  7:26.  V.7..  3: 
7—9.    Dan.  5:20.     Zech.  7:11, 


644] 


12.       Malt.  13:15.     AcU  19:9. 

Rom.  2:5,6. 
z  Num.  14:11,22,23.     Deut.  9:22 

—24.      Ps.  78:56. 
a  Ex.  17:7.     Deut.  6:16.     Ps.  78: 

18.     106:14.     1  Cor.  10:9. 
b  Ex.  19:4.  20:22.     Deut.  4-3,4. 

11:7.  29:2.    Josh.  23:3.     24:7. 

Luke  7:22. 
c  Num.     14:33.        DeuL     8:2,4. 

■losh.  5:6.     Am.  2:10.    Acts  7: 

36.     13:18. 
'l«<?n.6:6.       Jud?.  10:16.       Ps 

78:40.      Is.  63:10.     Mark  3:  5. 


scriptures  respecting  them,  were  adduced  with 
great  propriety,  and  power  of  conviction,  on 
this  occasion.  {Notes,  Ps.  95:7 — 11.) — The 
warning,  given  by  the  Holy  Spirit  in  the  days 
of  David,  with  reference  to  more  ancient 
events,  was  equally  applicable  to  the  Jews  in 
the  days  of  the  apostle.  On  that  very  day, 
which  might  terminate  their  lives,  or  the  season 
of  the  Lord's  long-suflering,  or  deprive  them  of 
the  means  of  grace,  they  were  urgently  entreat- 
ed, to  attend  to  the  voice  of  God  in  obedient 
faith,  if  they  ever  meant  to  obtain  his  favor  and 
escape  his  wrath;  and  not  obstinately  to  ''hard- 
en their  hearts,"  and  stupify  their  consciences 
in  wilful  sin,  or  by  carnal  prejudices  and  pleas- 
ures. This  their  fathers  had  done,  "in  the 
"provocation"  of  Jehovah,  which  had  taken 
place  "in  the  wilderness;"  when,  after  all  the 
demonstrations  of  his  power,  and  goodness  to 
them,  they  ungratefully  wearied  out  jiis  pa- 
tience by  their  aggravated  rebellions.  That 
season  Avas  peculiarly  "the  day  of  temptation;" 
for  their  fathers  acted  as  if  they  meant  to  try, 
how  much  provocation  God  Avould  bear,  before 
he  took  vengeance  upon  them.  (Notes,  Ex. 
17:1,2.  Matt.  4:5—7.)  Wlierefore  he  was  at 
length  so  angered  and  grieved  by  their  per- 
verse returns  for  his  manifold  favors,  that  he 
'would  no  longer  bear  with  that  generation  of 
j  Israel.  For  he  said  of  them,  "They  do  always 
err  in  their  hearts:"  their  vjicked  hearts  always 
led  them  to  depart  from  him;  as  they  had  never 
approved  and  chosen  his  holy  ways,  but  had 
always  preferred  their  own  evil  devices.  He 
therefore  irrevocably  determined,  and  confirmed 
it  by  an  oath,  that  they  should  never  enter  into 
the  rest  of  Canaan,  the  type  of  heavenly  leli- 
city.  (Notes,  Num.  14:20—45.)  It  therefore 
was  incumbent  upon  the  Hebrews,  whom  the 
writer  addressed,  to  Icok  well  to  themselves, 
lest  there  should  be  in  any  of  them  the  same 
"evil"  or  wicked  "heart,"  the  same  i)roud,  car- 
nal, rebellious,  and  ungrateful  temper,  whence 
the  unbelief  of  their  ancestors  had  originated; 
and  lest  this  should  be  manifested  by  their 
"apostatizing  from  the  living  God;"  either  from 
the  first  rejecting  Christianity,  or  afterwards 
renouncing  it:  for  in  both  cases,  they  would 
be  deemed  apostates  from  the  living  God,  who 
now  spoke  to  them  by  his  beloved  Son,  and  in 
no  other  way;  and  they  would  be  punished  ac- 
cordingly, though  they  still  professed  to  wor- 
ship the  God  of  their  fathers.  To  prevent  this, 
they  ought  also  day  after  day,  "to  exhort  one 
another"  to  embrace  and  adhere  to  the  gospel 
of  Christ;  Avhile  the  time  of  their  personal  and 
national  probation  continued:  (Notes,  Luke 
19:41—44.  John  12:34—36.)  as  they  Avould 
shortly  cease  to  be  the  people  of  God;  and  that 
generation  was  about  to  be  visited  in  a  far 
more  tremendous  manner,  than  their  fathers 
had  been  in  the  wilderness.     This  was  needful 


Eph.  4:30. 
e  12.     Ps.  78:8.     Is.  28:7.     Hos. 

4:12.  .John  3:19,20.  8:45.  Rom. 

1:28.     2  Thes.  2:10—12. 
f   Ps.  67:2.  95:10.     147:20.    Jcr. 

4:22.      Rom.  3:17. 
5  18,19.  4:3.     Num.    14:20—23, 

25,27— 30,35.  32:10— 13.  Deul. 

1:34,35.     2:14. 
*  Gr.    1/  they   shall  enter. 
h  See  on  4:9. 
i    2:1—3.       12:1.5.      Malt.    24t4. 

Mark    1 3: 'J,2.3,,^3 .     Luke  21:8. 

Rom.  11:21.     1  Cor.  10:12. 


k  See  on  10.     Gen.  8:21.  Jer.  3: 
17.  7:24.  11-8.16:12.  17:9.  18: 

12.  Mark  7:21,22. 

1    10:38.  12:25.  Jol>  21:14.  22:17. 
Ps.  18:21.     Prov.  1:32.  Is.  59: 

13.  Jer.  17:5.     IIos.  1:2. 
m  Sec  on  1  Thes.  1:9. 

n  10:24,25.     Acts   11:23.    1  Thef. 

2:11.     4:18.  5:11.    2  Tim.  4:2. 
0  Sec  on  7. 
p  Prov.  28:26.   Is.  44:20.    Ob.  3. 

Rom.  7:11.    Kph.  4:22.     Jam. 

1:14. 


A.  D.  65. 


CHAPTER  III. 


A.  D.  65. 


to  them  all,  "lest  any  one  of  them  should  be 
hardened  through  the  deceitfulness  of  sin:"  for 
their  sinful  propensities  tended  to  deceive  them 
into  a  persuasion,  that  satisfaction  and  impu- 
nity might  be  found  in  the  world  and  in  disobe- 
dience; and  that  the  self-denial  and  suffering, 
connected  with  Christianity,  were  unnecessary 
and  intolerable.  Thus  they  would  delude  them 
into  negligence,  procrastination,  and  sinful  in- 
dulgence; which,  producing  frequent  violations 
of  the  light  of  their  own  consciences,  would 
gradually  render  them  callous;  and  God  might 
thus  be  provoked  to  give  them  up  to  fatal  de- 
lusions, or  final  obduracv.  (Notes,  Ex.  4:21. 
8:15.  2  Thes.  2:8— 12,)— 'Seeing  Moses,  the 
'servant,  could  not  be  despised  with  impunity; 
Met  them  consider  what  punishment  they  must 
'endure,  if  they  despised  the  Son  of  God,  to 
'whom  Moses  himself  invites  them.'  Beza. 
(Notes,  10:26—31.  12:22—25.)  The  apos- 
tle's reasoning,  like  that  of  Stephen,  (Notes, 
^cts  7:37 — 53.)  was  suited  to  show,  that  the 
fathers  of  the  Jewish  nation  had,  in  every  age, 
been  prone  to  "resist  the  Holy  Spirit,"  and 
those  who  spake  by  him.  This  had  excluded 
the  generation  Avhich  came  out  of  Egypt  from 
Canaan,  in  the  days  of  Moses:  David,  many 
ages  after,  was  inspired  by  the  Holy  Spirit,  to 
warn  the  Israelites  against  imitating  their  un- 
believing progenitors,  and  forfeiting  spiritual 
blessings;  and  the  writer  of  the  epistle  warns 
his  contemporaries,  not  to  exclude  themselves 
from  heaven,  in  the  same  manner,  as  their  an- 
cestors Avere  excluded  from  Canaan.  In  this 
view,  there  is  a  vast  energy  in  the  warning 
and  exhortation. — Ms  the  Holy  Ghost  sailh. 
(7)  How  decidedly  this  attests  the  book  of 
Psalms  to  be  the  word  of  God;  and  not  merely 
of  David,  or  anv  other  man!  (Notes,  2  Sam, 
23:1,2.  Mark  l"2:35— 37.)  The  quotation  is 
almost  verbatim  from  the  Septuagint,  which 
well  translates  the  Hebrew.   (Ps.  95:7 — 11.) 

Provocation.  (8)  nuQuniaQitouw.  15.  /7m- 
QFTxty.oiifitr,  16.  Neither  word  is  used  else- 
where. Excessive  irritation,  or  bitterness  of 
spirit,  is  implied. — Err.  (10)  nXmon'Tui.  Matt. 
24:4.  John  7 -.47.  '2  Tim.  3:13.  Tit.  3:3.  Jam. 
1:16.  \  John  1:8.  3:7.  Mre  deceived,  or  deceive 
themselves. — Evil  heart.  (12)  KaQdm  nopijga. 
Matt.  \2:34,35.  JVfm-A;  7 :22,23.  Luke9:l5. 
(Note,  John  3:19—21.) 

14  For  1  we  are  made  partakers  of 
Christ,  '■  if  we  hold  the  beginning  of  our 
confidenre  steadfast  unto  the  end; 

1 5  While  it  is  said,  '  To-day  if  ye  will 
hear  his  voice,  harden  not  your  hearts,  as 
in  the  provocation. 

16  For  'some,  when  they  had  heard, 
did  provoke:  howbeit  "  not  all  that  came 
out  of  Egypt  by  Moses. 

17  But  "  with  whom  was  he  grieved  forty 
years.''  ^  loas  i(  not  with  them  that  had  sin- 
ned, ^  whose  carcasses  fell  in  the  wilder- 
ness .'* 


q  1.  6:4.  12:10.  Rom.  11:17.  1 
Cor.  1:30.  9:23.  10:17.  Eph.  3: 
6.  1  Tim.  6:2.  1  Pet.  4:13.5: 
I.     1  John  1:3. 

r  See  on  r.  6 6:11. 

•    S'r  />n  7,3. — 10:3S,39. 


Vol.  a  I. 


t  See  on  9,10.— Num.  14:11.  26: 

65.     Ps.  78:17. 
u  Num.  14:24,30,38    Pi-ut.  1:36, 

38.  Josh.  14:7—11.  Rom.  U:4, 

5. 
I  See  en  10. 

69 


1 8  And  "  to  whom  sware  he  that  they 
should  not  enter  into  his  rest,  ^  but  to  them 
that  believed  not."* 

1 9  So  we  see  that  *=  they  could  not  enter 
in  because  of  unbelief. 

Note. — Those  who  professed  the  gospel  were 
"made  partakers  of  Christ,"  and  of  all  the 
blessings  of  his  kingdom  and  salvation;  pro- 
vided they  maintained  "the  beginning  of  their 
confidence,"  (or  their  suf>sistence  in  him  by 
faith,)  "steadfast  unto  theend;"  and  thus  show- 
ed that  they  really  were  what  they  appeared  to 
be.  (Notes,  Col.  1:21—23.  1  John  1:8,4.) 
Considering,  therefore,  the  immense  advanta- 
ges of  perseverance,  and  the  tremendous  conse- 
quences of  apostacy;  they  should  consider  the 
words  of  the  Holy  Spirit  as  addressed  imme- 
diately to  them.selves.  For,  though  the  whole 
nation  of  Israel  had  been  brought  out  of  Egypt, 
to  hear  the  will  of  God  from  Moses;  yet  some 
of  them  (how  vast  a  proportion  it  was  not  ne- 
cessary to  state,)  provoked  God  to  exclude 
them  from  Canaan.  (Notes,  1  Cor.  10:1 — 10. 
Judeb — 8.)  There  were  however  some  excep- 
tions, even  in  that  devoted  generation;  as  Joshua 
and  Caleb,  and  some  of  the  Levites,  and  of  the 
jwomen:  (Note,  Num.  14:27 — 30.)  and  thus, 
jin  the  apostle's  time,  a  remnant  of  Jews  believ- 
jed  in  Christ,  whilst  the  bulk  of  the  nation  were 
!  about  to  perish  in  unbelief.  (Note,  Rom.  11: 
!l — 6.)  Yet  God  had  not  failed  of  performing 
his  promises,  when  he  excluded  that  genera- 
tion from  Canaan;  neither  was  this  inconsist- 
jent  with  his  justice:  for  "with  whom  was  he 
[grieved,"  but  with  those  obstinate  transgress- 
jors  who  always  rebelled  against  him.''  He 
therefore  cut  them  off,  and  their  dead  bodies, 
'lay  by  heaps  in  the  wilderness;  while  his  prom- 
ises were  performed  to  the  remnant  of  believ- 
ers, and  to  the  children  of  the  rebels,  as  they 
would  also  be  in  the  present  case.  (Notes,  Ps. 
90:  Title  7 — 17.)  In  that  particular  instance, 
when  "he  sware  in  his  wrath,  that  they  should 
not  enter  into  his  rest;"  the  tremendous  sen- 
tence included  none  but  the  unbelievers:  so 
that  they  could  not  enter  into  Canaan,  "be- 
cause of  their  unbelief:"  nor  could  the  He- 
brews, whom  the  writer  addressed,  by  any  pos- 
sible means  enter  heaven,  unless  they  believed 
in  Jesus  Christ. —  While  it  is  said,  &c.  (15) 
'This  sentence  is  noble;  from  which  we  learn, 
'that  the  words  of  the  prophets  did  not  pertain 
'to  that  one  time;  but  that  God,  even  at  this  day, 
'invites  us  to  himself,  by  setting  the  writings 
'of  the  prophets  before  us.'  Beza.  This  is  di- 
rectly opposite  to  the  conduct  of  many  modern 
expositors  and  theologians,  who  labor  strenu- 
ously to  prove,  that  the  language  of  the  sacred 
writers,  in  many  places,  was  intended  for  cer- 
tain descriptions  of  persons  in  their  own  time; 
and  is  but  little,  if  at  all,  applicable  to  us,  who 
are  placed  in  very  different  circumstances.  But, 
in  reality,  it  is  of  comparatively  small  import- 
ance to  us,  as  to  religion,  what  the  meaning  of 
any  passage  in  scripture  may  be;  if  we  are  not 
concerned  in  it,  and  can,  in  our  situation,  de- 


y  Num.  26:64,65.   1  Cor.  10:1— 

13. 
I  Num.     14:29,32,33.     Deut.  2: 

15,16.     Jer.9:22. 

>   Set    Crtlll. 


b  Num.  14:11.  20:12.  Deu!.  1- 
26—32.  9:23.    Ps.  106:24—26 

c  4:1,2.  Mark  16:16.  J3hn3:18, 
36.  2  The*.  2:12.  1  John  5: 10. 
Ju<)e5. 


•545-. 


A.  D.  65. 


HEBREWS. 


A.  D.  65 


rive  no  instruction,  encouragement,  or  warning 
from  it:  and  the  grand  use  of  both  exposition 
and  preaching,  is  to  show  how  we  may  apply 
each  part  of  scripture  tvarrantably  to  our  own 
cases  according  to  the  circumstances  in  which 
we  are  placed.  ^     ,         ,      , 

Partakers.  (14)  i»/£TO/ot.— To  them  that  be- 
lieved not  (18)  Toig  otnei&Tjaaat.  11:31.  John 
3:36.  MsU:2.  Rom.  10:21.  11:30.  15:31.  1 
Pe^  2:7,8.  3:1,20.  Jneii^eut,  i?om.  11:32. 
Eph.  2:2.  5:6.  Col.  3:6.  Disobedient,  and 
dtso'bedience,  are  used  in  several  places  in  the 
translation,  and  properly.  Unbelief  is  an  act 
of  disobedience,  and  is  inseparable  from  further 
disobedience:  and  the  connexion  of  faith  and 
obedience,  unbelief  and  disobedience,  is  thus 
strongly  inculcated. 

PRACTICAL    OBSERVATIONS. 
Y.  1—6. 

All  who  hear  and  profess  the  gospel  should 
be  "holy  brethren:"  and  all  who  are  "partak- 
ers of  the  heavenly  calling,"  will  be  sanctified, 
and  united  in  love,  according  to  their  measure 
of  faith.  This  "calling  is  from  heaven,"  and 
brings  men  thither:  yet  we  all  need  to  be  ex- 
cited to  "consider"  more  frequently  and  atten- 
tively the  condescending  "Apostle"  and  com- 
passionate "High  Priest  of  our  profession, 
Christ  Jesus:"  and  every  renewed  contempla- 
tion of  his  Person  and  his  salvation,  will  sug- 
i^est  new  instructions,  or  new  motives  to  love, 
confidence,  and  obedience. — The  stewards  and 
servants  of  God  are  required  to  be  faithful  in 
h11  things  intrusted  to  them,  and  many  have 
been  approved  as  such  by  their  common  Lord. 
(Notes,  1  Cor.  4:1,2.  iTim.  1:12—14.)  But 
the  eternal  Son  of  God  is  "counted  worthy  of 
more  honor,"  than  any  or  all  of  his  servants: 
they  are  only  a  part  of  the  spiritual  house,  of 
which  he  is  the  great  Builder,  Proprietor,  and 
Ruler:  and  his  new  creation  of  the  church  as 
really  proclaims  "his  eternal  power  and  God- 
head," as  his  formation  and  upholding  of  the 
universe.  As  therefore  they  are  most  absurd, 
who  allow  "every  house  to  be  builded  of  some 
man,"andyetatheistically  ascribe  the  glorious 
creation  around  them  to  chance  or  necessity; 
so  they  reason  little,  if  at  all  better,  who  allow 
"Christ  to  be  the  Author  of  life,  holiness,  wis- 
dom, strength,  and  salvation,  to  the  multitudes 
of  his  people,  and  yet  deny  his  real  Deity." 
All  prophets  and  apostles  acted  as  servants  "in 
the  house"  of  another,  to  bear  testimony  to 
Christ,  and  to  honor  him;  but  he  appeared,  to 
direct  and  govern  all  things,  with  unlimited 
sovereignty,  as  "a  Son  over  his  own  house," 
May  we  then  belong  to  his  spiritual  building; 
and  manifest  that  we  do  so,  by  "holding  fast 
our  confidence,  and  the  rejoicing  of  our  hope" 
in  Christ,  steadfast,  through  all  trials,  ^ven  to 
the  end!  {Notes,  Eph.  2:19—22.  1  Pel.  2: 
4 — 6.) 

V.  7—19. 

Alas!  what  numbers  of  professed  Christians 
are  as  far  from  the  power  of  true  religion,  as 
the  Israelites  were  in  the  days  of  Moses,  or  the 
Jews  m  those  of  St.  Paul!     The  Holy  Spirit 


^l:2^l'f^.  J^^  I  '  ™''«-^;2'-?3,26,27.    24:48- 


Prov.  14:16.  28:14.  jcr.  32r40. 

Rom.  11:20.  1  Cor.  10:12. 
b  9.    Num.  14:34.     I  Sam.  2:30. 

Rom.  3:3,4.  2  Tim.  2:13. 
t  3—5 See  en  3:11. 


51.     25:1—3.     Luke  12:45,46, 
13:25—30.    Rom.  3:23.  1  Cor, 
9:26,27. 
e  Acu  3:26.  13:46.     Gal.  3:8   4 


therefore  still  says  to  them:  "To-day  if  ye  Avill 
hear  the  voice  of  God,"  and  "submit  to  his 
righteousness,  and  authority,  do  not  harden 
your  hearts." — While  sinners  are  procrastinat- 
ing, God  may  be  about  to  say,  "This  night 
shall  your  souls  be  required  of  you."  (Notes, 
Luke  I'i :1b— 21.  13:22—30.)  Howinfatua- 
ted  then  must  they  be,  to  close  their  eyes  and 
harden  their  hearts  against  conviction,  to  run 
into  dissipation  and  worldly  lusts,  to  yield  to 
sloth,  and  to  make  delays,  in  such  a  perilous 
situation!  (Note,  Prov.  6:1 — 5.)  Thus,  like 
the  ancient  rebels  in  Israel,  vast  numbers  pro- 
voke and  tempt  God,  till,  being  grieved  by 
their  obstinacy,  and  their  carnal  enmity  to  him 
and  his  ways,  "he  swears  in  his  wrath  that 
they  shall  never  enter  into  his  rest."  Let  then 
such  triflers  and  loiterers,  on  the  brink  of  the 
bottomless  pit,  look  well  to  themselves;  for 
evil  is  before  them.  Let  them  remember  that 
their  unbelief  springs  from  the  wickedness  of 
their  hearts:  for  they  must  be  conscious  that 
their  excuses,  their  delays,  and  even  their  ob- 
jections to  doctrines  and  preachers,  arise  from 
covetousness,  or  sensuality;  from  pride,  the 
love  of  the  world,  and  an  aversion  to  the  life  of 
faith  and  holiness. — We  all,  however,  have 
need  to  exhort  one  another  daily,  or  while  the 
day  of  life  and  grace  continues,  lest  sin  should 
first  deceive,  and  then  harden  us;  till  negligen- 
ces and  offences,  in  lighter  things,  terminate  in 
more  daring  crimes,  or  open  apostacy. — The 
happiness  of  being  "partakers  of  Christ,"  as 
our  complete  Salvation  and  eternal  Portion, 
and  the  fear  of  God's  wrath  and  eternal  misery, 
combine  to  put  us  upon  our  guard  against  hy- 
pocrisy and  apostacy,  and  to  excite  us  to  per- 
severe in  the  life  of  obedient  faith.  Let  us 
then  beware  of  trusting  to  outward  privileges 
or  profession;  remembering  that  unbelief  and 
disobedience  will  exclude  men  from  God's 
promised  rest,  and  that  nothing  else  can  do  it: 
and  let  us  pray  to  be  numbered  with  that  rem- 
nant of  believers,  who  will  enter  heaven,  when 
all  others  shall  be  refused  admission  "because 
of  their  unbelief." 

CHAP.   IV. 

An  admonition  to  humble  fear,  and  against  unlielicf,  1,2.  The  certain- 
ty and  excellency  of  the  heavenly  lest,  as  typified  by  that  of  the  san- 
bath,  and  of  Canaan,  3—11.  The  energy  of  the  woid  of  God,  the 
omniscience  of  our  Judge,  and  the  coiniiassion  of  our  great  High 
Priest,  used  as  motives  to  sleadfaslDcss,  and  earnestness  in  coming  to 
the  throne  of  grace,  12 — 16. 

ET  "  us  therefore  fear,  lest,  ^  a  prom- 
ise being  left  us  of  entering  into  *  his 
rest,  ^  any  of  you  should  seem  to  come  short 
of  it. 

2  For  ^  unto  us  was  the  gospel  preach- 
ed, as  well  as  unto  them:  but  *  the  word 
preached  '"did  not  profit  them,  f  not  being 
s  mixed  with  faith  in  them  that  heard  it. 

JS'ote. — The  awful  justice  of  Jehovah  to- 
wards his  ancient  people,  when  they  "believed 
not,"  (Note,  3:14-19.)  called  emphatically 
on  their  descendants  "to  fear,"  with  a  humble 
and  jealous  distrust  of  their  own  hearts,  a  dili- 


L 


13.  1  Pet.  1:12. 
*  Gt.  the  word  oj" hearing,  Rom. 

10:16,17.  marg. 
f  H.m.  2:25.      1    Cor.    13:3.     1 

Tim.  i:o. 


t  Or,  because  they  were  i.ot  unit- 
ed by  faith  to. 

g  6.  3:12,18,19.  11:6.  1  Thej.  1: 
5.  2:13.  2  Thes.  2:12,13.  Jam. 
1:21. 


546] 


A.  D.  65. 


CHAPTER  IV. 


A.  D.  65. 


gent  self-examining  attention  to  every  means  of 
grace,  and  a  careful  watchfulness  against  temp- 
tation, lest  they  should  fall  under  a  still  more 
terrible  condemnation.  "A  promise"  indeed  of 
"entering  into  rest,"  under  the  Messiah  and  in 
heaven,  had  been  left  them  in  the  scriptures,  as 
a  legacy  from  their  believing  progenitors,  for 
whose  sake  they  had  been  thus  favored;  and 
they  were  earnestly  invited,  by  the  preaching 
of  the  gospel,  to  partake  of  that  promised  ben- 
efit: but  it  behoved  them  to  fear,  "lest  any  of 
them  should  appear  to  come  short  of  it,"  and 
so  be  excluded  from  heaven,  as  their  fathers 
had  been  from  Canaan.  Nay,  they  ought  to 
fear,  lest  they  should  seem  to  themselves,  or  to 
others,  to  be  in  danger  of  doing  this,  either 
during  their  lives,  or  when  death  approached; 
and  tins  must  be  the  case,  if  they  rejected  or 
renounced  the  gospel;  and  would  probably  be 
so,  if  they  grew  remiss  or  wavering  in  the  pro- 
fession of  it.  "The  glad  tidings,"  of  entering 
into  this  rest,  had  been  preached  to  them,  even 
as  they  had  more  obscurely  been  declared  to 
their  fathers;  whose  unbelief  and  consequent 
disobedience  had  excluded  them  from  Canaan, 
and  from  that  better  "rest"  of  heaven  typified 
by  it.  For  the  "word  of  hearing  had  not  prof- 
ited them,"  "not  being  mixed  with  faith,"  or 
joined  by  the  faith  "of  those  who  heard  it." 
The  ancient  Israelites  were  destitute  of  faith, 
by  which  they  might  receive  tlie  word  spoken 
by  Moses  into  their  hearts,  for  the  appropria-: 
tion  of  the  benefit,  so  as  to  render  it  a  princi- 
ple of  obedience:  and,  in  like  manner,  the  clear- 
er revelation  of  the  gospel  would  be  unprofi- 
table to  the  Hebrews;  unless  they  had  faith  in 
it,  and  thus  received  it  in  a  dependent  and  obe- 
dient manner.  Of  all  that  vast  multitude, 
which  fell  in  the  wilderness,  not  one  came  short 
of  Canaan,  by  the  power  of  any  enemy;  or 
because  of  his  past  sins,  or  present  weakness; 
or  for  any  other  cause,  except  the  want  of  true 
faith:  and  none  who  iiear  the  gospel  are  ex- 
cluded from  heaven,  on  any  account  whatever, 
except  through  unbelief  'He  proves  ...  that 
'the  promise  to  give  Abraham  and  his  Seed  the 
'land  of  Canaan,  for  an  everlasting  possession, 
'was  really  a  promise  to  give  believers,  of  all 
'nations,  the  everlasting  possession  of  the  heav- 
•enly  country,  of  which  Canaan  was  the  em- 
'blem:  and  that  the  oath  which  excluded  the 
'rebellious  Israelites  in  the  wilderness  from 
'Canaan,  likewise  excluded  from  the  lieavenly 
'country  all  that  continue  in  their  sins.  So  that, 
'in  this  ancient  oracle,  a  future  state,  with  its 
'rewards  and  punishments,  was  actually  made 
'known  to  the  Jews.'     Macknight. 

Rest.  (1)  KuTanavaiv.  3,5,10,11.  3:11,18. 
Acts7:49.  Kaiannvm,  4,S,\0.  Acts  14:18.— 
Gen.  2:2.  Sept.  'Cessation  from  labor  or  dis- 
'quietude,  with  satisfaction  and  complacency  in 
'that  cessation,  and  the  event  of  the  labor.' — 
Come  short.]  YgeotjXFi'at.  Matt.  19:20.  Bom. 
3:23.  2  Cor.  11:5.  From  vgegog,  last.  'To 
'come  last  and  lose  the  race.' — Unto  us  was  the 


h  6,10,11.     3;14.     Is.  28:12.  Jer. 

6:16.    MaU.  11:28,29.    Roin.  5: 

1,2. 
i  Sec  on5:ti.—Vt.95.\\. 
k  Gen.  1:S1.    Ex.  20:11. 
\   a26.     Matt.  13:35.     Eph.  1:4. 

1  Pet.  1.20. 
DJ  See  on  2:6. 
n  Gen.  2:1,2.     Ex.  31:17. 
0  3.     3:11. 
p  9.     1  Cor.  7:29. 


q  Num.  14:12,31.  U.  65:15. 
Matt.  21:43.  22:9,10.  Luke  14: 
21—24.     Acts  13:46,47.  28:28. 

r  2.     Gal.  3:8. 

*  Or,  the  gospel  wasjirst,  ii.c. 

s  See  on  3:18,19. 

t  3:7,8.  2  Sam.  23:1,2.  Matt. 
22:43.  Mark  12:36.  Luke  20: 
42.     Acts  2:2P— 31.     28:25. 

u  3:7,15.      Ps.  95:7. 

X  1  Kings  6:1.      Acts  13:20—23. 


gospel  preached.  (2)  Ea/nev  Bvi^yyeXKr/itsvoi.  6. 
"We  have  been  addressed  with  glad  tidings, 
even  as  they." — The  word  preached.]  'Okoyog 
iijc  ny.ntjg.  iJom.  10:16,17.  Gal.  ^M. —Being 
mixed.]   ^vyyex^o/jevo;.   1   Cor.  12:24. 

3  For  ''  we  which  have  believed  do  enter 
into  rest;  as  he  said,  'As  I  have  sworn  in 
my  wrath.  If  they  shall  enter  into  my  rest: 
although  ''  the  works  were  finished  '  from 
the  foundation  of  the  world. 

4  For  he  spake  ""  in  a  certain  place  of 
the  seventh  day  on  this  wise,  And  "  God 
did  rest  the  seventh  day  from  all  his  works. 

5  And  in  this  place  again,  "  If  they  shall 
enter  into  my  rest. 

6  Seeing  therefore,  p  it  remaineth  that 
••  some  must  enter  therein,  and  ^  they  to 
whom  *  it  was  first  preached,  ^  entered  not 
in  because  of  unbelief: 

7  Again,  he  limiteth  a  certain  day,  *  say- 
ing in  David,  "  To-day,  "  after  so  long  a 
time:  as  it  is  said,  To-day,  if  ye  will  hear 
his  v^oice,  harden  not  your  hearts. 

8  For  if  f  Jesus  ^  had  given  them  rest, 
then  would  he  not  afterward  have  spoken 
of  another  day. 

9  There  ^  remaineth,  therefore,  a  :j:  rest 
to  *  the  people  of  God. 

10  For  **  he  that  is  entered  into  bis  rest, 
he  also  "  hath  ceased  from  his  own  vvorksj 
^  as  God  did  from  his. 

11  *"  Let  us  labor  therefore  to  enter  into 
that  rest,  ^  lest  any  man  fall  after  the  same 

example   of    §    unbelief.        [Practical  observations.] 

Note. — The  apostle  laid  it  down  as  a  princi- 
ple, that  "those  who  believe,"  and  they  only, 
"enter  into  rest,"  even  that  rest  which  was  es- 
pecially intended.  They  have  the  title  to  that 
inheritance,  and  earne.sts  of  it,  in  peace  with 
God  and  confidence  in  him,  delight  in  his  love 
and  service,  hope  and  joy  through  the  power 
of  the  Holy  Spirit,  and  a  full  jiersuasion  that 
happiness  can  only  be  found  in  the  favor  and 
salvation  of  the  Lord  Jesus.  {Notes,  Ps.  116: 
7.  Jer.  6:16,17.  Matt.  11:28—30.  Rom.  5:1 
— 5.)  It  was  evident  that  more  than  'the  rest 
of  Canaan'  was  meant,  in  the  scriptures  to 
which  he  referred;  as  God  had  said,  "if  they 
shall  enter  into  my  rest,"  with  allusion  to  the 
sabbath;  though,  the  works  of  creation  frcim 
which  he  ceased,  and  in  which  he  rested  with 
infinite  satisfaction,  as  being  "very  good,"  had 
been  "finished  from  the  foundation  of  the 
world;"  above  two  thousand  five  hundred  years 
before  he  spake  thus  of  the  unbelieving  Israel- 
ites: for  it  was  thus  written  in  a  passage  of 
scrii)ture  well  known  to  the  Hebrews,  concern- 
ing   the    original    institution   of   the  sabbath. 


~Ste  I 


Acts 


t  That  Is,  Joshua. 

7:45. 
y  11:13—15.  Detit.  12:9.    25:19. 

Josh.  1:15.  22:4.  23:1.   Ps.  78: 

55.     105:44. 
I  1.3.  3:11.  Is.  11:10.     57:2.  60: 

19,20.     Rev.  7:14— 17.      21:4. 
{  Or,  keeping  of  a  tabhittk. 
a  11:25.      Ps.  47:9.     Matt.  1:21. 

Tit.  2:14.     1  PrU2:10. 


b  1:3.  10:12.  Rev.  14:13. 

c  ,fohn  19:30.  1  Pet.  4:1,2. 

<J  See  on  3,4. 

e  1.  6:11.  Matt.  7:13.  11:12,28 
—30.  Luke  13-24.  16:16.  .John 
6:27.  Phil.  2:12.  2  Pet.  1:10,11. 

f  Sec  on  3:12,18,19. 

§  Or,  disobedience.  Arts  26:19. 
Rom.  11:30—32.  Eph.  2:2.  x 
6.  Col.  3:6.  Tit.  1:J6.  3:3.  Gr. 


[547 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


(Notes,   Gen.  2:1,2.  Ex.  20:11.   31:13—17.) 
And  yet  God  said  so  many  ages  after,  that  they 
■'should  not  enter  into  his  rest."  {Note,  Num. 
14:27—30.)     This   implied   that   the  rest   of 
Israel,  in  Canaan,  was  a  type  of  a  more  spiri- 
tual and  sacred  rest,  satisfaction,  and   felicity, 
in  him  and  his  glory,  (in  some  degree  resem- 
bling his  own  complacency  in  the  perfect  work 
of  creation,)  which  would  be  conferred  on  his 
believing  people.     The  exclusion  of  the  genera- 
tion from  Canaan,  to  whom  that  rest  was  first 
preached,  or  proposed  as  glad  tidings,  implied 
that  it  remained  for  some  others  to  enter  in, 
which  their  posterity  accordingly  did;  and  the 
language  denoted,  that,  while,  through  unbe- 
lief, numbers  came  short  of  the  better  rest  of 
heaven,  yet,  it  was  purposed  that  some  should 
enter  into  it  by  faith.  In  confirmation  of  which, 
another  day  was  limited,  "by  the  Holy  Spirit 
in  David,"  many  ages  afterwards,  during  which 
believers  would  "enter  into  rest,"  but  after 
which  unbelievers  would  be  irrevocably  exclud- 
ed. {Note,  3:7—13.)  This  was  addressed   to 
those,  who  v/ere  actually  in  possession  of  the 
promised  land,  and  at  the  height  of  their  pros- 
perity as  a  nation;  it  therefore  evidently  relat- 
ed to  another  and  better  rest  than  that  of  Ca- 
naan; from  which  unbelief  would  exclude  even 
the   inhabitants   of  that    good  land.      For  if 
"Jesus,"   (or   Joshua,  as  it  would  have  beeni 
better  rendered,  to  prevent  mistake   and  ambi-' 
j2[uity,)  had  given  Israel  the  true  rest  intended! 
for  believers;  God  would  not  so  long  after  have 
spoken  "of  another  day."     Joshua  had  indeed! 
given  Israel  rest,  from  the  fatigues  and  wander-; 
ings  of  the  desert,  and  from  the  hardships  and 
perils  of  war,  by  their  settlement  in  Canaan; 
{Note,  Josh. '23 -A.)  yet  there  evidently  "remain- 
ed for  the  people  of  God"  another  and  better  rest, 
even  the  keeping  of  a  perpetual  and  most  bless- 
ed sabbath;  for  the  word  is  changed,  to  express 
the  idea  the  more  strongly.    This  was  reserved 
for  them  in  heaven,  where  they  have  done  with 
sin.  temptation,  pain,  conflict,  fear,  death,  labor, 
and  disappointment;   and  enjoy  uninterrupted, 
unalloyed,  ineffable,  and  eternal  delight,  in  God 
and  his  holy  worship  and  service. — This  i)oint 
the  apostle  argued  from  the  Old  Testament  so 
carefully,  because  the  Sadducees  entirely  deni- 
ed, that  any  better  recompense  than  temporal 
prosperity  was  to  be  expected;  and  the  Jews 
in  general  were  prone  to  overlook  the  spiritual 
blessings  proposed  to  them,  in  the  promises 
made   to    their   fathers,   and   to   confine  their 
thoughts  wholly  to  the  temporal  sanctions  of 
the   national    covenant,    made   with   them   at 
mount  Sinai.    {Note,  Ex.  19:1.) — The  sacred 
writer  therefore  added,  that  "he  who  had  en- 
tered into  his  rest,"  had  ceased  from  his  own 
works,  in  which  he  had  previously  been  occu- 
pied; even  as  God  ceased  from  creating,  when 
he  rested  on  the  sabbath  day.— Thus  Jesus, 
the  Messiah,  had  finished  his  work  on  earth, 
and  had  entered  into  his  rest  in  heaven,  as  "the 
u    ^•'^u"®''"  "^  ^"'^  people:  thus  the  souls  of 
the  righteous  have  ceased  from  their  self-deny- 
ing labors,  and  are  enjoying  their  gracious  rec- 
ompense: and  thus  the  believer,  when  brought 


g  13:7.  Luke  8:11.  Acts  4:31.  2 
Cor.  2:17.  4:2.  Rev.  20:4. 

h  P».  110:2.  119:130.  Ec.  12:11. 
Is.  55:11.  Jer.  23:29.  Rom.  1: 
16.  1  Cor.  1:24.  2 Cor.  10:4,5. 
lTbes.2:l3.  Jam.  1:13.  1  Pet. 


5481 


1:23.— John  6:51.  1  ret.2:4,5. 
Gr.  ' 

>  Vs.  45:3.  149:6.  Prov.  5:4.  Is. 
11:4.  49:2.  Act:  2:37.  5:33. 
tph.  6:17.    Ret.    1:16.     19:15, 


to  rest  in  the  mercy  and  love  of  God,  through 
Jesus  Christ,  ceases  from  all  his  allowed  WDrks 
of  sin  and  folly,  as  well  as  from  his  vain  en- 
deavors to  "establish  his  own  righteousness," 
or  to  eflfect  his  own  happiness. — As  such  bless- 
ings, therefore,  were  most  certainly  attainable 
by  those  who  diligently  sought  them;  and  aa 
the  promised  rest  would  so  abundantly  repay 
all  their  previous  hardships  and  conflicts;  it 
behoved  them  "to  labor"  in  the  use  of  all  ap- 
pointed means,  and  in  the  persevering  atten- 
dance on  every  duty,  "to  enter  into  this  rest," 
and  to  obtain  the  assurance  and  earnest  of  it; 
fearing,  lest  any  one  of  them  should  fall  under 
condemnation,  "after  the  same  example  of  un- 
belief," by  which  their  ancestors  had  been  ex- 
cluded from  Canaan.  The  application,  by  the 
singular  pronoun,  is  rendered  a  warning  to  each 
individual. — The  apostle's  reasoning,  from  the 
Old  Testament,  concerning  another  rest,  en- 
tirely distinct  from  the  rest  in  Canaan;  even 
"the  keeping  of  a  sabbath  reserved  for  the 
people  of  God,"  which  unbelievers  even  in 
Canaan  came  short  of,  is  conclusive  against  all 
those  moderns,  who  labor  to  prove,  that  the 
doctrine  of  a  future  state  of  righteous  retribu- 
tion was  no  part  of  the  religion  of  Israel,  as 
well  as  against  the  ancient  Sadducees.  The 
proof  of  this  doctrine,  from  comparing  two  pas- 
sages in  the  books  of  Moses,  with  one  in  the 
Psalms,  is  as  clear  and  conclusive,  as  our 
Lord's  proof  of  the  resurrection,  by  what  Je- 
Ihovah  said  to  Moses  from  the  bush:  {Note, 
\Matt.  22:22-  33.)  and  probably  the  apostle 
I  knew  the  Pharisees  in  general  would  have 
'allowed,  that  all  who  rejected  it  "erred,  not 
j  knowing  the  scriptures." 

A  rest.  (9)  "A  keeping  of  a  sabbath."  Marg. 
^Safyliajiauoz.  Here  Only,  ^'affijait^w,  £x.  16: 
[30.  Sept. — Let  us  labor.  (11)  STtsSaoixtnEv. 
\Eph.  A.3.  2PeM:10,l5.  3:14.  Unsdr^, 'iPe\. 
j  1 :5.  It  implies  the  idea  of  study  and  contri- 
vance, as  well  as  that  of  labor. —  Unbelief. '\ 
Aneii^eiug.  See  on  3:18.  'The  want  of  the 
'obedience  of  faith.'  Leigh. 

12  For  ^  the  word  of  God  ^is  quick, 
and  powerful,  and  '  sharper  than  any  two- 
edged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,  and  of  the  joints 
and  marrow,  ^  and  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart. 

13  Neither  'is  there  any  creature  that  is 
not  manifest  in  his  sight:  but  all  things  are 
""  naked  and  opened  unto  the  eyes  of  him 
°  with  whom  we  have  to  do. 

Note. — It  has  been  greatly  controverted, 
whether  the  Holy  scriptures,  or  the  personal 
"Word  of  God,"  bespoken  of  in  these  verses: 
but  St.  Paul  never  calls  our  Lord  by  that  title; 
and  it  appears  to  me,  that  the  apostle  meant 
the  written  word;  and  that  he  made  a  gradual 
transition  from  the  word  spoken,  to  him  who 
spake  it, — The  Hebrews  should  not  be  surpris- 
ed, to  find  such  deep  and  interesting  truths 
couched  under  the  typical  events  of  their  his- 


k  1  Cor.  14:24,25.  Eph.  5:13. 

1  1  Sam.  16:7.  1  Chr.  23:9.  2 
Chr.  6:30.  Ps.  7:9.  33:14,15. 
44:21.  139:11,12.  Prov.  15:3, 
11.  Jer.  17:10.  23:24.  John  2: 
24,2f,  21:17.   1  Cor.  4:5.  Kev. 


2:23. 

m    Joh26:6.  34:21.  38:17. 

n  Ec.  12:14.  Matt.  7:21,22.  25: 
31,32.  John  5:22—29.  Acl» 
17:31.  Rom.  2:16.  14:9—12.2 
Cor.  5:10.  Ilev.  20:11— 16. 


A.  D.  65. 


CHAPTER  IV. 


A.  D.  65. 


tory,  or  contained  in  other  parts  of  their  scrip- 
tures; for  these  were  "the  word  of  God."  This 
is  no  Hfeiess,  feeble,  or  formal  instruction,  like 
the  traditions  and  gflosses  of  the  scribes:  but  it 
is  "quick  and  powerful,"  a  "living,"  active, 
energetic  word:  suited  to  be  the  instrument  of 
the  Holy  Spirit,  in  "quickening  those  who  are 
dead  in  sin,"  and  in  awakening,  convincing, 
and  alarming  the  most  careless  and  insensible 
of  mankind.  (iVoie,  Je>-.  23:28,29.)  It  is  even 
"sharper  than  any  two-edged  sword,"  which 
would  cut  each  way:  for  it  can  pierce  the  heart 
and  conscience,  like  the  irresistible  lightning; 
forcing  convictions  and  alarms  upon  the  most 
haughty  and  obstinate;  showing  men  their  past 
and  present  sins,  in  all  their  odiousness,  num- 
berless multitude,  and  manifold  aggravations; 
detecting  the  unsuspected  pride,  enmity,  rebel- 
lion, ingratitude,  and  other  evils  of  the  heart; 
distinguishing  men's  characters  with  the  clear- 
est evidence,  and  exposing  the  base  motives  of 
their  most  specious  actions.  Thus,  by  exhibit- 
ing the  glory  of  the  divine  perfections,  men's 
relations  and  obligations  to  the  great  Creator; 
the  spirituality,  extent,  excellency,  and  sanc- 
tion of  the  law;  the  evil  and  desert  of  sin,  and 
the  depravity  of  the  human  heart,  in  a  variety 
of  ways,  and  a  multiplicity  of  experiments;  it 
forces  conviction  of  guilt  and  danger  upon  the 
sinner,  and  compels  him,  as  it  were,  to  condemn 
himself  and  seek  deliverance:  nor  can  any 
kind  of  delusion  or  hypocrisy  stand  before  its 
penetrating  energy,  when  experimentally  and 
fully  preached,  and  applied  to  the  hearts  of  men 
according  to  their  various  characters.  It  is,  as 
it  were,  a  sword,  which  can  pierce  so  deep,  and 
cut  so  keenly,  as  to  divide  between  "soul  and 
spirit;"  and  to  penetrate  the  joints  and  mar- 
row, which  no  other  sword  can  reach:  being, 
in  plain  language,  a  "discerner"  of  men's  most 
secret  thoughts  and  intentions;  so  that  it  often 
shows  them  their  most  hidden  purposes,  and 
makes  them  afraid  of  being  openly  named  and 
exposed;  as  if  the  preacher  knew  their  hearts, 
far  better  than  they  did  themselves,  and  had  a 
register  before  him  even  of  those  sins  which 
thev  have  forgotten.  (Marg.Ref.  i,  k. — Notes, 
Matt.  7 -.28, 19.  John  8:3—11.  1  Cor.  14:20, 
25.  2  Cor.  4:1,2.  10:1—6.)  Thus  "the  word 
of  God,"  is  "the  sword  of  the  Spirit,"  in  the 
hands  of  Christ,  as  well  as  in  the  hands  of  his 
people.  (Notes,  Is.  II  :<2— 5.  Rev.  1:12—20. 
2:14 — 16.)  For  the  Lord  himself  is  the  Speak- 
er, when  his  own  word  is  properly  declared  and 
applied:  he  discerns,  and  by  his  word  detects, 
the  "thoughts  and  intents  of  the  heart;"  nor 
"is  there  any  creature,"  who  is  not  wholly 
manifest  in  every  respect  in  his  sight;  before 
whom  "all  things  are  naked,"  as  stripped  of  all 
disguise;  "and  opened,"  being  fully  understood 
by  him  "with  whom  we  have  to  do,"  as  with 
our  Lawgiver  and  Judge,  and  to  whom  we 
must  at  length  render  an  account  of  all  our  con- 
duct, and  of  all  our  most  secret  thoughts,  mo- 
tives, and  intentions. — The  expressions  "naked 
and  opened,"  are  supposed  to  refer  to  the  sac- 
rifices, which  were  flayed,  and  opened,  and 
cleft  down  the  chine;  and  then  every  part  of 


o  See  on2:t7.  3:1.-5:5,6. 

p  1:3.  6:20.  7:25.26.     8:1.    9:12, 

24.  10:12.    12:2.    Mark  16:19. 

tuke  24:51.    Ads   1:11.    3:21. 

Rom.  8:54. 
^  Seem  1:2,8. —Mark  1:1. 


r  5«    on  2:1.  3:6,14. 

•  5:2.   Ex.  2!?:9.  II.  53:4,.5.  Malt. 

fi:l6,l7.    12:20.   Phil.  2:7,8. 
(  See  t>n2:17,18.— Luke  4:2.  22: 

28. 


the  body  and  of  the  intestines  which  were  be 
fore  concealed,  were  exposed  to  the  exact  in 
spection  of  the  priest. 

Quick.  (12)  Ztnv,  living. — Soul  and  spirit.] 
Ufvx'ji  je  xut  nrev/^tuToc.  1  Thes.  b:'23. — Dis- 
cerner.] KQnutog.  Here  only.  A  critic,  an 
exact  examiner  and  judge. — Opened.  (13)  Ts- 
TQ(t/tjhauey(t.  Here  only.  From  tiju/ijkop, 
the  neck.  'Cleft  asunder  through  the  back- 
bone; anatomized.'  Leigh. 

1 4  Seeing  then  that  we  have  "  a  great 
High  Priest,  i'  that  is  passed  into  the  heav- 
ens, ^  Jesus  the  Son  of  God,  '  let  us  hold 
fast  our  profession. 

15  For  '  we  have  not  an  High  Priest 
which  cannot  be  touched  with  the  feeling 
of  our  infirmities;  but  was  in  all  points 
*  tempted  like  as  we  are,  "  yet  without  sin. 

16  Let  us  therefore  "come  boldly  unto 
y  the  throne  of  grace,  that  we  may  ^  obtain 
mercy,  and  find  grace  to  help  in  time  of 
need. 

Note. — As  conviction  and  condemnation  must 
be  inevitable  to  sinners,  before  an  omniscient 
Judge,  whose  "living  and  powerful  word" 
forces  men  even  here  to  condemn  themselves; 
(Note,  1  John  3:18 — 24.)  it  was  the  more  need- 
ful for  the  Hebrews  to  regard  the  "great  High 
Priest,"  whom  he  was  recommending  to  them, 
"even  Jesus  the  Son  of  God."  For  he,  having 
appeared  in  human  nature,  as  in  the  court  of 
the  sanctuary,  to  offer  his  atoning  sacrifice;  had 
passed  "into  the  heavens,"  the  immediate  pres- 
ence of  the  Father;  as  the  high  priest  passed 
through  the  first  sanctuary  into  the  holiest  of 
all,  to  sprinkle  the  blood,  and  burn  the  incense, 
on  the  great  day  of  expiation,  (Notes,  Lev. 
16:11—22.)  It  also  behoved  them  to  hold  fast 
"the  profession"  of  the  gospel,  and  that  con- 
fession of  faith  in  Christ,  which  they  had  made 
when  baptized,  amidst  all  possible  dangers  and 
persecutions.  (Notes,  1  Pet.  3:21,22.)  For 
"they  had  not  a  High  Priest,"  who  disregarded, 
or  could  not  sympathize  with  them  in  their 
pains  and  sufferings  for  his  sake;  or  who  would 
make  no  allowance  for  their  infirmities,  or  re- 
fuse assistance  in  their  temptations.  But  they 
had  One,  who,  to  procure  their  pardon  and  sal- 
vation, had  voluntarily  submitted  to  be  tried 
and  "tempted,"  even  as  they  were;  as  far  as 
he  could  be,  without  a  sinful  nature,  or  the 
least  sin  in  his  life:  and  this  exemption  wa8 
needful,  in  order  that  he  might  be  their  Sacri- 
fice and  their  Advocate.  (Notes,  2:16—18.  7: 
23 — is.)  As,  therefore,  there  was  a  mercy- 
seat  above  the  ark  of  the  covenant,  in  the  most 
holy  place,  before  which  the  high  priest  once  a 
year  appeared  in  behalf  of  the  people,  and  over 
which  the  glory  of  God  was  displayed,  as  pro- 
pitious to  them;  even  so  God  the  Father  was, 
as  it  were,  placed  on  "a  throne  of  grace,"  "a 
mercy-seat,"  in  the  heavenly  sanctuary,  before 
which  Jesus  appeared  as  "the  High  Priest"  of 
his  people,  through  whom  God  waited  to  receive 
petitions,  to  grant  pardons,  and  to  communi- 


u  7:26.    Is.  53:9.    John  8:46.    2  I 
Cor.  5:21.  I  PeL  2:22.  1  John 
3:5.  I 

X  10:19—23.    13:6.  Rom.  8:15— 
17.  Epb.  2:18.  3:12.  | 


y  9:5.    Ex.  25:17—22.    Lev.  Hi: 

2.  1  Chr.  20:11. 
Z  11.27:11.     55:6,7.    Malt.   7:7— 

11.  2Cor.  12:8— 10.     Phil.  4:6, 

7.   1  Pel.  2: 10. 


[549 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


cate  blessings,  to  all  who  applied  for  them,  m 
humble  faith  and  by  fervent  prayer.  {Notes, 
Ex.  25:10-22.  Lev.  16:2—4,20—22.)  Let 
then  every  one  of  them,  before  they  should  be 
summoned  to  the  throne  of  judgment,  come 
with  humble  confidence  in  Christ,  and  in  the 
love  of  the  Father  through  him,  to  supplicate 
forgiveness  and  mercy  at  the  throne  of  grace; 
and  to  ask  lor  seasonable  and  sufficient  grace, 
to  support,  comfort,  strengthen,  and  sanctify 
them,  as  their  temptations,  trials,  and  services 
required;  not  fearing  a  refusal,  but  boldly  and 
freely,  yet  with  reverence  and  lowliness,  enlarg- 
ing and  multiplying  their  requests;  being  fully 
assured  of  their  heavenly  Father's  readiness  to 
do  for  them  even  "more  than  they  could  ask 
or  think."  (Notes,   10:19-22.    2  Cor.   12:7— 

10.  Eph.  3:20,21.) 

Let  us  hold  fast  our  profession.   (14)  7vo«- 

jMUSv    ii]g   6uokoytu<:. KQureut,  Mark    7:3. 

JlctsS:\\.   <iThes.  <tl:\'D.    i?fw.  2:14,15,25.  3: 

11.  "O^toloym,  S:\.  10:23. —  Touched  with  the 
feelins;  of,  &c.  (15)  2:viJ7iuifrja(xi.  10:34.— 
Sympathize.^  ^vftnai^ti;,  1  Pet.  3:9.— To 
help  in  time  of  need.  (16)  Ei;  evxuioov  ^otj- 
■0-Biav.  See  on  2  Tim.  4:2. 

PRACTICAL   OBSERVATIONS. 
V.  1—11. 

Blessed  be  God,  that  "the  gospel  is  preached 
to  us,"  even  as  to  the  primitive  Christians,  and 
far  more  clearly  than  to  Israel  of  old.     "Ex- 
ceedingly great  and    precious   promises"    are 
"given  to  us,"  of  entering  into  "the  heavenly  | 
rest:"  yet  we  should  "rejoice  with  trembling" 
in  our  outward   advantages;    lest   any   of  us 
should  be  found  at  last  to  come  short  of  the 
blessing,    and    to   sink    under    proportionably 
deeper  condemnation,  through  unbelief.     Nay, 
it  is  a  verydreadfnl  consequence  of  a  wavering 
profession,  or  an  inconsistent  or  negligent  con- 
duct, that  it  often  causes  men  to  "seem  to  come 
short,"  even   when    they  are   launching    into 
eternity:  they  leave  the  world  in  gloomy  doubt, 
and  their  survivors  in  distressing  uncertainty, 
whether  they  are  gone  to  heaven  or  to  hell. 
Let  us  then  "give  diligence,  that  we  may  have 
an  abundant  entrance  ministered  to  us  into  the 
everlasting  kingdom  of  our  Lord."     (Note,  2 
Pet.  1:10,11.) — Under  every  dispensation,  God 
has  declared  man's  rest  to  be  in  him,  and  in 
his  love,  as  the  only  suitable  and  sufficient  hap- 
piness of  the  soul;  and  faith   in  his  promises, 
through  his  Son,  as  the  only  way  of  "entering 
into  that  rest."     His  rich  mercy,  the  plenteous 
redemption  of  Christ,  and  the  word  of  the  gos- 
pel, will  not  profit  those,  who  do  not  unite  faith 
"with  his  gracious  proposals;    for    many   have 
heard  and  professed  the  truth,  who  are  even 
now  finally  excluded  from  the  promised   "rest 
because  of  unbelief;"  their  state  is  determined, 
and  all  their  sabbaths  and  ordinances  have  only 
served  to  increase  their  condemnation.     Many 
thousands  join  them  every  day,  to  whom,  could 
we  address  them,  we  could  only  say,  'Had  you 
attended  yesterday,  it  might  have  been  well; 
but  now  It  is  forever  too  late.'     To  survivors, 
however,  we  may  still  say,  "To-day,  if  ye  will 
hear  his  voice;"  and  the  present  is  "an  accept- 
ed time,  and  a  day  of  salvation."  (Note,  2  Cor. 
6:1,2.)     Many,  also,  are  continually  entering 
into  the  earnest  and  beginning  of  this  rest  hy 
faith;  and  others  into  the  full  possession  of  it, 
«JOU  J 


by  dying  in  the  Lord.  Then  they  have  done  with 
all  their  sorrows,  sins,  and  temptations;  and 
their  groans  and  tears  are  exchanged  for  unal- 
loyed and  perfect  serenity  and  satisfaction.  Let 
sinners  then  "labor  to  enter  into  this  rest," 
"lest  they  should  fall  after  the  example"  of  an- 
cient unbelievers,  and  perish  with  heaven  be- 
fore their  eyes:  let  believers  abide  in  Christ  by 
faith  and  obedience,  and  learn  to  delight  in  his 
holy  day  and  sacred  ordinances,  as  earnests  of 
their  expected  eternal  sabbath,  and  prepara- 
tions for  it:  let  them  bear  up  under  fatigues 
and  hardships,  in  the  prospect  of  heavenly  rest; 
and,  if  ever  drawn  aside,  let  them  recollect 
these  things,  and  say  to  themselves,  "Return 
unto  thy  rest,  O  my  soul."  (Note,  Ps.  116:7. 
P.  O.  1—9.) 

V.  12—16. 
While  we  find,  by  experience,  that  "the 
word  of  God  is  living  and  powerful,  and  sharp- 
er than  any  two-edged  sword,"  to  penetrate 
the  heart  and  conscience;  let  us  remember,  that 
the  Lord  himself  is  the  "Discerner  of  the 
thoughts  and  intents  of  the  heart,"  before 
whom  "all  creatures  are  manifest,"  and  "all 
things  are  naked  and  opened."  (Note,  Rev.  2: 
20—23.)  "With  him  we  have  to  do,"  and  to 
him  we  are  accountable:  and  if,  under  faithful 
preaching,  we  find  our  hearts  condemn  us,  we 
are  sure  that  "God  is  greater  than  our  hearts, 
and  knoweth  all  things."  Instead  therefore  of 
objecting  to  a  heart-searching  ministry,  and 
choosing  such  lifeless,  feeble  instructions,  as  are 
more  like  a  shaken  reed,  than  "a  two-edged 
sword,"  let  us  lay  open  our  inmost  souls  to 
the  piercing  strokes  of  the  distinguishing  word 
of  God;  that  we  may  learn  our  need  of  that 
great  High  Priest,  even  the  Son  of  God,  who 
now  pleads  lor  us  before  his  Father's  throne  in 
heaven.  In  proportion  as  we  know  and  con- 
demn ourselves,  and  abhor  our  sins;  he  will 
become  more  and  more  precious  to  our  souls, 
and  we  shall  cleave  to  him  more  constantly. 
The  thoughts  of  the  holiness  and  heart-search- 
ing knowledge  of  God,  and  our  consciousness 
of  guilt  and  infirmity,  will  endear  to  us  the  ' 
Redeemer's  condescension  and  compassion;  and 
we  shall  rejoice  that  he  can  be  "touched  with 
the  feeling  of  our  infirmities,"  and  that  'he 
'knows  v/hat  sore  temptations  mean,'  though 
he  was  perfectly  free  from  sin.  Let  us  then 
approach  continually  to  "the  throne  of  grace," 
where  our  reconciled  God  deems  it  his  peculiar 
honor  to  pardon  rebels,  and  to  answer  the 
prayers  of  those  who  supplicate  his  favor  in  the 
name  of  his  beloved  Son:  let  us  improve  the 
day  of  his  patience,  and  approach  in  his  ap- 
pointed way;  let  us  come  with  believing  bold- 
ness, as  well  as  with  adoring  reverence  and 
humble  repentance;  let  us  seek  for  mercy  to 
pardon  our  sins,  to  compassionate  our  miseries, 
and  to  sup])ly  our  necessities;  and  let  us  sup- 
plicate grace  sufficient  lor  us,  in  all  our  trials 
and  temptations,  and  to  enable  us  for  the 
service  of  every  day:  thus  waiting,  as  humble 
pensioners,  at  "the  throne  of  grace,"  which  is 
our  best  preparation  for  appearing  before  the 
tribunal  of  our  onmiscient  and  holy  Judge. 

CHAP.  V. 

The  nature  of  the  Aaronic  high  |>riejtho"d,  and  the  requisite  call  and 
qualifications  for  it,  are  statf^l,  1 — 4;  in  order  to  show  the  pre-emi- 
nence of  Christ,  as  a"Hijh  Priest  after  the  order  of  Alekhisedek," 
5 — 10.  A  reprt>of  of  the  Hebrews  for  their  small  proficiency  in 
Cbristianitj,  11 — 14. 


A.  D.  65. 


CHAPTER  V. 


A.  D.  65. 


FOR   "  every   high   priest,   taken  from 
among  men,  is  ordained  ^  for  men  in 
things  pertaining  to  God,  that  he  may  offer 

•  both  gifts  and  sacrifices  for  sins: 

2  ^  Who  can  *  have  compassion  on  the 

*  ignorant,  and  on  *"them  that  are  out  of  the 
way;  for  that  he  himself  also  ^  js  compas- 
sed with  infirmity. 

3  And  by  reason  hereof  he  ought,  ^  as 
for  the  people,  so  also  for  himself,  to  offer 
for  sins. 

4  And  '  no  man  taketh  this  honor  unto 
himself,  but  he  that  is  called  of  God,  as  was 
Aaron. 

Note. — In  order  more  fully  to  show  the  na- 
ture and  efficacy  of  the  high  priesthood  of 
Ciu-ist,  the  apostle  made  some  introductory  ob- 
servations on  that  of  Aaron;  which  tended  to 
manifest  its  insufficiency,  and  to  point  out  its 
typical  meaning,  as  well  as  to  illustrate  his  sub- 1 
ject.  "Every  high  priest,"  selected  from  among' 
men,  was  "ordained"  and  appointed  for  the 
benefit  of  men,  in  "things  pertaining  to  God," 
or  the  great  concerns  of  religion.  That  office 
required  him  who  sustained  it,  to  present  be- 
fore God  the  oblations  and  sin-ofli? rings  of  the 
people:  nor  would  he  accept  of  any  services, 
which  were  not  offered  in  that  way:  and  this 
continually  testified,  that  sinners  were  unwor- 
thy to  approach  their  offended  Creator,  save 
throusfh  an  expiatory  sacrifice  and  an  interces- 
sor. {Notes,  Ex.  28:1.  Lev.  16:17.  Num.  16: 
45 — 50.  18:1.)  The  high  priest  was  indeed  the 
head  of  the  whole  priesthood;  but  all  the  other 
priests  descended  from  Aaron,  who  had  first 
obtained  this  office  in  Israel,  and  in  some  sense, 
were  one  with  him.  It  was,  moreover,  proper 
that  the  high  priest  should  be  capable  of  "com- 
passionating," in  a  proportionate  and  reasonable 
manner,  his  brethren,  who  had  sinned  through 
ignorance  and  infirmity;  or  who  were  drawn 
aside  from  the  right  path,  by  any  seducer,  or  se- 
duction, for  which  things  especially  the  sin-offer- 
ings were  appointed.  {Notes  and  P.  O.  Lev.  4: 
Notes,  5:1—6.  16:2—16.  Ps.  19:12—14.)  Now 
this  was  provided  for,  by  ordaining  men  of  like 
passions  with  others  to  that  office;  who,  "being 
compassed  with"  natural  and  moral  "infirmi- 
ties," were  as  liable  to  mistake  or  sin,  as  they.  It 
was  therefore  prescribed,  that  they  should  offer 
sacrifices  fir  their  own  sins,  as  well  as  for  those 
of  the  people;  which  was  a  plain  intimation,  that 
they  could  only  be  typical  high  priests,  being 
not  worthy  to  appear  before  God  in  their  own 
cause,  but  with  the  shedding  of  blood.  {Notes, 
7:26—28.  9:24—26.  10:1—10.  Lev.  9:  P.  O.) 
Nor  might  any  man  assume  this  honorable 
office,  of  his  own  will,  or  by  human  appoint- 
ment; but  it  was  confined  to  those,  whom  God 
expressly  called  to  the  execution  of  it,  as  he 


«  10:11.    Ex.  2a;l,  itc.    29:l,liC. 

Lev.  8:2,&c. 
b  Num.  1R-.46— 48.   IK:  1—3. 
C  8:3,4.  9:9    10:11.  11:4.  Le».  9: 

7,15—21. 
d  2:18.  4:15. 

*  Or,  reasoiinblij  hear  with. 
e  Num.  13:22—29.     1  Tim.  1:13. 
f  12:13.     Ex.  32:8.     Judg.  2:17. 

Is.  90:11. 
(   7:28.       Ex.     32:2—5,21—24. 

Num.     12:1—9.       20:10—12. 

Luke  22:32.   2  Cor.  11:30.  12: 


5,9,l0.  Gal.  4:13. 
h    7:27.     9:7.     Ex.     29:12—19. 

Lev.   4:3—12.     8:14—21.    9:7. 

16:6,15—19. 
i  Ex.  28:1.  Lev.  8:2.     Num.  3:3. 

16:5,7,10,35,46-48.    17:3—11. 

18:1—5.  1  Chr.  23:13.    2  Chr. 

26:18.  John  3:27. 
k  John  7:18.  8:54. 
1  1:5.     P».  2:7.    Mie.  5:2.    Jolm 

3:16.  Act!  13:33.  Rom.  8:3. 
m  10.  6:20.  7:3,15,17.   Pf.  110:4 
B  Gen.  14:13,19. 


did  Aaron  and  his  posterity  after  him:  and  if 
any  one  else  jiresumed  to  perform  the  least  part 
of  its  peculiar  duties,  he  did  it  at  the  hazard  of 
his  life;  which  showed,  that  it  derived  all  its 
efficacy  from  the  appointment  of  God,  and  not 
from  its  own  intrinsic  value. 

Can  have  compassion.  (2)  Meiqionu&eiv  Sv- 
rnusvog.  "Can  reasonably  bear  with."  Marg. 
Here  only.  To  feel  moderately;  so  as  to  make 
proper  allowances,  without  conniving  at  wilful 
sins. —  Them  that  are  out  of  the  ■way.]  llXuvoi- 
fiavoig.  8:10. 

5  So  also  ^  Christ  glorified  not  himself 
to  be  made  an  High  Priest;  but  he  that 
said  unto  him,  '  Thou  art  my  Son,  to-day 
have  I  begotten  thee. 

6  As  he  saith  also  in  another  place^ 
'"  Thou  ai-t  a  Priest  for  ever,  after  the  or- 
der of  "  Melchisedek. 

Note. — According  to  these  prefigu rations, 
Christ  had  not  taken  honor  to  liimself,  by  act- 
ing as  the  High  Priest  of  his  people,  without 
express  warrant:  but  the  Father  had  in  the 
Old  Testament  openly  declared  that  the  Mes- 
siah should  sustain  that  office;  for,  as  he  said 
in  one  place,  "Thou  art  my  Son,  this  day  have 
I  begotten  thee,"  when  announcing  iiis  decree 
concerning  the  Messiah's  kingdom;  {Notes, 
1:5 — 7.  Ps.  2:7 — 9.)  so  had  he  as  expressly 
made  known  his  appointment  to  the  priesthood 
in  another  prophecy.  {Notes,  7 — 10.  6:16 — 
20.  7:1—22.  Ps.  li0:4.)  But  the  Jews  had 
paid  far  more  regard  to  the  predictions  of  his 
kingdom,  than  to  those  of  his  priesthood^ 
through  their  prejudices  for  the  Levitical  law. 
— Some  expositors,  interpreting  the  expression, 
"This  day  have  I  begotten  thee,"  of  Ciirist's 
resurrection;  (though  that  was  only  the  proof , 
and  not  in  any  sense  the  cause  or  origin  of  his 
Sonship;  {Note,  Acts  13:24 — 37.)  have  argued, 
that  he  did  not  officiate  as  a  Priest,  till  after  he 
arose  from  the  dead;  as  if  offering  himself  as  « 
Sacrifice  for  sin  was  no  part  of  his  priestly 
office!  But  the  typical  meaning  of  the  legal 
ceremonies  will  sufficiently  expose  the  gross 
absurdity  of  this  supposition,  as  we  proceed 
with  the  subject. — The  quotations  are  from 
the  Septuagint,  which  accords  to  the  Hebrew. 
{Ps.  2:7.  110:4.) 

7  Who  "  in  the  days  of  his  flesh,  p  when 
he  had  offered  up  prayers  and  supplications, 
1  with  strong  crying  '"  and  tears,  '  unto  Him 
that  was  able  to  save  him  from  death,  *  and 
was  heard  f  in  that  "  he  feared ; 

8  Though  "he  were  a  Son,  ''yet  learn- 
ed he  obedience  by  the  things  which  he 
suffered. 

9  And  ^  being  made  perfect,  '  he  became 


0  2:14.  John  1:14.  Itom.  8:3. 
Gal.  4:4.  I  Tim.  3:16.  t  Joha 
4:3.  2  John  7. 

p  Ps.  22:1—21.  69:l,4:c.  88:1, 
tc.  Malt.  26:38—44.  M.nrk 
14:32—39.  Luke  22:41—44. 
John  17:l,«:c. 

q  Matl.  27:46,50.    Mark  15": 34,37. 

r  Ii.  53:3,4,11.  John  11:35. 

1  Matt.  26:52,53.  Mark  14:36. 

•.  13:20.  Pi.  18:19,20.  22:21,24. 
40:1—3.  69:13—16.  Is.  49:8. 
Johji  11:42.  17:4,5. 


t  Or,  for  his  piety.    12:28. 

u  Malt.    26:37,38.     Mark    14:33, 

34.  Luke  22:42—44.  Juha  12: 

27,28. 
X  See  on  1:5,8.  3:6. 
y  10:6—9.  Is.  50:5,6.  Malt.3:l5w 

John  4:34.    6:38.   15:10.     Phil. 

2:8. 
x  2:10.  11:40.    Dan.  9:24.    Luke 

13:32.  John  19:30.  Gr. 
a  12:2.      Pa.    68:18—20.     Is.  45: 

22.  49:6.    Acts  3:15.    marg.  i: 

12. 

1551 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


the  Author  of  ^  eternal  salvation  '  unto  all 
them  that  obey  him; 

10  <*  Called  of  God  an  High  Priest  after 
the  order  of  Melchisedek. 

^ote. — Our  Lord,  though  perfectly  free  from 
all  sin,  came  as  near  to  the  condition  of  a  sin- 
ner as  he  possibly  could.     He  was  "compassed 
about"  with  the  sinless  infirmities  of  our  frail 
nature;    lie  "appeared  iti  the  likeness  of  sinful 
flesh;"  he  was  dealt  with  as  a  sinner,  both  by 
God  and   man;   he   endured  the    most  violent 
temptations,  sufferings,  and  agonies;  and  even 
his  soul  was  full  of  consternation,  and   of  hor- 
ror unspeakable.     This  was  "in  the  days  of  his 
flesh,"  subsequent  to  his  incarnation;    and  pre- 
vious to  his  exaltation;  when  his  human  nature 
became  incapable  of  suffering,  and  was  made 
inconceivably  glorious.     (Notes,   1  Cor.  15. -501 
—54.  Phil.  3:20,21.)    His  humiliation  and  dis- 
tresses were  extreme  in  his  agony  in  the  gar- 
den, (Notes,  Malt.  26:36—46.    LwA-e  22:36— 
46.)     Then  especially  he  offered  up  to  his  Fa- 
ther most  earnest  "prayers  and  supphcations," 
accompanied  "with  strong  cries  and  tears,"  as 
vehement  expressions  of  his  inward   anguish: 
he  addressed  himself  to  God,  "as  able  to  save 
him   from   death,  and  he  was  heard"  and  an- 
swered,  ''because    of   his  piely,^'  his  rever- 
ence of  the  divine  Majesty,  his  love,  and    his 
zeal  for  the  glory  of  ihe  Father:  or,  as  many 
commentators  explain  it,  "He  was  heard,  and 
delivered  from  his  fear."     No  doubt  the  most 
distressing  dread  of  that  awful   wrath  of  God 
against  our  sins,   which  he  had  undertaken  to 
endure,  was  one  cause  of  our  Lord's  agony  in 
the  garden.     This  might  well  oppress  his  hu- 
man soul,  without  his  having  the  least  appre- 
hension, that  he  should  finally  sink  under  it,  or 
come  short  of  "the  joy  set  before  him;"  or  the 
least  distrust  of  the  Father's  faithfulness  to  his 
engagement;— without   any  defect   in    his  pa- 
tience  and  submission,  or  any  degree  of  sin. 
For  the  prospect  of  the  temporary  and  even 
transient  enduring  of  such  a  load  of  guilt  and 
wrath  was  sufficient  to  excite  the  most  over- 
whelming consternation.     (Note,  John   12:27 
• — 33.) — Thus,  it  appeared,  that  he  had  com- 
munion with  his  brethren  in  the  passion,  or  feel- 
ing, most  foreign  to  the  divine  nature,  even  fear, 
which  is  never  ascribed  to  God,  as  many  others 
are;  and  that  he  could  sympathize  with  them 
in  It,  and  deliver  them  from  it.     And,  indeed, 
though  hcAvasnotdeliveredfromdving;  though 
;'the  cup  did  not  pass  from  him,'"'  but  he  will- 
ingly submitted  to  drink  it;  yet  he  was  deliver- 
ed from  that  agonizing  terror,  which  dictated 
nis  "supplications  with  strong crving  and  tears;" 
and  was  afterwards  calm  and  composed  under 
nis  heaviest  sufferings. — Learned   men    have 
Clearly  shown,  by  pertinent  examples,  that  the 
words  may  well  bear  this  sense:  and  it  seems 
more  exactly  to  suit  the  apostle's  argument, 
fi-om  anl   "^^  not  indeed  spared,  or  exempted 
cerninr^h'V^^u^^'  ^^P'^^^^^  sufferings,  con- 
JlTJ.J^l''^   ^«  ,««id,  notwithstanding    the 


such  Lot^  r^/^  ^K^'^^y  hunian  nature  to 
^Sh^T  „T^  complicated  sufferings,  "Thy 
will  be  done;"  knowing  that  it  was  "no   possU 


b  2:3.  9:12,15.  Is.  45:17.  51-6  8 
2Th«.  2:16.  2  Tim.  2:10  '  l" 
John  5:20.  .Tude  21.  i 

c  ll:a    I».    50:10.    55:3.    Zech.  I 

552] 


B:1S.  Matt.  7:24—27.  17  5 
Acts5:32.  Horn.  1:5.  2o  617 
10:16.  15:18.  2  Cor.  10:5.'  2 
>  Pet.  1:22. 


Thes.  1:3 


ble  for  that  cup  to  pass  from  him,"  consistently 
with  the  glory  of  the  Father,  and  the  salvation 
of  his  people.     Yet  the  horror  of  his  mind  was 
allayed,  he  was  strengthened   to  support  the 
immense  weight  of  suffering  which    was  laid 
upon  hirn;    his   sacrifice  was  accepted    for  his 
people;  he  was  raised  from  the  dead,  exalted  to 
the  mediatorial  throne,  and   invested   with  the 
power  of  "saving  to  the  uttermost  all  who  come 
to  God  through  him."     Even  when  "the  Son 
of  God"   himself  was   appointed  to  the   high 
priesthood,  he  learned  the  difficulty  of  obeying 
the  divine  commandments,  in  the  present  cir- 
cumstances of  human  nature,  amidst  the  temp- 
tations and  trials  to  which  men  are  exposed: 
of  this  he  acquired  an  experimental  knowledge, 
as  far  as  could  consist  with  sinless  perfection; 
and  even  his  j)erfect  obedience  became  more  ex- 
alted and  honorable,  through  his  whole  life,  by 
the  enlargement  of  his  human  powers,  and  by 
the  things   which  he  suffered;  so  that  his  zeal 
and  loVe  were  never  so  admirable  and  astonish- 
ing, as  when  he  agonized   in  the  garden,  and 
hung  upon  the  cross.     Thus  by  his  appoint- 
ment to  the  high  priesthood,  by  the  obedience 
which  he  finished  amidst   sufferings  and   unto 
death,  by  the  efficacy  of  his  sacrifice,  and  by 
his  subsequent  exaltation,  "he  was  made  per- 
fect," as   Mediator,  being  fully  authorized  and 
qualified  for   his  gracious  work:  and  so  he  be- 
came "the   Author  of  eternal  salvation  to  all 
those"  of  the  whole  human  race,  "who  obey" 
his  call  to  repentance,  to  faith,  and  to  take  his 
yoke   upon   them;    mercifully  giving   them   all 
things  pertaining  to  that  deliverance,   as   the 
purchase  of  his  own   blood,  and  leading  them 
forth  to  all  those  conflicts  and  services,  which 
are  connected  with  their  "laying  hold  of  eter- 
nal life."     For  all  this  springs  from  his  having 
been   nominated,    and    acknowledged  by  God, 
"as  a  High   Priest  for  ever  after  the  order  of 
Melchisedek;"  a  King  as  well  as  a  High  Priest, 
and  so  of  a  nobler  order  than  that  of  Aaron. 
(Notes,  5,6.   Gen.  14:18— 20.  Ps.  110:4.  Zech. 
6:12,13.)— It  is  observable,  that  Melchisedek 
is  never  mentioned  in  the  Old  Testament,  after 
the  account  of  his  meeting  with  Abraham,  as 
record'='d  in  Genesis;  except  in  the  hundred  and 
te^th  Psalm:  and  never  in  the  New  Testament, 
cycept  in  the  apostle's  argument  in  this  epistle 
concerning  the  high  priesthood  of  Christ;  a  sub- 
ject of  infinite  importance,  and  proved  beyond 
all  reasonable  doubt,  by  this  single  argument. 
(Notes,  7:1 — 22.)    How  much  may  depend  on 
a  detached  testimony  of  scripture,  which  super- 
ficial   readers    pass   over    unobserved,    and    to 
which  jierhaps  ve.^y  few  carefully  attend! 

Supplications.  (7)  ' IxejijQiug.  Here  only. 
'Earnest  supplicant  entreaties.' — In  that  he 
feared.]  ytno  ir/g  evXtt6Fi(t:.  12:28.  Evlitlirjg, 
Luke2:2b.  EviuGeo/jui,  11:7.  Jets '2S:10.— 
Being  made  perfect.  (9)  Teleiuiihic  2:10. 
Luke  13:32.  John  19:28.  (Note,  Phil.  3:12— 
14.) — Called.  (10)  n^oaayoQBvttic.  Address- 
ed, spoken  to.     Here  only. 

1 1  Of  whom  ^  we  have  many  things  to 
say,  and  hard  to  be  uttered;  seeing  ye  are 
''dull  of  hearino;. 


d  See  on  5^&. 

c  1  Kings  10:1.   John  6:6.   16:l2. 
2  Pet.  S:  16. 


f  Is.  6:10.  Malt.  13.15.  Mark 
8:17,18,21.  Luke  24:25.  Aoto 
28:27. 


A.  D.  65. 


CHAPTER  V. 


A.  D.  65. 


12  For  when  ^for  the  time  ye  ought  to 
be  ^  teachers,  ye  have  need  that  one  '  teach 
you  again,  which  be  ^  the  first  principles 
of  '  tlie  oracles  of  God;  and  are  become 
such  '"  as  have  need  of  milk,  and  not  of 
strong  meat. 

13  For  every  one  that  useth  milk  *  is 
unskilful  in  "the  word  of  righteousness:  for 
"  he  is  a  babe. 

14  But  strong  meat  belongeth  to  them 
that  are  f  of  full  age,  even  those  who,  by 
reason  of:]:  use,  have  i*  their  senses  exercised 
1  to  discern  both  good  and  evil. 

Note. — Concerning  Christ,  as  "a  High  Priest 
after  the  order  of  Melchisetlek,"  the  apostle  in- 
tended lo  discourse  more  fully:  but  the  things 
which  he  had  to  say  of  him  were  such,  that  it 
would  he  dilficult  to  state  them  in  a  proper  man- 
ner: not  so  much  because  they  were  in  them- 
selves abstruse,  as  because  the  Hebrews  were 
dull  of  hearing,  through  their  prejudiced  attach- 
ment to  the  Levitical  law  and  priesthood. 
Though  they  had  heard  and  professed  the  gos- 
pel so  long,  that  it  might  have  been  expected 
they  would  have  been  capable  of  instructing 
others,  in  the  great  doctrine  of  redemption  by 
Christ;  they  had  so  closed  their  ininds  to  the 
truth,  or  turned  aside  from  the  purity  of  the 
faith,  that  they  wanted  some  one  to  teach  them 
anew  the  very  rudiments  of  that  religion,  which 
was  contained  in  "the  oracles  of  God,"  or  the 
Old  Testament,  when  rightly  understood. 
(Notes,  Acts  7:37—43.  Rom.  3:\,'2.  1  Pet.  4: 
9 — 11.)  They  were  become  such  Christians, 
as  had  need  to  be  fed  with  milk,  or  to  be  taught 
the  plainest  and  most  obvious  truths  of  the  gos- 
pel; being  incapable  of  receiving  and  profiting 
by  its  deeper  and  more  spiritual  doctrines. 
(Notes,  1  Cor.  3:1—3.*  1  Pet.  2:1—3.)  Indeed 
every  man,  who  could  only  receive  the  simpler 
and  more  common  truths  of  religion,  without 
applying  his  mind  to  ihe  more  experimental 
and  exalted  parts  of  it;  must  be  considered  as 
a  babe  in  Christ,  how  long  soever  he  had  pro- 
fessed the  gospel,  being  evidently  "unskilful 
in  the  word  of  righteousness."  But  the  more 
sublime  doctrines  of  Christianity,  which  im- 
mediately related  to  the  counsels  of  God  for 
his  own  glory,  and  the  display  of  his  perfec- 
tions by  the  redemption  of  Christ,  and  which 
indeed  were  obscurely  intimated  in  the  cere- 
monies of  the  Mosaic  law,  were  as  "strong 
meat"  for  those  who  were  matured  in  knowl- 
edge, judgment,  and  experience;  being  the 
proper  nourishment  of  their  faith,  hope,  love, 
and  spiritual  affections.  For  such  Christians, 
"by  reason  of  use,"  or  habit,  acquired  by  assid- 
uous meditation  and  unbiassed  attention  to  the 
truth,  had  attained  to  a  spiritual  taste  and  rel- 
ish for  divine  excellency;  they  had  their  spirit- 
ual "senses  exercised  to  discern"  or  distinguish 
between  "good  and  evil,  truth  and  falsehood;" 
they  could  readily  perceive  the  nature  and  ten- 


t  Matl.  17il7.  Mark  9:19. 

fa  Ejra  7:  lO.      Ps.  54:1 1.    1  Cor. 

14:19.  Ccl.  3:  Hi.  Til.  2:3,4. 
I».  28:9,10,13.   Phil.  3:1. 
k  6:1. 
1  2  Sam.  Ifi:23.  AcU  7:38.    Rom. 

3  2.    1  Pet.  4:11. 
m   13.     Is.  55:1       1  Cor.  3:1—3. 

Vol.  M. 


1   Pel.    2:2. 
*  Gr.    halh  no  experitnet. 
a   Ps.     119:123.       Horn.    1:17,18. 

10:5,6.     2    Coi.  3:9.     2    Tim. 

3:16. 
o  Is.  26:9.     Malt.     11:25.     Mark 

10:15.     Rom.  2:20.  1  Cor.  13: 


dency  of  the  things  proposed  to  them,  and  the 
comparative  excellency  or  worthlessnesa  of 
them:  even  as  natural  men,  by  a  sound  judg- 
ment and  long  continued  habits,  decide  at  once 
upon  natural  things,  with  great  accuracy;  or 
as  the  bodily  senses  at  once  distinguish  and 
judge  of  their  proper  objects.  {Notes,  Job  12: 
11,12.34:1—4.  Cant.\:3.  Jtfa«.  6:22,23.  1 
Cor.  2:14—16.) 

Hard  to  be  uttered.  (11)  Jvaeo/iijVFVTOc. 
Hard  to  be  interpreted.  Here  only. — Dull.] 
NioitQoi.  Sloio,  or  slothful. — Principles.  (12) 
^Tn,/F,,t  iy:  itQxijQ.  Gal.  4:3,9.  Col.  2:8,20. 
2  Pet.  3:10,12.— "The  elements  of  the  begin- 
ning of  the  oracles  of  God;"  a  contrast  to  "the 
elements  of  this  world,"  "the  beggarly  ele- 
ments" of  human  traditions,  and  abolished  cer- 
emonies.— "Word  of  righteousness."  (13) 
yioya  ()tx<noovri]c.  Or  that  word,  by  which 
men  are  shown  the  way  of  righteousnes.s,  both 
"the  righteousness  of  faith"  for  justification, 
and  "the  sanctificaiion  of  the  Spirit  unto  obedi- 
ence."—0//m// as^c.  (14)  I'fkeiuir.  1  Cor.  2: 
6.14:20.  Phil.3:\5.  {Notes,  6:1— 3.  Phil. 
3:15,16.) — To  discern,  &c.]  FIqoc  diuxgiaip. 
Rom.  14:1.  1  Cor.  12:10.  {Notes,  Ge/?.  3:4,5. 
1  Kings  3 •.'23— '28.  /s.  7:15,16.) 

PRACTICAL  OBSERVATIONS. 

Fallen  men  cannot  approach  God,  except  on 
"a  mercy  seat,"  through  a  high  priest,  and  by 
a  sacrifice  for  sin:  but  "a  priest,  who  was  com- 
passed with  infirmity,"  and  needed  to  offer  sa-c- 
rifice  for  himself,  however  he  might  compas- 
sionate the  ignorant  and  transgressors,  could 
never  be  an  effectual  advocate  with  God  for 
them.  Indeed,  in  the  more  ordinary  work  of 
the  ministry,  the  consciousness  of  our  own  sin- 
fulness and  unworthiness  is  well  suited  to  ren- 
der us  tender  to  the  weak,  the  erroneous,  the 
tempted,  and  the  fallen;  "seeing  we  ourselves 
are  comjiassed  with  infirmity :"  and,  though  this 
service  differs  widely  from  that  of^  the  priests 
under  the  Law,  yet  no  man  should  take  it  up- 
on him,  till  it  appear  to  other  competent  per- 
sons, as  well  as  himself,  that  "he  is  called  of 
God"  to  it. — But  Christ  alone  is  qualified  and 
authorized  to  be  our  High  Priest;  his  dignity 
and  excellency,  as  the  Son  of  God,  and  his  ap- 
pointment by  the  Father  to  that  office,  give 
efficacy  to  his  ministrations:  his  voluntary  hu- 
miliation and  suflferings,  "in  the  days  of  his 
flesh,  when  he  offered  up  prayers  and  supplica- 
tions" to  the  Father,  "with  strong  crying  and 
tears,"  assure  us  of  his  tender  love  and  com- 
passion to  his  afflicted  petipie;  and  the  answer 
given  to  his  earnest  prayers  makes  way  for  the 
granting  of  our  weak  and  defiled  petitions, 
when  offered  in  his  name.  His  obedience  in 
our  nature  encourages  our  attempts  to  obey, 
and  our  expectations  of  support  and  comfort, 
under  all  the  temptations  and  suflTerings  to 
which  we  are  exposed:  for  "being  made  per- 
fect" for  this  great  work,  "he  is  become  the 
Author  of  eternal  salvation  to  all  them  that 
obey  him."     But  are  we  of  that  number.^    Do 


11.  14:20.     Eph.  4:14.     t  Pel. 

2:2. 
t    Or,  jicr/ect.      Mall.    5:4».     1 

Cor.  2:6.    Eph.  4:13.     Phil.  3: 

15.  Jam.  3:2.  Gr. 
J  Or,  an  habU,  or,  perfection. 
p  Job  6:30.     12:11.      34:3.     Fi. 


119:103.    rant.  1:3.  2:3.  Matl. 
6:22,23.  Eph.  1:18. 
q  Gen.  3:5.     2    Sam.    14:17.     I 
Kings  3:9,11.     Is.  7:15.     Rom. 
14:1. 

Or.  1  Cor.  2:14,15.    Phil.  1:9, 
10.  Gr.— 1  Thea.  5:21. 


•:o 


[553 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


we  at  present,  whatever  our  former  conduct  has 
been,  obediently  receive  his  instructions  as  our 
Prophet,  trust  in  his  sacrifice  and  intercession 
as  our  Friest,  and  mai<e  his  commandments  the 
rule  of  our  conduct,  as  the  subjects  of  his  king- 
dom? To  those  who  thus  come  to  him,  and 
yield  themselves  to  him,  and  to  those  alone,  he 
will  be  "the  Author  of  eternal  salvation."  Of 
this  great  High  Priest,  and  of  his  merits,  grace, 
and  authority,  ministers  have  many  things  to 
say,  which  they  will  not  be  able  to  utter  in  a 
proper  manner,  unless  "he  give  them  a  mouth 
and  wisdom"  for  that  purpose;  and  men's  preju- 
dices are  so  many  and  so  strong,  that  they  are 
generally  more  ready  to  take  offence,  than  to 
receive  instruction.  Nor  are  professed  Chris- 
tians, even  old  j)rofessors  of  evangelical  doc- 
trine, so  docile  as  might  be  expected:  many  are 
far  from  that  si)iritual  maturity,  which  is  pro- 
portioned to  the  time,  during  which  they  have 
attended  to  the  gospel.  Instead  of  teaching 
others,  they  need  to  be  taught  themselves  "the 
first  principles  of  the  oracles  of  God;"  they 
"need  milk,  and  not  strong  meat;"  they  are 
babes  in  understanding,  but  not  in  teachable- 
ness; they  are  "unskilful  in  the  word  of  right- 
eousness," yet  they  often  presume  to  dictate  to 
their  pastors!  These  things  are  very  discour- 
aging: but  we  should  still  exercise  patience  and 
meekness,  and  "seek  out  acceptable  words,"  in 
which  to  convey  instructions  in  the  best  man- 
ner we  can.  Aged  professors  of  the  gospel,  as 
well  as  babes  in  Christ,  should  beware  of  preju- 
dice, and  pray  for  a  mind  open  to  conviction, 
■ — We  ought  indeed  to  begin  with  simpler 
truths,  and  so  gradually  proceed  to  such  as  are 
more  deep  and  perplexing:  and  to  employ  our- 
selves peculiarly  about  first  principles,  by  an 
experimental  and  practical  improvement  of  the 
truth:  thus  we  shall  gradually  be  matured  in 
judgment,  and  enabled  to  digest  strong  meal: 
and  our  spiritual  senses  will  be  habituated  to  a 
just  and  exact  discernment  of  good  and  evil; 
which  will  greatly  tend  to  our  stability,  com- 
fort, and  fruitfulness  in  the  faith  of  Christ, 
(Note,  Phil.  1:9—11.) 

CHAP.  VI. 

The  apostle  piirp'.ses  to  lead  the  Hebrews  forward  in  (he  knowledge 
of  Chriil,  1 — 3.  {Ie  shows  the  desperate  state  of  apostates,  4 — 6; 
and  illustrates  it  by  a  simile  of  barren  land,  wliirh  no  cullnre  im- 
proves, 7,  S:  bnt  declares  his  favorable  opinion  of  the  Hebrew  Chris- 
tians, and  his  desire  of  Iheir  fruitfulness  and  diligence,  in  order  to 
Iheir  assured  hope  to  the  end,  9 — 12.  He  expatiates  on  the  security 
of  the  covenant  of  grace,  as  confirmed  to  Abraham  by  the  promise 
and  oath  of  God,  for  the  strong  consolation  of  all  future  believers, 
12—20. 

THEREFORE,  Meaving  the  *  f 
pies  of  the  doctrine  of  Christ, 
us  go  oil  unto  perfection;  not  *=  laying  again 
the  foundation  of  •■  repentance  from  ^  dead 
works,  and  of  f  faith  towards  God; 
^2  Of  ethe  doctrine  of  baptisms,  and  of 
laying  on  of  hands,   and   of  •  resurrection 
ot  the  dead,  and  of  ^  eternal  judgment. 

a  See  on  S;12 14.  i 

*  ^"i'  "'"'''  "/  '^'  heginnine   of 

Christ.    Mark  1:1.    John  11- 

3.   1  Tim.  3:16. 
b  7:1T.  12:13.  Prov.  4:18.    Man 

5:48.  1  Cor.  13:10.  2  Cor  ^■^ 

Eph.4:12.  Phil.3:l2— 15.  Col' 

1:28.  4:12.     Jam.  1:4.    1  Pet. 

5:10.   1  John  4:12. 
c  Matt.  7:25.   Luke  6:48.    I  Cor. 

3:10—12.  1  Tim.  6:19.  2Ti 

2:19. 

654] 


princi- 
Met 


d  Is.    55:6,7.       Kr..     18:30—32. 

Zech.  12:10.     Malt.  3:2.  4:17. 

21:29,32.     Mark  6:12.    Acts  2: 

38.  3:19.   11:18.  17:30.    2(J:21. 

26:20.    2  Cor.  7:10.    2  Tim.  2: 

25,26. 
e  9.I4.    Gal.  5:19— 21.    Eph.  2: 

f  John  5:24.  12:44.  14:1.    1  Pet. 

1:21.   1  John  5:10— 13. 
g  9:10.  Mark  7:4,8.    Luke  11:38. 

Ur — Matt.  3:14.  20:22,23.  28: 


S  And  this  will  we  do,  'if  God  permit. 

Note. — The  apostle  here  proposed,  to  lead 
the  Hebrews  into  a  fuller  acquaintance  with 
the  deep  mysteries  of  redemption  of  which  he 
had  spoken,  and  thus  to  "go  on  unto  perfec- 
tion." (Note,  5:11  — 14.)  In  order  to  this, 
he  would  leave  "the  principles"  or  elements 
"of  the  doctrine  of  Christ."  Without  spe- 
cially insisting  on  these  things;  he  implicitly 
requested  their  attentive  and  candid  ])erusal  of 
his  arguments  on  other  subjects,  suited  to  im- 
provement of  such  as  were  no  longer  babes  in 
Christ.  (Notes,  Eph.  4:14— 16.)  The  neces- 
sity of  "repentance  from  dead  works,"  such  as 
are  done  by  men  dead  in  sin,  and  which  expose 
them  to  the  condemnation  of  eternal  death, 
was  indeed  fundamental  to  true  Christianity: 
but  they  had  been  instructed  in  it  from  the  first 
dawning  of  the  new  dispensation.  (Note.'s, 
Matt.  3:2,7—10.  9:10—13.)  Nor  would  he 
speak  particularly  of  the  nature  and  necessity  of 
faith  towards  God,  or  a  belief  of  his  testimo- 
ny, and  a  dependence  on  his  mercy,  grace,  and 
faithful  promises  in  Jesus  Christ.  (Notes,  John 
3:14—21,27—36.  5:24—27,39—44.)  He  did 
not  indeed  purpose  to  discourse  concerning  "the 
doctrine  of  baptisms;"  either  the  various  legal 
washings,  whether  by  immersion,  ablution,  or 
j sprinkling;  or  John's  baptism,  and  that  of 
Christ,  which  were  distinct  from  each  other,  or 
concerning  the  traditional  baptisms  of  the  Phar- 
isees. (Notes,  9 :S— 10.  Matt.  3:b,6.  15:1 ,2. 
Mark  1:3,4.  JoAn  3:22— 26.)  Neither  would 
he  treat  of  "the  laying  on  of"  the  apostles' 
"hands,"  by  which  miraculous  powers  were 
conferred,  as  evidential  of  the  truth  of  the  gos- 
pel; or  "the  laying  on  of  hands"  in  the  ordina- 
tion of  ministers,  as  a  significant  token  of  the 
authority  intrusted  to  them.  (Notes,  Jicts  6:2 
—6.  8:14—24.  19:1—6.)  Nor  would  he  insist 
upon  the  important  doctrine  of  "the  resurrec- 
tion of  the  dead,"  or  that  of  "eternal  judg- 
ment," the  consequences  of  which  will  be  eter- 
nal happiness  or  eternal  misery.  But,  passing 
over  these  subjects  for  the  present,  he  meant  to 
explain  to  them  the  deeper  and  more  spiritual 
mysteries  of  redemption  by  Christ;  and  he 
would  proceed  to  execute  his  design,  in  the 
subsequent  part  of  the  epistle,  if  the  Lord 
would  permit  him. — Some  expositors  explain 
these  "principles  of  the  doctrine  of  Christ,"  as 
relating  wholly  to  instructions  contained  in  the 
Old  Testament,  concerning  the  Messiah's  king- 
dom; and  some  confine  them  exclusively  to  the 
new  dispensation.  Others,  favoring  the  former 
scheme,  interpret  "the  doctrine  of  baptisms, 
and  of  laying  on  of  hands,"  to  signify  the  legal 
purifications,  and  the  laying  on  of  the  hands 
of  the  offerer  upon  the  head  of  the  sacrifice,  as 
typical  of  repentance  and  faith;  including  the 
words  in  a  parenthesis.  But,  understanding  by 
"principles,"  not  the  most  fundamental  truths, 
or  parts  of  Christianity;    but  the  introductory 


19.  Mark  16:16.  Luke  3:16. 
12:50.  John  1:33.  3:25,26.  4:1, 
2.  Acts  2:38,41.  8:12,13,16.36 
—38.  10:47.  16:15,33.  19:2—5. 
Rom.  6:3,4.  1  Cor.  1:12—17. 
102.  12'.13.  Col.  2:12.  1  Pet. 
3:20,21. 

h  5ee  on  Act56:6.  8:17,18.    13:3. 

i  U:^.  Is.  26:19.  Ez.  37:1  — 
14.  Dan.  12:2.  Matt.  22:23— 
32.     Luke  14:14.     John  5:23. 


11:24,25.    Acts  4:2.   17:18.  23: 

6.  24:15.21.  Hum.  6:5.  1  Cor. 
15:13—57.  Phil.  3:21.  1  Thes. 
4:14—18.  2Tim.  2:18. 

k  Ec.  12:14.  Matt.  25:31—46. 
Acts  17:51.  24:25.  Rom.  2:5 
—10,16.  2  Cor.  5:10.  2  Pet.  3: 

7.  Jude  14,15.  Rev.  20:10— 
15. 

1  Acts  18:21.  Rom.  15:32.  1 
Cor.  4:19.  16:7.  Jam.  4:16. 


A.   D.   6; 


CHAPTER  VI. 


A.  D.  65. 


elements,  the  lower  and  easier  beginnings  of  it, 
as  letters  are  the  first  principles,  or  elements, 
or  beginning  {(tQ/ij)  of  learning;  we  may  see 
a  propriety  in  the  interpretation  above  given. 
Some  of  the  things  mentioned  were,  though 
most  important  in  themselves,  yet  the  more 
obvious  and  simple  parts  of  Christianity;  and 
the  others  were  externals  connected  with  the 
first  profession  of  it,  on  whicii  the  Jews  were 
apt  to  lay  far  more  stress,  than  they  ought  to 
have  done:  and  it  was  obvious  for  the  apostle 
to  mention  these,  when  he  would  call  them  off 
from  the  introductory  elements  of  Christianity, 
to  its  more  sublime  and  spiritual  doctrines. 

The  principles  of  the  doctrine  of  Christ.  ( 1 ) 
Tor  Tijg  agjftjg  la  Xoizh  knyor.  "The  word  of 
the  beginning  of  Christ."  5:11,12.  {Note, 
Mark  1:1,1.  John  I  ■.\—3.)—Perjfection.]  Te- 
letoTtjia.  Col.  S:14. — Foundation,  Sac]  Sefn- 
Atoj'.  Notes,  Acts  n -.30. 3\.  20:18—21.  26:19 
—'iS.— Dead  works.]  Note,  9A\— 14.— Eter- 
nal judgment.  (2)  KfjiuitTo;  (ttoifiu.  Matt,  lib: 
46.  {Note,  Malt.  25:41—46.)  'Interpreters 
'observe,  that  the  doctrine  of  Origen,  touching 
'the  period  of  the  torments  of  the  damned,  is 
'here  condemned:  and  indeed  the  primitive  fa- 
'thers,  not  Origen  himself  excepted,  taught  the 
'contrary. — If  we  do  not  the  will  of  Christ,  says 
'Clemens  Romanus,  nothing  will  deliver  us 
'from  eternal  punishment.  ...  The  punishment 
'of  the  damned,  says  Justin  Martyr,  is  endless 
'punishment,  and  torment  in  eternal  fire.  Ire- 
'njEUS,  in  his  symbol  of  faith,  makes  this  one 
'article,  That  Christ  would  send  the  ungodly 
'and  unjust  into  everlasting  fire. — Tertullian 
'declares,  that  all  wicked  men  are  appointed  to 
'eternal  torments:  and  if  any  man,  says  he, 
'thinks  the  wicked  are  to  be  consumed,  and  not 
'punished,  let  him  remember,  that  hell-fire  is 
'styled  eternal,  because  designed  for  eternal 
'punishment;  and  their  substance  will  remain 
'for  ever,  whose  punishment  doth  so.  St.  Cyp- 
'rian  saith,  that  the  souls  of  the  wicked  are 
'kept,  with  their  bodies,  to  be  grieved  with  end- 
'less  torments.  There  is  no  measure  nor  end  of 
'their  torments,  saith  Minutius.  Lastly,  Origen 
'reckons  this  among  the  doctrines  defined  by 
'thechurch;  That  every  soul,  when  it  goes  out 
'of  this  Avorld,  shall  either  enjoy  the  inheritance 
'of  eternal  life  and  bhss,  if  its  deeds  have  ren- 
'dered  it  fit  for  life;  or  is  to  be  delivered  up  to 
'eternal  fire  and  punishment,  if  its  sins  have 
'deserved  that  state.'    Whitby. 

4  For  ™  it  is  impossible  for  those  who 
"  were  once  enlightened,  °  and  have  tast- 
ed of  the  heavenly  gift,  and  werie  made 
P  partakers  of  the  Holy  Ghost, 

5  And  have  i  tasted  the  good  word  of 
God,  and  '  the  powers  of  the  world  to 
come, 

6  If  they  shall  fall  away,  '  to  renew  them 
again  unto  repentance;  seeing  'they  crucify 
to  themselves  the  Son  of  God  afresh,  and 
put  him  to  "  an  open  shame. 

IPractical  Observations.] 


m  10:26—29.    12:15—17.    Malt. 

12:31,32,45.     Luke  11:24— 26. 

2Tim.  2:25.  4:14.    2Pet.2:20 

—22.  1  J<.hn5:l6. 
n  10:32.  Num.  24:3,15,16. 
o  Malt.  7:21,22.    Luke  10:19,20. 


John3:27.  4:10.  Ads  8:20.  10: 
45.   11:17.    Rom.  1:11.    1  Cor. 
13:1,2.  Kph   3:7.  4:7.    1  Tim. 
4:14.  Jam.  1:17,18. 
p  2:4.  AcU15:8.  Gal.  3:2,5. 


Note. — It  was  the  more  proper  to  write,  in 
the  manner  proposed,  to  the  Hebrews;  as  those 
who  adhered  to  Christianity  had  been  suffi- 
ciently for  a  long  time  instructed  in  the  intro- 
ductory lessons;  and  those  who  had  renounced 
it  were  in  a  most  hopeless  condition. — These 
verses  have  caused  immense  perplexity  and  dis- 
tress to  many  timid  and  conscientious  Chris- 
tians; an  1  they  have  been  supposed  to  contain 
a  cogent  objection  to  the  doctrine  of  the  be- 
liever's final  perseverance.  These  things  must 
be  in  a  measure  adverted  to,  in  our  examina- 
tion of  them.  It  should  be  remembered,  that 
the  apostle  wrote  in  an  age  of  miracles;  and 
to  the  Hebrews,  among  whom  the  Holy  Spirit 
was  first  pouretl  out,  in  his  extraordinary  ope- 
erations,  as  well  as  his  renewing  iniluences. 
{Notes,  Jlcts  1:37—40.  5:32.6:8.  8:14—17. 
10:44 — 48.  19:1 — 4.)  The  persons  whose  case 
is  described,  had  been  "once  enlightened,"  and 
had  obtained  that  measure  of  knowledge  con- 
cerning the  truth  and  nature  of  Christianity, 
which  enabled  them  to  make  a  satisfactory  pro- 
fession of  it,  in  order  to  their  admission  into 
the  church;  "they  had  tasted  the  heavenly  gift, 
and  been  made  partakers  of  the  Holy  Ghost;" 
being  at  their  baptism,  or  afterwards,  by  the 
laying  on  of  the  ajiostles'  hands,  endued  with 
some  measure  of  spiritual  gifts,  or  miraculous 
powers;  such  as  speaking  with  tongues,  or  dis- 
coursing with  supernatural  fluency  on  divine 
subjects:  so  that,  in  this  respect,  "they  had 
tasted  of  the  heavenly  gift,  and  Avere  made 
partakers  of  the  Holy  Spirit,"  and  their  own 
experience  proved  to  them  the  truth  of  the  gos- 
pel. They  had  moreover  "tasted  of  the  good 
Avord  of  God,"  and  their  convictions,  impres- 
sions, and  affections,  made  them  sensible  that 
it  was  a  "good  Avord,"  of  a  holy  and  salutary 
tendency,  and  that  it  was  for  their  good  to  at- 
tend to  it;  and  their  purposes  of  doing  so  had 
produced  such  hopes  and  joys,  as  have  been 
described  in  the  case  of  the  stony-ground 
hearer.  {Note,  Matt.  13:10— 11.  Mark  6:1b 
— 29.)  Thus  they  had  tasted  of  "the  powers 
!  of  the  world  to  come,"  in  their  temporary  real- 
jizing  apprehensions  of  a  future  state,  and  of  its 
happiness  or  misery:  or,  they  had  experienced 
the  powers  communicated,  under  the  dispensa- 
tion of  the  Messiah.  All  these  things,  except 
miraculous  gifts,  often  take  place  in  the  hearts 
and  consciences  of  men,  in  these  days,  who  yet 
continue  unregenerate.  They  have  knowledge, 
convictions,  fears,  hopes,  joys,  and  seasons  of 
apparent  earnestness,  and  deep  concern  about 
eternal  things;  and  they  are  endued  with  such 
gifts  as  often  make  them  acceptable  and  useful 
to  others:  but  they  are  not  truly  humbled;  they 
are  not  spiritually  minded;  religion  is  not  their 
element  and  deiiglit;  they  do  not  cordially  re- 
ceive Christ  in  all  his  offices,  or  sincerely  love 
the  spiritual  excellency  of  his  people,  his  ordin- 
ances, and  commandments.  In  short,  the  old 
nature,  the  principle  of  selfishness,  is  impress- 
ed, affected,  interested,  alarmed,  or  pleased: 
but  a  new  nature  is  not  produced;  and  there- 
fore "in  time  of  temptation  they  fall  away." 
— In  respect  of  spiritual  gifts,  or  the  miracu- 


q  Matt.   13:20,21.     Mark  4:16,17. 

6:20.  Luke  8:13.  1  Pet.  2:3.  2 

Pet.  2:20. 
r  2:5. 
•  Sec  on  01.  4.— Ps.  51:10.  2  Tim. 


2:25. 
t  10:29.    Zech.    I2:l0,&c.    MaU. 

23:31,32.  Luke  1 1:48. 
u  12:2.    Matt.  27:38—44.    Mark 

15:29—32.  Luke  25:35—39. 


[55f 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


lous  "powers  of  the  Holy  Ghost,"  our  Lord 
most  expressly  declares,  that  he  will  reject 
many  who  had  been  partakers  of  them,  saying 
to  them,  "I  never  knew  you."  (Notes,  Matt. 
7:21 — 23.  1  Cor.  13:1 — 3.) — Yet  those  who 
received  gifts  of  this  kind  from  Christ,  through 
the  laying  on  of  the  hands  of  his  apostles,  had 
a  personal  demonstration  of  the  truth  of  Chris- 
tianity, which  the  most  enlightened  apostates 
in  these  days  can  scarcely  be  supposed  to  have 
had:  and  therefore  but  few  instances  now 
occur,  in  which  a  conclusion  concerning  their 
state  can  be  unreservedly  drawn  in  the  apos- 
tle's awful  words;  though  the  case  of  some 
may  be  nearly  similar,  and  they  alone  are  im- 
mediately concerned  in  them.  (Notes,  10:26, 
27.  2  Tim.  4:14,15.  1  JoAn  5:16— 18.)  If  the 
persons,  whom  the  apostle  had  thus  character- 
ized, (for  he  spake  of  none  else,)  had  totally 
apostatized  from  Christianity,  and  were  become 
its  avowed  enemies,  it  was  not  the  minister's 
duty  to  bestow  pains  about  them;  it  was  found 
"impossible  to  renew  them  to  repentance,"  and 
thus  to  "restore  them  in  the  spirit  of  meek- 
ness." For,  considering  the  clear  light  against 
which  they  sinned  in  so  desperate  a  manner,  it 
might  be  concluded,  that  they  had  committed 
"the  blasphemy  against  the  Holy  Spirit,"  and 
had  ascribed  his  operations,  and  the  miracles 
wrought,  by  themselves  and  by  others,  as  well 
as  the  holy  joys  and  experience  of  true  believ- 
ers, to  a  satanical  influence.  (Note,  Matt.  12: 
31,32.)  In  fact,  as  far  as  they  could,  "they  cru- 
cified to  themselves  the  Son  of  God  afresh:" 
despitefully  showing  that  they  approved  the 
conduct  of  those  who  nailed  him  lo  the  cross; 
they  assented  to  their  deed;  and  apparently 
wished  it  in  their  power  to  repeat  his  igno- 
miny and  torture;  and  they  "put  him  to  an 
open  shame,"  by  renouncing  his  religion,  blas- 
pheming his  name,  joining  his  enemies,  and  do- 
ing evil  to  his  disciples.  They  were,  therefore, 
lo  be  considered,  as  given  up  to  final  obduracy, 
and  left  to  the  awful  judgment  of  God. — This 
conclusion,  however,  by  no  means  authorized 
ministers  finally  to  exclude  from  the  commun- 
ion of  the  church,  those  apostates,  who  pro- 
fessed repentance,  and  appeared  to  be  true  pen- 
itents; much  less  did  it  warrant  such  rigor  in 
less  aggravated  cases.  In  general,  encourage- 
ment should  be  held  forth  to  all,  who  appear 
penitent;  nay,  to  induce  the  most  obdurate  to 
repentance:  and  means  are  in  most  cases  to  be 
used  for  the  recovery  of  such  as  have  most 
lamentably  turned  aside;  though  ill  success  will 
often  discourage  the  benevolent  endeavor.  The 
very  words,  however,  of  this  awful  passage 
prove,  that  all  who  "are  renewed  unto  repent- 
ance" shall  be  pardoned;  and  that  God  leaves 
all  to  final  impenitence,  whom  he  determines 
not  to  save.  (Note,  Tim.  2:23—26.)  So  that 
the  trembUng  sinner,  who  pleads  guilty,  and 
cries  for  mercy,  can  have  no  ground  for  dis- 
couragement from  this  passage,  fairlv  interpre- 
ted, whatever  his  crimes  have  been:  for  all  who 
are  renewed  to  repentance"  are  saved,  and 
none  else  Neither  does  it  prove  that  any  one, 
who  IS  "m  Chnst  a  new  creature,"  ever  be- 
comes  a -final  apostate  from  him.  (Note,  9-10  ) 


X  Deut.  28:11,12.  Pj.  65;9— 13  I 
104:11—13.  Is.55:10— 13.  Joel 
2:21—26.  Jam.  5:7.  I 

•  Or, /or. 

y  Gen.  27:27.    Lev.    25:21.    P«. 

656] 


24:5.  126:6.  It.  44:3.     Ez.34 
26.  Hos.  10:12.  Mai.  3:10. 
z  12:17.  Gen.  3:17,13.    4-11      5. 
29.     Deut.  29:28.     Job  31:4o'. 
P«.  107:34.     Li.  5:1-7.     Jer. 


— Impossible.  (4)  If  God  "swear  in  his  wrath 
that  any  man  shall  not  enter  into  his  rest," 
(Notes,  3:17 — 19.)  he  is  so  given  up  to  hard- 
ness of  heart,  that  his  case  resembles  that  of 
fallen  angels,  or  the  damned :  and  the  same 
impossibility  of  repentance  takes  place  as  exists 
in  respect  of  them. 

Enlightened.  (4)  fJuMiiad^evTuc.  10:32.  Luke 
11:36.  John  1:9.  Eph.  1:18.  3:9.  2  Tim.  1: 
10.  Rev.  18:1.  21:21—23.  22:5.— There  is  no 
scriptural  ground  for  the  ancient  opinion,  that 
baptism  is  meant;  and  most  mischievous  con- 
clusions naturally  are  deducible  from  it:  espe- 
cially as  to  the  state  of  those,  who  have  sinned 
grievously  after  baptism. — Partakers.]  Mero- 
XBC.  1:9.  3:1,14. — Of  the  world  to  come.  (5) 
mlloi'iog  utwfo:.  Matt.  12:32.  Mark  3:29. 
— Pui  him  to  an  open  shame.  (6)  riuQudsiyfju- 
iitorTag.  Malt.  1:19.  Jer.  13 .^'2.  £^.  28:7. 
Sept. — '.Y'()Qtl:eiv,  10:29.  EdeiyfXfxTiaev,  Col 
2:15. — Jeiyfiu,  Jude  7. 

7  For  ^  the  earth  which  drhiketh  in  the 
rain  that  cometh  oft  upon  it,  and  bringeth 
forth  herbs  meet  for  them  *  by  whom  it  is 
dressed,  J' receiveth  blessing  from  God: 

8  But  that  which  ^  beareth  thorns  and 
briers  is  rejected,  and  is  nigh  unto  cursing; 
"  whose  end  is  to  be  burned. 

Note. — The  different  sorts  of  professed  Chris- 
tians might  be  compared  to  fruitful  and  barren 
land.  (Notes,  Matt.  13:3—8,18—23.)  The 
believer  resembled  a  field,  which,  being  well 
watered  by  the  rain  from  heaven,  yielded  a  val- 
uable produce  to  repay  the  husbandman's  toil; 
the  fertile  appearance  and  useful  fruits  of  which, 
showed,  that  it  had  "received  a  blessing  from 
God."  Thus,  the  true  Christian,  by  divine 
grace,  being  enabled  to  improve  ordinances 
and  advantages,  so  as  to  become  fruitful  in  gen- 
uine good  works,  honorable  to  the  Lord,  and 
profitable  to  men,  was  blessed,  and  would  be 
still  more  so.  But,  as  the  sterile  soil,  which 
neither  by  the  rain  nor  the  husbandman's  labor 
could  be  made  to  produce  any  thing  better  than 
thorns  and  briers,  was  generally  left  as  a  ne- 
glected desert,  under  the  original  curse,  being 
fit  for  nothing  with  all  its  produce  but  to  be 
burned;  so  the  mere  nominal  Christian,  con- 
tinuing unfruitful  under  the  means  of  grace,  or 
producing  nothing  but  hypocrisy,  selfishness, 
and  iniquity,  was  likely  to  be  left  under  the 
curse  of  the  law;  was  near  to  the  awful  state 
above  described;  and  everlasting  misery  in  the 
flames  of  hell  was  the  end  reserved  for  him,  if 
he  continued  in  his  present  unfruitfulness. — 
This  was  a  solemn  warning  to  professed  Chris- 
tians to  beware,  that  they  were  not  left  to  apos- 
tatize, as  the  punishment  of  their  unfruitful 
ness.  (Marg.  Ref.  z,  a. — Notes,  Deut.  29:19 
—28.  Matt.  25:41—46.) 

Herbs.  (7)  Boiuvrjv.  Here  onl\%  All  vege- 
table productions  are  included.  (Note,  Gen. 
1:11,12.)— Rejected.  (8)  Adoxifiog.  1  Cor.  9: 
27.  2  Cor.  13:5—7. 

9  But,  beloved,  ^  we  are  persuaded  bet- 


17:C.    44:22.     Mark    11:14,21.  j       10.    7:19.     25:41.     John  15:6. 
Luke  13:7— 9.  Rev.  20:15. 

10:27.    Is.  27:10,11.     Ez.  15:2     b  4—6,10.  I0S4,39.    Thil.  1:6,7 
—7.  20:47.  Mai.  4:1.   Mad.  3-  |       1  Thei.  1:3,4. 


A    D.  65. 


CHAPTER  VI. 


A.  D.  65. 


ter  things  of  you,  and    "^things  that  accom- 
pany salvation,  though  we  thus  speak. 

10  For  ^  God  is  not  unrighteous  ^  to 
forget  your  ''work  and  labor  of  love,  s  which 
ye  have  showed  toward  his  name,  in  that 
ye  have  ministered  to  the  saints,  and  do 
minijiSter. 

Note. — While  the  apostle  spoke  such  awful 
and  alarming'  truths,  with  reference  to  the  case 
of  those,  to  whom  he  knew  them  to  be  season- 
able; he  would  not  have  it  thought,  that  he  had 
an  unfavorable  opinion  of  the  Helsrew  Chris- 
tians in  general,  or  of  those  whom  he  imme- 
diately addressed  in  particular.  On  the  contra- 
ry, he  and  his  fellow  laborers,  were  "persuaded 
better  things  of  them,  even  things  which  ac- 
company salvation;"  namely,  that  they  were 
real  penitents,  humble  believers,  spiritually 
minded,  and  rooted  and  grounded  in  the  love 
of  Christ,  and  of  his  cause  and  people.  The 
expression  is  remarkable  and  emphatical:  the 
things  before  spoken  of  (Note,  4 — 6.)  might, 
or  they  might  not,  "accompany,"  or  be  insepa- 
rably connected  with  "salvation:"  but  those 
things  of  which  he  now  spake,  were  always 
found  in  true  converts,  and  never  in  any  others. 
— "Nothing  availeth  in  Christ  ...  but  faith 
which  worketh  by  love" — "but a  new  creation." 
"Hereby  we  know,  that  we  are  passed  from 
death  unto  life;  because  we  love  the  brethren," 
— "To  be  spiritually  minded  is  life  and  peace." 
(Notes,  Matt.  5:3—12.  Rom.  8:5—9.  '2  Cor. 
5:17.  Gal.  5:1— 6.  6:15,16.  Eph.  <2:4— 10.  1 
John  3:13 — 15.)  There  is  no  intimation  in  the 
whole  Bible,  that  any  one,  who  ever  had  these 
things,  came  short  of  eternal  salvation;  or  that 
any  apostate  ever  possessed  them. — The  apos- 
tle especially  referred  in  this,  to  those  Jewish 
converts,  who  had  manifested  their  love  to  the 
name  of  God,  as  revealed  in  Christ,  by  their 
works,  yea,  their  laborious  services,  and  "in 
ministering  to  the  saints"  for  his  sake.  (Notes, 
10:32—34.  1  Thes.  1:1—4.)  Of  this,  a  most 
admirable  specimen  had  been  given,  after  the 
day  of  Pentecost;  and  many  of  them  still  con- 
tinued the  same  disinterested,  self-denying  con- 
duct. (Notes,  Acts  2:44—47.  4 132-35.) 
These  genuine  evidences  of  "faith  working  by 
love,"  God  would  not  reject  or  forget:  "he  was 
not  unrighteous;"  and  therefore  he  would  not 
fail  to  deal  with  them,  according  to  his  promi- 
ses and  covenant-engagements  to  believers, 
who  have,  "through  grace,"  a  claim  upon  him 
on  that  ground.  (Notes,  2  Thes.  1:5—10.  1 
John  1:8-10.) 

We  are  persuaded.  (9)  JJsnsia/je&tt.  Rom. 
15:14.  2  Tim.  1:5,12. — Jlccompany.]  Exofie- 
va.  12:28.  1  Tim.  1:19.  Are  connected  with 
salvation. — Labor  of  love.  (10)  Konarrig  aya- 
nijs.   1  Thes.  1:3. 

1 1  And  ^  we  desire  that  every  one  of 


you  do  show  the  same  diligence,  '  to  the 
full  assurance  "^  of  hope  '  unto  the  end: 

12  That  *"  ye  be  not  slothful,  "but  fol- 
lowers of  them,  who  through  "  faith  and 
patience  i'  inherit  the  promises. 

[Practical  Obsaiiations.] 

Note. — The  apostle  and  his  brethren  earn- 
estly desired  and  longed,  that  every  one  of 
those  whom  he  addressed  might  thenceforth 
show  the  same  attentive  and  disinterested  "dili- 
gence" in  good  works,  which  some  had  hereto- 
fore shown:  that  so,  evidencing  his  faith  to  be 
genuine,  beyond  all  reason  for  doubt  or  hesita- 
tion, he  might  obtain  and  possess  the  "full  as- 
surance of  hope,"  in  respect  of  his  final  salva- 
tion, to  comfort  him  under  all  trials,  even  to 
the  end  of  life.  Thus  the  whole  company  would 
be  distinguished  from  "slothful,"  uniruitful  pro- 
fessors of  Christianity;  and  be  approved  as 
"imitators"  of  their  pious  progenitors;  and  of 
those  Christians,  who  by  faith  in  the  promises 
of  God,  and  "patient  continuance  in  well-do- 
ing," and  in  waiting  his  time  of  deliverance 
from  trials,  had  at  length  entered  into  rest,  and 
were  actually  enjoying  that  perfect  felicity,  in 
which  all  the  promises  of  God  to  his  people 
centered.  (Note,  10:35 — 39.) — This  is  a  con- 
clusive proof  of  the  immediate  hap[)iness  of  be- 
lievers after  death;  if  the  above  be  the  true  in- 
terpretation: and,  after  having  maturely  con- 
sidered the  other  interpretations  of  the  passage, 
which  some  learned  men  have  given;  the  au- 
thor hesitates  not  to  say,  that  he  considers 
them  as  absurd,  and  has  no  doubt  the  apostle 
meant  to  lead  his  readers  to  meditate  on  the 
happiness  of  Abraham,  Moses,  Joshua,  and 
Job,  and  all  others,  who  had  on  earth  lived  by 
faith  in  the  promises  of  God,  especially  tlie 
great  promise  of  a  Saviour,  and  eternal  salva- 
tion by  him;  had  patiently  waited,  labored,  and 
suffered,  in  the  obedience  of  faith;  and  in  con- 
sequence were,  at  the  time  when  the  apostle 
wrote  this,  inheriting  the  promises  of  God,  of 
eternal  blessings  through  Christ  to  all  believers. 
— "Assurance  of  hope"  (11)  should  be  distin- 
guished from  "tiie  assurance  of  understanding," 
(Note,  Col.  2:1 — 4.)  and  from  "the  assurance 
of  faith."  (Note,  10:19—22.)  He  w4iO  so 
understands  the  gospel,  as  to  perceive  the  rela- 
tion of  each  part  to  all  the  rest,  and  its  use  as 
a  part  of  one  grand  design;  in  something  of  the 
same  manner,  that  a  skilful  anatomist  under- 
stands the  use  and  office  of  every  part  of  the  hu- 
man body,  in  relation  to  the  whole;  has  "the  full 
assurance  of  understanding:"  and  those  things 
which  appear  inconsistent,  useless,  or  su|)erf1u- 
ous  to  others,  he  perceives  essentially  necessary 
to  the  system,  or  great  design.  The  man, 
who  is  fully  convinced,  that  this  consistent  and 
harmonious,  though  complicated  design,  js  the 
work  and  revelation  of  God;  and  has  no  doubt 
the  things  testified  are  true,  that  the  promises 
and    threatenings   will   be   fulfilled,   and    that 


C  2:3.  5:9.     Is.  57:15.    Malt.  5:3 

—12.  Mark  I6:1R.    Acts  11:18. 

20:21.    2  Cor.  7:10.     Gal.  5:6, 

22,23.  Tit.  2:11—14. 
d    Deut.    32:4.     Rom.    3:4,5.     2 

Then.  1:6,7.  2Tim.4:8.   1  John 

1:9. 
e  Neh.  5:19.   13:22,31.    Pa.  20:3. 

Jer.  2:2,3.  18:20.  Ads  10:4,31. 
f  1  Cor.  13:4—7.     Gal.  5:6,13.    1 

Thes.  1:3.   1  John  3:17,18. 
(  13:16.    I'rov.  14:31.    Matt.  10: 


42.  25:35—40.  Mark  9:41. 
AcL.  2:44,45.  4:34,35.  9:3R— 
39.  11:29.  Rom.  12:13.  15:25 
—27.  1  Cor.  16:1— 3.  2  Cor. 
8:i— 9.  9:1,11—15.  Gal.  6:10. 
Phil.  4:16—18.  Col.  3:17.  1 
Tim.  6:18.  2  Tim.  1:17,18. 
Philem.  5— 7.  Jam.  2:15— 17. 
1  John  3:14—17. 
Rom.  12:8,11.  I  Cor.  15:58. 
Gal.  6:9.  Phil.  1:9—11.  3:15. 
iThes.  4:10.    2  Thes.  3:13.    2 


Pel.  1:5—8.  3:14. 
i  10:22.     Is.  32:17.     Col.  2:2.     1 

Thes.  1:5.    2  Pet.  I:l0.  1  John 

3:14,19. 
k  18—20.     Rom.    5:2—5.    8:24, 

25.  12:12.   15:13.   1  Cor.  13:13. 

Gal.  5:5.    Col.  1:5,23.    2  Thes. 

2:16,17.      1  PeL    1:3—5,21.     1 

John  3:1 — 3. 
1  3:6,14.      10:32—35.     Matt.  24: 

13.  Rev.  2:26. 
m5:ll.    Gr.  PrOT.  12:24.    13:4. 


18:9.24:30—34.    Matf.  25:26. 

Rom.  12:11. 
n  12:1.  13:7.    Cant.  1:8.    Jer.  6: 

16.    Rom.  4:12.  Jan-.  5:10,11. 

I  Pel.  3:5,6. 
o  IS.   10:36.     l-:8— 16.    Luke  8: 

1,5.     Rom.    2:7.      8:25,26.       1 

Thes.  1:3.  Rev.  13:10.   14: 12. 
p  1:14.   10:36,   11:9,17,33.    Mall. 

22:32.     Luke  16:22.    20:37,38. 

I  John  2:25.  Rev.  14:13. 


[557 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


Christ  will  certainly  save  all  true  believers,  has 
"the  full  assurance  of  faith:"  though  he  may, 
through  misapprehension,  or  temptation,  or 
other  causes,  doubt  of  his  own  personal  interest 
in  tills  salvation.  But  he,  who  beyond  doubt 
or  hesitation  is  assured,  that  he  himself  is  a 
true  believer,  interested  in  all  the  precious  prom- 
ises, sealed  by  the  sanctifying  Spirit,  and  "a 
partaker  of  the  glory  that  shall  be  revealed;" 
has  "the  full  assurance  if  hope." — "The  full 
assurance  of  faith,"  is  the  duty  of  every  one: 
for  he  who  doubts  the  truth  of  the  testimony, 
or  the  faithfulness  of  the  promises  of  God, 
questions  his  veracity:  (Note,  1  John  5:9,10.) 
but  "the  full  assurance  of  hope,"  must  be  ob- 
tained and  preserved  by  diligence;  and,  though 
the  want  of  it  maj"-  generally  be  traced  to  a 
criminal  source,  it  is  not  the  proximate  duty  of 
every  one,  in  fact  of  a  very  few.  {Notes,  1 
Pel.' S:1S— 16.  '2  Pet.  l:10,"ll.)  A  man  rnay 
question,  whether  the  paper  in  his  possession 
be  a  genuine  bank-hill,  or  a  counterfeit;  and 
yet  have  no  doubt,  either  of  the  ability  or  will-' 
ingness  of  the  Directors  of  the  Bank,  to  honor  ^ 
every  genuine  bank-bill. — "The  full  assurance 
of  hope,"  in  the  highest  meaning  of  the  words,  | 
is  attained  by  comparatively  few;  and  is  seldom^ 
if  ever  preserved,  without  some  degree  of  dim-' 
inution  or  variation,  through  the  remainder  of 
life:  but  a  prevailing  assurance  of  acceptance, 
and  of  final  salvation,  is  the  privilege  of  all  dili- 
gent and  consistent  Christians;  and  is,  in  them,' 
seldom  greatly  interrupted,  except  by  misap- 
prehension, or  by  peculiar  temptations  and  con- 
flicts, or  by  their  being  betrayed  into  sin. 

We  desire.  (11)  E7ii8vfiii/j.ev. — Full  assur^ 
ance.l  nlrjoocfOQKti:.  10:22.  1  Thes.  1:5. — 
Slothful.  (12)  Nojdooi.  b -A  I. —Followers.] 
Mtiiii]T(n,  imitators.  1  Cor.  11:1.  Eph.  5:1.  1 
Thes.  1 :6. — Patience.']  MnxQOxfv/uiag.  Rom. 
2:4.  Eph.  4:2.  Jam.  5:10.— See  on  15.— 'It 
'respects  the  delay,  and  the  length  of  the  in- 
'cumbent  evil.'    Leigh. 

13  For  when  God  made  promise  to 
Abraham,  because  he  could  swear  by  no 
greater,  i  he  sware  by  himself, 

14  Saying,  Surely  blessing  I  will  bless 
thee,  and  ^"  multiplying  I  will  multiply  thee. 

15  And  so,  'after  he  had  patiently  en- 
dured, he  obtained  the  promise. 

Note. — There  could  be  no  reason  to  doubt  of 
the  Lord's  performing  his  promises  to  those, 
who  trusted  him,  and  waited  for  him:  for  the 
covenant,  ratified  with  Abraham,  in  some  re- 
spects typified,  and  in  others  was  substantially 
the  same  with  that  made  with  every  believer: 
{Notes,  Ex.  19:1.  Rom.  4:9—25.  Gal.  3:6— 
'i9.)  and  when  God  gave  the  promises  to  "the 
Father  of  the  faithful,"  he  at  length  was  pleas- 
ed to  confirm  them  with  an  oath,  showing  his 


S  16—13.    Gen.  22:15—18.    Ex. 

32-.  13.  P,.  10i:9,lO.  Is.  45:23. 

.Ter.  22:5.      49;  13.     Mic.  7:20. 

Liikft  1:73. 
r  Gen.  17:2.     48:4.     Kx.  32:13. 

Dent.  1:10.  Neh.  9:23. 
t  6"eco)i  12.— Gen.    12:2,3.    IS-2 

—6.   17:16,17.  21:2—7.  Ex   1- 

7.    Hab.    2:2,3.     Kom.  4:17— 

25. 
t  13.    Gen.  14:22.    21:23.    Matt. 

23:20—22. 
n  Gen.   21:30,31.     31:53.      Ex. 

22:11.  Josh.  9:15—20.  2  Sam. 

21:2.  Ez.  17:16—20. 


558] 


X  Ps.  36:8.    Cant.    5:1.     Is.  55:7. 

•John  10:10.  I  Pet.  1:3. 
y  12.     11:7,9.    Rom.  8:17.    Gal. 

3:29.  Jam.  2:5.   1  Pet.  3:7. 
I  18.     Job  23:13,14.      Ps.  33:11. 
Prov.   19:21.     Is.    14:24,26,27. 
46:10.  54:9,10.  55:11.  Jer.  33: 
20,21,25,26.     Mai.  3:6.     Rom. 
11:29.  Jam.  1:17. 
*  Gr.  interposed  with  an  oath. 
16.  Gen.  26:28.     Ex.  22:11. 
a  3:11.    7:21.     Ps.  110:4.     Matt. 

24:35. 
b  Num.   23:19.     1    Sam.    15:29. 
Kom.  3:4.  2  Tim.  2:13.  Tit  1: 


irrevocable  purpose  of  accomplishing  them;  and, 
"because  he  could  swear  by  no  greater,  he 
swear  by  himself,"  and  so  pledged  the  honor 
of  his  great  name  and  all  his  perfections,  as  the 
security  of  that  engagement.  {Notes,  Gen.  12: 
1—3.  15:5-21.  17:1—19.  22:16—18.)  Ac- 
cordingly, Abraham  "patiently  waited"  the 
Lord's  time;  and  the  promised  blessings  to 
him  and  his  seed  were  at  length  vouchsafed. 
When  old  and  full  of  days  he  died,  and  was 
personally  blessed  in  God,  as  his  "exceeding 
great  Reward;"  his  posterity  also  increased; 
the  promises  made  to  them  were  accomplished; 
the  Messiah  at  length  came,  and  all  the  nations 
of  the  earth  were  now  about  to  be  blessed  in 
him. — The  quotation  is  not  made  exactly  from 
the  Septuagint,  nor  does  it  entirely  accord  with 
the  Hebrew;  {Gen.  22:16,17.)  but  it  gives 
the  general  meaning,  in  words  suited  to  the  oc- 
casion. 

^fter  he  had  patiently  endured.  (15)  Ma- 
ygokvfxrjaag.  Luke  18:7.  Jam.  5:7.  Note, 
11,12, 

16  For  men  verily  '^  swear  by  the  great- 
er: and  "  an  oath  for  confirmation  is  to  them 
an  end  of  all  strife. 

I  17  Wherein  God,  willing  ''more  abun- 
dantly to  show  unto  y  the  heirs  of  promise 
,^  the  immutability  of  his  counsel,  *  confirm- 
ed it  by  an  oath; 

I  18  That  by  *  two  immutable  things,  in 
j which  it  was  ^impossible  for  God  to  lie, 
l'^  we  might  have  a  strong  consolation,  ''  who 
have  fled  for  refuge  to  *'lay  hold  upon  ''the 
hope  ^  set  before  us : 

I  19  Which  hope  we  have  ''as  an  anchor 
of  the  soul,  '  both  sure  and  steadfast,  and 
which  "^  entereth  into  that  within  the  veil; 

20  Whither  '  the  Forerunner  is  ■"  for  us 
entered,  even  Jesus,  made  "  an  High  Priest 
I  for  ever  after  the  order  of  Melchisedek. 

I     Note. — It  is  customary  for  men  to  swear  by 
those,    who  are   greater   than   themselves,  or 
I  whom  they  suppose  to  be  so;  and  they  call  on 
jthem  to  witness  their  attestations  or  engage- 
jments,  and  to  avenge   their   unfaithfulness  if 
ithey  fail  of  them.     When  important  concerns 
j  require  it,  and  the  omniscient  God  is  thus  rev- 
erently and  uprightly  appealed  to,  it  should  be 
considered  as  an  act  of  worship  to  him:  and  an 
oath,  for  the  confirmation  of  covenants   and 
treaties,  is  the  means  of  terminating  disputes 
of  every  kind,   by  establishing   mutual    confi- 
dence between  the  parties;  from  the  persuasion, 
that  men  in  general  will  notdefy  the  vengeance 
of  heaven  by  deliberate  perjury.     The  Lord, 
therefore,  in  condescension  to  the  weakness  of 


J.  1  John  1:10.    5:10. 
c  Is.  51:12.   66:10—13.    Luke  2: 

25.   Rom.  15:5.    2  Cor.  1:5—7. 

Phil.  2:1.  2  Thes.  2:16,17. 
d  11:7.     Gen.  19:22.      Num.  35: 

11—15.     Josh.  20:3.    Ps.  46:1. 

62:8.     Is.  32:1,2.     Zech.  9:12. 

Malt.  3:7.    2  Cor.  5:18— 21.    1 

Thes.  1:10. 
e  1  Kings  2:28.    Prov.   3:18.     4: 

13.  Is.27:5.  56:4.  64:7.  iTim. 

6:12. 
r  Col.  1:5,23,27.  1  Tim.  1:1. 
5  12:1,2.  Rom.  S:25. 


h  Acts  27:29,40. 

i  Ps.  42:5,11.  43:5.   62:5,6.     146- 

5,6.    Is.  12:2.     25:3,4.    28:1C. 

Jer.  17:7,8.     Rom.  4:16.    5:5— 

10.   8:28—39.   1  Cor.  15:58.    2 

Tim.  2:19. 
k  4:16.      9:3.7.     10:20,21.     Lev. 

16:2,15.    Matt.  27:51.    Eph.  2: 

6.  Col.  3:1. 
1  2:10.  John  14:2,3. 
m  1:3.  4:14.  8:1.  9:12,24.    12:2. 

Rom.  8:34.  Eph.  1:3.20—23.  1 

Pet.  3:22.   1  John  2: 12. 
n  5ee  on  5:6,10.  7:1—21. 


A.  D.  65. 


CHAPTER  VI. 


A.  D.  65. 


man,  and  his  proneness  to  unbelief;  and  pur- 
posing to  give  his  people  to  the  most  abundant 
assurance,  "that"  his  counsel  "respecting  their 
salvation  was  immutable;"  confirmed  the  prom- 
ise and  covenant  respecting  it,  with  the  most 
solemn  ratification  of  an  oath.  That  so,  "by 
two  immutable  things,"  even  the  Word  and  the 
Oath,  (or,  as  others  understand  it,  'by  the  im- 
'mutable  counsel,  and  inviolable  oath'')  "in 
which  it  was  impossible  for  God  to  lie,"  either 
by  being  deceived,  or  induced  to  deceive  others, 
or  by  seeing  cause  to  alter  his  purposes;  they 
all,  (in  the  apostle's  time,  and  consequently  in 
all  times,)  "who  had  fled  for  refuge"  from  the 
wrath  to  come,  "to  lay  hold  on  the  hope"  of 
pardon  and  eternal  life  set  before  them  in  the 
gospel,  might  have  a  firm  ground  for  assured 
hope,  and  the  "powerful  consolations"  which 
spring  from  it.  These  persons,  to  whatever 
nation  they  belonged,  were  the  "heirs  of  prom- 
ise," the  spiritual  "children  of  Abraham," 
and  interested  in  the  covenant  ratified  to  him 
and  to  his  seed:  (Note,  13—15.  11:8—10.) 
and  therefore  "the  oath  sworn  to  Abraham" 
irrevocably  confirmed  the  spiritual  blessings  of 
that  covenant  to  each  of  them.  (Note,  Luke 
1:67 — 79.) — In  order  to  ascertain  that  they 
were  of  this  number;  it  was  needful  to  inquire, 
whether  they,  having  discovered  their  danger 
of  falling  under  the  curse  of  the  broken  law, 
and  under  the  wrath  of  God,  had  renounced  all 
other  confidences,  and  broken  through  all  hin- 
drances, to  "flee  for  refuge,"  (as  the  man- 
slayer  speeded  towards  the  appointed  city, 
Note,  Num.  35:11 — 15.)  to  the  rich  mercy  of 
God,  through  the  redemption  of  Christ,  ac- 
cording to  the  covenant  of  grace;  laying  hold 
on  this  Object  of  a  sinner's  ho[)e,  which  God 
himself  has  placed  before  us  for  that  purpose, 
by  a  humble  persevering  reliance  on  his  prom- 
ises through  Jesus  Christ,  manifested  by  its 
genuine  effl^cts.  (Notes,  J?om.  3:19-26.)  Those 
who  had  thus  "fled  for  refuge,  to  lay  hold  on 
the  hope  set  before  them,"  had  a  "strong 
consolation"  given  them  in  the  oath  and  cov- 
enant of  God^!  (Note,  '2  Thes.  S:l6,n.)  In 
fact  their  conscious  unworthiness,  depravity, 
^nd  weakness;  their  experience  of  the  deceit- 
»ulness  of  their  hearts;  their  conflicts  with  in- 
»yard  and  outward  enemies;  and  the  various 
temptations,  trials,  and  persecutions,  to  which 
their  profession  wouM  expose  them,  rendered 
such  security,  consolation,  and  hope  in  God 
needful  to  them,  even  as  the  anchor  is  to  the 
ship.  (Notes,  Rom.  5:3—5.  8:24—27.  1  Cor. 
15:55—53.  1  Jo/m3:l— 3.)  By  this  hope, 
as  by  an  anchor,  they  would  be  preserved  in 
their  pro|)er  station,  without  being  driven  from 
their  profession  or  duty  by  any  storms;  while 
others  would  be  induced  to  apostacy,  by  world- 
ly fears  or  hones,  or  be  drawn  aside  by  mani- 
fold delusions:  even  as  the  ships,  which  have 
no  anchor,  will  be  driven  by  the  tempest  from 
their  station  on  the  rocks  or  sands,  forced  out 
to  sea,  or  dashed  in  pieces  one  against  another. 
— No  anchors,  however,  can  at  all  times  secure 
the  ship  from  driving,  or  being  wrecked:  but 
this  hope  in  the  divine  promise,  oath,  and  cov- 
enant, was  so  "sure"  in  itself,  and  kept  the 
possessor  so  "steadfast"  in  his  adherence  to  the 
truth  and  cause  of  God,  that  it  always  secur- 
ed him  from  final  ruin;  and,  in  proportion  to 
its  vigorous  exercise,  from  temporary  failures 


also,  and  against  the  storms  of  incumbent 
temptations.  For,  it  "entered  into  that  within 
the  veil,"  and  fixed  the  heart  in  a  stable  union 
with  those  things,  which  are  in  the  true  Holy 
of  Holies,  in  heaven  itselt',  and  in  joyful  ex- 
pectation of  them;  and  caused  the  believer  to 
stay  himself  on  the  power,  truth,  and  love  of 
God  to  sinners  in  Christ  Jesus,  to  bring  him  to 
the  enjoyment  of  that  felicity.  For  thither  its 
great  object,  Jesus  the  divine  Saviour,  had  al- 
ready entered,  and  continually  ministered  in 
the  Father's  presence,  for  the  benefit  of  all  be- 
lievers: being  their  Forerunner  and  Represen- 
tative, who,  as  their  High  Priest,  had  on  earth 
atoned  for  their  sins  by  the  sacrifice  of  himself; 
and  who,  being  risen  from  the  dead,  was  gone 
before  them  to  heaven,  to  prepare  a  place  f(»r 
them,  to  remove  all  obstacles  to  their  admission, 
to  take  possession  in  their  stead,  and  to  reign 
and  plead  in  their  behalf;  being  constituted  "a 
High  Priest  for  ever  after  the  order  of  Mel- 
chisedek,"  of  which  order  the  apostle  was  about 
to  discourse  more  fullv.  (Notes,  4:14 — 16. 
7:23—25.   9:18—26.   JoAn  14:2,3.) 

Immutahility .  (17)  To  Lifir-nti'hjot'.  18.  Not 
elsewhere.  Mfnti^i^aig,  1 :1<2.  11:5.  12:27.— 
Not  to  be  set  aside.  MfTiai^h^ui,  to  set  aside, 
7:12.  11:5. — Confirmed  it.]  "Interposed." 
Marg.  E/LieaiTEvaev.  From  //f  ati/yc,  a  medi- 
ator. 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 

The  first  princi])les  and  "rudiments  of  the 
doctrine  of  Christ"  should  be  accurately  under- 
stood, before  men  attempt  to  learn  the  sublimer 
mysteries  of  the  gospel:  yet  they  must  not  al- 
ways be  confined  to  them,  but  should  be  "led 
on  towards  perfection,"  both  in  knowledge,  ex- 
perience, and  holiness.-Even  the  fundamentals 
of  "repentance  from  dead  works,  faith  towards 
God,  the  resurrection  of  the  dead,  and  eternal 
judgment"  should  not  engross  men's  whole  at- 
tention: but  every  part  of  the  truth  and  will  of 
God  should,  in  due  order  and  proportion,  be  set 
before  all  Avho  profess  the  gospel,  and  enforced 
on  their  hearts  and  consciences.  Much  less 
then  should  we  perpetually  be  discoursing  oi 
disputing  about  "baptisms,  and  laying  on  of 
hands,"  and  other  externals;  which  have  their 
place  and  use,  but  often  occupy  far  too  mucii 
of  the  attention  and  time  of  those,  who  might 
be  more  profitably  emjjloyed. — We  cannot  hut 
lament  to  see  those,  who  once  made  a  credible 
profession  of  the  gospel,  turn  back  into  the 
world  and  sin,  and  thus  in  a  measure  "crucify 
to  themselves  the  Son  of  God  afresh,  and  put 
him  to  an  open  shame;"  as  if,  upon  trial,  they 
found  nothing  in  his  salvation  worthy  of  their 
constant  regard !  In  general  we  should  warn 
and  pray  for  such  persons;  but  there  are  cases, 
in  which  we  must  let  them  alone,  as  having  no 
prospect  of  their  being  "renewed  to  repent- 
ance." We  should  beware,  and  we  ought  to 
caution  others,  of  every  approach  to  so  tre- 
mendous a  precipice:  yet  in  doing  this,  we 
should  keep  close  to  the  word  of  God,  and  be 
careful  not  to  wound  and  terrify  the  weak,  or 
discourage  the  fallen  and  penitent.-Knowledge, 
gifts,  convictions,  and  very  strong  impressions, 
must  precede ;  or  an  apostacy  of  this  kind  can- 
not take  place:  great  obstinacy  and  malignity 
must  follow,  before  we  are  warranted  to  con- 

[559 


A.  D.  65. 


HEBREWS. 


A.  D.  63. 


elude  it  fatal  or  final.  The  general  invitations 
and  promises  of  the  gospel  include  all,  who  are 
humbly  willing  to  embrace  them;  humiliation 
and  self-condemnation,  when  united  with  some 
hope  and  cries  for  mercy,  are  such  tokens  of 
God's  "renewing  a  man  to  repentance,"  as 
should  be  pointed  out  to  him,  for  his  encour- 
agement in  expecting  forgiveness.  On  the 
other  hand, the  self-confident  should  be  taught, 
that  knowledge,  gifts,  terrors,  subsequent  joys, 
and  high  affections,  are  no  certain  evidence  of 
a  man's  conversion;  without  brokenness  of 
heart,  hatred  of  sin,  a  spiritual  mind,  and  "faith 
which  worketh  by  love."  But  those  whom  it 
is  indeed  "impossible  to  renew  unto  repent- 
ance," are  commonly  the  last  to  think  them- 
selves in  so  awful  a  state:  and  such  as  are  most 
harassed  by  fears  of  this  kind,  may  generally  be 
assured  that  this  is  not  their  case,  whatever 
they  have  been,  or  done:  unless  they  actually 
run  into  ungodliness  and  wickedness,  through 
total  desperation. 

V.  7— 12. 
A  negligent  and  unfruitful  profession  of  the 


ny  have  thus  "by  faith  and  patience  inherited 
the  promises;"  but  no  slothful  professor  of 
Christianity  has  any  evidence  that  he  is  follow- 
ing them  to  heaven. 

V.  13—18, 
The  privileges  of  the  gospel  belong  to  the 
diligent  and  fruitful,  who  walk  in  the  steps  of 
Abraham,  to  whom  the  promises  were  made. 
These  obtain  an  inward  testimony,  by  the 
powerful  operation  of  the  Holy  Spirit;  and  give 
abundant  proof  in  their  lives,  that  they  are  "the 
children  of  Abraham,  and  heirs  according  to  the 
promise."  This  inward  seal  confirms  to  them 
personally  that  covenant,  which  God  has  rati- 
fied "with  an  oath  to  the  heirs  of  promise"  in 
general.  Because  their  infirmities  are  many, 
and  their  trials  great,  their  condescending  and 
compassionate  Father  is  "willing  more  abun- 
dantly to  show  them  the  immutability  of  his 
counsel;"  that,  by  his  faithful  word  and  irre- 
vocable oath,  "they  might  have  a  strong  con- 
solation, having  fled  for  refuge  to  lay  hold  on 
the  hope  set  before  them."  Indeed  the  Lord, 
having  "sworn  by  himself,   that  he  hath  no 


gospel  tends  directly  to  the  brinkof  that  dread-    pleasure  in  the  death  of  a  sinner,  but  that  he 


ful  precipice  above  described:  for  when  abun- 
dant means  of  grace,  and  even  the  ordinary 
strivings  of  the  convincing  Spirit  of  God,  leave 


should  repent  and  live,"  holds  out  abundant 
encouragement  to  all,  whom  he  "warns  to  flee 
from  the  wrath  to  come,"  and  invites  to  "lay 


men  unchanged,  and  produce  not  those  fruits  j  jhold  for  refuge  on  the  hope  set  before  them 
of  holiness,  which  prove  that  they  have  re-!  And,  as  he  "cannot  lie,"  the  destruction  of  the 
ceived  blessings  from  God,  and  are  blessed  of,  | unbeliever,  and  the  salvation  of  the  believer, 
him;  they  are  often  given  up,  like  waste  land,'jare  alike  certain.  Let  then  such  as  have  fled 
to  hear  briars  and  thorns  only:  their  state  is  .to  Christ,  and  have  their  hope  sealed  to  them, 
nigh  unto  cursing;  and  the  end  of  all  unfruitful!  "by  the  love  of  God  shed  abroad  in  their  hearts 
profession  will  be  "the  furnace  of  fire,  where  : by  the  Holy  Spirit,"  rely  confidently  on  the 
is  wailing  and  gnashing  of  teeth." — Let  us  then  power,  truth,  mercy,  and  covenant  of  God, 
fear  with  humble  caution  and  watchful  prayer, I  lamidst  all  the  opposition  of  earth  and  hell. 
in  respect  of  ourselves;  and  let  us  hope  the  best  '  (Notes,  liom.  5:3—5.  8:15— 17,28— S9.)  Let 
of  others,  that  the  case  will  admit  of.  Whilst  jthem  pray  for  faith  and  hope  equal  to  their  se- 
we  warn  such  as  are  in- evident  danger,  we  curity:  thus  let  them  "cast  anchor  within  the 
should  encourage  those,  in  whom  we  judge  that  'veil,"  staying  their  souls  on  the  word' of  God, 
the  "things  Avhich  accompany  salvation"  are  and  on  the  mediation  of  their  great  High 
found.  Ministers  should  frequently  specify  ;  Priest,  in  all  dangers,  afflictions,  and  tempta- 
these,  in  an  experimental  and  distinguishing  tions:  let  them  I'ollow  the  steps,  as  well  as 
manner:  and,  in  respect  of  them,  all  should,  trust  in  the  merits,  of  the  great  Forerunner  of 
examine  themselves,  frequently  and  seriously;  .his  people.  Let  them  by  faith  realize  his  ap- 
instead  of  perplexing  themselves  about  those  pearance  before  the  Father's  throne  for  them, 
texts  which  were  inserted  to  serve  as  beacons  to  as  their  constituted  High  Priest  and  King:  for, 
warn  the  presumptuous  against  fatal  rocks,  and  jwhile  those  who  go  before  on  earth,  to  prepare 
not  to  aff'right  the  humble  and  cautious.  Of  m the  way  and  make  all  ready  for  others,  are 
those  "things  which  accompany  salvation," Lcommonly  in  many  respects  greatly  their  infe- 
none  is  more  free  from  ambiguity,  than  labori-j  riors;  our  "Forerunner"  is  the  "Lord  of  hosts. 


ous  self-denying  love  to  the  name  of  the  Lord, 
shown  by  "ministering"  with  persevering  af- 
fection "to  his  saints:"  and,  though  God  is  no 
man's  debtor,  and  will  reward  no  works  which 
proceed  from  pride  and  self-righteousness,  how- 
ever splendid  and  laborious  they  are;  yet  "he 
is  not  unrighteous:"  nor  will  he  forget  one  ser- 
vice, which  springs  from  humble,  grateful  love. 
He  has  spoken,  and  h?  will  be  as  good  as  his 
word,  that  "not  a  cup  of  c-old  water,  given  to 
a  disciple"  from  regard  to  his  Lord,  "shall  in 
any  wise  lose  its  reward,"  (Notes,  Matt.  10: 
40—42.  25:34—40.)  We  should  therefore 
^^rnestly  desire,  that  we,  and  all  who  are  call- 
ed Christians,  may  "give  the  same  diligence" 
in  such  good  works,  as  the  most  eminent  saints 
in  the  primitive  ages  did.  This  is  the  scriptural 
way  of  acquiring  and  preserving  "the  full  as- 
surance of  hope,"  to  the  end  of  our  lives.    Ma- 


»  6:20    Gen.  14:18—20. 
o  P«.  76.2. 


I  c  r».  57:2.    78:35,56.    Dan.  4:2. 


the  King  of  glory,"  "God  manifested  in  the 
flesh."  (Notes,  Ps.M:l— 10.  Luke  1:11— 11, 
76—79.  Eph.  1:15,23.  4:7—10.  1  Tim.  3:16.) 
— Let  us,  therefore,  "set  our  affections  on 
things  above,"  and  wait  patiently  for  his  ap- 
pearance, when  we  also  shall  most  certainly 
"appear  with  him  in  glory,"  (Nete,  Col.  8:1 
-4,) 

CHAP.  vn. 

The  superiority  of  Mclcliisedek's  typical  priesthood,  above  that  of  Aar- 
on, proved  anil  illustrated,  1 — 10.  It  was  intended,  that  the  priesl- 
hooQ  should  he  chans;ed,  and  consequently  that  the  ritual  law  of 
Moses  should  be  disannulled,  when  the  Messiah  came;  that  a  better 
covenant  and  priesthood  might  take  place,  11 — 18.  This  was  need- 
ful, for  the  more  perfect  state  of  the  church,  and  for  the  salvalion  of 
all  who  come  to  God  by  Jesus  Christ,  to  the  uttermost,  and  for  ever, 
19—28. 


FOR 
lem,  priest  of 


this   Melchisedek,  king  of  ''  Sa- 
the  most  high  God, 


5:18,21.    Mic.  6:6.    Maru  5:7.  ;      A.;U  10:17. 


560] 


A.  D.  65. 


CHAPTER  VII. 


A.  D.  65. 


who    met   Abraham   returning   from   ^  the 
slaughter  of  the  kings,  and  blessed  him; 

2  To  whom  also  Abraham  gave  ^  a  tenth 
part  of  all;  first  being  by  interpretation 
•"king  of  righteousness,  and  after  that  also 
king  of  Salem,  which  is,  king  of  peace; 

3  Without  father,  without  mother,  with- 
out *  descent,  having  neither  beginning  of 
days,  nor  end  of  life;  but  made  like  unto 
the  Son  of  God,  abideth  ^a  priest  con- 
tinually. 

Note. — The  apostle  had  repeatedly  referred 
to  the  prophecy,  that  the  Messiah  should  be  "a 
Priest  for  ever,  after  the  order  of  Melchisedek," 
signifying  that  his  priesthood  would  resemble 
that  of  Melchisedek,  and  not  that  of  Aaron, 
(6:20.  Notes,  5:5— 10.  Ps.  110:4.)  He  there- 
fore next  proceeded  to  illustrate  that  prophecy, 
and  argue  more  explicitly  from  it,  as  compared 
with  the  scriptural  account  of  this  extraordi- 
nary person.  (Note,  Gen.  14:18—20.)  "Mel- 
chisedek king  of  Salem,"  which  probably  means 
Jerusalem,  and  "priest  of  the  most  high  God," 
by  an  appointment  of  which  we  have  no  infor- 
mation; "met  Abraham,"  after  he  had  van- 
quished the  invading  kings,  who  had  carried 
Lot  captive  from  Sodom:  and,  as  "priest  of  the; 
most  high  God,"  "he  blessed"  Abraham,  andj 
received  of  him  "a  tenth  part  oP'  the  spoils 
taken  from  his  conquered  enemies.  His  very 
name,  being  by  interpretation,  "king  of  right- 
eousness," and  doubtless  corresponding  with, 
his  character  and  administration,  marked  him 
out  as  a  type  of  the  Messiah  and  of  his  king-j 
dom.  (Note,  1:8,9.)  The  name  of  his  city  sig-j 
nified  Peace,  and,  as  "king  of  peace,"  he  typi- 
fied Christ,  "the  Prince  of  Peace,"  the  great 
Reconciler  of  God  and  man,  and  of  men  to  one 
another,  in  perfect  consistency  with  the  inter- 
ests of  righteousness,  and  the  honor  of  the  di- 
vine law  and  justice.  (Notes,  Eph.  2:11^18. 
Col.  1 :18— 23.)  And  the  union  in  Melchisedek 
of  royal  authority  with  the  priestly  office,  (which 
were  divided  between  the  family  of  Aaron  and 
that  of  David,  in  the  case  of  Israel,)  plainly 
pointed  to  the  Messiah,  as  "a  Priest  upon  his 
throne."  (Note,  Zech.  6:12,13.)— No  account 
is  given  of  Melchisedek's  parentage,  or  pedi- 
gree, as  in  the  case  of  the  priests  appointed  by 
the  law;  who  were  all  required  to  prove  their 
descent  from  Aaron,  and  exact  rules  were  giv- 
en concerning  their  marriages,  for  this,  as  well 
as  for  other  reasons.  But  it  is  not  so  much  as 
known  from  which  of  Noah's  sons  Melchisedek 
descended:  for  he  is  introduced  into  the  sacred 
history,  as  a  "i)riest  of  the  most  high  God," 
who  had  no  father,  or  mother,  or  genealogy; 
that  he  might  the  more  exactly  typify  that 
High  Priest,  who,  as  "the  Son  of  man,"  had 
no  human  Father,  as  "the  Son  of  God"  was 
without  mother,  and  who  was  appointed  to  the 


d  Gen.  16:14—16.  Is.  41-.2.3. 

e  Gen.  2g:22.  Lev.  27:32.  Num. 
18:21.  1  Sam.  8:15,17. 

f  2  Sam.  8:15.  23:3.  1  Kings  4: 
24,25.  1  Chr.  22:9.  Ps.  45:4— 
7.  72:1—3,7.  85:10,11.  Is.  9:6, 
7.  32:1,2.  45:22—25.  Jer.  23: 
5,6.33:15,16.  Mic.  5:5.  Luke 
2:14.  Rom.  3:26.  5:1,2.  Eph. 
2-14—18. 
•  Or,  pedigree.  Ex.  6:18,20— 
27.  1  Chr.  6:1— ^ 

\0L.     \I. 


g  17,23—28. 

h  Acts  2:29.  7:8,9. 

i  Gen.  12:2.     17:5,6.    Rom.  4:11 

—13,17,18.  Gal.  3:28,29.  Jam. 

2:23. 
k  Gen.  14:20. 
I  5:4.  Ex.  28:1.    Num.  16:10,11. 

17:3—10.   18:7. 
m  Lev.   27:30—33.    Num.  18:26 

—32.  2  Chr.  31:4—6.  Neh.  13: 

10. 

71 


priesthood  without  deducing  his  pedigree  from 
Aaron,  or  any  other  predecessor.  Moreover, 
nothing  was  recorded  of  Melchisedek  respect- 
ing the  "beginning  of  his  life,  or  the  end  of  his 
days,"  and  priesthood;  that  he  might  typically 
resemble  "the  Son  of  God,"  whose  existence  is 
from  eternity  to  eternity;  and  who  has  had  no 
predecessor,  and  will  have  no  successor,  in  his 
efficacious,  meritorious,  and  perpetual  Priest- 
hood. In  all  these  respects  the  silence  of  the 
scripture,  being  intentional,  and  referring  to 
the  great  Antitype,  is  mentioned  in  language 
taken  from  the  instruction  to  be  conveyed, 
rather  than  from  historical  fact;  of  which  learn- 
ed men  have  brought  instances  from  other  wri- 
ters of  antiquity. 

Slaughter.  (1)  Konrjg.  Here  only  N.  T. 
Gen.  14:17.  Sept.  From  xotttoi,  to  smite.  "He 
smote  them:"  it  is  not  certain  that  he  slew 
tiieni.  (Note,  Gen.  14:14— IQ.)— Without  de- 
scent. (3)  ylysveuloyijioQ.  Without  genealogy. 
Not  elsewhere.  No  genealogy  is  given  oi  Mel- 
chisedek: and  those  of  Christ  lead  back,  not  to 
Aaron,  but  to  David  and  Judah.  (6,14.) — 
Made  like.]  u-lqxit^oiMfievoi;.  Here  only. 
'0,«otoo»,  2:17. — The  composition  is  probably 
intended  to  add  energy:  Made  very  like. — 
Continually.]  Eigho  Sirjvsusg.  10:1,12,14. 

4  Now  consider  how  great  this  man  rms, 
unto  whom  even  ''  the  patriarch  '  Abraham 

gave  the  tenth  of  the  spoils. 

5  And  verily,  they  that  are  of  the  sons 
of  Levi,  'who  receive  the  office  of  the 
priesthood,  have  a  commandment  "'  to  take 
tithes  of  the  people  according  to  the  law, 
that  is,  of  their  brethren,  though  they  °  come 
out  of  the  loins  of  Abraham: 

6  But  he,  whose  f  descent  is  not  counted 
from  them,  °  received  tithes  of  Abraham, 
and  blessed  him  that  p  had  the  promises. 

7  And  1  without  all  contradiction,  ^  the 
less  is  blessed  of  the  better. 

8  And  here  '  men  that  die  receive  tithes: 
but  there  he  receiveth  them,  of  v/hom  it  is 
witnessed  that  ^  he  liveth. 

9  And,  as  I  may  so  say,  Levi  also, 
who  receiveth  tithes,  "  payed  tithes  in 
Abraham: 

10  For  he  was  yet  ^  in  the  loins  of  his 
father,  when  Melchisedek  met  him. 

Note. — The  argument,  arising  from  the  fact, 
that  one  of  Abraham's  contemjioraries  was  in 
some  things  superior  to  him,  as  here  stated, 
served  to  introduce  with  great  advantage  a 
most  conclusive  argument  against  the  perpetu- 
al obligation  of  the  Levitical  law,  and  the  con- 
tinuance of  the  Aaronic  priesthood,  and  that  of 
the  covenant  made  with  the  nation  of  Israel  at' 


D  10.  Gen.  35:11.  46:26.  El. 
1:5.  1  Kings  8:19. 

t  Gr.  pedigree.  3. 

o  4. 

p  6:13—15.  11:13,17.  Gen.  12: 
2,13.  13:14—17.  17:4—8.  22: 
17,18.  Acts  3:25.  Rom.  4:13. 
Gill.  3:16. 

q  1  Tim.  3:16. 

11:20,21.    Gen.  28:20—40.  28: 
1—4.  47:7—10.  48:15—20.  49: 


28.  Num.  6:23—27.    Deut.  32.- 

1.    2  Sam.  6:20.     1  Kings  8:55. 

2  Chr.  30:27.  Luke24:50,5K  2 

Cor.  13:14. 
J  23.  9:27. 
1  3:16,24.25.  John  11:25,26.    14: 

6,19.  Rev.  1:18. 
u  4.     Gen.    14:20.     Rom.   5:12. 

Mnr^. 
X  5.  Gen.  35:11.  46:26.    1  Kkgt 

8:19. 


[56 1 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


Sinai.  (Note,  Ex.  19:5.)  The  apostle,  therefore, 
exhorted  the  Hebrews  to  "consider  how  great" 
a  person  their  inspired  law-giver  had  represent- 
ed Melchisedek  to  he,  not  so  much  in  respect 
of  his  regal  authority,  as  of  his  priesthood;  when 
even  "the  patriarch  Abraham,"  the  honored  fa- 
ther of  their  whole  nation,  who  was  not  one  of 
Melchisedek's  subjects,  or  in  any  other  way 
connected  with  him,  owned  his  superiority,  and 
paid  him  tithes,  as  the  representative  "of  the 
most  high  God."  The  Levites  indeed  were  or- 
dered in  the  law,  as  the  Lord's  tribe,  "to  take 
tithes  of  their  brethren"  the  descendants  of 
Abraham,  of  which  the  priests  had  a  tenth  part 
for  their  ])ortion :  (Notes,  Lev.  27 :30 — 33.  Num. 
18:21—32.)  but  Melchisedek,  who  was  not  of 
Abraham's  family,  received  tithes  of  that  pa- 
triarch himself.  Nay,  as  "the  priest  of  the 
most  high  God,"  he  pronounced  a  solemn  ben- 
ediction upon  him,  to  whom  the  promises,  con- 
cerning the  Messiah,  and  "all  nations  being 
blessed  in  him,"  were  made.  Now  it  was  well 
known,  and  certain  beyond  "all  contradiction," 
that  the  inferior  character  was  to  be  blessed,  in 
this  authoritative  manner,  by  the  superior  and 
more  honorable;  as  children  by  their  parents, 
and  the  people  by  the  priests.  (Marg.  Ref.  r. 
—iVoifs,  11:20,21.  iVwm.  6:24— 27.)  So  that, 
some  One  higher  than  Abraham,  or  Aaron,  or 
.■any  mere  man  of  his  race,  was  evidently  to  be 
expected,  as  "a  Priest  for  ever,  after  the  order 
■of  Melchisedek."  Under  the  law  indeed,  mere 
sinful  dying  men  took  tithes  of  their  brethren; 
and  so  one  generation  after  another  rose  up  to 
receive  them:  but  in  the  case  of  Melchisedek, 
one,  concerning  whom  it  was  only  "witnessed 
that  he  iiveth,"  (that  is,  nothing  is  said  either 
of  his  birth  or  his  death,)  received  tithes  of 
Abraham,  as  the  representative  of  his  posteri- 
ty; by  which  it  was  intimated  that  a  Priest 
should  arise,  to  whom  the  whole  Israel  of  God 
would  pay  their  devoted  homage,  and  from 
whom  they  would  receive  the  blessing.  So: 
that,  "to  speak  it  in  a  word,"  the  apostle  might 
say,  that  even  Levi,  and  all  the  priests  descen-| 
ded  from  him,  paid  tithes  to  Melchisedek;  "for! 
they  were  in  the  loins  of  their  father"  and  rep- 1 
resentative,  "when  Melchisedek  met  him." 
This  incontestably  proved  the  inferiority  of 
the  Levitical  priesthood  to  that  of  the  Messiah; 
yea,  its  absolute  dependence  on  him,  and  sub- 
serviency to  him, — Indeed,  it  may  be  said,  that 
Christ  also  "was  in  the  loins  of  Abraham;" 
but  his  divine  nature,  his  miraculous  and  im- 
maculate conception,  and  his  being  the  intend- 
ed and  predicted  Antitype,  sufficiently  show 
that  he  was  excepted,  as  the  Seed  to  whom  es- 
pecially the  promises  were  made. — This  argu- 
me:nt  of  the  apostle  illustrates  the  nature  of  our 
union  with  Adam,  and  representation  by  him, 
and  our  participation  of  the  consequences  of 
his  apostacy;  as  well  as  the  method  of  our  re- 
covery by  "the  second  Adam,  the  Lord  from 
heaven"  (Notes,  Gen.  2:16,17.  3:17—19. 
diom.  5:12—19.) 


1 1  If  therefore  >  perfection  were  by  the 
Levitical  priesthood,  (for  under  it  the  peopl 
r^^g^^ed  the  law,)  Mvhat  further  need 


e 
was 


y  18.19.      R;7,I0— 13.      10  1—4 

Gal.  4:3,9.   Uol.  2:10—17. 
z  26—28. 

a  15,17,21. — See  on  S:6,lO.  6:20. 
b  Is.  66:21.  Jer.  31:31—34.    Ez. 

562] 


16:61.  Acts  6:13,14. 
c  Num.  16:40.    17:5.    2  Chr.  26: 

16—21. 
<1  Luke     1:43.     John     20:13,28. 

Eph.  1:3.  Phil.  3:8. 


there  that  ^  another  priest  should  rise  after 
the  order  of  Melchisedek,  and  not  be  call- 
ed after  the  order  of  Aaron.'' 

12  For  the  priesthood  being  changed, 
there  is  made  of  necessity  ^  a  change  also 
of  the  law. 

13  For  he  of  whom  these  things  are 
spoken  pertaineth  to  another  tribe,  "^  of 
which  no  man  gave  attendance  at  the  altar. 

14  For  it  is  evident  that  '^  our  Lord 
•^sprang  out  of  Judah;  of  which  tribe  Mo- 
ses spake  nothing  concerning  priesthood. 

15  And  it  is  yet  far  more  evident:  fo^ 
that  '"after  the  similitude  of  Melchisedek 
there  ariseth  another  priest, 

16  Who  is  made,  not  after  ^  the  law  of  a 
carnal  commandment,  but  after  ^  the  power 
of  an  endless  life. 

17  For  he  testifieth,  Thou  art  a  priest 
for  ever  after  the  order  of  Melchisedek. 

Note. — If  God  had  designed,  that  the  most 
perfect  state  of  the  church  on  earth,  should  be 
"by  the  Levitical  priesthood;"  and  if  complete 
'salvation  could  have  been  obtained  by  that  in- 
|stitution,  without  reference  to  the  priesthood 
of  the  Messiah;  "what  occasion  was  there  for 
[another  Priest  to  arise,"  and  of  another  order .^ 
I  Or  why  should  the  Holy  Spirit  dictate  such  a 
prediction  as  that  above  quoted,  and  raise  such 
an  expectation  as  it  was  suited  to  excite.''  The 
ten  commandments  indeed,  and  many  other 
parts  of  the  law,  were  given  before  Aaron  was 
expressly  appointed  to  the  priesthood,  or  men- 
tioned as  the  intended  high  priest,  and  progen- 
itor of  the  sacerdotal  race:  but  the  Aaronic 
priesthood  was  introduced  before  the  legal  dis- 
pensation received  its  final  confirmation:  and 
the  appointment  of  that  j)riesthood  constituted 
an  essential  part  of  it;  being  so  inseparably 
connected  with  all  its  ministrations,  that  scarce- 
,  ly  any  part  of  it  could  be  exactly  performed 
I  without  them.  Thus  the  people  "received  the 
law,"  along  with  the  Aaronic  priesthood;  and 
the  termination  of  that  priesthood  must  render 
the  observance  of  the  law  impracticable,  by 
necessary  consequence.  "The  change  of  the 
priesthood"  must  imply  "a  change  also  of  the 
law;"  and  the  introduction  of  "a  Priest  after 
the  order  of  Melchisedek,"  must  abrogate  the 
ceremonial  law,  and  terminate  the  legal  dis- 
pensation. For  it  had  been  expressly  and  re- 
peatedly predicted,  that  the  Messiah  should 
arise  from  another  tribe,  even  that  of  Judah; 
(Marg.  Ref.  e.— Notes,  Gen.  49:10.  /s.  9:6,7. 
11:1.  Matt.  22:41—46.)  and  though  most  of 
their  kings  had  been  of  that  tribe,  yet  none  of. 
them  had  ever  presumed  to  officiate  at  the  altar, 
except  Uzziah,  who  was  severelv  rebuked  for 
his  temerity.  (Note,  2  Chr.  '26:16— '23.)  The 
kingdom  and  the  priesthood  were  thus  kept  en- 
tirely distinct,  under  the  law;  while  their  union 
in  the  Person  of  the  Messiah,  of  the  tribe  of 
Judah,  was  also  predicted  in  the  most  explicit 
manner.     (Noies,  Ps.  110:1 — 4.    Dan.  9:24 — 


e  Gen.  46:12.    49:10.    Ruth  4:18  1  f  3,11,17,21.  Ps.  110:4. 
—22.      Is.  11:1.     Jer.    23:5,6.  |  g  9:9,10.  lO:l.    Gal.  4:3,9.    Col. 
Mic.  5:2.  Matt.  1:3—16.  Luke  I      2:14,20. 
2:23—33.  Rom.  2:3.  Rev.  5:5.  1  h  3,17,21,24,25,28.  Rct.  1:18. 
22:16. 


A.  D.  65. 


CHAPTER  VII. 


A.  D.  65. 


27.  Zech.  6:12,13.)  Indeed,  it  was  evident, 
and  sufficiently  proved,  that  "our  Lord"  and 
Saviour,  to  whom  the  apostle  called  his  breth- 
ren's attention,  was  descended  from  Judah,  and 
of  the  family  of  David;  (Notes,  Matt.  1:1 — 17. 
Luke  3-33— 38.)  of  which  Moses  in  the  law 
had  said  nothing  concerning  their  admission  lo 
the  priesthood:  so  that  the  prediction  and  its 
accomplishment  concurred  in  proving,  that  the 
Aaronic  priesthood  and  the  Mosaic  law  were 
abrogated  by  the  coming  and  Priesthood  of  the 
Messiah,  and  were  of  no  further  validity  or  ef- 
ficacy.— The  prophecy  of  him,  as  "a  Priest  af- 
ter the  order  of  Molchisedek,"  made  this  evi- 
dent even  to  a  demonstration,  yea,  more  evident 
than  any  other  argument  could  do:  for  this 
Priest  was  not  constituted  after,  or  according 
to,  the  ritual  law  of  Moses,  or  any  of  its  pre- 
scriptions, which  were  in  themselves  a  carnal 
commandment  relating  to  mere  externals,  and 
incapable  of  securing  spiritual  excellency  to 
the  appointed  high  priests;  but  he  was  consti- 
tuted "according  to  the  power  of  an  endless 
life."  For,  though  Christ  willingly  died  for 
the  sins  of  the  people,  yet  that  was  a  part  of 
his  priestly  office,  and  he  had  power  to  resume 
his  life,  and  to  preserve  it  for  ever;  that  so  he 
might  perpetually  execute  his  office,  as  the 
only  one  to  whom  it  belonged,  and  who  alone 
was  capable  of  duly  performing  it,  even  to  the 
end  of  the  world.  (Notes,  20—25.  John  10:14 
-18.) 

Perfection.  (11)  Teltib)aiQ.  Luke  1:45. 
Completion,  fulfilment,  of  the  plan  and  pur- 
pose of  God. — Priesthood.]  'TeQaiavvrjc,  12, 
14,24.  Not  elsewhere. — Received  the  law.] 
Nei'Ojiio&ejTjTo.  8:6.  See  on  i?om,  9:4.  Were 
placed  under  the  law;  were  legislated. — 
Sprang.  (14)  AvutstuIxbv.  Matt.  4:16.  5:45. 
13:6.  Mark  A:Q.  16:2.  Jam.  1 :11.  2  Pc<.  1 : 
19. — Mai.  4:2.  Sept.     Rose  like  the  sun. 

18  For  there  is  verily  '  a  disannulling  of 
the  commandment  going  before,  for  •'  the 
weakness  and  unprofitableness  thereof. 

[Prncti'al  ObservatioTis.] 

19  For  •  the  law  made  nothing  perfect, 
but  *  the  bringing  in  of  ""a  better  hope 
did;  by  the  which  "  we  draw  nigh  unto 
God. 

Note. — The  prediction  before  mentioned,  and 
its  accomplishment,  implied  "a  disannulling," 
or  abrogation  of  the  preceding  commandment, 
concerning  the  priesthood,  sacrifices,  and  puri- 
fications. And  this  was  expressly  intended  by 
the  Lord,  because  they  were  in  themselves 
"weak  and  unprofitable:"  for,  though  they  had 
a  temporary  and  typical  use  and  benefit,  in  re- 
spect of  the  nation  of  Israel,  till  the  coming  of 
the  Messiah,  and  to  believers  as  means  of  faith 
and  grace;  (Notes,  8:3—6.  9:8—10.  10:1—4. 
Deut.  3^:4.  John  I -.n.  Ga/.  3:23— 25.4:8— 11, 
21 — 31.)  they  had  no  inherent  efficacy  to  purge 
the  conscience  or  the  affections,  and  they  did 
not  at  all  profit  those  who  rested  in  them. — In- 
deed the  ceremonial  "law  made  nothing  per- 
fect," either  in  the  state  of  the  church,  or  the 


i  11,12.  8:7—13.  10:1—9-    Kom. 

*  Or,  it  was  the  bringini;  in. 

3:31.  Gal.  3:15,17. 

m  6:18.  6:6.    11:40.    -lohn    1:17. 

k  19.  6:7,8.  9:9,10.   lOtl— 4.    13: 

Rom.  8:3.     Col.  1:27.     1  Tim 

9.     Acts  13:39.     Gal.  4:21.     1 

1:1. 

Tim.  4:8. 

D  4:16.      10:19—22.     P».  73:2(1 

1  St*  on  11. 

John  14:G.     Bom.   5:2.     t>h 

hearts  and  consciences  of  the  worshippers-  but 
"the  introduction  of  a  better  hope,"  even  that 
of  acceptance  with  God,  through  the  sacrifice 
and  intercession  of  Christ,  brought  the  church 
to  its  highest  state  of  liberty,  and  its  worship  to 
the^  most  entire  spirituality,  of  which  its  condi- 
tion in  this  world  admjts;  and  provided  most 
efiectually  for  the  complete  justification,  the  in- 
ward peace,  and  the  sanctification  of  all  believ- 
ers. For  by  that  "hope,"  men  are  allowed  to 
draw  near  to  Goil,  even  to  his  mercy-seat,  with 
humble  boldness;  and  are  not  wholly  excluded, 
as  the  Gentiles  during  the  law;  or  kept  at  a 
great  distance,  as  tlie  Israelites  themselves 
were.  (Note,  Eph.  <i:ll—''2^.)— The  conclud- 
ing words  may  be  rendered,  "The  bringing  in 
of  a  better  hope  is  that,  by  which  we  draw  near 
to  God." — The  original  word  signifies  more 
than  simply  "bringing  in;"  and  implies,  that 
this  "better  hope"  was  brought  in,  even  under 
the  old  dispen.sation,  by  the  promises  and  proph- 
ecies of  the  Messiah,  and  by  the  types  of  the 
law;  though  more  fully  and  clearly,  when  Christ 
had  actually  come,  and  finished  his  work  on 
earth,  and  entered  into  his  glory. — "The  weak- 
ness and  unprofitableness  of  the"  ceremonial 
"law,"  either  to  justify  or  sanctify  those  who 
rested  in  the  outward  observances  of  it,  and 
who  did  not  by  faith  look  to  the  things  prefig- 
ured by  it,  was  exactly  parallel  to  the  Christian 
sacraments,  when  the  opus  operaium,  the  mere 
attendance  on  the  'outward  and  visible  sign,'  is 
depended  on,  while  'the  inward  and  spiritual 
'grace,'  the  things  signified  in  them,  are  disre- 
garded. To  such  persons  they  are  "weak  and 
unprofitable;"  but  to  believers,  they  are  means 
of  grace,  and  solemn  and  acceptable  acts  of 
spiritual  worship.  (Notes,  Rom.  2:25 — 29.  3: 
1,2.) 

Disannulling.  (\S)  yf&eitjatg.  9:26.  A&f- 
Tfw,  10:28.  John  12:48.  I  Cor.  1:19.  Gal.  2: 
21.  3:15.  1  Thes.  4:8.  Jude  8.— Made  nothing 
perfect.  (19)  Ovder  t^iflFiwaev.  Completed 
nothing.  It  was  the  introduction,  but  not  the 
completion.    Teleioiaig,  11. 

20  And  inasmuch  as  not  without  an  oath 
he  was  made  Priest; 

21  (For  those  priests  were  made  with- 
out fan  oath;  but  this  with  an  oath,  by  him 
that  said  unto  him,  °The  Lord  ^sware,  and 
will  not  repent,  Thou  art  a  Priest  for  ever 
after  the  order  of  Melchisedek;) 

22  By  so  much  was  Jesus  made  '^  a 
Surety  "■  of  a  better  testament. 

Note. — The  very  great  superiority  of  the 
Priesthood  of  the  Rlessiah,  to  that  of  Aaron, 
was  evident  from  another  circumstance,  to  be 
especially  noted  in  the  sacred  oracles.  .Teho- 
VAH  appointed  the  Levifical  priesthood  "with- 
out an  onth,"  by  which  he  showed  that  the  aji- 
pointment  was  revocable,  and  that  it  would  n(<t 
always  continue.  But,  in  constituting  the 
Messiah  to  be  High  Priest,  he  most  solenmly 
confirmed  the  appointment  with  an  oath:  thus 
declaring  evidently  that  it  was  never  to  be  dis- 
annulled.   (Notes',  6:\6— '20.    Gen. '22 -.i 6— 13. 


2:13-18.  3:12. 
t  Or,  the  swearing  of  an  oath. 

o  U.  iia4. 

p  See  on  6:16—18. 

q  Geo.  43:9.    44:32.     l>ro».  6:1. 


20:16. 

8:6—12.  9:1.5—23.    12:24.    IS 
20.      Dan.   9:27.     Mall.  2fi:i:8 
Mark  14:24.     Luke  22:20. 
Cor.  11:25. 


[563 


A.  D.  65. 


HEBREWS. 


A.  D.  65 


Num.  14:27—30.  Ps.  110:4.)  In  proportion 
therefore  to  this  immense  difference,  it  was  to 
be  concluded,  that  Jesus  was  "the  Surety  of  a 
better  covenant,"  than  that  of  Aaron.— The 
word  signifies  a  person  who  is  bound  with  an- 
other for  the  payment  of  a  debt,  or  the  perform- 
ance of  an  engagement.  Jesus,  "the  Surety" 
of  his  people,  became  answerable  for  their  debt 
of  sin,  and  engaged  to  satisfy  divine  justice, 
and  magnify  the  holy  law,  as  their  Represen- 
tative; {Note,  Is.  53:7.)  and  also  to  bring  them 
to  that  repentance,  faith,  and  holiness,  which 
are  requisite  to  their  participation  of  the  bles- 
sings of  his  covenant.  By  entering  into  this 
engagement,  and  fulfilling  it  in  their  belialf,  he 
became  the  Surety  of  the  Father  to  them,  for 
the  performance  of  all  the  promises  of  the  cov- 
enant; being  autliorized,  and  exalted,  in  human 
nature,  to  confer  on  them  all  the  blessings  stip- 
ulated in  it.  The  word,  rendered  testament,\ 
18  commonly  translated  covenant;  its  import 
has  been  repeatedly  considered,  and  we  shall 
have  occasion  shortly  to  speak  of  it  again. 
{Notes,  9:15—23,  Preface  to  the  New  Testa- 
ment.) The  better  covenant,  of  which  Jesus 
is  the  Surety,  is  not  here  contrasted  with  the 
covenant  of  works,  by  which  every  transgres- 
sor is  shut  up  under  the  curse;  but  distinguish- 
ed from  the  Sinai-covenant  with  Israel,  and  the 
legal  dispensation  under  which  the  church  had 
so  long  continued:  for  the  covenant  of  works 
had  no  connexion  with  the  Aaronic  priesthood, 
or  the  ceremonial  law,  which  exhibited  in  shad- 
ows the  blessings  of  the  covenant  of  grace. 
{Notes,  8:7—13.)  But  "the  covenant,"  of 
which  Jesus  was  Surety,  was  far  better  than 
that,  of  which  the  high  priests  of  Israel  were 
typical  sureties;  and  brought  the  church,  and 
every  believer,  into  far  clearer  light,  more  per- 
fect liberty,  and  more  abundant  privileges  than 
that  could  do.  The  temporary  legal  covenant 
with  Israel  must  therefore  be  abrogated;  or, 
being  fulfilled,  and  having  answered  the  purpo- 
ses for  which  it  was  appointed,  it  must  become 
invalid:  as  a  lease,  when  the  term  of  it  is  ex- 
pired; or  a  bond,  when  it  is  paid  and  cancelled. 
{Note,  Col.  2:13 — 15.)  Tliis  was  requisite,  in 
order  that  the  irrevocable  priesthood  of  Christ, 
and  the  better  covenant  ratified  to  him,  might 
be  openly  introduced,  and  established  for  the 
benefit  of  the  nations  of  the  earth.  {Notes,  9: 
18—23.  10:1—18.  Ex.  19:5.  24:  £pA.  2:14— 
22.) 

Jin  oath.  (21)  'OQXMjuoatag.  'iS.  Not  else- 
where. 'An  oath  swearing.'  Leigh. — Surety. 
{'i'2)  Ey/voc.  Here  only.  From  eyyvtj,  sponsio, 
'one  answering  for  another;'  whence  the  word 
sponsor. —  Testament.']  Jtud^TjXT].  See  on  1 
Cor.  11:25. 

23  And  they  truly  *  were  many  priests, 
because  they  were  not  suffered  to  continue 
hy  reason  of  death: 

24  But  this  man^  because  *  he  continu- 


•  S.     I  Chr.  6:S— 14.     Neh    12- 

10,11. 
I  See  on  8—25,28.    13:8.   Is.  9-6 
7.  John  12:34.  Rom. 6:9.  Re  ' 
1:18.  ^ 

•  Or,  apritsthood  which  passcth 
not  from  one  to  anotha-. 

•  2:18.     5:7.     Is.    45:22.     63:1. 
Dan.  3:15,17,29    6:20    .Tohn  6: 


564] 


37—40.    10:29,30.    Eph.  3:20. 

Phil.  3:21.    2  Tim.  1:12.  Jude 

24. 
t  Or,  evermore. 
«  19.      11:6.     Job  22.17.     23:3. 

P>.  68:31,32.  13.45:24.  Jer.  3: 

y^3:1.5.      John  14:6.    Pom.  5:2. 
J^ph.  2:18.  3:12.   1  John  2:1.2. 


eth  ever,  hath  *  an  unchangeable  priest- 
hood. 

25  Wherefore,  "  he  is  able  also  to  save 
them  f  to  the  uttermost  that  '^  come  unto 
God  y  by  him,  seeing  he  ^  ever  liveth  "  to 
make  intercession  for  them. 

Note. — The  sacred  writer  next  adduced  an- 
other proof  of  the  superiority  of  the  Messiah's 
priesthood  above  that  of  Aaron.  In  the  Aaron- 
ic priesthood,  there  "were  many  priests;"  be- 
cause, being  sinful  dying  men,  they  were  soon 
removed  from  their  station,  and  others  succeed- 
ed them;  and  the  office  passing  so  frequently 
from  one  to  another,  strongly  marked  its  weak- 
ness and  inefficacy.  But  the  Person  of  whom 
the  prophet  had  spoken,  and  concerning  whom 
the  apostle  was  discoursing,  possessed  "an  un- 
changeable priesthood,"  which  was  never  to 
pass  out  of  his  own  hands,  and  never  would  be 
liable  to  interruption  or  cessation.  {Marg. — 
Notes,  1 — 5.  4:14 — 16.)  For,  as  his  death  was 
the  appointed  sacrifice  for  the  sins  of  his  people; 
so  heaven  was  the  true  sanctuary,  in  which  his 
subsequent  ministrations  were  to  be  performed; 
and  there,  possessing  immortality,  he  will  ex- 
ercise his  priestly  office  in  the  most  perfect 
manner,  till  the  consummation  of  all  things. 
{Notes,  9:24 — 28.)  On  which  account  "he  is 
able,"  not  only  by  his  omnipotence,  but  in  \ir- 
tue  of  his  priestly  character  and  sacrifice,  to 
save  perfectly,  to  the  end,  in  all  possible  emer- 
gencies and  extremities,  from  all  guilt,  pollu- 
tion, and  temptation,  in  all  dangers,  and  against 
all  enemies,  every  one,  and  the  whole  company 
of  those,  through  all  ages  and  nations,  "who 
come  to  God,"  as  sinners  for  salvation,  "by 
him,"  believing  in  his  name,  depending  on  his 
atonement  and  intercession,  and  asking  all  bles- 
sings for  his  sake,  and  as  the  free  gift  of  God 
through  him.  This  "he  is  able"  to  do,  because 
he  is  not  like  a  mere  man,  who  undertakes  to 
protect  or  deliver  another,  and  perhaps  dies  in 
the  critical  season:  but  he  "ever  liveth,"  and 
reigns  "as  a  Priest  upon  his  throne,"  "to  make 
intercession  for  those  who  come  to  God  by 
him;"  to  plead  his  merits  and  sacrifice  in  their 
behalf;  to  present  their  persons,  services,  and 
prayers  for  acceptance,  through  the  ransom  of 
his  blood;  to  interpose  between  them,  and  ev- 
ery one  who  would  lay  any  thing  to  their 
charge;  to  protect  and  deliver  them  by  his  al- 
mighty power,  and  to  give  all  things  to  them 
from  his  "unsearchable  riches,"  {Notes,  Ps. 
146:3—10,  JoAn  14:18— 20,  J?om,  5:6— 10. 
8:32—34.    CoZ.  3:4.    i?ev.  1 :12— 20.) 

Unchangeable.  (24)  "Which  passeth  not 
from  one  to  another."  Marg.  yfnnQaSaTov. 
Here  only. —  To  the  uttermost.  (25)  Eis  to 
navieles.  Luke  13:11. 

26  For  ^  such  an  High  Priest  *=  became 
us,  w/io  is  ^  holy,  harmless,  undefiled,  sep- 
arate from  sinners,  and  ^  made  higher  than 
the  heavens: 


z  See  on  8,16,24. 

a  9:24.    Is.  53:1 2.    59:16.    Dan. 

9:24.  John  14:13,16.  16:23,24. 

17:9—26.    Rom.  8:34.    1  John 

2:1,2.  Rev.  8:3.4. 
h  11.   8:1.  9:2.3-26.     10:11—22. 
c  2:10.  Luke  24:26,46. 
d  4:15.  9:14.    Hx.  28:36.    Is.  53: 

9.     IxKC    1:35.       23:22,41,47. 


John  8:29.  14:30.  AcU3:14. 
4:27.  2  Cor.  5:21.  1  Pel.  1:19. 
1  John  2:2.  3:5.  Rer.  3:7. 
e  1:3.  4:14.  8:1.  12:2.  Ps.  68- 
18.  Matt.  27:18.  Mark  16:19. 
Eph.  1:20—22.  4:8—10.  Phil 
2:9— It.  I  Pet.  3:22.  Key.  1 
17,18. 


A.  D.  65. 


CHAPTER  VII. 


A.  D.  65. 


27  Who  needeth  not  *"  daily,  as  those 
high  priests,  to  offer  up  sacrifice,  s:  first  for 
his  own  sins,  ''and  then  for  the  people's; 
for  '  this  he  did  once,  when  he  offered  up 
himself. 

28  For  '^  the  law  maketh  men  high 
priests  which  have  infirmity;  but  '  the  word 
of  the  oath,  which  was  since  the  law, 
"•  maketh  the  Son,  "  who  is  *  consecrated 
for  evermore. 

Note. — The  considerate  inquirer  into  this 
most  interesting  subject,  would  perceive,  that 
"such  a  High  Priest"  as  had  been  described 
exactly  suited  the  case  of  sinners,  who  were  to 
be  restored  to  the  favor  and  image  of  a  holy 
God,  in  a  manner  consistent  with  the  glory  of 
his  name,  and  peculiarly  suited  to  display  that 
glory;  and  that  he  alone  could  suit  it.  Such  a 
"High  Priest  became  us,"  and  was  proper  for 
us,  as  was  perfectly'  "holy"  in  his  nature,  whol- 
ly devoted  to  God,  and  full  of  mercy  to  men; 
"harmless,"  and  spotless  in  his  own  obedience, 
that  no  charge  might  be  brought  against  him; 
"undefiled"  in  his  ministrations;  "separate,"  in 
disposition  and  conduct,  "from  the  sinners"  in 
whose  behalf  he  was  to  interpose;  and  "made 
higher  than  the  heavens,"  and  all  their  glorious 
inhabitants;  that  the  dignity  of  his  Person,  and 
the  pre-eminence  of  his  exaltation,  might  give 
efficacy  to  his  ministrations,  and  manifest  the 
justice  and  holiness  of  God  in  saving  sinners 
for  his  sake,  and  through  his  mediation  and  sa- 
cerdotal ministrations.  He  must  be  one,  who 
had  no  need  to  offer  any  sacrifices  for  himself, 
or  to  offer  repeatedly  in  behalf  of  others;  as  the 
Levitical  priests,  who  were  the  coadjutors  of 
the  high  priest,  did  daily;  and  the  high  priest 
did  on  every  return  of  the  great  day  of  expia- 
tion. (Notes,  Lev.  4:3—12.  9:8—11.  16:6, 
11—14.  Num.  28:2—10.)  But  such  a  high 
priest  could  not  be  found,  except  Jesus;  whose 
'one  oblation  of  himself,'  being  of  infinite  value, 
rendered  further  sacrifices  for  ever  needless. 
(Notes,  9:24—26.  10:1—10.)  For  the  law 
made  infirm  and  sinful  men  high  priests,  whose 
persons  and  services  always  needed  atonement 
and  forgiveness,  and  many  of  whom  were  men 
of  bad  character:  "but  the  word"  of  the  Lord, 
which  he  had  ratified  with  an  "oath,"  and 
which  had  been  spoken,  long  after  the  giving 
of  the  law,  and  reached  far  beyond  it,  had  ap- 
pointed "tfie  Son"  of  God  to  that  office,  who 
was  in  all  respects  competent  to  it,  as  he  alone 
could  he;  and  he  was  moreover  "consecrated" 
or  perfected  "  to  it  for  evermore."  (Note,  5: 
7 — 10.)  It  was  therefore  evident,  that  the  Le- 
vitical priesthood  was  intended  to  typify,  and 
prepare  the  way  for  that  of  Christ;  which  was 
pre-ordained  in  due  time  to  supersede  and  dis- 
annul it. 

Became.  (26)  Fttoftifv.  2:10.  Matt.  3:15. 
1  Cor.  11:13.  Eph.  5:3.  1  Tim.  2:10.  Tit.  2: 
I.— Holy.]  'Oaioc.  Acts  2:27.  13:34,35.  1 
3'im.  2:8.  Ti7.  1 :8.  Rev.  \b:A.  'It  answers 
to  "1  DH-'  Leigh.  Ipn  is  frequently  ren- 
dered mercy;  and  it  is  rendered  by  sUog,  Ps. 


f  10:11.     Ex.  29:36— 42.     Num. 
28:2—10. 
,  f  5:3.     0:7.     LeT.   4;3,Si.c.     9:7, 
ItC.   16:6,11. 


h  Lev.  4:15—16.  9:15.  16:15. 
i  9:14,25.28.    10:6—12.  Ii.  53:10 
—12.  Rnm.  6:10.  Kpb.  6:2,25. 
1      Tit  2:14. 


136:1,  &c.  Sept.— Consecrated.  (28)  Texflei- 
o}ftFt'ov.  2:10.  5:9.  10:14.  11:40.  12:23.  Luke 
13:32.  John  19:28. 

PRACTICAL  OBSERVATIONS. 
V.  1—18. 

Every  part  of  scripture  was  intended,  in  one 
way  or  other,  to  honor  our  "King  of  righteous- 
ness and  peace,"  our  glorious  High  Priest  and 
Saviour:  and  the  more  accurately  we  examine 
it,  the  fuller  will  be  our  conviction,  that  "the 
testimony  of  Jesus  is  the  spirit  of  prophecv." 
(Notes,  Luke  24:25—31,  44—49.  JoAn  5:39— 
44.  1  Pet.  1:10—12.  Rev.  19:9,10.)  May  we 
then  learn  in  simplicity  to  trust  in  iiim,  and 
submit  to  him,  to  copy  his  righteousness,  to 
seek  the  peace  of  his  kingdom,  to  devote  all  that 
we  are  and  have  to  his  service,  and  to  expect 
blessings  from  liim  alone!  May  we  go  forth 
in  our  spiritual  conflicts,  afhis  word  and  in  his 
strength;  ascribe  all  our  victories  to  his  grace; 
and  desire  to  be  met  and  blessed  by  him  in  all 
our  ways!  Patriarchs,  prophets,  ajiostles,  and 
angels,  own  liim  to  be  immensely  better  and 
greater  than  they  all.  Preceding  events  and 
dispensations,  from  the  beginning,  prepared 
the  way  for  his  appearance,  and  introduced  his 
royal  priesthood.  Those  institutions,  which 
had  divine  authority  and  eminent  usefulness  for 
the  time,  after  his  coming  were  "disannulled," 
"because  of  the  weakness  and  unprofitableness 
of  them;"  for  "a  better  hope"  was  then  intro- 
duced, "by  which  we  draw  nigh  to"  our  of- 
fended "God,"  and  call  him,  "Abba,  Father." 
(Notes,  10:19—22.  Rovi.  8:14—17.)  No 
further  change  shall  now  take  place  in  the 
priesthood,  or  the  worship  of  the  church,  by 
any  future  revelation  from  God:  but  he  will 
"overturn,  overturn,  overturn,"  the  kingdoms 
of  the  earth,  till  that  of  our  Melchisedek  be  ev- 
ery where  established.  (Notes,  Ez.  17:22 — 
24.  21:25—27.  Hag.  2:20—23.)  As  "the 
Surety  of  a  far  better  covenant"  than  that  con- 
nected with  the  Levitical  priesthood,  he  has 
given  his  church,  and  every  believer,  the  great- 
est advantages  for  following  after  perfection. 
May  he  stir  up  the  hearts  of  his  ministers  and 
people,  and  pour  out  his  Spirit,  throughout  all 
his  church;  that  spiritual  worship  and  holy  obe- 
dience may  every  where  abound;  and  that  the 
congregations  and  services  of  his  saints  on 
earth  may  more  resemble  those  of  heaven ! 

V.  19—28. 
It  becomes  us  to  aspire  after  a  degree  of  spir- 
ituality and  holiness,  as  much  superior  to  those 
of  Old  Testament  believers,  as  our  advantages 
exceed  theirs.  No  man  who  knows  God,  and 
his  holy  law  of  love,  and  who  understands  the 
evil  of  sin,  and  the  difficulty  of  saving  sinners 
to  the  glory  of  God,  could  desire  the  continu- 
ance of  a  priesthood,  "according  to  a  carnal 
commandment;"  which  apjiointed  those  to  that 
office,  who  were  themselves  sinners,  and  need- 
ed to  "offer  sacrifices  first  for  their  own 
sins,  and  then  for  the  people."  But  now,  that 
the  Son  of  God  is  made  High  Priest,  even 
"such  a  High  Priest  as  became  us,"  being 
"holy,  harmless,  undefiled,  separate  from  sin- 
ners, and  made  higher  than  the  heavens;"  we 


k  See  on   5:1,2.     Ex.    32:21,22.  I      5.8. 

Lev.  4:3.  |  n  2l,24. 

I  See  on  21.— Pi.  110:4.  I  »  Gr .  perfected.  2:10.  5:9.  Lubt 

in5«<>n3.    1:2.    3:6.    4:14.    6:  \      13:32.  John  19:30.  Gr. 


[56ff 


A.  D,  65. 


HEBREWS. 


A.  D.  65. 


may  well  rejoice  that  he  is  "consecrated  for  ev- 
ermore," and  that  he  has  an  unchangeable 
priesthood.  As  "he  is  able  to  save  to  the  ut- 
termost all  who  come  to  God  through  him;" 
let  the  vilest  of  sinners  approach  in  this  way  to 
the  mercy-seat  of  our  forgiving  God,  seeing 
"he  ever  liveth  to  make  intercession  for  them." 
None  need  be  dismayed,  but  those  who  will 
not  "come  unto  God,"  or  who  will  not  come 
in  the  name  of  his  beloved  Son :  and  the  case 
of  those  will  soon  become  hopeless,  how  great 
soever  their  present  presumption  may  be.  But, 
let  believers  meditate  on  the  power  and  grace 
of  their  great  High  Priest,  and  on  his  universal 
and  absolute  sovereignty;  and  let  them  copy 
his  "holy,  harmless,  and  undefiled"  conduct, 
anS  "his  separation  from  sinners."  Then  they 
may  confidently  expect,  that  he  will  "save  them 
to  the  uttermost,"  and  'deliver  them,  in  all  time 
'of  their  tribulation,  in  all  time  of  their  wealth, 
'in  the  hour  of  death,  and  in  the  day  of  judg- 
ement.' 

CHAP.  VIII. 

Further  evidence  of  the  superiority  of  the  Measiah's  priesthood  to  that 
of  Aaron,  1 — 6;  and  that  it  was  predicted  that  the  Sinai  covenant 
would  be  abrogated,  to  make  way  for  a  new  and  better  covenant, 
through  a  superior  Mediator,  7 — 13.  i 

NOW  of  the  things  which  we  have 
spoken,  this  is  the  sum:  ^  We  have 
such  an  High  Priest,  ^  who  is  set  on  the 
right  hand  of  the  throne  of  "^  the  Majesty  in 
the  heavens;  I 

2  A  "^  Minister  of  *  the  sanctuary,  and 
of  *  the  true  tabernacle,  *"  which  the  Lord 
pitched,  and  not  man.  ] 

Note. — The  substance,  or  the  summing  up, 
of  what  had  been  advanced  in  the  preceding 
discourse,  was  this,  that  Christians  had  "such 
a  High  Priest"  as  "became  them,"  and  was 
needful  for  them:  who,  having  finished  his 
work  on  earth,  had  ascended  into  the  heavens, 
and  was  exalted  to  pre-eminent  dignity  and  au- 
thority, at  the  right  hand  of  God,  in  that  place 
where  he  displays  his  glorious  majesty,  and 
which  may  be  called  his  "throne."  (Notes,  1  : 
S,4.  4:14—16.  12:2,3.  /s.  66:1,2.  ^c<s7:44— 
50.  JJfv.  3 :20— 22.  4:1—5.  5:5—7.  7:9—17.) 
Thus  Christ  was  constituted  "the  Minister"  to 
officiate,  in  holy  things,  {Marg.)  or  "in  the 
most  holy  place,"  of  which  that  in  the  taberna-! 
cle  had  been  a  type.  And  in  this  office  he  pre- 
sided over  the  "true  tabernacle,  which  the 
Lord  pitched"  by  his  almighty  power;  and 
which  was  not  constituted  by  human  skill  or| 
labor,  as  the  tabernacle  in  the  wilderness  had 
been.  (Notes,  Ex.  31:1 — 11.) — Some  explain 
"the  true  tabernacle,"  of  heaven  exclusively, 
as  signifying  the  same  with  "the  sanctuary;" 
others  interpret  it  of  the  human  nature  of  Christ, 
in  which  he  "tabernacled"  among  men,  and  in 
which  he  officiates,  as  High  Priest,  in  the  holy 
of  hiDlies  above:  yet,  as  his  human  nature  is 
needful  to  constitute  his  Person  as  High  Priest, 
rather  than  to  be  the  place  of  his  ministrations, 
the  figure  is  harsh.     But,  as  the  whole  taber- 


a  See  on  7:26—28. 

h  See  on  1;3,13.— 12;2.    Rev.    3: 

21. 
C  1  Chr.  29:n.     .Toh  37:22.     P». 

21:5.  45:3,4.  104:1.   145:12.  Is. 

24:14.  Mic.  5:4. 
d  9:8—11.     10.21.     Ex   28:1,35. 


5^6] 


Luke  24:44.  Rom.  15:8. 
*  Or,  holy  things. 
e  9:11,23,2.4. 

f  11:10.  2L'or.  5:1.  Col.  2:11. 
g  See  on  5:1. — 7:27. 
h  9:14.     109—12.      John   6:51. 

Eph.  5:2.  Til.  2:14. 


nacle  comprised  the  inner  and  the  outer  sanc- 
tuary; and,  as  the  high  priest  alone  went  into 
the  former,  while  the  other  priests  officiated  in 
the  latter,  in  subordination  to  him,  whose  typi- 
cal services  rendered  theirs  accepted;  and  as  the 
tabernacle  was  an  emblem  of  the  whole  church 
of  God,  though  it  typified  the  human  nature  of 
Christ  also;  it  seems  most  obvious,  to  explain 
"the  true  tabernacle,"  to  signify  the  whole 
church  of  the  redeemed  on  earth  and  in  heaven, 
as  one  by  its  union  with  Christ  Jesus:  for  be- 
lievers, separately  and  collectively,  "are  the 
habitation  of  God  through  the  Spirit."  (Notes, 
Ex.  26:7—29.  P.  O.—Note,  Eph.  2:19—22.) 
Christ  ministers  personally  in  the  holy  place 
above,  as  sole  High  Priest;  he  presides  over 
the  whole  true  tabernacle,  and  so  the  prayers 
and  services  of  the  spiritual  priesthood,  on 
earth,  are  rendered  acceptable  and  efficacious, 
through  his  meritorious  intercession  in  heaven. 
(Note,  Luke  1:8—10.) 

The  sum.  (1)  KeqtuXaiov.  Acts  22:28. — 
Note,  Eph.  1:9—12. 

3  For  5  every  high  priest  is  ordained  to 
offer  gifts  and  sacrifices:  wherefore  it  is  of 
necessity  that  this  man  ''  have  somewhat  also 
to  offer. 

4  For  if  he  were  on  earth,  '  he  should 
not  be  a  priest,  seeing  that  f  there  are 
priests  that  offer  gifts  according  to  the  law: 

5  Who  serve  unto  •'  the  example  and 
shadow  of  heavenly  things,  as  Moses  was 
admonished  of  God  when  he  was  about  to 
make  the  tabernacle;  for,  '  See,  saith  he, 
that  thou  make  all  things  according  to  the 
pattern  showed  to  thee  in  the  mount. 

6  But  now  hath  he  "*  obtained  a  more 
excellent  ministry,  by  how  much  also  he  is 
"  the  Mediator  of  a  better  |  covenant,  which 
was  established  *•  upon  better  promises. 

[Practical   Observations.] 

Note. — As  "every  high  priest,"  according  to 
the  law,  was  appointed  to  "offer  gifts  and  sac- 
rifices," that  is,  sin-offerings,  burnt-offerings, 
and  voluntary  oblations;  (Note,  5:1 — 4.)  so  it 
was  requisite  that  this  Person,  even  the  Messi- 
ah, should  have  somewhat  to  offer,  that  the^nti- 
type  might  correspond  with  the  type;  and  in- 
deed for  still  far  more  cogent  reasons.  He 
therefore  assumed  human  nature,  appeared  on 
earth,  and  there  "gave  himself  a  Sacrifice  to 
God  for  the  sins  of  his  people."  (Notes,  2:14, 
15.  10:5 — 10.)  Having  accomplished  this, 
(Note,  John  19:28 — 30.)  he  ascended  into  hea- 
ven to  appear  before  God,  as  with  the  blood  of 
the  sacrifice,  in  their  behalf:  all  which  exactly 
corresponded  to  the  method  prescribed  to  the 
high  priest  on  the  great  day  of  expiation 
(Notes,  Lev.  16:)  It  was  indeed  not  propei 
for  him  to  continue  on  earth,  after  he  had  of- 
fered his  one  all-sufficient  sacrifice:  for  in  that 
case,  he  "would  not  havebeen  a  priest;"seeing, 
in  respect   of  tlie  legal  services,  "there  were 


i  7:11—15.  Num.  16:40.  17:12, 
13.   18:5.  2  Chr.  26:18,19. 

t  Or,  they  are  priests. 

k  9:9,23,24.   10:1.  Col.  2:17. 

I  Ex.  25:40.  26:30.  27:8.  Num. 
8:4.  I  Chr.  28:12,19.  Acts  7: 
44. 


m  7—13.  2  Cor.  3:C— '1. 

n  7:22.   12:24.    Gal.  3:19,:0. 

J  Or,   testament.    See  on  7:22. — 

9  15—20. 
o  10—12.    Rom.  9:4.    Gal.  3tl6 

—21.  Tit.  1:2.  2  Pet.  1:4. 


A.   D.  65. 


CHAPTER  VIII. 


A.  D    65 


priests"  appointed  to  perform  them.  Christ, 
not  heing'  of  the  priestly  tribe,  could  not  prop- 
erly have  interfered  in  them;  and  heaven 
was  the  appointed  "sanctuary,"  in  which  he 
must  perform  the  remainder  of  his  meritorious 
and  etficacious  ministrations;  being  the  true  ho- 
ly of  holies,  the  place  in  which  Jehovah  dis- 
plays his  glory,  and  dispenses  his  blessings  from 
the  mercy-seat.  {Notes,  Ex.  25:10—22.)  The 
priests  indeed,  who  offered  sacrifices  in  the 
earthly  sanctuary,  ministered  in  the  worship  of 
God  after  a  ritual,  which  was  formed  to  be  "an 
exemplar  and  shadow  of  heavenly  things." 
This  had  been  intimated  to  Moses,  wiien  he 
was  charged  to  form  every  thing  relative  to  the 
tabernacle,  according  to  the  exact  "pattern 
shown  to  him  in  the  mount."  {Note,  Ex.  25: 
40.)~{Note,  Acts  7:44— 50.)— The  various 
particulars  respecting  Christ  and  liis  salvation, 
which  were  typified  by  tiie  tabernacle,  its  fur- 
niture, and  worship,  have  already  been  explain- 
ed. (iVo<e5,  £x.  25:— 31:)— Instead  of  inter- 
fering with  the  priests  in  the  typical  services 
of  the  temple,  Christ  "had  obtained  a  more  ex- 
cellent ministry,"  of  real  value  and  efiicacy,  in 
the  heavenly  sanctuary;  in  which  he  was  as 
much  superior  to  the  priests  after  the  order  of 
Aaron,  as  the  covenant,  of  which  he  was  the 
Mediator,  was  "abetter  covenant,"  founded 
and  established  "on  better  promises,"  than  the 
Sinai  covenant  with  Israel. — It  has  repeatedly 
been  observed,  that  all  unbelievers  continued 
personally  under  'the  covenant  of  works;'  and 
that  believers  were  personally  interested  in 'the 
'covenant  of  grace,'  by  faith  in  the  Messiah  who 
\vr\H  to  come.  {Note,  Ex.  19:5.)  The  Mosa- 
ic dispensation  contained  in  it  a  typical  gospel, 
aid  its  ordinances  were  to  believers  'means  of  i 
'hi ace,'  as  well  as  acts  of  worship.  But  the 
c  ivenant  here  referred  to  was  that  made  with| 
Israel  as  a  nation,  securing  the  possession  of  I 
Canaan,  and  various  temporal  benefits  to  them,' 
on  prescribed  conditions:  and  the  promises  of 
all  spiritual  blessings,  and  eternal  life,  to  be- 
lievers of  all  nations,  and  through  all  succeed- 
ing ages,  which  were  openly  revealed  by  the 
gospel,  and  ratified  through  Christ,  are  of  infi- 
nitely greater  value,  than  any  temporal  advan- 
tages to  a  single  nation  could  be. — See,  &c.  (5) 
The  quotation  is  not  exactly  according  to  the 
Septuagint,  but  gives  the  sense  of  the  Hebrew. 
Example.  (5)  '  YnodFiY/itaji,.  9:23.  John  13: 
15.  2  Pet.  2:6.— Shadow.]  Sxia.  10:1.  Col. 
2:17.  Note,  10:1,2. — Admonished  of  God.] 
KexQy]nmii^ai..  See  on  ./^cfs  1 1 :26.  Note,  Acts 
11  :25, 26. —Pa«ern.]  Tvnov.  See  on  Acts  7: 
44. — Established.  (6)  Nevo^o&erijjai.  'Has 
'been  enacted  as  a  law.'  See  on  7:11. 

7  For  if  that  first  p  covenant  had  been 
faultless,  then  should  no  place  have  been 
sought  for  a  second. 


p  6.  7:11,18.  Gal.  3:21. 
q  See  on  ,Ier.  31:31—34. 
r  10:16,17.      Jer.    23:5,7.      303. 

31:27,31,38.  Luke  17:22. 
«  9:15.        12:24.        Malt.    26:28. 

Mark   14:24.     Luke  22;20.      1 

Cor.  11:25.  2  Cor.  3:6. 
t  Is.  55:3.      Jer.  32:40.     33:24— 

26.  Ez.  16:60,61.  37:26. 
u  9:18— 20.      Ex.  24:3— 11.     34: 

10,27,28.  Deul.  5:2,3.  29:1,12. 

Gal.  3:15—19.   4:24. 
«  Gen.  19:16.     Job  8:20.    marg. 

Caut.   8:5.     Is.   41:13.     5l:lB. 


Mark  8:23.  Acd  9:8.   13:11. 
y  Ex.  19:4,5.     Ps.  77:20.     78:52 

—54.   105:43.   136:11—14.     Ii. 

40:11.  63:9,11  —  13. 
I  Ex.  32:8.     Deul.  29:25.    31:16 

—18.  Josh.  23:15,16.    2  Kini^i 

17:15—18.   Pi.  78:10,11,57.  Is. 

24:5,6.  Jer.  11:7,6.  22:8.9.  31: 

32.  Ei.  16:8,59.  20:37,38. 
a  Judg.     10:13,14.       Lam.  4:16. 

Am.  5:22.  Mai.  2:13. 
b  10:16,17. 
c  Ex.    24:4,7.     54:  1:27.     Deiil. 

30:G.    Jor.  31:33.    32:40.    Ei. 


8  For  finding  fault  with  them,  i  he  saith, 
Behold,  "■  the  days  come,  saith  the  Lord, 
when  I  will  make  '  a  new  '  covenant  with 
the  house  of  Israel,  and  with  the  house  of 
Judah: 

9  Not  according  to  "  the  covenant  that 
I  made  with  their  fathers,  in  the  day  when 
"  I  took  them  by  the  hand,  ^  to  lead  them 
out  of  the  land  of  Egypt;  because  ^  they 
continued  not  in  my  covenant,  and  I  *  re- 
garded them  not,  saith  the  Lord. 

10  For  ''this  is  the  covenant  that  I  will 
make  with  the  house  of  Israel  after  those 
days,  saith  the  Lord;  '^  I  will  *  put  my  laws 
into  their  mind,  and  wiite  them  f  in  their 
hearts;  and  '^  I  will  be  to  them  a  God,  and 
^  they  shall  be  to  me  a  people: 

11  And  ''they  shall  not  teach  every  man 
his  neighbor,  and  every  man  his  brother, 
saying,  ^  Know  the  Lord;  •*  for  all  shall 
know  me,  '  from  the  least  to  the  greatest. 

12  For  ^  I  will  be  merciful  to  their  un- 
righteousness, and  their  sins  and  their  in- 
iquities will  I  remember  no  more. 

13  In  that  he  saith,  '  A  new  covenant^ 
""  he  hath  made  the  first  old.  Now  that 
which  decayeth  and  waxeth  old  is  "  ready 
to  vanish  away. 

Note. — The  Hebrews  might  indisputably 
learn  from  their  own  prophets,  if  they  duly  at- 
tended to  them,  that  their  national  covenant, 
and  the  legal  dispensation,  were  not  intended 
to  be  perpetual.  For  if  that  covenant  had 
been  free  from  defect,  and  suited  to  bring  the 
church  to  the  highest  state  of  perfection,  to 
which  it  was  to  be  advanced  on  earth,  there 
would  have  been  no  place  for  a  second  cove- 
nant, or  occasion  of  proposing  any  plans  for  it; 
as  the  Lord  never  changes  his  methods  without 
reason.  The  Mosaic  law  indeed,  and  the  Sinai 
covenant,  were  well  suited  to  introduce  the 
promised  Messiah,  and  the  gospel  dispensation, 
and  to  form,  as  it  were,  a  proper  scaffolding  for 
that  magnificent  edifice:  {Note,  Deut.  32:4.) 
yet  they  did  not  secure  the  sanctification  and 
salvation  of  the  people;  nor  did  they  even  pre- 
vent such  national  apostacies,  as  were  a  forfei- 
ture of  all  their  privileges.  About  the  time  of 
the  Babylonish  captivity,  therefore,  the  Lord, 
by  his  prophet  Jeremiah,  reproved  the  nation 
of  Israel  for  their  violations  of  his  covenant, 
and  promised  to  "make  a  new  covenant"  with 
his  people;  "putting  his  laws  into  their  minds, 
and  writing  them  in  their  hearts."  {JMare;.  Eef. 
c._iVo<f5, 10:11  —  18.  11:17—19.  JoAn  6:41  — 
46.  2  Cor.  3:1 — 11.)     The  passage  quoted  has 


11:19.    36:26,27.    2  for.  3:3,7, 

8.  Jam.  1:18,21.   1  Pet.  1:23. 
♦  Gr.  give. 
t  Or,  upon. 
d  11:16.    Gen.    17:7,8.    Cant.  2: 

16.  Jer.  24:7.    31:1,33.    32:38. 

El.  11:20.    36:28.     37:27.     39: 

22.  Ilf/s.  1:10.  2:23.  Zech.  8:8. 

13:9.   Malt.  22:32.  2  Cor.  6:16. 
e  Ex.  19:5,6.  Rom.  9:25,26.  Til. 

2:14.   1   Pel.  2:9,10. 
f  Is.     2:3.     5413.     Jer.     31:34. 

John  6:45.   1  John  2:27. 
5  2  Kings  17:27,28.     1  Chr.  2S: 


9.  2  fhr.  30:22.     Ezra  7:25. 
h  Jer.   24:7.     Er.    34:30.     Hah. 

2:14.    1  John  5:20. 
i  Jer.  6:13.  42:1,8.    44:12.    AiU 

8:10. 
k  10:16,17.     Ps.  25:7.     65:3.    Is. 

43:25.  44:22.  Jer  33:8.  50:20. 

Mir.  7:19    Aclsl3i8.39.  Uom. 

11:27.   Eph    1:7.    Ii>  I:)4.    1 

John  1:7—9.    2:1,2.     Rcr.  1:5. 
1  Set  on  8. 

m  7:11,12,18,19.  9:9,10. 
o  Is.  51:6.     Malt.  24:35.     1  Cor. 

13:8.  2  Ccr.  5.17. 


[567 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


already  been  fully  explained,  and  a  few  hints 
must  here  suffice,  {Note,  Jer.  SI  :31— 34.)  The 
words,  translated  from  the  Hebrew,  "Although 
I  was  a  Husband  unto  them,"  are  here  render- 
ed, as  given  from  the  Septuagint,  "And  I  re- 
garded them  not."  From  this  one  clause,  as  it 
appears  to  me,  the  whole  passage  is  generally 
spoken  of  by  some  learned  men,  as  quoted  from 
the  Septuagint;  but  it  varies  from  that  version 
in  several  immaterial  particulars,  and,  except 
in  the  above  clause,  it  accords  to  the  Hebrew. 

This  prophecy  was  fulfilled  in  the  conversion 

of  multitudes  of  Judah  and  Israel,  in  the  prim- 
itive times  of  the  gospel,  and  it  foretels  the  fu- 
ture conversion  and  restoration  of  that  people: 
but  it  is  also  fulfilled  to  all  the  spiritual  Israel, 
who  are  really  "a  holy  nation,"  as  Israel  ac- 
cording to  the  flesh  was  relatively.  And  as  it 
can  be  said  of  no  other  company,  that  they 
"all  know  the  Lord;"  it  must  be  meant  of 
them  especially. — The  repentance,  faith,  divine 
and  efficacious  teaching,  and  the  sanctification 
of  the  chosen  people  of  God,  as  well  as  the 
complete  and  final  forgiveness  of  all  their  sins, 
how  many  and  great  soever,  so  that  they  should 
never  more  be  remembered  against  them,  were 
provided  for,  in  the  "better  promises  of  this 
new  covenant:"  and  thus  their  holy  obedience, 
their  final  perseverance,  and  |;heir  eternal  sal- 
vation were  secured.  The  apostle,  therefore, 
inferred  conclusively  from  this  prediction,  that 
the  promise  of  a  new  covenant  had  in  effect 
"made  the  first  old,"  or  antiquated;  and  this 
was  as  much  as  to  say,  that  it  was  "decaying, 
and  about  to  vanish  away."  So  that  the  abo- 
lition of  the  national  covenant  made  with  Israel, 
and  the  abrogation  of  the  Mosaic  law,  would 
have  been  expected  by  the  Jews,  at  the  com- 
ing of  the  Messiah,  according  to  their  own 
prophets,  if  they  had  not  erred  from  ignorance 
of  the  scriptures.  (Notes,  7:1 — 22.) — It  is  un- 
deniable, that  the  national  covenant  with  Israel 
at  Sinai,  and  not  the  'covenant  of  works'  with 
men  in  general,  or  the  Abrahamic  covenant,  is 
spoken  of. 

PRACTICAL    OBSERVATIONS. 
V.  1—6. 

While  we  bless  God,  that  of  his  plenteous 
mercy  he  has  provided  for  us  ruined  sinners, 
"such  a  High  Priest,"  as  suited  our  helpless 
condition;  that  he  has  accepted  his  'one  obla- 
*tion  of  himself;'  that  he  has  exalted  him  to 
"the  right  hand  of  his  Majesty  in  the  heavens," 
to  be  "a  Minister  of  the  sanctuary,  and  of  the 
true  tabernacle;"  and  that  he  has  made  a  bet- 
ter covenant  with  him,  in  behalf  of  his  true 
people,  and  with  them  through  him,  and  estab- 
lished it  on  better  promises,  than  those  given 
to  Israel;  let  us  see  to  it,  that  we  draw  nigh  to 
nim  in  this  appointed  way,  as  spiritual  worship- 
pers, m  humble  faith,  and  submission  to  his 
righteousness,  relying  on  his  mercy  and  truth, 
and  praying  for  all  his  promised  blessings.— If 
It  were  dangerous  for  those,  who  had  "the  ex- 
ample and  shadow  of  heavenly  things,"  to  de- 
viate in  the  least  from  the  divine  prescriptions; 
liow  can  they  escap^ondemnation,  who  have 

a  8:7,13.  ~~ 

b    10.      Lev.    1S:3,4,30.      22:9. 
Num.  9:12.     Kz.  43:11.    Luke 


*  Or,  ctremoniet. 

e  10.11.    8:2.  El.  25:8.  Col.  2:8. 

668] 


d  Ex.  2G:1— 30.     36:R— 38.    39: 
1      32—34.  40:2,18— 2 J. 

e  Ex    25:23-40.     2^:35.     37:10 
—24.  39:36—38.  40:22—24 

t  Or,  holy.  Ex.  2G:33 
If  e:19.     10:20.     Ex.  26:31-33. 


the  clear  discovery  of  the  heavenly  things  them- 
selves, yet  worship  other  mediators,  prefer  hu- 
man traditions,  come  to  God  in  their  own  name 
as  if  righteous  persons,  or  refuse  to  come  at  all 
as  if  independent  of  him,  under  no  obligations 
to  him,  and  sufficient  for  their  own  felicity.? — 
In  every  part  of  our  worship  and  obedience, 
we  should  keep  close  to  the  only  and  perfect 
standard  of  scripture,  and  every  deviation  must 
be  proportionably  injurious:  but  mistakes,  in 
the  way  of  a  sinner's  access  and  acceptance, 
cannot  but  prove  fatal  in  the  end,  if  not  pre- 
viously discovered  and  rectified.  (Notes,  Rom, 
9:24—29.  10:1—4.  Gal.  1:6—10.  5:1—6.) 
V.  7—13. 
We  should  often  inquire,  whether  "the  new 
covenant"  be  really  sealed  and  ratified  to  us: 
for,  though  the  gospel  dispensation  is  "fault- 
less;" and  though  the  Lord  has,  as  it  were, 
"taken  us  by  the  hand"  to  lead  us  forth  from 
pagan  and  antichristian  idolatry;  yet  he  will 
have  no  special  "regard  to  us"  at  last,  unless 
he  now  "put  his  laws  into  our  minds  and  write 
them  in  our  hearts,"  as  the  principle  of  genu- 
ine repentance  and  willing  obedience;  unless 
we  expect  our  happiness  from  him  as  our  God, 
and  worship  him  s|iiritually  as  his  people;  and 
unless  we  are  taught  by  his  Holy  Spirit,  to 
know  him  in  such  a  manner,  as  uprightly  to 
fear,  love,  trust,  and  obey  him.  (Notes,  1  Chr. 
22:6—10.  John  17:1—3.  2  Cor.  4:.S— 6,  1 
John  2:3—6,)  Thus  all  true  Israelites,  "from 
the  least  to  the  greatest,"  are  "taught  of  God, '- 
and  sealed  as  his  people;  and  thus  they  are 
become  satisfied,  that  he  "hath  been  merciful 
to  their  sins,  and  will  remember  their  iniquities 
no  more."  This  "righteousness  shall  be  for 
ever,  this  salvation  shall  not  be  abolished,"  and 
the  blessings  of  this  irrevocable  covenant  will 
be  the  eternal  portion  of  every  true  believer. 
But  all  other  things,  whether  they  be  worldly 
vanities,  external  privileges,  or  forms  and  no- 
tions of  religion,  will  soon  "decay,  wax  old, 
vanish  away,"  and  leave  those  who  have  trusted 
in  them  most  miserable  for  evermore.  (Notes, 
1:10—12.  2  Pet.  3:5—13.) 

CHAP.  IX. 

The  (aHcrnacle  and  il«  furniture,  and  the  tvpicnl  meaning  of  it,  and  of 

'   the  ordinaiicM  observed  at  it,  I — 10.     An  application  of  the  subject 

to  the  Priesthood,  Sacrifice,  and  covenint  of  Chiist,   11 — 26.     Men 

are  appointed  to  die,  ;ind  after  death  the  judement:   u  hen  Christ  shall 

come  for  salvation  to  all  who  "look  for  him,"  27,28. 

THEN  verily  *  the  first  covenant  ''had 
also  *  ordinances  of  divine  service, 
'^  and  a  worldly  sanctuary. 

2  For  there  was  •*  a  tabernacle  made: 
^  the  first,  wherein  icas  the  candlestick,  and 
the  table,  and  the  show-bread;  which  is 
called  f  the  sanctuary: 

3  And  after  ^the  second  veil,  the  taber- 
nacle which  is  called  ^  the  Holiest  of  all; 

4  Which  had  •"  the  golden  censer,  and 
'  the  ark  of  the  covenant  overlaid  round 
about  with  gold,  wherein  ^  was  the  golden 
pot  that  had  manna,  '  and  Aaron's  rod  that 
budded,  ■"  and  the  tables  of  the  covenant; 


36  35—38.40:3,21.  2  Chr.  3: 
14.  Is.  25:7.  Matt.  27:51. 

g  8.   10:19.   1  Kine?  8:6. 

h  Lev.  16:12.  1  Kings  7:50.  Rev. 
8:3. 

i  Ex.   25:10—16.     37:1—5.     39: 


35.  40:3. 
k  Ex.  16:33,34. 
I  Num.  17:5,8,10.  Ps.  110:^?, 
m  Ex.     25:16.     26:33.     40:3,21. 

Deut.  10:2— 5.    1  Kings  8-9,21. 

2  Chr.  5:10. 


A.  D.  65. 


CHAPTER  IX. 


A.  D.  65. 


5  And  "  over  it  the  cherubims  of  glory 
shadowing  "  the  mercy-seat:  of  which  we 
cannot  now  speak  particularly. 

Note. — The  apostle,  knowing^  the  excessive 
and  dangerous  attachment  of  the  Hebrews  to 
the  legal  qgremonies,  proceeded  more  particu- 
larly to  show  their  typical  reference  to  Christ. 
"The  first  covenant"  had  indeed  "ordinances  of 
divine  worship,"  the  observance  of  which  con- 
stituted a  considerable  part  of  the  legal  righte- 
ousness of  Israel,  as  a  nation:  and  it  had  "a 
worldly  sanctuary,"  built  of  such  materials, 
and  decorated  with  such  magnificence,  as  this 
present  world  aifords,  and  as  carnal  men  admire. 
For  Moses,  at  God's  command,  caused  tlie  tab- 
ernacle to  be  erected,  which,  besides  the  courts 
and  the  porch,  consisted  of  two  parts;  in  the 
first  division,  called  "the  holy  place"  or  the 
sanctuary,  were  the  candlestick,  the  table  and 
the  show-bread;  and  within  the  second  veil,  in 
the  holiest  of  all,  was  the  ark,  and  the  other 
things  here  mentioned.  (Notes,  Ex.  16:32 — 34. 
25:— 27:  40:17—33.  Num.  17:2—11.)  "The 
golden  censer,"  on  which  the  high  priest  burn- 
ed incense,  within  the  veil,  on  the  day  of  expi- 
ation, seems  to  have  been  left  in  the  most  holy 
place  during  the  rest  of  the  year.  "The  rod 
of  Aaron  and  the  golden  pot  that  had  manna," 
were  within  "the  holy  of  holies,"  and  by  or 
near  the  ark,  as  the  word  may  be  rendered;  but 
they  seem  not  to  have  been  put  within  it. 
(Note,  I  Kings  8:7 — 9.) — The  typical  import 
of  all  these  things  has  been  shown:  and  it  is 
not  necessary  to  speak  of  them  particularly  in 
this  place,  even  as  it  was  not  for  the  apostle. 
"The  golden  altar  of  incense"  is  not  mentioned 
in  this  catalogue;  for  what  reason  we  know 
not:  but  the  conjecture  of  some  expositors,  that 
the  words  rendered,  "the  golden  censer," 
meant  that  altar,  is  groundless:  for  that  was 
stationary  in  the  first  sanctuary,  and  was  not 
used  by  the  high  priest  on  the  day  of  atone- 
ment, who  burned  incense  on  a  portable  censer 
within  the  veil.  (Note,  Lev.  16:11 — 14.) — 
The  first.  (1)  Many  copies  add  oxtjvt],  taber- 
nacle: but  it  appears  to  me,  that  some  tran- 
scriber erroneously  inserted  that  word,  to  sup- 
ply the  ellipsis:  and  that  our  version  more  prop- 
erly substitutes,  covenant,  as  directly  connected 
with  the  preceding  verse.   (8:13.) 

Ordinances.  (1)  ^ixmoiuinn.  Luke  1:6. 
Rom.  1:32.  2:26.  5:16,18.  8:4.  Rev.  15:4.  It 
is  used  in  different  senses;  but  ritual  observan- 
ces seems  the  meaning  here.  (Note,  Luke  1 :5 
— 7.)  The  holiest  of  all.  (3)  'yfytn  dyiotv, 
holy  of  holies.  (Note,  Ex.  26:31—33.) 

6  Now  when  these  things  were  thus  or- 
dained, ''  the  priests  went  always  into  the 
first  tabernacle,  accomplishing  the  service 
of  God: 

7  But  1  into  the  second  tcent  the  high 
priest  alone,  once  every  year,  ''not  without 


D  Ex.  25:17— 22.  37:6—9.  Num. 

7:89.   1  Sam.  4:4.    1  Kinqs  8:fi, 

7.  2  Kin^s  19:15.   Ps.  30:1.  99; 

1.  Eph.  3:10.   1  Pet.  1:12. 
•  4:16.  Lev.  16:2,13.    1  Chr.  23: 

11. 
»  Ex.  27:21.    30:7,8.    2  Chr.  26: 

16—19.     Dan.  8:11.    Luke  1:8 

—11. 
q  24,25.     Ex.  30:10.      Lev.  16.2 

Vol.  a  I. 


—20. 
r  5  3.     7:27.     10:19,20. 
s  Lev.  5:18.  2  Sam.  6:7.    2  Chr. 

33:9.    Pi.  19:12.    95:l0.     Is.  3: 

12.9:16.  28:7.    29:14.    Ho».  4: 

12.     Am.  2-4. 
t  3:7.    10:15.     If.  63:11.  AcU  7: 

51,52.  28:25     Gal.  3:8.  2  Pet. 

1:21. 
u  3.    4:15,16.     10:19—22.    JohD 


blood,  which  he  offered  for  himself,  and /or 
the  '  errors  of  the  people : 

Note. — When  all  the  particulars,  above  men- 
tioned, had  been  prepared,  according  to  God's 
appointment;  the  ordinary  priests  performed 
the  several  parts  of  their  office  in  "the  first 
sanctuary,"  at  all  times,  without  further  limita- 
tion. But  "the  high  priest  alone"  was  allowed 
to  go  into  the  most  holy  place;  nay,  he  was 
not  allowed  to  enter  thither  more  than  once,  or 
on  one  day,  in  the  year;  nor  even  on  that  day, 
till  he  had  offered  sacrifices  for  his  own  trans- 
gressions, and  those  of  the  nation;  and  then  he 
took  the  blood  of  the  sin-offering  within  the 
veil,  to  sprinkle  before  the  mercy-seat.  (Notes, 
Lev.  16:)  Thus  outof  Israel,  that  holy  nation, 
one  holy  tribe  Avas  selected;  of  that  tribe,  one 
holy  family;  and  of  that  family,  one  person  to 
be  "holiness  to  the  Lord:"  yet  even  this  per- 
son, so  carefully  selected  from  the  whole  race 
of  mt;n,  might  not  ap])roach  God  "on  a  mercy- 
seat,"  without  atoning  blood,  and  only  one  day 
in  a  year;  on  pain  of  death  for  his  presumption, 
if  he  transgressed  these  rules! — Some  commen- 
tators mention  carrying  the  blood  of  the  sacri- 
fices in  general,  into  the  temi)le,  to  sjjrinkle  it 
before  the  veil,  as  one  of  the  services  performed 
by  the  ordinary  priests:  but  it  is  evident  that 
no  blood  was  carried  into  the  tabernacle,  except 
that  of  sin  offerings  for  the  high  priest  or  for 
the  congregation;  and  this  was  done  by  this 
high  priest  himself  In  other  cases,  when  some 
of  the  blood  had  been  sprinkled  about  the  altar 
of  burnt  offering;  the  residue  was  junired  out 
at  the  bottom  of  it.  (Notes,  13:9—14.  Lev.  1: 
5—9.  4:4—7,22—35.  6:30.   16:11—19.) 

Errors.  (7)  ytyvor/unTuiv.  Here  only  N.T. — 
Gen.  43:12.  Sept. — Ignorances.  It  seems  to 
denote  all  those  sins,  for  which  sacrifices  were 
appointed;  indeed  all,  but  those  presumptuous 
sins  which  were  punished  bv  death.  (Notes, 
Lev.  4:5.  6:2—7.  Ps.  19:12—14.) 

8  The  *  Holy  Ghost  this  signifying,  that 
"  the  way  unto  the  holiest  of  all  was  not  yet 
made  manifest,  while  as  the  first  tabernacle 
was  yet  standing; 

9  Which  icas  "  a  figure  for  ^  the  time 
then  present,  in  which  were  oflt;red  both 
^  gifts  and  sacrifices,  "  that  could  not  make 
him  that  did  the  service  perfect,  as  pertain- 
ing to  the  conscience; 

10  Which  stood  only  ''  in  meats  and 
drinks,  and  "  divers  washings,  and  ^  carnal 
*  ordinances,  imposed  on  them  *=  until  the 
time  of  reformation. 

Note. — By  all  those  restrictions  and  limita- 
tions, which  kept  even  the  worshippers  of  Je- 
hovah at  so  awful  a  distance,  "the  Holy  Spirit," 
by  whose  inspiration  they  were  revealed  and 
recorded,  conveyed  this  important  instruction; 


10:7,9.     14:6.     Eph.  2:18. 
X  24.  11:19.    Rom.  5:14.    t  Pet. 

y  7:1 1!   11:39,40.     1  Pet.  1:11,12. 

I  See  em  5:1. 

a   13,14.      7:10,19.       10:1—4,11. 

Gal.  3:21. 
b  13:9.  Lev.  11:2,  ic.   Deut.  14: 

S— 21.      Ei.  4:14.      Actl  10:13 

—15.     Col.  2:16. 


c  6:2.    Gr.  10:22.     Ex.  29:4.  COt 

19—21.      40:12.      Lev.  14:8.9. 

16:4,24.  17:15,16.   22:6.   Num. 

19.7—21.    l>eul.  21:6.     23:11. 
d  1.    7:16.    Gal.  4  .3,9.     Eph.  2: 

15.     Col.  2:20— 22. 
*  Or,  rites,  or,  ceremoniet. 
e  2:5.     6:5.     Gal.  4:4.     Fph.  U 

10. 


[569 


A.  D.  65. 


HEBREWS. 


A.  D.  65 


namely,  that  "the  way  into  the  lioliest  of  all 
was  not  yet  made  manifest."  (Note,  1 — 5.) 
This  instruction  was  constantly  inculcated,  as 
long  as  the  -'first  tabernacle  was  standing," 
and  the  ceremonies  of  that  worship  continued 
in  force.  For  the  temple,  being  formed  after 
the  pattern  of  the  tabernacle  made  by  Moses, 
and  having  the  same  ministrations  performed 
at  it,  might  be  considered  as  the  continuation 
of  it;  and  "the  first  tabernacle,"  is  here  distin- 
guished from  that  "greater  and  more  perfect 
tabernacle,"  afterwards  mentioned.  (11,12.) 
So  that  the  holy  places,  in  which  the  priests  of 
Aaron's  family  ministered  till  the  coming  of 
Christ,  are  evidently  meant. — A  few  believers 
indeed,  under  the  divine  teaching,  discerned 
something  in  these  rites  concerning  the  way  of 
access  to  God,  of  communion  with  him,  and 
of  admission  into  heaven,  through  the  promised 
Redeemer:  but  the  Israelites  in  general  looked 
no  further  than  the  external  forms;  and  scarcely 
any  person  conceived  an  idea,  that  sinners  of 
every  nation  should  have  that  freedom  and 
boldness  of  access  to  God  through  Christ,  and 
all  the  privileges  and  hopes,  which  believers 
enjoy  under  the  Christian  dispensation.  The 
difficulty  of  guilty  polluted  rebels  being  thus 
admitted  into  the  presence  and  favor  of  a  holy 
God,  was  fully  declared  by  those  appointments: 
but  the  sacrifice  and  priesthood  of  the  incarnate 
Son  of  God  at  once  disannulled  them  all.  When 
he  hung  upon  the  cross,  the  veil  of  the  temple 
was  rent.  (Notes,  Matt.  <il :51— 53.)  His 
ascension  into  heaven,  and  intercession  there, 
:)pened  the  way  to  the  mercy-seat;  by  his 
doctrine  "the  way  into  the  holiest  was  'made 
manifest;"  and  thenceforth  it  was  only  neces- 
sary, that  sinners  should  be  made  willing  by 
regenerating  grace,  to  avail  themselves  of  such 
an  invaluable  privilege.  (Note,  10:19 — 22.) 
The  legal  ordinances,  therefore,  especially 
those  of  the  great  day  of  atonenwnt,  were  fig- 
ures "for  the  time  then  present;"  (or,  as  some 
render  it,  of  the  present  time,  the  happy  period 
thus  prefigured  being  at  length  arrived;)  in 
which  were  offered  various  gifts  and  sacrifices, 
that  could  not  give  the  worshippers  genuine 
solid  peace  of  conscience,  or  make  a  perfect 
reconciliation  between  the  sinner  and  the  of- 
fended Judge.  The  offerers  who  rested  in  them, 
and  did  not  by  faith  rely  on  the  promised  Sav- 
iour, could  not  obtain  forgiveness  of  sins,  or 
spiritual  blessings;  but  were  only  exempted 
from  temporal  punishment,  and  admitted  to 
external  privileges,  as  members  of  the  kingdom 
and  church  of  Israel,  which  was  in  a  pecuHar 
sense  under  the  government  of  Jehovah. 
(Note,  11—14.)  The  other  ordinances  of  that 
covenant,  which  were  connected  with  its  sacri- 
fices, consisted  principally  of  regulations  con- 
cerning meats  and  drinks,  the  latter  especially 
m  respect  of  the  priescs,  and  the  Nazarites;  and 
divers  baptisms,  or  washings  with  water,  or  in 


f  Gen.  49.10.     P^.  407     I 

20.   Mai.  3.1.  !\1at(.  sie. 

.John  4;25.  1  John  4-2  3 

2  John  7.  ■ 

E  Sec  071  2:17.     3:1.     4:15 

6.     7:1—11,26,27.     8:1 
h  10:1. 

I   1—9.     8:2.     John  1:14. 
k  23,24.    Acts  7:48.  17:24 

Cor    5:1.      Col.  2:11. 

13.    10:4.    Lev.    8:2.    9: 

5—10. 
ml  .3.     10:9—14.      Acts 


11:3. 
5:20. 


— 5:5, 


Gr. 

,25.    2 


570] 


15.  16: 
20:28. 


Eph.  1:7.  Col.  1:14.  Tit.  2:14. 

1  I'el.  1:10.     Rev.  1:5.     5:9. 
n  See  on  7.— 24 — 26.     10:12. 
o  Zech    3:9 
P  15.    5:9.     Dan.  9:24.   Mark  3: 

29.  Gal.  3:U,I4.  1  Thes.  1:10. 
q  Num.  19:2—21. 
r  Num.  8:7.      19:12.    2  Chr.  30: 

19.  Ps.  51:7.  Acts  15:9.  1  Pet. 

1:22. 
»   Del.  31:27.    2  Sam.   4:11.  Job 
15:16.  Matt.  7:11.    Lukel2:24 


water,  as  typical  of  sanctification,  and  such 
like  institutions  which  were  carnal  in  them- 
selves; though  for  wise  purposes  they  were 
"imposed"  till  the  coming  of  the  Messiah, 
which  was  to  be  a  time  of  reformation,  by  the 
introduction  of  a  more  simple  and  spiritual 
vs^orship.  (Note,  John 4:^1 — 24.)  ^hey  could 
therefore  be  of  no  use  to  tliose  Jews,  who  re- 
jected Christ  out  of  zeal  for  them,  and  it  was 
absurd  for  the  Hebrew  Christians  to  adhere  so 
pertinaciously  to  them. —  The  Holy  Ghost,  Sic. 
(8)  This  is  a  most  express  attestation  to  the 
divine  inspiration  of  Moses,  which  should  not 
pass  without  special  notice,  in  these  days  of 
skepticism  on  that  subject. 

Standing.  (8)  E'/ovarjQ  qaaw,  retained  its 
station.  The  temple  which  succeeded  to  the 
tabernacle,  and  must  be  included  in  all  this  ar- 
gument along  with  it,  was  standing  when  the 
apostle  wrote:  but  after  the  introduction  of  the 
gospel,  it  virtually  lost  its  station  and  use,  in 
true  religion. — A  figure.  (9)  riuQndohj.  11 :19. 
Malt.  13:34.— Make  perfect.]  T^leiwaai.  7: 
19.  11:40,  Something  further  was  wanted, 
even  the  thing  signified  by  all  tliese  types. — 
Divers  washings.  (10)  /linffnQniz  H((miauot<;- 
different  baptisms,  that  is,  differing  from  each 
other.  6:2.  Mark  7:4,8.  Rom.  12:6.  This  fully 
proves,  that  other  uses  of  water,  besides  im- 
mersion, are  called  baptisms,  in  scripture. — 
Carnal  ordinances.]  ^ixaiotftuai  auoxog.  Note, 
1 — 5.  Reformation.]  JioQd^oiafuic.  Here 
only.     Entire  rectification,  or  setting  right. 

11  But ''Christ  being  come,  ^  an  High 
Priest  ^  of  good  things  to  come,  '  by  a 
greater  and  more  perfect  tabernacle,  ^  not 
made  with  hands,  that  is  to  say,  not  of  this 
building; 

12  Neither  '  by  the  blood  of  goats  and 
calves,  but  ""by  his  own  bloc  d,  "he  en- 
tered in  °  once  into  the  holy  place,  i'  hav- 
ing obtained  eternal  redemption  for  us. 

13  For  if  the  blood  of  bulls,  and  of 
goats,  1  and  the  ashes  of  an  heifer  sprink- 
ling the  unclean,  sanctifieth  to  "■  the  puri- 
fying of  the  flesh; 

1 4  "  How  much  more  shall  *  the  blood 
of  Christ,  "  who  through  the  ^  eternal  Spirit 
''  offered  himself  ^  without  *  spot  to  God, 
'^  purge  your  conscience  from  ^  dead  works, 
•^  to  serve   ^the  living  God.' 

\Prnctical  Observotions.] 

Note. — After  long  expectation,  the  promised 
Redeemer  was  at  length  come,  to  be  "a  High 
Priest"  capable  of  procuring  and  bestowing,  all 
over  the  earth,  without  distinction  and  to  fu- 
ture ages,  and  to  all  eternity,  the  blessings  of' 
salvation  on  all  believers;  and  of  fulfilling  to 
them  all  the  ancient  promises  of  God.     This  he 


28.     Rom.  11:12,24. 
t  See  on  12—1  John  1:7 
u  Is.  42:1.     61:1.      Matt.  12:28. 

I.uke4:18.    John  3:34.   AcU  1: 

2.      10:38.      1  Pet.  3:18. 
I  Dent.  33:27.     Is.  57:15.      Jer. 

10:10.    Rom.  1:20.  1  Tim.  1:17. 
y  See  on  7.    7:27.      Mjlt.   20:28. 

Eph.  5:2.    Tit.  2  14.  1  Pet.  2: 

24.     3:18. 
z  Lev.  22:20.      Num.    19:2—21. 

2S:3,9,11.    Deut.  15  24.     17:1. 


Is    53:9   nan.n:24— 26.  2Cor. 

5:21.  1  Pet.  1:19.  2:22.  1  John 

3:5. 
*  Or,  fault, 
a  9.     1:3.      10:2,22. 
b  See  on  6:1. 
c  Luke  1:74.   Rom.  6:13,22.  Gal. 

2:19.    1  Thes.  1:9.    1  Pel.  4:2. 
d   11:22.   Deut.  5:26.     I  Sam.  17: 

26.  2  Kings  19:16.    Jer.  l0:ia 

Pan.  e.2fi.     Ants  14:15.  2  Cor. 

6:16.    1  Tim.  3:15. 


A.  D.  65. 


CHAPTER  IX. 


A.  D.  65. 


was  appointed  to  do,  by  officiating  as  "a  High 
Priest,  in  a  greater  and  more  perfect  taberna- 
cle," than  that  prepared  by  Moses,  and  even 
than  tlie  temple  built  by  Solomon,  or  any  made 
with  hands:  "that  is  to  say,"  in  one,  not  build- 
ed  after  the  manner  of  men,  or  even  like  the 
lower  creation;  being  the  contrivance  of  infinite 
wisdom,  and  the  work  of  almighty  poAver.  This 
may  be  explained,  either  of  his  holy  human  na- 
ture, in  which  he  tabernacled  on  earth,  and 
officiates  as  Priest  in  heaven;  {Note,  John  1  : 
14.)  or  rather  of  the  heavens  themselves,  where 
"he  appears  in  the  presence  of  God  for  us." 
(Note,  24 — 26.)  Nor  did  he  make  atonement 
for  sin,  "by  the  blood  of  goats  or  calves;"  and 
enter  into  the  most  holy  place  with  it;  but, 
having  shed  his  own  most  precious  blood  on 
earth,  as  in  the  court  of  the  sanctuary,  "he  en- 
tered in,  once  for  all,"  into  the  true  holy  place 
in  heaven,  to  plead  the  merit  of  it  before  the 
Father's  throne,  as  the  complete  expiation  of 
all  the  sins  of  his  people;  having  thus  "obtain- 
ed eternal  redemption"  for  them,  from  wrath, 
and  sin,  and  all  its  consequences;  and  being 
assured,  that  no  further  atonement  would  ever 
be  required  in  their  behalf.  (Notes,  10:1 — 10.) 
"For  if  the  blood  of  bulls  and  goats,"  and 
other  irrational  creatures,  could  avail  to  expiate 
the  guilt  of  the  nation,  or  of  individuals,  on  the 
day  of  atonement,  or  on  other  occasions; 
(Notes,  Lev.  4:  16:)  and  if  "the  ashes  of  an 
heifer"  mixed  with  water,  and  sprinkling  those 
who  were  unclean  through  the  touch  of  a  dead 
body,  could  produce  a  typical  external  sancti- 
ty, by  which  they  might  be  admitted  into  the 
congregation  of  the  Ijord;  (Notes,  Num.  19:) 
how  much  more  efficacy  might  be  supposed  in 
the  blood  of  Christ,  actually  to  remove  guilt 
and  defilement!  His  divine  nature,  the  entire 
purity  of  his  human  nature,  the  exalted  dignity 
of  his  person,  as  Emmanuel;  the  honor  put  on 
the  law  of  God  by  his  most  perfect  obedience; 
and  the  voluntary  offering  of  himself,  under  the 
immediate  influences  of  "the  eternal  Spirit,"  as 
a  spotless  sacrifice  to  divine  justice  in  the  stead 
of  sinners,  concurred  to  render  it  glorious  in 
God,  for  his  sake,  fully  to  pardon,  and  freely  to 
accept,  all  who  were  interested  in  him  by  faith. 
If  then,  there  was  the  least  efficacy  in  external 
expiations  and  purifications,  through  the  ap- 
pointment of  God,  and  because  they  showed 
the  guilt  and  pollution  of  sin,  and  typified  the 
method  of  its  removal,  so  that  it  became  proper 
for  God  through  them  to  confer  temporal  bene- 
fits on  criminals;  how  much  more  efficacious 
must  the  blood  of  Christ  be,  "to  purge  the  be- 
liever's conscience  from  dead  works,"  from  the 
guilt  of  those  evil  works,  which  were  commit- 
ted by  such  as  were  dead  in  sin,  and  deserved 
death;  or  which  really  and  deeply  polluted  the 
soul,  even  as  the  touch  of  a  dead  corpse  ritually 
did  the  body !  As,  therefore,  it  was  abundantly 
suited  to  render  the  exercise  of  mercy,  consist- 
ent with  the  most  perfect  justice  and  h()liness, 
and  honorable  to  God  to  accept  the  services  of 
sinners  who  believed;  .so,  when  apprehended 
by  faith,  it  effectually  removes  the  burden  of 
guilt  from  the  conscience,  and  gives  the  trem- 
bling sinner  peace,  confidence,  and  comfort,  in 


approaching,  worshipping,  and  obeying  the 
living  God.  Christians  therefore  could  have 
no  occasion  to  cleave  to  the  abrogated  typical 
expiations  of  the  Mosaic  law. — Some  exposi- 
tors, by  "the  eternal  Spirit,"  suppose  the  Deity 
of  the  Son  to  be  meant:  but  this  seems  rather 
to  be  implied  in  the  word  Christ.  The  holi- 
ness and  obedience  of  our  Saviour,  his  miracu- 
lous powers,  and  the  supports  given  to  his  hu- 
man nature,  are  constantly  ascribed  to  the 
Holy  Spirit,  "with  which  he  was  anointed 
without  measure,"  sealing  his  appointment  to 
his  mediatorial  offices;  and  as  he  was  carried 
through  his  last  scene  of  sufferings,  hy  liis 
most  perfect  zeal  and  love,  which  also  gave 
value  to  his  sacrifice.  (Notes,  1  :8,9.  Ps.  45: 
6,7.  Is.  11:2—5.  42:1—4.  59:20,21,  61:1—3. 
Jilatt.  a:\6,i7.  JoAn  3:27— 36.  ^clslA—3. 
10:36—43.)  The  Holy  Spirit  therefore  seema 
to  be  intended,  whose  eternal  Deity  (as  well  as 
the  everlasting  value  and  efficacy  of  Christ's 
atonement,)  is  attested  by  the  epithet  here  em- 
ployed. The  Levitical  services  were  all  "shad- 
ows of  heavenly  things:"  the  expiations  were, 
therefore,  types  of  some  rea/ expiation.  'Now 
'what  expiation  is  there  in  the  whole  universe, 
'if  the  Sacrifice  of  Christ  is  excluded?'  Man 
knight. 

Eternal  redemption.  (12)  Jioivntv  Ivrootaiv. 
Luke  1:68.  2:38.  The  word  is  sonietime'i 
used  for  temporal  deliverances,  from  bondago 
or  captivity;  but  the  redemption  which  Christ 
effected  is  distinguished  as  "eternal  redemf)- 
tion."  (Notes,  15—17.  5:7—10.  10:11—18. 
Eph.  1 :3— 8.  Tit.  2:14.  1  Pet.  1 :17— 21.  Rev. 
5:8—10.) 

15  And  for  this  cause  he  is  ^  the  Medi- 
ator of  ^  the  new  testament,  that  by  e  means 
of  death,  *"  for  the  redemption  of  the  trans- 
gressions that  were  under  '  the  first  testament, 
''  they  which  are  called  might  receive  the 
'  promise  of  ""  eternal  inheritance. 

16  For  where  a  testament  is,  there  must 
also  of  necessity  *  be  the  death  of  the 
testator. 

1 7  For  "  a  testament  is  of  force  after 
men  are  dead:  otherwise  it  is  of  no  strength 
at  all  while  the  testator  liveth. 

I  Note. — Because  of  the  unceasing  and  inex- 
haustible efficacy  of  his  sacrifice,  Christ  was 
appointed  to  be  ''the  Mediator  of  the  new  cov- 
enant.''    He  had  undertaken  the  cause  of  sin 

|ners,  which  must  otherwise  have  been  relin- 
quished as  desperate;  as  he  ajnne  was  capable 

jof  offering  a  sacrifice  of  sufficient  value,  to 
make  a  real  atonement:  and  he  had  come  into 
the  world,  in  human  nature,  for  that  purpose; 
in  order  by  means  of  his  death,  to  pay  a  ran- 
som to  God  for  the  transgressions,  which  had 
been    committed    by   believers,   under  the  old 

^covenant,  or  the  legal  dispensation;  even  those 

I  who  lived  before  his  coming,  as  well  as  all 
others  who  were  called  by  the  grace  of  God  to 
faith   in  him,  "might   receive   the  promise  of 

'e^ernaZ  inheritance."  (Notes,  Rom.  3:21—26.) 


e  7:22.    8t6.    12:24.    1  Tim.  2:5. 

t  See  on  3:8.  2  Cor.  3:6. 

5  16,28.    2:14.     13:20.    Is.  53:10 

—VZ.     Dan.  9:26. 
k  12.    11:40.    Rom.  3:24— 26.  5: 


6,8,10.    Eph.   1:7.   1  Pet.  3  If. 

Rev.  5:9.      14:3,4. 
i    1.      8:7,13. 
k  3:1.— See    on       Rom.  8:28,30. 

9:24.    2  Tho.  2:14. 


16:13.      11:13,39,40.  Jam.  1:12. 

1  John  2:25. 
I  m  Pi.  37:18.  Malt.  19:29.    25:34, 

46.     Mark  10:17.    Luke  18:18. 
I      Juho  10:28.  Rom.  6:23.  2  Tim. 


2:10.    Tit.  1:2.    3:7.     1  Pft.  1: 

3,4.     5:10. 
*  Or,  he  brought  in. 
n  Gen.    48:21,22.      John    14:27. 

Gr.     Gal.  3:15. 


[571 


A.  D.  66. 


HEBREWS. 


A.  D.  65. 


For  the  temporal  inheritance  alone  was  secured 
to  the  IsraehteSjby  their  observance  of  the  legal 
expiations;  and  those  of  them,  who  sought  and 
obtained  spiritual  and  eternal  blessings,  were 
made  partakers  of  them  through  the  anticipat- 
ed efficacy  of  Christ's  redemption.  That  grace 
was  finally  confirmed  to  them  by  his  death:  so 
that,  in  this  respect,  the  covenant  he  meditated 
might  also  be  considered  as  a  Testament,  by 
which  a  man  bequeaths  certain  legacies  to  per- 
sons specified  in  it,  to  be  given  to  them  in  con- 
sequence of  his  death.  Thus  Christ  might  be 
considered,  as  having  acquired,  in  his  mediato- 
rial office,  a  conditional  right  to  dispose  of  spir- 
itual and  eternal  blessings,  as  by  his  will  and 
Testament.  These  he  bequeathed  to  all  such, 
as  should  apply  for  them  by  faith:  and  though, 
as  a  special  favor,  some  were,  before  his  com- 
ing, made  partakers  of  them,  in  consequence 
of  his  unfailing  engagements  to  assume  human 
nature,  and  make  redemption  for  their  trans- 
gressions; yet  even  their  right  was  incomplete 
till  after  his  death,  and  all  others  must  be  ad- 
mitted to  claim  them  on  that  ground  only.  For 
when  "a  Testament  is  made,"  "the  death  of 
the  testator  must"  of  necessity  take  place,  be- 
fore the  legacies  can  be  claimed.  It  is  of  no 
validity  till  he  be  dead:  for,  as  he  may  change 
it  at  pleasure  while  he  lives,  it  has  no  force  till 
afterwards.  Thus  Christ  died,  not  only  tg  ob- 
tain the  blessings  of  salvation  for  us;  but  to 
give  efficacy  to  his  testamentary  disposal  of 
them:  though  he  is  different  from  all  other  tes- 
tators, in  that  he  rose  again,  and  ever  liveth  to 
be  the  Executor  of  his  own  testament,  for  the 
benefit  of  all  who  are  interested  in  it. — Thus 
the  passage  has  generally  been  interpreted :  but 
this  is  the  only  place,  in  which  the  original 
word  is  expressly  used  in  scripture  for  a  testa- 
ment, or  the  will  of  a  dying  person.  The 
change  of  the  meaning  also,  from  covenant  to 
testament,  seems  unprecedented:  "the  Media- 
tor of  a  testament,"  and  "the  blood  of  a  testa- 
ment," are  expressions,  to  which  it  is  difficult 
to  annex  any  precise  ideas;  and  the  Sinai-cov- 
enant can  hardly  in  any  sense  be  called  "a  tes- 
tament." Several  modern  expositors  have 
therefore  endeavored  to  establish  another  inter- 
pretation.— 'For  this  reason,  ...  of  the  new 
'covenant  he  is  the  Mediator,  or  High  Priest, 
'by  whom  its  blessings  are  dispensed,  and  also 
'the  Sacrifice,  by  v/hich  it  is  procured  and  rati- 
'fied;  that,  his  death  being  accomplished,  for 
'obtaining  the  pardon  of  the  transgressions  of 
'the  first  covenant,  believers  of  all  ages  and 
'nations,  as  the  called  seed  of  Abraham,  ...  may 
'receive  the  promised  eternal  inheritance.  For 
...  where  a  covenant  is  made  by  sacrifice, 
'there  is  a  necessity,  that  the  death  of  the 
'appointed  sacrifice  be  produced.  For,  accord- 
|ing  to  the  practice  of  God  and  man,  a  cove- 
^nant  is  made  firm  over  dead  sacrifices;  seeing 
!l^  Vf^r  ^^^^  *"°''*^®'  whilst  the  goat,  calf,  or 
bullock,  appointed  as  the  sacrifice  of  ratifica- 
.Jl,""'  '^Y^th  Because  from  the  beginning, 
Uod  ratified  his  covenants  by  sacrifice,  to  pre- 
serve among  men  the  expectation  of  the  Sac- 
rifice of  his  Son;  hence  not  even  the  covenant 


o  8:7—9.  Ex.  12:22,23.  24:3—8. 

*  Or,  puriJUd.     14.22. 

p  12.    10:4.    Ex.  24:5.    Lev.  1:2, 

3,10.     3:6.      16:14—18. 
q  Lev.    14:4—6,49—52.      Num. 

19:6. 


572] 


t  Or,  purple.  Matt.  27:28.    Mark 

15:17.20.     John   19:2,5. 
r  Ex.  12:22.    Num.    19:18.     p^. 

"v4.    Ex.  24:8.        I,.  52:15. 
ti.  36:25.     1   Prt.  1:2. 


'at  Sinai  was  made  without  sacrifice.'  Mac- 
knight.  {Notes,  18—23.  Gen.  15:7—21.  Jer. 
34:18,19.) — It  appears  to  me,  that  the  original 
will  admit  of  this  interpretation;  but  the  nature 
of  this  work  does  not  allow  of  my  enlarging  on 
the  criticisms  by  which  it  is  supported.  On  the 
one  hand,  the  cavils,  which  have  been  raised 
against  the  apostle's  reasoning  as  inconclusive, 
if  the  first  interpretation  be  adopted;  and  on 
the  other  hand,  the  venerable  names,  which 
have  sanctioned  it,  with  other  circumstances  of 
a  similar  nature,  render  me  afraid  of  too  confi- 
dently preferring  either  interpretation.  I  can- 
not, however,  on  the  Avhole,  but  think,  that 
the  latter  exposition  is  the  most  obvious,  and 
consonant  to  the  apostle's  general  way  of  rea- 
soning. 

Redemption.  (15)  yfnoXvTQbXJtv.  1 1 :35.  Luke 
21:28.  J?om.  3:24.  8:23.  1  Cor.  1 :30.  Eph. 
1:7,14.  4:30.  Col.  1:14.— Be.  (16)  liEQsa^ixi,. 
"Be  brought  in."  Marg. 

18  Whereupon  neither  "the  first  testa- 
ment was  *  dedicated  without  blood: 

19  For  when  Moses  had  spoken  every 
precept  to  all  the  people,  according  to  the 
law,  he  took  p  the  blood  of  calves,  and  of 
goats,  with  water,  land  f  scarlet  wool,  ''and 
hyssop,  and  '  sprinkled  both  the  book  and 
all  the  people, 

20  Saying,  *  This  is  the  blood  of  the 
testament  which  God  hath  enjoined  unto 
you. 

21  Moreover,  "  he  sprinkled  likewise 
with  blood,  both  the  tabernacle,  and  all  the 
vessels  of  the  ministry. 

22  And  "  almost  all  things  are  by  the  law 
purged  with  blood :  ^  and  without  shedding 
of  blood  is  no  remission. 

23  It  was  therefore  necessary,  that  ^  the 
patterns  of  things  in  the  heavens  should  be 
purified  with  these;  but  *  the  heavenly 
things  themselves  with  better  sacrifices  than 
these. 

Note. — To  prefigure  the  necessity  of  the 
blood-shedding  of  Christ,  even  the  Sinai-cove- 
nant had  not  been  dedicated,  or  ratified,  with- 
out blood.  For  after  the  law  often  command- 
ments had  been  delivered  from  the  mount,  and 
"Moses  had  spoken  every  precept  to  the  peo- 
ple, according  to"  the  outlines  of  that  "law," 
on  which  their  national  covenant  was  establish- 
ed, and  they  had  consented  to  it;  he  wrote  them  in 
a  book,  and  proceeded  to  the  solemn  ratification 
of  the  covenant,  as  a  typical  mediator  between 
God  and  the  nation.  (Notes,  Ex.  24:1 — 11.) 
— The  apostle  specified  some  jtarticulars,  which 
are  not  found  in  the  history;  probably  taking 
them  from  the  usages  of  his  people,  on  some 
occasions.  To  prevent  the  blood  from  coagu- 
lating, it  was  customary  to  mix  it  with  water, 
that  it  might  sprinkle  the  better,  (which  was 
an  apt  emblem  of  the  two-fold  benefit  of  Ch  list's 
atonement;)  and  then   putting  "scarlet  wool" 


t    13:20.     Zerh.  9:11.     Malt.  26: 

28 
u  Ex.  29  12,20,36.       Lev.    8:1.5. 

19.  9;S.9,18.  16:14—19.  2Chr. 

29:19—22.      Ez.  43:18—26. 
X  Lev.  14:6,14,25,51,52. 


y  Lev.    4:20,26,35.       5:10,12,18. 

6:7.      17:1). 
/   9,10,24.   8.5.   10:1.     Col.  2:17. 
!,  11,12,14.24.  10:4,10— 17.  Luke. 

24:26,46.  John  14:3.    1  Pet.  J: 

19—21.  Rev.  5:9. 


A.  D.  65. 


CHAPTER  IX. 


A.  D.  65 


upon  a  stalk  of  "hyssop,"  they  sprinkled  the 
blood  with  it.  {Notes,  Lev.  14:4—7.  Ps.  51: 
7.) — The  Hebrews  also  knew,  that  Moses  had 
afterwards  sprinkled  the  tabernacle  and  all  its 
furniture  with  blond,  to  consecrate  them  for  the 
worship  of  God.  (JYIarg.  Ref.  u. — Notes,  8 — 
10.  Lev.  16:18— 'i2.)  In  short,  it  was  a  gen- 
eral rule,  that  "almost  every  thing  was  by  the 
law  purified  with  blood;"  which  showed,  that 
nothing  could  be  clean  to  a  sinner,  not  even  his 
religious  duties,  excej)!  as  his  guilt  was  expiat- 
ed by  the  death  of  a  sacrifice  of  sufficient  value 
for  that  end,  and  unless  he  continually  depend- 
ed on  it.  And  indeed  it  was  absolutely  a  uni- 
versal rule,  that  "without  the  shedding  of 
blood,"  no  kind  or  degree  of  sin  was  ever  par- 
doned, or  the  punishment  due  to  it  remitted. 
{Note,  10:3,4.)  It  was  then  necessary,  by  the 
appointment  of  the  law,  that  the  "patterns," 
exemplars,  or  types  of  heavenly  things  should 
be  purified  by  the  sacrifice  of  innocent  animals, 
and  by  the  application  of  their  blood;  or  they 
could  not  be  acceptably  used  in  the  worship  of 
God:  but  it  was  also  necessary,  for  more  dura- 
ble and  immutable  rcr'sons,  that  the  "heavenly 
things  themselves  should  he  purified  by  better 
sacrifices  than  these,"  or,  by  an  expiation  of 
superior  excellence,  even  by  the  One  sacrifice 
of  the  death  of  Christ,  which  was  infinitely 
more  valuable  than  all  of  them.  In  order  to 
his  efficaciously  interceding  for  sinners  in  hea- 
ven, and  opening  for  them  the  way  to  the  mer- 
cy-seat; that  they  might  commune  with  their  re- 
conciled Father,  in  his  ordinances,  and  at  length 
be  admitted  into  heaven :  it  was  indispensably 
necessary  that  Christ  should  on  earth,  in  our 
nature,  shed  his  blood,  and  die  a  Sacrifice  on 
the  cross;  that  he  might  have  the  infinite  merit 
of  that  Sacrifice  to  plead  before  the  throne,  in 
behalf  of  all  who  should  "come  unto  God  by 
him:"  otherwise  mercy,  shown  to  sinners, 
would  dishonor  the  justice  and  holiness  of  God, 
and  their  admission  into  heaven  would,  as  it 
were,  defile  that  holy  place.  (Note,  6:16 — 20. 
lO:l—4.)~This,  &c.  (20)  The  quotation  is 
not  from  the  Septuagint,  but  agrees  in  mean- 
ing both  with  that  and  the  Hebrew.  {Ex. 
24:8.) 

Dedicated.  (18)  EyxExaiviz,ai..  10:20.  1 
Kings  S:Q3.  iChr.l-.b.  Sept.  EyxnivHx,  John 
10:21. — Shedding  nf  blood.  (22)  'ytiuarexx^- 
aiug.  Here  only.  The  pouring  out  of  blood, 
that  is,  from  the  body  of  the  animal. 

24  For  Christ  is  not  entered  into  *•  the 
holy  places  made  with  hands,  which  are 
"the  figures  of  the  true;  ''but  into  heaven 
itself,  now  '^  to  appear  in  the  presence  of 
God  for  us: 

25  Nor  yet  that  he  should  ^  offer  him- 
self often,  ^  as  the  high  priest  entereth  into 
the  holy  place  every  year  with  blood  of 
others; 

26  For  then  must  he  often  have  suffered 


b  See  on  11.— Mark  14:58.  John 
2:19—21. 

e  See  on  9,23.     8:2. 

d  1:3.  6:20.  7:26.  8:2,5.  125. 
Ps.  68:18.  Mark  16:19.  Luke 
24:51.  Jo!in6:62.  16:28,29. 
AfUl:9— 11.  3:21.  Eph.  1:20 
—22.  4:8— 11.  Col.  3:2.  1  Vei. 
3:22. 

e  7:25.    Ex.  23  12,29,30.    Zech. 


3:1.  Kom.  8:34.    1  John  2:1,2. 

Rev.  8:3. 
f  See  on  7,14,26.     10:10. 
e  12.    Ex.  30:10.     Lev.   16:2— 

34. 
h  SUIL  25:34.      John    17:24.     1 

Pel.  1:20.      Rev.  13:8.     17:8. 
i  1:2.  Is.  2:2.     Dan.  I0:l4.  Mie. 

4:1.      1  Cor.  lOll.     Ual.  4:4. 

Eph.  1:10.      1  Pet.  1:20. 


since  ''  the   foundation  of   the  world:  but 

now  once,  '  in  the   end  of  the  world,  hath 

''  he  appeared    to  put  away    sin    by  '  the 
sacrifice  of  himself. 

Note. — Christ  had  "not  entered  into  the  holy 
places,"  made  by  the  hands  of  men,  in  order  to 
be  "the  figures  of  the  true,"  for  which  the 
blood  of  animals  might  be  a  suitable  conse- 
cration: but  he  had  entered  "into  heaven  it- 
self," to  appear  in  the  immediate  presence  of 
God,  as  the  Advocate  for  rebels  and  enemies, 
arnl  in  order  to  procure  them  full  pardon,  abun- 
dant grace,  and  eternal  life;  and  a  sacrifice  of 
proportionably  superior  value  was  necessary, 
that  he  might  perform  this  ministration,  to  the 
glory  of  God,  and  the  salvation  of  all  who  believ- 
ed in  him.  (iVo/es,  4:14— 16.  1  Jo/m2:l,2.) 
This  had  been  provided  in  "the  sacrifice  of  him- 
self:" and  there  was  no  need  that  he  should  re- 
peat his  atoning  sufferings  and  death;  after  the 
manner  of  the  high  priest,  who  "every  year" 
went  into  the  holy  place  with  blood  ol  others, 
even  of  the  animals  slain  fur  sin-offerings:  for 
in  that  case  Christ  "must  often  have  suflfered," 
since  the  first  entrance  of  sin,  soon  after  the 
foundation  of  the  world,  when  the  efficacy  of 
his  gracious  interposition  in  behalf  of  sinners 
began.  {Note,  Gen.  3:14,15.)  This  indeed 
he  must  have  done,  if  the  sacrifice  had  been  of 
small,  or  even  of  finite  value;  as  it  would  have 
been,  if  he  had  been  a  mere  man,  or  a  mere 
creature.  But,  on  the  contrary,  the  intrin.sic 
I  and  infinite  value  of  his  sacrifice  appeared,  in 
that,  after  he  had  been  predicted  and  promi-sed 
for  four  thousand  years,  and  sinners  had  all 
along  been  saved  by  faith  in  him;  he  at  length 
appeared  in  human  nature,  once,  in  the  last 
period  of  the  world,  when  the  concluding  dis- 
pensation was  to  be  introduced;  that,  by  the 
one  "sacrifice  of  himself,"  he  might  make  an 
all-sufficient  expiation  of  sin;  and  both  provide 
for  the  full  pardon  of  all  the  sins  of  the  num- 
berless multitudes  of  believers,  through  every 
age  and  nation;  and  also  for  the  destruction  of 
sin  out  of  their  hearts  and  nature,  by  their  ])ro- 
gressive  sanctification:  that  so  they  might  be 
made  as  righteous,  holy,  and  happy,  as  if  they 
never  had  been  sinners.  So  immense  was  the 
value  and  efficacy  of  his  one  oblation!  {Notes, 
Rom.  5:12—21.) 

Figures.  (24)  jtyinvrru.  1  Pet.  3:21.  It  is 
used  in  a  sense  contrary  to  that  which  is  com- 
mon at  present;  denoting  the  pattern,  not  the 
thing  represented  by  it. — Appear.]  Fiiqutifr- 
iyr]vui.  11:14.  JV/a/<.  27:53.  JoAn  14:21 ,22, 
.3c/s  23:15,22.  24:1.  25:2,15.  Yxom  fuffmr,;, 
Jlcts  \0-A0.  J?om.  10:20.— To  appear  openly, 
and  avowedly,  or  conspicuously. — In  the  end 
of  the  world.  (26)  Em  awielsiu  lutv  anavoiv. 
Matt.  13:39,40.  24:3.  28:20. 

27  And  •"  as  it  is  appointed  unto  "^cn 
once  to  die,  "  but  after  this  the  judgment; 

28  So  Christ  °  was  once  offered  p  to  bear 


k  12.  7:27.  10:4,10.  Lev.  16:21, 
22.  2  Sam.  12:13.  24:10.  Job 
7:21.  Dan.  9:24.  John  1:29.  I 
Pet.  2:24.    3:18.      I  John  3  5. 

1  14.  10:12,26.  Eph.  5.2.  Tit. 
2:14. 

ID  Uen.  3:19.  2  Sam.  I4:l4.  Job 
14:5.  30:23.  Ps.  S9:48.  Er.  3: 
20..  9:5,10.     12:7.  Rom.  5:12. 


n  6:2.    Joh  19:25.    Ec.  11  9.    12: 

14.     Mall.  25:31,  &c.    John  Sr. 

25—29.    AcU  17:31.  Rom.  2:5. 

14:9—12.     1  Cor.  4:5.     2  Cor. 

5;  10.     2  Tin.  4:1.      Jiide    15 

Rev.  20:11—15. 
0     See  on  25. 
p  Lev.  10:17.  Num.  18:1,23.    Is. 

63:4—6,11,12,      1  Pel.  2:24. 


[575 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


the  sins  of  many:  and  unto  i  them  that 
look  for  him,  shall  ''  he  appear  the  second 
time,  '  without  sin  *  unto  sah^ation. 

Note. — By  the  sentence  denounced  on  the 
human  race  in  Adam,  "the  surety  of  the  cov' 
enant  of  works,"  it  had  been  "appointed  for 
men  once  to  die,"  from  which  Enoch  and  Eli- 
jah alone  had  been  excepted.  It  was  also  "ap- 
pointed" to  all  men,  without  one  exception, 
that  after  death  they  must  appear  in  judgment 
before  God,  and  receive  an  eternal  recompense 
of  their  conduct  during  their  lives  on  earth; 
which  judgment  must  be  unto  condemnation  to 
all  sinners,  who  have  not  previously  obtained  a 
pardon.  And  as,  "without  shedding  of  blood 
there  is  no  remission"  of  sins,  nor  could  the 
legal  sacrifices  really  atone  for  them;  so  Christ, 
"the  second  Adam,"  the  Surety  of  his  people, 
had  once  offered  himself,  "to  bear  the  sins  of 
many,"  even  of  all  the  multitudes  who  ever  did 
or  ever  shall  believe  in  him;  that  thus  he  might 
fully  expiate  them,  and  make  way  for  their 
entire  pardon  and  complete  salvation.  So  that, 
though  they  are  not  exempted  from  the  stroke  of 
death;  they  are  delivered  from  the  penalty,  the 
sting,  and  the  consequences  of  death:  (Note, 
1  Cor.  15:55—58.)  and  they  will  at  length  be 
made  conquerors  over  that  terrible  enemy,  and 
thus  be  justified  in  Christ  at  the  day  of  judg- 
ment, and  inherit  eternal  life  through  him.  He 
therefore,  having  effectually  accomplished  his 
work  of  making  atonement  for  sin,  needed  not 
to  appear  on  earth  again,  "in  the  likeness  of 
sinful  flesh,"  to  be  "numbered  with  transgres- 
sors," and  be  "made  sin  for  us:"  but  he  will 
at  last  "appear"  in  another  form,  in  all  his  me- 
diatorial and  personal  glory,  as  the  omnipotent, 
omniscient,  and  righteous  Judge  of  the  world; 
in  order  to  complete  the  salvation  of  all  those, 
who  believe  in  him,  "look  for  him,"  wait  for 
his  coming,  and  prepare  to  meet  him,  by  faith, 
hope,  love,  and  patient  obedience.  (Notes, 
Phil.  3:20,21.  1  Thes.  1:5—10,  2  Tim.  4:6— 
8.  Tit.  2:13,14.  2  Pet.  3:10— 13.)— It  is  gen- 
erally supposed,  that  some  of  the  expressions, 
in  the  latter  part  of  this  chapter,  allude  to  the 
ceremonies,  used  on  the  great  day  of  atone- 
ment: particularly,  "the  scape-goat  bare,"  or 
carried  away,  the  sins  of  the  people  into  the 
wilderness;  and  the  high  priest,  when  he  had 
entered  into  the  holy  of  holies,  in  linen  gar- 
ments, came  forth  to  the  people  in  his  splendid 
sacerdotal  robes,  to  pronounce  the  blessing 
upon  them,  (Notes,  Lev.  16:20—25.) — 'Did 
'he  not  appear  the  first  time  without  sin.''  Yes 
'certainly,  as  to  any  inherent  guilt;  for  the 
'scripture  says,  "He  had  no  sin."  What  then 
'is  the  meaning  of  this  opposition,  that  at  his 
'first  coming  "he  bare  our  sins,"  but  at  his  sec- 
'ond  coming  "he  shall  appear  without  sin  unto 
'salvation  ?"  These  words  can  have  no  other 
'imaginable  sense  but  this,  that  at  his  first  com- 
'ing  he  sustained  the  person  of  a  sinner,  and 
'suffered  Tnstead  of  us:  but  his  second  coming 
'shall  be  on  another  account,  and  he  shall  ap- 
'pear,  not  as  a  Sacrifice,  but  as  a  Judge.'  Abp. 
Tillotson. 

PRACTICAL  OBSERVATIONS. 

V.  1— 14. 

^  "The  ordinances  of  divine  service,  and  the 

1  ''!"''•  SJSOrnTTiI^.  1:10.      2  I  ,  Zech.  14:5.     John  14:3.     Act! 

Tim.    4:8.     T.t.  2:13.     2  Pet.  1:11.      1   The,.    4:14-16.       2 

tiiV;  I  Thes.  1:5-9.    2:1.  IJohn  3:2. 

574] 


worldly  sanctuary"  of  the  Mosaic  covenant, 
point  out  to  us  Christ  as  the  Light  of  the 
church  and  of  the  world,  and  "the  Bread  of 
life"  to  our  souls;  (Notes,  John  1:4 — 9,  6:30 
—35,47-58,  P.  0.30-35,47—59.)  and  remind 
us  of  his  divine  Person,  his  fruitful  Priesthood 
which  flourishes  for  ever,  his  perfect  righteous- 
ness, and  liis  all-prevailing  intercession;  "which 
things  the  angels  desire  to  look  into"  with  ad- 
miring praise  and  adoration. — At  what  a  dis- 
tance has  sin  placed  us  from  our  holy  Creator; 
Avhen  all  the  preparatory  sacrifices  of  the  law 
still  left  the  worshippers  secluded,  and  in  a 
sense  banished,  even  from  the  presence  of  God 
on  his  mercy-seat !  A\[  these  sacrifices  and  ser- 
vices could  no  more  purge  the  guilty  conscience, 
than  distinctions  in  meats,  and  divers  "bap- 
tisms," could  cleanse  the  polluted  heart,  or  new 
create  the  fallen  nature  of  man.  "Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ," 
that  "the  Way  into  the  holiest"  is  now  mani- 
fested, by  the  coming,  sacrifice,  and  ascension 
of  our  great  High  Priest!  Now  we  "sinners  of 
the  Gentiles"  may  come  with  far  more  "bold- 
ness to  the  throne  of  grace"  than  Israel's  pon- 
tiff himself  could:  and  now  the  gate  of  heaven 
is  thrown  open  to  all  believers.  Eternal  re- 
demption, and  the  promise  of  eternal  inherit- 
ance, are  purchased  for  us  by  "the  blood  of 
Christ,  who  through  the  eternal  Spirit  offered 
himself  without  spot  to  God."  This  efiectu- 
ally  purges  the  most  guilty  "conscience  from 
dead  works  to  serve  the  living  God;"  whilst 
the  grace,  which  seals  the  pardon,  new  creates 
the  polluted  soul.  May  we  then  be  made  "par- 
takers of  this  heavenly  calling,"  and  seek  re- 
mission of  our  sins,  only  through  the  shedding 
and  sprinkling  of  "the  blood  of  the  New  Tes- 
tament," which  God  has  enjoined  unto  us! 
(Note,  13:20,21,) 

V.  15—28. 
We  must  never  presume  to  approach  God, 
except  upon  a  mercy-seat,  and  in  the  name  of^ 
our  great  High  Priest,  who  is  "entered  into 
heaven  to  appear  in  his  presence  for  us."  All 
our  hopes  and  blessings  must  be  sought  as  the 
fruit  of  the  agonizing,  yet  voluntary  death  of 
our  gracious  Saviour,  the  legacy  of  his  dying 
love,  and  the  gift  of  his  royal  munificence  to 
rebellious  creatures.  We  must  ascribe  even 
our  sanctification,  and  all  our  real  good  works, 
to  the  same  all-procuring  cause;  and  attend  on 
divine  ordinances,  and  offer  our  spiritual  sacri- 
fices, as  "sprinkled  with  his  blood,"  and  so 
purified  from  their  defilement.  Nay,  we  must 
expect  admission  into  heaven,  as  the  place 
which  he  has  prepared  for  us,  through  the  pre- 
senting of  his  blood,  for  the  ransom  of  our 
souls,  and  the  purchase  of  our  inheritance; 
which  would  otherwise  have  been  contamina- 
ted by  our  entrance  into  it.  Thus  we  should 
in  all  things  learn  the  inestimable  value  of  the 
"one  sacrifice,"  which  Christ  once  appeared  on 
earth  to  offer  for  us;  that  we  may  know  our 
interest  in  his  covenant,  and  be  "constrained 
by  his  love"  to  the  most  devoted  and  unreserv- 
ed obedience,  (Note,  2  Cor.  5:13 — 15,)  In 
this  manner  we  shall  be  reconciled  to  the  ap- 
pointed stroke  of  death,  and  look  forward  to 
judgment  with  cheerful  hope;  and  so  wait  pre- 


Kev.  1:7. 
s    Rnm.6:10.      S:3. 
t   Is.  25:9.  Roin.  8:23.  I  Cor.  IS: 


54.    I'hil.  3:21.     1  Thes.  4:17 
2  Tlies.  1:10. 


A.  D.  65. 


CHAPTER  X. 


A.  D.  G5. 


pared  for  his  coming  the  second  "time  without 
sin"  to  perfect  our  salvation.  But  as  no  wis 
dom,  learning,  virtue,  wealth,  reputation,  or 
authority,  can  exempt  one  of  our  race  from  the 
sentence  of  death,  and  as  no  man  can  redeem 
his  brother  from  death;  (Note,  Ps.  49:6 — 9.) 
so  nothing  can  deliver  a  sinner  from  condem- 
nation at  the  day  of  judgment,  except  an  inter- 
est in  the  atoning  sacrifice  of  Christ;  nor  will 
one  be  saved  from  eternal  punishment,  who  has 
despised,  refused,  or  neglected  this  great  salva 
tion.  For,  though  in  the  concerns  of  this 
world,  the  criminal  suffers  many  painful  effects 
of  his  offences,  previous  to  his  trial;  yet  the 
sentence  of  the  law  is  not  executed,  nor  the 
threatened  vengeance  inflicted,  till  he  has  been 
arraigned,  convicted,  and  condemned  at  the 
appointed  tribunal. 

CHAP.  X. 

The  inerticacy  of  (he  legal  sacrifices  is  shnwn  from  the  frequent  repeti- 
tion of  Ihem,  I — 4.  The  abolition  of  them,  and  the  snhstitulion  of 
the  Sacrifice  of  t-hrisl,  was  fi.retold  hy  the  Psalmist,  5— 9;  and  is 
that  by  which  helievers  ohtain  eternal  remission,  10 — 18.  Exhorta- 
tions to  faith,  prayer,  and  constancy  in  the  gospel;  and  to  love 
and  good  works,  19 — 25.  The  danger  of  wilfully  renouncing  Christ, 
after  having  received  the  knonledge  of  the  truth;  with  solemn  warn- 
ings, expostidations,  and  encouragements,  2G — ^39. 

FOR  the  law, "  having  a  shadow  of  good 
things  to  come,  and  not  the  very  image 
of  the  things,  can  never,  ^  with  those  sacri- 
fices which  they  offered  year  by  year  con- 
tinually, make  the  comers  thereunto  perfect. 
2  For  then  *  would  they  not  have  ceas- 
ed to  be  offered.''  because  that  the  worship- 
pers *^  once  purged  should  have  had  no  more 
conscience  of  sins. 

Note. — As  the  Hebrews  would  be  extremely 
backward  in  acceding  to  the  apostle's  conclu- 
sion.s,  concerning  the  inefRcacy  of  the  legal  ex- 
piations; he  proceeded  still  further  toargue  with 
them,  on  that  important  subject.  He  observed, 
that  the  ceremonial  law  had  only  a  '^shadow 
of  the  good  things  to  come"  to  the  church  by 
the  Messiah,  and  not  so  much  as  "the  very 
image  of  them."  Its  ordinances  rather  resem- 
bled, faintly  and  obscurely,  the  way  of  salva- 
tion through  Christ,  and  the  several  blessings 
conferred  on  believers  through  him,  as  a  shad- 
ovi,  or  the  sketch  and  outline  of  a  picture,  re- 
sembles a  man;  than  gave  a  lively  or  adequate 
idea  of  them,  as  the  reflection  in  a  mirror,  a 
good  portrait,  or  statue,  does  of  the  person 
thus  represented.  The  sacrifices  therefore, 
which  were  constantly  offered,  "every  year," 
on  the  great  day  of  atonement,  could  not  make 
the  very  persons,  who  came  into  the  courts  of 
the  temple  on  that  solemn  occasion,  free  from 
the  guilt  of  their  offences,  or  accepted  with 
God.  He  was  pleased,  indeed,  to  exempt  Israel 
from  punishment,  and  to  continue  to  the  nation 
their  external  benefits,  while  they  adhered  to 
the  prescribed  worship:  but  they,  who  were 
actually  pardoned  and  saved,  received  those 
bli\ssin'ffs  by  faith  in  the  promised  Messiah. 
{Notes',  7:18,19.  9:8—10.  11:39,40.)  This 
must  he  allowed  to  have  been  the  case:  for  if 
the  sacrifices  could  have  completely  atoned  for 


a    See  on    8:5.     9;9,23.— Col.  2: 

17. 
k  "  1,11  — IR.     7:18,19.      9:8,25. 
'  Or,  they  would  have   ceased  to 

be  o^lredy  because,  Lc. 


U. 


I  c  17.  9:13,14.      Ps.    103:12. 
4J:25.     44:22.    Mic.  7:19. 
I  d  P7.    Ex.  30:10.       Lev.  16:6— 
I       11,21,22,29,30.  23:27,28.  Num. 


the  sins  of  the  people,  would  they  not  liave 
been  discontinued,  as  no  further  necessary? 
The  worshippers,  having  been  once  purged 
from  their  guilt,  would  have  no  more  been  biir- 
dened  with  such  a  conscience  of  sins,  as  requir- 
ed more  and  further  sacrifices  to  take  it  awav. 
This  is  the  privilege  of  Christians:  for  the  sac- 
rifice of  Christ,  being  of  intrinsic  and  infinite 
value  and  efficacy,  there  is  no  occasion  that  it 
should  be  repeated:  but  believers,  having  once 
had  "their  consciences  purged  from  dead  works 
by  faith  in  his  blood,"  are  perfectly  justified 
and  accepted  unto  eternal  life.  (Note,  9:11  — 
14.)  Thenceforth  they  seek  no  other  sacrifice; 
they  are  no  more  brought  under  condemnation; 
they  continually  apply,  in  the  exerci.se  of  j)eni- 
tent  faith,  the  unfailing  efficacy  of  that  one  all- 
sufficient  atonement  to  their  coni-ciences;  and 
thus  they  preserve  inward  peace,  connected 
with  humiliation  and  tenderness  of  conscience, 
notwithstanding  the  remains  of  sin  in  their 
hearts,  and  the  guilt  which  they  thence  contract 
in  their  daily  conduct. — "  Would  thcxj  not,  &c." 
(2)  Some  render  this,  "They  woulil  not  have 
cea.sed  to  be  offered."  That  is,  they  would 
have  continued  to  be  offered,  being  etRcacious 
and  adequate.  But  it  is  plain,  from  the  apos- 
tle's previous  reasoning  on  several  thintrs  con- 
tained in  the  Old  Testament,  that  this  was 
never  intended.  The  reading  with  an  inter- 
rogation seems  to  be  founded  on  the  best  au- 
thority, and  is  most  satisfactory. — If  any  sacri- 
fice had  been  offered  of  suHicient  efficacy  to 
atone  for  sin,  there  would  have  been  no  need 
for  a  continual  repetition  of  it;  and  that  refte- 
[tition  showed  the  inefficacy  of  the  most  solemn 
legal  sacrifices.  On  the  contrary,  when  the 
'one  sacrifice  of  Christ  had  lieen  oflered,  the 
legal  sacrifices  were  virtually  abolished;  no 
other  sacrifice  was  required;  no  repetition  was 
necessary;  the  end  was  fully  answered;  noth- 
ing, except  faith  in  him,  was  neeilful;  and  the 
appointed  ordinances  were  no  longer /?r^/i^t/ra- 
tions,  but  memorials,  of  his  one  all-sulTicient 
atonement. 

Shadow.  (1)  J-xmi'.  8:5.  CoZ.  2:17.— /m- 
age.]   EixQva.  See  on  Rom.  1 :23. 

3  But  in  those  sacrifices  thereis^are- 
membrance  again  made  of  sins  every  year. 

4  For  it  is  ^  not  possible  that  the  blood 
of  bulls   and  of  goats   should  ^  take  away 

SmS.  [Practical  Observaiiont.] 

Note. — The  apostle's  argument  implleil,  that 
no  sacrifice  could  really  atone  far  sin,  or  bring 
sinners  into  a  state  of  acceptance  with  God  un- 
to eternal  life,  which  did  not  make  full  satisfac- 
tion to  his  offended  justice,  and  render  it  hon- 
orable to  him  to  remit  the  punishment  of  it. 
But  the  legal  sacrifices  were  so  far  from  being 
thus  efficacious,  that  they  did  not  sufiice  for  the 
individuals,  or  the  generation  of  Israel,  who 
presented  them,  even  in  respect  of  a  permanent 
exemption  from  temporal  judgments.  For  the 
most  solemn  of  them,  at  the  day  of  atonement, 
was  rather  an  annual  remembrance  of  their 
sins,  than  a  removal  of  the  guilt  of  them:  so 
tiiat  they  had  only  a  respect  to  the  year  which 


29:7—11.   1  Kings  17:18.  Matt. 
26:2fi. 
e  8.  9:9,13.     Pi.  .W.a- 12       Si: 
16.    Is.  1:11-15.  66:3.  .Fer.  6: 


20.  7:21,22.  IIos.  6:6.  Am.  5: 
21,22.  Mic.  6:6,7.  Msrk  l2:3a 
11.  IIos.  14:2.  .John  1:23. 
Roro.  11:27.     1  John  3:5. 


[575 


A   D.  65. 


HEBREWS. 


A.  D.  65. 


was  past;  and  the  same  remembrance  was  made 
of  sins,  when  the  day  returned  the  next  year. 
Indeed  it  was  not  "possible  for  the  blood  of 
bulls  and  goats  to  take  away  sin,"  by  making 
an  actual  atonement  to  divine  justice  for  it.  As 
divine  appointments,  such  sacrifices  might  be  a 
suitable  acknowledgment  of  guilt,  and  profes- 
sion of  repentance,  and  reliance  on  the  mercy 
of  God,  on  account  of  which  he  might  bear 
with  the  Israelites,  and  give  them  temporal 
benefits:  and  they  aptly  typified  the  sacrifice  of 
Christ.  But  they  could  not  possibly  render 
pardoning  mercy,  in  its  most  plenteous  exer- 
cise, consistent  with  the  infinite  justice  and 
holiness  of  God;  without  which  nothing  could 
take  away  sin,  according  to  the  apostle's  rea- 
soning in  this  place.  (Notes,  8 :\, 2.  9:18 — 23. 
Bom.  3:21 — 26.) — The  same  argument  equally 
proves,  that  the  blood  of  a  mere  man,  or  of  a 
mere  creature,  "cannot  take  away  sin."  A 
guilty  creature  deserves  wrath  for  his  own 
crimes.  If  a  perfectly  holy  man  had  the  full 
disposal  of  his  own  life  and  soul,  and  could  be 
willing  to  devote  them  to  destruction,  in  the 
stead  of  a  single  guilty  person;  his  life  might 
be  an  adequate  ransom  for  the  other's  life,  his 
soul  for  the  other's  soul;  but  this  must  be  all: 
and  even  in  this  case,  we  cannot  conceive  that 
God  would  appoint,  allow,  or  accept  such  a 
substitution.  If  the  most  exalted  of  mere  crea- 
tures should  willingly  assume  our  nature,  and 
suffer  temporal  deatli,  in  its  most  horrible  forms, 
for  our  salvation;  we  may  easily  perceive  that 
the  atonement,  or  compensation  to  justice 
would  be  very  small,  when  compared  with  the 
guilt  to  be  pardoned,  and  the  punishment  to  be 
remitted,  for  the  sake  of  it:  nor  could  this  ren- 
der it  consistent  with  the  perfect  justice  of 
God,  to  pardon  the  atrocious  and  innumerable 
rebellions  of  unnumbered  millions,  and  to  give 
them  eternal  life,  in  consideration  of  it.  If 
"without  shedding  of  blood  there  could  be  no 
remission,"  it  must  have  been,  because  God 
saw  that  sin  fully  deserved  his  wrath,  and  the 
curse  denounced  against  it;  and  that  it  could 
not  consist  with  perfect  distributive  justice  to 
remit  the  punishment,  except  through  a  vica- 
rious sacrifice.  And  if  "the  blood  of  bulls  and 
goats  could  not  possibly  take  away  sin;"  it 
niust  have  been,  because  they  Avere  not  a  suffi- 
cient satisfaction  to  divine  justice;  or,  in  other 
words,  a  sufficient  declaration  of  God's  holy 
hatred  of  sin,  his  judgment  of  its  desert,  and 
his  determination  to  maintain  the  honor  of  his 
bnoken  law,  in  order  to  render  it  consistent  with 
his  glory,  finally  to  pardon  sinners  on  account 
of  the  sacrifice  offered.  Now  it  must  be  evi- 
dent, that  the  crucifixion  of  Peter,  or  of  Paul, 
even  if  free  from  sin,  would  have  exhibited  no- 
thmg  decisive  in  this  matter;  there  would  have 
^^"  ."o  equality  between  the  sufferer  or  his 
^"™""gs,  and  the  criminals  to  be  pardoned, 
and  the  punishment  to  be  remitted  for  the  sake 
ot  It:  and  the  case  must  still  be  the  same,  how 
high  soever  we  ascend  in  the  scale  of  created 
beings  But  when  "God  manifested  in  the 
flesh  became  the  Sacrifice,  and  his  death  up- 
^LIa  ""^^^t^^R^-'som;  when  "God  pur- 
chased the  church  with  his  own  blood;"  the 
Sufferer  being  of  mfinite  dignity,  his  voluntarv 
sufferings  were  of  infinite  value.  The  perfecl 
justice  and  hohness  of  God,  and  the  honor  of 
his  law,  are  as  legible  m  the  cross  of  Christ,  as 
5  /o  I 


his  love  to  sinners:  his  infinite  purity,  and  in- 
finite mercy,  unite  in  perfect  and  eternal  har- 
mony; while   unnumbered   millions  of  rebels, 
who  deserve  the  final  wrath  of  God,  are  par- 
doned, and  made  heirs  of  eternal  felicity,  through 
this  satisfaction  of  inestimable  value.    We  may 
perceive,  that  this  was  an  expedient  adequate 
to  its  object;  and   that   such  a  sacrifice  would 
suffice  for  the  sins  of  the  whole  world,  if  all 
men  actually  came  to  God  through  it.     It  is 
necessary  for  us  to  insist  upon  this,  not  only  as 
comprising  an  unanswerable  argument  for  the 
real  Deity  and  the  proper  atonement  of  Christ, 
but  because  many,  who  profess  to  believe  both 
these  truths,  under  color  of  blaming  metaphys- 
ical exactness  in  stating  doctrines,  and  affecting 
to  treat  the  orthodox  reformers,  doctrinal  Pu- 
ritans, and  modern  preachers  of  the  gospel,  as 
men  of  narrow  minds,  advance  many  things 
contrary  to  the  apostle's  reasoning  in  this  pas- 
sage: as  if  Christ's  sacrifice  derived  all  its  effi- 
cacy from  the  appointment  of  God,  and  not 
from  his  personal  Deity  and  excellency;  (which 
was  "the  altar  that  sanctified  the  gift;")  and 
as  if,  had  the  Lord  so  pleased,  an  inferior  sac- 
rifice might  have  equally  answered  the  purpose. 
But  surely  they  forget,  that  God  appointed  the 
sacrifices  of  bulls  and  goats,  as  well  as  that  of 
his  Son:  yet  "it  was  not  possible"  for  the  for- 
mer to  take  away  sin,  but  the  latter  at  once 
effected  it,  because  of  its  intrinsic  value. — 'Di- 
vine acceptation  must  not  be  assigned  as  the 
only  cause,  that  the  oblation  of  our  Saviour's 
body  was  thus  available  for  the  expiation  of 
the  guilt  of  sin:  for   then  no  reason  can  be 
given  why  he  might  not  have  accepted  of  the 
blood  of  bulls  and  goats,  and  much  more  of 
the  sufferings  of  any  ordinary  man.  ...  But  the 
great  reason,    Avhy    "the   blood  of  bulls  and 
goats  could  never  take  away  sins"  is  this,  that 
they  could   never   answer   the  great  ends  of 
punishment,  and  thereby  render  it  consistent 
with  thfe  honor  of  the  governor,  and  with  the 
ends  of  government,  to  admit  the  substitution 
of  them  in  our  stead.  ...  By  the  obedience  of 
our  Lord  Jesus  Christ  unto  the  death,  in  our 
stead,  these  ends  of  punishment  are  very  sig- 
nally obtained,  and  that  with  more  advantage 
to  God's  glory,  tlian  if  the  punishment  of  our 
offences  had  been  inflicted   upon    us;  and  so 
God,   by  it,  may  be  truly  said  to  have  been 
satisfied,  seeing  that  justice  ...  is  truly  satisfied, 
when  all  those  ends  for  which  the  punishment 
of  the  offender  could  be  desired,  are  obtained. 
...  1.  God  by  this  dispensation  hath  given  us 
the  best  and  most  effectual  example,  to  deter 
us  from  sin —  If  he,  who  was  the  well  belov- 
ed Son  of  God,  found  it  so  dreadful  to  lie  un- 
der the  burden  for  some  hours;  to  lie  exposed 
for  ever  to  it  must  be  far  more  intolerable.  ... 
If  on  this  account,  "God  spared  not  his  own 
Son,"  we  may  be  sure  he  will  not  spare  his 
stubborn  enemies.  ...  2.  God,  by  this  method, 
hath  taken  a  most  excellent  way  for  reforma- 
tion of  the  sinner.  ...  3.  God,  by  this  dispensa- 
tion, hath  sufficiently  consulted  the  preserva- 
tion of  his  honor,  and  secured  the  reverence 
and  observation  of  his  laws, ...  seeing  he  hath, 
by  this  example,  let  all  men  know,  that,  though 
he  be  a  God  of  great  long-suffering  and  mercy, 
he  will  by  no  means  clear  the  sinner,  or  suffer 
sin  to  go  unpunished. ...  But  that  none  of  these 
ends  could  be  at  all  obtained,  by  the  substitu- 


V  D.  65. 


CHAPTER  X. 


A.  D.  65. 


•tion  of  a  bull,  or  goat,  or  ram,  to  sufter  in  our 
'stead,  must  be  extremely  evident; ...  for  this 
•would  rather  tempt  men  to  conceive  that  God's 
'displeasure  against  sin  could  not  be  great, .. 
'and  that  he  was  not  much  concerned  for  any 
'satisfaction  for  the  violations  of  his  law,  when 
'such  sHght  matters  were  by  him  thought  suffi- 
'cient  expiations  for  them.'     Whitby. 

Remembrance.  (3)  Jtaftt'tjaig.  Luke  22:19 
1  Cor.  11:24,25. — This  "remembrance  of  sin' 
pervades  all  the  appointed  ordinances  of  wor- 
ship, since  the  fall  of  Adam;  including  baptism, 
the  Lord's  supper,  prayer,  and  thanksgiving. 
(Note,  1  Kings  17:18.) — Take  away.  (4) 
JqxxiQeiv.  Rom.  11:27. — Note,  John  1:29. 

5  Wherefore,  ^  when  he  cometh  into  the 
world,  he  saith,  ^  Sacrifice  and  offering  thou 
wouldest  not,  '  but  a  body  *  hast  thou  pre- 
pared me: 

6  In  ''burnt-offerings  and  sacrifices  for 
sin  '  thou  hast  had  no  pleasure. 

7  Then  said  I,  "»  Lo,  I  come,  ("  in  the 
volume  of  the  book  it  is  written  of  me,)  to 
do  thy  will,  0  God. 

8  Above,  when  he  said,  Sacrifice  and 
offering  and  burnt-offering  and  offering  for 
sin  thou  wouldest  not,  neither  hadst  pleasure 
therein;  (which  are  offered  by  the  law;) 

9  Then  said  he,  °  Lo,  I  come  to  do  thy 
will,  0  God.  PHe  taketh  away  the  first, 
that  he  may  establish  the  second. 

10  By  the  which  will  i  we  are  sanctified, 
through  '■  the  offering  of  the  body  of  Jesus 
Christ  once  for  all. 

Note. — To  prove  his  doctrine  in  the  most 
unanswerable  manner,  the  apostle  referred  the 
Hebrews  to  a  remarkable  prophecy  of  the  Mes- 
siah; which  showed  that  his  coming  was  the 
necessary  consequence  of  the  inefficacy  of  the 
legal  sacrifices,  and  of  the  Lord's  purpose  of 
saving  sinners.  {Note,  Ps.  40:6 — 8.)  The 
Messiah,  speaking  concerning  his  "coming  in- 
to the  world,"  remarked  that  Jehovah  had  n'o 
delight  in  the  sacrifices  of  the  law;  (Notes,  Ps. 
50:7—15.  Is.  1:10—15.)  hut  "that  he  had  pre- 
pared a  body  for  him." — When  Jehovah  re- 
ceived no  satisfaction  from  the  legal  sacrifices, 
not  meroly  because  the  people  rested  in  them 
after  a  formal  and  self-righteous  manner,  but 
especially  because  they  did  not  sufficiently  dis- 
play the  honor  of  his  justice  in  pardoning  sin- 
ners; the  eternal  Son  declared  his  readiness  to 
come  into  the  world  in  human  nature  for  that 
purpose,  according  as  it  had  been  written  of 
him  in  "the  volume  of  the  book,"  or  in  open- 
ing the  roll  of  prophecy,  in  which  he  had  been 
j)romised  as  "the  Seed  of  the  woman."  (Note, 
Gen.  3:14,15.)  Now  the  apostle  argued  from 
this,  that  the  evident  contrast  in  the  prophecy 
quoted,  between  "the  sacrifices,  in  wiiich  Je- 
hovah had  no  pleasure,"  and  the  obedience  of 
the  Messiah   to   his  whole  Avill,  in  which  he 


g  7.  1 :6 Matt.  1 1  ;3.       Liikc  7: 

19.     'Jr. 
h  Ps.  40:6—8. 
I   10.    2:14.  8:3.    Gen.  3:15.    Is. 

7:14.   Jer.  31:22.  Mall.  1:20— 

23.  Luke  l:35.John  1:14.  Gal. 

4:4.  1  Tim.  3:16.  1  Jqhn  4:2,3. 

2  John  7. 

Vol.  M. 


*  Or,  thou,  hast  Jilted  me. 

k  See  on  4.  Lev.  1:  4:. 5:  6:1—7. 

1    I's.  147:11.      Mai.  1:10.      Malt. 

3:17.     Eph.  5:2.     Phil.  4:18. 
m  9,10.     I'rov.  8:31.    John  4:34. 

5:30.     6:38. 
n  Gr  Gen.  3:15. 
o  9:11—14. 

73 


would  be  fully  satisfied,  was  an  evident  intima- 
tion, that  he  intended  to  remove  the  tbrmer,  in 
order  to  establish  the  latter  in  its  full  glo'ry 
and  as  the  only  ground  of  sinners  being  par- 
doned and  saved.  By  this  will  of  God,  perfect- 
ly pcrforniod  by  Christ,  in  his  obedience  unto 
the  death  upon  the  cross.  Christians  were 
"sanctified"  and  consecrated  to  God,  as  accept- 
ed and  sjiiritual  worshippers;  "through  the  of- 
fering of  his  body  once  for  all,"  with  which  his 
mediatorial  obedience  had  been  completed. 
{Note,  13:9— 14.)— 'From  this  memorable  pas- 
'sage  of  the  fortieth  Psalm,  we  learn,  that  the 
'only  expiation  for  sin,  which  God  ever  ap- 
'pointed,  is  the  sacrifice  of  his  Son  in  the  hu- 
'man  nature;  that  all  the  sacrifices,  which  he 
'appointed  to  the  Israelites,  were  nothing  but 
'emblems  of  the  sacrifice  of  Christ;  and  that, 
'the  sacrifice  of  Christ  being  offered,  the  em- 
•blems  of  it  are  now  fitly  laid  aside;  that  under 
'the  gospel  disjjensation,  there  might  remain  to 
'mankind  no  sacrifice,  having  pretension  to  take 
'away  sin,  but  the  sacrifice  of  Christ,  expressly 
'established  by  God  himself,  as  the  meritorious 
'cause  of  our  pardon.'  Macknight. —  When  he 
cometh.  (5)  {Note,  1  Tim.  1:15,16. — i  body, 
&c.]  The  words  in  the  Psalm  are,  "mine  ears 
hast  thou  opened,"  or  "bored:"  (Note,  Ex. 
21 :3 — 6.)  and  it  has  perplexed  many  expositors 
to  determine  why  the  apostle,  writing  to  the 
Hebrews,  should"  quote  from  the  Septuagint, 
where  that  translation  evidently  difi'crs  from 
the  Hebrew.  But  he  probably  supposed  that 
the  words  conveyed  the  general  meaning  of  the 
passage:  and  that  the  production  of  the  holy 
human  nature  of  Christ  was  that  preparation 
for  his  mediatorial  obedience,  which  was  in- 
tended by  that  expression,  "mine  ears  hast  thou 
opened."  The  quotation,  however,  is  not  ex- 
actly from  the  Septuagint,  which  seems  to  have 
been  made  from  some  other  reading,  than  that 
found  in  our  j)rcsent  copies.  The  meaning, 
however,  and  the  apostle's  argument,  are  not 
at  all  affected  by  the  variation. 

Burnt  offerings.  (6)  '  OloxttVTO)fiaTtt.  8. 
Mark  12:33.— Ps.  40:6.  Sept.  (Notes,  Lev. 
1 :) — Sacrifices  for  sin.]  I/fQt.  dticQTiag.  8. 
Rom.S:3.— Lev'.  4:3,14,28.  Sept.  (Notes,  Lev. 
4:) — Thou  hast  had  no  pleasure.]  Ovx  evdo- 
xriang.  Matt.  3:17.  12^18.  17:5.  2  Pet.  1:17. 
—Ps.  51:16,19.  Sept.— Ovx  ijiijon;,  Ps.  40:6. 
Sept. —  Volume.  (7)  KecpcxXidi.  Here  only  N. 
T.  Ezra  6:2.  Ez.  2:9.  3:1.  Sept.— We  are 
sanctified.  (10)  'HyKta/nroi  eofify.  14,29.  2: 
11.  9:13.   13:12.  JoAn  17  :17, 19.  Jude  1. 

1 1  And  every  priest  sfandctli  '  daily  min- 
istering, and  offering  often  times  the  same 
sacrifices,  '  which  can  never  lake  away 
sins: 

12  But  "  this  man  after  he  had  offered 
one  sacrifice  for  sins,  for  ever  sat  down  on 
the  right  hand  of  God; 

13  From  "  henceforth  expecting  till  hig 
enemies  be  made  his  footstool. 


p  7:18,19.     8:7—13.       12:27,28. 
q  2:11.   13:12.    Zech.  13:1.  John 

17:19.   19:34.     1  Cor.  1:30.     6: 

11.     1  John  5:6. 
r  5,12,14,20.     9:26,28. 
s    7:27.    Ex.  29:38,39.   Num.  28: 

24.  29:6.     Er..  45:4.      Dan.  8: 

11.     9:21,27.      11:31.       12:11. 


Luke  1:9,10. 

I  See  on  4. 

II  6'ee  on  1:3.  8:1.  9:12. — Adl 
2:33,34.   Rom.  8:34.     Col.  3:1. 

X  1:13.  P«.  110:1.  Dan.  2:44. 
Matt.  22:44.  Mark  12:36.  Luke 
20:43.  Acti  2:3o.  1  Cor.  16:25. 


[577 


A.  D    65. 


HEBREWS. 


A.  D.  65. 


14  For  by  one  offering  ^  he  hath  per- 
fected for  ever  '^  them  that  are  sanctified. 

15  Whereof  *  the  Holy  Ghost  also  is  a 
witness  to  us:  for  after  that  he  had  said  be- 
fore, 

16  This  is  ''the  covenant,  that  I  will 
make  with  them  after  those  days,  saith  the 
Lord;  I  will  put  my  laws  into  their  hearts, 
and  in  their  minds  will  I  write  them; 

17  *  And  their  sins  and  iniquities  will  I 
remember  no  more. 

18  Now  "^  where  remission  of  these  is, 
there  is  no  more  offeiina;  for  sin. 

[Practical  Observations.] 

Note. — "Every  priest"  of  Aaron's  order 
stood,  as  a  servant  at  his  work,  "offering"  re- 
peatedly tlie  same  ineffectual  sacrifices:  some 
of  the  priests  did  this  every  day;  and  the  high 
priest  did  it  every  year  on  the  day  of  atone- 
ment. (Marg.  Ref.  s.— Notes,  1,2,  7:26,28.) 
But  "this  Person,"  or  this  Priest,  even  Christ, 
after  the  offering  of  one  sacrifice,  (because  that 
was  of  infinite  value  and  eternal  efficacy,) 
"sat  down"  at  the  right  hand  of  God,  as  "a 
Priest  upon  his  throne;"  from  that  time  wait- 
ing the  fulfilment  of  the  prophecy  or  promise, 
which  engaged  that  all  his  enemies  should  be 
put  under  his  feet.  (Notes,  7:1 — 3,11 — 17.  Ps. 
110:1.  Matt.  22:41—46.  1  Cor.  15:20—28.) 
For  by  his  one  oblation,  he  had  j)rovided  effec- 
tually for  the  perfect  justification  unto  eternal 
life,  of  ail  those  who  should  ever  receive  his 
atonement,  by  faith  springing  from  regenera- 
tion, and  evidenced  "by  the  sanctification  of 
the  Spirit  unto  obedience,"  and  who  were  thus 
set  apart  and  consecrated  to  the  service  of  God. 
To  tins  the  Holy  Spirit  had  borne  testimony  in 
the  scripture,  which  had  been  before  quoted. 
(Note,  8:7 — 13.)  According  to  the  covenant, 
there  spoken  of,  when  the  laws  of  God  are 
written  in  the  heart,  every  k'nd  and  degree  of 
sin  is  for  ever  pardoned:  for  Christ  "by  his  one 
offering  hath  perfected  for  ever  them  that  are 
sanctified;"  and  where  such  perfect  remission 
is  vouchsafed,  there  needs  no  more  sacrifice  for 
sins.  For  though  justified  persons  continually 
contract  new  guilt,  and  their  best  services  need 
forgiveness;  yet  the  sacrifice  of  Christ  contin- 
ually applied  to,  in  the  exercise  of  penitent 
faith,  preserves  their  peace;  and  if  the  exercise 
of  repentance  and  faith  be  at  any  time  inter- 
mitted, through  temptation  and  sin;  corrections, 
rebukes,  and  terrors  bring  them  back  again  to 
the  same  remedy:  and  thus  their  justification 
IS,  as  it  were,  a  permanent  act  of  God,  con- 
tnued  in  their  daily  pardon  and  acceptance  for 
Christ's  sake,  through  life  even  unto  death, 
and  so  in  judgment  and  to  eternity.  (Notes,  1, 
2.  JoAn5:24— 27.  Rom.  5:1—10.  8:\,<2.)-The 

y  1.  7:19,2.5.     9:10,14. 

'■  o ''•„?■'='''■*•  13-12.    AcU20: 

32.   26:13.  Rom.  15:16.  1  Cor 

1:2.     Eph.  5:26.    Jude  1 
a  2:3.4.    3:7.     9:8.  2  Sam. 23-2 

Nell.  9:3f1.    John  15:26.    Acts 

28:25.    1  Pet.  1:11,12.  2  Pet  1- 

21.  Rev.  2:7,11,17,29.    3:6  13 

22.  19:10.  ' 
b  5ee   on   8:8—12. — Jer.  31:33 

34.     Kom.  11:27.  ' 

•  Some  copies  have,  TAenAe  said, 

And  their^  &,c. 
c  See  on.  2,14. 

5781 


d  4:16.   12:28.     Rom.  8:15.  Gal. 

4:6,7.    Eph.  3:12.   2  Tim.  1:7. 

lJohn3:19-2I.     4:17. 
t  Or,  liberty. 
e  7:25.  9:3;7,8,12,23— 25.    Rom. 

5:2.    Eph.  2:18.  lJohn2:l^. 
f  John  10:7,9.      14:6. 
t  Or,  nea)  madt. 
S  6:19.     9:3.    Ex.  26:31,  &c.  36: 

35,  &c.     Lev.  16:2,15.     21:23. 

^1^^1-27:51.  Mark  15:38.  Luke 

h  John  6:51-56.    Eph.  2:15.     1 
Tim.   3:16.       1    Pet.    3:18.     1 


Holy  Ghost.   (15)  How  marked  an  attestation 
of  the  Psalmist's  inspiration  ! 

Take  away.  (11)  UeQteXeiv.  Acts  27:20,40. 
2  Cor.  3:16. 

19  *  Having  therefore,  brethren,  f  bold- 
ness *  to  enter  into  the  holiest  by  the  blood 
of  Jesus, 

20  By  *"a  new  and  living  way,  which  he 
hath  I  consecrated  for  us,  sr  through  the  veil, 
that  is  to  say,  ^  his  flesh; 

21  And  having  '  an  High  Priest  over 
^  the  house  of  God; 

22  Let  us  '  draw  near  with  "»  a  true  heart 
"  in  full  assurance  of  faith,  having  our 
hearts  °  sprinkled  from  p  an  evil  conscience, 
and  1  our  bodies  washed  with  pure  water. 

Note. — The  apostle  having  closed  the  argu- 
mentative part  of  his  epistle,  proceeded  to  ap- 
ply his  doctrine  to  practical  purposes.  As  be- 
lievers had  liberty,  and  "access  with  boldness," 
into  the  immediate  presence  of  God  in  the 
most  holy  place,  and  to  the  mercy-seat,  even 
beyond  what  was  permitted  to  the  high  priest 
himself  under  the  law;  it  behoved  them  to 
make  use  of  this  privilege.  (Notes,  4:14 — 16. 
Eph.  2:14— IS.  3:9—12.)  For  they  were  in  no 
danger  of  being  punished  as  presumptuous,  not- 
withstanding their  sinfulness  and  the  holiness 
of  God,  how  often  soever  they  came  before 
him;  provided  they  humbly  depended  on  "the 
blood  of  Jesus"  for  acceptance.  They  might 
now  have  access  "into  the  holiest,  by  a  new 
way."  The  original  way  of  acceptance  and 
communion  with  God,  through  "therighteous- 
jness  of  works,"  had  been  finally  shut  up  by  the 
entrance  of  sin.  (Note,  Gen.  S:2'2—'24.)  The 
typical  sacrifices  could  not  open  another  way, 
as  the  restrictions  and  exclusions,  before  stated, 
evidently  showed:  while  even  the  admission 
of  the  high  priest,  on  the  day  of  atonement 
only,  being  preceded  with  recent  sacrifices  and 
blood  newly  shed,  "signified  that  the  way  into 
the  holiest  was  not  yet  manifested."  But  the 
blood  of  Jesus  is  always,  as  it  were,  "newly 
shed;"  it  never  loses  its  efficacy,  and  may  at 
any  time,  and  by  any  sinner,  be  presented  in 
faith  before  the  mercy-seat;  and  it  never  fails 
to  procure,  to  all  Avho  thus  plead  it,  a  free  and 
acceptable  access  to  God.  This  way  is  also 
"living:"  as  Jesus,  the  High  Priest,  "ever  liv- 
eth"  to  intercede  before  the  throne  of  God  for 
us,  as  the  Way  itself  gives  life,  as  it  were,  to 
those  that  come  in  it,  and  as  it  leads  to  eternal 
Ufe.  (Note,  John  14:4—6.)  This  "new 
and  living  way"  Christ  has  consecrated,  au- 
thorized, and  set  apart  for  this  purpose,  that  we 
may  "come  to  God"  in  the  holiest,  upon  a 
mercy-seat,  "through  the  veil,  that  is,  his  flesh." 
Jehovah  displayed  his  glory  above  the  mercy- 


John  4.2.    2  John  7. 
i   See  on  2:17.    3:1.    4:14,15     6: 

20.  7:26.     8:1. 

k  3:3—6.  Matt.  16:18.  1  Cor.  3: 
9—17;  2  Cor.  6:16,17.  Eph.  2: 
19—22.     1  Tim.  3:15. 

1  4:16.  7:19.  Ps.  73:28.  la.  29: 
13.     Jer.  30:21.     Jam.  4:8. 

m  1  Kings  15:3.  1  Chr.  12:33. 
28:9.  2'9:17.  Ps.  9:1.  32:11.  51: 
10.  84:11.  94:15.  111:1.  119: 
2,7,10,34,58,69,80,145.  Prov. 
23:26.  Jer.  3:10.  24:7.    Acts  8: 

21.  Eph.  6:5. 


n  5ee  on    19.        M.nll.  21:21,22. 

Mark   11:23.24.    Jam.  1:6.      1 

John  3:19,21,22. 
o  9:13,14,19.    11:28.  12:24.  Lev. 

14:7.    Num.  8:7.    19:18,19.  Is. 

52:15.    Ez.  3P:2S.      1  Pet.  1:2. 
p  John  £:9.    1  Tim.  4:2.    1  JuhD 

3:20. 
q  See  on  9:10.— Ex.  29:4.     Lev. 

8:6.    E?,.  16:9.    36:25.    Zech. 

13:1.     Matt.  3:11.       John  3:.5. 

13:8—10.    1  Cor.  6:11.    2  Cnr. 

7:1.      Eph.  5:26.     Til.  3:5.      1 

Pet.  3:21.     Kev.  1:5. 


A.  D.  65. 


CHAPTER  X. 


A.  D.  65. 


seat,  in  the  holy  of  hohes,  before  the  coming  of 
Christ;  but  this  glory  was  covered  and  con- 
cealed by  the  veil;  that  is,  the  harmony  of  in- 
finite hohness  with  pardoning  mercy,  in  the 
divine  conduct  and  character,  was  not  clearly 
discovered  or  understood.  {Notes,  9:1 — 10. 
Ex.  26:31—33.)  But  when  the  human  nature 
of  Christ,  the  Son  of  God,  was  wounded  and 
bruised  for  our  sins;  and  when  he  expired 
on  the  cross,  "the  veil  was  rent  from  top  to 
bottom."  {Note,  Malt.  '21  :bl— 53.)  The  ob- 
scurity was  then  removed,  and  "a  just  God 
and  a  Saviour"  was  openly  revealed  to  man- 
kind; displaying  his  glory  from  the  mercy-seat, 
and  exercising  most  abundant  grace  even  to 
the  chief  of  sinners,  in  a  manner  most  honora- 
ble to  his  infinite  purity.  Having  such  "a 
Way"  to  God,  and  "such  a  High  Priest  over" 
the  true  sanctuary;  it  was  not  proper  that  they, 
to  whom  these  things  were  made  known, 
should  stand  at  a  distance,  as  afraid  to  approach, 
or  averse  to  the  most  cordial  reconciliation  and 
friendship.  The  apostle  therefore  joined  him- 
self to  those  whom  he  addressed,  and  called  on 
them  to  accompany  him  "in  drawing  near"  to 
the  Lord,  with  fervent  desires,  large  expecta- 
tions, and  continual  prayers  and  thanksgivings; 
with  sincerity  and  integrity  of  heart,  as  real 
penitents,  and  upright  worshippers,  fearing 
nothing  but  hypocrisy;  {Notes,  Ps.  32:1,2.) 
and  "in  full  assurance  of  faith,"  most  firmly 
believing,  that  God  would  accept  the  persons 
and  services  of  all  those,  who  came  to  him  in 
this  appointed  manner.  {Note,  John  1 :47 — 51.) 
They  might  indeed  very  properly  examine 
themselves,  whether  they  were  true  believers 
or  not;  and  so  admit  a  doubt  of  their  own  sin- 
cerity, or  personal  acceptance;  and  therefore 
"the  full  assurance  of  hope"  could  not  always 
be  a  duty  any  more  than  always  attainable:  yet 
they  must  never  allow  themselves  to  doubt  of 
the  truth  of  the  testimony  of  God,  or  his  faith- 
fulness to  his  promises;  so  that  "the  full  assur- 
ance of  faith"  was  always  their  duty;  though 
in  that,  as  in  other  things,  they  would  come 
short  of  it.  {Note,  6:11,12.)— In  order  to 
draw  near  in  this  manner,  they  must  "have 
their  hearts  sprinkled  from  an  evil  conscience," 
by  a  special  reliance  on  the  atoning  blood  of 
Christ,  to  take  away  their  sense  of  guilt  and 
fears  of  wrath,  and  to  give  them  sohd  peace; 
{Notes,  li-.'iS.  12:22—25.  iPe^  1:1,2.)  con- 
nected with  the  purifying  of  their  consciences 
from  error,  ignorance,  partiality,  and  insensi- 
bility, or  whatever  might  render  them  quiet,  in 
the  allowance  of  any  kind  or  degree  of  sin;  and 
with  the  cleansing  of  their  hearts  from  all  cor- 
rupt and  carnal  affections.  {Notes,  9:11 — 14. 
Lev.  14:4—7.  iVwrn.  19:5— 10.  I*s.  51 :7.  Is. 
52:13—15.  Ez.  36:25—27.)  Their  "bodies 
also  must  be  washed  with  pure  water."  As 
the  priests  were  washed  with  water,  before  they 
were  admitted  to  enter  upon  their  office,  and 
continually  washed  themselves,  in  some  mea- 
sure, before  they  officiated;  and  as  divers  bap- 
tisms were  appointed  to  the  worshippers  by  the 
law;    {Notes,  9 :S— 10.   Ex.  29:1— 7.    30:18— 


r  See  on  3:6,14.     4:14.— Rev.   3: 

11. 
I   .lam.  1:6. 
I    See  on  6- 18.    1  Cor.  1:9.  10:13. 

IT.'ies.  5:24.     Tit.  1 :2. 
u  13:3.      Ps.   41:1.     Pruv.  29:7. 

Acta  11:29.    Rom.  12:15.   15:1, 


2.   1  Cor.  8:12,13.9:22.  10:33. 

Gal.  6:1.     Col.  S:  16.      1  Thes. 

5:11.     2  Thei.  3:9. 
X  Rom.  11:14.     2Cor.  f.:R.     9:2. 
V  6:10,11.      13:1.  Gal.  5:6,13,22. 
■    Phil.  1:9—11.    1  Tiies.  1:3.   3: 


21.)  so  the  use  of  water  in  baptism  was  to  be  a 
constant  memorial  to  Christians,  that  their  out- 
ward conduct  should  be  pure  and  holy  before 
men,  as  well  as  their  hearts  and  consciences 
cleansed  in  the  sight  of  God.  {Notes,  Zech. 
13:1.  JMatt.  3:5,6.  28:18—20.  John  3:4,5.  1 
Cor.  6:9— 11.  Eph.  5:2-2— '21 .  Tit.  3:4—1.  l 
Pet.  3:19—22.  Rev. 1:13— 11.)  Thus  they 
would  ;  pprove  themselves  to  be  spiritual  wor- 
shippers; and,  whilst  they  derived  comfort  and 
grace  from  their  reconciled  Father,  they  would 
"adorn  the  doctrine  of  God  their  Saviour  in  all 
things." 

New.  (20)  UQoacfcaov.  'Recens  mactatum.' 
Beza.  Here  only.  'Proprie,  recens  dirtus,  vel 
Hnterfeclus;  ex  ttqoz,  et  qpuu),  dico,  vel  occido, 
'interficio.'  Schleusner. — Consecrated.]  Ere- 
xaiiiofy.  See  on  9:18. 

23  Let  us  ^  hold  fast  the  profession  of 
our  faith  without  '  wavering;  '  for  he  is  faith- 
ful that  promised: 

24  And  let  us  "  consider  one  another, 
"  to  provoke  unto  >'love,  and  to  good  works: 

25  Not  ^  forsaking  the  assembling  of 
ourselves  together,  as  the  manner  of  some 
is;  "  hut  exhorting  one  another;  and  so 
much  the  more,  ''as  ye  see  the  day  ap- 
proaching. [Ptactical  OUervations.] 

Note. — The  apostle  further  called  on  his 
brethren  to  unite  with  him,  in  "holding  fast  the 
profession  of  their  faith"  in  Christ,  "without 
wavering"  in  it,  faultering  about  it,  or  shrink- 
ing from  the  persecutions  to  which  it  would  ex- 
pose them:  being  assured,  that  God  would 
vouchsafe  them  those  present  supports,  and  the 
future  felicity,  which  he  had  promised;  and  de- 
pending on  his  faithfulness  in  this  respect. 
{Notes,  1  Cor.  1:4—9.  10:13.  1  Thes.  5:23— 
28.)  They  ought  also  affectionately  to  con- 
sider one  another's  interests,  dangers,  and  situ- 
ations, and  inquire  by  what  means  they  could 
be  of  service  to  each  other:  especially  they 
should  endeavor,  by  their  example  and  exhor- 
tations, to  stimulate  one  another  to  the  more 
vigorous  and  abundant  exercise  of  love,  and 
the  zealous  practice  of  good  works.  Nor  ought 
they,  from  fear  of  the  reproaches  and  persecu- 
tions of  their  enemies,  or  from  any  prejudices 
or  slothfulness,  to  forsake  the  assembling  of 
themselves  together,  on  the  Lord's  day,  or  at 
other  times,  to  worship  God  in  his  ordinances, 
and  to  hear  his  word;  as  the  manner  of  some 
was,  who,  having  professed  Christianity,  were 
induced,  through  timidity  or  lukewarmne.ss,  to 
decline  attendance  on  the  public  assemblies. 
On  the  contrary,  they  ought  to  "exhort  one 
another"  continually,  to  heboid,  constant,  and 
diligent  in  their  holy  religion,  in  honoring  God 
before  his  enemies,  and  in  seeking  their  own 
and  ^ach  other's  edilicallon,  and  establishment 
in  the  faith.  {Note,  3:1— 13.)  This  they  should 
the  more  resolutely  perform;  as  they  might 
clearly  see  the  signs  of  Jerusalem's  apjiroach- 
ing  desolation,  which  the  Lord  Jesus  had  men- 


12,13.  iTim.  6:18.  Til.  2:14. 
3:8.  1  John  3:18. 
z  jMalt.  18:20.  John  20:19— 29. 
AcU  1:13,14.  2:1,42.  lb:  16. 
20:7.  1  Cor.  5:4.  11:17,18,20. 
14:23.    Jude  19. 


a  See  on  ii.  *^4.  3: 
8.   1  Cor.  14:3. 
5:11.     mi:rg. 

h  jMnlt.  24:33,34. 
30.       Rom.  13:1 
5.8.     1  Pel.  4:7. 


13.— Rom.  I2: 
1  Thc».    4:1.8. 

Mirk    18:29, 
1—13.      Jim. 


[579 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


tioned  in  his  predictions  of  that  catastrophe, 
and  which  was  evidently  approachina;-.  {Notes, 
Matt.  24:) — This  epistle  was  written  only  a 
few  years  before  that  event,  and  as  this  would 
be  a  critical  deliverance  of  Christians,  from  the 
persecutions  of  the  Jews,  so  it  would  be  pecul- 
iarly terrible  to  apostates. — Faith.  (23)  Hope 
is  the  general  and  approved  reading.  (Notes, 
S:l_6,14— 19.  6:11,12.   1  Pet.  1:13—16.) 

Without  wavering,  (23)  .^xXivt/.  Here  only 
—  To  provoke.  (24)  Eig  naQo^vafjov.  See  on 
Acts  15:39. 

26  For  *  if  we  sin  wilfully,  ^  after  that 
we  have  received  the  knowledge  of  the 
truth,  ^  there  remaineth  no  more  sacrifice 
for  sins, 

27  But  ^ a  certain  fearful  looking  for  of 
judgment,  and  ^  fiery  indignation  ''  which 
shall  devour  the  adversaries. 

Note. (Notes,    6:4—8.)      The    Hebrews 

would  be  strongly  tempted  to  apostacy,  not  on- 
ly by  the  virulence  of  their  persecuting  coun- 
trymen, but  by  their  own  undue  attachment  to 
the  legal  sacrifices.  So  long  as  they  supposed, 
that  the  blood  of  bulls,  lambs,  or  "goats  could 
take  away  sin,"  they  would  hope  for  pardon 
and  salvation  even  in  renouncing  Christianity, 
and  so,  escaping  persecution;  and  thus  they 
might  be  induced  to  "sin  wilfully,  after  they  had 
received  the  knowledge  of  the  truth."  The 
whole  argument  shows,  that  the  apostle  princi- 
pally intended  a  wilful,  deliberate,  and  pertina- 
cious apostacy:  not  the  effect  of  ignorance  or 
sudden  surprise;  but  against  the  convictions  of 
their  own  consciences,  and  in  a  presumptuous 
and  obstinate  manner:  though  he  expressed 
himself  in  such  language,  as  might  also  warn 
the  readers  against  every  kind  of  wilful,  delib- 
erate, and  presumptuous  sin.  The  persons 
spoken  of  were  such  as  had  "received  the 
knowledge  of  the  truth,"  and  were  so  enlight- 
ened, in  respect  of  the  evidences  and  doctrines 
of  Christianity,  as  to  make  a  credible  and  in- 
telligent profession  of  it,  even  in  the  time  of  tlie 
apostles.  When  this  had  preceded,  a  wilful 
renunciation  of  Christianity  to  return  to  Juda- 
ism, either  from  a  determined  purpose  of  escap- 
ing persecution,  or  from  proud  and  carnal  en- 
mity to  the  humiliating  and  spiritual  truths  of 
the  gospel,  would  generally  be  fatal.  In  respect 
of  such  apostates,  "there  remained  no  more 
sacrifice  for  sin."  The  legal  sacrifices  had  lost 
all  their  validity  and  efficacy  to  avert  even  na- 
tional judgments,  since  the  death  of  Christ, 
which  was  the  Substance  of  all  these  shadows: 
so  that  the  Jewish  nation  was  devoted  to  spee- 
dy destruction,  for  crucifying  their  Messiah  and 
rejecting  his  gospel.  Their  most  exact  and 
/.ealous  attention  to  the  legal  expiations  could 
not  procure  the  least  respite  f>om  their  ap- 
proachmg  miseries,  or  anv  alleviation  of  them; 

uu  u  "^°«'«'e«  wilfully  chose  their  portion 
with  that  devoted  generation,  "after  having 
received  the  knowledge  of  the  truth."  Nor 
could  It  be  expected,  that  they  would  ever  be 

renewed  to  repentance"  of  this  atrocious  and 


c  .■?««   on    6;4 — 6. — Lev.    4:2.13.  I 
Num. 15:28-31.  Deut. 17:12.  Pa" 
19:12,13.    Dan.  5:22.23.    Matt  ' 
12:31,32,43—45.    John  941.  1 
Tim.    1:13.     2  Pet.  2:20— 22. 
1  .rohn5:16. 


580] 


d  tuke  t2:47.  John  13:17.  15: 
22-24.  2  Thes.  2:10.  Jam.  4: 
17. 

e  See  *n3 — 10. 

f  2;!.  12:25.  1  Sam.  28:19  20 
l9-  33:14.   Dan.  S:6.  llos.  10:8. 


presumptuous  wickedness:  for  they  must  have 
witnessed  so  many  miracles,  and  some  of  them 
even  have  exercised  such  gifts  of  the  Holy 
Spirit  themselves,  that  it  might  be  supposed 
they  had  committed  the  blasphemy  against  that 
divine  Agent,  by  ascribing  his  operation  to  sa- 
tanical  influence;  and  that  they  would  be  given 
up  to  final  impenitence  and  unbelief,  and  be 
wholly  excluded  from  the  benefit  of  Christ's 
efficacious  sacrifice.  (Note,  Matt.  12:31,32.) 
So  that  nothing  Avould  "remain"  for  them,  ei- 
ther as  individuals,  or  as  a  part  of  the  Jewish 
nation,  in  respect  of  their  temporal  or  their 
eternal  state;  but  "a  certain"  most  terrible  ex- 
pectation of  the  judgment  and  vengeance  of 
God;  and  of  his  indignation,  like  flaming  fire, 
to  consume  them  as  his  implacable  enemie.s, 
and  sacrifices  to  his  offended  justice,  in  the  same 
manner  that  the  fire  on  the  altar  consumed  the 
typical  sacrifices.  (Notes,  Gen.  4:3 — 5.  Lev. 
1:3,4.  9:24.) — There  seems  in  this  awful  pas- 
sage to  be  a  peculiar  reference  to  the  unexam- 
pled miseries,  which  came  soon  after  on  the 
Jewish  nation,  and  to  their  desperate  rage  and 
fury  in  the  midst  of  them.  This  horror  of  con- 
science, connected  with  desperation  and  all  its 
tremendous  effects,  (as  in  the  case  of  Judas,) 
might  be  expected  to  be  most  common  among 
apostates  from  Christianity,  who  had  done  vio- 
lence to  their  own  convictions,  and  sinned 
against  their  better  knowledge  with  presump- 
tuous enmity,  when  they  saw  matters  evidently 
coming  to  those  extremities  which  Christ  had 
predicted.  But  this  horror  and  despair  were 
only  a  shadow  of  the  unspeakable  anguish,  to 
which  they  would  at  length  be  reduced,  when 
the  insulted  Saviour  should  proceed  to  execute 
vengeance  upon  them,  from  which  they  would 
see  that  it  was  impossible  to  escape. — Some- 
times apostates  have  perceived  their  desperate 
condition  before  death,  and,  in  all  the  horrors 
and  blasphemous  rage  of  damned  spirits,  have 
served  as  beacons  to  warn  others,  not  to  imi- 
tate their  conduct.  Probably,  there  were  few 
or  no  instances  of  such  enlightened  and  delib- 
erate apostates  being  restored:  perhaps  several 
of  them  had  been  known  to  be  given  up  to  the 
most  tremendous  horrors  of  conscience;  and  it 
was  peculiarly  proper  to  state  this  matter  in 
such  strong  language,  for  the  benefit  of  others. 
(Notes,  Matt.  12:43—45.  2  Tim.  2:23—26.  4: 
14,15.  '2  Pet.  2:20—22.  1  JoAn  5:16— 18.)  Yet 
this  did  not  imply,  that  any  penitent  would  fail 
of  obtaining  mercy;  or  that  any  one  would  be 
excluded  from  the  benefit  of  the  Saviour's  sac- 
rifice, who  humbly,  earnestly,  and  persevering- 
ly  sought  it;  into  whatever  sins  he  had  been 
betrayed.  The  persons  spoken  of  are  consid- 
ered as  "adversaries,"  which  cannot  properly 
be  applied  to  the  case  of  any  trembling,  weep- 
ing, praying  penitent.  It  was  not  probable, 
that  such  apostates,  as  were  described,  would, 
in  the  peculiar  circumstances  of  those  times,  re- 
turn to  seek  forgiveness  by  faith  in  the  blood  of 
Christ;  and  their  danger  consisted  in  being  giv- 
en up  to  final  obduracy,  or  desperation.  The 
passage,  therefore,  can  have  nothing  to  do  with 
the  case  of  persons,  called  Christians,  in  these 


Matt  8:29.  Luke  21:26.  23:30. 
Rev.  6:15—17. 
g  12:29.  Num.  16:35.  Ps.  21:9. 
Jer.  4:4.  Ez.  36:5.  38:19.  Joel 
2:30.  T^^h.  1:5,6.  Zeph.  1:18. 
3:8.      '/.al.  4:1.     Malt.  3:10,12. 


13:42,50.  25:41.  Mark  9:43— 
49.  Luke  16:24.  2  Thes.  1:8 
Jam.  5:3.  Kev.  20:15. 
h  Dcul.  32:43.  Ps.  68:1,2.  Nah. 
1:2.8—10.  Luke  19:27.  I  The*. 
2:15,16. 


A.   D.  65. 


CHAPTER  X. 


A.  D.  65. 


days,  who  had  not  previously  received  the 
knowledge  either  of  the  evidences  or  doctrines 
of  Christianity;  hut  who,  through  ignorance, 
or  the  artifices  of  wicked  men,  have  been  led  to 
doubt  or  deny  the  truth  of  the  scriptures,  with- 
out any  of  the  peculiar  aggravations  of  these 
primitive  apostates.  Some  of  these  persons, 
being  afterwards  "  renewed  to  repentance," 
have  assuredly  believed  the  gospel,  experienced 
the  power  of  its  truth  in  their  hearts,  and  pro- 
duced the  fruits  of  it  in  their  lives:  yet  Satan 
has  taken  advantage  of  the  sound  of  this  and 
similar  passages,  and  of  some  unguarded  things 
which  expositors  or  preachers  have  said  on  the 
subject,  to  harass  them  with  perjjetual  appre- 
hensions, that  there  remained  no  benefit  for 
them  in  the  sacrifice  of  Christ,  because  they 
once  doubted  the  truth  of  Christianity;  though 
they  now  value  that  salvation  more  than  all  the 
world. — Cases  of  this  kind  have  fallen  under 
the  writer's  cognizance:  and  in  this  day  of 
skepticism  and  infidelity,  in  which  multitudes 
aspire  to  the  reputation  of  free  thinkers,  by 
never  thinking  seriously  at  all,  there  may  be 
many  of  the  same  kind.  For  when  Satan  can 
no  longer  buoy  up  men  in  unbelieving  pre- 
sumption, he  endeavors  to  drive  them  into  un- 
believing desperation;  and  he  never  fails  to  ha- 
rass those  to  the  utmost,  whose  destruction  he 
cannot  compass.  Even  when  the  gospel  has 
been  renounced,  after  far  clearer  knowledge,  and 
with  much  greater  malignity,  than  in  the  case 
before  stated,  the  apostacy  cannot  be  fatal  un- 
less it  he  final.  It  is  the  peculiar  honor  of  the 
mercy  of  God,  and  of  the  redemption  of  Christ, 
that  none  are  excluded,  who  are  willing  to  ac- 
cept of  them  in  the  prescribed  manner:  "Him 
that  Cometh  unto  Christ,  he  will  in  no  wise  cast 
out,"  whatever  he  has  befiire  been  guilty  of: 
(Note,  John  6:36 — 40.)  but  when  professed 
Christians  are  tempted  to  apostacy,  they  may 
well  fear,  lest  God  should  be  provoked  to  give 
them  up  to  final  obduracy,  and  a  reprobate 
mind;  and  then,  while  living  on  earth,  their 
doom  is  as  irreversibly  fixed  as  that  of  devils  or 
damned  spirits. — 'The  apostle  lays  it  down  as 
'certain,  that  God  will  not  pardon  sinners,  with- 
'out  some  sacrifice  or  satisfaction.  Fur  olher- 
'wise,  it  would  not  follow,  from  there  remaining 
'to  apostates  no  other  sacrifice  for  sin,  that 
'there  must  remain  to  them  a  dreadful  expecta- 
'tion  of  judgment.'  Macknight. —  The  knowl- 
edge of  the  truth.  (26)  He  does  not  say  "The 
love  of  the  truth." 

Certain  fearful.  (27)  1>o()FQUTig.  31.  12:21. 
— Ps.  111:9.  Sept. — Looking  for.]  Exdoxij- 
Expectation.  Here  only.  ExSexofiui,  11:10. 
John  5:3.  Acts  17:16.-  1  Cor.  11:33.  16:11.  1 
Pet.  3:20. — Fiery  indignation.]  flvgos  Oiloz. 
"There  remaineth  ...  an  indignation"  or  jeal- 
ousy "of  fire,  which  (fire)  is  about  to  devour, 
&c.""  {Note,  Nah.  1:2—6.  Jam.  3:13—16.) 

28  He  that  '  despised  Moses'  law  died 
•'  without  mercy,  '  under  two  or  three 
witnesses: 

29  Of  "*  how  much  sorer  punishment, 


i   See  on  2:2 Num.  15:30,31,36. 

Dent.  13:6—10.      17:!  2,13.     2 

Sam.  12:9,13. 
k  Deut.  19:13.      Is.  27:11.     Jer. 

13:14.    Rom.  9:1.";.    Jam.  2:13. 
1   Deut.  17:6.7.  19:15.     Matt.  IE: 

16.     John  8:17.      2  Cor.  13:1. 
m  Ste  on  2:3 12:2S. 


n  2  Kings  9:33.     Ps.  91:13.      Is. 

14:19.     28:3.     Lam.  1:15.    Ez. 

16:6.    marg".  Mic.  7: 10.    JMatt. 

7:6.  Rom.  16:20.  1  Cor.  15:25, 

27. 
o  See  on  9:20.-13:20. 
p  2:11.  9:13.   Jer.  1:5.  John  10: 


suppose  ye,  shall  he  be  thought  worthy, 
who  hath  "  trodden  under  foot  the  Son  of 
God,  and  hath  counted  °  the  blood  of  the 
covenant,  •*  wherewith  he  was  sanctified,  an 
unholy  tiling,  i  and  hath  done  despite  unto 
'■  the  Spirit  of  grace.'' 

30  For  we  know  him  that  hath  said, 
l'  Vengeance  belongelh  unto  me;  I  will  re- 
compense, saith  the  Lord.  And  again, 
l'  The  Lord  shall  judge  his  people. 
'  3[  It  is  " a  fearful  thing  ^ to  fall  into  the 
hands  of  the  living  God. 

I  Note. — The  sacrifices  of  the  law  were  princi- 
pally appointed  for  "sins  of  ignorance,"  infirm- 
ity, or  inadvertency;  but  presumptuous  trans- 
gressors were  excluded  from  that  benefit. 
(Notes,  Lev.  4:  5:  6:1— 7.  JVuni.  15:22— 31.  1 
Sam.  2:23— 25,29.  3:14.  Ps.  19:12—14.  51: 
16.)  "He,"  therefore,  "who  desjiised  the  law 
of  Moses,"  and  deliberately  violated  its  plain 
commands,  in  contempt  and  defiance  of  the  au- 
thority and  vengeance  of  God,  was  punishable 
with  death,  and  excluded  from  mercy,  when 
the  fact  had  been  legally  proved;  even  though 
the  crime  were  such,  as  might  otherwise  have 
been  pardoned  through  a  trespass-ofiering. 
(Notes,  ^:l~4.  12:15—17,22—25.  Num.  lb: 
32—36.  J\Iatt.  S:7— 10.)  But  "of  how  much 
severer"  vengeance  would  they  be  adjudged 
deserving,  who  renounced  the  gospel,  in  that 
wilful,  contemptuous,  and  presumptuous  man- 
ner, which  had  been  described!  They  had 
indeed,  as  it  were,  "trampled  upon  the  Son  of 
jGod,"  with  insolent  defiance  and  disdain,  by 
doing  all  in  their  power  to  dishonor  him,  and 
to  provoke  him,  with  the  most  desperate  in- 
gratitude and  impiety:  they  had  esteemed  the 
precious  "blood  of  tlie  new  covenant,"  by  the 
shedding  of  which  Christ  "had  been  sanctified," 
or  consecrated,  to  be  the  High  Priest  and  Ad- 
Ivocate  of  sinners  in  the  heavenly  sanctuary,  a." 
if  it  had  been  an  unclean  thing,  less  holy  than 
the  blood  of  goats,  or  as  vile  as  that  of  a  male- 
jfactor!  (Notes,  5:7—10.  13:20,21.)  Some  in- 
deed ap{)ly  the  word  sanctified  to  the  apostate; 
I  who  had  been  admitted  into  the  church,  as  set 
; apart  for  God,  and  consecrated  to  his  service, 
iby  professing  faith  in  the  blood  of  Christ, 
1  which  he  afterwards  vilified. — In  either  case,  it 
may  refer  to  those  blasphemies,  against  "Jesus 
of  Na/areth,"  which  were  often  required  of  such 
as  renounced  the  gospel,  in  order  to  avoid  death, 
or  other  sufferings;  and  which  apostates  would 
commonly  use,  in  order  to  gain  confidence  with 
the  party  which  they  had  joined. — They  had 
moreover  "  done  despite  to  the  Holy  Spirit," 
the  divine  and  gracious  Author  of  sjjiritual  life, 
and  all  holy  consolations  in  the  souls  of  sin- 
ners. They  had  acted  in  direct  opposition  to 
the  convictions  of  the  Holy  Spirit,  and  to  his 
strivings  with  them.  In  renouncing  Christian- 
ity, they  traduced,  with  most  virulent  re- 
proaches, that  religion,  which  was  adorned  by 


17:19.      I  Cor.  11:27,29.  |       12:19.      13:4. 


36. 

U.  63:10.  Matt.  12:31,32.  I.uke 

12:10.       Acts  7:51.       Eph  4: 

30. 

Pt.  143:10.     Zech.   12:10. 

Dent.  32:35.    Ps.  94:1.     Is.  59: 

17.  61:2.63:4.  Nah.  1:2.  Rom. 


t  Prut.  32:36.  Pi.  50:4.  96:13 
98:9.  135:V4.  Ez.  18:30.  34:17. 
2  Cor.  5:10. 

u  27.    Is.  33:14.      Luke  21:11. 

X  12:29.  Pf.  50:22.  76:7.90:11. 
Matt.  10:28.      Luke  12:5. 


[581 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


the  holy  fruits  of  the  Spirit,  in  the  lives  of  its 
professors:  and,  ahove  all,  by  ascribing  his  mi- 
raculous power  to  divination  and  satanical 
agency,  even  contrary  to  their  own  knowledge: 
thus  they  acted  as  if  they  were  determined  to 
provoke  "him  in  the  most  despiteful  vmnner  pos- 
sible. (Notes,  Matt.  12:31,32.  Luke  12:8— 
10.)  So  that,  the  authority  and  mercy  of  the 
Father,  the  Person,  love,  and  atoning  blood  of 
the  Son,  and  the  Person  and  operations  of  the 
Holv  Spirit,  were  alike  insulted  and  blasphem- 
ed by  them,  after  having  professed  the  gospel, 
and  having  been  baptized  "into  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost!"  yea,  many  of  them  at  least,  after  hav- 
ing received  the  Holy  Spirit,  by  the  laying  on 
of  the  hands  of  the  apostles!  and  what  punish- 
ment could  be  too  severe  for  such  accumulated 
guilt!  Nor  ought  any  man,  when  tempted  to 
so  atrocious  a  crime,  to  flatter  himself  with 
hopes  of  impunity,  from  the  immensity  of  the 
divine  mercy;  seeing  God  had  declared  that 
"vengeance  belonged  to  him"  as  his  peculiar 
prerogative;  and  that  he  would  "judge  his 
people,"  being  determined  to  punish  with  most 
decided  severity,  the  crimes  of  such  as  renoun- 
ced his  worship,  or  committed  and  continued  in 
wickedness  to  the  disgrace  of  their  profession. 
(Notes,  Deut.  32:34—43.  Rom.  12:17—21.) 
It  would  indeed  be  found,  and  might  be  known, 
to  be  a  "terrible  thing,"  beyond  all  expression 
or  imagination,  to  "fall  into  the  hands  of  the 
living,"  the  eternal,  the  almighty  God,  as 
sacrifices  to  his  justice,  and  objects  of  his  ven- 
geance and  abhorrence;  without  any  obla- 
tion, or  any  Mediator,  to  appease  his  indig- 
nation. (iVo<e,  2Sam.  24:12— 14.)  This  was 
about  to  be  the  case  of  the  Jewish  nation;  and 
it  would  peculiarly  be  the  doom  of  wilful  and 
malignant  apostates  from  Christianity. — '  The 
'epithet,  of  living,  is  given  to  God,  in  this  pas- 
'sage,  where  his  vengeance  is  spoken  of,  to 
'show,  that  as  he  lives  for  ever  he  can  punish 
'for  ever;  a  consideration  which  adds  to  the 
'terribleness  of  his  vengeance.'  Macknight. 

He  that  despised.  (28)  yft)eTi](jug  jtg.  Any 
one  who  rejects,  or  puts  from  him  with  disdain, 
OT  disannuls.  Mark  1 :9.  Luke  1  :S0.  10:16. 
John  12:48.  1  Cor.  1:19.  Gal.  2:21.  3:15.  1 
Thes.  4:8.  Jude  S.— Trodden  under  foot.  (29) 
Kajan(xT7/aug.  Matt,  b -.13.  7:6.  (Notes,  2 
Kings  9:30—37.  Is.  25:10—12.  Mid -.S— 10. 
Matt.  7 :6.)— Sanctified.]  'Hyiaaiftj.  John  10: 
36.  17:19.  (Note,  5—10,  v.  \0.)— Bone  de- 
spite.] EvvftQtaag.  Here  only.  'YflQitio,  Matt. 
22:6.  Luke  11 :4b.  1  Thes.  <2:-2.  It  implies 
deep  malignity  and  contempt  united. 

32  But  >■  call  to  remembrance  the  former 
days,  in  which,  ^  after  ye  were  illuminated, 
''ye  endured  a  great  fight  of  afflictions; 

33  Partly,  whilst  ye  were  ''  made  a  gaz- 


y  6=1.3-3,4.    rhil.3:16.    2Johii 

8.     Rev.  2;5.     3:3. 
r  Ste  on   6:4 — Acts   2S- 18         2 

Cor.  4:6. 
a  12:4.  Acts  R:l_3.  9:1  2.     Phil 

1:29.30.   2Tim.2  3,  kc.  4-7  8' 
b  11:36.       Ps.  71:7.     Nah.    tie 

Zech.  3:8.      1  Cor.  4:9. 
C  11:26.    13:13.  Ps.  69:9.   74-22 

79:12.    89:51.    Is.  51:7.  2  Cor 

12:10. 
d  Phil.  1:7.  4:14.   2Tim.  I:i,l6 

—18. 
e  AcJf  2l:33.    28:20.    Eph.  3:1. 


582] 


4:1.     6:20.     2  Tim.  2:9. 
f  Matt.  5:11,12.  Acts  5:41.  Jam. 

1:2. 
*  Or,  tKat  ye  hnve  in  yourselves, 

or,  for  yourselves. 
g  Malt.  6:19,20.  19:21.  Luke  10: 

42.  12:33.    2  Cor.  5:1.    Col.  1: 

5.3:2—4.   ITiin.  6:19.  2  Tim. 

4:8.       1  Pet.  1:4.      1  John  3:2. 
h  Sec  on  3:6,14.     4:14. 
'    11:26.     Ps.  19:11.     Matt.  S:I2. 

10:42.   Luke  14:14.    1  Cor.  15: 

58.   Gal.  6:8— 10. 


ing-stock,  both  '  by  reproaches  and  afflic- 
tions; and  partly,  ''whilst  ye  became  com- 
panions of  them  that  were  so  used. 

34  For  ye  had  compassion  of  me  ^  in 
my  bonds,  *'and  took  joyfully  the  spoiling 
of  your  goods,  knowing  *  in  yourselves 
^that  ye  have  in  heaven  abetter  and  an 
enduring  substance. 

Note. — The  apostle  here  proceeded  to  warn 
and  exhort  the  Hebrews,  by  other  topics.  To 
fortify  their  minds  against  temptations  to  apos- 
tacy,  or  to  other  wilful  and  presumptuous  sins, 
they  ought  frequently  to  recollect  the  former 
days  of  their  profession;  and  to  consider  what 
they  had  already  ventured,  suffered,  and  re- 
nounced for  Christ,  and  how  they  had  been 
supported  and  comforted  under  their  trials. 
When  they  were  first  "illuminated"  in  the 
knowledge  of  the  gospel,  (Notes,  6:4 — 6.  2  Cor. 
4:3 — 6.)  and  had  been  admitted  into  the  Chris- 
tian church;  they  were  speedily  called,  as  sol- 
diers to  the  combat,  to  contend  with  persecu- 
tions and  afflictions.  Some  of  them  were  made 
a  public  spectacle  to  their  neighbors,  by  the 
malicious  accusations  brought  against  them, 
and  by  the  disgrace,  derision,  anil  punishment 
laid  upon  them:  others  were  the  "companions" 
or  partners,  of  those  who  were  thus  cruelly 
entreated;  and  thus  were  called  to  join  sympa- 
thy with  their  afflicted  brethren,  to  alarms  on 
their  own  account.  Among  those,  whom  the 
apostle  especially  addressed,  were  several  that 
had  "shown  compassion  to  him"  some  years 
before,  when  he  was  bound  at  Jerusalem,  and 
in  his  subsequent  imprisonment:  and  when,  on 
that  or  other  accounts,  their  property  was  seized 
and  confiscated,  they  bore  it,  not  only  patient- 
ly, but  "joyfully;"  having  abundant  consola- 
tion from  the  assurance  that  they  had  "in  heav- 
en a  better  and  more  enduring  inheritance," 
which  could  not  be  taken  from  them,  but  would 
be  their  substantial  felicity  for  ever.  For  they 
possessed  in  themselves,  independently  of  all 
external  things,  the  pledges  and  earnests  of  that 
expected  blessing. 

35  ''  Cast  not  away  therefore  your  con- 
fidence, which  hath  '  great  recompense  of 
reward. 

36  For  "^  ye  have  need  of  patience;  that, 
'  after  ye  have  done  the  will  of  God,  ""  ye 
might  receive  the  promise. 

37  For  "  yet  a  little  while,  and  he  that 
shall  come  will  come,  'and  will  not  tarry. 

38  Now  °  the  just  shall  live  by  faith; 
P  but  if  any  man  draw  back,  ^  my  soul  shall 
have  no  pleasure  in  him. 


k  6:15.      12:1.     Ps.   37:7.      40:1. 

Mall.     10:22.    24:13.    Luke  8: 

15.  21:19.   Rom.  2:7.  5  3,4.    8: 

25.  15:4,5.      1  Cor.  13:7.    Gal. 

6:9.     Col.  1:11.      1  Thes.  1:3. 

Jam.  1:3.4.    5:7—11.  Rev.  13: 

10.     14:12. 
1    13:21.    Matt.  7:21.    12:50.    21: 

31.    John  7:17.    Acts  13:22,36. 

Rom.  12:2.    Eph.  6:6.    Col.  4: 

12.     1  John  2:17. 
m5«07i     6:12,15,17.     9:15.-1 

Pet.  1:9. 


n  Is.  26:20.      60:22.      Ilab.   2:3. 

Luke  18:8.  Jam.  5:7—9.  2  Pet. 

3:8,9.      Rev.  22:20. 
o  Hab.  2:4.    Rom.  1:17.    Gal.  3: 

11. 
p  See  on     26,27.      6:4—6 Pj. 

85:8.    Kz.  3:20.    18:24.    Zeph. 

1:6.     Malt.  12:43— 45.     13:21. 

2  PeL   2:18—22.       I    John  2. 

19. 
q  P8.5:4.  147:11.    149:4.  Ij.  42: 

1.  Mai.  1:10.     Matt.  12:18.     t 

Thei.  2:  IS. 


A.  D.  65. 


CHAPTER  X. 


A.  D.  65. 


39  But  ""we  are  not  of  them  who  draw 
back  '  unto  perdition,  *but  of  them  that  be- 
lieve to  the  saving  of  the  soul. 

Note. — Let  then  none  of  those,  who  liad 
acted  hitherto  in  so  honorable  and  consistent  a 
manner,  at  length  "cast  away  their  confidence" 
in  Christ,  or  renounce  the  profession  of  his 
name,  which  they  had  boldly  made;  and  to 
which  a  most  gracious  and  abundant  recom- 
pense was  promised.  Some,  indeed,  who  once 
seemed  to  be  zealous  believers,  had  apostatized, 
and  the  rest  would  surely  be  tried  greatly. 
They  had  therefore  need  to  have  their  minds 
armed  with  patient  resignation  and  persevering 
constancy:  that,  "havingdone  the  will  of  God," 
by  steadfastly  cleaving  to  Christ,  and  obeying 
him,  through  all  temptations  and  sufferings, 
they  might  afterwards  receive  the  promised  gift 
of  eternal  life.  For  in  regard  to  their  final 
deliverance  from  trouble,  as  well  as  to  the  com- 
ing of  Christ  to  take  vengeance  on  the  Jewish 
nation,  and  thus  to  deliver  the  Christian  church 
from  the  persecutions,  which  they  endured  from 
that  quarter,  the  words  of  God  by  the  prophet 
might  properly  be  applied:  "The  just  by  faith 
would  live."  '(Notes,  Hab.  2:1—4.)  Thus  it 
had  been  predicted:  but  proud  iMibelievers 
would  be  cut  off  and  perish.  If  therefore  any 
man,  who  had  made  the  most  plausible  j)rofes- 
sion  of  faith  in  Christ,  should  draw  back  in  the 
time  of  trial,  and  finally  apostatize;  the  Lord 
declared,  by  his  apostle,  according  to  the  tenor 
of  his  whole  word,  and  speaking  after  the  man- 
ner of  men,  that  "his  soul  should  have  no  pleas- 
ure in  him;"  that  is,  he  would  utterly  reject 
and  entirely  abhor  him.  Many  of  the  Hebrews 
had  thus  evidenced  the  insincerity  of  their  pro- 
fession by  apostacy;  and  others  began  to  "for- 
sake the  assembling  of  themselves  together," 
who  needed  to  be  reproved  and  warned :  but  the 
apostle  trusted  that  he  himself,  and  they  whom 
he  immediately  addressed,  were  not  of  the  same 
character  with  those  "who  drew  back  to  perdi- 
tion, but  of  them  that  believed  to  the  saving  of 
their  souls;"  even  such  as  were  partakers  of 
living  faith,  and  would  be  "kept  through  it  by 
the  power  of  God  unto  salvation." — The  just, 
Sac.  (38)  "The  just  man,"  (the  word  is  singu- 
lar here,  in  the  Septuagint,  and  in  the  Hebrew,) 
"by  faith  shall  live:  but  if^  he  draw  back,  &c." 
— The  insertion  of  the  words,  "any  man,"  has 
been  justly  objected  to;  for,  if  the  just  man 
himself  draw  back,  and  continue  in  apostacy, 
he  shall  finally  perish;  and  we  must  not  alter 
the  scriptures,  to  support  our  own  view  of  evan- 
gelical truth.  {Note,  Ez.  3:20,21.)— In  the 
Septuagint,  however,  whence  the  quotation  is 
made,  the  clauses  are  reversed:  "if  he  draw 
back,  my  soul  shall  have  no  pleasure  in  him: 
but  the' just  by  the  faith  of  me,  shall  live." 
And  here,  "the  just  by  faith,  who  shall  live," 
is  clearly  distinguished,  as  another  character, 
from  him,  who  "drew  back  to  perdition,"  in 
the  concluding  verse.  The  Septuagint  seems 
to  have  read  the  Hebrew  very  differeritly  from 
our  copies;  but  the  meaning  of  eacii  is  impor- 
tant. 

Patience.    (36)  'Ynofiovtjg.  See  on  Rom.  2: 


6;6— 9.    I  Sam.  1.5:11.  Pi.  44:  I 
18.     Prov.  1:32.     14:14.     Luke 
11:26        1  John    5:16.     Juile  I 


12.13. 

John  17:12.      2  Thei.  2:3.       1 

Tiia.6:3.    2  Pet.  3:7.    Ke».  17: 


7. — Shall  come.  (37)  '0  SQ^oft^og.  Matt.  11: 
3.  Luke  7:19. 

PRACTICAL    OBSERVATIONS. 
V.  1—4. 

So  precious  are  the  blessings,  which  come  to 
us  through  the  gospel,  that  all  "sacrifices"  and 
ordinances,  however  varied  and  multiplied, 
could  only  be  an  indistinct  shadow,  and  not  so 
much  as  an  exact  image  of  them:  and,  in  like 
manner,  the  most  nervous  language,  the  most 
lively  expressions,  and  the  most  fervent  affec- 
tions, fall  immensely  beneath  their  real  excel- 
lency. The  righteousness  brought  in  by  Christ, 
and  the  sacrifice  once  offered  by  him,  are  of  in- 
finite and  eternal  efficacy,  and  "his  salvation 
shall  never  be  abolished."  They  suffice  to 
make  all  "the  comers  thereunto  perfect:"  "the 
worshippers,  once  purged"  by  his  atoning 
blood,  need  seek  no  other  sacrifice;  nor  will 
they,  by  the  consciousness  of  guilt,  be  ever 
driven  to  adopt  such  expedients,  as  "call  sin  to 
remembrance,"  yet  cannot  possibly  take  it 
away.  But  daily  applying  to  the  great  propi- 
tiation, they  derive  from  it  both  strength,  and 
motives  for  obedience,  and  inward  comfort,  not- 
withstanding their  remaining  sinfulness. — Most 
■  certain  it  is  from  these  chapters,  that  God  will 
not  pardon  any  transgression,  without  such  a 
sacrifice,  as  can  reo/Zi/ expiate  the  guilt  of  it. 
I  And  if  those  sacrifices,  which  were  of  his  own 
[appointment,  "could  not  take  away  sin,"  be- 
I  cause  they  could  not  satisfy  the  demands  of  hi.s 
justice;  let  none  suppose,  that  human  inven- 
tions, self-imj)osed  penances,  prayers,  tears, 
amendments,  moral  virtues,  alms-deeds,  or  any 
other  device  or  performance,  can  avail  in  the 
behalf  of  those,  who  substitute  them  in  the 
stead  of  the  sacrifice  of  the  Son  of  God:  "for 
if  righteousness,"  in  any  way  or  degree,  "come 
by  the  law,  then  Christ  is  dead  in  vain." 
(Notes,  Is.  40:12—17.  Mic.  6:6—8.  Gal.  2: 
17—21.) 

V.  5—18. 

When  the  eternal  Son  of  God  saw  the  hope- 
less condition  of  fallen  man,  for  whom  no  sac- 
rifices even  of  divine  appointment,  and  no  con 
trivances  of  man's  devising,  could  in  the  least 
avail;  he,  according  as  it  had  been  written  oj 
him  in  "the  volume  of  the  book"  from  the  be- 
ginning, with  infinite  compassion  towards  our 
deserved  misery,  came  in  human  nature,  to  ac- 
complish the  will  of  the  Father,  and  to  "bear 
our  sins  in  his  own  body  on  the  tree."  (Note, 
Gen.  3:14,15.)  Thus,  "by  one  sacrifice  for 
sins"  lie  effected  the  glorious  and  gracious  d^j- 
sign;  and  now,  seated  on  the  right  hand  of 
God,  he  henceforth  "expects  till  all  his  enemies 
shall  be  put  under  his  feet."  What  then  re- 
mains, but  that  we  seek  an  interest  in  this  sac- 
rifice by  faith,  and  the  seal  of  it  to  our  souls  by 
"the  sanctification  of  the  Spirit  unto  oliedi- 
encc.''"  Thus,  by  "the  law  being  written  ia 
our  hearts,"  we  may  know  that  we  are  perfectly 
justified,  and  that  God  will  no  more  remember 
any  of  our  sins  and  iniquities. — 'Lord,  have 
'mercy  upon  us;  and  write  all  thy  laws  in  our 
'hearts,  we  beseech  thee.' 

V.  19—25, 

Having  "access  with  boldness  into  the  holi- 


8.11. 

)l:l.     MwV  I6;16.    .TohnS.lS. 

16.     5:24.     6:40.  20:31.     AcU  | 


1^30,31.  Ri'iii.  109,10.  1 
The«.  .5:9.  2TImi.  2:12,13.  I 
Pet.  1:5.      1  John  5:5. 

[583 


A    D.  65. 


HEBREWS. 


A.  D.  65. 


est  by  the  blood  of  Jesus,"  by  "the  new  and 
living  way  which  he  hath  consecrated  for  us," 
through  the  rending  of  the  veil  by  his  crucifix- 
ion for  our  sins;  and  "having  such  a  High 
Priest  over  the  house  of  God;"  let  us  not  stand 
at  a  distance,  or  turn  away  from  him  who  "be- 
seeches us  to  be  reconciled."  (Notes,  Is.  b5:6, 
7.  2  Cor.  5:18 — 21.  Jam.  4:7 — 10.)  Let  us  in 
the  first  place,  beware  of  hypocrisy,  that  we 
may  "draw  near  with  a  true  heart :^''  let  us 
watch  and  pray  against  unbelief,  that  we  may 
come  "in  the  full  assurance  of  faith,"  knowing 
this  to  be  the  appointed  and  only  way  of  ac- 
ceptance and  salvation:  let  us  apply  his  blood 
to  purge  us  from  guilt,  and  seek  for  his  promised 
grace,  to  cleanse  us  from  all  our  filthiness;  that 
80,  our  "hearts  being  sprinkled  from  an  evil 
conscience,"  we  may  "lay  aside  the  body  of  the 
sins  of  the  flesh,"  and  "henceforth  walk  in 
newness  of  life."  Thus  we  shall  be  enabled  to 
"hold  fast  the  profession  of  our  faith  without 
wavering,"  whatever  temptations  or  seducing 
examples  we  may  meet  with;  knowing  that  "he 
is  faithful  who  hath  promised:"  and,  with  com- 
posed and  cheerful  minds,  we  shall  be  enabled 
to  consider  the  cases  of  our  brethren,  that  we 
may  animate  and  "stimulate  them  to  love  and 
good  works." — But,  if  they  were  not  to  be  ex- 
cused who,  in  the  time  of  severe  persecution, 
forsook  the  assembling  of  themselves  together; 
how  shall  we  answer  it  to  God,  if  in  these  fa- 
vored days,  we  indolently  absent  ourselves 
from  the  assemblies  of  his  saints,  and  neglect 
to  honor  him  by  attendance  on  his  ordinances.'' 
Against  such  evils  we  should  warn  others  most 
earnestly;  and  we  ought  ourselves  gladly  "to 
suffer  the  word  of  exhortation,"  as  knowing 
that  the  day  of  death  and  of  judgment  speedily 
approaches. 

V.  26—39. 
By  negligence,  pride,  or  carnal  self-love,  or 
by  gradually  yielding  to  the  fear  of  man,  many 
professors  of  the  gospel  are  left  to  "sin  wilfully 
after  they  have  received  the  knowledge  of  the 
truth:"  and,  though  the  fallen,  the  weak,  and 
the  trembling  should  be  encouraged;  yet  we 
cannot  too  awfully  alarm  the  secure,  self-confi- 
dent,   and  presumptuous:  as  every  deliberate 
sin,  against  light  and  conscience,   is  a  step  to- 
wards the  tremendous  precipice  described  by 
the  apostle.     Neither  the  mercy  of  God,  nor 
the  sacrifice  of  Christ,  nor  the  love  of  the  Spirit, 
will  profit  that  man,  "who  tramples  under  foot 
the  Son  of  God,"  treats  his  atoning  blood  with 
insolent  contempt,   "and  does  despite  to  the 
Spirit  of  grace."     For  daring  rebels  and  apos- 
tates  of  this   description,   "there   remains    no 
more"  or  other  "sacrifice  for  sin;  but  a  certain 
fearful   looking  for  of  judgment  and  fiery    in- 
dignation, to  consume"  them   as  the  enemies 
of  the  Lord.     "To  him  belongeth  vengeance;" 
and  his  righteous  recompenses  on  the  crimes 
committed  by  hypocrites  and  apostates,  will  be 
more  terrible  than  the  doom  of  Sodom,  or  than 
that  executed  upon  the  devoted  Jews.     How- 
ever men  may  now  despise  these  warnings,  they 
will  at  length  know,  that  it  is  "a  dreadful  thing 
to  Jail  mto  the  hands  of  the  living  God;"  and 
to  hear  him  say,  "It  is  a  people,  that  hath  no 
understanding;  therefore  he  who  made  them 


13.  10:22,39.  Aot»  20:21.  1 
Cor.  13:13.  Hal.  5:6.  Tit.  1:1. 
I  Pet.  IrV.    2  Pel.  1:1. 


584] 


b  Ps.  27:13      42:11. 
*  Or,  ?rou-,<i,    or,   ronjidevce.  2: 
3.  3:14.2  Cor.  9:4.   11:17.  Or. 


will  have  no  mercy  on  them."  (Note,  Is.  27:7 
— 11.)  Let  then  every  professed  Christian 
"give  diligence  to  make  his  calling  and  election 
sure:"  let  us  all  remember  our  convictions,  af- 
fections, and  purposes,  when  we  were  first 
"enlightened;"  and  how  we  thought,  that  we 
should  be  willing  to  endure  or  part  with  any 
tning,  if  we  could  but  obtain  peace  with  God 
and  a  good  hope  of  salvation:  and  let  us  also 
remember  our  consolations  and  supports  under 
former  trials.  If  we  have  been  called  to  "en- 
dure a  great  fight  of  afflictions,"  and  have  suf- 
fered reproaches  and  losses  with  fortitude  and 
cheerfulness,  from  a  jiersuasion  that  we  liad  "in 
heaven  a  better  and  a  more  enduring  sub- 
stance;" let  us  not  disgrace  our  former  conduct, 
or  "cast  away  our  confidence,  which  hath  great 
recompense  of  reward."  For  we  still  "have 
need  of  patience"  and  perseverance,  whilst  Ave 
wait  the  accomplishment  of  God's  promises,  in 
obedience  to  his  will.  But  "the  time  is  short:" 
he  that  comelh  will  soon  come,  and  will  not 
tarry  beyond  his  appointed  season;  and  he  will 
shortly  end  our  sorrows  and  conflicts,  by  remov- 
ing our  souls  to  heaven:  yea,  he  will'speedily 
come  to  raise  the  dead,  and  perfect  our  salva- 
tion. Let  us  then  show  that  we  are  justified 
through  faith,  by  living  and  "v/alking  with 
God"  in  dependence  upon  his  promises,  and  in 
obedience  to  his  commands,  because  we  are  sat- 
isfied with  the  security  of  his  word.  Thus  we 
shall  possess  the  assurance,  that  "we  are  not 
of  them  who  draw  back  to  perdition,  but  of 
them  that  believe  to  the  saving  of  the  soul." 

CHAP.   XI. 

The  nature,  excellency,  edicacy.  and  fruits  of  faith,  illu?lraled  by  Iht 
examplei  of  the  most  eminent  saints,  from  Abel  to  the  close  of  the 
Old  Testament  dispensation,  1 — 38.  The  superior  advantages  ijl' 
Christianity,  39,40. 

NOW  »  faith  ^  i.s  the  *  substance  of 
things  "  hoped  for,  •*  the  evidence  of 
things  not  seen. 

2  For  *  by  it  the  elders  obtained  a  good 
report. 

Note. — The  apostle,  having  referred  to  the 
prophet's  testimony,  that  "the  just  by  faith 
shall  live,"  (Note,  10:35 — 39.)  proceeded  more 
fully  to  show  the  nature  and  efficacy  of  faith; 
and  to  prove,  by  scriptural  examples,  that  it 
had  always  been  the  grand  distinguishing  pe- 
culiarity of  Jehovah's  worshippers,  from  the 
beginning  of  the  world.  This  induction  of 
examples  he  prefaced  by  a  definition  of  faith; 
in  which  he  did  not  confine  his  views  to  one 
single  exercise  of  that  fundamental  grace,  but 
took  in  all  the  variety  of  its  actings,  in  the 
whole  of  a  believer's  experience  and  conduct. 
Where  the  principle,  from  which  faith  springs, 
is  implanted  by  the  regenerating  Spirit  of  God, 
it  leads  a  man  to  receive  the  truth,  concerning 
justification  by  the  merits  of  Jesus  Christ,  ac- 
cording to  the  measure  of  light  afforded  him; 
(Note,  John  1:10—13.)  but  it  will  also  em- 
brace the  whole  word  of  God,  and  expect  its 
accomplishment,  to  all  the  extent,  in  which  he 
has  spoken  and  promised.  (2  Thes.  2:13.)  This 
divine  faith  is  "the  substance  of  things  hoped 
for."  Crediting  "the  sure  testimony  of  God," 
resting  on  his  promises,  and  expecting  the  ac- 


c  See  on  P:  12  18.19. 

d  7,27.  Rom.  8:24,25.   2  Cor.  4: 


5:17. 
S9. 


A.  D    65. 


CHAPTER  XI. 


A.  D.  65. 


complishment  oF  them,  it  gives  the  object  hoped 
for  at  some  future  period,  a  present  subsistence 
in  the  soul,  as  if  alread^f  possessed;  for  the  be- 
liever is  satisfied  with  the  security  afforded,  and 
acts  under  the  full  persuasion  that  God  will  not 
fail  of  his  engagements.  Thus  the  believer 
gives  up  present  advantages,  and  endures  pres- 
ent hardships,  in  obedience  to  God,  and  in  wait- 
ing tor  his  promise:  even  as  men  give  ready 
money  for  an  estate  in  reversion;  or  endure 
present  labor,  in  hope  of  future  ease  and  indul- 
gence. {Notes,  6:16—20.  Rom.  5:3—5.  8:24 
—27.  1  Cor.  15:55-58.  1  Pet.  1:3—5.  1  Johri 
5:1 — 3.) — But  failh  has  not  only  respect  to  the 
good  tilings  hoped  for:  it  is  also,  "the  evidence 
of  things  not  seen."  The  things  revealed  to 
failh,  but  invisible  to  sense,  and  undiscovera- 
ble  by  reason,  may  relate  to  the  past,  the  pres- 
ent, or  the  future;  to  God,  and  to  his  works  of 
creation,  j)rovidence,  and  redemption;  to  his 
omniscient  presence  and  his  future  judgment; 
to  the  world  of  spirits,  and  the  eternal  state  of 
happiness  or  misery;  to  the  law  and  its  sanc- 
tions, or  the  gospel  and  its  privileges;  and,  in 
short,  to  a  great  variety  of  particulars  which 
cannot  be  enumerated.  But  faith  is  the  evi- 
dence, the  internal  conviction,  or  demonstra- 
tion, of  them  all.  To  unbelievers  those  appear 
false,  dubious,  or  visionary;  for  they  have  no 
medium,  by  which  to  obtain  satisfaction  about 
them:  but  believers  take  the  clear  "testimony 
of  God,"  as  a  truth  already  demonstrated, 
which  requires  no  further  proof:  their  argu- 
ment is  this;  "God  hath  said  it,  audit  must  be 
true."  In  proportion  to  the  strength  of  this 
faith,  their  judgment  and  conduct  are  influenc- 
ed by  this  realizing  conviction,  with  reference 
to  things  revealed;  even  as  if  they  were  the 
objects  of  sight,  or  capable  of  strict  demonstra- 
tion. Tlie  believer  uses  his  powers  of  reason- 
ing, to  obtain  satisfaction  concerning  the  evi- 
dence, that  such  or  such  matters  are  divinely 
revealed;  and  to  determine  the  meaning  of 
the  words,  in  which  the  revelation  is  conveyed. 
{Note,  1  Pet.  3:13—16.)  But,  when  these 
previous  questions  are  answered,  he  most  ra- 
tionally says,  'God  has  determined  this  point: 
'and  though  I  once  thought  otherwise,  as  mul- 
'titudes  still  do;  yet  infinite  knowledge  and 
'truth  have  decided  against  our  prejudices  and 
'erroneous  opinions,  and  I  submit  to  the  divine 
'teaching.'  He  is  not  so  absurd,  as  to  attempt 
to  invalidate  the  testimony  of  God  by  his  ob- 
jections, or  even  to  give  force  to  it  by  his  argu- 
ments. {Note,  1  John  5:9,10.)  He  does  not 
suppose  that  divine  revelation  must  be  level  to 
man's  comprehension,  or  coincide  with  his  spec- 
ulations: he  expects,  believes,  and  adores  mys- 
teries; but  knows  that  contradiction  is  not  mys- 
tery :  so  that  mysteries  above  reason  he  humbly 
receives,  but  absurdities  contrary  to  it,  he  as- 
cribes to  misconstruction  or  imposture.  {Notes, 
Ge/i.  1 :26,27.  Matt.  13:10,11.  1  Tim.  3:16.) 
— This  description  of  faith  will  be  illustrated 
bv  all  the  examples  in  this  chapter. — The  apos- 
tle further  observed,  that  by  taith  all  the  pious 
progenitors  of  Israel,  and  other  eminent  per- 
sons in  former  times,  had  "obtained  a  good 
report,"  or  an  honorable  character  in  the  word 
of  God.  By  faith  they  were  justified;  and  the 
same  was  the  principle  of  all  their  holy  obedi- 


f  1:2.     Gen.  1:1,  &c     2:1.      IV  1 
33:6.  Ii.  40:26.   Jer.  10:11,16. 

Vol.  M. 


John  1.3.     Actj  14:15.     17:24. 


jence  and  eminent  service.s,  and  patient  constant 

sufferings  in  the  cause  of  truth  and  holiness. 

I  There  is  no  operation  of  the  human  soul,  which 
can  possibly  receive  and  profit  by  testimony, 
except  faith,  or  believing.  Revelation  without 
faith  is  and  must  be  as  useless,  as  li<rht  with- 
out vision.  {Note,  Jets  26:16—18.) 
I  Substance.  {I)  "i\-Tnzuaic.  1:3.  3:14.  2  Cor, 
9:4.  11:17.  Couf  dent  expectation.— Evidence.] 
^^^f'lX^i-  2  7Vm.  3:16.  Demonstration,  con- 
viction. E).Fy/u>,  John  16:8.  'Such  a  reason 
'and  argument,  as  both  convinces  the  under- 
1 'standing,  and  engages  a  man  to  act  according 
I 'to  that  conviction.'  Doddridge. —  Obtained  a 
good  report.  {'2)  F.tiitoxvoiti^i,aitv.  4.  Luke  A: 
22.  11:48.  JoAn  3:26.  Co/.  4:13.  "They  were 
borne  witness  to,"  that  is,  by  God. 

3  Through  •"  faith  we  understand  that  the 
worlds  were  framed  by  the  word  of  God, 
so  that  things  which  are  seen  were  not 
made  of  tilings  which  do  appear. 

Note. — The  heavens  and  the  earth,  and  all 
things  in  them,  as  well  as  the  regular  order 
with  which  they  are  governed  and  directed, 
might,  indeed,  be  proved  by  argument  to  be 
the  contrivance  and  work  of  God:  {Note, 
Rom.  1:1S — 20.)  yet  men's  reason  had  never 
come  to  any  satisfactory  and  practical  conclu- 
sions in  this  matter.  {Note,  Gen.A:\.)  So 
that  "by  tiaith,"  crediting  the  word  of  God,  we 
believe,  and  understand  to  good  purpose,  that 
"the  worlds"  Avere  contrived,  framed,  created, 
and  arranged  in  their  present  order,  by  the  om- 
nipotent command  of  God :  and  that  the  things, 
which  we  now  behold  in  such  resplendent 
beauty,  were  made  of  those  things,  "which  do 
not  now  appear."  They  were  produced  from 
the  chaotic  mass,  which  "was  without  form 
and  void,"  by  that  powerful  word,  which  first 
called  the  chaos  out  of  non-existence.  {Note, 
Gen.  1 :2.)  This  was  effected  in  the  six  days' 
work  of  creation :  and  the  satislactory  assur- 
ance, which  believers  derive  from  the  scriptu- 
ral account  of  the  original  of  the  world,  being 
contrasted  with  the  discordant  hypotheses  and 
endless  disputations  of  ancient  philosophers 
and  modern  theorists,  exhibits  a  very  striking 
illustration  of  the  proposition,  that  "faith  is  the 
evidence,"  or  demonstration,  "of  things  not 
seen."  {Note,  1,<2.  Gen.  1 :2:)— 'This  world, 
'which  we  see,  was  not  made  of  any  ap- 
'pearing  or  existing  matter,  but  from  nothing; 
'contrary  to  the  axiom  of  all  the  philosophers, 
'  'From  nothing,  nothing  is  made.'  This  in- 
'deed  never  could  enter  into  the  mind  of  any 
'philosophers,  not  even  of  those  who  wrote  that 
'God  created  the  wuM.  Thfrcfore  the  whole 
'of  this  is  of  failh.''  ''-a. — N<Hhing  can  pos- 
sibly be  more  un|)hili>si)|)hii-al,  or  indeed  absurd, 
than  the  notinn  of  the  eternal  pre-cxistence  of^ 
that  Chaos,  from  which  God  created  the  world: 
yet,  I  apprehend,  Beza  had  firm  grounds  for 
asserting,  that  none  of  the  jihilosophers  had 
perceived  this,  or  without  revelation  would 
have  perceived  it.  Most  commentators  con- 
sider this  verse  as  a  decided  proof,  that  God 
created  the  world  from  nothing;  which  no 
doubt  is  the  doctrine  both  of  reason  and  reve- 
lation. 


Rom.  1:19—21.  »:i7.  2  Pel.  3:5.— Rev.  1:11. 


[585 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


The  worlds.']  Tog  mwvag.  1:2.  JoAn  9:32. 
Acts  3:21.  15:18. —  Were  made.]  KarijQria- 
■d-ai.  10:5.   13:21.  Rom.  9:22.  1  Thes.  3:10. 

4  By  ff  faith  Abel  offered  unto  God  ''a 
more  excellent  sacrifice  than  Cain,  by  which 
'  he  obtained  witness  that  he  was  righteous, 
God  testifying  of  his  gifts:  "^  and  by  it  he 
being  dead  *  yet  speaketh.    * 

jVote. — The  original  word  rendered  "more 
excellent,"  signifies  also  a  "greater,"  fuller,  or 
more  complete  sacrifice.  Cain  brought  the 
meat-offering  alone:  Abel,  as  it  is  generally 
supposed,  brought  that,  and  also  "the  firstlings 
of  his  flock."  "By  faith,"  embracing  the  prom- 
ise of  a  Redeemer  who  was  to  come,  Abel,  as 
a  sinner,  penitently,  humbly,  uprightly,  and 
obediently,  presented  unto  God  the  typical  sac- 
rifice, which  had  been  appointed;  and  he  was 
accepted:  but  Cain  in  self-wisdom,  self-right- 
eousness, impenitence,  unbelief,  brought  a  for- 
mal acknowledgment  to  God  of  his  obligations 
to  him  for  temporal  benefits,  but  not  a  sacrifice 
as  the  atonement  for  his  sins.  He  seemed  to 
say,  with  modern  infidels  and  skeptics;  'In  what 
'is  my  sacrifice  inferior  to  Abel's?  Why  should 
'he  be  so  bigoted,  as  to  think  God  will  accept 
'none,  who  do  not  come  in  his  peculiar  way? 
'I,  being  sincere,  shall  be  as  favorably  received 
'with  my^acrifice,  as  he  with  his:  and  indeed 
'it  seems  more  rational  to  present  the  first  fruits 
'of  the  earth,  than  to  slay  an  innocent  lamb,  to 
'be  burned  upon  the  altar.'  (Note,  Gen.  4:3 — 
5.)  Yet  God  rejected  his  ofllering:  and  his  rage 
and  enmity  against  Abel,  the  accepted  worship- 
per of  God,  produced  the  same  horrid  effects, 
which  similar  principles  have  in  every  age 
been  producing,  in  cruel  persecutions  and  mul- 
tiplied murders  of  believers,  especially  by 
formalists  and  hypocrites.  {Notes,  Gen.  4:6 — 
15.  1  John  3:11—15.)  But  God  himself  at- 
tested, that  Abel  "was  righteous"  before  him, 
and  that  liis  oblations  were  accepted:  so  that, 
being  murdered  by  Cain,  he  "still  speaketh"  to 
us;  declaring  that  sin  cannot  be  pardoned  with- 
out an  atonement,  that  sinners  can  come  to 
God,  only  by  penitent  faith  in  the  great  Propi- 
tiation; that  faith  is  uniformly  connected  with 
righteousness  and  upriglit  obedience;  that  be- 
lievers have  their  portion  in  a  better  world,  and 
not  on  earth;  that  they  must  expect  no  favor 
from  proud  self-righteous  unbelievers;  and  that 
their  blood,  shed  by  persecutors,  calls  from  the 
ground  to  heaven  for  vengeance.  {Notes,  12: 
22—25.  Matt.  23:34— 36.)— 'Abel  offered  a 
'sin-offering,  as  well  as  a  meat-offering.  ... 
'Whereas  Cain,  having  no  sense  of  sin, 
'thought  himself  obliged  to  offer  nothing  but  a 
'meat-offering.  ...  In  this  character  of  Abel, 
'Paul  had  our  Lord's  expression  in  his  eye, 
'"theblood  of  righteous  Abel."  {Matt.  23:35.) 
' — As  in  after  times  God  testified  his  accep- 
'tance  of  particular  sacrifices,  by  sending  down 
'fire  upon  them;  ...  we  may  suppose  it  was  in 
'that  manner,  that  he  testified  Abel's  righteous- 
'ness  upon  his  offering.  ...  Flesh  not  being  per- 


g  Gen.    4:3—5,15,25.    1   John  3: 

11.12. 
h  9:22.    ProT.  15:8.  21:27.     Tit. 

l:lfi.     Ji.de  II. 
I   Lev.  9:24. 1  Kings  18:38.  Malt. 

23:35.     Luke  11:51. 
k  12:1.24. 

*  Or.  is  yet  spoken  of. 

•  Gen.    5:22—24.       Luke   3:37. 


586] 


Jiule  14. 
m2  Kini;j2:ll.     P>.  89:48.  John 

8  51,52. 
n  2  Kings   2:16,17.      Jer.  36:26. 

Rev.  11:9—12. 
o  3,4. 
p  6.  Gen.  5:22.     Pom.  8:8,9.      1 

Thes.  2:4.      1  John  3:22. 


'mitted  to  men  tiil  after  tne  flood,  Abel  must 
'have  thought  it  unlawful  to  kill  any  animal, 
'unless  God  had  ordtired  it  to  be  killed  as  a  sac- 
'rifice.  Macknight. 

Obtained  witness  ]  EixagivQi^d^Tj.  2,5,39. 
Note,  2. 

5  By  faith  '  Enoch  was  ""  translated  that 
he  should  not  see  death;  "  and  was  not 
found,  because  God  had  translated  him:  for 
before  his  translation  he  had  °  this  testimony, 
P  that  he  pleased  God. 

6  But  1  without  faith  it  is  impossible  to 
please  him:  for  "■  he  that  cometh  to  God 
'  must  believe  that  he  is,  and  that  he  is  *  a 
rewarder  of  them  that  "  diligently  seek  him. 

Note.— {Notes,  Gen.  5:21—24.  Jude  14— 
16.)  By  faith,  Enoch  was  so  peculiarly  favor- 
ed of  God,  that  he  was  "translated"  to  heaven, 
without  seeing  death,  or  experiencing  its  pain- 
ful stroke;  {Luke  2:26.  Notes,  JoAn  8:48— 53. 
2  Cor.  5:1 — 4.)  his  body  having  been  changed 
and  rendered  incorruptible,  that  lie  might  im- 
mediately enter  on  his  full  ielicityl  So  that  he 
was  not  found  on  earth,  by  those  who  sought 
him,  as  the  sons  of  the  prophet  sought  Elijah; 
for  the  Lord  had  taken  him  to  himself.  {Note, 
2  iTzng-s  2:11— 18.)  But,  before  this  took 
place,  lie  had  received  some  evident  testimony, 
that  God  was  pleased  witli  him,  and,  probably, 
this  was  made«known  to  his  contemporaries. — 
Enoch  "walked  with  God"  for  a  long  season; 
and  this  was  the  effect  of  that  faith  by  which 
he  pleased  him:  for  it  is,  and  always  was,  "im- 
possible" for  fallen  man  "to  please  God,"  ex- 
cept by  faith;  seeing  every  one,  who  "cometh 
to  God"  to  worship  and  serve  him,  {Note,  7: 
23—25.)  "must  believe  that  he  is."  The  ac- 
cepted worshipper  must  realize  his  invisible  be- 
ing, presence,  and  perfections;  which  can  only 
be  done  by  faith,  receiving  the  Revelation 
which  he  has  given  of  himself;  otherwi?:e  some 
imaginary  deity,  some  idol,  will  be  substituted 
in  his  ])lace.  Moreover,  he  must  believe  "that 
God  is  the  Rewarder  of  them  that  diligently 
seek  him:"  but,  as  all  men  deserve  condemna- 
tion for  their  sins,  and  even  their  best  services 
need  forgiveness;  no  one  can  know,  or  on  good 
grounds  conclude,  tliat  God  will  reward  his  ser- 
vices, or  accept  him  in  them;  unless  by  receiv- 
ing the  testimony  of  revelation,  either  immedi- 
ate, traditional,  or  written.  This  Enoch  doubt- 
less did;  and  so  he  believed  in  God,  and  came 
to  him,  by  faith  in  his  word  and  promise,  ac- 
cording to  his  appointment;  and  thus  was  ac- 
cepted and  graciously  rewarded.  But  this  dif- 
fers widely  from  a  mere  assent  to  a  conjecture, 
or  a  conclusion  of  reason,  concerning  the  ex- 
istence of  a  God,  without  any  just  notions  of 
his  perfections,  will,  or  worship;  and  an  attempt 
to  please  him,  in  ways  of  man's  devising.  This 
many  suppose  to  be  all  "the  faith,"  which  the 
apostle  here  means:  though  it  does  not  at  all 
resemble  the  religion  of  any  one  person  men- 


q  3:12,18,19.  4:2,6.    Num.  14:11.  i  t    26.    Gen.  15:1.   Hulh2:l2.  P». 
-. _     _      _  ^gjj       p^.^^    u.\Z.     Mall.  Ss 

12.  6:1,2,5,16.  10:41,42.  Luka 
6:35. 
a  1  Chr.  28:9.  Ps.  105:3,4.  lift 
10.  Prov.  8:17.  Cant.  3:1—4 
Jer.  29:13,14.  Mall.  6:33.  Luka 
12:31.     2  Pet    1-5,10.    3:14. 


20:12.  Ps.  78  22,32.  1C6:24.  I 

7  9.      Mark  16:17.     John  3:18, 

19.     8:24.  Gal.  5:6.  Rev,  21:8, 

See  on  7:25.  Job  21:14.  Ps,  73: 

28.     Is.  55:3.    Jer.  2:31.  John 

14:6. 

Rom.  10:14. 


A.  D.  65. 


CHAPTER  Xl. 


A.  D.  65. 


tioned  in  this  chapter,  except  that  of  Cain. 
Faith  must  have  respect  to  some  word  spoken, 
which  itbeh■e^es:  but  the  conjectures,  or  de- 
ductions from  reasoning,  in  a  man's  own  mind, 
cannot  be  failh^  according  to  the  common  use 
()(  words;  much  less  can  such  a  meaning  of  faith 
be  found  in  scripture.  It  is  "the  belief  of  the 
truth,"  of  "the  word"  and  "testimony  of  God." 
— He  pleased  God.  (5)  St.  Paul  here  quotes 
the  Septuagint,  where  the  words,  translated  in 
our  version,  "he  walked  with  God,"  are  twice 
rendered  "he  pleased  God:"  as  the  same  He- 
brew term  is  rendered,  in  other  places.  {Gen. 
6:9.  17:1,  48:15.  Sept.)  The  general  meaning 
is,  no  doubt,  the  same,  though  the  language  is 
less  emphatical. 

Translated.  (5)  Mfjftf&t],  7:12.  ^c/s7:16. 
Gal.  1:6.  Jude  4.—Gen.5:M.  Sept.— Trans- 
lation.] Meiai^eaig.  7:12.  12:27.— He  pleas- 
ed.] EvrjQsgrjysrai.  6.  13:16.— Gm.  5:22,24. 
Sept.  EvuqeqoQ,  Rom.  12:1.  Phil.  4:18.— It 
is  not  said,  that  "he  always  did  those  things 
which  pleased  God."  (Note,  John  15:27 — 29.) 
This  was  never  said  of  any  man,  except  the 
Man  Christ  Jesus. — He  that  cometh  to,  &c. 
(6)  Tov  TXQOcTFQxo/ufvov.  4:16.  7:25.  10:1,22. 
12:18,22.  Matt.'S-.o.-Rewarder.]  Mio&uTiodo- 
7i]g.  Here  only.  MiaS^unodoaiu,  26.  2:2.  10:35. 

7  By  faith  "  Noah,  being  ^  warned  of 
God  of  ^  things  not  seen  as  yet,  *  moved 
with  fear,  ^  prepared  an  ark  to  the  saving 
of  his  house;  by  the  which  ^  he  condemn- 
ed the  world,  and  became  heir  of  the 
■^  righteousness  which  is  by  faith. 

[Practical  Ohservntions.^ 

Note.— (Notes,  Gen.  6:9:)  The  Lord,  by 
immediate  revelation,  made  known  to  Noah  his 
purpose  of  destroying  the  inhabitants  of  the 
whole  earth  by  a  flood  of  water,  and  "warned 
him"  to  i)repare  for  that  event.  These  "things 
were  not  seen  as  yet:"  nothing  of  that  kind  had 
ever  happened:  no  token  of  such  a  deluge  ap- 
peared: unbelief  might  conclude  it  impossible; 
or  exclaim  against  it,  as  inconsistent  with  the 
justice  or  goodness  of  God.  But  Noah  had 
faith,  which  was  in  him  "a  demonstration  of 
things  not  seen:"  he  verily  believed  the  word 
which  God  had  spoken,  and  that  such  a  deluge 
would  come;  he  confidently  expected  that  Om- 
nipotence would  execute  the  sentence  denounc- 
ed by  infinite  justice,  and  fulfil  the  word  of  un- 
failing veracity:  he  therefore  reverenced  with 
holy  awe  the  majesty  of  God,  and  was  moved 
with  fear  of  falling  under  his  displeasure:  he 
was  aware  that  unbelief  and  disobedience  would 
expose  him  to  future  vengeance,  as  well  as  in- 
volve him  in  the  common  calamity;  and  there- 
fore, he  was  prepared  to  employ  any  means  of 
deliverance,  which  the  Lord  should  see  good 
to  appoint.  Accordingly,  when  directed  and 
commanded  to  prepare  an  ark,  he  did  not  hesi- 
tate to  obey  in  the  most  entire  and  unreserved 
manner:  though  the  labor  and  expense  of 
building  so  large  a  vessel,  must  have  been  enor- 


1  Gen.  6:13—22.     7:1,5.     Matt. 

24:38,39.    Luke  17:26,27.  Noc. 

2  Pel.  2:5. 
y  Gen.  6:18.     19:14.    Ei.9:18— 

21.   Prov.  22:3.   27:12.    Ei.  3: 

17—19.  Matt.  3:7.    24:15—25. 

2  PeL  3:6—8. 
z  See  on  1. 
•  Or,  being  wary.      Set  on  5:7. 

Or. 


a  Gen.  6:18.     7:1,23.    8:16.     Ez. 

14:14,20.      1  Pet.  3:20. 
b  Malt.    12:41,42.     Luke    11:31, 

32. 
c  Rom.  1:17.  3:22.    4:11.     9:30. 

10:6.     Gal.  5:5.     Phil.  3:9.     2 

Pet.  1:1. 
d  Gen.    11:31.      12:1—4.     Josh. 

24:3.       Keh.  9:7,8.      If.  41:2. 


mous;  and  though  the  undertaking  must  have 
exposed  him  to  all  kinds  of  ridicule  and  oblo- 
quy, as  he  might  be  sure  that  the  unbelieving 
world  would  deride  him  as  a  visionary  and  a 
fanatic,  for  so  singular  a  conduct.  But  "he 
obeyed  in  faith:"  he  ventured  all  consequen- 
ces, and  exercised  the  needful  self-denial:  he 
waited  the  Lord's  time;  and  preached,  though 
unsuccessfully,  to  the  men  of  his  generation. 
(Notes,  1  Pet.  3:19,20.  2  Pet.  2:4—9.)  He 
expected  safety  in  the  ark,  though  Omnipo- 
tence alone  could  secure  him,  in  a  vessel  con- 
structed as  it  was,  through  so  tremendous  a 
deluge.  Thus  he  was  preserved,  and  he  pre- 
served his  family  also,  from  the  common  de- 
struction of  mankind,  to  re-people  the  earth; 
his  example  and  admonitions  concurred  in  "con- 
demning the  world,"  and  in  showing  the  justice 
of  God  in  thus  punishing  their  universal  and 
incorrigible  wickedness.  (Notes,  Is.  54:6 — 10, 
15—17.  Ez.  14:13—21.  Matt.  12:41,42.  liom. 
2:25—29.)  By  the  same  faith,  he  relied  on 
the  promise  of  God  concerning  the  Messiah, 
and  became  "heir  of  the  righteousness  of  faitli," 
and  of  eternal  salvation  through  him.  This 
may  be  shown  to  be  an  exact  representation  of 
the  manner,  in  which  believers,  being  warned 
by  God  to  "flee  from  the  wrath  to  come,"  are 
"moved  with  fear,"  take  refuge  in  Christ,  part 
with  all  for  his  sake,  are  often  made  the  instru- 
ments of  salvation  to  their  families  also,  "con- 
demn the  world,  and  become  heirs  of  the  right- 
eousness of  faith."  (JYIarg.  Ref.  c. — Notes, 
Phil.  3:S — 11.) — A  Jewish  writer  introduces 
Noah,  from  the  ark,  expostulating  with  those 
who  were  perishing,  because  excluded.  They 
plead,  that  they  had  used  various  means  of  se- 
curing themselves,  in  case  the  deluge  should 
come,  though  they  had  declined  his  invitation 
to  come  into  the  ark:  but  he  silences  all  their 
pleas  at  once,  by  saying,  that  they  had  refused 
to  avail  themselves  of  God's  appointed  way  of 
preservation;  and  every  other  method  must  b«; 
unavailing.  "How  shall  ye  escape,  if  ye  ne 
gleet  so  great  salvation?"  (Note,  2:1 — 4.  J^Iatt 
24:36—41.) 

Warned  of  God.]  XQTjftaita&sig.  See  OB 
^c<s  11:26.  (Note,  Jlcts  M  ■.'2b, 26.)— Moved 
with  fear.]  EvXuOijifetg.  Note,  5:7. 

8  By  faith  ^  Abraham,  when  he  was  call- 
ed to  go  out  into  a  place  ^  which  he  should 
after  receive  for  an  inheritance,  '"obeyed; 
and  he  went  out,  not  knowing  whither  he 
went. 

9  By  faith  ^  he  sojourned  in  the  land  of 
promise,  as  in  a  strange  country,  ''  dwelling 
in  tabernacles  with  Isaac  and  Jacob,  '  the 
heirs  with  him  of  the  same  promise: 

10  For  ''he  looked  for  a  city  which  hath 
foundations,  '  whose  Builder  and  Maker  w 
God. 

Note.— (Notes,  Gen.  12:— 17:)  Next  in  or- 
der of  time  to  the  two  principal  characters  of 

Aci»7:5;6l^  ' 

h  Gen.  12:8.     13:3,18.     18:1,2,6, 

9.     25:27. 
i   6:17.    Gtn.  26:3,4.    28:4,13,14. 

48:3.4. 
k   12:22,2!!.       13:14.     John  l4:2. 

Phil.  3:20.    Or.    BeT.  215,10 

—27. 
I   5:4.     If.  14:32.     2  Cor.  5:1. 

[587 


51:2.     Aclj  7:2—). 
c  Gen.  12:7.   13:15—17.     15:7,8. 

17:8.  26:3.   Deul.  9:5.  Pi.  105: 

9— II.      Ez.  33:24. 
f  33.    5:9.      Gen.   22:18.      26:5. 

Malt.  7:24,25.  Rom.   1:5.  6:17. 

10:16.    2  Cor.  10:5.  Jim.  2:14 

—  16.     1  Pet  1:22.    3:1.    4:17. 
;  Gen.  17:8.  23:4.    36:3.    35:27. 


A.  D.  65. 


HEBREWS. 


A.  D.  66. 


the  old  world,  and  to  the  progenitor  of  the  new 
world,  and  even  superior  to  them  in  eminence, 
was  Abraham  the  chosen  father  of  Israel,  of 
many  nations,  of  the  Messiah,  and  spiritually  of 
all  believers.  When  he  was  first  selected  to  be 
the  repository  of  the  promises,  "lie  was  called," 
and  commanded,  to  leave  his  native  country  and 
ail  its  attachments;  and  to  go  out  :nto  a  place, 
which  he  was  "afterwards  to  receive  for  an  in- 
heritance," that  is,  in  his  posterity.  This  com- 
mand was  connected  with  several  promises  to 
iiim  and  to  his  seed;  by  faith  he  substantiated 
the  blessings  hoped  for,  and  was  satisfied  con- 
cerning "the  things  not  seen;"  he  therefore 
implicilly  obeyed  the  call  of  God,  and  "went 
forth,"  not  knowing  whither  he  was  about  to 
travel.  But  he  was  satisfied,  that  he  was  fol- 
lowing the  special  guidance  of  God,  under  his 
immediate  protection;  and  he  therefore  disre- 
garded the  objections,  persuasions,  or  contempt 
of  those,  to  whom  such  a  design  must  have  ap- 
peared to  the  last  degree  visionary  and  irra- 
tional.— By  faith  in  the  promise  of  Jehovah, 
he  continued  likewise  to  sojourn  as  a  stranger  i 
in  that  land,  which  was  promised  to  his  pos- 
terity, without  having  any  inheritance  in  it,  or' 
even  building  a  house  there:  but  passing  his] 
days  as  a  traveller,  dwelling  in  tents,  which 
were  easily  removed,  shifting  frequently  from 
one  place  to  another;  yet  within  the  land  of 
Canaan,  except  as  he  was  forced  out  of  it  by 
famine.  Thus  he  spent  his  life,  even  after  the 
birth  of  Isaac,  and  afterwards  of  Jacob;  who 
were  "the  heirs  with  him  of  the  same  promi- 
ses," and  who  imitated  his  example  in  this 
manner  of  hfe,  and  in  believing  obedience  to 
the  commandment  of  God.  For  he  was  not 
desirous  of  a  city  in  Canaan,  or  elsewhere:  be- 
cause he  expected  one  of  a  more  excellent  na- 
ture, which  alone  has  foundations  that  can  nev- 
er be  removed;  even  the  permanent,  secure, 
and  blessed  city  of  God,  where  he  displays  his 
glory,  and  communicates  unalloyed  felicity;  of 
which  He  is  the  Architect.  His  wisdom  and 
love  formed  the  stupendous  plan,  and  his  om- 
nipotence executed  it,  for  the  glory  of  his  own 
name,  and  the  eternal  residence  of  those  whom 
he  delights  to  honor  and  bless:  and  what  can 
those  magnificent  cities  be,  which  proud  mor- 
tals have  erected;  compared  with  that,  "the 
Builder  and  Maker  of"  which  is  the  almighty 
and  everlasting  God?  Abraham  expected  Ca- 
naan for  his  posterity,  and  a  mansion  in  heaven 
for  himself — If  this  was  the  faith  of  Abraham, 
Isaac,  and  Jacob,  and  this  their  expectation; 
can  we  suppose  that  such  of  their  posterity,  as 
"obtained  a  good  report  by  faith,"  did  not  be- 
lieve the  same  truths,  and  expect  the  same  in- 
heritance? Nay,  can  we  reasonably  doubt, 
whether  this  was  the  popular  creed,  and  hope 
of  Israel,  through  successive  generations,  to 
the  time  of  Christ?  We  cannot:  unless  we 
can  suppose,  that  the  Sinai-covenant,  in  which 
national  advantages  were  secured  to  Israel,  on 
condition  of  national  obedience,  could  operate, 
as  tlie  fabled  waters  of  Lethe,  to  make  them 


m  Gen.  17:17—19.  18:11—14 
21:1,2.  Luke  1:36.1  Pet.  3:5,6" 

n  10:23.     Rom.  4:20,21. 

o  R<im.  4:19. 

p  Gen.  15:5.  26:4.  Et.  32:13. 
I)eul.  1:10.  28:62.  1  Chr.  27- 
23.     Neh.  9:23. 

H  Gen.  22:17.    32:12.    Jnsh.  11: 

588] 


4.  Jud^.  7:12.  1  Sam.  12:5.  2 
Sam.  17:11.  1  Kings  4:20.  I». 
10:22.  48:19.  Jer.  33:22.  Hos. 
1:10.  Hah.  1:9.  Rom.  4:18.  9: 
27.  Rev.  20:8. 
r  Gen.  25:8.  27:2—4.  48:21.  49: 
18,28,83.    80:24. 


entirely  forget  all  preceding  revelations  made 
to  their  forefathers,  and  transmitted  to  them; 
and  all  the  obedient  confidence,  which  their 
forefathers  had  placed  in  those  revelations.  In 
fact,  there  is  not  one  age,  in  the  history  of  Is- 
rael, from  the  origin  of  the  nation,  to  the  ter- 
mination of  the  New  Testament,  of  which  we 
have  any  remaining  records;  but  in  these  rec- 
ords, the  belief  of  a  future  state  of  just  r  tribu- 
tions,  a  future  judgment,  and  a  state  of  supreme 
blessedness  to  the  righteous,  may  not  be  clear- 
ly discerned,  and  pointed  out.  (Notes,  Matt. 
22:23—33.    Rom.  4:    Gal.  3:) 

Builder.  (10)  Te/piTTj;.  Acts  19:24—38. 
Rev.  18:22. — Maker.]  Jr/UinQyo?.  Comp.  of 
drjuiog,  public,  and  egyoi',  work.  'One  who 
'performs  things  which  relate  to  the  public' 
Here  only. 

11  Through  faith  also  ™  Sarah  herself 
received  strength  to  conceive  seed,  and  was 
delivered  of  a  child  when  she  was  past  age, 
"  because  she  judged  him  faithful  who  had 
promised. 

12  Therefore  sprang  there  even  of  one, 
°  and  him  as  good  as  dead,  so  many  p  as  the 
stars  of  the  sky  in  multitude,  and  ^  as  the 
sand  which  is  by  the  sea-shore  innumerable. 

Note. — Sarah  was  at  first  unbelieving,  when 
a  son  was  promised  to  her  in  her  old  age;  but 
she  afterwards  was  enabled  to  rely  on  the  faith- 
fulness and  power  of  God,  to  perform  his  word, 
though  contrary  to  the  ordinary  course  of  na- 
ture; and,  in  consequence  of  this  faith,  she  was 
supernaturally  strengthened  to  conceive  and 
bear  a  son.  Thus,  in  answer  to  the  expecta- 
tion of  the  faith,  both  of  Abraham  and  Sarah, 
there  sprang  from  one  father,  (who  apparently 
was  in  this  respect  even  as  a  dead  person,  from 
whom  no  offspring  could  have  been  expected,) 
such  an  immense  multitude,  that  they  were  as 
"the  stars  of  heaven,"  or  even  absolutely  in- 
numerable, as  the  vsands  on  the  sea-shore. — 
This  principally  refers  to  the  descendants  of 
Abraham  by  Isaac  and  Jacob:  but  those,  de- 
scended from  him  by  Ishmael,  and  the  sons  of 
Keturah,  and  from  Isaac  by  Esau,  render  the 
fulfilment  of  the  promises  to  him,  in  this  re- 
spect, still  more  surprising.  (Notes,  Gen.  12:1 
—3.  15:5,6.  17:15—21.  18:9—15.  21:1—7. 
22:16—18.  25:1—4.36:  /s.  51:1— 3.  Ez.  S3: 
24—29.    Rom.  4:18—22.) 


13  These  all  ■•  died 
ing  received  the  promises 


faith,  *  not  hav- 
but  having  seen 
them  afar  off,  "  and  were  persuaded  of  them^ 
and  embraced  them^  and  "  confessed  thai 
they  were  strangers  and  pilgrims  on  the 
earth. 

14  For  they  that  say  such  things,  de- 
clare plainly  that  ^  they  seek  a  country. 

15  And  truly  i-f  they  had  been  ^mind- 
ful of  that  country  from  whence  they  came 


*  Gr.  according  to  faith. 

3    39. 

t  27.   Gen.  49:10.    Num.  24:17. 

Joh  19:25.  Jolin  8:56.  12:41.  I 

Pet.  1:1ft— 12. 
u  Rom.  4:21.      8:24.      1  John  3: 

19.    Or. 


I  Gen.  23:4.   47:9.  1  Chr.  29:14. 

Pi.  39:12.  119:19.    1  Pet.  I:I7. 

2:11. 
J-  16.  Rom.   8:23—25.   2  Cor.  4: 

18.     5:1—7.       Phil.  1:23. 
I  Gen.  11:31.      12:10.    24:6—8. 

31:18.     32:S— 11. 


A.  D.   65. 


CHAPTER  XI. 


A.  D.  65. 


out,   they   might  have  bad  opportunity  tc 
have  returned. 

16  But  now "  they  desire  a  better  countri/. 
that  is,  an  heavenly:  wherefore  ''God  is 
not  ashamed  "^  to  be  called  their  God;  "^  foi 
he  hath  prepared  for  them  a  city. 

Note. — Abraham,  Sarah,  Isaac,  and  Jacob, 
persevered  in  faith,  and  "the  obedienceof  faith," 
even  unto  death,  and  departed,  expectiner  the 
performance  of  God's  promises  to  them  and 
their  posterity.  (Notes,  Gen.  48:  49:)  P''or 
they  had  not  "received  the  promises,"  or  the 
things  promised;  either  the  inheritance  of  Ca- 
naan, or  the  coming  of  the  promised  Seed,  dur- 
ing their  lives.  (Note,  39,40.)  They  had  en- 
dured many  hardships  and  trials,  without  any 
such  peculiar  advantages,  as  might  answer  to 
the  singular  favor,  which  the  Lord  declared 
that  he  hare  to  them.  But  they  had  "seen  the 
promised  blessings  afar  off,  and  were  persuad- 
ed," that  they  would  be  performed  in  due  sea- 
son; they  "embraced  them"  by  faith,  as  their 
portion,  and  the  inheritance  of  their  posterity; 
and  they  gave  up  present  advantages  for  the 
sake  of  them,  "confessing  that  they  were  stran- 
gers and  pilgrims  upon  earth."  {Marg.  Ref. 
X.— Notes,  Gen.  23:3,4.  47:9.49:18.)  Now 
those  who  considered  themselves,  during  their 
whole  abode  in  this  world,  to  be  strangers  in  a 
foreign  land,  and  travellers  through  it,  plainly 
declared  that  they  were  going  home  to  their 
native  country,  the  residence  of  their  Father 
and  their  most  beloved  friends,  and  the  place 
of  their  permanent  abode  and  enjoyment.  In- 
deed, if  weary  of  this  wandering  life,  they  had 
purposed  to  return  into  Mesopotamia,  they 
might  have  found  an  opportunity  of  doing  it, 
and  might  there  have  settled  among  their  rela- 
tions: but  this  would  have  been  an  act  of  un- 
belief and  disobedience,  and  a  renunciation  of 
the  promises.  Whereas,  by  sojourning  in  a 
strange  land  unto  death,  they  declared  their 
supreme  desire  and  hope  of  a  better  country, 
than  could  be  found  on  earth,  even  of  that  hea- 
venly inheritance,  which  Canaan  typified.  As, 
therefore,  they  were  willing  to  renounce  all 
other  prospects,  to  follow  God  in  obedient  faith, 
for  the  sake  of  an  eternal  and  invisible  inheri- 
tance; and,  as  he  had  prepared  such  an  inheri- 
tance, or  permanent,  glorious  city,  for  them; 
(Note,  8 — 10.)  so  "he  was  not  ashamed,"  or 
did  not  disdain,  "to  be  called  their  God,"  their 
Friend,  and  their  everlasting  Portion.  Whereas 
the  advantages,  which  they  had  on  earth  from 
their  believing  dependence  on  him,  were  too 
transient  and  little,  to  answer  to  so  high  a  rela- 
tion; seeing  these  were  neither  sufficient  for 
their  final  felicity,  nor  for  the  glory  of  his  divine 
munificence.  (Notes,  Gen.  17:7,8.  Ex.  3:6. 
Jer.  31:  Matt.  22:23—33.  Jam.  2:21—24.) 

Were  persuaded  of  them.  (13)  llfia&epjFc. 
Rom.  8:38.  15:14.  2  Tim.  \  :5,1'2.— Embraced 
them.].  AaTiaaufievot.  It  implies  a  cordial 
welcome  with  joy  and  affection,  as  a  man  em- 
braces a  beloved  relative,  when  he  meets  with 


a  Sa  on  14.-12:22. 

h  2:11. 

c  Gen.  17:7,3.  Ex.  3:6,15.  Ti. 
41:8— '0.  Jer.  31:1.  Malt.  22: 
31,32.  Mark  12:26,27.  Luke 
20:37,38.     Ads  7:32. 

4  See  on  10.— Matt.  25:34.  Luke 


12:32.      • 
e  Gen.  22:1—12.     Jam.   2:21— 

24. 
f  Deul.  R:2.    2  rhr.  32:31.     Job 

1:11,12.      2:3—6.     Prov.  17:3 

Din.  1 1:35.    Zerh.  13  9.    Mai. 


him  after  a  long  absence, —  They  desire     ( 1 6) 
OQfyovTui.   1  Tim.  3:1.  6:10. 

17  By  "faith  Abraham,  '"when  he  was 
tried,  offered  up  Isaac:  and  he  that  had 
^  received  the  promises,  ^  offered  up  bis 
'  only  begotten  son^ 

18  *  Of  whom  it  was  said,  •'  That  in 
Isaac  sba'l  thy  seed  be  called: 

19  Accounting  that  'God  teas  able  to 
raise  Am  up,  even  from  the  dead;  ""  from 
whence  also  he  received  him  in  a  figure. 

\Practical  Observations.] 

Note.— (Notes,  Gen.  22:1—19.  P.  O.  )  It 
was  peculiarly  to  be  noted,  that  in  the  grand 
instance,  in  which  Abraham  had  been  tried  and 
proved,  how  far  he  would  carry  his  unreserved 
obedience  to  the  Lord,  he  had  been  influenced 
by  the  same  powerful  principle  of  "faith :"  even 
when,  in  his  determined  purpose,  he  had  oflered 
up  his  beloved  Isaac  as  a  burnt-oflering,  in 
whom  God  himself  had,  as  it  were,  laid  up  the 
promises:  so  that  he  might  have  thought  he  was 
about  to  render  the  performance  of  them  im- 
possible, by  obeying  this  hard  and  mysterious 
command.  But  he  left  this  difficulty  with  God, 
assured  that  he  was  able  to  restore  hi.s  son  to 
life,  from  the  ashes  to  which  he  was  about  to 
reduce  his  body;  tliough  no  instance  of  a  resur- 
rection from  the  dead  had  hitherto  occurred. 
And  in  fact  he  did  receive  him  back,  as  from 
the  dead;  seeing  he  had  for  three  days  lain  un- 
der the  sentence  of  death. — This,  in  a  most  ex- 
pressive figure,  represented  the  crucifixion  and 
resurrection  of  Christ,  "the  Only  begotten  of 
the  Father,"  thus  delivered  for  us  lost  sinners, 
to  bleed  and  die,  and  bear  the  wrath  of  God 
for  us,  by  "love  which  passeth  knowledge." — 
Some  indeed  explain  the  last  clause,  of  Isaac's 
supernatural  conception  and  birth,  which,  by  a 
figurative  manner  of  speaking,  might  be  called 
receiving  him  from  the  dead :  but  the  other  in- 
terpretation is  far  preferable.  (Note,  Jam.  2: 
21 — 24.)— /n  Isaac,  Slc.  (18)  Notes,  Gen.  17: 
19—21.  21:8—12.  i?om.  9:6— 9. 

When  he  was  tried,  (il)  rifinalniiFro;.  4: 
15.  Malt.  4:3.  Jam.  1:13,14. — Gen.  22:1. 
Sept.  (Note,  Gen.  22:\.)—Jn  a  figure.  (19) 
Ef  TKXQu'iolrj.  9:9.   (Notes,  Gen.  22:3,4,13.) 

20  By  "  faith  Isaac  blessed  Jacob  and 
Esau  concerning  things  to  come. 

Note. — Isaac,  as  well  as  Rebekah  and  .Jacob, 
was  highly  reprehensible,  in  the  circumstances 
of  the  transaction,  which  is  here  referred  to; 
(Notes,  Gen.  25:22,23.  27:1—29.)  yet  he 
blessed  his  two  sons,  in  a  firm  belief  that  God 
would  fulfil  the  promises  to  his  posterity.  H*; 
also  spake  by  the  s])irit  of  prophecy;  and  he 
most  entirely  believed,  and  acquiesced  in  the 
discoveries  made  of  the  future  condition  of  the 
posterity  of  both  Jacob  and  f^sau,  though  his 
own  purposes  were  thus  disannulled.  In  a  firm 
belief  and  assured  persuasion,  that  the  promises 
made  to  Abraham  and  to  himself  would  be  ac- 
complished, (though  under  an  error,  the  effect 


3  2,3.  Jam.  1:2—4,12.  5:11.   1 
Pel.  1:6,7.     4:12.      Rev.  3:l0. 

g  7:6. 

h  2  Cor.  8:12. 

i   Gen.  22:2,16.     John  3:16. 

•  Or,  To. 


V  (ien.  17:1!J.   2l:l2.    Hoin.  9:7. 
I    (Jen.    22:5.     Heb.    Mall.   9:25. 

Koni.  4:17—21.     Eph.  3:20. 
m  11,12.       9.24.      Gon.  22:4,13. 

Horn.  5:14. 
n  Uen.  27:27  --40.      2f;2,3. 


[580 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


of  a  criminal  partiality  for  Esau,  he  mistook  i 
the  heir  of  these  prornises,)  he  blessed  Jacob, 
supposing  that  it  was  Esau:  but,  subsequent! 
events  C(mvincing  him  of  his  mistake,  he  con- 
firmed the  blessing-  pronounced  on  Jacob,  which 
he  afterwards  more  deliberately  ratified;  {Notes, 
Gen.  25:22,23.  28:3,4.)  and  he  also  foretold 
many  important  particulars,  concerning  Esau 
and  his  descendants.     (Notes,  Gen.  27:39,40.) 

21  By  "  faith  Jacob,  when  he  was  a  dy- 
ing, blessed  both  the  sons  of  Joseph;  Pand 
Worshipped,  leaning  upon  the  top  of  his 
staff. 

Note. — Jacob,  when  his  death  approached, 
pronounced  a  prophetical  blessing  on  each  of 
his  twelve  sons;  but  that  which  respected 
Ephraim  and  Manasseh  is  here  especially  noted. 
(Notes,  Gen.  47:29—31.  48:)  God  revealed 
lo  him  his  future  purpose  concerning  their  pos- 
terity, and,  in  a  firm  belief  of  his  word,  Jacob 
"blessed  them:"  and,  though  weak  and  infirm, 
he  expressed  his  confidence  in  God,  and  his 
gratitude  to  him,by  worshipping  him,  "leaning 
on  the  top  of  his  staff."  Thus  the  Septuagint 
render  the  words  which,  in  our  version,  are 
translated  "the  bed's  head;"  and  the  variation 
is  immaterial.  The  same  word,  by  changing 
merely  the  vowe!  points,  will  bear  either  signi- 
fication.— 'We  have  here  a  lively  example  of 
'that  substance,  (Note,  I.)  which  was  before 
'commemorated.  Jacob,  dying  a  stranger  in 
'Egypt,  distributes  the  kingdoms  of  the  Canaan- 
'ites  to  his  twelve  scjus,  in  no  other  manner, 
'than  he  would  have  done,  had  he  reigned  in 
'peace  at  Jerusalem.  But  how  true  and  solid 
'this  "faith,  the  substance  of  things  hoped  for," 
'was,  appeared  by  this,  that  after  many  years, 
'the  whole  concern  being  committed  to  the  lot, 
'than  which  nothing  seems  more  fortuitous,  the 
'event  confirmed  Jacob's  testament.'  Beza. — 
This  learned  divine  here  includes  the  blessing, 
which  Jacob  pronounced  on  all  his  sons,  as  well 
as  that  on  Joseph,  with  Manasseh  and  Ephraim. 
(Notes,  Gen.  49:) 

22  By  1  faith  Joseph,  when  he  died, 
*  made  mention  of  the  departing  of  the 
children  of  Israel:  and  gave  commandment 
concerning  his  bones. 

Note.~(Notes,  Gen.  50:24—26.  .^cfs7:15, 
16.)  Jose])h,  though  lord  of  all  the  land  of 
Egypt,  yet,  believing  the  word  and  promise  of 
God,  concerning  the  posterity  of  Abraham,  ex- 
pressed his  confident  expectation,  that  they 
would  be  performed,  in  the  removal  of  the  Is- 
raelites to  Canaan:  and  he  ordered  his  bones  to 
be  carried  along  with  them;  both  as  an  expres- 
sion of  his  faith,  and  to  show  that  he  desired  to 
have  his  lot,  after  death,  with  the  people  of 
God,  and  not  with  the  Egyptians. 

23  By  '■  faith  Moses,  when  he  was  born, 
was  hid  three  months  of  his  parents,  be- 
cause they  saw  he  xcas  a  proper  child;  ^  and 

o  Gen.  4'^: 1 3— 22. 

p  Gen.  47:31. 

q  Gen.    50:24,2;.        Ex.    13:19 

Josh.  24:32.     Acls7:16. 
*  Or,  remembered. 
r  Ex.  2:2,  &c.     Acts  7:20. 
s    13:6.   Ps.  St;:4.  11S:6.  Is.  8:12, 

13.  41:10.14.  51:7,12.    Din.  3: 

jr,—i!t.      6:10.       Mali    10:28. 

590] 


Luke  12:4,5. 

t   Kx.  1:16,22. 

"  Ex.   2:10.11.      Acts  7:21—24. 

X  10:32.  Job  36:21.  Ps.  84;lO. 
Matt.  5:10—12.  13:21.  Act; 
7:24,25.  20:23,24.  Rom.  5:3.  ?.: 
17,18,35-39.  2  Cor.  5:17. 
<"ol.  1:24.  2  Tl.es.  1:3-6.  2 
Tun.  1:8.      2:3—10.     3:11,12. 


they  were  not  afraid  of  *  the  king's  com- 
mandment. 

Note, — The  parents  of  Moses  also  acted  fiom 
the  same  powerful  principle  of  faith  in  the  word 
and  promises  of  God.  When  that  eminent  de- 
liverer and  law-giver  of  Israel  was  born,  they 
concealed  him  three  months,  from  those  who 
were  appointed  by  Pharaoh  to  destroy  the  male 
children:  for  they  perceived  something  uncom- 
mon in  his  appearance,  which  was  supposed  to 
indicate  his  future  eminence.  (Note,  Jlcts  7:17 
— 29.)  By  faith  they  relied  on  the  promised 
care  and  protection  of  God:  and  so  they  "were 
not  terrified  by  the  king's  commandment,"  but 
preserved  the  life  of  their  son  at  the  peril  of 
their  own.  And  they  acted  from  the  same  kind 
of  faith,  when  they  trusted  Moses  to  the  care 
of  Providence,  in  an  ark  of  bulrushes;  which 
believing  expectation  was  answered  in  his  pre- 
servation by  Pharaoh's  daughter,  and  his  edu- 
cation in  the  court  of  Egvpt,  to  be  the  deliverer 
of  Israel.   (A'^oies,  Ex.  2:1— 10.) 

24  By  faith  Moses,  "  when  he  was  come 
to  years,  refused  to  be  called  the  son  of 
Pharaoh's  daughter; 

25  "  Choosing  rather  to  suffer  affliction 
with  y  the  people  of  God,  than  to  enjoy 
^  the  pleasures  of  sin  for  a  season ; 

26  Esteeming  ^  the  reproach  f  of  Christ 
^  greater  riches  than  the  treasures  in  Egypt : 
'  for  he  had  respect  unto  the  recompense  of 
the  reward. 

Note. — In  like  manner,  when  Moses  was 
grown  up,  even  to  the  age  of  forty  years,  and 
was  become  very  eminent  among  the  Egyp- 
tians; (Note,  Acts  7:17—29.)  he  "refused" 
any  longer  "to  be  called  the  Son  of  Pharaoh's 
'daughter,"  though  tradition  reports,  and  Jose- 
Iphus  states,  that  he  was  considered  as  heir  of 
that  prosperous  kingdom.  But,  believing  the 
testimony  and  promises  of  God  concerning  Is- 
jrael,  and  especially  that  respecting  the  Messi- 
^ah;  he  would  not  take  his  lot  among  the  Egyp- 
,  tians,  for  the  sake  of  temporal  advantages,  how- 
jever  gneat.  On  the  contrary,  seeing  "the  peo- 
ple of  God"  '.ii"ler  the  most  cruel  bondage,  and 
in  the  most  abject  condition,  he  openly  avowed 
j  himself  to  be  one  of  them;  choosing  rather  to 
suffer  the  most  distressing  affliction  and  injuries 
along  with  them,  and  to  share  the  blessings 
[promised  to  them,  than  to  enjoy  all  the  tempo- 
jrary  pleasures,  which  his  high  station  could 
have  procured  him,  in  the  ways  of  sin  and  un- 
godliness. He  likewise  esteemed  "the  reproach" 
cast  on  Israel,  for  their  expectations  of  a  glori- 
ous Redeemer  to  arise  from  among  them,  under 
whose  special  care  they  professed  themselves  to 
be;  as  well  as  the  disgrace  of  their  enslaved 
condition,  to  be  more  valuable  than  all  the  im- 
mense treasures  and  revenues  of  Egypt;  so  that 
he  renounced  the  latter,  that  he  might  partake 
of  the  former.  For  "he  had  respect  unto  the 
recompense  of  the  reward;"  even  the  gracious 


Jam.  1:20.      1  Pet.  1:6,7.  4:12 

—  16. 
V  4:9.    Ps.  47:9.    1  Pet.  2:10. 
'?.  Job  20:5.     21:11—13.     Ps.  73: 

18—20.  Is.  21:4.  47:8,9.  I.iike 

12:19,20.     16:25.       Jam.    6:5. 

Fev.  18:7. 
■A  10  33.   13:13.    Ps.  69.7,20.   89: 

50,51.     Is.  51:7.    Acts  5:41.    2 


Cor.  12:10.      1  Pet.  1:11.  4;14« 
t  Or,  for  Christ. 
b  Ps.  37:16.  Jar.  9:23.24.  2  Cor. 

6:10.    Eph.  1:18.  3:8.  Rev.    2: 

9.     3:18. 
c  -See  on  6.  2:2.   10:35.— Ruth  2: 

12.   Prov.  11:18.    23:18.    jVUtt. 

5:12.  6:1.    10:41.    Luke  14:14. 


A.  D.  65. 


CHAPTER  XI. 


A.  D.  65 


and  abundant  compensation,  which  Christ  con- 
fers on  all  those,  who  are  "reproached  for  his 
sake."  In  consequence  of  this  believing  choice 
and  purpose,  he  renounced  all  his  prospects  and 
indulgences  in  Egypt;  and  became  a  refugee, 
or  a  stranger,  and  a  humble  laborious  shepherd, 
in  Midian  for  forty  years.  {Notes,  Ex.  2:11 — 
25.) — 'Esteeming  the  scoffs,  cast  on  the  Israel- 
'ites,  for  expecting  the  Christ  to  arise  from 
'among  them,  in  whom  all  the  nations  of  the 
'earth  should  he  blessed,  "greater  riches  than 
'the  treasures  of  Egypt."'  Macknight.  {Notes, 
18:9—14.  1  Cor.  10:6— 10.)  '"Therecom- 
'pense  of  the  reward,"  here  mentioned,  could 
'not  be  temporal;  for  Moses  came  not  into  the 
'land  of  Canaan :  nor  could  he  expect  any  greal- 
'er  blessing  in  that  kind,  than  he  might  have 
'had  in  Egypt.  He  therefore  must  have  had 
'respect  to  some  spiritual  and  heavenly  recom- 
'pense.'    Whitby. 

Come  to  years.  (24)  Meync  yevoitevog,  be- 
come great.  His  authority  and  consequence  in 
Egypt,  as  well  as  his  time  of  life,  seems  in- 
tended.—  To  suffer  affliction  with,  &c.  (25) 
SvyxuxH/Ftad-ai.  Here  only.  'To  share  the! 
'cruel  usage  of  Israel.' — For  a  season.]  Uqoo- 
zaiQor.  Matt.  13:21.  Mark4:n.  2  Cor.  4:18.1 

I 

27  By  faith  ''  he  forsook   Egypt,    «  not! 

fearir)g  the  wrath  of  the  king:  for  he  *"  en- 
dured, e:  as  seeing  him  who  is  invisible. 

Note. — Moses  evidently  "feared,"  when  he 
forsook  Egypt  the  first  time:  {Note,  Ex.  2:13 — 
15.)  but  this  relates  to  his  leaving  that  king- 
dom the  second  time,  when  he  led  forth  the 
tribes  of  Israel.  He  was  then  strengthened  in 
faith,  to  disregard  the  wrath  and  power  of  king 
Pharaoh:  he  denounced  the  death  of  the  first- 
born, left  the  tyrant's  presence,  as  one  who 
bade  defiance  to  his  menaces,  and  marched  out 
of  Egypt  with  great  intrepidity;  though  he 
was  fully  aware,  that  Pharaoh,  with  his  army, 
would  pursue  him.  And  when  that  actually 
took  place,  he  boldly  said  to  the  affrighted  Is- 
raelites, "Fear  not,  stand  still,  and  see  the  sal- 
vation of  the  Lord. — The  Lord  shall  fight  for 
you,  and  ve  shall  hold  vour  peace."  {Notes, 
Ex.  9:13— 18,33.  10:16,17,29.  11:4—8.  12: 
29— .39.  14:1—14.)  For  "he  endured"  most 
constantly,  in  delivering  his  messages,  and  in 
this  emergency,  though  he  had  no  visible  pro- 
tection against  the  vengeance  of  Pharaoh;  be- 
cause, by  "faith,  as  the  evidence  of  things  not 
seen,"  he  saw  the  invisible  God  as  his  almighty 
Defender,  and  rested  assured  that  he  was  with 
him,  to  take  care  of  and  deliver  him.  {Notes, 
2  Cor.  4:1.3—18.   1  Tim.  6:13—16.) 

28  Through  faith  '"  he  kept  the  passover, 
and  '  the  sprinkling  of  blood,  lest  he  that 
destroyed  the  first-born  should  touch  them. 

Note. — By  the  same  efficacious  faith,  Moses 
foresaw  the  destruction  of  the  first-born  in 
Egypt,  and  expected  the  exemption  of  Israel 
from  that  calamity  in  the  way  which  the  Lord 
prescribed  unto  him.  He  therefore  influenced 
the  people  to  keep  the  Passover,  with  "the 
sprinkling  of  the  blood"  upon  the  door-posts. 


d  Kx.  10:2R,29.  11:8.  12:31,  tc. 

13:17—21. 
e  Kx.  2:14.15.  4:19.     14:10—13. 
f  6:15.    10:.'>2.  12:3.  Malt.  10:22. 

24:13.  .Mark  4.17. 13:13.  1  Ccr. 


1.0:7.     .Iiim..5:ll. 
g  1,13.    12:2.      Vs.  16:8.     Acts  2: 

25.    2  Cor.  4:18.    1  Tim.  6:16. 

1  Pet.  1:8. 
h  Ex.  12:3—14,21—30. 


and  the  other  significant  ceremonies:  lest  the 
destroying  angel  should  enter  their  houses 
also.  In  this  manner  they  were  preserved,  and 
this  made  way  for  their  deliverance  out  of 
bondage. — The  whole  of  this  institution  has 
been  shown  to  be  not  only  a  memorial  of  Is- 
rael's deliverance,  but  a  typical  prefiguration 
of  our  salvation  by  the  death  of  Christ,  and  by 
faith  in  his  blood.  \Notes,  Ex.  12:3—27.  JMalt 
26:26—28.   1  Cor.  5:6—8.) 

29  By  faith  ^  they  passed  through  the 
Red  sea  as  by  dry  land;  which  the  Egyp- 
tians assaying  to  do  were  drowned. 

Note. — Moses,  Aaron,  Joshua,  Caleb,  and 
others,  truly  believed;  and  the  rest  of  the  na- 
tion, by  the  exhortations  of  Moses,  were  excit 
ed  to  a  confidence  in  Jehovah's  power  and  fa- 
vor, for  present  deliverance  from  Pharaoh.  But 
it  was  chiefly  by  the  faith  of  Moses,  their  lead- 
er, that  tlie  Israelites  |)assed  safely  through  the 
Red  sea:  even  as  Noah's  family  were  pre- 
served in  the  ark,  by  means  of  his  faith;  though 
it  does  not  api)ear,  that  they  were  all  true  be- 
lievers. {Note,  7.)  Israel  was  the  visible 
church  of  GotI,  and  the  type  of  the  whole  mul- 
,titude,  who  by  faith  pass  through  trials  and 
I  death  unhurt:  but  the  Egyptians  represented 
the  enemies  of  God  and  oi"  his  people;  and, 
'copying  Pharaoh's  pride  and  presumption,  they 
I  ventured  to  pursue  the  Israelites  into  the  sea, 
and  so  jierished;  as  all  the  enemies  of  the  Lord 
I  will  do  at  death,  which  delivers  all  believers 
from  their  enmity  and  rage.  This  does  not  au- 
thorize us  to  suppose,  tliat  any  of  those,  liere 
mentioned  byname,  were  destitute  of  justitying 
j faith;  as  some  have  inferred  from  the  subse 
'quent  unbelief  of  manv,  who  passed  safely 
'through  the  Red  Sea.  {Notes,  Ex.  14:10—31. 
15:1—18.  Ps.  106:12—14.) 

Red.]  F.Qvi}Qur.  Ads  7 :36.-Ex.  15:4.  Sept. 

30  By  faith  '  the  walls  of  Jericho  fell 
down,  after  they  were  compassed  about 
seven  days. 

Note. — {Nolcr.  Josh.  6:)  Joshua,  and  many 
of  the  Israelites,  believing  the  promise  of  God, 
that  he  would  deliver  Jericho  into  their  hands, 
obeyed  his  command,  and  induced  their  breth- 
ren to  do  the  same,  in  respect  of  the  extraordi- 
nary means  used  for  that  jiurpose.  They  ex- 
pected God  to  perform  his  woid;  and  they  ob- 
served his  directions,  in  marching  round  the 
city,  and  blowing  the  trumpets  for  seven  days: 
and  in  this  manner  the  walls  fell  down  at  the 
appointed  time,  and  aflorded  tlieniasaft  and  easy 
victory.  The  same  principle  would  lead  them 
to  embrace  the  promises  concerning  the  Mes- 
siah, and  salvation  by  him:  but  in  collective 
bodies,  there  has  always  subsisted  the  dilTerence 
between  real  believers,  and  professors  of  faith, 
who  concurred  with  them  in  the  same  external 
services. — 'As  the  land  of  Canaan  belonged  to 
'the  Israelites,  by  a  grant  from  "God,  the  Pos- 
'sessor  of  heaven  and  earth;"  it  was  proper  that 
'the  first  city,  Avhich  resisted  them,  should  be 
'taken  in  such  a  manner,  as  to  demonstrate  the 
'truth  of  their  title. — Thus  were  ...  all  the  Ca- 


i  9:19.   12:24.  Ez.  12:7,13,23.   1 

Pel.  1:2. 
k  Ex.       14:i:j— 31.      15:1—21. 

Josh.  2:10.    Nch.  9:11.  Pi.  66: 


6.78:13.106:3—11.    114:1—5. 

136:13—15.  Is.  11:15,16.  51:3, 

10.     63:11  —  16.    Flab.  .S-8— la 

1   Josh.  6:3—20.       2  Cor.  Ift4,5. 


;;59i 


A.  D.  65. 


HEBREWS. 


A.  D.  65 


<naanites   made   to  know  the  supremacy  and 
'power  of  the  God  of  Israel,  and  how  vain  it 
was   to    make    any   resistance.'    Macknight. 
{Note,  2  Cor.  10:1—6.) 

31  By  faith  ">  the  harlot,  Rahab,  perish- 
ed not  with  them  that  *  believed  not,  when 
she  had  received  the  spies  with  peace. 

[Practical  Obsaiiations.] 

Note. — Even  Rahab  the  harlot,  hearing  that 
God  had  denounced  the  destruction  of  the  Ca- 
naanites,  and  that  he  had  promised  manifold 
blessings  to  Israel,  by  faith  renounced  her  con- 
nexion with  the  enemies  of  God,  and  sought 
admission  among  his  people.  At  the  hazard  of 
her  life,  she  entertained,  peaceably  and  as 
friends,  the  spies  of  Israel;  and,  assured  that 
Jericho  would  be  taken  by  the  Israelites,  she 
stipulated  for  her  own  life  and  that  of  her  rela- 
tions, as  if  that  event  had  already  taken  place. 
Thus  she  escaped  the  destruction  of  her  unbe- 
lieving citizens,  who  persisted  in  their  enmity 
to  God  and  to  Israel. — Doubtless  she  embraced 
the  promises  concerning  the  Messiah  and  spir- 
itual salvation,  in  the  same  obedient  manner, 
when  she  was  made  acquainted  with  them;  and 
thus  she  was  incorporated  among  the  Israelites, 
and  became  an  ancestor  of  Christ. — But  the 
fruits  and  the  infirmities  of  her  faith  have  al- 
ready been  fully  considered.  (Marg.  Ref.  m. — 
Notes,  Josh.  2:1—21.  P.  O.  Notes,  6:17—19, 
22—25.  Jam.  2:25,26.) 

Believed  not.]  yinfiS-tjoaat.  "Were  disobe- 
dient." Marg.  3:18.  JoAn  3:36.  Rom.  11:30. 
15:31.  1  Pet^l-.l. 

32  And  "  what  shall  I  more  say.''  for  ° the 
time  would  fail  me  to  tell  of  p  Gideon,  and 
of  ''  Barak,  and  of  "■  Samson,  and  of 
'  Jephthae,  of  *  David  also,  and  "  Samuel, 
and  of  "  the  prophets : 

SS  Who  y  through  faith  subdued  king- 
doms, '^  wrought  righteousness,  "  obtained 
promises,  *"  stopped  the  mouths  of  lions, 

34  '^  Quenched  the  violence  of  fire,  ^  es- 
caped the  edge  of  the  sword,  ^  out  of  weak- 
ness were  made  strong,  waxed  vaHant  In 
fight,  ^  turned  to  flight  the  armies  of  the 
ahens. 

Note. — The  bistory  of  the  eminent  persons, 
here  mentioned  in  general  terms,  has  already 
been  considered.  It  would  have  exceeded  prop- 
er bounds,  for  the  apostle  to  speak  particularly 
concerning  each  of  them,  and  of  all  who  might 
have  been  adduced  as  examples  in  this  argu- 
ment. These,  who  are  mentioned,  are  not 
placed  in  the  order  of  time  in  which  they  lived, 
but  as  they  occurred  to  the  apostle's  mind:  and 
the  whole  succession  of  the  prophets  are  men- 
tioned at  once.  By  faith,  crediting  the  testimony 


11  Josh.       2:1—22.        6:22—25. 

Malt.  1:1,5.     Jam.  2:25. 

Or. iiueie   disobedient. — See    on 

3:18 — 1  Pet.  2:8.     3:20. 
n  Rom.  3:5.     4:1.     6:1.     7:7. 
o  John  21:25. 
p  Judg.  6:_8:   Gideon.     1  Sam. 

12:11.     Jcrubbaal. 
q   Judg.   4:   5: 
r  Judg.  13:— 16: 

«    Judg.    11:    12:1—7.  Jephthah. 
t    1  Sim.  16:1,13.  17:  Sec.  AcU2: 

29—31.      13:22.36. 
u  1  Sam.  1:20.    2:11,18.  3:— 12: 

28:.3,  &c.    Ps.  99:6.    Jer.  15:1. 

Arts  3:24.     13:20. 

592'! 


X  Malt.  5:12.     Luke  13:28.      16; 

31.     Acts  10:43.    Jam.  5:10.   1 

Pet.  1:10—12.  2  Pet.  1:21.  3:2. 
y  Josh.  6:— 13:    2  Sam.  5:4—25. 

8:1—14.  Ps.  18:32— 34.  44:2— 

6.     144:1,2,10. 
r.  See  on  4—8,17. 
a  See  on  6:12—15.      10:36. 
b  Judg.  14:5,6.      1  Sam.    17:33— 

36.   Ps.  91:13.  Dan.  6:20—23. 

2  Tim.  4:17.     I  Pet.  5:8. 
cPs.  66:12.    Is.  43:2.    Dan.  3:19 

—28.     1  Pet.  4:12. 
d  2  Sam.  21:16,17.     2    Kings  6: 

16—18,32.    Job  5:20.   Ps.  144: 
10.    Jer.  26-24. 


of  God,  and  substantiating  bis  promises,  some 
of  them,  namely,  Joshua  and  David,  subdued 
the  nations  of  Canaan  and  the  neighboring  king- 
doms, as  tlie  servants  of  God  in  the  cause  of 
Israel,  {Notes,  Josh.  6 :— 1 1 :  2  Sam.  5 :6— 25. 
8:  10:)  Barak,  Gideon,  Jephthah,  and  Sam- 
son, had  wrought  wonderful  deliverances  for 
their  people,  in  dependence  on  the  power,  and 
obedience  to  the  commands  of  God,  {Notes, 
Judg.  6:— 8:  11:13:— 16:)  Others  performed 
most  eminent  obedience  to  his  commandments, 
or  executed  justice  and  reformed  the  nation; 
and  they  waited  for  and  obtained  most  remark- 
able accomplishments  of  the  divine  promises, 
to  them  and  their  people.  Some  had  even,  in 
the  exercise  of  faith  in  God,  been  enabled  to 
stop  the  mouths  of  lions.  Samson  and  David 
slew  each  of  them  a  lion.  {Notes,  Judg.  14: 
1  Sam.  17:  34 — 37.)  Daniel  the  prophet  spent 
the  night  in  a  den  of  hungry  lions,  {Notes, 
Dan.  6:)  Others  quenched  the  violence  of  fire. 
{Notes,  Dan.  3:)  Elijah  was  repeatedly  de- 
livered from  the  persecuting  rage  of  Ahab,  Je- 
zebel, and  Ahaziah;  Michaiah,  from  that  of 
Ahab;  Elisha,  from  the  sword  of  the  kings  of 
Israel  and  Syria;  and  Jeremiah  from  that  of 
Jehoiakim,  and  Zedekiah's  princes.  {Notes,  1 
Kings  17:  18:  19:  22:  2  Kings  1 :— 4:  Jer.  26: 
38:8 — 13.)  Hezekiah  and  others  Avere  miracu- 
lously recovered  from  sickness;  and  Hezekiah's 
kingdom  was  restored,  from  the  utmost  debility, 
to  a  very  flourishing  condition,  in  answer  to 
his  confidence  in  God,  Many  instances  occur 
in  the  history  of  Israel,  of  those  who  waxed 
valiant  in  fight,  and  turned  to  flight  the  armies 
of  the  aliens;  or,  "laid  prostrate  their  camps." 
(1  Sam.  11:11.  17:53.  2  Kings  7:)  Yet  it  has 
generally  been  supposed,  that  there  is  a  pecul- 
iar reference  to  the  successes  of  Judas  Macca- 
beus and  his  brethren,  against  the  forces  of 
Antiochus  Epij)hanes;  when  from  feeble  be- 
ginnings they  arrived  at  great  power,  and  de- 
feated all  tliat  persecutor's  devices,  by  faith  in 
the  promises  and  protection  of  the  Lord, — 
While  we  make  a  decided  difference,  between 
the  word  of  God  and  all  other  writings;  there 
seems  no  impropriety  in  supposing  that  the 
apostle  had  these  events  in  his  view,  on  this 
occasion :  as  the  historical  facts  respecting  the 
persecutions  of  Antiochus  and  the  victories  of 
the  Maccabees,  were  well  known  among  the 
Hebrews;  and  really  formed  an  illustrious  ex- 
ample of  the  efficacy  and  nature  of  faith. 

25  ^  Women  received  their  dead  raised 
to  life  again:  and  others  were  ''tortured,  not 
accepting  deliverance;  '  that  they  might  ob- 
tain a  better  resurrection. 

36  And  others  had  trial  of  cruel  ^  mock- 
ings  '  and  scourgings,  yea,  moreover  of 
""  bonds  and  imprisonment: 


e  J.idg.  7:19—25.  8:4—10.  15: 
14—20.  16:19—30.  2  Cor.  12: 
9,10. 

f  1  Sam.  14:13,  to.  17:51,52.  2 
Sam.  8:1, &c.  2  Chr.  14:i1  — 
14.  16:1—9.  20:6—25.  32:20— 
22. 

g  1  Kings  17:22—24.  2  Kings  4: 
27—37.  Luke  7:12— 16.  John 
11:40—45.      Acts  9:41. 

h  Acts  22:24,29. 

i  Malt.  22:30.  Mark  12:25. 
Liikel4:l4.  20:36.  John  5:29. 
Acts  23:6.  21:15.  1   Cor.  15:54. 

.      Phil.  3:11. 

k  Judg.  16:25.     2  Kings  2:23.    2 


Chr.  30:10.     36:16.    Jer.  20.7. 

Malt.  20:19.  Mark  10:34.  Luke 

18:32.     23:11,36. 
1    1  Kings  22:24.     Jer.   20:2.  37: 

15.   Matt.  21:.3S.    23:34.27:26. 

Acts  5:40.  16:22,23.  2  Cor.  11: 

24,25. 
m  10:34.      Gen.  39:20.     1  Kingf 

22:27.    2  Chr.  16:10.    Ps.  lOS: 

17,18.  Jer.  29:26.32:2,3,8.  36: 

5.37:15—21.    38:6—13,28.39: 

15.    Lam.  3:52—55.     Acts  4:3. 

5-18.   8:3.  12:4,  Sec.    16:24,  i.c. 

21:33.      24:27.     2  Cor.  11:23 

Eph.  3:1.   4:1.    2  Tim.  1:16.  2. 

9.     Rev.  2:10. 


A.  D.  65. 


CHAPTER  XI. 


A    D.  65. 


37  They  were  "  stoned,  they  were  sawn 
asunder,  were  tempted,  «*  were  slain  with 
the  sword:  they  wandered  about  •'  in  sheep- 
skins; 1  being  destitute,  afflicted,  tormented; 

38  (Of  '■  whom  the  world  was  not  wor- 
thy;) they  '  wandered  .in  deserts,  and  in 
mountains,  and  in  dens,  and  caves  of  the 
earth. 

Note. — Through  the  same  powerful  principle 
of  faith,  as  exercised  by  the  prophets,  and  the 
other  jtersons  concerned,  women  had  received 
their  dead  children  raised  to  life  as^ain.  {Notes, 
1  A7n§-s  17:17— 24.  2  JK^^mg-s  4:13—^7.)  Others 
were  tortured  with  all  the  horrid  ingenuity, 
which  their  cruel  persecutors  could  exercise; 
and  yet  refused  to  "accept  of  deliverance"  from 
their  ag-onies,  when  offered  them,  on  condition 
that  they  would  commit  idolatry.  They  rather 
chose  to  expire  in  their  torture,  than  to  pur- 
chase life  on  such  terms:  because  by  faith  they 
expected  "a  better  resurrection,"  even  a  res- 
urrection to  eternal  life;  which  was  far  better 
than  being-  restored  from  the  jaws  of  death,  and 
living  a  while  longer  in  this  world;  and  even 
far  better  than  the  resurrections  to  temporal 
life  before  mentioned.  This  is  supposed  to 
refer  to  the  tortures  and  death  of  a  woman  and 
her  seven  sons,  as  recorded  in  the  history  of 
the  Maccabees.  (2  Mac.  7:) — This  is  a  most 
decisive  testimony  of  the  sacred  writer,  that 
his  countrymen  expected  a  resurrection  to  eter- 
nal life,  and  that  the  word  of  God  warranted 
that  expectation. — Others  in  different  ages,  had 
been  tried  by  "cruel  mockings,"  and  every  kind 
of  indignity  and  derision;  with  ignominious  and 
painful  scoargings,  and  Avith  lingering  suffer- 
ings in  bonds  and  imprisonment:  yet  by  faith 
they  cleaved  to  God  and  their  duty,  amidst  all 
that  could  be  inflicted  on  them.  Thus  Micaiah, 
•Jeremiah,  and  many  others  had  been  abused. 
(Notes,  1  Kin^s  22:9,26,27.  Jcr.  20:  26:10— 
24.  37:  38:)  Moreover,  several  had  been  ston- 
ed to  death;  and  some  had  even  been  cruelly 
sawn  asunder,  as  tradition  reported  that  Isaiah 
had  been.  (Notes,  2  Kings  21:16.  /s.  1:1.) 
Others  had  been  tempted  with  the  most  compli- 
cated suft'erings,  and  with  conditional  offers  of 
deUverance,  to  sin  against  God.  Some  were 
slain  at  once  with  the  sword;  whilst  others 
were  driven  from  their  habitations,  to  wander 
as  vagabonds,  covered  with  undressed  skins 
instead  of  suitable  raiment;  and  to  inhabit 
mountains,  deserts,  dens,  and  caves,  instead  of 
ciimmodious  houses;  being  destitute  of  friends, 
afllicted  by  complicated  distresses,  and  most 
cruelly  tortured,  when  they  fell  into  the  hands 
of  their  persecutors.  Yet  they  still  trusted  in 
God,  and  obeyed  him,  with  unremitting  patience 
and  constancy,  in  a  realizing  belief  of  his  prom- 
ises of  support,  comfort,  and  eternal  salvation, 
and  an  unwavering  confidence  in  them.  Of 
these  excellent  persons  "the  world,"  which  used 
them  with  such  contempt  and  cruelty,  "was 
not  worthy;"  and  therefore  they  were  soon  re- 
moved, in  mercy  to  them,  and  in  judgment  to 


n  1  King!   ^■.  10,13—15.    2  Chr. 

24:21.      Mall.  21:35.       23:37. 

Luke  13:34.    John    10:31—33. 

Actj  7:58,59.  14:19.2  Cor.  11: 

25. 
o  1     Ssiti.    22:17—19.     1    Kino;s 

18:4,13.  19:1,10,14.    Jcr.  2:30. 

Vol.  at. 


26:23.  Lam.  4:13,14.  Mall.  23: 

35—37.  Luke  11:51—54.    Acts 

7:52.     12:2,3. 
p  2  Kings  1:8.     Mall.  3:4.    Rev. 

Ills, 
q  12.1—3.      Zcch.    13:9.     Mall. 

8:20.     1  Cor.  4:3—13.    2  Cor. 

75 


their  enemies.  The  cases  of  David,  Elijah, 
and  many  others,  recorded  in  scripture,  may  be 
alluded  to:  but  doubtless  many  others  occurred, 
during  the  persecuting  reigns  of  the  kings  of 
Judah  and  Israel,  of  which  particular  accounts 
have  not  reached  us;  though  some  records  or 
traditions  concerning  them  might  be  extant 
among  the  Hebrews,  when  the  apostle  wrote. 
(Marg.  lief,  p — s.) 

Tortured.  (35)  ETVfjnavta&rjanr.  Here 
only.  From  ivunnvov,  a  drum.  Probably 
they  were  killed  by  being  stretched  out,  and 
beaten  with  staves  as  a  drum  by  drumsticks. — 
Cruel  mockings.  (36)  EuTntiyuMv.  Here  only. 
£;«//r«(^w,  LuA-e  14:29.  18:32.  ISM.— Sawn 
asunder.  (37)  E7ioia»ija,tv.  Here  only.  Notes, 
Acts  b  :33~39.— Sheep-skins.]  Mi^Xoiuag.  Here 
only.  1  A^ners  19:19.  2  A'mgs  2:13,14.  Sept. 
— Caves.  (38)  Onutc.  Jam.  3:li. 

39  And  these  all,  *  having  obtained  a 
good  report  through  faith,  received  not  the 
j)romise: 

40  God  having  *  provided  some  "  better 
thing  for  us,  that  "  they  without  us  should 
not  be  made  perfect. 

Note. — -All  the  persons  above  enumerated, 
had  "obtained  a  good  report"  in  the  church, 
and  most  of  them  had  been  mentioned  with 
honor  in  the  word  of  God,  though  the  world 
abhorred  and  execrated  them:  but  "faith"  was 
that  peculiarity,  by  which  they  were  distin- 
guished from  other  men,  both  in  respect  of  ac- 
ceptance with  God,  and  as  the  powerful  princi- 
ple of  their  zealous  obedience,  their  patient 
sufferings,  or  their  remarkable  exploits  and  de- 
liverances. Yet  "they  received  not  the  prom- 
ise," which  their  faith  especially  embraced; 
they  did  not  live  to  see  the  accomplishment  of 
the  promise  concerning  the  Messiah,  "in  whom 
all  nations  should  be  blessed,"  which  was  the 
grand- promise  made  to  Abraham;  though  they 
were  saved  by  the  anticipated  elbcacy  of  his 
sacrifice.  For  God,  in  his  wise  and  righteous 
sovereignty,  had  reserved  some  better  thing 
for  his  church  under  the  Christian  dispensa- 
tion; (Notes,  Matt.  13:16,17.  Luke  10:23,24.) 
that  these  ancient  believers  might  not  be  com- 
plete, in  their  salvation  and  felicity,  except  in 
and  by  Jesus  Christ,  and  by  sharing  those  ben- 
efits, which  were  at  length  more  openly  reveal- 
ed to  his  people:  that  so  the  whole  church,  by 
union  with  Christ,  might  be  perfected  in  one 
body,  and  not  in  separate  divisions;  tliough  the 
members  of  it  had  been  scattered,  as  it  were, 
through  all  the  ages  and  nations  of  the  earth. 
(Eph.  1:10.) — Various  interpretations  have 
been  given  of  this  j)assage.  Some  supjiose  that 
the  promise  was  that  of  "the  better  country/* 
which  the  patriarchs  desired;  (Note,  13 — 16^) 
but  unto  which  they  were  not  admitted,  nor 
will  be  admitted,  till  the  whole  multitude  of 
heirs  shall  be  collected  together  at  the  end  of 
the  world.  Others,  perceiving  that  this  inter-- 
pretation  is  contrary  to  the  general  currentof 
scripture,  which  uniformly  declares,  that,  the 


11.23—27.     12:10.    Jam.  5:10, 


r    1  Klni;s  14:12,13.    2  Kings  23: 

2.'>— 29.     Is.  57:1. 
s    1  Sam.  22:1.    23:15,19,23.  24:     

1—3.  26:1.  1  Kings  17:3.    18:4,         25,26 

13.     19:9.      Ps.  142:  title. 


t    Ste  on  2,13.— luke    1023^4. 

1  PeL  1:12. 
*  Or,  foructn. 
u  7:19,22.    8:6.     9 13.    12:24. 
X  9:8 — 15.     10:11—14.    Rmn.  » 


f593 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


"righteous  entereth  into  rest;"  that  "it  is  bet- 
ter to  depart  to  he  with  Christ;"  and  that 
•'when  absent  from  the  body,  believers  are 
present  with  the  Lord;"  "blessed  are  the  dead, 
who  die  in  the  Lord,  &c."  confine  the  meaning 
almost  wholly  to  deliverance  from  persecution! 
— But  was  not  the  promise  of  a  Redeemer,  from 
the  first  fall  of  Adam,  the  grand  promise  to  fall- 
en man?  {Notes,  Gen.  3:14,15.  12:1—3.  49: 
10.)  This  "promise"  the  patriarchs  received, 
and  cordially  embraced  in  faith  (17) :  but  they 
did  not  live  to  obtain  the  thing  promised.  They 
were  indeed  saved  by  faith  in  a  Redeemer,  who 
was  to  come;  but  without  those  events,  which 
the  apostles  testified  as  already  past,  their  par- 
don and  acceptance  could  not  be  ratified,  or 
their  salvation  perfected.  (Note,  1  Pet.  1:10 — 
12.)  Thus  the  Old  Testament  believers  could 
not  be  perfected,  except  by  communion  with 
the  New  Testament  church,  in  the  promised 
Saviour,  and  his  righteousness,  atonement,  and 
intercession.  (Marg.  Ref. — Notes,  7  :26 — 28. 
10:3,4.   Rom.  3:21—26.) 

Received  not.  (39)  Oux  exouiauvTO.  10:36. 
1  Pet.  1:9. — "They  carried  not  away,"  as  the 
victor  in  the  public  games  did  his  prize. — Be 
made  perfect.  (40)  TeUioi&wai.  2:10.  5:9. 
7:19.  9:9.   10:1. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  wisdom  and  goodness  of  God  are  pecu- 
liarly manifested,  in  the  appointment  of  "faith," 
to  be  both  the  recipient  of  Christ  for  justifica- 
tion, and  the  efficacious  principle  of  our  obedi- 
ence: and,  in  neither  case,  will  any  thing  avail, 
but  that  iaith  which  gives  the  soul,  as  it  were, 
an  appropriating  hold  of  "things  hoped  for," 
and  an  internal  demonstration  of  "things  not 
seen." — As  men  easily  remove,  and  raise  to  a 
great   height,    immense  bodies,    by  means  of 
proper  engines,  which  could  not  otherwise  be 
done  at  all;  so  faith  exercised  on  the  promises, 
truth,  power,  and  perfections  of  God,  would 
enable  a  feeble  sinner  to  remove  a  mountain, 
if  that  were  necessary  for  his  safety  and  advan- 
tage.    (Notes,  Matt]  21  :21,22.  Mark  11 :22— 
26.)     Without  this,  no  man,  since  Adam's  fall, 
has  "obtained  a  good  report,"  or  done  any  real 
and  acceptable  "good  works,"  according  to  the 
standard  of  the  sacred  word.     Indeed  in  all  re- 
spects, the  worthies  of  the  church  are  very  dif- 
ferent  from    the    admired    characters    of  the 
world. — We   know  nothing  to  good  purpose, 
concerning  the  perfections  or  works  of  God, 
or  the  eternal  state,  except  by  this  "evidence 
of  things  not  seen:"  men's  reasonings  produce 
amusing  speculations;  but  "the  sure  testimony 
of  God,"  received  by  faith,  brings  satisfaction 
to  the  soul.     While  we  credit  his  account  of 
the  creation;  we  learn  to  adore  and  obey  the 
Creator,  with  humble,  thankful,  and  admiring 
hearts;  which  philosophers,  in  general,  with  a 
lew  honorable  exceptions,  ancient  and  modern, 
have  scarcely  appeared  to  do:  and  those  few 
were  led  to  do  it,  not  by  philosophy,  but  by 
■behevmgthexvord  of  God.-Faith   indeed  re- 
ceives   the  testimony  of  God   concerning  his 
•  creatrng  and  providential  wisdom,  power,  and 
-  goodness;  yet  his  truths  and  promises,  respect- 
mg   redenription,  constitute   its  peculiar  prov- 
ince.    Believing  his  testimony  concerning  the 
fufure  ju(".gment  and  the   eternal   world-  and 


even  more  than  believing,  that  we  are  sinners 
exposed  to  condemnation,  and  deserving  of  it, 
according  to  the  tenor  of  his  righteous  law;  we 
gladly  receive  the  truth,  concerning  salvation 
by  grace,  through  the  atoning  blood  of  the 
divine  Saviour;  and  wait  on  him  for  pardon 
and  every  blessing,  as  "his  gift  through  Jesus 
Christ."  (iVoies, -Kom.  6:21— 23.  \John5:ll, 
12.)  Thus  we  are  enabled,  "by  faith,"  to  plead 
a  far  more  excellent  sacrifice,  and  to  present 
more  acceptable  worship,  than  any  Pharisee 
or  infidel  can  offi^r  unto  God,  according  to  the 
vair\  devices  of  a  proud  impenitent  heart:  we 
obtain  "the  testimony  of  God,"  in  his  word, 
and  by  his  Spirit,  that  our  persons  and  services 
are  accepted  with  him:  and,  however  we  may 
be  persecuted,  or  driven  out  of  the  world,  our 
felicity  will  be  sure;  and  we  shall  long  to  de- 
clare to  all  around  us,  and  to  leave  it  upon  rec- 
ord for  those  who  shall  come  after,  that  this  is 
the  only  way  to  heaven,  and  that  we  are  ex- 
ceedingly thankful  for  having  been  taught  to 
walk  in  it.  (Notes,  1  JoJmb-.lQ — 21.)  It  would 
be  madness  for  us  to  expect  to  escape  the  pangs 
of  death,  as  Enoch  and  Elijah  did;  but  we  may 
hope  to  be  with  God,  when  no  longer  found  on 
earth:  as  having  "pleased  him,"  by  coming  in 
faith  to  his  mercy-seat,  desiring  his  favor  as  our 
portion,  and  not  only  believing  that  "he  is," 
but  that  he  is  the  gracious  "Rewarder,"  even 
of  sinners  "who  diligently  seek  him  ;"  for 
"without  this  faith  it  is  impossible  to  please 
God." — If  we  possess  this  "evidence  of  things 
not  seen,"  we  shall  hear,  with  great  interest, 
the  warnings  of  the  oracles  of  God,  concerning 
the  future  and  eternal  misery  of  the  ungodly; 
we  shall  reverence  the  denunciation  which  un- 
believers deride,  object  to,  or  blaspheme;  we 
shall  be  "moved  with  fear  to  flee  Irom  the 
wrath  to  come;"  we  shall  be  encouraged  in 
hope  to  make  Christ  our  Refuge,  and  to  leave 
all  other  things,  as  comparatively  worthless,  to 
seek  admission  into  this  ark.  Thus  we  shall  be 
safe,  during  the  troubles  of  life,  the  terrors  of 
death,  and  the  solemnities  of  judgment,  when 
"the  wicked  shall  be  turned  into  hell,  even  all 
the  people  that  forget  God:"  and  we  may,  in 
the  mean  time,  hope  to  be  the  instruments  of 
saving  our  beloved  children  and  relatives  also. 
But  then,  Ave  must  be  contented  to  bear  the 
reproach  of  singularity,  enthusiasm,  or  hypo- 
crisy: we  must  be  unfashionable;  and  the  world 
will  condemn  us,  if  our  profession  and  behavior 
"condemn  the  world:"  (Note,  John  7:3 — 10.) 
and  this  will  certainly  be  the  case,  if  we  "be- 
come heirs  of  the  righteousness  which  is  by 
faith."  We  may  however  by  faith  foresee  the 
time,  when  our  revilers  will  wish,  but  wish  in 
vain,  that  thev  were  with  us  in  the  despised  ark. 
V.  8— 19. 
That  is  not  justifying  faith,  which  does  not 
obey  the  command,  as  well  as  rely  on  the  prom- 
ise of  God.  We  too  are  called  to  leave  many 
of  our  worldly  connexions,  interests,  and  com- 
forts, to  go  in  quest  of  a  future  inheritance;  and 
if  heirs  of  Abraham's  faith,  we  shall  "obey," 
and  "go  forth  not  knowing"  "what  things  may 
befall  us,"  or  whither  the  Lord  may  lead  us;  we 
shall  wait  in  the  way  ofduty  for  the  performance 
of  his  promises;  we  shall  not  take  up  our  rest  in 
the  world,  or  be  satisfied  with  its  most  splendid 
accommodations;  but  we  shall  "seek  for  a  city 
which  hath  foundations,"  whose  Architect  and 


A.  D.  65. 


CHAPTER  XI. 


A.  D.  65 


Founder  is  the  Lord  of  hosts.  Indeed,  our  faith 
will  not  be  always  alike  vigorous  and  efficacious; 
and  its  waverings  will  show,  that   we  are   not 
salved /or  it,  though  by  it:    yet,  upon  recollec- 
tion,  "judging   him  laitiiful,  who  hath   prom- 
ised," we  shall  be  strengthened  to  expect  the 
blessing,  in  defiance  of  apparent  dilficuL.es  and 
supposed  impossibilities;  and  thus  shall  he  ena- 
bled to  perform  whatever  is  connected  with  ob- 
taining the  promises.     If  indeed  we  professed 
to  seek  a  portion  in  the  world,  the  advantages 
of  religion  might  appear  dubious:  but  we  avow 
ourselves  to  be  "strangers"  in  a  foreign  land, 
and  on  our  pilgrimage  to  our  desired  home, 
where  "our   treasure   and  our    hearts  already 
are."     We  have  not  yet  received  the  blessings, 
but  we  "see  them  afar  off,  embrace  them,  and 
wait  in  hope"  for  the  accomplishment  of  the 
promises:  and  we  profess  to  be  satisfied  with  the 
life  of  a  sojourner  and  a  pilgrim,  and  to  wait 
till  after  death  for  our  felicity.     If,  like  apos- 
tates, we  were  minded  to  "return  to  the  country 
whence  we  came  out;"  we  might  "find  an  op- 
portunity" of  doing  it,  perhaps  with  some  secu- 
lar advantage:  but  faith  shows  us,  that  it  is  de- 
voted to  destruction,  with  all  those  who  choose 
their  inheritance  in  it.     We  therefore  "desire 
a  better  country,  that  is,  an  heavenly;"  and  as 
God  has  prepared  everlasting  mansions  for  us, 
in  the  city  of  his  special  abode,  in  which  he  will 
make  us  most  blessed  for  evermore;  so  his  glory 
in  our  salvation,  and  our  wisdom  in  choosing 
him  for  our  Portion,  will  be  most  manifest  in 
the  event,  whatever  present  appearances  max"^ 
be.     This  faith  "endures  to  the  end;"  we  must 
hve  by  it  and  die  in  it;  and  then  have  its  expec- 
tations answered,  and  far  exceeded.     Whilst 
we  live,  our  faith  must  be  repeatedly  and  sharply 
tried,  that  we  may  be  distinguished  from  mere 
professors  of  Christianity;  but  we  may  expect, 
that  we  shall  be  strengthened  in  proportion  to 
the  trial:  nor  can  we  reasonably  doubt  of  the 
power  of  faith,  to  produce  the  most  unreserved 
obedience,  when  we    remember,  that  by  this 
principle  "Abraham,  when  tried,  offered  his  be- 
loved Isaac"  as  a  burnt-offering  at  God's  com- 
mand; and  trusted  in   him  to  perform  all  those 
promises,  Avhich  his  obedience  seemed  about  for 
ever  to  render  vain,  and  their  fulfilment  impos- 
sible.    Let  us  then  inquire  how  far  our  faith 
has  produced  similar  obedience,  when  we  have 
been  called  to  acts  of  inferior  self-denial,  or  to 
make  inferior  sacrifices  to  our  duty:  and  wheth 
er  we  have  given  up  what  was  called  for,  in  an 
unreserved    confidence  that   the    Lord    would 
make  up  all  our  losses,  and  even  bless   us  by 
means  of  the  most  afflictive  dispensations.   For, 
as  "He  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with   him 
freely  give  us  all  things.''"  And  what  should  we 
deena  too  valuable  to  give  up,  at  the  call  of  such 
a  merciful  and  bounteous  Benefactor.-' 
V.  20—31. 
While  we  desire,  in  faith,  to  "bless  our  chil- 
dren" and  worship  God  during  life,  and  at  the 
approach  of  death,  and  afterwards  to  have  our 
lot  with   his  people   in   the  heavenly  Canaan; 
and   while  we  attend  to  every   relative  duty, 
trusting   in   the  Lord,  and  "not   fearing   the 
wrath"  of  man:    let  us  particularly   note   the 
effects  of  the  faith  of  Moses;  and  ask  ourselves, 
whether  we  have  been  influenced  to  a  similar 
judgment,  choice,  and  experience.     Have  we, 


"by  faith,"  learned  to  prefer  the  sanctified 
"affliction  of  the  people  of  God,"  to  "the  enjoy- 
ment of  the  pleasures  of  sin  for  a  season?"  Do 
we  deem  it  an  honor  and  a  privilege  to  be 
''reproached  for  the  sake  of  Christ;"  and  to  pre- 
fer loss  in  his  cause,  to  the  riches  of  this  evil 
world;  having  "respect  to  the  great  reward" 
promised  to  those  who  are  thus  distinguished.'' 
AH  believers  are  not  called  to  make  the  same 
sacrifices,  or  to  endure  the  same  trials,  "for 
righteousness,  sake;"  nor  have  all  the  same 
measure  of  faith:  yet  without  some  experience 
and  consciousness  of  this  kind  we  are  not  war- 
ranted to  conclude  that  we  are  of  Moses's  reli- 
gion: for  a  common  walking  stick  more  resem- 
bles Aaron's  fruitful  rod,  than  the  faith  of  many 
modern  professors  of  evangelical  truth  does  the 
self-denying  faith  of  Moses  or  of  Abraham. — 
But  the  subject  is  absolutely  inexhaustible:  we 
must  by  faith  "overcome"  "the  fear  of  man,  as 
well  as  the  love  of  the  world;  we  must  endure 
all  sufferings,  and  venture  all  consequences,  in 
the  way  of  duty,  "as  seeing  Him  who  is  invis- 
ible." In  all  tilings  our  faith  must  respect  the 
true  paschal  "Lamb,  and  the  sprinkling  of  his 
blood,"  for  deliverance  from  the  destruction  of 
the  wicked;  and  we  must  conscientiously  ob- 
serve his  ordinances,  as  means  of  grace  to  our 
souls.  Then,  by  faith  we  may  pass,  at  God's 
command,  through  seas  of  tribulation,  and 
scenes  of  temptation  or  danger,  during  life  and 
at  death;  in  which  all  unbelievers  must  sink 
and  perish  for  ever. — By  faith  we  must  impli- 
citly use  every  means,  however  unlikely,  which 
God  prescribes  in  order  to  our  obtaining  the 
promises;  trusting  in  him  alone  to  render  them 
effectual:  nor  will  any  perish  with  the  enemies 
of  God,  who  believe  his  word,  and  show  it  by 
love  to  his  people;  whatever  former  crimes 
they  have  committed,  or  in  whatever  situation 
they  may  be  found. 

V.  32—40. 
"Faith"  will  enable  a  man  to  serve  God,  and 
his  generation,  in  whatever  way  he  may  be 
employed,  whether  in  governing  or  reforming 
nations,  or  defending  them,  by  crushing  the 
power  of  ini(|uitous  assailants:  or  in  preach- 
ing the  gospel,  and  boldly  testifying  against 
the  crimes  of  the  most  mighty  and  implacable 
of  its  opposers;  or  by  "working  righteousness," 
and  obtaining  promises  in  a  more  obscure  sta- 
tion. It  will  infiuence  a  man  to  such  prompt 
obedience,  disinterested  diligence,  and  warrant- 
ed expectation,  as  will  ensure  all  needful  suc- 
cess in  his  undertakings.  It  will  also  prepare 
him  for  facing  any  dangers:  and  though  we 
do  not  now  expect  to  "stop  the  nuniths  of 
lions,"  or  to  "quench  the  violence  of  the  fire;" 
yet  we  are  authorized  to  look  tor  projiortiona- 
ble  supports  and  consolations,  if  called  to  end 
our  i)ilgrimage  by  the  hand  of  violence.  But 
we  are  chiefly  concerned  in  the  spiritual  war- 
fare: and  in  this,  "by  faith,  we  shall  out  of 
weakness  be  made  strong,  wax  valiant  in  fight, 
and  put  to  flight  the  armies  of  the  aliens." — 
Though  we  do  not  hope  to  have  "our  dead 
restored  again  to  life"  in  this  world;  yet  faith 
will  mingle  joy  with  our  tears  over  them;  and 
teach  us  to  "refuse  deliverance"  from  suHerii'? 
by  sin,  whilst  we  hope  for  "the  better  resurrec- 
tion" which  God  has  jiromised  to  his  peojile. 
"Trials  of  cruel  mockings"  we  may  expecr, 
even  in  these  favored  davs;    though  hitherto 

[:)C5 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


exempted  from  scourgings,  bonds,  and  impris- 
onments. "We  seem  not  to  have  immediate 
cause  to  apprehend  being  "stoned,  or  sawn 
asunder,  or  slain  by  the  sword:"  yet  we  shall 
surely  be  "tempted;"  and  we  cannot  overcome 
temptation,  except  by  that  faith  which  support- 
ed the  martyrs,  and  made  them  more  than  con- 
querors over  the  fear  of  torment  and  death. 
If  then  we  are  ready  to  shrink,  or  droop,  under 
our  lighter  trials;  let  us  think  of  those  excel- 
lent men,  of  whom  "the  world  was  not  wor- 
thy;" and  reflect  how  "destitute,  afflicted,  and 
tormented"  they  were;  and  how  they  were 
driven  out,  and  wandered  as  outcasts  "in 
mountains  and  dens  and  caves  of  the  earth." 
For  as  our  advantages,  "with  those  better 
things,  which  God  hath  provided  for  us,"  are 
so  much  superior  to  theirs;  so  should  our  "obe- 
dience of  faith,  and  patience  of  hope,  and  labor 
of  love,"  be  more  distinguished.  Let  us  then 
pray  continually  for  the  increase  of  our  faith, 
that  we  may  follow  these  illustrious  examples, 
and  be  with  them  at  length  made  perfect  in  ho- 
liness and  felicity,  and  "shine  like  the  sun  in 
the  kingdom  of  our  Father"  for  evermore. 

CHAP.  XII. 

KxhortalioDS  to  coiistancv,  patience,  and  Hilie;ence,  deduced  from  Ihe 
abundant  testimony  of  former  believers,  from  the  example  of  Christ, 
snd  from  the  loving  intent  and  salutary  effect  of  the  Lord's  coirec- 
tions,  I  13;  to  peace  and  holiness,  anil  to  jealous  watchfulness  over 
ourselves,  and  each  other,  enforced  by  the  case  of  Esau,  14 — 17;  to 
an  obedient  reception  of  the  gospel,  and  reverential  worship  of  God, 
from  the  superior  excellency  of  the  Christian  dispensation,  and  the 
proporlionably  greater  guilt  and  danger  of  neglecting  it,  IS — 29. 

WHEREFORE,  "  seeing  we  also 
are  compassed  about  with  so  great 
''  a  cloud  '  of  witnesses,  '^  let  us  lay  aside 
every  weight,  *  and  the  sin  which  doth  so 
easily  beset  ws,  ^  and  let  us  run  ^  with 
patience  the  race  that  is  set  before  us; 

Note. — The  apostle  next  called  on  the  He- 
brews, to  consider  themselves  as  "encompass- 
ed about  with  witnesses,"  who  bore  their  com- 
bined and  most  decided  testimony  to  the  faith- 
fulness of  God,  and  to  the  power  and  efficacy 
of  faith,  as  innumerable  as  the  drops  of  water 
in  a  cloud.  The  yiersons  before  mentioned, 
and  multitudes  besides,  seemed  to  look  down 
from  heaven,  or  even  to  come  from  thence,  to 
surround  them,  and  to  bear  testimony  in  the 
cause;  as  well  as  to  be  spectators  of  their  con- 
duct, in  that  arduous,  perilous,  and  honorable 
race,  in  which  they  themselves  had  got  so  bless- 
ed a  victory.  Professed  Christians  ought 
therefore  with  one  consent,  to  "lay  aside  every 
weight;"  (as  men  laid  aside  their  superfluous 
garments,  or  more  costly  ornaments,  when 
about  to  run  in  the  Isthmian  games,  or  to  con- 
tend in  the  race  on  any  occasion;)  and  not  to 
burden  themselves  wit'h  worldly  cares,  inter- 
ests, or  indulgences;  idolatrous  attachments,  or 


«  11:2—38. 

b  Is.  60:8.  Ez.  38:9,16. 

c  Luke  16:28.  John  3:32.  4-3q 
14.  1  Pet.  5:12.  Rev.  22:16.    ' 

d  Malt.  10:37,38.  Luke  8:14.  9- 
59—62.  12:15.  14:26—33.  18- 
22—25.  21:31.  Horn.  1311  — 
14.  2Cor.  7:1.  Eph.  4:22— 24 
Ool.  3:5—8.  1  Tim.  6:9,10.  2 
Tim.  2:4.  1  PeL  2:1.  4:2  1 
John  2:15,16. 

e  t0:35— 39.   Ps.  18:23. 

f  I   Cor.     9:24—27.      Gal.    5:7. 
Phil  2:16.  3:10— 14.  2  Tim.  4:7. 

g  6:15.   10:36.    Matt.  10:22.     24: 

596] 


13.  Luke  8:15.    Rom.  2:7.  5:3 

—5.  8:24,25.   12:12.  Jam.  1:3. 

5:7— 1 1.  2  Pet.  1:6.    Rev.  1:9. 

3:10.    13:10. 
h  3.  9:28.  Is.  8:17.  31:1.    45:22. 

Mic.  7:7.    Zech.    12:10.    Jr>hn 

1:29.  6:40.  8:56.  Phil.  3:20.  2 

Tim.  4:8.  Tit.  2:13.    1  John  1: 

1—3.  Jude21. 
i  Mark  9:24.     Luke  17.5.     Rev. 

1:8,11.17.  2:3. 
*  Or,    Buginnn:     2:10.    Acts    5: 

31.   Gr. 
Ik  7:19.     10:14.    Gr.— Ps.  138:8. 
I       I  Cor.  1:7.3.  Phil.  1:6. 


needless  hurry  of  business,  which  might  hinder 
their  spiritual  progress,  and  cause  them  to  loi- 
ter, to  move  heavily,  or  to  look  back,  and  so 
to  endanger  the  loss  of  his  race.  They  should 
also  watch  against,  and  seek  a  decided  victory 
over,  natural  depravity  and  evil  habits;  which 
would  still  continually  -'beset  them,"  and  take 
advantage,  so  to  speak,  of  every  favorable  cir- 
cumstance; and  especially  of  those  sinful  pro- 
pensities, which  on  any  account  had  a  peculiar 
power  against  them.  In  particular  they  ought 
to  use  every  means  of  conquering  unbelief; 
througii  which  they  were  tempted  to  aposta- 
tize, from  love  of  the  world,  and  fear  of  suffer- 
ing. This  was  "the  sin  which  most  easily  be- 
set them,"  in  those  times  of  persecution;  many 
had  been  cast  down  by  it,  many  more  were  in 
danger,  and  they  all  would  doubtless  be  vigor- 
ously assaulted  on  that  side.  It  behoved  them, 
therefore,  to  get  rid  of  every  incumbrance,  and 
to  seek  the  in<;rease  of  their  faith,  and  the  cru- 
cifixion of  their  worldly  lusts;  that  they  might 
"press  forward,"  with  progressive  earnestness, 
and  unwearied  patience,  in  the  persevering 
obedience  of  faith  in  Christ.  This  was  "the 
race  set  before  them,"  in  which  they  must 
either  win  the  crown  of  glory,  or  have  ever- 
lasting misery  and  ignominy  for  their  portion. 
{Notes,  1  Cor.  9:24—27.  ^ Phil.  3:12—14.  2 
Tim.  4:6—8.) 

fVitnesses.]  Muqtvq'mv.  ^cts  6:13.  7:58. 
22:20.  1  TAfs.  2:10.  Rev.  ^A3.  It  does  not 
appear,  that  this  word  is  ever  used,  either  in 
scripture,  or  in  Greek  writers,  to  denote  a  spec- 
tator simply;  except  as  he  was  one  prepared  to 
testify  what  he  had  seen.  So  that  the  testimony 
of  the  multitude  of  ancient  believers  to  tlie 
truths  insisted  on,  and  not  that  they  or  others 
are  spectators  of  our  conduct,  is  perhaps  exclu- 
sively meant. —  Which  doth  so  easily  beset  us.] 
EvnfQiquiov.     Here  only. 

2  •'  Looking  unto  Jesus,  '  the  *  Author 
and '' Finisher  of  our  faith;  who  'for  the 
joy  that  was  set  before  him  "*  endured  the 
cross,  "  despising  the  shame,  *"  and  is  set 
down  at  the  right  hand  of  the  throne  of 
God. 

3  For  1'  consider  him  that  endured  such 
••  contradiction  of  sinners  against  himself, 
'lest  ye  be  wearied  and  faint  in  your  minds. 

Note. — The  apostle  had  called  the  Hebrews 
to  contemplate  the  conduct  of  those  who  in 
former  times  had  patiently  'un  the  race;  and  to 
consider  the  perils,  difficulties,  and  sufferings, 
through  which  they  had  urged  their  course, 
"by  faith"  to  seize  the  incorruptible  prize:  and 
they  ought  to  realize  their  presence,  as  witness- 
es for  Christ,  or  spectators  of  their  conflict. 
But  they  must  "look  off","  not  only  from  the 


1  2:7—9.  5:9.    Ps.  16:9—11.    Is. 

49:6.    53:10—12.    Luke  24:26. 

John  12:24,32.   13:3,31,32.  17: 

1—4.     Acts  2:25,26,36.     Phil. 

2:8—11.   1  Pet.  1:11. 
m   10:5— 12.    Matt.  16:21.  20:18, 

19,28.  27:31—50.  Mark  14:36. 

John  12:27,28.  Eph.  2:16.  5:2. 

Tit.  2:14.  1  Pel.  2:24.  3:18. 
n  10:33.   11:36.   Ps.  22:6—8.   69. 

19.20.      Is.  49:7.  50:6,7.     53:3. 

Matt.2e:R7,6n.  27:27—31,38— 

44.  Mark    9:12.  Luke  2,3:11,35 

—39.    Arts  5:41.      1  Pet.  2:23. 


o  See  on  1:3,13.  Ps.  110:1. 

p  2.  3:1.    1  Sam.  12:24.    2  Tim. 

2:7,8. 
q  Malt.  10:24,25.     11:19.     12:24. 

15:2.      21:1.5,16,23,46.     22:15. 

Luke  2:34.  Gr.  4:28,29.  5:21. 

11:15,16,53,54.    13:13,14.    14:1. 

15:2.   16:14.   19:39,40.    John  5: 

16.7:12.  8:13,48,49,52,59.9:40. 

10:20,31—39.  12:9,10.   15:18— 

24.   18:22. 
r  5.     Deut.    20:3.     Prov.    24.10 

Is.  40:30,31.  50:4.  1  Cor.  1S:,58. 

2   Cor.    4:1,16.     Gal.    6:R.     J 

Thca    3:13. 


A.  D.  65. 


CHAPTER  XII. 


A.  D.  65. 


vain  glory  of  the  world,  the  number  and  pow- 
er of  their  enemies,  and  their  own  weakness 
and  sinfulness;  but  even  from  these  inferior 
luminaries,  that  they  might  behold  that  glorious 
"Sun,"  from  which  even  those  received  all  the 
light,  that  rendered  them  so  resplendent. 
(Note,  John  1:16.)  In  order  to  their  more 
full  instruction  and  encouragement,  they  must 
look  steadily  to  Jesus;  not  merely  as  one,  who 
had  run  his  glorious  race,  and  completed  his 
work,  by  faith  in  the  promises  and  covenant 
engagements  of  the  Father;  but  as  "the  Au- 
thor and  Finisher  of  faith"  itself  He  alone 
had  opened  the  way  for  men  to  return  to  God 
and  to  enter  heaven,  "by  faith;"  when  sin  had 
closed  for  ever  that  of  personal  righteousness: 
from  him,  as  the  great  Prophet  of  the  church, 
the  doctrine  of  faith  had  been  delivered  from 
the  beginning,  and  perfected  in  the  revelation 
made  by  the  gospel :  and  this  none  would  ever 
be  authorized  to  change,  add  to,  or  deduct 
from.  He  alone,  by  his  Spirit,  produces 
"faith"  in  the  hearts  of  his  people,  which  he 
maintains,  increases,  and  perfects,  in  its  nature] 
and  fruits,  till  its  work  be  finished.  So  that, 
they  must  look  to  him  for  faith,  as  well  as  by 
faiih.  He  indeed  did  not  want  that  faith,  by 
which  a  sinner  is  justified;  yet  "in  finishing  his 
work"  on  earth,  he  led  his  people  the  way  to 
complete  victory  over  every  enemy,  by  a  pa- 
tient, obedient  reliance  on  the  word  of  his 
heavenly  Father.  (Note,  Ps.  16:8—11.)  As 
he  had  "in  all  things  the  pre-eminence;"  so  he 
did  not  enter  into  his  mediatorial  glory,  without 
having  the  precedency  in  the  measure  of  his 
sufferings,  above  all  others  who  ever  went  to 
heaven.  "For  the  joy  set  before  him,"  of  hisi 
own  personal  exaltation  to  the  mediatorial! 
throne;  of  the  salvation  of  countless  millions 
of  lost  sinners  from  destruction;  of  bringing! 
them  to  endless  happiness;  and  of  eternally j 
glorifying  the  whole  name,  and  all  the  perfec-; 
tions  of  God;  (Notes,  Matt.  25:19—23.  John 
17:22,23.)  he,  with  the  utmost  fortitude  and 
constancy,  endured  all  his  other  humiliating 
sufferings,  from  his  birth  in  the  stable  to  his 
agony  in  the  garden;  and  at  length  most  wil- 
hngly  submitted  to  be  suspended  on  the  cross, 
and  there  to  expire  in  lingering  tortures. 
Though  this  method  of  execution  was  pecu- 
liarly ignominious,  and  by  the  law  pronounced 
accursed;  and  though  his  crucifixion  was  at- 
tended with  unheard  of  circumstances  of  indig- 
nity, outrage,  revilings,  and  derision;  yet  he 
disregarded  and  even  "despised  the  shame," 
as  well  as  the  anguish  of  it,  as  not  worthy  to 
be  compared  with  the  glorious  event,  which  he 
had  in  full  view.  Thus,  having  "endured" 
until  his  undertaking  was  finished,  he  was 
speedily  raised  from  the  dead,  and  exalted  to 
"the  right  hand  of  the  throne  of  God."  (Notes, 
1:3,4.  8:1,2.)  The  disciples  ought  therefore  to 
look  unto  him,  both  as  an  example  of  constan- 
cy and  patience;  as  the  Author  of  their 
strength,  encouragement,  victory,  and  salva- 
tion; and  as  a  glorious  instance  of  the  blessed 
effect  of  perseverance,  amidst  reproaches  and 


t  2.     10:32—34.     Malt.  24:9.     1 

Coi.  iai3.  2  Tim.  4-.6,7.  Rev. 

2-.13.  6:9—11.  12:11.  17:6.  18: 

24. 
1  Deut.   4:9,10.       Vs.    1I9:16,R3, 

109.    Prov.  3:1.  4:S.    Malt.  16: 

9,10.  Luke  24:6,8. 


u  7.   Prov.  3:11.12. 

X  .loh  5:17,18.  34:31.    P».  94:12. 

II8:m.  Jer. 31:18.     1  Cor.  11: 

32. 
y  3,4.    Josh.  7:7—11.    2  Sam.  6: 

7—10.  iChr.  13:9— 13.  15:12, 

13.  Pj.  6:1,2.  2  Cor.  4:8,9.  12: 


sufferings,  in  cleaving  unto  God  and  being 
"faithful  unto  death."  This  case  was  so  ex- 
traordinary, that  they  would  do  well  to  "con- 
sider it,"  even  with  arithmetical  exactness,  and 
to  estimate  the  dignity  and  excellency  of  the 
sufferer;  "the  contradiction  of  sinners"  against 
him,  who  ensnared,  reviled,  opposed,  and  ac- 
cused him,  with  most  perverse  enmity  against 
his  holy  drctrine  and  example,  and  with  malig- 
nant ingratitude  for  all  his  love;  the  intense- 
ness  and  variety  of  his  sufferings;  the  meek 
and  composed  fortitude  with  which  he  endured 
them;  the  love,  which  moved  him  thus  to  suf- 
fer, and  the  most  blessed  consequences  of  his 
humiliation.  When  they  began  to  grow 
"weary  and  faint  in  their  minds,"  with  trials 
and  injuries  from  their  malicious  persecutors, 
such  considerations  would  serve  to  quiet  and 
encourage  them:  whilst  they  recollected,  that 
the  holy  Jesus  suffered  to  save  them  from  de- 
served and  eternal  misery;  and  that  sinners  of 
the  same  nature  with  themselves  indicted  these 
tortures;  that  he  had  much  bitterness  in  hia 
cup,  which  was  not  in  theirs;  (Notes,  Matt. 
26:36—39.  Jo/m  1 : 29.  G'a/.  6:11— 14.)  that 
he  was  hated  for  his  own  sake,  and  they  only 
because  of  their  relation  to  him;  and  that  his 
cross  secured  a  happy  event,  to  all  their  con- 
flicts and  trials  in  his  cause.  In  short,  by 
"looking  to  him,"  every  kind  of  humiliating 
and  animating  topic  would  occur  to  their  minds, 
to  invigorate  the  exercise  of  their  holy  affec- 
tions, and  to  repress  every  corrupt  propensity. 
Looking.  (2)  JifooMvifc.  Here  only.  Turn- 
ing our  eyes  from  other  objects,  to  fix  them  on 
this  alone. — Author.^  Jij/ijyop.  2:10.  Acts  3: 
15.  5:31. — Finisher.]    Teleiunijf.    Here  only. 

1  apprehend,  that  the  apostle  specially  meant, 
that  'in  Jesus  all  the  plans,  Avhich  had  pre- 
'viously  been  unfinished,  had  acquired  their 
'completion. — He  (itletMiTj;  FTeXtiwa?  txuviu) 
'finished  and  perfected  all  things,  respecting 
'salvation  by  faith.' — Endured.  (3)  'Y.-iofjfu- 
vtjxoTu.    2.  Malt.  10:22.    24:13.    1  Cor.  13:7. 

2  Tim.  2:12.  Jam.  1:12.  5:11.— Contradic- 
tion.] Ji'Tiloyutv.  6:16.  7:7.  Jude  11.  ,^*'ii- 
leyot,  Luke  2:34. 

4  Ye  have  '  not  yet  resisted  unto  blood, 
striving  against  sin.  [Pratieai  ohicnaUo,.,.] 

5  And  '  ye  have  forgotten  "  the  exhorta- 
tion which  speaketh  unto  you  as  unto  cliil- 
dren,  My  son,  ^  despise  not  thou  the  clias- 
tening  of  the  Lord,  ^nor  faint  when  thou 
art  rebuked  of  him: 

6  For  "^  whom  the  Lord  loveth  he  chas- 
teneth,  ^  and  sconrgeth  every  son  whom  he 
receiveth. 

7  If  ye  ''  endure  chastening,  God  deal- 
eth  widi  you  as  with  sons;  "^  for  what  son  is 
he  whom  the  father  chasteneth  not.-* 

8  But  if  ye  be  ^  without  chastisement, 
whereof  all  are  partakers,  then  are  ye 
bastards,  and  not  sons. 


9,10. 
z  Deut.    8:5.      P».   32:1—5.     73: 

14,15.     89:30—34.      119:71,75. 

Prov.  3:12.     13:24.     I».  27:9. 

Jer.  10:24.     Jam.  1:12.     6:11. 

Rev.  3:19. 
a  7,8.  2  Sam.  7:14. 


b  Job   34:31,32.        Prov.    19:IH. 

22:15.  23:13,14.  29:15,17.  AcU 

14:22. 
c  1  Sam.  2:29,34    3:13.     I  Kingi 

1:6.  2.24,25.   Prov.  29:15. 
d  6.  Pi.  73:14,15.    1  Pel.  5:9,10. 

[597 


A.  D.  65. 


HEBREWS. 


A.  D.  66. 


Note. — The  Hebrews  had  indeed  suffered  the 
loss  of  property,  and  even  bonds  and  scourg' 
ing-s,  for  cleaving  to  Christ;  (^Note,  10:32— 
84.)  and  in  maintaining  their  personal  conflict 
against  sin  and  temptation,  and  the  contest  of 
the  whole  army  of  Christ  against  the  common 
cause  of  sin  and  Satan.  They,  however,  whom 
the  sacred  writer  addressed,  had  not  yet  "re- 
sisted unto  blood."  Many  of  their  brethren 
had  chosen  to  die  in  this  conflict,  rather  than 
yield  the  victory  to  their  enemies,  by  renounc- 
ing the  gospel:  even  men  of  like  infirmities 
with  themselves,  had  endured  more,  by  faith, 
in  the  cause  of  God,  than  they  had  been  called 
to  do;  and  their  sufferings  for  Christ  were  un- 
speakably less,  than  his  for  them  had  been :  so 
that  they  ought  to  be  ashamed  of  their  coward- 
ice, if  they  grew  weary,  or  fainted  in  the  con- 
test, because  of  their  inferior  trials.  (Notes, 
2,3.  Job  4:3—6.  Prov.  24:10.  2  Cor.  4:1,2, 
13—18.  Ga^.  6:6— 10.)  It  would  in  that  case 
appear,  that  they  had  "forgotten  the  exhorta- 
tion" of  the  Lord,  who,  by  Solomon,  addres- 
sed believers  as  his  children,  when  he  called  on 
;hem  not  to  "despise  his  chastening,"  nor  yet 
'o  "faint"  under  it.  (Notes,  Job  5:17.  Prov. 
1:11,12.)  Whatever  instrument  Avas  employ- 
li'd;  they  were  thus  taught  to  recognise  the 
:fatherly  correction  of  God,  in  their  trials;  and 
neither  to  disregard  them,  with  stoutness  of 
(Spirit,  and  unfeeling  contempt,  as  if  they  called 
."br  no  humiliation,  were  capable  of  no  improve- 
ment, had  no  meaning,  and  were  easily  sup- 
j)orted;  nor  yet  to  faint,  despond,  turn  aside, 
or  seek  relief  bv  sin,  when  suffering  under 
them.  For  the  Lord  corrects  all  the  objects 
()f  his  love;  and  "scourgeth  every  one,  whom 
he  receiveth"  as  his  adopted  child,  into  his 
family,  and  distinguishes  by  his  peculiar  regard. 
[f  then  they  endured  their  afflictions  as  father- 
ly chastisements,  in  a  submissive  spirit  and  with 
due  constancy;  it  would  evidently  appear  that 
the  Lord  was  "dealing  with  them  as  with  chil- 
dren!" for  indeed,  among  men,  it  might  be  in- 
quired, "What  son  is  he,  whom  his  father," 
on  no  occasion,  "chasteneth?"  All  need  cor- 
rection; all  who  are  properly  educated  receive 
it;  no  wise  and  kind  father  entirely  withholds 
it;  and  no  children  are  wholly  exempted  from 
the  pain  of  salutary  discipline,  except  such  as 
are  indulged  to  their  ruin.  (Notes,  Prov.  13: 
24.  19:18.  22:15.  23:13,14.  29:15,17.)  So 
that,  if  the  professed  people  of  God  were  not 
at  all  corrected,  it  might  be  inferred,  that  he 
did  not  own  them  as  his  children,  but  consider- 
ed them  as  spurious;  members  of  the  visible 
church, but  not" born  of  the  Spirit,"  or  educat- 
ed for  the  "inheritance  of  his  saints."  (Note, 
Gal.  4:21—81.) — The  allusion  may  either  be 
made  to  such  children,  as  a  man  deems  to  be 
spurious,  though  born  of  his  wife;  because  he 
suspects  her  of  having  been  unfaithful,  and 
therefore  he  will  bestow  no  pains  about  them; 
or  such,  as  the  real  father  neglects,  because 
they  are  illegitimate,  and  he  is  ashamed  to  own 
them:  (Notes,  Judg,  9:  11:1,2.)  but  the  for- 
mer case  seems  more  exactly  to  accord  to  the 


Acts  2:30.    Roin,  1: 


e  John  3:6. 

3.  9:3,5. 
f  See  on  7. 
g  Ex.  20:12.    Lev.    19:3.    D.ut. 

21:18—21.     27:16.      Prov.  30; 

17.   Ez   22:7.  npl).6:l— 4. 

h  Mai.  1:6.    Jam.  4.7.10.    1  Pet. 


598] 


5:6. 
i  Num.  16:22.    27:16.     Ec.   12,7. 

^  Is.  42:5.  57:16.  Zech.  12:1. 

Or,    as    seeinej  good,  or,  meet. 

to  them.    .  !■        1      ,          , 
k  See  on  5,6. 

1  Lev.    11:44,45.  19:2.     Pj.  17: 


apostle's  intent. — My  son,  &c.  (5)  The  quo- 
tation is  almost  exactly  from  the  Septuagint; 
which  does  not  materially  vary  from  the  He- 
brew. 

Resisted.  (4)  JvTi^cneqrjje.  Here  only.  To 
stand  against  the  assaults  of  .^in;  as  a  man,  in 
fighting  against  his  antagonist. — Striving.'] 
.^t'Tityon'ito/iiEroi.  Here  only.  yfyo)vi^ofiat, 
Luke  13:^4.  Col.  1:29.  4:12.  Gr.—Dealeth 
with,  (7)  TJooatpE^jETai,  carries  himself  to- 
wards.— Bastards.  (8)  Noii^ot,.     Here  only. 

9  Furthermore,  we  have  had  *  fathers 
of  our  flesh  which  *"  corrected  us,  and  ^  we 
gave  i/iej7t  reverence:  ''shall  we  not  much 
rather  be  in  subjection  unto  '  the  Father 
of  spirits,  and  live.-' 

10  For  they  verily  for  a  few  days 
chastened  ms,  *  after  their  own  pleasure: 
•^  but  he  for  our  profit,  that  ice  might  be 
'  partakers  of  his  holiness. 

1 1  Now,  ^  no  chastening  for  the  pres- 
ent seemeth  to  be  joyous,  but  grievous: 
"  nevertheless  afterward  it  yieldeth  the 
°  peaceable  fruit  of  righteousness,  unto 
them  which  are  p  exercised  thereby. 

Note. — "The  fathers  according  to  the  flesh," 
of  those  whom  the  apostle  addressed,  had  cor- 
rected them  in  their  younger  years:  and  though 
the  chastisement  "seemed  grievous"  to  them; 
yet  they  did  not  leave  them  on  that  account, 
but  rather  learned  to  stand  in  awe  of  their  au- 
thority, and  to  fear  giving  them  further  of- 
fence: and,  when  they  were  grown  up,  they 
became  sensible,  that  this  discipline  bad  been 
productive  of  great  good  to  them.  Was  it  not 
therefore  much  more  proper  for  them  to  submit 
to  "the  Father  of  Spirits,"  the  Creator  of  their 
souls,  and  the  Giver  of  spiritual  life;  (Marg. 
Ref.  i;)  when  that  subjection  was  essentially 
connected  with  their  salvation,  and  nothing  but 
death  eternal  could  be  the  consequence  of  their 
rebelling  against  him.-'  For  indeed  the  correc- 
tions of  their  earthly  parents,  during  the  few 
days  of  their  childhood,  had  been  inflicted  "af- 
ter their  own  pleasure;"  and  were  often,  in  a 
great  degree,  the  effect  of  their  own  passions, 
rather  than  of  a  prwdent  design  for  the  good  of 
the  children:  but  their  heavenly  Father  cor- 
rected them,  though  with  apparent  severity, 
during  the  short  time  of  their  continuance  on 
earth;  entirely,  with  a  wise  and  faithful  regard 
to  their  profit;  and  in  order  to  make  them 
"partakers  of  his  holiness,"  by  mortifying  their 
pride  and  carnal  lusts,  and'  bringing  them, 
through  such  discipline,  under  the  influence  of 
the  Holy  Spirit,  to  be  conformed  to  himself  in 
judgment,  dispositions,  and  conduct.  By  thes6 
means,  he  showed  them  the  vanity  of  the  world, 
the  evil  nature  and  effects  of  sin,  the  depravity 
of  their  own  hearts,  and  the  preciousness  of  his 
salvation;  and  so  trained  them  up  to  humility, 
spirituality,  simplicity,  tenderness,  submission, 
love,  reverence,  gratitude,  compassion,  and  ev- 


IS.  E/..  36:25—27.  Eph.  4:24. 
5:26,27.  Col.  1:22.  Tit.  2:14. 
1  Pet.  1:15,16.  2:5,9.  2  Pel.  J: 
4. 
m  Pj.  89:32.  118:18.  Proy.  15: 
10.  19:18. 


n  See  on  5,6,10. 

oPs.  119:165.  13.32:17.  Rom. 
5:3—5.  14:17.  2  Cor.  4:17 
Gal.  5:22.23.  Jam.  3:17,18. 

p  5.14.  1  Tim.  4.7,8.  2  Pet.  2: 
14.  Gr. 


A.  D.  65. 


CHAPTER  Xn. 


A.  D.  65. 


ery  holy  affection.  Now  they  ought  not  to 
suppose,  that  these  salutary  corrections  ever 
appeared  pleasant,  or  "matter  of  joy,"  to  the 
persons  who  were  enduring  them :  on  tlie  con- 
trary, they  always  seemed  for  the  present  "a 
source  of  grief,"  and  caused  much  anguish;  nor 
could  they  otherwise  answer  the  intention.  So 
that  the  sufferers  often  thought  their  trials  did 
them  harm,  and  would  end  in  their  ruin:  yet  af- 
terwards, when  the  tumult  of  their  passions  had 
subsided,  and  they  were  able  to  deliberate  on 
the  instructions  which  they  received  under 
them;  they  were  convinced  that  they  amply 
compensated  for  the  anguish,  by  "yielding  the 
peaceable  fruits  of  righteousness,"  and  bring- 
ing them  into  a  disposition,  quietly  to  submit 
to  God,  and  meekly  to  bear  the  injuries  of  men; 
and  by  rendering  them  fruitful  in  all  those 
"good  works,"  which  evinced  tliem  to  be  justi- 
fied, and  at  peace  with  God,  and,  which  tended 
to  give  them  inward  peace,  joy,  and  confidence 
in  him.  Thus  having  been  "exercised,"  disci- 
plined, or  instructed,  by  sanctified  afflictions; 
they  would  afterwards  possess  the  benefit  of 
them,  when  the  pain  was  over;  even  though  at 
the  time  they  seemed  to  irritate  their  corrupt 
j)assions,  and  tended  immediately  to  make  a 
discovery  of  the  evils  of  their  hearts,  for  their 
f'bsequent  humiliation. 

12  Wherefore,  ^  lift  up  the  hands  which 
hang  down,  and  the  feeble  knees; 

13  And  ■■  make  *  straight  paths  for  your 
feet,  lest  that  which  is  '  lame  be  turned  out 
of  the  way;  *  but  let  it  rather  be  healed. 

[Pracitcnl  Obso-vutions.] 

Note. — The  considerations  above  insisted  on 
should  induce  the  Hebrews,  both  in  respect  of 
themselves  and  of  each  other,  to  observe  the 
counsel  of  the  prophet.  {Note,  Is.  35:3,4.) — 
They  should  endeavor  to  counteract  every  dis- 
position to  faint,  despond,  or  renounce  the  pro- 
fession of  the  gospel,  because  of  persecutions: 
considering  them  as  fatherly  corrections  for 
their  profit,  submitting  to  them  as  such,  and 
seeking  to  have  them  sanctified;  and  directing 
and  encouraging  each  other  to  take  the  same 
course.  Thus  they  ought  patiently  and  firmly 
to  maintain  their  profession,  and  go  on  in  the 
path  of  holy  obedience;  and,  by  proper  instruc- 
tions, admonitions,  and  counsels,  to  oppose  ev- 
ery false  doctrine,  and  remove  every  stumbling- 
block.  Thus  "straight  paths"  might  be  made 
"for  their  feet,"  though  the  road  itself  was 
rough  and  thorny;  lest  any  of  those  who  were 
discouraged,  or  who,  like  lame  persons,  proceed- 
ed with  difficulty  and  pain,  should  be  turned 
out  of  the  way,  to  seek  an  easier  path,  by  con- 
cealing or  acting  inconsistently  with  their  pro- 
fession. (Note,  Is.  57:14.)  On  the  contrary, 
care  should  be  taken  that  such  persons  might 
be  "healed,"  and  confirmed  by  suitable  en- 
couragements and    cautions,  whilst   there    re- 


q  3,5.    Job  4;3,4.     Is.  35;3.     Ez. 

7:17.  21:7.    Dan.  5:6.    Nah.  2: 

10.   1  Thes.  5:14. 
r  Prov.  4:26,27.    Is.   35:3,8—10. 

40:3,4.  42:16.    58:12.   Jer.  18: 

15.  Luke  3:5. 
*  Or,  even. 

f  U.  35:6.  Jer.  31:8,9. 
t  Gal,  6:1.  Jude  22,23. 
U  Gen.  13:7—9.     Ps.  34:14.     38: 

20.   120:6.    133:1.     Prov.  15:1. 

16:7.   17:14.  Ij.  11:6— 9.  Matl. 

5:9.    Mark  S. 50.    Rom.  12:18. 

14;  la    1  Cor.  1:10.    Gal.  6:22, 


23.  Eph.  4:1-8.  1  Thei.  5:15. 
I  Tim.  6:11.  2  Tim.  2:22. 
Jam.  3:17,18.   1  Pet.  3:11. 

X  See  on  10.— Pi.  94:15.  Ii.  51: 
1.  Lgke  1:75.  Horn.  6:22.  2 
Cor.  6:17.  7:1.  Phil.  3:12.  1 
Thei.  3:13.  4:7.  1  Pet.  1:15, 
16.3:13.  2  Pel.  3:11, 18.  3  John 
11. 

T  <ien.  32:30.  Job  19:26.  33:26. 
Matt.  5.8.  1  Cor.  13:12.  Gal. 
5:21.  1  John  3:2,3.  Rev.  21: 
24—27.  22:3,4,11—15. 

z  2:1,2.  3:12.    4:1,11.    6:11.    10: 


mained  any  hope  concerning  them. — Lift  up, 
&c.]  The  quotation  is  rather  from  the  He- 
brew, than  the  Septuagint;  which  is,  "Be 
strong,  ye  hands  which  hang  down,  and  ye 
fainting  knees." 

14  "Follow  peace  with  all  men.,  "and 
holiness,  without  which  >'  no  man  shall  see 
the  Lord: 

Note. — Whilst  the  persons  addressed,  thus 
steadfastly  adhered  to  the  truth,  and  contended 
for  it;  it  was  also  incumbent  on  them  to  avoid 
all  discord  and  resentment,  "and  to  pursue  peace 
with  all  men,"  even  though  it  seemed  to  flee 
from  them.  They  ought,  as  far  as  truth  and 
duty  would  permit,  to  live  peaceably  with  Jews 
and  Gentiles,  and  to  bear  or  concede  every 
thing  for  that  purpose;  and  they  should  study, 
to  be  at  peace  with  each  other,  and  with  their 
Gentile  brethren.  This  would  greatly  aid  them 
in  "following  after  holiness,"  and  in  seeking 
nearer  conforndty  to  the  spiritual  law  and  per- 
fect character  of  Gtxi,  as  exhibited  in  the  ex- 
ample of  Christ:  nor  must  they  even  "seek 
peace,"  so  as  to  neglect  the  practice  and  pur- 
suit of  holiness,  or  by  connivance  at  sin:  "for 
without  holiness  no  man,"  of  any  religion, 
"could  see  the  Lord."  None  could  behold  his 
manifested  glory,  and  commune  Avith  him  in 
comfort,  whilst  in  this  world,  without  "the 
sanctification  of  the  Spirit  unto  obedience;"  nor 
could  any  one  be  capable  of  the  beatific  vision 
hereafter,  or  admitted  to  it,  without  being  made 
"holy  even  as  God  is  holy." — It  should  be  noted, 
that  humiliation,  brokenness  of  heart,  and  prop- 
er affections  towards  the  Lord  Jesus,  are  es- 
sential to  the  holiness  of  a  redeemed  sinner; 
and  all  else,  however  specious,  must  be  counter- 
feit, where  these  are  wanting.  {Notes,  Ps.  16: 
8—11.  Matt.  5:8.  1  Cor.  l.S:8— 12.  Jam.  3: 
13—18.    I  John  3:1— 3.    Jiev.  21 :22— 27.) 

Follow  after.]  ^loixsre.  Rom.  9:30,31.  12: 
13,14.  1  Cor.  14:1.  Phil.  3:12.  1  Thes.  5:15. 
1  Tim.  6:11.  2  Tim.  2:22.  1  Pet.  3:11.  Pur- 
sue peace  and  holiness,  as  the  hound  does  the 
hare,  the  warrior  his  fleeing  enemy,  or  the  per- 
secutor the  object  of  his  cruel  enmity.  {Notes, 
Jam.  3:13—18.) 

15  '^  Looking  diligently,  lest  "  any  man 
f  fail  of  the  grace  of  God ;  lest  ^  any  root 
of  bitterness  springing  up  '^  trouble  j/ow, 
••and  thereby  many  be  defiled; 

16  Lest  there  be  *  any  fornicator,  or 
profane  person,  ^  as  Esau,  who  for  one 
morsel  of  meat  sold  his  birth-right. 

17  For  ye  know  how  that  afterward, 
s  when  he  would  have  inherited  tiie  bless- 
ing, ''  he  was  rejected:  '  for  he  found  no 
I  place  of  repentance,  though  he  sought  it 

carefully   with  tears.         [Practical  Ohservatiom.] 

e  13:4.    Mark  7:21.    AcU    15:20, 

29.  1  Cor.  5:1—6,9-11.  6:15— 
20.  10  8.  2  Cor.  12:21.  Oal.  5: 
19—21.  Eph.  5:3.5.  Col.  3:5. 
1  Thfs.  4:3—7.  Rev.  2:20— 
23.  21:8.  22:15. 

I'  fien.  25:31—34.  27:36. 

K  Gen.  27:31—41. 

h  6:8.     Prov.  1:24—31.     Jer.   6- 

30.  Matl.  7:23.  25:11,12.  I.ule 
1.3:24—27. 

i  6:4—6.   10:26—29. 

{  Or,  way  to  change  his  mind. 

[599 


23—35.   Deut.  4:9.   Prov.  4:23. 

1  Cor.  9:24— 27.  10:12.  2  Cor. 
6:1.  13:5.  2  Pel.  3:11,14.  2 
John  R.  Jude  20,21. 

a  Luke  22:32.    1  Cor.  13:8. 

f  Or,  fall  from.  Gal.  5:4. 

b  Deut.  29:18.  32:32.  Ii.  5:4,7. 
Jer.  2:21.  M.lt.  7:16— 18. 

c  Jo«h.6:l8.  7:2.5,26.22:17—20. 

d  Ex.  32:21.  1  Kin;s  14:16. 
Acta 20:30,31.  1  Cnr.  5:6.  15: 
33.  (ial.  2:13.   2  Tim.  2:16,17. 

2  Pel.  2: 1,2,1 8. 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


^ote. — It  behoved  Christians  "to  look  dili- 
gently," both  tj  themselves,  and  likewise  to 
each  other,  in  respect  of  their  principles  and 
conduct;  "lest  any  one  should  fail"  of  an  in- 
terest in  the  special  mercy  and  favor  of  God,  or 
remain  destitute  of  his  sanctifying'  grace,  and 
so  he  left  to  apostatize:  {Notes,  3:1— 13.  4:1,2. 
10:19 — 22.)  and  lest  "any  root  of  bitterness," 
any  unmortified  lust  in  the  heart,  which  seemed 
to  he  dead,  should  spring  up  and  shoot  forth  its 
bitter  and  poisonous  produce,  in  heretical  doc- 
trines, or  scandalous  practices,  to  the  trouble 
and  disturbance  of  the  whole  body,  and  the  de- 
filing and  corrupting  of  numbers;  as  frequently 
had  been  done.  (Notes,  Deut.  29:18—20.  1 
Cor.  5:6—13.  15:31—34.  2  Tm.  2:14— 18.  3: 
6 — 9.)  For  instance,  lest  any  one  among  them 
should  commit  fornication,  under  a  mistaken 
notion  of  Christian  liberty:  or  lest  there  should 
be  some  "profane"  person,  who  so  despised  the 
peculiar  blessings  of  the  new  covenant,  as  to 
barter  them  away  for  temporal  advantages;  like 
Esau,  who  for  one  meal  of  meat  sold  his  birth- 
right. (Notes,  Gen.  25:30—34.)  That  ex- 
ample ought  to  be  a  warning  to  them,  not  to 
renounce  Christianity  for  the  sake  of  worldly 
ease,  interest,  or  indulgence:  for  when  Esau 
"afterwards  willed  to  inherit  the  blessing,  he 
was  rejected,"  both  by  the  Lord,  and  by  his 
father  Isaac.  (iVofes,  Gen.  27:33— 42.)  Thus 
he  found  no  place  or  opportunity  "for  repent- 
ance, though  he  sought  it  carefully  with  tears." 
The  whole  history  of  Esau  shows,  that  he,  at 
that  time  at  least,  neither  truly  repented  of  all 
his  sins,  nor  sought  to  do  it.  But  he  was 
grieved  and  vexed  at  being  circumvented  by 
Jacob;  he  was  sorry  that  he  had  made  so  fool- 
ish a  bargain;  he  coveted  the  temporal  advan- 
tages which  belonged  to  the  birth-right,  espec- 
ially the  dominion  over  his  brother;  he  had  al- 
tered his  mind  in  that  particular,  and  he  sought 
carefully,  and  with  tears,  to  induce  Isaac  to  al- 
ter his  purpose,  to  retract  Jacob's  blessing,  and 
to  bestow  it  on  him;  but  he  sought  this  in  vain, 
for  it  was  then  too  late.  The  latter,  however, 
even  the  change  of  mind  in  Isaac,  which  might 
induce  him  to  retract  the  blessing  pronounced 
on  Jacob,  and  to  confer  it  on  him,  seems  to  be 
the  repentance  which  Esau  sought  with  tears. 
— Thus  the  time  would  shortly  come,  when 
they,  who  refused  spiritual  blessings  for  the 
sake  of  temporal  interests,  would  become  fully 
sensible  of  their  madness  and  folly;  and  would 
be  glad  to  reverse  the  fatal  bargain;  but  "that 
must  be  let  alone  forever."  Tiiis  was  another 
awful  warning  against  apostacy;  but  it  has  no 
relation  to  the  case  of  those  who  earnestly  de- 
sire and  pray  for  repentance.  (Notes,  6:4 — 8. 
10:26—31.)' 

Looking  diligently.  (15)  EniaxoTryvTec.  1 
Pet.  5:2,  Emaxonog,  a  bishop,  an  overseer. 
'One  who  superintends  and  watches  over  the 
'nock  diligently,  "lest  any  one  should  come 
'short  of  the  grace  of  God."  '  (Note,  Acts  20: 
l^-y~l''ail.]'YqEQMv.  4:1.  Matt.  19:20.  Rom. 
3:23,— Bitterness.]  /Trx^ta?.  Jicts  8:<i3.  (Note, 
^ev.S:\0,\\.)~.Troubleyou.]  Efo/Xrj.  Here 
only.— /^ro/ane  person.  (16)  Ihfir,loc.'  \  Tim. 
1:9.  4-7.  6:20.   1  Tim.  ^^M.-He  was  reject- 


!k  Ex.  19:12—19.  2018.  24:17. 
Deut.  4:11.  5:22—26.  Rom.  6: 
14.    8:15.  2  Tim.  1:7. 


Thes.  4:16. 
m  Ex.  20:1—17,22.    Deut.  4:12, 


14.    8:15.  2  Tim.  1:7.  1      33.5:3—22 

. I  Ft.  19:16,19.    1  Cor.  15:52.     1  |  n  Ex.   20:19."    Deut.    5:24-27, 


ed.  (17)  j7iedoxif2ua&7].    Matt.  21:42.  Mark 
8:31.  12:10.  L«A:e  9:22.  1  Pe^  2:4,7. 

18  For  "^  ye  are  not  come  unto  the 
mount  that  might  be  touched,  and  that  burn- 
ed with  fire,  nor  unto  blackness,  and  dark- 
ness, and  tempest, 

19  And  '  the  sound  of  a  trumpet,  '"  and 
the  voice  of  words;  which  voice  "they  that 
heard  entreated,  that  the  word  should  not 
be  spoken  to  them  any  more: 

20  (For  °  they  could  not  endure  that 
which  was  commanded.  And  p  if  so  much 
as  a  beast  touch  the  mountain,  it  shall  be 
stoned,  or  thrust  through  with  a  dart: 

21  And  so  terrible  was  the  sight,  that 
1  Moses  said,  I  exceedingly  fear  and  quake:) 

Note. — The  apostle  again  returned  to  his  for- 
mer position,  that  the  superior  excellency  of 
the  Christian  dispensation  would  render  it  pro- 
portionably  more  criminal  and  perilous  to  reject 
I  it;  for  his  discourse  was  equally  suited  to  warn 
avowed  unbelievers,  and  those  who  were  tempt- 
ed to  apostacy.  (Notes,  '2:1— 4.  6:4-8.  10: 
28 — 31.)  He  did  not  speak  of  the  state  of  in- 
dividuals, as  converted  or  unconverted;  but  of 
the  different  method,  in  which  God  now  spake 
to  the  nation,  from  that  in  which  he  delivered 
the  law  to  their  fathers.  This  he  showed  by 
an  allusion  to  the  tAVo  mountains,  Sinai  and 
Zion.  (Note,  Gal.  4:21—31.)  For,  though 
God  at  length  spake  to  his  people  from  mount 
Zion  and  the  mercy-seat,  through  the  atone- 
ments and  ministrations  of  the  high  priest;  this 
was  only  in  a  typical  and  obscure  manner: 
(Notes,!:— 9:  10':1— 18.)  "the  way  into  the 
holiest  was  not  made  manifest"  under  that  dis- 
pensation; but  the  law  was  delivered  from 
mount  Sinai,  and  the  national  covenant  was 
there  ratified.  (iVotes,  Ex.  19:5.  24:)  That 
dispensation,  however,  was  at  length  aholished, 
and  another  introduced.  The  Lord  therefore 
did  not  now  call  them  to  assemble,  and  hear 
him  speak  to  them  from  the  material  mountain, 
which  was  capable  of  being  touched,  (though 
their  fathers  had  been  forbidden  to  touch  it,) 
from  whence  most  tremendous  displays  of  the 
divine  glory  had  been  made,  when  the  law  was 
given,  and  the  terrors  attending  on  it  made  the 
people  entreat,  that  Jehovah  would  no  more 
speak  to  them  in  that  way;  as  "they  could  not 
endure  the  things  which  were  spoken."  (Notes, 
Ex.  19:10— 24.  20:18—20.  Den^.  4:13.  5:28, 
29.)  Indeed  the  severe  restraints  laid  on  them, 
and  the  terrible  things  seen  and  heard  by  them, 
filled  them  with  dismay;  and  even  made  Moses 
exclaim,  that  "he  exceedingly  feared  and  quak- 
ed;" notwithstanding  liis  typical  office  of  me- 
diator, his  peculiar  sanctity,  and  the  long  and 
intimate  communion  with  God  which  he  had 
maintained.  (Note,  Ex.  19:16— 20.)— The 
whole  of  the  scene  showed  the  impossibility  of 
a  sinner's  coming  before  God  with  acceptance, 
according  to  the  works  of  the  law,  the  highly 
criminal  presumption  of  attempting  it,  and  the 
need  of  a  Mediator  and  a  better  covenant:  and 
it  was  to  the  apostle's  purpose,  to  call  off  the 


18:16. 
o    Deut.     33:2.       Rom. 

Gal.  2:19.  3:10. 
p  Ex.  19:13. 


;:  19,20. 


q  E.I.  19:16,19.  Ps.  113:120 
•  Is.  6:3—5.  Dan.  10:8,17.  Rev 
I       1:17. 


A.  D.  65. 


CHAPTER  XII. 


A.  D.  65 


attention  of  the  Hebrews,  from  that  dispensa-! 
tion  to  the  gospel,  by  every  argument  and  il-i 
lustration  which  could  be  fairly  made  to  bear' 
on  the  subject.  ] 

Entreated.  (19)  UHQTjir^aarro.  25,  Luke  14: 
18,19.   Acts  To -.11. —  Terrible.   (21)    0o6Vpo.'.j 

10:27,31. The    sight.]       To    cpuvTutouefor. . 

That  which  tens  exhibited.  Here  only.  'Inwju- 
aia.  Acts  25:23.  flnivjua^u.  Matt.  14:26. 
Mark  &:A'd. — I  exceedingly  fear  and  quake.] 
Ex(po()og  f/,«i  xut  ePTQOfini. — Ex(poGog,  Mark 
9:6    EfTQOfiog,  Acts  1:32.   I6:'il9.  | 

22  But  '"^ye  are  come  unto  mount  Sion,' 
and  unto  'the  city  of  ^  the  living  God,  the 
heavenly  Jerusalem,  and  to  "an  innumera-' 
ble  company  of  angels,  j 

23  To  "  the  general  assembly  and  church 
of  >' the  first-born,  ^  which  are  *  written  in 
heaven,  and  to  "  God  the  Judge  of  all,  and 
to  ^  the  spirits  of  just  men  made  perfect, 

24  And  to  "  Jesus  the  Me^liator  of  the 
^  new  f  covenant,  and  '^  to  the  blood  of  j 
sprinkling,  that  ''speaketh  better  things  than 
that  of  Abel.  | 

25  s  See  that  ye  ''  refuse  not  him  that 
speaketh:  for  '  if  they  escaped  not  who 
refused  him  that  spake  on  earth,  much  more 
shall  not  we  escape,  if  we  ^  turn  away  from 
him  that  speaketh  from  heaven:  ! 

Note. — The  Hebrew  converts  to  Christiani- 
ty ought  to  consider  themselves,  as  summoned 
by  the  preachers  of  the  gospel,  to  come  to 
"mount  Zion,"  or  as  actually  convened  there, 
to  hear  the  voice  of  God  from  the  mercy-seat. 
They  were,  professedly,  become  inhabitants  of 
"the  city  of  the  living  God,  the  heavenly  Je- 
rusalem," the  place  of  the  Lord's  special  resi- 
dence with  his  covenant  people  and  accepted 
worshippers,  of  which  Jerusalem  had  been  a 
type:  at  least  they  were  invited  to  enter,  and 
become  citizens  of  that  favored  city.  This 
meant  the  church  of  Christ  on  .earth,  with  all 
its  special  privileges,  ordinances,  and  promises; 
as  connected  with  the  holy  residence  of  God  in 
heaven,  and  as  continually  transmitting  to  it 
new  inhabitants.  (Notes,  Is.  12:4 — 6.  Gal.  4: 
21—31.  Rev.  11:1,2.  14:1—5.  21:9—27.) 
They  were  also  called  to  hear  the  voice  of  God,' 
in  the  presence  of  an  "innumerable  company 
of  angels,"  or,  "ten  thousands  of  angels," 
These  were  all  "spirits  sent  forth  to  minister 
to  the  heirs  of  salvation,"  who  were  invited  to 
participate  their  happiness,  and  to  join  and  em- 
ulate their  worship.  (Note,  1:13,14.) — More- 
over, Christians  were  come  to  unite,  not  with 
the  congregation  of  Israel,  but  with  "the  as- 
sembly and. church  of  the  first-born,"  those 
who  were  specially  devoted  to  God;  his  child- 
ren,  and   heirs   of  the   heavenly  inheritance. 


r  Ps.2;6.  4S:'2.  132:13.1  I.  Is.  12: 

6.  14:32.28:16.51:11,16.59:20. 

60:14.  .loel  2:32.     Horn.  11:26. 

Gal.  4:2B.  Rev.  14:1. 
•  13:14.    Ps.  48:2.  f.7:3.     Malt.  5: 

35,     rliil.  3:20.  marg.  Hev.  3: 

12.  21:2,10.  22:19. 
13:12.9:14.    10:31.     Deut.  6:26. 

Josh.  3- 10.     2  Kin5s  19:4.     Ps. 

42:2.  84:2.  Jer.  10:10.   Dan.tK 

26.     Ho8.   1:10.     Matt.    16:16. 

Rom.  9:26.    1  Thes.  1:9.    Kev. 

7:2. 
H  Deut.    3.3:2.    Ps.    68:17.    Dao, 

Vol.  M. 


7:10.  .lude  14.  Kev.  5:11,12. 
X  I's.  89:7.     111:1.     Acts    20:28. 

Kph.  1:22.    5:24—27.     Col.  1: 

24.   1  Tim.  3:5. 
y  Kx.  4:22.    13:2.     Dcut.   2l:17. 

Pf.  89:27.    Jer.  31:9.    Jam.  1: 

IS.  Rev.  14:4. 
J  Ex.  32:32.     Pi.    69:28.     LiiLe 

10:20.     Phil.  4:3.     Kev,   13:8. 

20:15. 
*  Or,  enroIUd. 
a  6:10—12.     9:27.     Gen.   18:25. 

Pi.  50:5,6.  94:2.     96:13.    98:9. 

Matt.  25:31—41.    John  5:27.  2 


{Notes,  Ex.  4:'2<2,'23.  13:2.  Num.  3-41^43 
,Rom.  8:28—31,  Col.  1:15—17.)  Their  names 
were  not  indeed  always  enrolled,  in  the  geneal- 
ogies or  registers  of  the  Lord's  people  on  earth- 
hut  "they  were  written  in  heaven,"  as  the  elect 
of  God,  born  of  the  Spirit,  denizens  of  that 
heavenly  city,  and  entitled  to  all  its  invaluable 
immunities,  {Marg.  Ref.  z.) — They  were  al- 
so called,  and  in  profession  come,  to'  hear  the 
voice  of  that  God,  as  a  Saviour  and  a  Father, 
who  was  the  impartial,  omniscient,  omnipotent, 
and  righteous  "Judge  of  all,"  and  by  whom  all 
unbelievers  would  be  condemned  to  everlasting 
punishment:  yea,  they  were  invited  to  share 
the  blessedness  of  "the  spirits  of  just  men  made 
perfect;"  even  of  all  the  comj)any  of  ancient 
believers,  and  of  those  who  had  died  since  the 
coming  of  Christ,  and  had  thus  been  made  per- 
fect in  holiness  and  felicity. — This  is  a  most 
decisive  proof,  that  the  souls  of  believers  enter 
into  a  state  of  perfect  happiness  when  they 
die,  as  far  as  it  can  consist  with  their  state  o* 
separation  from  the  body, — Christians  were  al- 
so C(,nvened,  as  it  were,  to  hear  the  voice  of 
God,  speaking  to  them  by  "Jesus  the  Mediator 
of  the  new  covenant."  This  was  founded  on 
better  promises,  and  ratified  by  nobler  blood, 
than  the  covenant  mediated  by  Moses;  ever, 
by  the  shedding  of  that  blood,  through  the  ap- 
plication of  which,  the  conscience,  the  heart, 
and  the  duties  of  sinners  were  cleansed,  am. 
"the  heavenly  things themselveswere purified;" 
of  which  all  the  sprinklings  of  blood  under  tin; 
law  had  been  mere  shadows.  {Notes,  9:11 — 
26.  10:1—22.  13:20,21.)  Not  only  was  this 
blood  more  efficacious,  than  that  of  bulls  and 
goats;  but  Jesus,  by  it,  having  died  and  risen 
again,  spake  far  better  things  than  righteous 
Abel  had  done:  {Note,  11:4.)  for,  while  the 
blood  of  Abel  called  from  the  ground  for  ven 
geance  on  the  murderer;  the  blood  of  Christ 
applied  in  faith,  not  only  took  away  the  guill 
of  all  other  sins,  however  atrocious,  but  evei 
that  of  being  his  crucifiers;  as  multitudes  of 
the  Hebrews,  especially,  who  had  been  imme 
diately  concerned  in  that  most  tremendouc 
crime,  could  thankfully  witness.  The  national 
guiltof  Israel,  therefore,  could  not  preclude  them 
from  pardon,  through  this  great  atonement;  and 
the  Lord  invited  and  commanded  them,  to  be- 
lieve in  the  name  of  his  Son,  and  so  to  share  all 
the  before  mentioned  inestimable  i)rivileges. 
Let  them  therefore  see  to  it,  as  they  valued  his 
favor,  and  feared  his  vengeance,  that  they  did 
inot  "refuse"  the  gracious  call  and  jiroffered 
I  salvation  of  him,  who  thus  spake  to  them  from 
this  "throne  of  grace,"  and  by  "his  beloved 
Son."  For  if  those  who  refused  to  obey  the 
voice  of  God  speaking  to  them  on  earth,  from 
mount  Sinai,  by  Moses,  but  rejected  his  »u- 
thority  and  brake  his  covenant,  did  not  escape 
condign  punishment;  much  more  certainly  and 


Thes.  1:5—7.   1  Pet.  2:23. 
b  11:4.     Ec.  12:7.     1  Cor.  13:12. 

2  Cor.  5:8.     Phil.  1:21—23.  3: 

I2,tc.  Col.  1:12.    Rev.  7:14— 

17. 
c  7:22.  8:6,8.   1  Tim.  2:5. 
d  13:20.    li.  55:3.    Jer.  31:31— 

33. 
t    Or,    Uttamcnt.      9:15.      Matt. 

26:28.    Mark  14:24.     Luke  22: 

20. 
c  9:21.  10:22.    11:28,    Ex.  24.  J. 

I  Pel.  1:2. 


f  11:4.    Gen.  4:10.     Matt.  23:35. 

Luke  11:51. 
g  8:5.     Ex.    16:29.      1  Kings  12: 

16.    Is.  48:6.    64:'      Matt.  8:4. 

1    This.    5:15.       ..    Pet.    1:22. 

Rev.  19:10.  22:9. 
h  Prov.  1:24.  8:33.  I3:IS.    15:32. 

Jer.  11:10.    Ez   5:(;.    Zech.  7: 

11.  Malt.  17:5.  Acts  7:35. 
i  iM  on  2:1—3.   3:17,   10:28,29. 
k    Num.    32:15.        Deut.    30:17- 

Josh.  22:16.  2Chr.  7:fO.  Piov 

1.32   2  Tim   4:4. 


[GOl 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


severely  would  those  be  punished,  who  turned 
away,  with  enmity  and  contempt,  from  him 
who  now  spake  to  them  from  heaven,  by  the 
ambassadors  of  his  Son,  their  Mediator  and 
High  Priest  in  the  sanctuary  above:  {Note, 
Prov.  1:32,33.)  for  their  guilt  and  condemna- 
tion must  be  proportioned  to  the  grace  and  con- 
descension, Avhich  they  refused  and  despised. 
(Notes,  2:1—4.  Matt.  3:7—12.  John  3:19— 
2i.)_This  plainly  shows,  that  by  "coming-  to 
mount  Zion,  &c.""  the  apostle  did  not  mean 
being  true  believers;  but  having  the  gospel 
proposed  to  them,  or  having  made  a  profession 
of  it.  They  might  therefore  be  said  to  "re- 
fuse," and  to  "turn  away"  from  God,  whether 
they  rejected  his  invitation,  or  after  a  time  be- 
came apostates  from  Christianity:  but  men  can- 
not be  said  to  refuse  what  was  never  proposed 
to  them. 

26  Whose  '  voice  then  shook  the  earth; 
but  now  he  hath  promised,  saying,  ™  Yet 
once  more  I  shake  not  the  earth  only,  but 
also  heaven. 

27  And  this  word.  Yet  once  more, 
"  signifieth  the  removing  of  those  things  that 
*  are  shaken,  as  of  things  that  are  made, 
that  those  things  which  cannot  be  shaken 
may  remain. 

28  Wherefore,  we  receiving  °  a  king- 
dom which  cannot  be  moved,  let  us  f  have 
grace,  whereby  p  we  may  serve  God  ac- 
ceptably, 1  with  reverence  and  godly  fear; 

29  For 'our  God  is  a  consuming  fire. 

Note. — The  voice  of  Jehovah,  from  mount 
Sinai,  had  been  attended  with  tremendous 
earthquakes  and  convulsions:  but  many  ages 
after  that  transaction,  in  an  express  prediction 
of  the  Messiah,  God  had  foretold  that  he  would 
"once  more  sliake  the  earth  and  the  heavens 
also;"  (Note,  Hag.  2:6 — 9.)  meaning  that  he 
would  unhinge  the  whole  civil  and  ecclesias- 
tical state  of  the  Jews,  and  abolish  the  Mosaic 
dispensation,  in  order  to  make  way  for  the 
kingdom  of  Christ.  The  expression,  "once 
more,"  as  referring  to  the  change  in  the  state 
of  the  chuicli  and  the  world,  which  took  place 
by  the  introduction  of  the  Mosaic  dispensation, 
with  the  extraordinary  events  attending  that 
change;  and  to  all  otlier  subsequent  convul- 
sions of  the  nation;  and  looking  forward  to  the 
still  more  extraordinary  changes,  to  be  intro- 
duced at  the  coming  of  the  Messiah,  denoted 
the  total  removal  of  the  things  shaken,  as  "of 
things  made,"  and  constituted  after  the  manner 
of  this  lower  creation,  to  endure  but  for  a  time. 
{Notes,  Matt.  24:29—35.  Mark  13:24—31. 
Acts  2:14—21.)  This  "shaking,"  however, 
was  to  be  only  "once  more,"  and  then  a  consti- 
tution would  be  introduced  of  a  heavenly  na- 
ture, which  could  not  be  shaken  or  "removed," 
but  should  continue  to  the  end,  and,  in  its 
effects,  for  ever.  As,  therefore,  those  who  had 
embraced  the  gospel    were  admitted    into  "a 

1  Ex.    19:18.     Ps.  114;6,7.    Hal)   | 

3:10. 
m  27.    Is.  2:19.     13:13.    Joel  3:  | 

16.  Hag.  2:6,7,22. 
O    Ps.     102:26,27.       Ez.     21:27. 

Malt.    24:33.     2    Pel.   3:10,11. 

Rev.  11:15.  21:1. 

602] 


*  Or,  mny  be  sfinken. 

o  Is.  9:7.  Dan.  2:44.  7:14,27. 
Malt.  2.5:34.  Luke  1:33.  17:20, 
21.  1  Pet.  1:4,5.  Rev.  1:6.  5: 
10. 

t  Or,  hold/  it.    See  on  3:6.     10: 


kingdom  which  could  not  be  removed;"  as  oth- 
ers were  invited  to  accept  of  this  benefit,  ac- 
cording to  the  dispensation  which  was  now 
openly  introduced:  and  as  all  grace  was  freely 
promised  to  every  one  who  sought  it  in  the  ap- 
pointed way;  it  was  proper  to  exhort  all  of 
them  "to  have,"  that  is,  to  seek  for,  and  so 
obtain,  and  hold  fast  as  a  treasure,  "grace," 
that  they  might  serve  God,  not  merely  as  his 
professing  people,  but  "acceptably,"  as  true 
believers  and  spiritual  worshippers.  This  they 
ought  to  do,  not  only  with  joy,  confidence,  and 
gratitude;  but  with  "reverence"  of  his  majesty 
and  authority,  and  a  holy  iear  of  deceiving 
themselves,  of  falling  under  his  wrath  or  frown, 
or  of  dishonoring  his  name;  as  humbly  con- 
scious of  their  un  worthiness,  weakness,  and  de- 
pravity; and  recollecting,  that  the  "God," 
whose  people  they  professed  to  be,  was  "a  con- 
suming Fire"  to  destroy  hypocrites,  apostates, 
and  enemies  of  every  kind,  however  masked  or 
disguised,  {Marg.  Ref.  r.-Note,  Nah.  1 :2— 6.) 
— The  apostle  evidently  meant  some  of  his  ex- 
pressions for  one  description  of  readers,  and  oth- 
ers for  those  of  a  different  character;  though  he 
left  each  to  make  the  application  to  himself: 
but  he  peculiarly  aimed  to  convince  his  ci:)un- 
trymen,  that  unbelievers  among  them  were 
doomed  to  the  most  tremendous  vengeance  of 
God,  both  national  and  personal;  from  which 
there  could  be  no  escape,  except  by  believing  in 
the  Lord  Jesus  Christ,  and  cleaving  to  him. — 
Yet  once,  &c.  (26)  The  quotation  varies  both 
from  the  Septuagint  and  the  Hebrew.  In  the 
latter  it  is,  "Yet  once,  I  will  shake  the  heaven 
and  the  earth,  &c." 

The  removing.  (^1)  Trjv  ^Bux&eaiv.  7:12. 
11 :5. —  Of  things  that  are  made.]  nenoiijfie- 
ru)v.  8:5. — Acceptably.'  (28)  EvaQegwg. — 
Note,  l\:b,6. — Reverence.]  Aidag.  1  Tim.  1: 
9.  Modesty;  ingenuous  shame.  (Notes,  Is.  6: 
1—5.  Ez.  16:60— 63.)— Godly  fear.]  Evla- 
Setag.  5:7.  EvXuSeoinui,  11:7.  EvluS^jg,  Luke 
2:25. 

PRACTICAL  OBSERVATIONS. 
V.  1—4. 

While  prophets,  apostles,  myriyrs,  and  an- 
cient believers  sing  the  praises  of  our  redeem- 
ing God;  they  unitedly  testify  to  us  his  faith- 
fulness to  his  promises,  and  the  inestimable  pre- 
ciousness  of  his  salvation;  and  they  exhort  us 
"to  lay  aside  every  weight,  and  to  run  with 
patience  the  race  set  before  us."  We  should 
therefore  seriously  inquire,  what  are  "the 
weights"  which  retard  our  course;  what  the 
sin,  or  sins,  by  which  we  are  "most  easily  be- 
set," and  peculiarly  endangered;  that  we  may 
seek  for  grace  to  enable  us  to  "lay  aside  the 
one,"  and  to  be  upon  our  guard  against  all  oc- 
casions of  the  other.  Many,  who  seemed  to 
run  well,  lose  the  race,  through  the  weight  of 
increasing  business,  prosperity,  and  affluence, 
with  the  peculiar  snares,  temptations,  connex- 
ions, and  encumbrances,  which  spring  from  that 
source.  This  seems  the  easily  besetting  sin  of 
these  days  of  liberty  and  peace:  but  all  men, 
in  whatever  state,  have  their  peculiar  dangers 


23. 
pPs.  19:14.    Is.  56:7.     Rom.  l2: 

1,2.   Eph.  1:6.  5:10.  Phil.  4:18. 

1   Pet.  2:5,20. 
q  4:16.  5:7.   10:19,22.  Lev.  10:3. 

Ps.  2:11.    89:7.     Prov.    28:14. 


Rom.  11:20.  1  Pet.  1:17.  Rev. 
15:4. 
r  10:27.  Ex.  24:17.  Num.  11:1. 
16:35.  Deut.  4:24.  9:3.  Ps.  SO: 
.3.  97:3.  Is.  66:15.  Dan.  7:9.  2 
Thes.  1:8. 


A.  D.  65. 


CHAPTER  XII. 


A.  D.  65. 


and  hindrances,  against  which  they  are  required 
to  Avatch  and  pray  without  ceasing:  nor  can  we 
"run  with  patience  the  race  set  before  us,"  un- 
less we  be  crucified  to  the  world,  and  daily  em- 
ployed in  mortifying  the  whole  body  of  sin, 
with  all  its  affections  and  lusts;  those  especial- 
ly, to  which  education,  habit,  and  situation, 
give  most  advantage. — We  should  imagine 
ourselves  surrounded  with  this  "cloud  of  wit- 
nesses," as  if  spectators  of  our  conduct,  ani- 
mating us  to  run  the  race  without  fainting,  and 
prepared  to  congratulate  our  success  with  ador- 
ing acclamations.  Yet  the  eye  of  our  souls 
should  be  principally  fixed  upon  "Jesus,  the 
Author  and  Finisher  of  our  faith;"  "from 
whose  fulness  they  all  received,"  by  whose 
h"ght  they  shone,  and  through  whose  strength 
they  contended,  and  obtained  the  victory:  and 
we  should  turn  our  attention  from  all  other 
objects,  to  fixed  contemplation  on  his  ignomin- 
ious cross,  and  his  glorious  throne.  The 
thoughts  of  the  variety  of  his  sufferings,  from 
love  to  sinners,  and  his  animating  example  of 
meekness  and  patience,  cannot  fail  to  exhilarate 
our  drooping  spirits,  with  an  assurance  of  his 
compassion,  and  tender  regard  to  our  good. 
We  shall  then  see,  that  a  "joy  is  set  before  us" 
also,  at  the  end  of  our  sorrows,  for  the  sake  of 
which  we  may  cheerfully  endure  them;  we 
shall  perceive  that  it  is  reasonnble  to  disregard 
the  reproach  and  contempt  of  men,  as  the  di- 
vine Saviour  bare  and  sanctified  this  trial  also: 
and  the  view  of  his  glorious  exaltation  will  in- 
spire us  with  confidence  in  his  power,  to  pro- 
tect, support,  and  comfort  us,  under  all  that 
we  can  suffer  for  his  sake,  and  to  "perfect  what 
concerneth  us."  (Note,  Ps.  138:8.)  Let  us 
then  frequently  "consider  him,  who  endured 
the  contradiction  of  sinners  against  himself, 
lest  we  be  wearied  and  faint  in  our  minds." 
What  are  our  little  trials,  to  his  agonies,  or 
even  to  our  deserts?  What  indeed  are  they  to 
the  sufferings  of  many  of  our  brethren,  in  dif- 
ferent ages  and  places .''  We  have  "not  yet  re- 
sisted unto  blood,"  in  our  warfare  against  sin, 
as  many  others  have  done:  and  we  should  be 
ashamed  of  our  murmurings  and  impatience, 
when  we  have  so  very  little  even  apparent 
reason  of  complaint.  {Note,  Jer.  12:5,6.) 
y.  5—13. 
While  Ave  "look  to  Jesus,"  to  reconcile  us  to 
suffering,  to  set  lis  against  sin,  and  to  eclipse 
the  vain  splendor  of  this  worthless  Avorld;  we 
should  also  learn  to  receive  every  affliction, 
which  the  malice  or  envy  of  men  brings  upon 
us,  as  a  correction  sent  by  our  Avise  and  gra- 
cious Father,  Avho  speaketh  to  us  by  his  word 
interpreting  his  proA'idential  dispensations,  "as 
to  children;"  and  calls  on  us  neither  to  "de- 
spise his  chastisements,  nor  to  faint  under" 
them.  We  should  consider  them  as  precious 
favors,  needful  blessings,  pledges  of  love,  and 
the  only  spiritual  good,  Avliich  he  has  promised 
to  give  us,  without  our  praying  for  it.  He 
ncA'er  fails  to  chasten  his  children;  though  he 
often  permits  hypocrites  to  remain  unmolested, 
because  he  means  to  destroy  them.  He  Avill 
neglect  the  education  of  none,  whom  he  re- 
ceives into  his  family;  and  he  sets  us  an  exam- 
ple, how  we  shouidcorrect  our  children,  "not 
for  our  pleasure,  but  for  their  profit,"  not  from 
passion,  but  in  wise  affection.  Thus  he  "makes 
us  partakers  of  his  holiness,"  that  Ave  may  be 


meet  to  share  his  felicity.  Let  us  then  endeaA-- 
or  to  receive  chastening  from  "the  Father  of 
our  spirits,"  as  we  expect  our  children  to  sub- 
mit to  our  corrections.  These  momentary  sor- 
rows Avili  be  over  in  a  few  days:  and  though 
for  the  present  they  "seem  not  to  be  joyous, 
but  grievous;"  yet  Ave  shall  afterAvards  expe- 
rience the  benefit  and  comfort  of  them  in  "the 
peaceable  fruits  of  righteousness,"  Avhich  have 
been  produced  and  matured,  by  our  being  ex- 
ercised Avith  them.  Thus  medicines  yield  the 
pleasant  sensations  of  health,  Avhen  the  nau- 
seous taste  is  forgotten;  and  delicious  poisons 
cause  extreme  agony,  Avhen  the  relish  of  them 
is  gone  for  ever.  Let  us  then  comfort  our- 
selves and  each  other  Avith  these  topics;  that 
we  may  "lift  up  the  hands  Avhich  hang  doAvn, 
and  confirm  the  feeble  knees:"  and  let  us  care- 
fully remove  obstacles  out  of  the  Avay  of  pil- 
grims, and  look  well  to  the  Aveak  and  tempted; 
lest  they  should  be  turned  out  of  the  Avay;  in- 
stead of  being  encouraged  to  persevere  in  the 
course,  amidst  all  its  roughness  and  difficulty. 

V.  14— 17. 
To  avoid  stumbling-blocks  and  offences, 
we  should  "follow  peace  Avith  all  men,"  and 
leaA-e  no  proper  means  untried  to  avoid  conten- 
tion; which  numbers  delight  to  kindle,  and 
blow  into  a  flame.  As  far  as  Ave  can  go,  with- 
out sacrificing  truth  or  duty,  we  shall  find,  that 
"peace  with  men,"  of  all  parties  and  descrip- 
tions, Avill  be  favorable  to  our  pursuit  of  holi- 
ness; {Note,  Rom.  12:17 — 21.)  without  Avhich 
no  man  of  any  sect  or  sentiment  can  enter  hea- 
ven; or  enjoy  the  favor  of  God;  or  be  capable 
of  delighting  in  him,  and  his  presence,  worship, 
and  service.  Let  us  then  "look  diligently  to 
ourselves,"  that  v\'e  be  not  deceived  by  notions 
or  forms,  and  "come  short  of  the  grace  of  God;" 
and  let  us  watch  over  each  other,  that  "no  root 
of  bitterness"  may  spring  up  in  our  congrega- 
tions, or  families,  to  disturb  the  peace  of  them, 
and  to  defile  the  souls  of  many.  Those  lax  no- 
tions, especially,  must  be  zealously  opposed, 
which  give  allowance  to  the  flesh,  from  a  per- 
version of  evangelical  principles;  for  "a  little  of 
this  leaven"  Avill  suffice  to  "leaven^. a  Avhole 
lump."  All  professors  of  the  gospel  sliould  re- 
member profane  Esau:  for  they  Avill  all  be 
tempted,  more  or  less,  to  sell  their  birfh-right 
for  worldly  pleasure  or  advantage.  But  the 
time  is  at  hand,  Avlien  those,  AA'ho  thus  renounce 
or  refuse  the  salvation  of  God,  for  carnal  indul- 
gence or  interest,  would  be  glad  to  "inherit  the 
blessing,"  and  Avill  be  rejected;  no  place  will  be 
found  for  reversing  the  fatal  bargain,  though 
they  should  "seek  it  carefully  Avith  tears;"  nor 
can  any  one,  Avho  wilfully  rejects  the  gospel, 
or  deliberately  refuses  to  comply  Avith  its  ex- 
hortations, for  the  love  of  this  present  world, 
know  to  Avhat  obduracy  and  desperation  he 
may  be  given  up,  in  the  righteous  judgment  of 
God. 

V.  18—29. 
We  have  abundant  cause  for  joy  and  grati- 
tude, that  Ave  are  not  left  under  the  terror  and 
curse  of  the  broken  covenant  of  works,  or  un- 
der the  darkness  of  the  legal  dispensation.  The 
most  holy  man  must  "tremble,"  yea  despair,  if 
he  were  to  be  judged  accordii.g  to  the  law  giv- 
en from  mouiit  Sinai;  and  the  vengeance  of 
God  Avould  be  far  more  tremendous,  than  "the 
fire  and  tempest"  there  witnessed.  But  while 
^  [603 


A   D.  65. 


HEBREWS. 


A.  D.  65 


we  bless  God,  who  speaks  to  us  from  the  mer- 
cv-seat,  and  calls  us  to  partake  of  the  privileges 
of  Zion's  citizens,  and  the  happiness  of  angels 
and  glorified  saints,  through  "Jesus  the  Media- 
tor of  the  new  covenant,"  and  the  sprinkHng  of 
his  precious  blood;  let  us  see  to  it,  that  we  have 
good  evidence  of  our  "names  being  written 
in  heaven,"  with  those  of  true  disciples,  and  not 
merely  on  earth  with  those  of  professed  Chris- 
tians. Let  us  remember  that  our  cause  must 
be  tried  by  "God,  the  Judge  of  all,"  who  will 
determine  whether  we  do,  or  do  not,  belong  to 
"the  church  of  the  first-born:"  and  let  it  be 
noted,  that  whilst  the  blood  of  Jesus  speaks 
nothing  but  mercy  to  the  most  atrocious  sinner, 
who  truly  believes;  it  will  call  for  severer  ven- 
geance on  those,  who  neglect,  pervert,  or  de- 
spise it,  than  that  of  Abel  did  on  his  murderer 
Cain.  Let  all  then  see  to  it,  that  "they  do  not 
refuse  him,  who  speaketh  to  them  from  hea- 
ven,"  with  infinite  tenderness  and  love;  lest 
they  should  fall  from  a  greater  height  of  privi- 
lege to  a  more  tremendous  depth  of  condemna- 
tion, than  ancient  rebels  did:  for  how  can  they 
escape,  who  turn  away  from  God  in  unbelief  or 
?ipostacy,  whilst  he  so  graciously  "beseeches 
them  to  be  reconciled  to  him,"  and  to  accept 
')f  his  everlasting  favor? — No  other  dispensa- 
tion is  now  to  be  introduced,  till  the  consum- 
mation of  all  things;  "the  kingdom,"  which  we 
are  called  to  receive,  "can  never  be  moved;" 
the  inheritance  of  believers  is  secured  against 
all  enemies  and  disasters;  ail  things,  pertaining 
to  salvation,  are  freely  given  in  answer  to 
prayer:  let  us  then  seek  for  "  grace,  that  we 
may  serve  God  acceptably,  with  reverence  and 
godly  fear;"  remembering  that  "he  is  greatly 
to  be  feared  in  the  assembly  of  his  saints;"  and 
that  he  is  "a  consuming  Fire,"  especially  to 
hypocrites,  apostates,  and  despisers  of  liis  great 
salvation. 

CHAP.    XIII. 

Kxhortatinns  to  hrolherly  love,  hospiialily,  and  compassion;  to  chastity, 
contentment,  and  trust  in  God,  1 — 3;  to  recollect  the  faith,  examples, 
and  happy  end  of  deceased  pastors,  4 — 7;  reniemberins;  that  Christ 
is  unchangeable  and  eternal,  8;  to  watchfulness  against  false  doctrines, 
regard  to  the  sacrifice  of  Christ,  willingness  to  hear  reproach  for  him, 
thanksgivings  to  God,  liberality  to  men,  subjection  to  vigilant  and 
faithful  teachers,  and  prayer  for  the  apostle,  9 — 19.  An  earnest 
prayer  to  the  'God  of  peace,"  through  the  great  Shepherd,  and  the 
blood  of  his  covenant,  lor  the  Hebrews;  and  concluding  salutations, 
20—25. 

LET  "  brotherly  love  continue. 
2  Be  "^  not  forgetful    to    entertain 
strangers :  for    thereby   "  some  have  enter- 
tained angels  unawares. 

3  Remember  ^  them  that  are  in  bonds, 
as  bound  with  them;  and  them  ^  which  suf- 
fer adversity,  as  being  yourselves  also  in 
the  body. 

Note. — The  Hebrew  converts,  after  the  day 
of  Pentecost,  abounded  in  love  to  each  other, 
and  in  all  the  fruits  of  this  holy  affection: 
(iVotes,  ^c<s  2:42— 47.  4:32—35.)  but  many 
things  would  naturally  occur  to  interrupt  that 
entire  harmony,  and  to  stop  the  current  of  that 


6:10,11.  10:24.  John  13:34,35 
15:17.  Acts  2:1,44—46.  4-32 
Kom.  12;a,10  G.d  5:6,13  22 
Eph.  4:3.  52.  Phil.  2:1—3.  1 
Thes.  4:9,10.  2  Thes.  1:3.  1 
Pet.  1:22.  2:17.  3:8.  4:8.  2 
Pet.  1:7.  1  .lohn  2:9,10.  3:10 
—18  23.  4:7—11,20,21.  5:1.  2 
John  5,6.  Rev.  2:4. 


b  Lev.  19:34.    Deut.  10:18,19.     1 

Kings  17:10—16.    2  Kings  4:8. 

•lob  31:19,32.     Is.  58:7.     Matt. 

25:3.5,43.     Acts    16:15.     Rom. 

12:13.    16:23.   1  Tim.  3:2.  5:10. 

Til.  1:8.   1  Pet.  4:9. 
c  Gen.  18:2-10.   19:1—3.  Judg. 

13;15,8ic.  Matt.  25:40. 


liberality,  which  they  at  first  showed.  It  was 
therefore  peculiarly  proper  for  the  apostle  to 
exhort  them  to  "let  brotherly  love  .continue," 
and  to  avoid  every  thing  which  interfered  with 
their  persevering  attention  to  peace,  kindness, 
and  reciprocal  affection;  as  became  children  of^ 
one  family,  and  heirs  of  the  same  inheritance. 
He  likewise  meant  to  excite  them  to  "brotherly 
love"  towards  the  Gentile  converts,  against 
whom  they  were  generally  in  some  degree  pre- 
judiced. (Notes,  Eph.  ^:1 1— '22.  3:1—7.  4: 
1 — 6.)  In  particular,  he  exhorted  them  "not 
to  forget  to  entertain  strangers;"  esjiecialiy 
such  as  were  driven  or  had  travelled  from  home, 
for  the  sake  of  the  gospel;  and  who  in  general 
were  destitute  of  other  accommodation,  and  de- 
pendent on  the  hospitality  of  their  brethren, 
though  not  personally  known  by  them.  (Notes, 
1  Tim.  3:2.  1  Pet.  4:9—11.  SJohnb—8.)  To 
encourage  this  kind  of  charity,  he  reminded 
them,  that  some  "had  entertained  angels  una- 
wares," as  Abraham  and  Lot.  (Notes,  Gen. 
18:  19:) — It  has  been  shown,  that  one  of  the 
three  who  came  to  Abraham  was  called  Jeho- 
vah, and  was  doubtless  the  eternal  Word  and 
Son  of  God:  but  it  was  not  necessary  for  the 
apostle  to  advert  to  that  circumstance,  when 
he  merely  suggested  a  hint  on  the  subject. — It 
could  not  indeed  be  expected  that  the  Hebrews 
would  literally  be  visited  by  angels,  in  the  form 
of  strangers;  but  by  hospitality  to  their  breth- 
ren, for  Christ's  sake,  they  in  fact  received  him, 
and  would  be  rewariled  accordingly:  (Notes, 
Matt.  10:40—42.  25:34—40.)  and  even,  if 
they  were  mistaken  in  the  character  of  those 
strangers  to  whom  they  showed  this  kindness, 
their  intentions  would  in  no  wise  fail  of  a  gra- 
cious recompense. — Many  of  their  brethren  al- 
so were  "bound"  in  prison,  for  the  sake  of  the 
gospel:  and  they  ought  to  remember  the  hard- 
ships endured  by  such  sufferers,  as  if  they  were 
imprisoned  along  with  them;  that  they  might 
be  excited  to  adopt  every  method  of  alleviating 
their  sorrows,  or  procuring  their  release.  In 
short,  whatever  adversity  any  of  their  brethren 
were  exposed  to,  in  their  persons,  connexions, 
or  circumstances;  they  ought  to  sympathize 
with  them,  and  endeavor  to  relieve  them:  re- 
collecting that  "they  themselves  were  still  in 
the  body,"  and  liable  to  similar  afflictions;  and 
that  they  would,  in  that  case,  reasonably  expect 
the  soothing,  lenient  care  of  their  brethren. — 
All  captives  and  afflicted  persons  might  be  in- 
cluded in  the  exhortation;  but  "the  household 
of  faith"  was  specially  intended. 

Brotherly  love.  (1)  flnla6el(fiit.  Bom.  12: 
10.  1  Thes.  4:9.  \Pet.i.22.  2  Pet.  1:1. 
(Note,  1  Pet.  1:22— 2b.)— To  entertain  stran- 
gers. (2)  fl'doSFvittc.  Rom.  12:13.  f/Jilo^evog, 
1  Tim.  3:2.    Tit.  1:8.  1  Pet.  4:9. 

4  *"  Marriage  is  honorable  in  all,  and 
the  bed  undefiled;  ^  but  whoremongers  and 
adulterers  ''  God  will  judge. 

Note. — Many  expositors,  particularly  those 
of  the  church  of  Rome,  explain  this  as  an  ex- 


d  10:34.    Gen.  40:14,15,23.    Jer. 

38:7—13.  Matt.  25:36,43.  Acts 

16:29—34.    2423.  27:3.    Eph. 

4:1.    Phil.  4:14—19.  Col.  4:18. 

2  Tim.  1:16—18. 
e  Neh.    1:3,4.     Rom.    12:15.     1 

Cor.  12:26.  Gal.  6:IiJ.     1  Pel. 

3:8. 


f  Gen.    1:27,28.     2:21,24.     Lev. 

21:13-15.    2  Kings  22:14.     Is. 

8:3.   lCor.7:2,&c.  9:5.  1  Tim. 

3:2,4,12.  5:14.   Tit.  1:6. 
g  See  on  12:16.    1  Cor.  6:9.  GaL 

5:19. 
fa  Ps.    50:16—22.      Mai.    3:8.     1 

Cor.  5:13.  2  Cor.  6:10. 


604] 


A.  D    65. 


CHAPTER  XIII. 


A.  D.  65. 


hortation;  "Let  marriage  be  honorable  in  all 
things,  &c."  and  doubtless  the  apostle  meant, 
that  it  ou^lit  to  be  entered  into,  and  behaved 
in,  according  to  the  holy  commandments  of 
God;  tliat  it  might  be  honorable  to  the  persons 
themselves,  and  to  their  profession  of  the  gos- 
pel; as  well  as  that  the  state  should  be  had  in 

'  honor,  and  considered  as  undefiled.  The  par- 
ticle but,  however,  introducing  the  second 
clause,  shows  that  his  primary  meaning  was  to 
assert,  that  "marriage"  in  itself  "was  honora- 
ble in  all"  things,  and  in  all  persons,  and  "the 
bed  undefiled"  as  to  its  own  nature,  though  not 
incapable  of  abuse:  for  he  contrasts  marriage 
with  the  conduct  of  fornicators  and'  adulterers, 
whom  God  will  certainly  judge,  and  condemn 

.for  their  violations  of  his  law.  {Marg.  Ref.  f 
—h.— Notes,  1  Cor.  5:9-^13.  6:9—11.  Gal 
5:19—21.  Eph.  5:3—7.  Rev.  21:5—8.  22:14, 
15.)  Some  persons,  in  the  primitive  times, 
contended  for  the  lawfulness  of  fornication;  and 
most  abominable  sentiments  and  practices,  in 
respect  of  polygamy  and  divorces,  prevailed, 
not  only  among  the  Gentiles,  but  even  to  an  as- 
tonishing degree  among  the  Jews:  while,  on 
the  other  hand,  some  of  both,  and  of  the  Chris- 
tians, condemned  marriage,  or  at  least  deemed 
it  a  less  holy  state  than  celibacy.  This  "mys- 
tery of  iniquity"  very  early  began  to  Avork:  and 
the  apostle,  in  a  few  most  expressive  words, 
guarded  against  both  the  extremes;  which  ex- 
perience has  always  proved  to  be,  in  different 
forms,  but  almost  equally,  destructive  to  mo- 
rality, the  welfare  of  society,  and  the  purity  of 
religion.  {Notes,  Gen.  2:21—24.  1  Tini.  4: 
1-5.) 

Honorable.]  Ti/uio;.  (Note,  1  Thes.  4:1  — 
5.) — Whoremongers.]    IloQi'ag.     Fornicators. 

5  Let  your  '  conversation  be  without 
covetousness;  ^  and  be  content  with  such 
things  as  ye  have:  for  he  hath  said,  '  I  will 
never  leave  thee,  nor  forsake  thee. 

6  So  that  we  may  ■"  boldly  say,  "  The 
Lord  is  my  Helper,  and  °  I  will  not  fear 
what  man  shall  do  unto  me. 

Note. — The  Hebrews  were  generally  poor; 
man}'  had  sold  their  estates  to  relieve  their 
brethren,  after  the  day  of  Pentecost;  and  the 
goods  of  others  had  been  plundered  by  their 
persecutors.  (10:34.)— The  apostle  had  stren- 
uously exerted  himself  to  procure  them  a  liber- 
al relief  from  the  Gentile  churches:  (Notes, 
Rom.  15:22—29.  2  Cor.  8:  9:)  but  he  here  ex- 
horts them,  to  let  their  whole  conduct,  dis- 
course, and  manner  of  life,  be  evidently  at  a 
distance  from  "covetousness:"  neither  being 
anxious  about  getting  money,  to  lay  up,  or  to 
expend  in  superfluities;  nor  yet  to  be  tenacious 
of  what  they  had,  or  averse  to  lay  it  out  for 
valuable  purposes.  On  the  contrary,  it  was 
proper  for  them  to  be  "content,"  well  satisfied, 
and  pleased,  with  "such  things  as  they  had"  at 
present,  though  mean,  scanty,  or  precarious: 


i  Ev  20-.n.  Josh.  7;21.  Ps.  lO: 
3.  119;36.  .ler.  6:13  Ez.  33: 
31.  Mark7;22.  Luke  8:14.  12: 
i;>— 21.  16:13,14.  R'>>n.  1:29. 
1  Cor.  5:11.  6:10.  Eph.  5:3,5. 
Col.  3  5.  iThn.  3:3.  6:9,10.2 
Tet.  2:3,14.  Jude  11. 

k  Ex.  2:21.  Mall.  6:25,34.  Luke 
J.14.  Phil.  4:11,12.  1  Tim.  6: 
U— 8. 


1  Gen.  23:15.  Deut.  31:6,8. 
Josh.  1:5.  1  Sam.  12:22.  I 
Chr.  28:20.  Pa.  37:25,28.  Is. 
41:10,17. 

m  4:16.  10: 19.  Eph.  3:l2. 

n  Gen.  15:1.  K%.  16:4.  Deut. 
33:26,29.  Pj.  18:1.2.  27:1— 3, 
9.  33:20.  40:17.54:4.63:7,  94: 
17.  115:9— 11.116:7— 9.  124:8. 
H::3.  Is.  41:10,14.  Rom.  8.31. 


assured  that  infinite  wisdom  and  love  chose 
their  portion  for  them;  and  remembering  the 
promise  of  God,  that  "he  would  not  in  an v  wise 
leave  them;"  nor  in  any  wise,  on  any  account, 
in  any  emergency,  or  at  any  time  would  he  for- 
sake them.  The  emphasis  of  the  original 
words,  in  which  five  negatives  are  used  to  in- 
crease the  strength  of  the  negation,  according 
to  the  Greek  idiom,  can  scarcely  be  retained  in 
a  translation.  The  words  seem  to  be  quoted 
from  the  Lord's  address  to  Joshua,  (Josh.  1: 
5.)  though  nearly  the  same  are  used  in  several 
parts  of  the  scripture.  (Marg.  Rcf.  1.) — They, 
however,  evidently  show  that  every  believer, 
in  similar  circumstances,  may  rely  upon  the 
promises  made  specially  to  any  person,  as  re- 
corded in  the  scripture.  The  Hebrews,  there- 
fore, cleaving  to  the  Lord  and  his  service,  in 
the  depth  of  poverty,  and  in  the  midst  of  per- 
secutors, might  say  with  confidence,  "  The 
Lord  is  my  Helper,"  according  to  the  frequent 
language  of  the  Psalmist:  and  they  might  be 
assured,  that  he  would  protect,  provide  for,  and 
comfort  them,  in  all  possible  emergencies;  and 
never  forsake  them,  in  life  or  death,  but  bring 
them  safe  to  his  heavenly  rest  and  glory:  and 
in  this  confidence,  they  need  not  fear  what  men 
could  do,  in  any  way,  to  impoverish,  distress, 
or  injure  them.  (Notes,  Matt.  6:25 — 34.  l-uke 
12:22— 34.)— ZwiVZ,  &c.  (5)  The  quotation 
gives  the  general  meaning  conveyed  in  the  Sep- 
tuagint;  but  in  very  different  words.  (Note, 
Deut.  31:3—8.) 

Conversation.  (5)  TQanog.  'Manner  of  liv- 
'ing.' — Without  covetousness.]  ^qiduQyvQoc. 
1  Tim.  3:3.  (Notes,  1  Tim.  3:3.  6:6—10.)— 
Content.]  y/Qxa/nevoi.  Matt.  25:9.  Luke 3:14. 
Johne-.l.  2  Cor.  12:9.  1  Tim.  6:8.  3  John 
10. — Such  things  as  ye  have.]  Tag  naquai. 
Things  present. 

7  Remember  them  p  which  *  have  the 
rule  over  you,  who  have  spoken  unto  you 
1  the  word  of  God :  ■■  whose  faith  follow, 
'  considering  *  the  end  of  their  conversation: 

8  Jesus  Christ,  "  the  same  yesterday,  and 
to-day,  and  for  ever.      [Practical  ob$cntxtions.] 

Note. — To  encourage  the  patience  and  per- 
severance of  the  Hebrews,  even  unto  a  violent 
death,  if  that  should  be  set  before  them;  the 
apostle  called  on  them  to  "remember  such  as 
had  presided  over  them,"  and  spoken  the  word 
of  God  to  them,  but  had  been  removed  by  mar- 
tyrdom; as  Stephen,  and  James  whom  Herod 
beheaded,  and  several  others;  or,  indeed,  of 
those  who  had  died  in  any  other  way.  They 
ought  carefully  to  recollect  the  instructions  and 
behavior  of  their  deceased  pastors,  to  adhere  to 
the  doctrines  which  they  had  delivered,  and  to 
copy  their  vigorous  faith  and  constant  obedi- 
ence: considering,  especially,  the  conclusion  of 
their  course,  and  the  manner  in  which  they  de- 
parted out  of  the  world;  and  thinking  of  the 
composure  and  holy  joy,  with  which  they  met 


r,  Ps.  56:4,11,12.   118:6.     D.m.  3: 

16—18.  MalL  10:28.   Luke  12: 

4,5. 
p  17,24.    Matt.  24:45.    Luke  12: 

42.     Arts  11:23.     J  Thes.  5:12, 

13.  1  Tim.  3.5. 
*  Or,  arc  the  guides, 
ql.uke8:ll.     Acta  4:31.     13:46. 

h"in.    10:17.       1    Thes.   2:13. 

Utv.  1:9.  6:9.  20:4. 


I  Cor.  4:16- 
1  Thes.  1:6. 


r  6:12.     Cant.  1:8. 

11:1.     Phil.  3:17. 

2  The».  3:7,9. 
s  AcU  7:55—60. 
t  1  Cor.  i0:13.  Gr. 
u  1:12.      Ps.    90:2,4.     102:27,28. 

103:17.  Is.  41:4.    44  6.  Mnl.  3: 

6.    John  8:.%— 53.    Jtai.  1:17. 

Rev.  1:4,8,11,17,18. 


[60i 


A.  D.  65. 


HEBREWS. 


A.  D.  65 


the  stroke  of  death,  with  whatever  circumstan- 
ces of  torture  or  ignominy  it  was  attended. 
(Note,  Acts  7:54—60.)  For  if  they  would 
"end  their  conversation,"  or  their  Christian 
course  of  obedience,  in  the  same  happy  and 
honorable  manner;  they  must  follow  their  ex- 
ample, and  adhere  to  their  doctrine  and  instruc- 
tions.— These  useful  and  excellent  ministers 
hfid  indeed  been  removed;  but  Jesus  Christ, 
the  great  Head  of  the  church,  was  "the  same 
yesterday,  to-day,  and  for  ever;"  equally  mer- 
ciful, faithful,  and  all-sufficient.  (Notes,  1:10 
—12.  Rev.  1:4—6,8—11.)  As  "the  Son  of 
God,"  he  was  possessed  of  all  possible  perfec- 
tion from  eternity;  he  had  continued  to  exer- 
cise those  perfections  for  the  good  of  the  church, 
through  all  preceding  ages;  nor  was  he  less  per- 
fect and  powerful,  when  "manifested  in  the 
flesh,"  to  purchase  the  church  with  his  "own 
blood."  He  continued  the  same,  when  exalted 
in  human  nature  to  the  mediatorial  throne;  and 
when  he  shall  come  to  judge  the  world,  he  will 
exhibit  the  same  divine  perfections  and  glory; 
and  in  like  manner  to  all  eternity.  (Notes,  Matt. 
25:31—46.  JVia)•^- 8:38.  Kev.  20:11— 15.)  Thej 
expression  seems  to  be  a  periphrasis  of  immv^\ 
tahility,  a  divine  attribute  incommunicable  to; 
a  mere  creature:  his  Person  is  as  immutable  aSi 
his  doctrine,  his  justice  and  holiness  as  his  mercy  j 
and  truth,  and  all  kinds  of  persons  will  meet  a' 
Judge  exactly  of  the  same  character,  as  he 
manifested  when  he  appeared  on  earth  as  a  Sa- 
viour. The  Hebrews  might,  therefore,  confide, 
in  him,  to  support  and  comfort  them  under 
their  sufferings  for  his  sake;  even  as  he  had  sup-' 
ported  those,  who  had  so  happily  finished  their 
course. — 'That  the  apostle  speaks  here,  not  of, 
'their  living,  but  dead  guides,  will  appear,' 
'partly  from  his  exhortation  to  remember  them, 
'the  living  guides  being  the  objects,  not  of  their 
'memory,  but  sense;  partly  from  the  phrase, 
'  "have  spoken,"  which  intimates,  that  they  had 
'now  left  off  speaking;  and  partly,  from  the  ex-' 
'()<tai:,  or  close  of  their  conversation  on  earth. 'i 
IFhitbij. 

Which  have  the  rule  over.  (7)  Twv  TJyHfif- 
vo)v.  17,24.  Luke  22:26.  Acts  15:22.— Fo^ 
low.']  Mui^iuth.  Imitate. — Considering.]  Ar- 
uihu)oivTFg.  Jlcts  n -.23.  Again  and  again  to 
contemplate  and  consider. —  The  end.]  Eafju- 
oiv.  1  Cor.  10:13.   (Note,  1  Cor.  10:13.)  i 

9  Be  not  '^  carried  about  with  divers  and 
strange  doctrines;  for  ^ it  is  a  good  thing 
that  the  heart  be  estabhshed  with  grace,! 
'  not  with  meats,  which  have  not  profited 
them  that  have  been  occupied  therein. 

10  We  have  ^  an  ahar,  whereof  they 
have  no  right  to  eat  which  ''  serve  the  taber- 
nacle. 

11  For  "  the  bodies  of  those  beasts, 
vvhose  blood  is  brought  into  the  sanctuary 
by  the  high  priest  for  sin,  are  burned  with- 
out the  camp. 


X  Mad.  24:4.24.  Acti  2Ch30. 
Hom.  16:17,18.  2  Cor.  Ull— 
15.  Gal.  1:R— 9.  Eph.  4: 14  5- 
6.  Col.  2;4,8.  2The3.  22  1 
Tim.  4:1— 3.  6:3—5,20.  1  John 
4:1.  JiideS. 

yAcls20:32.  2  Cor.  1:21.  Gnl 
6:1.  2Tlles.  2:l7.    2  Tiiu.  2:1, 

6061- 


z  Ate  on  9:9,10.— Lev.  11:    Dciit. 

143— 21.  AcU  10:14—16.  Rom. 

14:2,6,17.     1    Cor.    6:13.      8:8. 

Col.  2:16— 20.    ITim.  4:3— 5. 

TiL   1:14,15. 
a  1  Cor.  5:7,8.    9:13.     10:17—20. 
n  Num.  3:7,8.  7:5. 
c  Ex.  29:14.    Lev.   4:5— ri2  IC 

—21.  6:30.    9:9,11.   16:14— 'l9 


12  Wherefore  Jesus  also,  that  he  might 
''  sanctify  the  people  with  his  own  blood, 
■^  suffered  without  the  gate. 

13  Let  us  *"go  forth  therefore  unto  him 
without  the  camp,  bearing  his  reproach. 

14  For  ^  here  have  we  no  continuing 
city,  but  we  seek  one  to  come. 

Note. — The  apostle  exhorted  the  Hebrews 
to  "trust  in  Christ,"  and  cleave  to  him,  accord- 
ing to  the  instructions  of  their  deceased  teach- 
ers; and,  not  "to  be  carried  about  with  divers 
and  strange  doctrines,"  as  the  clouds  are  driven 
by  the  wind.  (Note,  Eph.  4:14—16.)  Many 
innovations  had  been  introduced  by  different  de- 
scriptions of  false  teachers,  which  were  all  for- 
eign to  the  simplicity  of  Christianity:  but 
Christians  should  especially  seek  to  have  their 
hearts  "established"  in  a  single  dependence  on 
the  grace  and  mercy  of  God  in  Christ;  and  in 
the  exj)erience  of  the  sanctification  of  the  Holy 
Spirit,  which  would  both  comfort  them,  and 
render  them  steadfast  against  every  delusion. 
Whereas,  if  they  j)aid  any  particular  attention 
to  distinctions  of  meats,  or  rested  in  the  legal 
sacrifices  and  peace-offerings,  (on  partof  vviiich 
the  offerer  and  his  friends  feasted  before  God, 
as  at  peace  with  him;)  they  would  not  arrive 
at  stability.  (Marg.  Ref.  ?..— Notes,  9:8—14. 
1  Tim.  4:1 — 10.)  They  could  not  indeed  ex- 
pect spiritual  profit  from  such  observances;  see- 
ing that  they,  who  had  heretofore  been  occupi- 
ed in  them,  and  had  looked  no  further,  had  de- 
rived no  saving  benefit  from  them;  and  now 
they  were  abolished.  But  true  believers  had, 
in  the  atonement  of  Christ,  the  substance  of 
all  which  had  been  shadowed  forth,  by  the  sac- 
rifices of  the  law.  The  flesh  of  many  of  these 
had  been  divided  between  the  altar  and  the 
priests,  who  alone  were  allowed  to  eat  the  most 
holy  things.  But  such  of  the  Hebrews,  as  con- 
tinued to  minister  at  the  tabernacle  or  temple, 
jand  neglected  the  gospel,  had  not  the  privilege 
^of  participating  with  Christians  in  feasting 
upon  their  spiritual  sacrifice:  of  this  the  Lord's 
supper  was  the  appointed  memorial,  and  might 
perhaps  be  alluded  to.  (Notes,  John  6:47 — 58. 
1  Cor.  5:6—8.  10:14—22.)  An  intimation  of 
this  seems  to  have  been  implied,  in  the  prohibi- 
|tionof  the  priest's  eating  any  part  of  the  most 
solemn  sin-offerings,  the  blood  of  which  was 
:  carried  into  the  most  holy  place,  on  the  day  of 
[atonement,  to  expiate  the  guilt  of  the  nation; 
jfor  these  sin-offerings  were  ordered  to  be  burned 
altogether,  "without  the  camp."  (Notes,  Ex. 
29:13,14.  Lev.  4:  6:30.  16:)  Wherefore  Jesus 
also,  that  he  might  set  apart  and  consecrate  to 
God  his  people,  to  be  a  spiritual  priesthood,  by 
shedding  his  own  blood,  as  their  "Sin-offering," 
previously  to  his  entrance  with  it  for  them  into 
the  heavenly  sanctuary;  suffered  death,  not 
within  the  precincts  of  the  temple,  or  even  in 
the  holy  city,  but  without  the  gate,  upon  mount 
Calvary.  Thus  he  was,  as  it  were,  cast  out  of 
the  camp  as  accursed:  that  he  might  appear  to 


27.   Num.  19:3. 
d  2:11.       9:13,14,18,19.       10:29. 

.lohn  17:19.  19:34.   1  Cor.  6:11. 

Eph.  5:26.   1  John  5:6— 8. 
c  Lev.  24:23.  Num.  15:36.  Josh. 

7:24.     Mark  15:20—24.     John 

19.17,1R.  Act'!7:S8. 
f  11:26.  12:3.   Mall.  5:11.    10:24, 


2i.  16:24.  27:32,39—44.  Luke 
6:22.  Acls  5:41.  1  Cor.  4:10— 
13.  2  Cor.  I2:i0.  1  I'et.  4;4,l4 
—16. 
g  4:9.  11:9,10,12—16.  12:22.  I 
Cor.  7:29.  2  Cor.  4:17,1!;.  5:1 
—8.  Phil.  3  20.  Gr.  Col.  3: 1  — 
3.  1  Pel.  4:7.  2  Pel.  3  13.J4. 


A.  D.  65. 


CHAPTER  XIII. 


A.  D.  65 


be  the  true  " Sin-offering, "  of  which  all  others 
^vere  the  types.  {Notes,  2  Cor.  5:18—21.  Gat. 
3:6 — 14.)  It  was,  therefore,  requisite  for  be- 
lievers to  renounce  all  dependence  on  the  legal 
sacrifices,  and  the  service  of  tfie  sanctuary,  to 
f  )llovv  Christ.  They  ought  also  most  willingly, 
for  his  sake,  to  "bear  the  reproach"  cast  upon 
them  on  that  account;  and  submit  to  be  excom- 
municated and  vilified  by  the  persecuting  priests 
and  scribes;  going  after  Christ  f)Ut  of  the  camp 
of  Israel,  and  enduring  every  indignity  for  his 
sake,  and  after  his  example.  (Notes,  Is.  51 :7,8. 
66:5,6.  Matt.  10:21—26,32,33.  Mark  8:38. 
John  15:17—21.  .ids  5:41,42.  2  Tim.  1:6—8, 
16—18.  2:8—13.)  Nor  should  they  shrink 
from  any  hardships  in  his  cause;  even  if  they 
were  driven  from  tlieir  houses,  possessions,  and 
cities,  to  become  exiles  and  wanderers;  or  if 
they  were  immured  in  prisons:  for,  being  stran- 
gers and  ])ilgrims,  they  had  on  earth,  even  in 
the  most  quiet  times,  "no  continuing  city,"  or 
quiet  settlement;  but  were  seeking  one  to  come, 
even  heaven  itself,  from  which  they  could  not 
be  long  excluded.  (Notes,  11:8—10,13—16. 
12:22—25.  Gen.  47:9.  1  Chr. '29:10— 19.  John 
14:1—3.   Phil.  3:20,21.) 

Carried  about.  (9)  llFOKpsgeud-e.  Mark  6: 
65.  2  Cor.  4:10.  Eph.  4:14.  Jude  12. 

15  ''By  him  therefore  let  us  offer  '  the 
sacrifice  of  praise  to  God  continually,  that 
is,  ^  the  fruit  of  our  lips,  *  giving  thanks  to 
his  name. 

16  But  '  to  do  good,  and  to  "*  commu- 
nicate, forget  not:  for  °  with  such  sacrifices 

God   is   VVell   pleased.  [Pr^u^tical  observations.] 

Note. — The  Hebrews  needed  no  atoning 
sacrifices,  except  that  of  Christ:  and  therefore, 
living  on  him  by  faith,  tliey  might  disregard 
the  legal  oblations,  and  offer,  at  a  distance  from 
the  temple,  more  acceptable  sacrifices  than 
burnt-offerings,  or  peace-offerings;  if,  through 
the  mediation  of  the  great  High  Priest,  they 
presented  to  God  their  continual  and  fervent 
jiraises  and  thanksgivings,  adoring  his  manifest- 
ed perfections,  celebrating  his  wonderful  works, 
and  gratefully  acknowledging  his  abundant  lov- 
ing-kindness towards  them.  This  "fruit  of 
their  lips"  would  be  more  pleasing  and  honora- 
ble to  him,  than  the  fruits  of  the  land,  or  the 
firstlings  of  their  cattle.  (Notes,  Ps.  50:22,23. 
Phil.  1:9—11.  Col.  3:16,17.  1  Pet.  2:4—6.) 
At  the  same  time  they  ought  not  to  forget,  or 
neglect,  to  do  good  to  their  indigent  brethren, 
and  others  in  distress,  by  communicating  to 
them  according  to  their  ability:  for  "with  such 
sacrifices,"  when  offered  from  a  principle  of 
humble  faith  and  love,  "God  would  be  well 
pleased;"  as  they  were  a  proper  expression  of 
their  gratitude  to  him,  very  honorable  to  the 
gospel,  and  beneficial  to  mankind,  and  were  the 
fruits  of  his  grace  in  their  hearts.  (Notes,  6:9, 
10.  2  Cor.  9:12—15.  Phil.  4:14—20.) 


h  7:25.  John  10:9.  14:6.  Epli. 
2:18.  Tul.  3:17.   1   Pet.  2:5. 

i  Lev.  7:12.  2Chr.  7:(i.  29:31. 
33:l6.  E/ra3:il.  Neh.  12:40. 
43.  Ps.  50:14,23.  69:30,31.  107: 
21,22.  116:17—19.  113:19.  13G: 
1,  Aic.  14.5:!.&c.  Is.  12:1,2. 
Eph.  5:19,20.  Col.  1:12.  3:16. 
1  Pet.  4  11.  Kev.  4:8—11.  5:9 
—  It.   7:9—12.   19:1— G. 

kGni.  4;3  4.    llos.  14:2.    Rom. 


6:19.    12:1. 
*  Gt.  confessing  to.      Vs.    18:49. 

mnrg.     Mall.  11:25.     Luke  10: 

21.  Ur. 
1  1,2.   Ps.  37:3.  jMatl.  25:35—40, 

Luke  6:3.5,36.     Acts  9:36.     10: 

33.  Gal.  6:10.     1  Thes.  5:15.  2 

Thcj.  3:13.  3  John  11. 
m  Luke  1R:22.      Rom.  12:13.     2 

Cor.  9:13.    Gal.  6:6.     Eph.  4 


Fruit  of  our  lips.  (15)  KaoTrni'  ^(FtXFbiv. 
Hos.  14:2.  Sept.  Our  version,  from  the  He- 
brew, reads,  calves  of  the  lips;  but  the  omission 
of  one  letter  would  render  it  "fruit  of  the  lips." 
—  To  do  good.  (16)  7"//,-  FVTioiiu;.  Here  only. 
(iVo/e«,  6:9,10.  1  Tm.  6:17— 19.)— To  com- 
municate.] Knivuniug.  See  on  ^icts  2:42. — 
Sacrifices.]  Qviiui;.  Rom.  12:1.  Phil.  2:17. 
4:18.  1  Pe<.  2:5. — Is  well  pleased.]  Evu^Fc,ti- 
jui.  Note,  11:5,6. 

17  °  Obey  them  that  f  have  the  rule 
over  you,  and  i'  submit  yourselves:  for  they 
1  watch  for  your  souls,  as  they  that  must 
'give account,  that  the)'  may  do  it  ^  with  joy, 
and  not  *  with  grief:  for  that  is  unprofitable 
for  you. 

Note. — The  apostle,  as  "a  debtor  to  all  men," 
had  v/ritten  to  the  Hebrews,  to  establish  them 
in  the  truth;  and  he  had  called  on  them  to  re- 
member and  follow  the  faith  of  their  deceased 
pastors.  (Note,  7,8.)  But  he  would  also  remind 
them,  that  they  ought  to  obey  those  pious 
teachers  and  guides  who  now  presided  over 
them,  and  to  "submit"  to  their  instructions, 
admonitions,  and  reproofs,  as  ruling  them  with 
spiritual  authority  derived  from  the  Lord  Jesus. 
For  they  were  appointed  to  "watch  for  their 
souls,"  and  to  guard  and  caution  them,  against 
all  those  errors  and  sins,  which  might  endanger 
jthem.  (Notes,  Is.  56:9—12.  Ez.  3:17—21.  33- 
2—9.  Matt.  24:45—51.  .'lets  20:24—28.  1  Pet. 
5:1 — 4.)  They  performed  this  important  and 
'difficult  service,  as  men  who  "must  give  ac 
I  count"  for  every  part  of  their  conduct,  to  him 
who  employed  them:  so  that  they  could  not 
deliver  their  own  souls,  without  great  vigilance, 
'diligence,  faithfulness,  and  impartiality,  which 
I  would  often  constrain  them  to  displease  men 
<(Notes,  1  Cor.  4:1— 5.  1  Thes.  5:12—15.  1 
j  Tm.  5:17,18.)  The  people  ought  therefore 
'to  obey  the  word  of  God  as  spoken  by  them, 
and  submit  to  his  authority  as  exerci.sed  by 
them:  that  they  might  be  able  to  give  up  their 
i "account  with  joy,"  having  been  successful  in 
I  their  labors;  and  "not  with  grief  and  anguish  ol_ 
Iheart,  because  of  the  untractable  conduct  of 
'those  to  whom  they  had  been  sent;  which 
Would  not  be  for  the'profit  of  those  who  occa- 
Isioned  grief  to  their  faithful  pastors,  but  infi- 
Initely  injurious  to  them.  This  must  princijially 
'relate  to  the  account  given  befine  the  Lord,  as 
lit  were,  from  day  to  day,  with  joy  or  grief,  by 
ministers,  of  the  reception  given  to  their  mes- 
sage: for  no  misconduct  of  the  peo])le  will  oc- 
casion sorrow  to  the  faithful  servant  of  Christ, 
'at  the  final  day  of  retribution;  though  their 
salvation  will  be  unto  them  "a  crown  of  rejoic- 
ing." (Notes,  2  Cor.  2:14—17.  1  Thes.  2:17 
20.)  The  exhortation  supposes  the  faithful- 
ness of  ministers  and  ecclesiastical  rulers,  and 
that  they  exercise  a  scriptural  authority  in  a 
proper  manner:  for  no  obedience  and  submis 


Mic. 


28.      Phil.  4:14. 

Philem.  6. 
n  6;l0.      Ps.  51:19 

I'hil.  4:18. 
o  Stcon  7.— 1  Sam.  8:19. 

20.   Prov.  5:13.     Phil.  2 

1  Thes.  5:12.     2  The».  3 

Tim.  5:17. 
t  Or,  ^ide. 
p  Geo.  16:9    1  Cor.  16:16. 


1  Tim.  6:18. 
6:7,8. 


15:19, 
12,29. 
14.    1 


Epn. 


5:21.  Jam.  4:7.  1  Pel.  5.5. 
q  E>.    3:17—21.    33:7—9.    AcU 

20:24—26.   1  Cor.  4:1,2.  1  Pet 

5:2  3. 
r  Luke    16.2.     Rom.    14:12.      2 

Cor.  5:10,11. 
s  Phil.  1:4.  2:16.  4:1.   1  Thci.  2 

19,20.     3:9,10. 
1   Es.   32:31.     Jer.  13:17.      Phil 

3:18. 


[601 


A    D.  65. 


HEBREWS. 


A.  D.  65 


sion  can  be  due,  to  the  usurped  dominion  of 
"idol  shepherds,"  unfaithful  stewards,  or  blind 
guides.  To  other  rulers  and  superiors,  honor 
is  required  for  their  office'  sake;  but  to  minis- 
ters for  their  work's  sake  alone. 

18"  Pray  for  us :  for  we  trust ''  we  have 
a  good  conscience,  ^  in  all  things  willing  to 
live  honestly. 

19  But  I  beseech  you  the  rather  to  do 
this,  ^  that  I  may  be  restored  to  you  the 
sooner. 

jVo/e. — It  is  plain,  from  these  verses,  that 
the  persons  immediately  addressed,  or  to  whom 
in  the  first  instance  the  epistle  was  sent,  would 
know  from  whom  it  came.  The  apostle  desired 
them  to  pray  for  him  and  his  fellow-laborers,  as 
well  as  for  their  own  pastors;  for,  however  he 
had  been  calumniated  or  suspected  by  his  na- 
tion, and  however  many  of  his  Hebrew  breth- 
ren had  been  prejudiced  against  him;  (Note, 
Jids  21 :20— 26.)  yet  he  trusted  that  he  "had 
a  good  conscience,"  tender  and  duly  informed; 
and  that  he  was  willing  and  desirous  in  all 
things,  and  among  ail  persons,  to  act  with  in- 
tegrity, and  in  a  becoming  manner.  He  there- 1 
fore  entreated  their  prayers  for  his  protection, 
comfort,  and  success:  but  especially,  that  the; 
providence  of  God  would  order  things  in  such 
a  manner,  as  to  enable  him  to  come  among! 
them  the  sooner.  For  he  was  persuaded  many 
of  them  would  be  glad  to  see  him;  and  he  pur- 
posed to  come,  as  soon  as  he  had  fully  regained 
his  liberty,  and  had  opportunity,  notwithstand- 
ing all  that  he  had  suHered  in  consequence  of 
his  last  journey  to  Jerusalem.  It  is  not  known 
whether  he  accomplished  this  purpose,  or  not. 
{Note,  Acts  21:27 — 40.)  'That  I  may  be 
'quickly  restored  to  you  from  this  confinement, 
'and  have  an  opportunity  of  rendering  you 
'those  services,  which  were  prevented  by  this 
'unjust  imprisonment,  occasioned  by  the  fury 
'of  the  populace,  when  I  was  last  at  Jerusalem!' 
Doddridge.  The  priests,  rulers,  and  council 
were  more  deeply  criminal  than  even  'the  jaop- 
'ulace.'' — Good  conscience.  (18)  Notes,  Acts 
23:1—5.  24:10—21.  2  Cor.  1 :12— 14.  5:9— 
12.   1  Pet.  3:13—16. 

Restored.  (19)  Jnoy.uTaaxud^oi.  Mark  8:5. 
8:25. 

20  Now*  the  God  of  peace,  that  "^  brought 
again  from  the  dead  our  Lord  Jesus,  "=  that 
great  Shepherd  of  the  sheep,  through  ^  the 
blood  of  the  ^  everlasting  *  covenant, 

21  '"Make  you  perfect  in  e:  every  good 
work  •>  to  do  his  will,  f  working  in  you  that 
which  is  '  well-pleasing  in  his  sight,  ^  through 
Jesus  Christ;  '  to  whom  he  glory  for  ever 
and  ever.     «  Amen. 

i^oic.— After  desiring  the  prayers  of  the  He- 


u  R..m.  15:30.  Eph.6.19,20.Col. 

4:!'.   iThes.  5-.25.2Thes.  3:1. 
X  Acts  23:1.    24:16.  2  Cor.  1:12. 

1  Tim.  1:5.      1  I'el.  3:16,21. 
■J  Rom.  12:17.    13:13.    Phil   4-8 

1  Thes.  4:12.       1  Pet.  2:12. 
I  Rom.      I:lO— 12.  15:31,32 

Philem.  22. 
a  Rom.  15:33.   16.20.    1  Cor.  14: 

rS.    2  Cor.  13:11.   Phil.  4:9.    1 

Th(>«.  .S;13.   SThfs.  3:16. 
n  .\ci*  2:24.32.  3:15.    4:10.  5:30. 


6C8] 


10:40,41.    13:30.    17:31.   Rom. 
1:4.  4:24,25.  8:11.   1  Cor.  6:14. 
15:15.      Gal.  1:1.     Eph.    1:20. 
Col.  2:12.     1  Thes.  1:10. 
c  Ps.  23:1.     80:1.    Is.  40:11.  63: 
II.  Ez.  34:23.  37:24.  .John  lO: 
11,14.     1  Pet.  2:25.    5:4. 
d  Set  on  9:20 — Ex.  24:8.  Zech. 
9:11.  Matt.  26:28.    Mark  14:24. 
Liike  22:20. 
<•  2  Rnm.  23:F.   i  ■-lir.  T-^T-   T-. 
55:3.  61:8.  Jer.  32:40.  Ei.  37: 


brews  in  his  behalf,  the  apostle  gave  them  a 
compendium  of  his  most  fervent  supplications 
for  tbem.  He  addressed  himself  to  the  Lord;  as 
"the  God  of  peace,"  (a  title,  never  used  but  in 
St.  Paul's  epistles,  Marg.  Ref.  a,)  reconciled 
to  believers,  and  ready  to  be  at  peace  with  all 
sinners,  who  came  to  him  in  the  appointed 
way;  as  the  Author  of  spiritual  peace  in  the 
hearts  and  consciences  of  his  people;  and  the 
'Lover  of  peace  and  concord,'  in  the  church 
and  among  mankind;  who  "had  brought  again 
from  the  dead  the  great  Shepherd  of  the  sheep," 
from  whom  all  pastors  derived  their  authority. 
Jesus,  the  great  Proprietor  of  the  chosen  flock, 
to  whom  they  had  been  given,  had  laid  down 
his  life  to  atone  for  their  sins,  and  he  continu- 
ally sought  them,  and  brought  them  home  to 
his  fold,  where  he  protected  and  fed  them. 
(Notes,  Ps.  23:  Is.  53:6.  Ez.  34:23—31.  Luke 
15:1—6.  John  10:10—18.  1  Pet.  5:1—4.)  In 
order  to  show  that  his  ransom  was  accepted, 
and  that  he  might  perform  his  gracious  work, 
as  "the  great  Shepherd  of  his  sheep;"  God 
the  Father  had  raised  him  from  the  dead, 
"through  the  blood  of  the  everlasting  cove- 
nant." For  this  may  either  refer  to  the  re- 
conciled love  of  God  to  his  people,  through  the 
blood  of  Christ;  or  to  his  being  brought  again 
from  the  dead,  because  his  sacrifice  was  suffi- 
cient and  accepted,  that  so  he  might  become 
"^the  Shepherd  of  the  sheep;"  or  to  the  bless- 
ings for  which  the  apostle  prayed,  and  which 
were  bestowed  "through  the  blood  of  the  ever- 
j lasting  covenant:"  all  these  things  may  be 
contained  in  the  Avords;  and  it  is  not  obvious 
to  determine  which  was  principally  intended. 
jThe  blood  of  Christ  purchased  the  blessings  of 
the  new  covenant,  and  ratified  it  as  unaltera- 
ble: so  that  it  was  rendered  perpetual  on  earth 
to  the  end  of  time,  and  everlasting  in  respect 
of  the  salvation  conferred  according  to  il. — 
The  apt^tle  earnestly  entreated  "the  God  of 
peace,"  through  the  mediation  of  the  great 
Shepherd,  and  on  account  of  "the  blood  of  the 
covenant,"  that  he  would  make  the  Hebrews 
("perfect  in  every  good  work  to  do  his  will;" 
j  rectifying  every  disorder  of  their  souls,  and 
! completely  fitting  them  for  every  part  of  his 
."holy  service;  working  in  them"  by  his  nt;w- 
.creating  grace,  "that  which  was  well-pleasing 
in  his  sight,"  being  according  to  his  law  and 
image,  and  for  his  glory,  and  therefore  accept- 
able with  him  through  Jesus  Christ;  (Note, 
Phil.  2:12,13.)  to  whom,  even  to  "the  God  of 
peace,"  he  ascribed  eternal  glory.  (Marg. 
Ref.) — He  prayed  for  them,  under  the  full  per- 
suasion, that  sanctifying  grace,  and  holy  obe- 
dience, would  surely  be  attended  with  divine 
consolations,  which  he  did  not  particularly  men- 
tion. (Notes,  Eph.  2:4—10.  3:14—19."  Phil. 
1:9—11.  CoZ.  1:9— 14.  1  Thes.  3:11—13.  2 
Thes.  2:16,17.) — Blood  of  the  everlasting  cov- 
enant. (20)  iVo<es,  9:11— 26.  10:28—31.  2 
Sam.  23:3.  Is.  54:6—10.    55:1—3.  Jer.  32:39 


26. 
*  Or,  testament.     See  on  9:\r.M. 
f   12:23.    Deut.    32:4.   Ps.  138:8. 

John  17:23.       Eph.   3:16—19. 

Col.  1:9—12.  4:12.    1  Thts.  3: 

13.      5:23.     1  Pet.  5:10. 
g  2  Cor.  9:8.   Eph.  2:10.  Phil.  1: 

11.    2  Thes.  2:17.1  Tim.  5  10. 
h  10:36.     Mall.  7:21.    12:50.  21: 

31.    John  7:17.    Rom.  12:2.    1 

Thfs.  4:^    1  Pel.  'l.C.     1   .Tuljii 

2:  .7. 


t  Or,  doing,     riiil.  2:13. 

i    16!  Rom   12:1.   14:17.18.  Phil. 

4:n.     Col.  3:20.    1  .Tohn  3:22. 
k  John     16:23,24.        Eph.    2:18. 

Phil.  1:11.  4:13.     Col.  3:17.    1 

Pel.  2:5. 
1   Ps.  72:1E,19.  Rom.  16:27.  Gal. 

1:5.     Phil.  2:11.      I  Tim.  1:17. 

6:16.  2  Tim.  4:18.  1  Pet.  5:11. 

2  Pel.  3:18.  Jmle  25.    Rev.  I: 

r..     -.9—1,-;. 

mice    0/1  Alall.  G:13.     2«.20. 


A.  D.  65. 


CHAPTER  XIII. 


A.  D.  65. 


— 41.   £::.  37  :24— 26.  ZecA.  6:12,13.  9:9—11. 
Matt.  26:26—28. 

Make  you  perfect,  {'ii)  KcaaQTiaai.  See  on 
Matt.  21:16.   {Note,  1  Pet.  5:10,11.) 

22  And  I  beseech  you,  bretliren,  "  suf- 
fer the  word  of  exhortation:  °  for  I  have 
written  a  letter  unto  you  in  few  words. 

23  Know  ye,  that  our  p  brother  Timo- 
thy 1  is  set  at  liberty;  with  whom,  if  he 
come  shortly,  ''  I  will  see  you. 

24  '  Salute  all  them  that  have  *  the  rule 
over  you,  and  "  all  the  saints.  "  They  of 
y  Italy  salute  you. 

25  ^  Grace  be  with  you  all.     Amen. 

Note. — The  apostle,  as  not  being  immediate- 
ly placed  over  the  Hebrews,  or  disposed  to 
speak  to  them  in  an  authoritative  style,  entreat- 
ed them  to  take  in  good  part  "the  word  of  ex- 
hortation," warning,  and  encouragement,  which 
he  had  sent  them,  from  love  to  their  souls:  for 
he  had  written  a  letter  to  them,  in  few  words, 
compared  with  the  vast  importance,  and  the 
great  variety,  of  the  subjects  discussed  in  it. — 
Timothy  had,  it  seems,  been  confined  in  prison 
for  preaching  the  gospel,  of  which  the  Hebrews 
had  heard;  but  the  writer  informed  them  that 
he  was  at  length  set  at  liberty,  and  that  he  pur- 

Kosed  to  come  with  Timothy  to  see  them,  if 
e  were  not  delayed.  It  appears  hence  that 
the  apostle  either  was  at  liberty,  or  had  a  clear 
prospect  of  being  speedily  liberated:  and  that 
the  spurious  postscript  falsely  says,  that  Tim- 
othy was  the  bearer  of  the  epistle.  When  the 
argumentative  part  of  the  epistle  had  been  read, 
without  the  prejudices  which  the  writer's  name, 
in  the  beginning,  would  have  unavoidably  ex- 
cited: these  intimations  at  the  close  would  have 
no  bad  effect. — After  this,  he  concluded  with 
salutations,  especially  to  the  pastors  and  rulers 
of  their  churches;  and  from  all  the  Christians 
in  Italy,  as  well  as  those  at  Rome. 

The7n  that  have  the  rule,  &c.  (24)  Tsg  -qyu- 
fievHc.  7.17.  Lwfce  22:26.  (iVofes,  7,8,17.) 
The  pastors  of  the  church  are  evidently  thus 
distinguished  from  the  people;  but  it  must  be 
allowed,  that  no  disparity  among  the  pastors  is 
intimated.  The  apostle  James  was  probably 
living  at  this  time;  and  was  the  principal, 
though  not  the  only  person  intended.  {Notes, 
^c<s  20:17.   1   Tm.  5:21,22.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
"Brotherly  love"  tends,  in  such  various  ways, 
to  the  benefit  of  the  church,  the  comfort  of  be- 
lievers, and  the  honor  of  the  gospel;  that  the 
enemy  of  our  souls  endeavors,  by  every  means, 
to  interrupt  its  exercise,  and  to  work  upon  the 
remains  of  6ur  corrupt  affections,  for  that  pur- 
pose, with  a  vast  variety  of  most  subtle  artifi- 
ces, against  which  we  should  be  perpetually 
upon  our  guard.  Hence  it  is,  that  so  little  of 
this  love  is  found  in  the  church,  though  so 
much  is  read  concerning  it  in  the  scriptures; 
and  that  so  many  divisions  and  controversies 
prevail  among  those,  who  seem,  in  a  measure, 
to  have  been  taught  of  God  to  love  their  bretli- 


n  1—3,12—16.  2:1.  3.1,12,13. 
4:1,11.  6:11,12.  10:19—39.  12: 
1.2,12—16,25—28.  2  Cor.  5: 
2il.     6:1.     iO:l.      Phileiii.  8,9. 

B  Gal.  6:11.     I  Pet.  5:l2. 

Vol.  M. 


p  See  on  Acts  16:1—3.-1   Tbes. 

3:2.      Philem.   1. 
q  1  Tim.  6:12.  2  Tim.  1:8.    Rev. 

7:14. 
r   Rom.  15:2«28.      Philem.  22. 

77 


ren!  (Notes,  John  13:31—35.  17:20— "3  i 
Thes.  4:9—12.  1  JoAn  2:7—11.  3:11— 24.  4: 
9 — 12.) — We  best  consult  our  own  interest 
when  we  are  mindful  to  use  hospitality,  and  to 
relieve  or  entertain  our  poor  brethren,  even 
though  they  be  strangers  to  us:  for  thus  we 
entertain  Christ  himself,  whom  all  angels  wor- 
ship and  obey. — When  we  are  exempted  from 
imprisomient,  or  other  grievous  adversities,  we 
should  take  care  not  to  "forget,"  how  many 
are  thus  oppressed  and  bowed  down;  that  we 
may  sympathize  with  them  in  their  sorrows, 
and  help  or  comfort  them  according  to  our 
ability;  never  forgetting  to  pray  for  them,  in 
wliich  the  poorest  and  those  far  distant  may 
give  them  most  valuable  assistance:  for  it  be- 
hoves us  to  be  aware  that  we  are  liable  to  the 
same  distresses,  as  long  as  we  are  in  the  body. 
— Defilement  and  dishonor  spring  from  contra- 
triety  to  the  law  of  God,  which  is  perfectly 
suited  to  promote  our  present  and  future  wel- 
fare: "marriage"  therefore  "is  honorable  in 
all;"  nor  can  any  defilement  attach  to  it,  ex- 
cept when  the  letter  or  spirit  of  God's  com- 
mandments is  violated  by  men's  behavior  re- 
specting it.  But  God  does,  in  this  world,  se- 
verely mark  his  abhorrence  of  those  forbidden 
lusts,  to  which  the  depravity  of  the  human 
heart  leads  such  vast  multitudes;  (Notes,  Gen. 
2:24.  1  Cor.  6:18—20.)  and  he  will  surely 
condemn  every  impenitent  fornicator  and  adul- 
terer at  the  day  of  judgment;  whatever  di.s- 
guise  or  excuse  he  may  here  use  to  cloke  his 
wickedness. — Christians,  whether  poor  or  rich, 
should,  in  all  their  words  and  actions,  show 
that  they  "abhor  covetousness."  Having  in 
heaven  inexhaustible  treasures,  they  should  be 
well  satisfied  wnth  mean  accommodations  here: 
and,  as  God  has  promised  "that  he  will  never 
leave  them,  and  in  no  case  forsake  them;"  they 
have  no  cause  to  court  the  favor  or  fear  the 
frown  of  men,  or  to  dread  the  want  of  things 
needful;  but  may  courageously  say,  "Tlie 
Lord  is  my  Helper,  I  will  not  fear  what  man 
can  do  unto  me." — The  instructions  and  ex- 
ample of  ministers,  who  have  honorably  and 
comfortably  closed  their  testimony,  should  be 
peculiarly  remembered  by  their  survivors.  At 
death,  they,  as  it  were,  give  their  last  attestation 
to  their  doctrine  and  exhortations;  and  the  hap- 
py event  of  their  trials  calls  on  others  to  "follow 
their  faith,"  and  to  consider  the  joyful  end  of 
their  course;  and  all  ministers  ought  to  have  a 
peculiar  respect  to  this  during  their  whole 
lives.  But  Jesus  alone  is  an  everliving  F>iend, 
"the  same  yesterday,  to-day,  and  for  ever." 
Still  he  fills  the  hungry,  encourages  the  trem- 
bling, and  welcomes  penitents  of  every  class; 
still  he  rejects  proud  Pharisees,  abhors  painted 
sepulchres,  and  teaches  all  whom  he  saves,  to 
"love  righteousness  and  to  hate  iniquity:"  and 
having  called  them  by  his  grace,  he  will  love 
them  unchangeably,  and  for  ever.  Indeed  all 
those,  and  those  alone,  will  "abide  the  day  of 
his  coming"  to  judge  the  world,  who  would 
have  met  with  favor  from  him,  when  he  taught 
as  "the  Man  of  sorrows"  on  earth. 
V.  9—16. 
We   should  be  careful  not   to   be   "carried 


3    See  on  Kotn.  16:1  — 16. 

t   See  on  7,17. 

u  2  for.  1:1.  13:13.  Phil.  1:1.    4: 

22.     Col.  1:2.     I'hikm.5. 
X  A'tcort  Koiii.  16:21—23. 


y  Acts  1B:2.     27:1. 

z  iceonRom.  1:7.      16:20,24.- 

Eph.  624.  2  Tim.  4:22.    Rer. 

22:21. 

rG09 


A.  D.  65. 


HEBREWS. 


A.  D.  65. 


about  with  divers  and  strange  doctrines/'  and 
diligently  seek  to  have  our  hearts  "established 
by  grace:"  for  notions  and  forms  never  profit 
those  who  are  occupied  in  them.  Living  by 
faith  in  Christ,  and  being  consecrated  to  God 
through  his  blood,  let  us  willingly  separate  from 
this  evil  world,  and  "bear  the  reproach"  of 
proud  formalists,  and  all  the  enemies  of  true  re- 
ligion however  distinguished.  "We  have  here 
no  continuing  city;"  our  pilgrimage  will  soon 
end;  let  us  then  seek  an  abiding  mansion  in 
the  city  of  our  God,  and  consider  all  temporal 
prosperity  or  adversity,  as  of  scarcely  any  con- 
sequence; being  of  a  transient  and  evanescent 
nature.  (Notes,  1  Cor.  7:29—31.  '2  Cor.  4:13— 
18.  1  Pet.  4:7.)  Being  "a spiritual  priesthood," 
let  us  solace  ourselves  in  this  evil  world,  by 
"offering  to  God,  through  Jesus  Christ,"  our 
"continual  sacrifice  of  praise,  even  the  fruit  of 
our  lips,  giving  thanks  to  his  name."  This, 
joined  with  the  acceptable  sacrifice  of  liberally 
and  actively  doing  good  to  men,  for  the  I  ird's 
sake,  will  he  a  sweet  anticipation  of  the  joys 
of  heaven,  and  a  preparation  for  its  work  and 
worship. 

V.  17—25. 
All  ministers  of  the  gospel  should  peculiarly 
remember,  that  they  are  called  "to  Avatch  for 
men's  souls,  as  those  who  must  give  account;" 
which  involves  the  most  weighty  and  awful  re- 
sponsibility :  for  dreadful  will  be  their  condem- 


nation, if  they  be  slothful,  selfish,  or  unfaithful. 
Christians  should  "obey  and  suljmit  to"  their 
faithful  pastors,  and  take  in  good  part  their  lov- 
ing admonitions;  that  they  may  give  up  their 
account  "with  joy,  and  not  with  grief:"  for  if 
such  pastors  lose  their  labor,  their  hearers  will 
lose  their  souls.  Christians  should  also  pray 
fervently  and  constantly  for  their  ministers,  and 
for  all  who  sustain  that  sacred  character:  for 
these  would  generally  walk  more  honorably, 
and  labor  more  successfully,  if  the  people  were 
more  earnest  in  praying  for  them.  Even  when 
they  see,  or  think  they  see,  something  amiss  in 
those  who  upon  the  whole  "have  a  good  con- 
science, willing  in  all  things  to  live  honestly;" 
they  should  pray  the  more  frequently  and  earn- 
estly for  them.  Let  us  then  approach  "the 
God  of  peace,  who  brought  again  I'rom  the 
dead  the  great  Shepherd  of  the  sheep;"  and, 
"through  the  blood  of  tire  everlasting  cove- 
nant," let  us  beseech  him  for  ourselves  and 
each  other,  "to  make  us  perfect  in  every  good 
work,  to  do  his  will,  working  in  us  that  which 
is  Avell  pleasing  in  his  sight,  through  Jesus 
Christ;"  that  we  may  glorify  him  for  ever. 
Then  every  word  of  exhortation,  and  every 
dispensation  of  Providence  will  do  us  good;  the 
communion  of  saints  will  be  maintained,  and 
"grace  will  be  with  us  all,"  till  it  be  completed 
in  glory.     Amen. 


THE 


GENERAL  EPISTLE  OF  JAMES. 


James,  the  son  of  Alpheus,  the  brother  of  Jude,  and  the  near  relation  of  our  Lord,  called  also 
"James  the  less,"  probably  being  lower  in  stature,  or  younger,  than  the  other  James,  is  gener- 
ally allowed  to  have  been  the  writer  of  this  epistle;  (Notes,  Matt.  13:54 — 58.  Luke  24:13 — 
24.)  and  the  few  who  have  doubted  of  this,  have  assigned  very  slight  reasons  for  their  hesi- 
tation. It  is  recorded  in  ecclesiastical  history,  and  'the  Acts  of  the  apostles'  confirm  the  fact, 
that  he  generally  resided  at  Jerusalem,  superintending  the  concerns  of  the  churches  in  that 
city,  and  in  the  neighboring  places,  to  the  end  of  his  life;  which  was  terminated  by  martyrdom, 
the  circumstances  of  which  are  differently  related. — He  seems  to  have  written  this  epistle  onl^' 
a  short  time  before  his  death;  and  it  is  supposed  by  some,  that  the  sharp  rebukes  and  awful 
warnings,  given  in  it  to  his  countrymen,  stirred  up  that  persecuting  rage,  which  terminated 
his  life:  but  indeed,  it  is  peculiarly  wonderful,  that  he  should  have  been  preserved  so  many 
years,  in  so  perilous  a  situation;  and  it  can  be  accounted  for,  only  by  ascribing  it  to  the  Lord's 
immediate  protection.  The  epistle  is  styled  general,  or  catholic,  because  it  Avas  not  addressed 
to  any  particular  church,  but  to  the  Jewish  converts,  throughout  their  dispersions;  indeed 
with  most  evident  reference  also  to  the  unconverted  part  of  the  nation.  This  title,  however, 
is  not  coeval  with  the  epistle;  but  was  prefixed  to  it  some  ages  after  it  was  written;  and  to 
the  subsequent  epistles,  in  several  instances  Avith  manifest  impropriety.  It  is  probable,  that 
the  apostle,  by  means  of  the  elders  and  Christians  at  Jerusalem,  circulated  copies  of  this 
epistle,  by  those  strangers  who  came  to  the  sacred  festivals,  from  the  several  cities  and  coun- 
tries where  the  Jews  resided,  and  especially  where  Jewish  converts  to  Christianity  Avere  found : 
and,  as  it  Avas  exclusively  addressed  to  his  countrymen,  it  seems  for  a  long  season  to  have 
been  httle  known  among  the  Gentile  converts;  so  that  its  authenticity  was  doubted  for  a 
considerable^time.— 'While  the  second  Epistle  of  Peter,  the  second  and  third  of  John,  the 
^^pistle  of  Jude,  and  the  Revelation,  are  omitted  in  the  first  Syriac  translation  of  the  New 
1  estanient,  Avhich  Avas  made  in  the  beginning  of  the  second  century,  for  the  use  of  converted 
JeAVs,'  this  l^pistle  of  James  hath  found  a  place  therein.— This  is  an  argument  of  great  weight: 
^lor  certainly  the  Jewish  believers,  to  whom  that  epistle  was  addressed  and  delivered,  were 
^mucn  better  judges  of  its  authenticity,  than  the  converted  Gentiles  to  whom  it  Avas  not  sent-, 
and  Who  perliaps  tiad  no  opportunity  of  being  acquainted  with  it,  till  long  after  it  was  written.' 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


Macknighl. — 'It  is  cited  by  Clemens  Romaniis  four  several  times;  and  by  Ignatius,  in  his 
'genuine  epistle  to  the  Ephesians;  by  Origen,  in  his  thirteenth  homily  upon  Genesis.  Eusebius 
'saith,  It  was  known  to  most,  and  publicly  read  in  most  Christian  churches:  St.  Jeroni,  th;U 
'in  process  of  time  it  obtained  authority.  "Esthius  notes,  That  they  who  before  doubted'of  it, 
'in  the  fourth  century  embraced  the  opinion  of  them  who  received  it:  and  from  tlience  no 
'church,  no  ecclesiastical  writer,  is  found  who  ever  doubted  of  it.  But,  on  the  contraiy,  ull 
'the  catalogues  of  the  books  of  the  holy  scripture,  published  by  general  and  provincial  couii- 
'cils,  Roman  bishops,  or  other  orthodox  writers,  number  it  anuing  the  canonical  scriptures.' 
Whitby. — 'It  appears  to  me,  that  the  authority  of  this,  and  some  other  parts  of  the  New 
'Testament,  having  been  early  questioned  by  some  primitive  churches,  affords  an  argument 
'of  their  peculiar  caution,  that  no  other  writings  should  be  admitted  into  the  sacred  canon, 
'however  excellent,  besides  those  which  had  an  undoubted  claim  to  that  distinciion:  and  justly 
'challenges  our  deference  to /AezV  judgment,  who  doubtless  were  most  capable  of  decidiiitr, 
'and  gave  sufficient  evidence  of  their  care,  as  well  as  their  capacity.  The  epistle  before  ii's, 
'having  passed  through  a  severe  and  accurate  scrutiny,  appears  to  have  been  universaUij 
'received;  and  accordingly  has  been  transmitted  down  to  the  present  age,  as  an  authentic  part 
'of  the  oracles  of  God.'  Doddridge. — It  is  generally  known,  that  Luther,  in  the  earlier  part 
of  the  reformation,  spoke  rather  in  a  slighting  manner  of  this  epistle,  groundlessly  supjiosing 
that  it  contradicted  St.  Paul's  doctrine,  in  the  grand  subject  of  justification:  but  deeper  expe- 
rience, more  exact  investigation,  more  extensive  observation,  and  a  maturer  judgment,  induced 
him  to  retract  his  opinion:  and  at  present  no  further  doubt  seems  to  be  entertained,  among 
orthodox  Christians,  as  to  its  divine  inspiration  and  authority.  It  is  not,  however,  so  replete 
with  the  peculiar  doctrines  of  Christianity,  as  St.  Paul's  epistles  are  in  general;  or,  indeed,  as 
the  other  apostolical  epistles:  for  it  is  supposed  to  have  been  written  with  a  special  design  of 
counteracting  the  false  teachers,  who,  in  different  ways,  perverted  those  doctrines,  and  wrested 
them  to  their  own  destruction,  and  that  of  other  men.  But  the  grand  principles  of  Christian- 
ity are  througliout  taken  for  granted,  and  it  will  be  found,  on  attentive  consideration,  entirely 
coincident  with  even  St.  Paul's  doctrine,  concerning  grace  and  justification;  though  at  the 
first  glance  it  may  appear  discordant:  and  it  abounds  with  most  im])ortant  exhortations  to  the 
patience  of  hope,  and  the  obedience  of  faith  and  love;  with  which  various  very  needful  warn- 
ings, reproofs,  and  encouragements,  are  interspersed,  according  to  the  different  characters  of 
the  persons  addressed  in  it. 


CHAP.   I. 

The  aposlle  addresses  "  the  twelve  tribes,  which  were  scattered  abroad," 
1.  He  exhorts  them  to  joyful  patience  under  dials,  2 — 4;  and  to  ask 
wisdom  of  God  in  faith,  with  an  unwavering  mind,  5 — 8.  He  coun- 
sels tlie  poor  and  the  rich,  9 — IIj  and  shows  the  happiness  piepare.t 
for  those  who  endure,  12.  Men  are  tempted  lo  sin,  riot  by  Uod,  but 
by  their  own  lusts,  13 — 15.  Every  good  gift  comes  from  the  un- 
cliangealile  God,  of  which  good  gifts  regeneration  is  especially  men- 
tioned, 16 — 18.  Cautions  against  pride,  loquacity,  anger,  and  mal- 
ice, 19,2C:  admonitions  to  receive  the  word  of  God  in  meekness,  and 
lo  reduce  it  to  practice,  21 — 25.  The  necessity  of  bridling  the 
tongue,  26.     The   nature  of  true   religion,  27. 

'^  TAMES,  ^'a  servant  of  God,  and  of  the 
qJ'    Lord  Jesus   Christ,   "  to   the  twelve 
tribes  which  are  **  scattered  abroad,  ^greet- 
ing. 

Note. — It  is  probable,  that  the  apostolical 
authority  of  James  was  not  disputed,  among 
those  whom  he  more  immediately  addressed; 
so  that  he  waved  the  mention  of  it,  and  only 
styled  himself  "the  servant  of  God  and  of  the 
Lord  Jesus  Christ."  {Marg.  Ref.  b.)— It  ap- 
pears from  the  Acts  of  the  apostles,  as  well  as 
from  historical  records,  that  he  resided  chiefly 
at  Jerusalem;  and  he  is  said  to  have  been  the 
first  bishop  of  that  church.  This  indeed  is 
spoken  inaccurately;  for  he  certainly  possessed 
far  more  than  episcopal  authority,  however 
that  may  be  defined;  and  surely  it  could  be  no 
preferment  to  an  apostle,  to  be  ajipointed  a 
dit)"cesan  bishop!  He  is  supposed  to  have  suf- 
fered martyrdom,  not  very  long  after  writing 

•  Malt.  10  3.    13:55.    Mark  3:18.  i  b  John  12:26.    Ho;n.   1:1.      I'hil. 
Luke  6:15.    Acts  1:13.      12:17.  |       1:1.     Tit.  1:1.    2  Pet.  1:1. 
15:13.  21:18.  Gal.  1:19.  2:9,12.  j  c  Et.  24  4.       2H:2I.      39:14.     1 
Jude  1.  Kings  18:31.  Ezra  6:17.    Matt. 


this  epistle,  though  the  date  of  that  event  is 
uncertain. — He  addressed  himself  "to  the 
twelve  tribes,"  which  were  considered  as  still 
existing,  though  "scattered"  by  various  calam- 
ities, and  from  different  motives,  into  many  dis- 
tant nations  of  the  earth;  but  he  principally 
intended  the  Christians  among  them:  and  he 
simply  greeted  them,  or  wished  them  health 
and  |)eace,  without  using  the  benedictions 
which  introduce  most  of  the  other  epistles. — 
Scattered.]  'That  is,  to  all  the  believing  Jews, 
'of  whatever  tribe,  who  were  disj)erseii  over 
'the  earth;  to  whom  it  is  probable,  James,  re- 
'maining  still  at  Jerusalem,  sent  this  epistle,  by 
'those  who  were  ust^d  to  meet  at  that  city  from 
'all  nations,  at  the  festivals.'  Beza. — Some  of 
all  the  other  tribes  still  subsisted,  as  ilistincl 
from  the  Gentiles,  and  as  jjenerally  incorporated 
with  the  descendants  of  Judali:  and  the  nation 
was  dispersed  abroad  in  almost  all  parts  of  the 
known  world;  as  it  is  evident  from  the  scrip- 
tures themselves,  as  well  as  from  the  testimony 
of  ancient  writers.  (.Marg.  Ref.  d.) — Greet- 
ing.] James,  who  probably  drew  up  the  epis- 
tle of  the  council  at  Jerusalem,  to  the  Gentile 
converts,  there  uses  the  same  word.  {Notes, 
Acts  15:22— 'i9.) 

Which  are  scattered  abroad.]  Rr  tj/  An.iT- 
nnocc.  John  7 -.3^.  1  Pet.  1:1.  In  the  disper- 
sion. Comp.  of  ()~/f/,  and  onfi^oi,  to  soir;  sra'- 
tered  abroad  as  seed.  (Notes,  Hos.  2:'il — 23. 
Jim.  9:7—10.     1  Pet.  1:1,2.) 


19:28.       Acts  26:7.     Uev.  7:4. 

d  Lev.  26:33.    heul.  •'27.      28: 

64.   30:3.  32:26.  E.«lh.  3:8.  Ki. 

12:15.  John   7:35.  .\cl,  2:5.   8: 


1.     15:21.     I  Ttt.  1:1. 
e  Arts  15.23.    23:26.     -'Tiro.  4 
21. 


[611 


A.  D.  60. 


JAMES. 


A.  D.  60. 


2  My  brethren,  *" count  it  all  joy  when  ye 
fall  into  ^  divers  temptations; 

3  Knowing  this,  ''  that  the  trying  of  your 
faith  worketh  '  patience. 

4  But  ^  let  patience  have  her  perfect 
work,  that  ye  may  be  '  perfect  and  entire, 
"^  wanting  nothing. 

iSTo^e.— Knowing  the  afflicted  and  persecuted 
condition,  in  which  his  brethren  were;  the 
apostle  exhorted  them  to  "count  it"  altogether 
a  cause  of  rejoicing,  when  they  "fell  into  divers 
temptations."  Conscious  of  their  weakness, 
they  were  in  general  warned  not  to  run  into 
temptation,  and  taught  to  pray  not  lo  be  "led 
into  temptation."  (Notes,  Matt.  6:13.  26:40, 
41.)  Yet  if  the  Lord  saw  good,  that,  notwith- 
standing their  watchfulness,  they  should  fall 
into  such  "trials,"  as  might  expose  them  to 
temptation,  and  give  them  an  opportunity  of 
resisting  and  overcoming  it;  they  ought  to  con- 
sider it  as  a  matter  of  unmingled  joy,  an  occa- 
sion of  evidencing  the  sincerity  and  strength 
of  their  love  to  God,  and  as  a  rich  advantage 
to  their  souls,  though  painful  for  the  time. 
(Notes,  Matt.  5:10—12.  Luke  6:21—23.  1 
Pet.  1:6,7.  4:12—16.)  For  they  might  know, 
from  the  word  of  God  and  their  own  experience, 
that  the  "trial  of  their  faith,"  by  which  its 
genuine  nature  and  strength  were  proved,  had 
a  tendency,  in  the  event,  to  "work  patience" 
in  their  temper  and  conduct;  and  to  bring  them 
into  a  resigned,  de|)endent,  waiting  frame  of 
mind,  connected  with  meekness  and  persever- 
ance in  well  doing.  But,  in  order  to  derive  the 
full  benefit  from  their  trials,  they  must  allow 
"patience  to  have  its  perfect  work;"  and  sub- 
missively wait,  in  reliance  on  the  promises  of 
God,  and  obedience  to  his  commandments,  till 
he  saw  good  to  deliver  them;  without  being  in- 
duced, by  the  number,  variety,  or  duration  of 
their  sufferings,  to  use  sinful  means  of  deliv- 
erance, or  grow  "faint"  and  "weary  in  well  do- 
ing;" or  to  manifest  peevishness,  discontent, 
or  despondency.  (Notes,  ll:b,7 — 11.  Heb.  6: 
18—15.10:35—39.  11:27.)  Thus  "patience," 
like  a  salutary  medicine,  would  "have  its  per- 
fect operation,"  and  bring  them  into  so  tracta- 
ble, docile,  meek,  com])assionate,  and  resigned 
a  state  of  mind;  so  endear  to  them  the  love  and 
sufferings  of  Christ;  so  wean  them  from  the 
world,  and  so  reconcile  them  to  death;  that 
they  would  be  rendered  complete  and  mature  in 
every  part  of  the  Christian  character;  and  in 
all  respects  meet  and  prepared  for  the  duties  of 
their  several  situations,  and  "wanting  nothing" 
in  order  to  the  performance  of  every  good 
work.  (Notes,  Rom.  5:3—5.  Heb.  12:4—13.) 
Temptations.  (2)  IleiQua/noic.  Malt.  6:13. 
26:41.   Lu/re  22:28.    1  Cor.  10:13.    Ga7.  4:14. 

■A  v'^'  ^  ^^''  ^  '^'  ^^^^  persons  lav  con- 
siderable stress  on  the  distinction  between 
temptations  and  trials:  but  the  original  word 


f  12.  Malt.  5il0— 12.  Luke  fr 
22,23.  Acts5;4l.  Rom.  R:17, 
18,35—37.  2  Cor.  12:9  10 
Phil.  1:29.  2:17.  Col.  1-24 
Heb.  10:34.       1  Pet.  4:13—16 

g  Heb.  ll:3f.— 33.  1  Pet.  1-6— 
8.     2  Pel.  2:9.      Rev.  2:10. 

0  Rom.  5:3,4.  8:28.  2  Cor.  417 

i  Rom.  2:7.  8:25.  15:4.  Col.  1:11. 
2  Thes.  1:4.  3:5.  Heb  10:36. 
12:1.     2  Pel.  1:6. 

k  S:7— 11.     Job  17:9       rs.37:7. 


40  1.    Hab.  2:3.     Malt.   10:22. 

Luku  8:15.     21:19.      Gal.  6:9. 
1    3:2.     Prov.  4:18.       Mall.  5:48. 

John  17:23.  1  Cor.  2:6.  Phil.  3: 

12—15.    Col.  4:12.    2  Tim.  3: 

17.  Heb.  13:21.    1  Pet.  5:10.    1 

John  4:17,18. 
"'5.  Matt.    1920.     Mark    10-21. 

Luke  18:22.      2  Pet.  1:9. 
n  Ex.  31:3,6.    36:1-4.     i  Kings 

3:7— 9.  Job  28:12— 28.     Prov. 


is  the  same  as  that  in  the  Lord's  prayer,  which 
is  rendered  "temptation."  Indeed  every  trial 
is,  or  gives  occasion  to,  temptation;  and  every 
tempattion  is  a  trial  of  our  hearts,  and  tends  to 
show  whether  divine  grace  or  corrupt  nature 
has,  at  that  time,  the  ascendancy.  (Notes,  12 
— 15.  Gen.  22:1.)  The  apostle,  however,  no 
doubt  especially  referred  to  the  persecutions, 
for  the  sake  of  their  Lord,  to  which  Christians 
were  then  peculiarly  exposed.— TAe  trying. 
(3)  To  8oy.ii.ti.ov.  1  Pet.i.l.  'The  act  of  p?-ou- 
Hng,  or  assaying.'  Joxi/uy,  Rom.  5:4.  2  Cor. 
2:9.  8:2.  13:3.  Phil.  ^:^'2.  'the p-oo/ arising 
'from  this  act  of  jorovin^.' — Perfect.  (4)  Te- 
Xptor,  releioi.  Note,  Heb.  5:11 — 14. — Entire."] 
'  OloxXrjQoi.  1  Thes.  5:23.  Comp.  of  oAoc,  the 
whole,  and  hItjoo;,  lot.  'Entitled,  without  dis- 
'pute,  to  the  entire  inheritance.' 

5  If  "  any  of  you  lack  wisdom,  "let  him 
ask  of  God,  that  giveth  to  all  men  liberal- 
ly, P  and  upbraideth  not;  and  it  shall  be 
given  him. 

j  6  But  1  let  him  ask  in  faith,  nothing 
wavering:  for  ■"  he  that  wavereth  is  like  a 
wave  of  the  sea,  driven  with  the  wind  and 
tossed. 

I      7  For  *  let  not  that  man  think  that  he 
shall  receive  anv  thing  of  the  Lord. 
j      8  A  *  double-minded  man  is  unstable  in 

all  his   ways.  [Practical  Ohservations.] 

I  Note. — In  attempting  properly  to  endure  and 
improve  their  trials,  as  well  as  in  a  great  vari- 
ety of  other  matters,  many,  to  whom  the  apos- 
tle wrote,  would  experience  and  discover,  that 
they  were  very  deficient  in  wisdom.  When, 
therefore,  any  were  conscious,  that  they  were 
not  ca])able  of  distinguishing  truth  from  error, 
or  of  ascertaining  the  line  of  conduct  which 
they  ought  to  pursue;  they  should  immediately 
bring  the  case  before  God,  and  earnestly  be- 
seech him  to  be  their  Teacher  and  Counsellor, 
I  by  the  influences  of  his  Spirit  enabling  them  to 
understand,  remember,  and  apply  the  instruc- 
tions of  his  holy  word;  and  to  remove  all  prej- 
udices and  carnal  passions,  which  tended  to 
mislead  them.  This  any  person  might  do  with 
confidence;  seeing  the  Lord  was  ever  ready  to 
"give  liberally"  to  all  who  asked  him,  of  what- 
ever description  they  were;  nor  did  he  ever 
upbraid  such  humble  petitioners  for  wisdom 
with  the  folly  and  sinfulness  of  their  former 
conduct,  or  with  any  of  their  mistakes,  and 
want  of  teachableness.  So  that  assuredly  wis- 
dom would  be  given  to  every  one,  who  thus 
sought  for  it,  in  proportion  to  his  wants,  diffi- 
culties, and  duties.  (Notes,  1  Kings  3:5 — 14. 
Prov.  2:1 — 7.  3:5,6.)  But,  in  order  to  obtain 
the  blessing,  they  must  "ask  in  faith,  nothing 
wavering:"  they  must  not  allow  themselves  to 
question  whether  this  were  the  proper  way  of 


3:5—7.  9:4—6.     Jer.  1:6,7.    2 

Cor.  2:16. 
o  17.    3:17.  5:16.     1  Chr.  22:12. 

2  Chr.  1:10.    Prov.  2:3— 6.  Is. 

55: 6,7.    J  er.  29 : 1 2, 1 3.     Dan .  2: 

18—22.    Matt.  7:7—11.     Luke 

11:9—13.    John  4:10.      14:13. 

15:7.  16:23,24.  1  John  3:22.  5: 

14,15. 
p  Malt.  11:20.  Mark  16:14.  Luke 

15:20—22. 


q  Matt.  21:22.   Mark  11:22—24. 

1  Tim.  2:8.     Heb.  11:0. 
r    Gen.  49:4.     Eph.  4:14.     Heb. 

10:23.   13:9.  2  Pet.  2:17.  Jude 

12,13. 
s   4:3.    Prov.  15:8.   2l  27.     Is.  1: 

15.     58:3,4. 
t  4:8.      1  Kings  18:21.      2  Kings 

17:33,41.  Is.  29:13.  Ho?.  7:8— 

11.      10:2.      Mall.  6:22.24.    2 

Pet.  2:14.    3:16. 


G12] 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


seeking  wisdom,  or  doubt  of  the  faithfulness 
of  God  to  his  promises;  but  confidently  rely 
on  him  to  direct  tliem  in  the  rig^ht  way.  For 
"he  that  wavered,"  or  hesitated  in  his  ]m\g- 
mentin  these  respects,  and  was  disposed  to  lis- 
ten to  carnal  counsellors,  or  to  halt  between 
God  and  the  world,  would  be  always  fluctuat- 
ing and  variable;  being  tossed  from  one  thing 
to  another,  by  every  change  of  circumstances, 
or  every  gale  of  doctrine,  as  the  wave  of  the 
sea  is  driven  about  bv  the  wind.  (Notes,  Malt. 
21:21,22.  JV/rtrfc  ll':22— 26.  ifom.  4:18— 22. 
Eph.  4:14— 16.  Judeil—13.)  Such  wavering 
professors  of  the  gospel,  therefore,  who  were 
religious  only  by  starts,  and  had  no  abiding, 
realizing  belief  of  the  truth,  or  dependence  on 
the  promises  of  God,  could  have  no  good  rea- 
son to  expect,  that  they  should  receive  any 
thing  from  him:  as  they  would  scarcely  have 
presented  their  jjrayers,  under  some  sudden 
pang  of  devotion,  but  they  would  turn  to  other 
counsels  and  projects.  Indeed,  "double-minded 
men  are  unstable  in  all  their  ways,"  nor  can 
any  dependence  be  placed  on  them;  whilst  they 
are  aiming  to  unite  contrary  interests,  and  are 
unsettled  in  their  princi])les  for  want  of  faith 
in  the  word  of  God.  (Notes,  Gen.  49:3,4. 
Josh.  24:15.  1  Kings  18:21.  ^¥a».  6:22— 24.) 
— 'Let  him  come  to  God  with  firm  adherence! 
'on  him;  a  mind  resolved,  whatsoever  comes, 
'to  stick  fast  to  God;  to  use  no  means  of  de-i 
'livering  himself,  but  such  as  are  acceptable  toj 
'him;  never  entertaining  a  doubt,  whether 
'God's  ways  or  his  own  are  to  be  adhered  to, 
'for  the  obtaining  of  his  ends;  making  no 
'question  of  God's  power  and  will  to  answer 
'his  requests;  and  therefore  praying,  and  de- 
•pending  on  him  quietly  for  an  issue  out  of  all. 
'Whereas,  ...  doubting  or  wavering  keeps  men 
'in  a  perpetual  tempest  and  agitation  of  mind, 
'always  tossed  from  one  ...  dependence  to  an- 
'otlier.'  Hammond. — '  "A  double-minded  man," 
'whose  schemes  are  divided  between  God  and  i 
'the  world,  and  who  cannot  cheerfully  and  res-' 
'olutely  commit  himself,  in  confidence  of  divine 
'support,  to  be  led  whithersoever  Providence 
'shall  please,  "is  unsettled  in  all  his  ways." 
He  will  perpetually  be  running  into  inconsis- 
'tencies  of  conduct:  and  those  imperfect  and 
uncletermined  impressions  of  religion,  which 
he  feels,  will  serve  rather  to  perplex  and  tor- 
ment, than  guide  and  secure  him.'  Doddridge. 
— The  divided  dependence,  at  some  times  appa- 
rently on  God,  and  at  others  evidently  on  a 
man's  own  wisdom,  resolution,  or  righteous- 
ness, seems  also  applied;  as  well  as  the  divided 
aim  and  purpose.  Such  characters  differ  wide- 
ly from  weak  believers;  who  constantly  expect 
and  seek  help  from  God,  and  do  not  allow  any 
doubts  of  his  veracity  and  faithfulness;  though 
they  are  harassed  with  fears,  lest  there  be 
soniething  in  their  case,  or  manner  of  asking, 
which  should  exclude  them  from  the  benefit. 
Their  language  is,  "Lord,  to  whom  shall  I  go.' 
Thou  hast  the  words  of  eternal  life.'" 

Lack.  (5)  AeiTiFTui.  Be  deficient  in.  4.  2: 
15.  Luke  18:22.  Tit.  1:5.  3:'i3.— Liberally.] 
'Anloic.    Here  only.    "Jnhi;-  See  on  JVfo«.  6 : 


u  2:5,6.  Deut,  15:7,9,11.  Ps.  62; 

9.  Prov.  17:5.  19:1.  Luke  1:52. 
*  Or,    glory.        Jer.     9:23,24.— 

Roia.  S  2,3.  Phil.  3:3.  Gr. 
X  2:5.     1  Sam.  2:8.     Vt.  113:7,8. 

Luke  9:48.    10:20.  Rom.  fi:  17. 


2(or.  6:10.    Phil.  3:14.    1  Pet. 

2:9.   1  John  3:1—3.     Kev.  2:9. 

5:9,10.     7:9,10. 
y  Is.  .57:15.       66:2.       Matt.  5:3. 

Phil.  3:8.      1  Tim.  6:17. 
z  4:14.    Job  14:2.  Pi.  37:2,35,36. 


22. —  Wavering.  (6)  Jutxaifoufro;.  See  on 
Matt.  21:21. — Driven  with  the  wind.]  Aieui- 
Inubvo).  Here  only. —  Tossed.]  'Ptnt'CouEico. 
Here  only. — Double-minded.  (8)  ^nfju/ns.  4: 
8.  Having  two  souls.  The  English  word  gen- 
erally signifies,  deceitful,  or  insidious;  'a  man 
'who  secretly  aims  at  one  thing,  but  openly 
'professes  another.'  This,  however,  is  not  the 
signification  of  the  original,  in  this  place  at 
least.  It  denotes,  'a  man  of  unsettled,  and 
'fluctuating  sentiments,  too  solicitous  about  the 
'present  to  attain  the  future,  too  anxious  about 
'the  future  to  secure  the  present;  who,  driven 
'hither  and  thither  in  his  judgment  of  things, 
'is  perpetually  shifting  the  object;  who  this 
'moment  would  sacrifice  all  for  eternity,  and 
'the  next  renounce  any  thing  for  this  present 
'life.'  CEcumenius  in  Campbell. —  Unstable.] 
JxitTuciaoz.  Here  only.  'One  who  cannot 
'stand  firm;  but  is  thrown  down  by  the  least 
'touch.' 

9  Let  "  the  brother  of  low  degree  *  re- 
joice "  in  that  he  is  exahed: 

10  But  the  rich,  >  in  that  he  is  made  low; 
^  because  as  the  flower  of  the  grass  he  shall 
pass  away. 

1 1  For  the  sun  is  no  sooner  "  risen  with 
a  burning;  heat,  but  it  withereth  the  grass, 
and  the  flower  thereof  falleth,  and  the  grace 
of  the  fashion  of  it  perisheth:  ''  so  also 
shall  the  rich  man  fade  away  in  his  ways. 

Note. — In  order  to  attain  greater  simplicity 
and  stability  in  the  faith,  it  was  proper  for  be- 
lievers to  know  in  what  they  ought  to  "rejoice," 
or  glory.  "Tiie  brother  of  low  degree,"  the 
real  Christian,  who  was  poor  and  afflicted  in 
his  outward  circumstances,  should  not  deem 
himself  unhappy  on  that  account:  on  the  con- 
trary he  ought  to  rejoice  or  glory,  'to  comfort 
'himself  and  lift  up  his  heart;'  Beza;  because 
he  was  exalted,  in  an  honorable  relation  to 
Christ,  in  being  conformed  to  him  as  to  his  out- 
ward condition,  and  in  being  made  as  one  of 
"the  sons  of  God,  and  heirs"  of  heaven. 
(iVo<es,  2:5— 7.  Lu^-e  6:20.  i?om.  12:14— 16. 
2  Cor.  6:3—10.  8:1—9.  1  Tim.  6:6—10.) 
But  the  affluent  Christian  ought  not  to  rejoice 
or  glory  in  his  riches,  or  at  all  trust  in  them  for 
happiness:  (Notes,  Jer.  9:23,24.  1  Tim.  6:17 
— 19.)  rather  let  him  rejoice,  in  that  "he  is 
made  low"  in  the  disposition  of  his  heart;  hav- 
ing been  convinced  of  his  guilt,  depravity,  and 
misery,  and  made  humbly  willing  as  an  indi- 
gent pensioner  on  the  mercy  of  God,  to  ask 
jfor  the  blessings  of  salvation,  in  the  same  way 
with  the  poorest  of  his  brethren;  and  to  con- 
jsider  himself  as  no  wi-ser  or  better  than  they, 
but  merely  intrusted  with  a  larger  stewardship, 
of  v.'hich  a  proportionable  account  must  shortly 
be  rendered.  (Notes,  Luke  \&:\  — 13.)  Being 
thus  "made  low"  would  be  a  solid  ground  r)r 
exaltation;  seeing  that  few  rich  persons  were 
thus  humbled  and  made  "poor  in  spirit:"  nor 
would  the  cau.se  for  this  joy  be  abated,  even 
if  they   were  made  low  in  circumstances  also. 


90:5,6.   102:11.    103:15.  Ii.  40: 
6.   Matt.  6:30.    1  Cor.  7;31.    1 
Pet.  1:24.       1  John  2:17. 
a  I>.  49:10.      Jon.  4:7,8.     Mill. 
136.    Mark  4:6. 


b  5:1—7.  Joh  21:24—30.  Ps. 
37:35,36.49:6—14.73:18-20. 
Ec.  5:15.  It.  28:1,4.  40  7,8. 
Luke  12:16— 21.  16:19— 25.  1 
Cor.  7:31.     1  Pet.  1:4.     5:4. 


[613 


A.  D.  60. 


JAMES. 


A.  D.  60. 


through  the  rapacity  of  their  persecutors.  For 
all  outward  splendor  and  distinction  must  soon 
pass  awav,  as  the  gaudy  flowers,  which  grow 
among  the  grass,  are  withered  by  the  scorching 
sun,  and  lose  all  their  beauty  and  transient 
glory,  even  sooner  than  the  green  blade  does; 
and  being  withered  they  perish,  and  are  less 
valuable  than  the  common  herbage.  {Marg. 
p^ff^  1 — b  )  Thus  rich  men  flourish  only  to  be 
cut  down,  they  grow  but  to  wither,  and  their 
transient  distinctions  terminate  in  deeper  mis- 
ery and  disgrace,  if  they  proceed  "in  their 
ways"  of  avarice,  luxury,  pride,  selfishness,  or 
ungodliness;  and  are  not  made  low,  by  repen- 
tance, faith,  self-denial,  crucifixion  to  the 
world,  and  submission  to  the  righteousness  and 
authority  of  God.  {Notes,  Matt.  19:23—26. 
LwA-e  1 -46— 55.    6:24—26.    12:15—21.    16:19 

26.   1  Pet.   1:23 — 25.)     This  is  an  obvious 

and  apposite  interpretation.  But  to  render  the 
passage,  (by  inserting  a  word  needlessly,)  "Let 
the  rich  be  ashamed,  in  that  lie  is  brought 
low;"  as  some  learned  men  do,  wholly  destroys 
the  energy  and  beauty  of  the  contrast:  and  to 
explain  it  exclusively  of  the  rich  man,  when  re- 
duced to  poverty  for  the  sake  of  the  gospel; 
would  imply,  that  no  rich  man,  however  hum- 
ble, poor  in  spirit,  liberal,  and  condescending  to 
his  poor  brethren,  could  have  any  ground  of 
rejoicing,  or  glorying  in  Christ,  and  in  the  hope 
of  glory;  unless  he  voluntarily  relinquished,  or 
were  forcibly  deprived  of,  liis  estate  and  pos- 
sessions, and  so  reduced  to  entire  poverty !  A 
doctrine  well  suited  to  some  orders  of  papists, 
but  not  at  all  to  genuine  Christianity.  It  is 
proper  that  some  persons  should  be  the  Lord's 
stewards  and  almoners,  in  outward  things:  and 
if  they  be  made  low,  as  humble,  teachable,  pen- 
itent believers  in  Christ,  and  thankful  to  be 
thus  enaployed  by  him;  let  them  rejoice  in  this 
humiliation  of  heart,  under  these  circumstan- 
ces, which  almost  always  increase  pride  and 
self-exaltation.     (Note,  Matt.  5:3.) 

Rejoice.  (9)  Kavyua^M.  See  on  J?ojn.  5:2. 
— Burning  heat.  (11)  Kavautvi.  Matt.  20:12. 
Luke  12:55. 

12  Blessed  is  ^  the  man  that  endureth 
temptation:  for  **  when  he  is  tried  he  shall 
receive  *  the  crown  of  life,  which  the  Lord 
hath  promised  to  '"them  that  love  him. 

Note. — While  the  world  deemed  those  happy 
who  enjoyed  uninterrupted  prosperity,  though 
it  served  to  increase  their  pride,  avarice,  sensu- 
ality, and  impiety;  those  were  indeed  to  be 
congratulated,  as  "blessed,  who  endured  temp- 
tation," and  passed  through  various  afflictive 
and  trying  dispensations,  with  submissive  con- 
stancy, and  the  persevering  obedience  of  faith 
and  hope.  For  after  the  Christian  had  been 
tlius  proved,  and  the  reality  of  his  grace  mani- 
fested; and  after  his  holy  affections  had  been 
thus  invigorated,  and  the  temper  of  his  mind 
improved;  he  would  be  honored,  as  a  conqueror 
in  the  spiritual  contest:  not  with  a  wreath  of 
fadmg  flowers,  but  with  "the  crown  of  life;" 


C  See  on2— 4.— 5:11.     Job  5;  17. 

Ps.  94:12.  119:67,71,75.  Prov. 

3:11,12.    Heb.  6:13.10:32.   12: 

5.     Kev.3:19. 
d   Deut.  R:2.     13:3.     Prov.  17:3. 

Zrch.  13:9.    Mai.  3:2,3.    Heb. 

11:17.     1  Pet.  1:6,7.     5:10. 
e   Mall.  25:34.     Luke  22:28— 

Rom.  2:7—10.     1  Cor.  9:  .5.   2 


Tiiu.  4:;;.  1  Pel.  1:7.  4:13.  5:4. 

Rev.  2:10.     3:21. 
f  2:5.  Ex.  20:6.  Dent.  7:S.  Nell. 

1:5.      Ps.  5:11.    Rom.  8;2<i.     1 

Cor.  2:9.    8:3.       1  Pet.  1:8.     1 

John  4:19. 
S  Set  on  2,12 — Gen.    3:12       Is. 

63:17.    Hab.  2:12,13.  Rom.  9: 


the  "honor,  glory,  and  immortality,"  which 
the  Lord  had  promised  to  them  that  love  him, 
as  reconciled  to  him  and  made  to  delight  in  him 
and  his  ways,  by  faith  in  Christ  Jesus.  {Marg. 
Ref.  e.— Notes',  '2 :b—l.  5:9—11.  J?om.  8:28 
—31.  Heb.  12:2—11.  1  Pet.  5:1—4.  Rev.  2: 
10,11.) 

When  he  is  tried.]  ^om^og  ysvofievog.  Hav- 
ing become  approved;  that  is,  having  stood  the 
trial. — 'Silver  which  by  the  goldsmith's  trial  is 
'found  good,  is  called  doxifior.'  Leigh.  See  on 
Rom.  5:4.  {Notes,  2— 4.  2  Cor.  13:5,6.  1  Pet. 
1:6,7.  4:12—16.) 

1 3  Let  »  no  man  say  when  he  is  tempt- 
ed, I  am  tempted  of  God:  for  God  cannot 
be  tempted  with  *  evil,  neither  tempteth  he 
any  man: 

14  But  every  man  is  tempted,  ''when 
he  is  drawn  away  of  his  own  lust,  and 
enticed. 

15  Then,  '  when  lust  hath  conceived,  it 
bringeth  forth  sin;  and  ^  sin,  when  it  is 
finished,  bringeth  forth  death. 

Note. — When  trials  become  "temptations," 
and  occasions  of  sin,  no  man  should  venture  to 
say,  that  he  is  "tempted  by  God;"  as  if  he 
were  the  Author  of  transgressions,  or  of  the 
dishonorable  event  of  the  trial.  {Notes,  2 — 4. 
Gen.  22:1.) — The  commandments  and  provi- 
dential dispensations  of  God  make  trial  of  men's 
hearts,  and  tend  to  discover  what  dispositions 
prevail  in  them.  Where  gracious  affections  are 
prevalent,  through  the  power  of  the  Holy  Spir- 
it, remarkable  obedience  and  fidelity  are  the 
consequence  of  the  trial;  but  when  sin  and  Sa- 
tan rule  within,  disobedience  must  be  the  eflfect. 
{Notes,  Deut.  8:^,3,16.  13:1—5.  2  Sam.  24: 
1,2.  1  Chr.  21:1.  2  CAr.  32 :30— 33.  Prov.  17: 
3.)  Nothing,  therefore,  which  is  sinful,  in  the 
heart  or  conciuct,  can  be  ascribed  to  God,  with- 
out the  same  absurdity  as  it  would  be,  to  charge 
darkness  and  coldness  on  the  sun.  {Note,  Ex. 
4:21.)  "For  God  cannot  be  tempted  with 
evil;"  his  absolute  perfection  and  all-sufficiency 
render  it  impossible  that  there  should  ever  hi 
any  inducement  for  him,  in  the  most  minute 
degree,  to  deviate  from  complete  and  entire  jus 
tice,  truth,  wisdom,  purity,  and  goodness:  nei 
ther  "doth  he,"  in  this  sense,  "tempt  any  man," 
by  putting  evil  into  his  heart,  suggesting  it  to 
his  thoughts,  or  necessitating  the  conmiission 
of  it.  He  is  not  the  Author  of  the  dross, 
though  his  fiery  trial  detects  and  exposes  it. 
But  "every  man  is  tempted"  to  commit  sin, 
when  the  inordinate  desires  of  his  heart  after 
worldly  ease,  exemption  from  persecution,  hon- 
or, wealth,  or  pleasure,  induce  him  to  seize  the 
bait,  with  which  Satan  entices  him:  thus  he  is 
drawn  out  of  the  line  of  duty;  as  the  fish  is 
dragged  out  of  the  water,  when  it  has  been  en- 
ticed by  the  delusive  morsel,  which  covered  the 
hook.  {Notes,  £c.  9:11,12.  2  Tm.  2:23— 
26.)     So  that  when  "lust,"  or  vehement  desire 


19,20. 

*  Or,  evils. 

h  4:1,2.  Gen.  6:5.  8:21.  Josh. 
7:21—24.  2  Sam.  11:2,3.  1 
Kings  21:2—4.  Job  31:9,27. 
Prov.  4:23.  Is.  44:20.  Malt.  5: 
28.  15:18,20.  Mark  7:21,22. 
Rom.  7:11,13.  Epli.  4:22.  Heb. 


3:13. 

Gen.  3:6.   4:5—8.    Job  15:35. 

Ps.  7:14,15.     Is.  59:4.  Mic.  2: 

1—3.      -Matt.   26:14,15,48—50. 

Acts  5:1—3. 

Gen.  2:17.  3:17—19.    Ps.  9:17. 

Rom.  5:12,21.    6.21,23.     Rev. 

20:14,15. 


614] 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


after  any  object  which  cannot  be  obtained  with- 
out sin,  "is  conceived"  in  the  heart,  through 
the  suggestions  of  Satan,  and  the  allurements 
of  external  objects;  the  purpose  of  indulgence 
is  admitted  and  cherished.  Tnus  actual  trans- 
gression is  brought  forth;  and  when  this  is  com- 
pleted, "itbringeth  forth  death,"  as  its  genuine 
offspring:  and  nothing  but  the  mercy  and  grace 
of  God,  through  Christ  Jesus,  can  prevent  the 
sinner's  final  destruction.  This  may  be  consid- 
ered as  the  scriptural  account  of  the  original  of 
moral  evil,  the  natural  history  of  the  concep- 
tion, production,  progeny,  and  conse(iuence  of 
the  first  sin,  and  of  every  sin;  except  as  repent- 
ance, through  God's  mercy  in  Christ  Jesus, 
prevents  the  effects  of  them,  (Notes,  Gen.  3:1 
—6.  Jos/t.  7 :  20— 26.  2  Sam.  11 :1— 5.)— But 
perhaps  the  apostle  referred  to  the  case  of  apos- 
tates, who,  under  persecutions,  through  love  of 
the  world,  conceived  the  inirpose  of  renouncing 
Christianity;  which,  being  deliberately  done 
and  persisted  in,  ended  in  their  final  obduracy 
and  destruction. — It  is  egregious  and  pernicious 
trifling,  and  manifestly  absurd,  to  take  occasion 
from  the  English  word  "lust,"  which  is  often 
used  to  mean  one  particular  sensual  inclination, 
when  impetuous  and  ungoverned,  to  limit  the 
passage  merely  to  sensuality;  as  if^the  impetu- 
ous and  ungoverned  desire  of  power,  praise, 
wealth,  or  revenge,  were  not  "lusting,"  as  much 
as  the  sensual  inclinations.  The  original  word 
indeed  is  often  used  in  a  good  sense;  (Luke  22: 
15.  Phil.  1  :23.)  and  simply  means  a  vehement 
inclination,  whatever  be  the  object.  {Note, 
Rom.  7:7,8.) 

Tempted.  (13)  TJeiQcttofievog.  Matt.  4:1. 
16:1.  19:3.  22:35.  Luke'll:l6.  John  8:6.  2 
Cor,  13:5. — Cannot  be  tempted.]  AneiQnqog^^ 
egi.  Here  only. — Drawn  away.  (14)  ESeXxo-^ 
fiFPog.  Here  only.  '£:Axw,  2:6.  .4c<s  21 :30.— 
Enticed.]  /fflFntofievog.  2  Pe/.  2:14,18.  De- 
ceived and  caught,  as  fishes  by  the  bait. — Fin- 
ished. {\b)  JnoTElead-siaa.  Here  only.  Com- 
pletely finished. 

16  '  Do  not  err,  "*  my  beloved  brethren. 

1 7  Every  "  good  gift  and  every  perfect 
gift  is  from  above,  and  cometh  down  "  from 
the  Father  of  lights,  with  whom  is  p  no 
variableness,  neither  shadow  of  turning. 

18  Of  ihis  own  will  begat  he  us  "■  with 
the  word  of  truth,  that  we  should  be  '  a 
kind  of  first-fruits  of  his  creatures. 

[Practiciil  Obstrvati'ms.^ 

Note.— It  behoved  all  concerned,  to  be  very 
careful  not  to  mistake  in  this  most  important 
matter;  lest  they  should  be  induced  to  listen  to 
temptation,  and  deviate  from  their  duty,  from 
an  erroneous  supposition  iliat  circumstances 
would  excuse  tlieir  sins;  or  lest  they  should  dis 
honor  and  offend  God,  by  ascribing  that  mis- 
conduct to  him,  which  was  solely  the  effect  of 
their  own  apostate  nature,  and  external  circum- 


I    Malt.  22:29.      Mark    12:24,27. 

Gal.  6:7.     Col.  2:4,8.     2  Tim. 

2:18. 
m  19.  2;5.  Phil.  2:12.  4:1.  Hcl.. 

13: 1, 
a  5ee  on  5.-3:15,17.      Gen    41: 

16,38,39.  Ex.  4:11,12.  31:3—6. 

56:1,2.    Num.  11:17,25.  1  Chr. 

22:12.    29:19.    2  Chr.  1:11,12. 

Prov.  2:6.    Is.  28:26.       Dan.  2: 

21.22,27—30.      Matt.  7:11.  11: 

23,26.     13:11,12.    Lukell:13. 


.lohn  3:27.    Acts  5;3I. 

Rom.  6:23.   11:36.     12:6—8.     1 

Cor.  4:7.  12:4—12.  Eph.  2:3— 

5,8.  4:8 — 11.     Phil.   1:29.    Til 

3:3—5.    1. lohn  4:10.    5:11,12. 
0  Gen.  1:2—5,14.15.  Dciit.  4:19. 

P«.  19:1—8.    84:11.       I*.  45:7. 

60:19.     John   1:9.  8:12.  2  Cor. 

4:6.       Eph.  1:18.     1  John  1:5. 

Rev.  21:23.     22:5. 
p  Num.    23:19.       1   Sam.   15:29. 

Pi.  102:26,27.  h.  46:10.    Mai. 


stances.  Every  thing  good,  of  whatever  kind, 
must  be  considered  as  a  gift  and  bounty  coming 
down  from  God:  being  beneficial  in  itself  and 
perfect  in  its  kind;  like  its  great  Author,  who 
is  "the  Father,"  the  Source,  and  the  Fountain 
"of  light,"  natural,  moral,  and  spiritual;  the 
Author  of  whatever  is  beautiful,  excellent,  and 
good,  in  all  creatures  and  in  the  whole  universe; 
as  well  as  of  all  true  knowledge,  wisdom,  holi- 
ness, and  felicity,  in  those  rational  agents  who 
never  sinned,  and  in  redeemed  sinners.  (JMarg. 
Hef.  o.— Notes,  John  1  :4— 9.)  But  nothing  of 
a  contrary  nature  cnmes  down  from  him,  "with 
whom  is  no  variableness,  neither  shadow  of 
turning."  The  sun,  the  great  natural  light, 
which  he  has  made,  appears  to  us,  to  have  sev- 
eral changes  and  turnings,  whence  summer  and 
winter,  day  and  night,  succeed  each  other,  but 
in  fact  these  appearances  arise  entirely  from 
our  varied  situation  respecting  it.  Thus  God 
is  immutably  the  Fountain  of  good,  and  of  no- 
thing else;  all  good  is  to  be  ascribed  to  him  and 
sought  from  him:  but  the  evil,  which  we  do  or 
suffer,  with  all  the  changes  which  we  experi- 
ence, are  from  ourselves;  the  consequences  of 
our  having  turned  away  from  God,  and  of  a 
change  in  our  situation  respecting  him;  and 
must  not  in  any  degree  be  ascribed  to  Him,  who 
is  unchangeably  the  same  in  his  nature  and  per- 
fection without  the  least  variation.  Indeed  his 
conduct  proceeds  upon  the  same  unalterable 
principles  of  justice,  truth,  wisdom,  and  good- 
ness; whatever  effect  it  may  produce  on  us,  ac- 
cording to  our  character,  behavior,  or  state  in 
his  sight:  and  all  sin,  error,  ignorance,  and 
misery  must  be  ascribed  to  the  mutability, 
frailty,  and  imperfections  of  created  beings. — It 
should  also  be  remepibered,  that  ail  to  whom 
the  apostle  wrote,  as  Avell  as  others,  had  been 
in  themselves  "dead  in  sin"  and  "children  of 
wrath;"  and  that  God,  "of  his  own  will,"  had 
regenerated  them  by  his  Spirit,  "through  the 
word  of  truth."  (Notes,  John  3:1—8.  Eph.  2: 
1—10.  Tit.  3:4— 7.  1  Pe/.  1 :23— 25.  I  John 
3:7 — 10.)  This  he  had  most  graciously  done, 
in  order  that  they  might  be  consecrated  to  his 
service,  as  "a  kind  of  first-fruits  of  his  crea- 
tures," more  excellent  and  valuable  than  the 
rest  of  them;  and  as  an  earnest  of  a  vastly  lar- 
ger increase  from  the  Gentile  world,  in  that 
and  future  ages;  even  as  the  first-fruits,  pre- 
sented to  the  Lord,  were  the  earnest  of  the  fu- 
ture harvest,  and  brought  a  blessing  ujion  it. 
(Notes,  Lev.  23:5—14.  Jer.  2:2,3.) 

Gift.  (17)  Joaig.  Phil.  4:15.  ^Mu,,fiu,  Rom. 
5:16.  It  is  remarkable,  that  the  first  clause  is 
a  regular  hexameter  verse  in  the  original;  and 
perhaps  is  a  quotation  from  some  unknown  au- 
thor.— From  above.]  ytruiO^ey.  3:15,17,  John 
3:3,7 ,3\.— Variableness.]  JluoaUuytj.  Here 
only.   Parallax. 

19  Wherefore,  my  beloved  brethren, 
*  let  every  man  be  swift  to  hear,  "  slow  to 
speak,  *  slow  to  wrath: 


3:6.  Horn.  11:29.  ileb,  1:11, 
12.  13:8. 
I  John  1:13.  3:3—5.  Rom.  4:17. 
8:29—31.9:15—18.  Eph.  2:4, 
5.  Col.  1:20,21.  2Thfj.  2:13, 
14.     1  Pel.  1:3. 

21.  1  Cor.  4:15.     1  Pet.  1:23. 
1  John  3:9. 

Lev.  23:10.    Jer.  2:3.     Am.  6: 
1.     tnarg.     Heb.  12:23.     Rev. 
14:4. 
Heb.     8:2,3,12—14,18.       9U5. 


Prov.     8:32—35.         Ec.     5:1. 

Mark  2:2.    12:37.      Luke  15:1. 

19:48.  Acu2.42.  10:33.  13:42 

— 14,48.  17:11.      1  Thei.  2:13. 
u  26.     3:1,2.   Prov.  10:19.    13:3. 

15:2.  17:27.  18.13,21.     21:23. 

Ec.  5:2.3. 
X  Neh.  9:17.      Prov.  14:29.     15: 

18.    16:32.  17:14.  19:11, 19-  25: 

28.       Ec.  7:8,9.       iMal'-  5:22. 

fial.     5:20,21.      Eph.  4:26,31. 

Col    3:1,15. 


[615 


A.  D.  60. 


JAMES. 


A.  D.  60. 


20  For  y  the  wrath  of  man  worketh  not 
the  righteousness  of  God. 

21  Wherefore,  ^  lay  apart  all  "  filthiness 
and  superfluity  of  naughtiness,  ^  and  re- 
ceive with  meekness  ''the  engrafted  word, 
^  which  is  able  to  save  your  souls. 

Note.— As  believers  owed  all  the  difference, 
in  their  state  and  character,  to  the  sovereign 
will  and  distinguishing  grace  of  God,  by  means 
of  "the  word  of  truth;"  {Note,  17—19.)  it  be- 
hoved all  of  them  to  be  "swift"  and  prompt  "to 
hear"  further  admonitions,  instructions,  and 
counsels,  from  the  same  source,  in  a  teachable 
and  attentive  manner.  They  ought  likewise 
to  "be  slow  to  speak;"  not  being  rash,  or  dog- 
matical, in  their  judgment  and  decisions,  not 
hasty  to  assume  the  office  of  teachers,  (Note, 
S:l,2.)  not  allowing  themselves  to  dispute  of 
things  beyond  their  depth;  and  not  indulging  a 
conceited  loquacious  humor;  as  speaking  for 
the  sake  of  speaking,  or  in  the  hope  of  obtain- 
ing applause,  without  due  seriousness,  modesty, 
recollection,  and  prudence.  They  should  also 
be  "slow  to  wrath;"  not  giving  way  to  angry 
tempers,  bitterness  of  spirit  against  opposers,  or 
proneness  to  acrimonious  controversy,  under  a 
mistaken  notion  of  great  zeal  for  the  truth.  On 
the  contrary,  they  should  be  slow  and  back-' 
ward  to  entertain  or  express  any  kind  or  degree 
of  resentment,  even  against  their  most  cruel 
persecutors;  assured  that  "the  wrath  of  man"  i 
was  not  a  proper  means  of  promoting  the  inter-' 
ests  of  religion  in  the  world,  or  leading  men  to 
embrace  the  gospel  and  lead  lioly  lives.  (Notes,' 
8:13—18.  4:1—6.)  For  such  proud  conten- 
tions, and  violent  tempers  tended  still  more  to 
prejudice  the  minds  of  unbelievers  against  the 
gospel;  to  disturb  the  peace  and  corrupt  the 
purity  of  the  church;  to  multiply  iniquities,  and 
in  every  way  to  hinder  the  knowledge  and  prac- 
tice of  "the  righteousness  of  God."  The  apos-] 
tie  therefore  exhorted  all  who  might  read  his 
epistle,  to  "lay  apart,"  and  to  cast  off  with  ab-; 
horrence,  as  a  filthy  garment,  the  sinful  prac-' 
tices  of  their  past  lives,  which  were  abominable 
in  the  sight  of  God ;  and  especially  to  avoid  and : 
repress  the  "overflowings,"  or  abundance,  of ; 
malignity,  winch  many  indulged  under  the  no-j 
tion  of  zeal;  whereas  they  proceeded  entirely, 
from  the  predominancy  of  pride,  wrath,  envy,  j 
and  other  hateful  passions.  Thus  they  ought 
to  be  prepared,  to  "  receive  the  word  of  God" 
in  a  meek,  docile,  humble,  and  peaceable  frame 
of  mind.  (Note,  1  Pet.  2:1—3.)  For  it  could 
profit  them,  only  when  it  became  an  "engraft- 
ed word,"  or  implanted  word,  living  and  grow- 
ing in  the  soul  by  faith  and  love,  as  the  princi- 
ple of  a  new  nature;  changing  their  views, 
judgment,  dispositions,  and  a&ctions,  into  con- 
formity to  his  own  holiness,  and  so  producing 
suitable  fruit  in  their  lives.  And  being  thus 
received  and  engrafted  it  would  powerfully  ef- 


y  3:17,18.      Num.  20:11,12.      2 

Tim.  2:24,25. , 
I  Is.  2:20.        30:22.     Ez.  1£:31. 

Rom.  13:12,13.  Eph.  4:22  C'nl 

3:8.  Heh.  12:1.     1  Pel.  2:1  u' 
a  4:8.       Ez.  36:25.     2  Cor.  71 

Eph.  5;  4. 
b  Ps.  25:9.       Is.  29:19.        61:1. 

Zeph.  2:3.  Mad.  5:5.    Acts  lOt 

33.     1  Tliea,  1:5.    2:13. 
c  John  6:63,R8.  Rom.  6:17.  mars 

11:17.     Ilcb.  4:2. 


616J 


d  Ads  13:26.  Rom.  1:16.  1  Cor. 
15:2.  Eph.  1:13.  2  Tim.  3:15 
—17.  Tit.  2:11.  Heb.  2:3.  1 
Pet.  1:9. 

e  4:17.  Mall.  7:21—25.  12:50. 
28:20.  Luke  6:46— 48.  11:28. 
12:47,48.  John  13:17.  Rom.  2: 
13.  Phil.  4:8,9.  Col.  3:17.  1 
John  2:3.  3:7.  3  John  11.  Rev. 
22:7. 

'  26.  Is.  44:20.  01).  3.  1  Cor.  3: 
18.    6,9.    15.33.    Gal.  6:3,7.  2 


feet  the  complete  salvation  of  their  sculs,  as  the 
means  by  which  the  Spirit  of  God  began,  car- 
ried on,  and  would  perfect  his  new  creation  of 
the  soul  to  holiness.  (Note,  2  Tim.  3:14—17.) 
Worketh  not.  (20)  Ou  xurfgya'CFiui.  See  on 
Rom.  2:9. —  The  righteousness  of  God.]  Ji- 
y.atoavvrjv  Gfs.  Rom. 1:17.  3:21,22.  10:3.  2 
Cor.  5:21.  2  Pet.  1  A.— Lay  apart.  (21)  Jijo- 
&ei.ievoi.  Note,  1  Pet.  '2:l— 3.— Filthiness.] 
'Pvnuoiuv.  Here  only.  'Pvtjuooq,  2:2.  Vile, 
sordid.  The  idea  of  putting  off  a  filthy  gar- 
ment is  retained.  (Note,  Zech.  3:1 — 4.) — Su- 
perfluity of  naughtiness.]  neoKJOfutv  y.uy.mg. 
—lleQiaaeiu.  Rom.b:M.  2  Cor.  8:2.  10:15.— 
Ku-Aiu,  Acts  8:22.  Rom.  1  :29.  1  Cor.  5:8.  14: 
20.  Eph.  4:31.  Col.  3:8.  1  Pet.  2:1,16.  The 
redundancy  of  malice,  or  wickedness,  'That 
'which  the  abundance  of  the  heart  g.ives  rise 
'to.'  (Notes, 3:S~Q.  JVfa«.  12:33— 37.)— £n- 
grafted.]  Eftcpviot'.  Here  only.  Implanted,  or 
produced  tvithin.  ^v/itcpviog,  Rom.  6:5. 

22  But  ^  he  ye  doers  of  the  word,  and 
not  hearers  only,  ^  deceiving  your  own 
selves: 

23  For  if  any  be  &  a  hearer  of  the  word, 
and  not  a  doer,  he  is  like  unto  a  man  be- 
holding his  natural  face  in  a  glass; 

24  For  he  beholdeth  himself,  and  goeth 
his  way,  and  straightway  forgetleth  ''  what 
j  manner  of  man  he  was. 

25  But  whoso  '  looketh  into  ''  the  perfect 
law  of  '  liberty,  "^  and  continueth  therein, 
he  being  not  "  a  forgetful  hearer,  but  a  doer 
of  the  work,  °  this  man  shall  be  blessed  in 
his  *  deed. 

Note. — In  order  that  "the  word  of  truth" 
might  produce  these  blessed  effects,  on  the  souls 
of  those  who  heard  it;  they  must  "be  doers  of 
it,  and  not  hearers  only."  For  if  they  were 
"oQly  hearers,"  however  attentive,  constant, 
or  teachable  they  might  seem  to  be;  their  neg- 
lect of  practising  what  they  had  heard  would 
prove,  that  the  word  was  not  engrafted  in  their 
hearts,  and  that  they  were  putting  a  most  fatal 
imposition  on  themselves,  by  some  specious  but 
delusive  and  sophistical  reasoning  :  whether 
custom,  curiosity,  or  love  of  speculation,  or  a 
vain  confidence  in  knowledge  without  obedi- 
ence, for  salvation,  induced  them  to  attend. 
A  man  of  this  description,  who  heard  the  gos- 
pel, and  did  not  obey  its  call  to  repentance, 
faith  in  Christ,  anil  a  sober,  righteous,  and  god- 
ly life,  was  like  a  person,  who  gave  a  transient 
look  at  "his  natural  face,"  as  reflected  from  a 
mirror,  without  attempting  to  alter  what  was 
unbecoming  in  his  attire  or  appearance;  who 
would  therefore  immediately  depart,  and  soon 
"forget  what  manner  of  man  he  was:"  and  the 
glimpse  which  he  had  of  himself  would  have  no 
abiding  effect  on  him.  (Notes,  Matt.  7:24 — 27. 


Tim.  3:13.     Til.  3:3.     2  Pel.  2; 

13.       1  John  1:8        Rev.  12:9. 
g  5ee  on  2:14— 26.— Jer.    44:16. 

Ez.   33:31,32.     Malt.  7:26,27. 

Luke  6-49. 
h  Judg.  8:18.    Mntl.  8:27.    I.uke 

1:66.  7:39.  1  Thes.  1:5.  2  Pel. 

3:11. 
i   Prov.  14:15.     Is.  8:20.     2  Cor. 

13:5.      Heh.  12:15. 
k  2:12.  Ps.  19:7—10.  119:32,45, 

96—105.        Rum.  7:12,22,23. 


1  John  8:32,36.  Pom.  8:15.  2 
Cor.  3:17,18.  Gal.  5:1.  1  Pet 
2:16. 

m  1  Sum.  12:14.  John  8:31.  15: 
9,10.  Acts  2:42.  13:43.  26:22. 
Rom.  2:7  8.-n:22.  Col.  1:23.  1 
Tim.  2:15.    4:16.    1  John  2:24. 

n  23,24. 

o  Ps.  19:11.  106:3.  119:2,3. 
Luke  11:28.  John  13:17. 1  Cor 
15:58.      Rev.  14:13.     22.11. 

*  Or,  doinfi. 


A.  D.  60. 


CHAPTER  I. 


A.  D.  60. 


13:18,19.  Luke  6:46—49.  11:27,28.)  Thus, 
the  mere  hearer  miffht  have  short-Uved  convic- 
tions of  his  sinfulness:  but  displeased  with  the 
view  given  of  his  state,  heart,  and  character, 
in  the  mirror  of  the  sacred  word,  and  having  no 
effectual  desires  of  an  entire  change;  he  would 
soon  lot?e  sight  of  his  transient  discoveries,  in 
the  company,  business,  and  pleasures  of  the 
world,  and  so  remain  ignorant  of  himself,  and 
destitute  of  transforming  grace.  But  "whoso- 
ever looked,"  steadfastly  and  attentively,  into 
the  word  of  God,  with  a  real  desire  of  learning 
from  it  his  true  state  and  character,  and  the 
way  of  acceptance  and  salvation;  and  "contin- 
ued" with  perseverance  in  this  important  in- 
quiry: he,  "not  being  a  forgetful  hearer,"  but 
one  who  reduced  to  practice  what  he  learned 
from  time  to  time,  though  it  cost  him  much  hu- 
miliation and  self-denial,  would  be  "blessed  in 
his  deed,"  or  in  his  doing:  the  Lord  would  in 
this  way  lead  him  into  the  knowledge  of  his 
truth  and  salvation;  his  obedience  would  evi- 
dence the  sincerity  of  his  faith;  his  sanctifica- 
tion  would  proportionably  advance,  as  he  be- 
came acquainted  with  God  and  with  himself; 
and  his  gracious  recompense  hereafter  would 
succeed  his  present  peace  and  comfort. — Some 
by  "the  perfect  law  of  liberty,"  suj^pose  the 
moral  law  to  be  intended,  in  opposition  to  the 
ceremonial:  and  it  certainly  deserves  that  title 
in  itself,  as  perfect  obedience  toit  is  perfect  lib- 
erty, and  every  deviation  from  it  is  slavery;  but 
then  it  cannot  give  liberty  to  us  sinners.  Others; 
therefore,  suppose  the  gospel  to  be  intended; 
because  by  it  we  are  set  at  liberty  from  condem- 
nation, and  the  bondage  of  sin  But  divine 
revelation  in  general  seems  to  be  meant;  as 
every  part  of  it  has  its  use,  in  bringing  the  sin- 
ner to  Christ  for  salvation,  and  in  directing  and 
encouraging  him  to  walk  at  liberty,  by  the 
Spirit  of  adoption,  according  to  the  holy  com- 
mandments of  God.  In  the  word  of  truth,  as 
the  law,  or  rule,  of  obtaining  and  enjoying  lib- 
erty, the  true  Christian  looks  as  into  a  mirror; 
that  he  may  discover  the  remaining  unholiness 
of  his  temper,  affections,  words,  and  actions; 
in  order  that  his  soul  may  be  purified  from  de- 
filement, beautified  with  salvation,  and  trans- 
formed into  the  holy  image  of  God,  continually 
more  and  more.    {Marg.  Ref.) 

Doers.  (22)  Jlonjidi.  See  on  Rom.  2:13. — 
Deceiving.^  n(iQa).oyi'i^ofiei>oi.  See  on  Col.  2: 
4. — Natural  face.  (23)  Hqoomtiov  yeveoFutc, 
the  face  of  his  birth,  or  original.  3:6.  Matt. 
1:1. — Looketh.  (25)  n(to(txin)iug.  See  on  Luke 
24:12.— Pror.  7:6.  Cant.  ^-.9.  Sept,  {Note, 
1  Pet.  1  •.\0—l'2.)— Deed.]  non^aei.  Here 
only.    What  he  does.  (Note,  Ps.  1:1—3.) 

26  If  any  man  among  you  p  seem  to  be 
religious,  i  and  bridleth  not  his  tongue,  ""but 
deceivethhis  own  heart,  'this  man's  religion 
is  vain. 

Note. — So  necessary  was  practice,  in  every 
particular,  to  the  very  existence  of  real  Chris- 
tianity; that  if  "any  man,"  among  professed 
believers,  appeared  to  be  a  devout  worshipper 


p  Prov.  14:12.  16:25.  Luke  R: 
18.  1  Cor.  3:18.  Gal.  2:6,9.  6:3. 

e  13.  3:2—6.  Ps.  32:9.  34:13. 
39:1,2.  141:3.  Prov  10:19,31. 
13:2.!.  15.-2.  16:10.  19:1.  21: 
23.  Eph.  4:29.  5:4.  Col.  4:6.    1 

Vol.  M. 


Pet.  3:10. 
r  A>c  on  22.— Dent.    11:16.     Is. 

44:20.    G:.l.  6:3. 
5   2:20.       Is.  1:13.       Mai.  3:14. 

Mall.  15:9.     Mark  7:7.     1  Cor. 


of  God,  according  to  the  doctrine  and  ordi- 
nances of  the  gospel  ;  and  if  his  conduct  in 
other  respects  were  not  reprehensible,  yet,  in 
case  lie  habitually  neglected  to  bridle  his  tongue, 
and  so  gave  a  loose  to  vain,  polluting,  ostenta- 
tious, or  improper  discourse  ;  especially  if  he 
uttered  bitter,  malicious,  slanderous,  or  revil- 
ing words,  in  an  unrestrained  manner,  under 
pretenc^  of  zeal  against  such  as  diHered  from 
him;  and  "deceived  his  own  heart"  by  one  vain 
excuse  or  another,  to  think  this  was  allowable, 
or  consistent  with  the  Christian  temper:  his  re- 
ligion was  thus  proved  to  be  vain  and  worthless, 
his  heart  was  not  right  in  the  siirht  of  God, 
whilst  "out  of  the  abundance"  of  it  such  evil 
things  habitually  proceeded;  but  he  Avas  "in  the 
gall  of  bitterness  and  the  bond  o\'  iniquity." 
{Notes,  3:3— i^.  Ps.  39:1—4.  JMalt.  12:33— 
37.  i^om.  3:9— 18.  Eph.  4:29.5:3,4.  Col.  3:1 
— 11.)  This  is  ths  general  interpretation;  ani\ 
nothing  more  is  sujiposed  to  have  been  intend- 
ed. Yet  men  do  not  bridle  horses,  merely  to 
restrain  them  from  mischief,  or  from  going  in  a 
wrong  way:  but  likewise  in  order  to  rule  and 
direct  them  in  the  right  way;  that  tiiey  may  be 
useful,  and  not  merely  inoffensive.  Surely 
then,  the  refraining  from  evil  discourse,  and  not^ 
perverting  the  gift  of  speech,  by  which  man  is 
distinguished  from  all  other  creatures  here  be- 
low, is  far  from  the  whole,  which  is  intended 
by  "bridling  the  tongue !"  Beyond  doubt,  the 
proper  improvement  of  that  important  talent  is 
also  meant:  the  tongue  must  be  held  in,  and 
kept  from  improper  discourse,  and  directed  to 
that  conversation,  which  tends  "to  the  use  of 
editying,"  and  is  suited  to  "minister  grace  unto 
the  hearers."  It  will  perhaps  be  found,  that 
those  who  have  any  regard  to  God  and  their 
duty,  offend  as  frequently  by  silence,  when  they 
ought  to  speak,  as  by  speaking,  when  they 
should  be  silent:  but  sins  of  omission  are  gen- 
erally less  regarded  than  sins  of  commission. 
How  often  do  cowardice,  indolence,  and  luke- 
warmness,  make  us  silent;  when  holy  courage, 
active  zeal,  and  fervent  love,  would  excite  us  to 
attempt  "a  word  in  season,"  which  God  often 
most  eminently  blesses.  {Notes,  Deut.  6:6 — 9. 
P«. 37:29— 31.   Pro».  10:20,21.   15:2,7,23.24: 

26.  25:11—13.) 

Religious.]    Ogt/axoc  Here  onlv.  f-Jntiaxein, 

27.  .y3c<s  26:5.  Col.  <2:l8.~Bridlelh.]  A'«At- 
I'ctyui'i'wi'.  3:2.  X<t).tvo:,  a  bridle,  3:3,  Rev. 
14:20.   {Note,  Ps.  32:8—11.) 

27  '  Pure  religion  and  uiidefilcd  before 
God  and  the  Father  is  this,  "  To  visit  the 
fatherless  and  widows  in  their  affliction, 
and  "  to  keep  himself  unspotted  from  the 
world. 

Note. — "Pure  religion,"  the  holy  worship 
and  service  of  God,  free  from  corrupt  mixtures, 
and  undefiled  by  corrujit  motives  and  carnal 
passions,  as  exercised  in  the  sight  of  "God, 
even  the  Father,"  with  his  approbation,  by  his 
adopted  children  in  Christ  Jesus,  essentially  con- 
sists in  disinterested,  humble,  self-denying  love 
to  men  for  the  Lord's  sake  and  from  love   to 


15:2,14.     G«l.  3:4. 
.    3  17.      Pi.  119:1.        Matt.  5:8. 

I.uke  1:6.      1    Tim.    1:5.     5:4. 
u  .lob  29: 12,13.    31:15—20.     Ps. 

6^:5.  Is.  1:16,17.  58:6,7.   Malt. 


25:34—46.    Gal.  5:6.  6:9,10.  1 
John  3:17— IJ. 
I  4:4.    John  17:14,15.    Rom.  12: 

2.  Gal.   1:4.  6:14.    Col.  3:1  — 

3.  1  John  2:15— 17.    6:4,.5,I8. 


78 


[617 


A.  D.  60. 


JAMES. 


A.  D.  60. 


him;  and  in  taking  pleasure  from  these  motives, 
in  visiting-  "orphans,  widows,"  and  other  af- 
flicted or  destitute  persons;  to  soothe  their  sor- 
rows, relieve  their  wants,  and  afford  them  pro- 
tection, counsel,  and  comfort  in  their  distresses: 
and  in  keeping  at  a  distance  from  the  sinful 
pursuits,  interests,  pleasures,  maxims,  fashions, 
and  pollutions  of  this  wicked  world;  so  that  a 
man  may  have  no  stain  upon  his  garments,  no 
blemish  "on  his  character,  no  guilt  upon  his  con- 
science, on  that  account. — Without  some  meas- 
ure of  this  holy  love,  and  this  mortification  to 
the  world,  no  doctrines,  forms,  confidence,  high 
affections,  zeal,  or  apparent  devotion,  can  prove 
a  man  an  accepted  worshipper  of  God.  Our 
true  religion  is  exactly  equal  to  the  measure,  in 
which  these  things  hav^e  place  in  our  hearts, 
experience,  and  conduct;  and  these  are  there- 
fore the  criteria  of  "pure  and  undefiled  reli- 
gion," by  which  we  should  judge  of  it,  in  our- 
selves and  in  others,  both  as  to  the  reality  of  it, 
and  the  degree  in  which  it  is  possessed.  But 
this  holy  love,  and  mortification  to  the  world,' 
can  be  produced  only  by  faith  in  a  crucified  Sa-j 
viour,  and  the  sup})ly  of  his  sanctifying  Spirit; 
so  that  no  appearance  even  of  these  things  can 
be  depended  on,  except  they  spring  from,  and 
are  connected  with,  a  credible  and  intelligent 
profession  of  faith,  a  reliance  on  the  mercy  of  ^ 
God  in  Christ  Jesus  for  salvation,  and  ihe  reg-| 
ular  and  fervent  worship  of  God,  in  public  and 
in  private.  {Notes,  Matt.  'ib:S4— 40.  1  Cor. 
IS:) 

Visit.l  EiTioxEnreod-ai.  Matt.  25:36,43. 
Lufre  1 : 68, 7 9.  7:16.  ^cts  6:3.  15:14.  Heb. 
2:6.  'To  look  diligently  into  any  matter,  as 
'taking  the  oversight  of  it,  or  devising  good  re- 
'specting  it.' — Fatherless.]  Oqcfinvag.  Wanting 
either  father ,  or  mother,  or  both. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
"The  servants  of  God,  and  of  the  Lord  Jesus , 
Christ,"  must  consider  themselves,  as  employed  '< 
to  do  good  to  the  chosen  tribes  of  the  true  Is-; 
rael,  through  all  their  dispersions  in  this  evil' 
world,  in  every  way,  which  they  are  able. — ' 
I'Divers  temptations"  we  must  meet  with:  and 
if  we  "fall  into  them"  without  our  own  fault,! 
arid    have  only   the  distress  of  bearing  them, 
without  the  guilt  of  yielding  to  them;  we  may 
deem  it  a   great  cause  of  joy  to  be  thus  proved 
and  purified  in  the  furnace,  and  made  meet  for 
future  honor  and  felicity.     (Note,  Heb.  2:16 — 
18.)     For  these  painful  but  short  trials  tend  to 
reduce,  the  gracious  heart  into  a  more  submis- 
sive temper,  and  a  more  cordial  acquiescence  in 
the  will  of  God:  and  when  patience,  in  its  va- 
rious exercises,  has  "its  perfect  work,"  it  melior- 
ates all  the  dispositions  and  affections  of  the  soul; 
produces  a  peculiar  simplicity,  humility,  and  ten- 
derness; corrects  the  harshness  and  roughnesses 
natural  to  many  of  us;  and  matures  "the  fruits 
ot   righteousness"  to  the  greatest  advantage, 
m  this  severe  school  the  Christian  makes  his 
greatest  proficiency;  and  becomes  "perfect  and 
entire,     m  every  part  of  his   temper  and  con- 
duct   according  to  the  measure  of  attainment 
which  may  be  arrived  at  in  this  world;  and  is 
defective  in  nothing  requisite  for  the  due  per- 
formance of  the  services  required  of  him.     But 
m  respect  of  this,  and  every  other  part  of  our 
cor^uct,  we  shall  feel  that  we  "are  deficient  in 
Dlo] 


wisdom,"  in  proportion  as  we  become  acquaint- 
ed with  ourselves:  nor  shall  we,  if  we  reve- 
rence the  scriptures  seek  it  in  the  schools  of  phi- 
losophy, or  from  the  counsels  of  the  Avise  nien 
of  this  world;  but  we  shall  ask  the  precious 
boon  of  God,  and  obtain  the  substance,  while 
others  are  deceived  with  an  empty  shadow. 
As  "God  giveth  to  all  men  liberally  and  up- 
braideth  not;"  (Note,  Matt.  11:20—24.)  and 
has  engaged  that  wisdom  shall  be  given  to  them, 
who  ask  it  of  him;  every  man,  who  feels  his 
want  of  heavenly  wisdom,  may  apply  to  him 
for  this  inestimable  benefit,  without  fear  of 
meeting  a  refusal.  (Notes,  4:1 — 3.  Matt.  7:7 
—11.  Luke  11:5—13.)  Did  we  fully  avail 
ourselves  of  this  privilege,  how  greatly  should 
we  be  enriched  with  divine  knowledge;  and 
how  prudently  should  we  conduct  all  our  con- 
cerns, and  avoid  every  snare  and  device  of  our 
[enemies!  But  pride,  prejudice,  and  a  carnal 
Imind,  co-operating  with  unbelief,  not  only  pre- 
■  elude  multitudes  entirely  from  these  treasures; 
[but,  in  some  degree,  prevent  all  of  us  from 
drawing  from  them  so  copiously  as  we  other- 
wise might  do. — If  men  be  divided  in  their 
judgment,  between  a  dependence  on  the  prom- 
ises of  God,  in  the  use  of  appointed  means,  and 
other  methods  of  seeking  wisdom;  if,  instead 
of  "trusting  in  the  Lord  with  all  their  hearts, 
they  lean  to  their  own  understandings,"  and 
"are  wise  in  their  own  conceits;"  if  they  do 
not  really  believe  that  the  Lord  will  be  as  good 
as  his  word;  or  if  they  question  whether  heav- 
enly things  are  decidedly  preferable  to  earthly; 
no  wonder,  that  they  are  like  "the  waxes  of 
the  sea,  which  are  driven  with  the  wind  and 
tossed:"  and  while  they  receive  nothing  from 
God,  they  have  none  to  blame  but  themselves. 
When  we  see  so  many  of  these  "double-mind- 
ed" men  on  every  side,  who  "are  unstable  in 
all  their  ways;"  we  are  reminded  to  pray  for 
t'he  increase  of  faith,  that  we  may  waver  i\p 
more,  but  trust  in  the  Lord,  and  cleave  to  him 
alone.  (Notes,  Ps.  51:10.  Acts  11:23,24.  1 
Cor.  15:55—58.) 

V.  9— 18. 
If  there  were  any  substantial  satisfaction  in 
earthly  things,  there  might  be  some  specious- 
ness  in  attempting  to  "serve  God  and  Mam- 
mon:" but  as  all  below  is  "vanity  and  vexation 
of  spirit;"  the  poor  believer  may  well  rejoice  in 
being  exalted  to  an  interest  in  Christ,  and  in 
the  prospect  of  glory  in  lieaven,  though  he  have 
all  kind  of  hardships  by  the  way;  and  the  rich 
iiave  at  least  equal  cause  for  rejoicing,  if  God 
has  humbled  them  before  his  mercy-seat,  though 
the  world  despise  and  hate  them  on  that  account; 
nay,  though  they  should  be  stripped  of  their  pos- 
sessions and  reduced  to  poverty  for  the  cause  of 
Christ.  For  "the  fashion  of  this  world  passeth 
away,"  and  all  its  magnificence  and  show  of. 
happiness  fadeth  and  withereth,  "like  the  flower 
of  the  grass;"  and  most  miserable  are  those 
rich  men,  who  "fade  away"  in  the  pride  of 
ungodly  prosperity.  But  "blessed  are  they," 
who  patiently  endure  trials,  and  manfully  resist 
temptation;  for  "through  much  tribulation  shall 
they  enter  into  the  kingdom  of  God;"  and 
"having  been  tried"  and  approved,  "they  shall 
receive  the"  unfading  "crown  of  glory,  which 
God  hath  promised  to  them  that  love  him." 
But  let  not  hypocrites,  who  being  tempted  to 
renounce  the  profession  of  the  gospel,  yield  to 


A.   D.  60. 


CHAPTER  II. 


A.  D.  60. 


the  temptation,  and  cannot  endure  the  trial;  or 
believers,  who  through  unwatchfulness  are  over- 
come in  some  sharp  conflict,  venture  for  a  mo- 
ment to  say,  or  think,  that  they  are  "tempted 
by  God;"  "for  he  cannot  be  tempted  with  evil, 
neither  tem])teth  he  any  man:"  and  if  a  man 
dare  thus  foolishly  to  charge  God  with  being 
the  Author  of  sin,  in  any  way,  or  on  any  pre- 
tence; he  may  certainly  expect  some  dreadful 
rebuke  of  his  presumption.  For  when  the  de- 
pravity of  the  heart  has  influenced  men  to 
hearken  to  Satan's  enticements  and  catch  at 
his  baits;  and  so  sin  has  been  conceived  and 
finished,  and  condemnation  justly  incurred;  it 
is  no  less  than  blasphemy  to  throw  the  blame 
upon  the  righteous  providence,  or  decrees,  or 
holy  commandments  of  God.  Such  inferences 
from  important  truths,  ill  understood,  should 
be  carefully  avoided;  whilst  we  remember  that 
"every  good  and  perfect  gift  cometh  down  from 
the  unchangeable  Father  of  light,"  the  inex- 
haustible Fountain  of  wisdom,  holiness,  and  fe- 
licity.— But  if  we  be  "Christians  indeed,"  the 
Lord  has,  "according  to  his  determinate  pur- 
pose," and  "the  counsel  of  his  own  will,"  be- 
gotten us  again  with  the  word  of  truth:  we 
should  therefore  give  him  all  the  glory  of  this 
happy  change,  and  consecrate  all  our  faculties 
to  his  service,  that  we  may  be  "a  kind  of  first- 
fruits  of  his  creatures,"  and  blessings  to  all 
around  us. 

V.  19—27. 
It  behoves  us  all  to  be  "swifl  to  hear,  slow 
to  speak,  and  slow  to  wrath;"  even  when  reli-' 
gious  zeal,  as  we  may  suppose,  prompts  us  to  a 
different  conduct:  for  "the  wrath  of  man  work- 
eth  not  the  righteousness  of  God;"  hut  is  the' 
scandal  and  bane  of  every  society,  in  which  it 
is  indulged.  Let  us  then  "lay  apart  all  filthi- 
ness,  and  the  overflowings  of  maliciousness," 
and  every  kind  of  wickedness;  that  we  may  re-| 
ceive  with  humble  teachableness,  and  maintain 
with  "meekness"  and  love,  the  sacred  truths 
contained  in  the  holy  scriptures;  which,  being 
engrafted  in  the  heart,  are  effectual  to  the  sal- 
vation of  our  souls.  But,  while  we  are  "swift 
to  hear"  the  word  of  God,  let  us  take  care  to 
be  "doers  of  it,  and  not  hearers  only;  lest  we 
"deceive  our  own  souls:"  for  many  such  are 
found  in  the  best  instructed  congregations; 
who  deceive  scarcely  any  but  themselves. — 
The  word  of  God  is  a  faithful  mirror,  to  show, 
us  the  deformity  and  pollution  of  our  souls;  and 
a  monitor,  to  teach  us  how  we  may  remove 
them,  and  adorn  ourselves  with  the  beauties  of  | 
holiness.  Happy  would  it  be  for  mankind,' 
were  they  in  general  as  assiduous  in  seeking 
this  inward,  durable,  and  spiritual  adorning,  as 
thev  are  in  decorating  their  poor  mortal  bodies, 
that  they  may  appear  comely  in  the  eyes  of 
their  fellow-worms !  Transient  glimpses,  how- 
ever, and  notional  disc(weries,  leave  mere  hear- 
ers unchanged;  and  a  large  majority  choose, 
and  even  endeavor  to  go  away  from  the  most 
faithful  sermon,  and  "forget  what  manner  of 
persons  they  are."  But  "whoso  looketh  into 
the  perfect  law  of  liberty,"  and  meditates  con- 
tinually on  the  holy  word  of  God,  not  as  "a 


a  Acts  20:21.  24:24.  Col.  1:4.  1 
Tim.  1:19.  Tit.  1:1.  2  Pet.  1: 
1.     Rev.  14:12. 

b  Ps.  24:7— 10.  1  Cor.  2:8.  Tit. 
2:13.     Heb.  1:3. 

e  3,9.    3:17.    Lev.  19:15.    Deut. 


1:17.  16:19.  2Chr.    19:7.  I'rov. 

24:23.      28:21.      Malt.  22:16. 

Rom.  1:11.    1  Tim.  5:21.  Jude 

16. 
*  Gr.  synagogue. 
d  Estt).  3:10.  8:2.     Luke  15:22. 


forgetful  hearer,"  but  as  an  obedient  believer 
shall  be  "blessed  in  his  deed;"  for  in  this  way 
he  shall  find  outwhatevei  in  his  heart  and  ton- 
duct  needs  repentance,  forgiveness,  and  the 
"sanctification  of  the  Spirit  unto  obedience:" 
thus  Christ  will  become  more  precious  to  his 
soul;  and  by  his  grace  he  will  daily  grow  more 
and  more  "meet  for  the  inheritance  "f  the 
saints  in  'ight,"  and  have  more  abundant  anti- 

ci|)ations    of    their    holy    felicity. But    our 

"words"  must  be  attended  to,  "as  well  as  our 
actions:  for,  "whatever  appearances"  there 
may  be  of  true  religion,  in  the  creed,  worship, 
and  outward  conduct  of  any  man;  yet,  if  he 
"bridle  not  his  tongue,"  he  "deceiveth  his  own 
heart,  and  all  his  religion  is  vain."  No  won- 
der that  disputatious,  contentious,  and  noisy- 
talkers  about  forms  and  doctrines,  disrelish  tin's 
epistle;  when  the  unbridled  licence  indulged  to 
their  tongues  exposes  them  to  an  rnqualified 
charge  of  total  hypocrisy,  in  the  very  ojiening 
of  it.  But,  while  we  depend  on  the  mercy  of 
God  in  Christ  Jesus  for  all  things  pertaining  to 
salvation;  let  us  remember  the  essential  nature 
of  "pure  and  undefiled  religion  before  God, 
even  our  Father;"  let  us  show  our  love  to  him 
by  "visiting  the  fatherless  and  widows  in  their 
affliction,"  and  seek  grace  from  him  to  preserve 
I  us  "unspotted  from  the  world."  For  nothing 
|"availeth"  in  Christ  Jesus,  but  faith  which 
j"worketh  by  love,"  "purifieth  the  heart,"  sub- 
;dues  carnal  lusts,  and  obeys  God's  command- 
ments. {Notes,  Gal.  5:1— *6.  1  JoAn  2:15— 17.) 

CHAP.  II. 

Cautions  against  partial  regard  to  tlie  rich,  and  contempt  of  the  poor, 
cspeci;ill_v  in  places  of  worship  as  contrary  to  the  law  of  love  1 — 9. 
The  transgression  of  one  comnianrinient  violates  the  whole  law,  10 — 
12.  No  mercy  will  he  shown  to  the  unmerciful,  13.  As  love, 
shown  liy  words  alone,  is  Hiirlhless;  so  faith  without  works  is  dead 
and  unprolitalilc,  1  1— 20.  This  is  illustrated  by  the  examples  of 
Abraham  and  Kahab,2l— 26. 

MY  brethren,  have   not  '^  the  faith  of 
our  Lord  Jesus  Christ,  **  the   Lord 
of  glory,  "^  with  respect  of  persons. 

2  For  if  there  come  unto  your  *  assem- 
bly a  man  with  a  "^  gold  ring,  in  *"  goodly 
apparel,  and  there  come  in  also  a  poor  man 
Mn  vile  raiment; 

3  And  ^  ye  have  respect  to  him  that 
weareth  the  gay  clothing,  and  say  unto  him, 
Sit  thou  here  f  in  a  good  place;  and  say  ''to 
the  poor.  Stand  thou  there,  or  sit  here  un- 
der my  footstool: 

4  Are  ye  not  then  '  partial  in  your- 
selves, and  are  become  "^  ji^'dges  of  evil 
thoughts.' 

Note. — While  the  persons  whom  the  apostle 
addressed,  held  the  doctrine  of  Christ,  and  pro- 
fe.ssed  faith  in  him  as  "the  Lord  of  glory," 
most  glorious  in  himself,  and  the  Source  of  all 
that  was  honorable  in  men;  they  ought  to  take 
care  not  to  show  "respect  of  persons;"  giving 
honor  to  some,  and  despising  others,  on  account 
of  external  circumstances  and  appearances, 
without  estimating  the    comparative  value  or 


Gen.  27:15.     M:>tt.  11:8,9. 
f  Is.  64:6.     Zech.  3:3,4. 
ir  Jude  16. 
t  Or,  well,  or,  seemly. 
h  See  on  6 Is.  65:5.      Luke    7: 

44—46.     2  Cor.  8:9. 


i  See  on  i Job  34:19.     Mai.  2: 

9. 
k  4:11.    Job  21 .27.   Pj.  58:1.82: 

2.    109.31.  Malt.  7:1—5.  John 

7-24. 


[619 


A.  D.  60. 


JAMES. 


A.  D.  60. 


worthlessness  of  their  characters :  for  this  would 
be  very  inconsistent  with  professing-  themselves 
the<iisciples  of  the  lowly  Jesus, — For  instance, 
if  any  person,  adorned  with  rings  on  his  fingers, 
and  costly  garments,  as  one  of  high  rank  in  the 
community,  should  come  into  their  assembly, 
when  they  were  met  for  the  worship  of  God,  as 
the  Jews  did  in  their  synagogues;  and  another 
should  at  the  same  time  enter,  in  mean,  coarse, 
or  worn  out  clothes,  as  a  poor  man;  and  they 
should  pay  great  attention  to  him  in  gay  cloth- 
ing, accommodating  him  with  some  chief  place 
in  the  synagogue,  or  place  of  worship;  and 
contemptuously  order  the  poor  man  to  stand  in 
some  inconvenient  place,  or  to  sit  on  the  ground 
at  their  feet,  without  adverting  to  the  charac- 
ter and  conduct  of  each:  would  not  this  prove 
that  they  were  partial,  or  prejudiced,  in  form- 
ing an  opinion  in  themselves  concerning  others, 
and  were  become  judges,  who  were  misled  by 
vain  reasonings  and  imaginations,  by  unjust 
thoughts  and  corrupt  affections?  For  their 
conduct  would  show,  that  they  deemed  wealth 
and  splendor,  however  acquired  or  used,  to  be 
honorable;  and  poverty,  however  incurred  or 
supported,  to  be  disgraceful:  forgetting  that 
*'the  Lord  of  glory"  was  pleased  to  be  poor  for 
the  sake  of  sinners,  to  enrich  them  with  eter- 
nal felicity,  (Notes,  b— 7.  1:1,9—11,  Prov. 
14:21,31.  17:5.  Matt.  11:2—6.  Luke  7:36. 
Bom.  12:14—16.  2  Cor.  6:3—10.  8:6—9.)— 
Some  expositors,  supposing  that  the  passage 
thus  interpreted  could  scarcely  consist  with 
rendering  honor  to  civil  superiors,  as  required 
in  other  scriptures,  have  endeavored  to  explain 
it  of  partiality  in  deciding  causes,  in  favor  of 
the  rich,  and  agai:ist  the  poor;  because  some 
courts  of  justice  used  to  be  held  in  the  Jewish 
synagogues.  But  had  the  apostle  intended  to 
point  out  so  gross  an  iniquity,  he  would  doubt- 
less have  spoken  of  it  with  far  more  decided  se- 
verity. If  such  partiality  were  used  in  the  de- 
terminations of  those  matters,  which  came  be- 
fore the  churches,  it  would  certainly  be  con- 
demned by  what  he  said:  yet  the  language 
does  not  at  all  relate  to  judicial  proceedings  of 
any  kind;  but  to  an  improper  respect  shown 
towards  some,  and  contempt  expressed  towards 
others,  merely  on  account  of  external  appear- 
ance.— No  doubt  this  is  very  reprehensible,  and 
the  effect  of  a  carnal  judgment,  how  common 
soever  it  may  be :  nor  does  civil  respect  to  su- 
periors, or  to  those  in  authority,  render  such 
difference  of  conduct  towards  the  rich  and  the 
poor,  in  religious  concerns,  at  all  necessary: 
especially  when  the  rich  have  nothing  but  their 
wealth  and  splendor  to  recommend  them;  and 
the  poor  are  persons  of  pious  character  and 
good  behavior.  As  places  of  worship  cannot 
be  built  and  maintained,  without  much  ex- 
pense; it  may  be  proper  that  they,  who  con- 
tribute towards  defraying  it,  should  be  accom- 
modated accordingly:  but  were  all  professed 
l^hristians  more  spiritually  minded,  less  dispar- 
ity would  be  made,  and  the  poor  would  be 


1  Judg.  9:7.  1  Kings  22:28.  Job 
34:10.  37:14.  Prov.  7:24.  832 
Mark  7:14.     Acts  7 .2. 

m  1:9.  Is.  14:32.  29:19.  Zeph. 
3:12.  Zech.  11:7,11.  Matt.  11: 
5  Luke  6:20.  9;57,i8.  16:22 
25.  Joh'ii7:48.  1  Cor.  1:26— 
23.     2  Cor.  8:9. 

n  Prov.  8:17—21.  Luke  12:21. 
I  Cor.  3:21—23.   2  Cor.  4:15. 


620] 


6:10.     Eph.  1:18.  3:8.  1   Tim. 

6:18.  Heb.  11:26.  Rev.  2:9.  3: 

18.     21:7. 
o  Matt.  5:3.     25:34.    Luke  12:32. 

Rom.  8:17.    1  Thes.  2:12.        2 

Thes.  1:5.      2Tim.  4:8,18.      1 

Pet.  1:4.     2  Pet.  1:11. 
*  Or,  that. 
p  See  on  1:12. 
q  3.    P..  14:6.  Prov.  14:31.     17: 


treated  with  far  more  attention  and  regard,  than 
they  commonly  are  in  worshipping  congrega- 
tions. And  we  may  conclude  without  the  least 
hesitation,  that  if  the  apostle  could  witness  what 
takes  place  generally  in  our  days,  in  this  mat- 
ter, and  give  his  opinion  of  it;  he  wouhi  repeat 
the  censure  that  we  were  "become  partial  in 
ourselves,"  and  "judges"  influenced  by  evil 
thoughts,  corrupt  reasonings,  and  erroneous 
calculations;  and  add  many  like,  and  even  more 
severe  words. —  Our  Lord,  &c.  (1)  "Jesus 
Christ  our  Lord,  and  of  glory;"  not  only,  "our 
Lord,"  but  "the  Lord  of  glory;"  the  Fountain 
and  Source  of  honor;  constituting  those  related 
to  him,  truly  honorable,  however  poor.  {Notes, 
Matt.  12:46-50.    25:34—40.) 

Respect  of  persons,  (1)  l/QoawnolTjipiaig. 
See  on  ./3c<s  10:34. — Assembly.  (2)  ^vrayca- 
yijv.  Rev.  2:9.  3:9. — The  place  of  worship 
seems  intended;  and  that  of  Christians,  not  of 
Jews.  The  word  was  first  used  for  the  assem- 
bly; and  at  length,  for  the  place  of  assembling; 
as  fxy.hjaiu,  church,  has  since  been. —  Vile.^ 
'Pvnaqu.  Here  only.  (iVofe,  1:19 — 21.) — Are 
ye  not  partial.  (4)  Ov  diexQi^ijie.  1:6.  Jude 
22.  'Do  ve  not  distinguish.?'  that  is,  'unjustly.' 
(Note,  Job  34:17—19.) 

5  '  Hearken,  my  beloved  brethren,  '"  Ilath 
not  God  chosen  the  poor  of  this  world, 
"  rich  in  faith,  and  °  heirs  of  *  the  kingdom 
''  which  he  hath  promised  to  them  that  love 
him.'' 

6  But  1  ye  have  despised  the  poor. 
•■  Do  not  rich  men  oppress  you,  '  and  draw 
you  before  the  judgment-seats.'' 

7  Do  not  they  '  blaspheme  that  "  worthy 
name  "  by  the  which  ye  are  called.'' 

[Pr.icticnl  Observations.] 

Note. — The  apostle  endeavored  to  fix  the  at- 
tention of  his  brethren  on  the  subject,  by  in- 
quiring, whether  they  did  not  know  that  "God 
had  chosen  the  poor  of  this  world."  Were  not 
his  people  generally  of  that  rank  in  life,  with 
only  a  few  exceptions.''  (Marg.  Ref.  m. — Note, 
1  Cor.  1 :26— 31.)  If  the  Lord  therefore  chiefly 
blessed  the  gospel,  for  the  conversion  of  the 
poor,  it  must  be  evident,  that  he  had  appointed 
that  lowly  state  for  his  chosen  people,  as  the 
safest,  most  comfortable,  and  advantageous  for 
them;  as  most  conducive  to  their  progressive 
sanctification,  most  favorable  to  their  inward 
peace,  and  most  suited  to  show  forth  the  power 
and  blessed  effects,  of  his  grace  bestowed  on 
them.  For  he  could  have  given  them  the  rich- 
es and  honors  of  this  world,  if  he  had  seen  that 
these  would  have  done  them  good;  but  he  had 
chosen  them  to  be  "rich  in  faith,"  partakers  of 
all  "the  unsearchable  riches  of  Christ,"  and  all 
the  "exceedingly  great  and  precious  promises" 
of  the  scripture;  and  to  be  "heirs  of  the  king- 
dom," which  he  had  engaged  to  bestow  on  all 
those,  who  were  taught  by  his  grace  to  love 


5.  Ec.  9:15,16.  Is.  53:3.  John 
8:49.  I  Cor.  11:22. 
5:4.  Job  20: 19.  Ps.  10:2.8,10, 
14.  12:5.  Prov.  22:16.  Ec.  5; 
8.  Is.  3:14.15.  Aai.  2:6,7.  4:1. 
5:11.  8:4—6.  Mir.  6:11,12. 
Hab.  3:14.  Zech.  7:10. 
5:6.  1  Kings  21:11—  13.  Ads 
4:1—3,26—28.    5:17,18,26,27. 


13:50.     16:19,20. 
t   Ps.  73:7—9.    Mall.  12:24.     27: 

63.   Luke  22:64,65.  Aclj  26:11 

1  Tim.  1:13.       Rev.  13:5,6. 
u  <^ant.  1:3.  Is.7:l4.  9:6,7.  Jer. 

23:6.      Matl.  1:23.      Acl»4:l2. 

Phil.  2:9— 11.      Rev.  19:18,16. 
X  Is.  65:15.      Acts  ll;2tj.      Eph. 

3:15. 


A.  D.  60. 


CHAPTER  II. 


A.  D.  60 


him  and  his  holy  ways;  which  comprised  such 
a  confluence  of  honor,  authority,  greatness, 
riches,  and  enjoyments,  as  no  earthly  Itingdom 
could  e^-er  make  claim  to.  (Notes,  1:9 — 12. 
Luke  6:'20—<2e.  12:15—21.  16:14,15,19—26. 
Eph.  3:8.  1  Tim.  6:17—19.  2  Pel.  1:3,4.)  It 
was  therefore  evident,  that  the  Lord  peculiarly 
honored  and  favored  men  of  low  condition  :| 
whereas  his  worshippers  despised  the  poor,  andi 
slighted  them,  as  if  beneath  their  notice!  Or,' 
they  "despised  the  poor  man;"  lor  the  word  is^ 
singular.  (Notes,  Prov.  lb:'2l, SI.  17:5.  Ec.l 
9:13—18.  Luke  2:1— 14.)— Did  they  not  also 
know  that  rich  men  were  generally  ojipressors 
and  perseciitors,  and  dragged  them  before  their 
iniquitous  tribunals,  to  condemn  thorn  for  their 
religion.''  And  did  they  not  often  hear  the  rich 
revile  and  "blaspheme  the  name"  of  Christ,' 
from  whom  they  were  called  Christians,  andj 
which  they  considered  as  worthy  of  all  honor 
and  worship.'  (Note,  5:1  —  6.)  Could  they  I 
then  imagine,  that  the  enemies  of  Christ  and 
his  church,  and  persons  of  the  worst  characters, ' 
ought  to  be  treated  with  more  resi)ect,  on  ac-; 
count  of  wealth  alone,  than  their  poor  bretli-! 
ran  and  neighbors  were  entitled  to.? — This  im-! 
plies,  that  the  apostle  principally  referred  to  thej 
case  of  such  rich  persons,  as  occasionally  camci 
to  their  assemblies,  to  whom  vast  attention' 
was  paid,  Avhilst  the  poor  were  despised;  where- 
as the  latter  were  far  more  likely  to  profit  by! 
the  word  preached,  than  the  former.  He  does' 
not  seem  to  have  meant,  that  the  rich,  who 
were  stated  attendants  on  their  assemblies,  and 
pious  persons,  ought  to  have  no  degree  of  su- 
perior regard  shown  them;  provided  the  poor 
were  not  despised  and  neglected. — One  of  the 
last  observations  which  the  author  heard  from 
the  lips  of  a  very  wealthy  and  zealous  servant 
of  Christ,  (John  Thornton,  Esq.)  was  this: 
'Ministers  in  London  bestow  more  pains  to  get 
*full  congregations,  than  to  profit  those  who  at- 
Hend;  and  aim  more  at  the  rich,  than  the  poor: 
*but  they  will  always  be  most  successful  with 
'the  poor.  These  are  two  jirincipal  mistakes.' 
Oppress  you.  (6)  KuTadvrugFvuaii'.  Acts 
10:38.  Jvvuqi]z,  Luke\:b1.  ActsS:11.  I 
Tim.  6:15.  Establish  tyrannical  dominion 
over  you,  or,  against  you. — By  which  ye  are 
called.  (7)  To  emxhjd^ev  ecp'  vuug,  which  is 
called  upon  you.  'From  whom  they  derived 
'their  name  of  Christians.'  (Notes,  Matt.  28: 
19,20.  Acts  11:25,26.) 

8  If  ye  fulfil  J'  the  royal  law,  according 
to  the  scripture,  ^  Thou  shalt  love  thy  neigh- 
bor as  thyself,  *  ye  do  well : 

9  But ''  if  ye  have  respect  to  persons, 
ye  commit  sin,  and  '  are  convinced  ''of  the 
law  as  transgressors. 

10  For  ^  whosoever  shall  keep  the  whole 
law,  and  yet  offend  in  one  pointy  he  is  guilty 
of  all. 

11  For  *  he  that  said,  ^  Do  not  commit 
adultery,   said   also.    Do  not  kill.     ^  Now 


y  12.     1:25.      1  Pet.  2:9. 

I  Lev.    19:18,34.      MaU.     22:39. 

Mark  12:31—33.      Luke  10:27 

— 37.  Rom.  13:8,9.    Gal.  5:14. 

1  Thes.  4:9. 
a  19.     1  Kings  8:1E.      2  King57: 

9.     .Ion.  4:4,9.  MaU.  25:21,23. 

Phil.  4:14. 


b    .Sec  0,1  1—4.— Lev.  19:  lo. 
c  John  8:9,4f3.     16:8.    viwg.     1 

Cor.  14:24.    Jude  15. 
d  Horn.  3:20.     7:7—13.     Gal.  2: 

19.      1  John  3:4. 
e  Deul.      27:2G.      Matt  5:18,19. 
!       r.al.  a:  10. 
"  Or,  that  law,  which  snid. 


jif  thou  commit  no  adultery,  yet  if  thou  kill, 
thou  art  become  a  transgressor  of  the  law. 

12  So  '^  speak  ye,  and  so  do,  as  they 
that  shall  be  judged   by  '  the  law  of  liberty. 

13  For  '' he  shall  have  judgment  with- 
out mercy,  that  hath  showed  no  mercy; 
'  and  mercy  f  rcjoiceth  against  judgment. 

Note. — The  apostle  reminded  his  brethren, 
that  they  would  do  well,  if  they  attended  to 
and  fulfilled  the  comprehensive  scriptural  pre- 
Icept,  "Thou  shalt  love  thy  neighbor  as  thy- 
'self,"  in  the  several  parts  of  their  conduct  to- 
j wards  each  other.  This  might  be  called  "a 
royal  law,"  because  of  its  pre-eminent  excel- 
lency and  permanent  authority;  and  because 
it  was  the  law  of  Christ  their  King,  respecting 
their  conduct  towards  one  another,  and  all  men. 
(Notes,  Lev.  19:18—34.  Matt.  7:12.  22:39. 
Mark  12:28—34.  Luke  10:25—29.  Rom.  13: 
8—10.  Gal.  5:13— 15.)— It  is  of  vast  import- 
ance to  observe,  how  often  this  abstract  of  the 
second  table  of  the  law  is  referred  to  in  the 
New  Testament,  as  a  rule  of  conduct  to  be- 
lievers; as  this  alone  is  sufficient  to  show  the 
fatal  mistake  of  those,  who  deny  the  moral  law 
to  be  the  rule  of  our  duty. — If  then  Christians 
had  "respect  of  persons,"  treating  the  poor 
with  contempt,  and  paying  court  to  the  rich; 
they  evidently  "committed  sin,"  and  acted  un- 
justly, and  consequently  were  convicted  by  the 
law  as  transgressors;  as  they  did  not  show  an 
equal  love  to  their  poor  brethren.  For,  il"  they 
were  obedient  in  all  otlier  things  to  the  law,  and 
only  offended  in  one  single  particular,  they  were 
guilty  of  all :  that  is,  they  broke  the  law,  and  fell 
under  its  condemnation,  as  certainly,  though  not 
so  deeply,  by  transgressing  one  precept,  as  if 
they  had  broken  them  all;  even  as  a  man  is  li- 
able to  the  sentence  of  death,  by  the  law  of  this 
land,  who  ofltjnds  in  one  capital  matter,  though 
he  be  clear  in  all  others.  The  chain,  consisting 
of^many  links,  is  broken,  when  any  one  link  is 
broken.  According  to  the  covenant  of  works, 
a  sing*le  violation  of  any  one  command  brings  a 
man  under  condemnation,  from  wiiich  no  obe- 
dience, past,  present,  or  future,  can  deliver  him : 
and,  according  to  the  covenant  of  grace,  the  al- 
lowed, known,  and  habitual  transgression  of 
any  part  of  the  moral  laAV,  as  given  to  us  from 
the  hands  of  a  Mediator,  proves  a  professed 
Christian  to  be  imjienitent,  a  hypocrite,  an  un- 
reconciled enemy,  and  a  rebel  against  God;  and 
that  his  obedience,  in  other  respects,  is  not  the 
result  of  a  sincere  regard  to  the  authority  and 
glory  of  God.  For  if  it  were,  the  same  i)rinci- 
ple  would  induce  him  to  a  constant  endeavor 
and  purpose  of  obeying  every  commandment. 
The  authority,  which  prohibited  "adultery," 
forbad  "murder"  also;  and  the  same  was  the 
case  with  every  other  requirement  of  the  law: 
therefore  a  violation  of  any  one  of  them  consti- 
tuted the  man  a  transgressor,  and  implied  re- 
bellion against  the  Law-giver.  Some  would 
perhaps  object,  that  they  "were  not  under  the 
law  but  under  grace;"  and  therefore  they  might 


Kx.  20:13,14.        Ufiil.  5:17,18. 

Mall.  5:21— 28.     19:18.     Mark 

10:19.    Luke  18:20.  Honi.  13:9. 

Lev.  4:2,13,22.       Pj.    130:3,4. 

Phil.  4:8.  Col.  3:17.    2  Pet  I: 

4—8. 

8.     Ste  on  1:25. 

5:4.     <ien.  42:21.      Judg.  1:7. 


Job22:6— 10.  Prov.  21:13.  Ij. 

27:11.    Matt  5:7.  6:15.     7:1.2. 

18:28—35.     25:41—46.     Luke 

16  25. 
1   Jcr.  9:24.     Ez.  33:11.  Mic.  7. 

18.  Eph.  1:6,7.  2:4—7.  1  John 

4:8— Ifi,l9. 
t  Or,  gJoricth. 

[621 


A.  D.  60. 


JAMES. 


A.  D.  60. 


be  in  a  state  of  acceptance,  though  the  law 
condemned  their  conduct  in  various  particulars. 
But,  though  this,  in  a  certain  sense,  was  in- 
deed the  case  with  true  believers;  yet  it  behov- 
ed them  in  every  respect  to  speak  and  act  as 
persons,  who  were  to  be  judged  according  to 
"the  perfect  law  ofiiberty."  {Note,  1 :22— 25.) 
For  tlie  whole  tenor  of  revelation;  and  the 
gospel  itself,  by  which  men  were  set  at  liberty 
from  condemnation,  and  every  yoke  of  bond- 
age, would  condemn  all  those  Avho  did  not  re- 
pent, and  forsake  every  sin,  and  obey  the  com- 
mandments of  God,  in  sincerity  and  simplicity, 
from  faith  and  love  to  the  Lord  Jesus.  So  that, 
if  they  habitually  allowed  themselves  in  the 
practice  of  any  known  sin,  the  gospel  would  ad- 
judge them  to  be  unbelievers,  especially  those 
who  showed  no  mercy  to  their  neighbors,  infe- 
riors, and  dependents,  would  "have  judgment 
without  mercy,"  and  be  punished  with  the  ut- 
most rigor  of  the  law;  for  no  man  could  be  a 
true  believer,  whose  heart  was  not  hu-mbled 
and  softened  into  a  compassionate,  forgiving, 
kind,  and  loving  disposition.  (Notes,  Matt.  5: 
7.  6:12,14,15.  18:21— 35.)— The  exercise  of 
mercy  indeed  might  be  ascertained  by  its  "re- 
|oicing  against  judgment,"  and  by  any  one's 
taking  pleasure  in  abating  from  the  demands  of 
rigorous  justice,  and  showing  kindness  to  those 
who  had  no  legal  claim  to  favor.  Thus  God 
deemed  it  his  glory  and  joy,  to  pardon  and 
bless  those,  who  might  justly  have  been  con- 
demi.ed  at  his  tribunal;  his  grace  taught  those 
who  were  partakers  of  his  mercy,  to  copy  it  in 
their  conduct  towards  their  afflicted  and  offend- 
ing brethren;  and  all,  who  were  not  taught  to 
show  mercy  to  others,  must  themselves  expect 
to  be  dealt  with,  according  to  the  severity  of 
justice  in  respect  of  their  eternal  state. — What 
then  must  be  the  doom  of  the  cruel  oppressors 
and  inicjuitous  tyrants  of  the  human  species.'' — 
Some  explain  the  expression  "mercy  rejoiceth 
against  judgment"  to  denote  the  cheerful  ex- 
j)ectation  of  a  future  judgment,  with  which  the 
exercise  of  mercy  to  others  inspires  the  true 
Cliristian's  heart.  But  though  this  may  be 
implied,  it  seems  not  to  be  the  proper  meaning 
of  the  passage,  or  construction  of  the  words; 
for  to  "glory  against,"  or  "to  rejoice  against,'''' 
does  most  properly  denote,  to  rejoice  and  glory 
in  obtaining  the  ascendancy  or  victory  over  a 
competitor;  as  mercy  is  figuratively  represent- 
ed to  do,  over  the  severity  of  God's  judgment, 
when  they  are  justified  and  saved,  who  deserve 
to  be  condemned. 

Royal.  (8)  BuailiKov.  John  4:46.  Belonging 
to  a  king.  'The  law  of  our  King.' — Conviriced. 
(9)  Eleyyouevov.  Being  convicted.  See  on 
John  16 :S.~Offend.  (10) /7r«fcrft.  3:2.  Rom. 
11:11.  2  Pet.  1:10.— Guilty.]  Etoxoc.  See  on 
Matt.  5:21. — Rejoiceth  against.  (13)  Karu- 
y-"vx'7rai.  "Glorieth."  Marg.  3:14.  Rom.  11: 
IS.  (Notes,  Ez.  18:25—32.  33:11.  Mic.  7:18 
—20.)  ' 


14 


What  doth  it  profit,   my  brethren, 


m  15.  .Ii>r.7:8.  Rom.  2-25.  i 
Cor.  13;3.  1  Tim.  4:8.  Heb 
13:9. 

n  13,26.  1:22—25.  Malt.  5:20. 
7:21—23,26,27.  Luke  6:49. 
Acts  8:13,21.  15:9.  1  Cor.  13 
2.  16:22.  Gal.  5:6,13.  1  Thcs 
1:3.     1  Tim.  1:5.  Tit.  1:16.    3 


622] 


8.    Heb.  11:7,8,17.    2  Pet.  1:5. 

1  .Tohn  5:4,5. 
o  1  Cor.  15:2.     Eph.2:8— 10. 
|i  5.    Job  31:16— 21.  Is.  5S:7,10. 

Ez.     18:7.     Malt.    25:35—40. 

Mark  14-7.     Luke  3:11.     Acts 

9:39.     Heb.  11:37. 
1  Job  22:7—9.      Prov.    3:27,28. 


■^though  a  man  say  he  hath  faith,  and  have 
not  works.''  °  can  faith  save  him.'' 

15  If  Pa  brother  or  sister  be  naked,  and 
destitute  of  daily  food; 

16  And  1  one  of  you  say  unto  them, 
Depart  in  peace,  be  ye  warmed,  and  filled; 
notwithstanding  ye  give  them  not  those 
things  which  are  needful  to  the  body;  'what 
doth  it  profit. "^ 

17  Even  *  so  faith,  if  it  hath  not  works, 
is  dead,  being  *  alone. 

18  Yea,  a  man  may  say,  *  Thou  hast 
faith,  and  I  have  works:  show  me  thy  faith 
f  without  thy  works,  "  and  I  will  show  thee 
my  faith  by  my  works. 

Note. — It  is  plain,  that  the  apostle  here  ar- 
gued against  those,  who  substituted  a  notional 
I  belief  of  the  gospel,  for  the  whole  of  evangeli- 
jcal  religion;  and  who  were  ready  to  answer  ex- 
jhortations  and  rejtroofs,  (as  many  now  do,)  by 
'saying,  'We  are  not  justified  by  our  works,  but 
j'by  faith;  we  believe,  and  we  have  all  things  in 
1 'Christ.'  He  therefore  inquired  of  them,  what 
it  profited  a  man  "though  he  said  that  he  had 
faith,  and  had  no  works"  of  true  piety  and  ho- 
liness; to  which  he  could  appeal  as  the  fruits 
and  evidence  of  it.  "Could  faith  save  him.'" 
No  doubt  true  faith,  interesting  men  in  the 
righteousness  of  Christ,  his  atonement  and 
grace,  saves  their  souls:  (Notes,  Mark  16:14 
—16.  JoAn3:14— 16.  5:24— 27.  20:30,31.  1 
\Cor.  15:1,2.  Eph.  2:4—10.)  but  then  it  also 
produces  holy  fruits,  and  is  evinced  to  be  gen- 
uine by  its  effect  on  their  hearts  and  lives: 
whereas,  a  speculative  assent  to  any  doctrine, 
'or  an  historical  belief  of  any  facts,  essentially 
differs  from  this  saving  faith.  The  worthless- 
Iness  of  such  a  dead  faith  is  here  shown  by  an 
apposite  illustration.  If  any  poor  Christians 
I  were  destitute  of  proper  clothing,  or  food  for 
Ithe  day;  and  so  in  urgent  distress,  or  in  danger 
of  perishing:  and  a  professed  believer,  who 
i  was  able  to  relieve  them,  should  avow  much 
lirotherly  love,  and  in  very  affectionate  words 
express  a  cordial  wish  and  desire,  that  they 
might  be  furnished  with  raiment  and  support 
:by  some  kind  friend;  but  at  the  same  time 
should  give  them  nothing  towards  the  supply 
of  their  urgent  necessities:  would  any  man  be 
so  destitute  of  common  sense,  as  to  suppose 
these  unmeaning  expressions  constituted  that 
most  excellent  grace  of  "brotherly  love,"  which 
Christ  and  his  apostles  so  greatly  insisted  on 
and  extolled.''  Or  would  a  poor  starving  person 
be  persuaded  to  account  it  any  better,  than  a 
cruel  mockery  of  his  misery.''  (Notes,  John  13: 
31-35.  1  Cor.  13:4—7.  1  John  3:16—24.) 
What  then  would  such  a  love  profit,  either  the 
possessor  or  his  poor  brother.' — Thus  faith  is 
most  excellent  and  advantageous,  when  genu- 
ine and  efficacious;  yet  that  faith,  which  has 
no  good  works  springing  from  it,  is  "dead:" 
and,  as  it  is  inactive  and  unfruitful,  so  it  can 


Matt.  14:15,16.    15:32.    25:42— 

4.5.     Rom.  12:9.      2  Cor.  8:8. 

1  John  3:16—18. 
r    See  on  m.  14. 
s    1  1,19,20,26.  1  Cor.  13:3,13.    I 

Thes.  1.3.    1  Tim.  1:5.     2  Pet. 

1:5—9. 
*  Or.  hy  itself. 


t  14,22.  Rom.  14-23.  1  Cor.  13: 
2.  Gal.  5:6.     Heb.  11:6,31. 

t  Some  copies  read  by  thy  works. 

u  22—25.  3:13.  Malt.  7:17. 
Rom.  8:1.  2  Cor.  5:17.  7:1.  1 
Thes.  1:3—10.  1  Tim.  1:5. 
Tit  2:7,11— 14. 


A.   D.   60. 


CHAPTER  II. 


A.   D.  60. 


by  no  means  justify  tlie  possessor;  being  alone, 
and  separated  from  repentance,  love  to  God 
and  man,  and  every  other  holy  affection:  even 
as  the  eye  cannot  see,  if  alone,  and  dead,  being 
separated  from  the  body,  of  which  the  seeing 
eye  forms  a  living  part.  It  would  therefore  he 
most  absurd  to  suppose,  that  the  Lord  would 
approve  such  a  faith,  when  no  jjoor  Christian 
would  value  love  of  exactly  the  same  kind.  So 
that  a  Christian,  who  was  more  attentive  "to 
the  work  of  faith  and  labor  of  love,"  than  to 
the  disputatious  profession  of  certain  doctrines, 
being  questioned  by  one  of  another  character, 
might  say  to  him,  "Thou  hast  faith,  and  I  have 
works;  show  me  therefore,  thy  faith  without 
thy  works,"  if  any  conceivable  method  can  be 
found  of  doing  this;  and  in  the  meantime,  'I 
'will  show  thee,  and  all  around  me,  that  faith 
'in  Christ  influences  and  rules  in  my  heart,  by 
'the  works  of  a  sober,  righteous,  and  godly 
'life.'  Most  copies  read,  "Show  me  thy  faith 
by  thy  works,  and  I  will  show  thee  my  faith 
by  my  works." — 'Thou  professcst  to  believe, 
'and  disgracest  that  profession  by  thy  conduct; 
'but  do  not  expect  to  be  considered  as  a  be- 
'liever,  till  thou  showest  thy  faith  by  the  good 
'works  of  a  holy  life:  and  thou  censurest  me, 
'as  not  sufficiently  exact,  or  zealous  in  respect 
'of  faith;  but  I  deem  it  better  to  evince  it  by 
'my  works,  than  by  disputing  about  it.'  Either 
reading  warrants  the  same  inference;  namely, 
that  there  is  no  possible  way  to  show  that  we 
really  do  believe  in  Christ,  except  by  being 
"zealous  of  good  works,"  from  evangelical  mo- 
tives and  for  evangelical  purposes;  and  where 
good  works  are  evidently  wanting,  the  most 
confident  profession,  of  the  most  orthodox i 
creed,  can  only  prove  a  man  to  be  a  well-in- 
structed hypocrite,  who  has  received  a  system] 
of  doctrine  into  his  understanding  as  true;  but 
has  never  been  so  convinced  of  its  excellency, 
as  to  admit  it  into  his  heart,  experimentally,  as 
the  influential  principle  of  his  conduct  towards 
God  and  n\an.  {Notes,  2  Cor.  5:13—16.  Gal. 
5:1—6.  1  Thes.l-A—4.  Heb.  II :)— "He  has 
received  the  knowledge  of  the  truth,"  but  not 
"the  love  of  the  truth."  (Notes,  2  Thes.  2:8— 
12.  Hch.  10:26,27.) — 'A  Avicked  opinion  hav- 
'ing  sprung  up,  even  in  the  apostle's  days,  by 
'misunderstanding  Paul's  argfuments;  Peter, 
'John,  James,  and  Jude,  aimed  in  their  epistles 
'principally  at  this  end;  to  vindicate  the  doc- 
'trine  of  Paul,  from  the  false  consequences 
'charged  upon  it,  and  to  show  that  "faith  with- 
'out  works  is  nothing  worth."  But  indeed 
'Paul  does  not  speak  of^  faith  at  large;  but  only 
'of  that  living,  fruitful,  and  evangelical  faith, 
'which  he  says,  "worketh  by  love."  As  for 
'that  faith,  void  of  good  works,  which  these 
'men  thought  sufficient  to  salvation,  he  declar- 
'eth  positively  against  it. — Peter  calls  it  wrest- 
ling; (2  Pet.  3:6.)  because  Paul  was  in  truth 
'of  the  same  opinion  with  the  other  apostles, 
'and  held  eternal  life  impossible  to  be  attained 
'by  any  faith,  Avhich  had  not  the  attestation  of 
'a  holy  life.'  Augustine. 

What  does  it  profit?    (14)   TV  to   ocpeXog; 


one 
also 


X  Deiil.  6;4.     Is    43;  10.     -14:6,8. 

45:6.21,22.    4f^:9.     Zech.  149. 

Mark  12:29.    .fohn  17-3.   Rom. 

S:30.     1  Cor.  R:4  6.  Gal.  3:20. 

Eph.  4:5.6.  1  Tim.  2:5.    Jude 

4. 
y  8.    Jon.  4: 1,9.     Mark  7:9. 


I  Malt.  ?.:29.     Mark   1:24.     5:7. 

Luke  4:31.    Aclj  16:17.    19:15. 

24:25.    Jude  6.  Ker.  20:2,3,10. 
a  1.26.     J.ih  11:11,12.      Ps.  94:1: 

—II.     Prov.    12:11.    Jer.  2:5. 

Horn.  1:21.        I  for.  I.5:35,3t;. 

Gal.  6:3:   Col.  2:8.     1  Tim.  1: 


JVhat  is  the  usefulness?    16,     1   Cor.  15:32. 

Ti  MffflfiTdt,  Matt.  16:26.  Mark  B:36.  JoAn 
12:19. — Destitute.  (15)  AeiTrouevoi.  Dificient 
not  having  enough. — Note,  1:5 — 8. 

19  Thou  "  believest  that  there  is 
God;  >■  thou  doest  well:  ^  the  devils 
believe  and  tremble, 

20  I^ut  wilt  thou  know,  *  0  vain  man, 
'' that  faith  without  works  is  dead.-* 

Note. — To  show  the  vanity  of  such  a  faith, 
as  did  not  influence  the  heart  and  conduct,  the 
apostle  mentioned  the  fundamental  article  of 
all  religion,  the  existence  of  one  God,  as  the 
only  object  of  all  worship  and  service,  and  as 
distinguished  from  all  the  objects  of  idolatrous 
worship.  Now  the  ])rofessecl  Christian,  before 
described,  believed  this  important  truth,  but 
without  making  any  practical  u.se  of  it.  No 
doubt  he  acted  more  projierly  in  believing  it, 
than  those  did  who  denied  it;  but  of  what  ad- 
vantage could  this  be  to  him,  seeing  the  very 
devils  believed  it  also.'  Nay,  they  trenihle'd  at 
the  thoughts  of  the  omnijxitent  jxnver  and 
righteous  vengeance  of  the  "one  living  and  true 
God;"  yet  they  continued  implacahly  to  hate 
his  perfections,  government,  cause,  and  service. 
If  any  man  therefore  believed  all  the  truths  of 
the  gospel,  in  the  same  manner,  with  the  ut- 
most exactness;  he  could  not  know  them  more 
accurately,  or  assent  to  them  with  greater  cer- 
tainty, than  devils  did.  Would  not  then  the 
vain  antinomian  disputer  be  at  length  convinc- 
ed, by  the  testimony  of  an  apostle,  and  such 
irrefragable  arguments,  that  "faith  without 
works  was  dead,"  worthless,  and  useless;  like 
a  dead  tree,  fit  only  to  be  cut  down  and  cast 
into  the  fire;  or  a  dead  corpse,  to  be  buried  out 
of  sight,  that  its  putrefaction  might  not  annoy 
the  living.'' — It  is  vain  to  say,  as  some  have 
done;  that  devils  are  not  under  a  disjiensation 
of  mercy,  and  therefore  they  have  no  ground 
for  appropriating  the  revelation,  and  jiromise 
of  salvation  to  themselves.  For  the  apostle  is 
not  speakinsr  of  the  different  cirrunisfanres  of 
fallen  angels,  and  fallen  men;  but  of  the  dif- 
ference between  dead,  inactive,  ineliicient  faith, 
and  that  "faith  which  Avorketh  by  love:" 
and  his  argument  proves,  beyond  all  (huibt, 
that  a  faith,  which  is  of  no  better  kind  than 
that  of  the  devils,  cannot  possibly  profit  the 
possessor,  hov/ever  he  maybe  circumstanced: 
for  this  plain  reason,  because  it  is  not  that  faith, 
to  which  the  jjromises  are  made. 

Thou  doest  well.  (19)  Kitloi;  ttoifi:.  Mark 
7:9. — Devils.]  Juiuoria,  demons.  '  0  ()i«tlo- 
log,  tlie  devil:  but  the  plural  is  not  used  of  evil 
spirits, 

21  Was  not  "^  Abraham  our  father  ''jus- 
tified by  works,  *  when  he  had  olTered  Isaac 
his  son  upon  the  altar.'' 

22  *  Seest  thou  how  '"faith  wrought  with 
his  works,  and  by  works  was  ^  faith  maae 
perfect.'' 


6.     Tit.  1:10, 
I)  Sec  on  14. 
c  Josh.  24:0.    Ti.  51:2.     Malt.  3: 

9.     Luke  1:73.  16:24,30.  John 

8:39.53,56.    Acls7:2.    Rom.  4: 

1,12,16. 


d  18,24.    P».  143:2.    Mad.  12:37 

25:31 — '0.     Roin.  3:20. 
e   Gen.  22:9—12,16—18. 
'  Or,  Thou  U€st. 
f  18.  Gal.  5:6.    lleK    11:17—19, 
I  1    John  2:5.     4:17,18. 


[G23 


A.  D.  60. 


JAMES. 


A.  D.  60. 


23  And  ^  the  scripture  was  fulfilled 
which  saith,  '  Abraham  believed  God,  and 
it  was  imputed  unto  him  for  righteousness: 
and  he  was  called  ^  the  friend  of  God. 

24  Ye  '  see  then  how  that  by  works  a 
man  is  justified,  and  not  by  faith  only. 

Note. — The  apostle  next  proved  his  assertion 
by  examples. — Was  not  Abraham,  the  father 
of  the  Israelites,  and  spiritually  of  believers, 
''justified  by  works,"  when  at  God's  command 
he  did  not  hesitate  to  offer  his  beloved  Isaac  for 
a  burnt-offering.?  (Notes,  Gen.  22:1 — 18.  Heb. 
11:17 — 19.)  Did  not  his  works  evidence  the 
reality  and  holy  efficacy  of  his  faith,  and  prove 
him  accepted  before  God.?  The  attentive  reader 
must  see,  in  what  a  powerful  manner  his  faith 
in  the  promises  of  God  operated  to  produce 
good  works,  in  obedience  to  iiis  commands,  in 
the  most  trying  circumstances,  universally,  and 
without  reserve.  Thus  "by  works  was  his 
faith  made  perfect;"  as  the  tree  is  in  its  perfect 
state,  when  grown  to  maturity,  and  loaded  on 
every  branch  with  abundance  of  valuable  fruit: 
and  the  scripture  was  fulfilled,  which  declared 
that  "Abraham  believed  God,  and  it  was  im- 
puted to  him  for  righteousness."  (Notes,  Gen. 
15:5,6.  Horn.  6:1—3,9—25.  Gal.  3:6—14,26— 
29.  Heb.  6:13—20.  11 :8— 16.)  In  consequence 
of  this  he  was  admitted  to  such  a  state  of  peace 
and  intimate  communion  with  God,  that  he  was 
honored  with  the  privileges  and  appellation  of  | 
"the  friend  of  God,"  or  "lover  of  God.", 
(Marg.  Hef.  k.) — Abraham's  justification  by! 
faith  took  place  many  years  before  he  was  com-j 
manded  to  sacrifice  Is^'ac:  but  his  obedience  in' 
that  respecc  proved  him  to  be  a  sound  cbarac-| 
ter,  and  justified  him  as  a  true  believer,  and  a 
devoted  servant  of  God.  So  that  it  was  evi- 
dent, there  was  a  good  and  important  sense,  in' 
which  "a  man  was  justified  by  works  and  not 
by  faith  only;"  as  bis  works  must  be  appealed 
to,  for  the  justification  of  his  professed  faith 
before  men;  and  as  they  will  be  adduced  before 
the  tribunal  of  God,  to  distinguish  true  believ- 
ers from  hypocrites:  (Notes,  Matt.  25:34—46. 
2  Cor.  5:9—12.)  nor  will  faith  justify  any  man 
before  God,  who  is  not  justiified  before  the 
world  by  his  Avorks  also.  Not  that  this  will 
be  a  second  justification  by  Avorks,  in  the  sense 
for  which  many  contend;  as  the  redemption 
and  righteousness  of  Christ,  depended  on  by 
living  faith,  can  alone  "justify  a  sinner  before 
God,"  from  first  to  last:  but  the  good  works 
of  the  triie  believer,  from  the  time  when  he  re- 
ceived Christ,  to  that  of  his  death,  how  long  or 
bow  short  soever  that  space  mav  be,  will  suf- 
fice to  distinguish  bis  living  faith  from  the  dead 
faith  of  mere  professors,  io  justify  him  against 
every  charge  of  hypocrisy;  and  to  prove  him 
entitled  "to  the  gift  of  God,  even  eternal  Hfe 
through  Jesus  Christ." 

25  Likewise  also  ™  was  not  Rahab  the 
harlot  "justified  by  works,  °  when  she  had 
received  the  messengers,  and  had  sent  them 
out  another  way? 

26  ForPas^he  body  without  the  *  spirit 


h  Mark  12:10.     15-.28.      Luke  4:  1       22~2i~G^r^ 

21.  Acts  1:16.  Rom.  9:17.  11:  k  Ex  'ITli  9  rh  oa  .,  t  u 
2.    Gal.  3:R-1(),22.    2  Tim   3-  ffi  9?  2  Chr.  20:7.    Job 

16.      I   Pet.  2:6.'         ^  '""■  ^-  \       I's^^™"'-^-      !»•  41:8.    John 

i    Gen.  15:6.    Ro.n.  4:3— 6,10, 11,     1    I5_ign,'9, 

62-1] 


is  dead,   ^  so  faith  without  works   is   dead 
also. 

Note. — In  like  manner,  even  Rahab,  who 
had  been  a  harlot,  was  "justified  by  works," 
when  her  faitli  wrought  by  love  to  the  people 
of  Jehovah,  and  she  entertained  the  messen- 
gers, and  dismissed  them  in  peace  "by  another 
way"  than  their  pursuers  had  gone:  and  this 
she  did  at  the  hazard  of  her  life.  (Notes,  Josh- 
Hi  Heb.  11 :31.)  Her  conduct  proved  her  faith 
to  be  bving  and  influential;  it  showed  that  she 
did  indeed  believe  with  her  heart,  and  not  mere- 
ly by  an  inefficacious  assent  of  the  understand- 
jing. — For,  as  the  human  body,  when  destitute 
of  the  spirit  or  soul,  is  a  mere  dead  corpse, 
i  without  motion  or  activity,  however  exactly 
formed  in  every  part,  and  thus  differs  essen- 
tially from  a  living  man;  even  so,  "faith  with- 
out works"  is  a  dead  carcass,  not  only  worth- 
less, but  polluting  and  offensive. — It  is  unne- 
cessary to  use  further  arguments,  to  prove  the 
consistency  of  James'  doctrine  with  that  of  the 
apostle  Paul.  St.  Paul  evidently  meant,  that 
faith  alone  interested  a  sinner  in  the  mercy  of 
God,  through  the  redemption  and  righteous- 
ness of  Christ,  for  justification:  but  tbe  faith, 
of  which  he  spoke,  "wrought  by  love"  "con- 
straining to  obedience,"  and  was  connected 
with  a  new  creation  unto  holiness.  St.  James 
meant,  that  no  faith,  which  was  not  productive 
of  good  works,  could  justify  a  man  before  God  : 
that  a  speculative  assent,  or  an  indolent  reli- 
ance, separate  from  repentance,  diligence  in 
the  use  of  appointed  means,  and  holy  obedience, 
"was  dead"  and  unprofitable;  and  that  conse- 
quently, there  was  a  vsound  sense,  in  which  a 
man  might  be  said  to  be  justified  by  his  works, 
and  in  perfect  consistency  with  "his  faith  being 
imputed  to  him  for  righteousness;"  as  in  the 
case  of  Abraham.  But  St.  Paul  opposed  those 
who  objected  to  the  doctrine  of  ju.stification  by 
faith,  and  St.  James  wrote  against  such  as^er- 
verted  it.  Both  views  of  the  subject  are  useful 
to  tbe  bumble,  upright,  and  attentive:  but  the 
Lord  sees  good,  that  tbe  self-wise,  the  proud, 
the  heedless,  and  the  licentious,  should  have 
somewhat  to  cavil  at  and  stumble  over.  Indeed 
the  same  interpretation,  which  is  necessary  to 
render  one  part  of  these  verses  consistent  with 
another;  at  the  same  time  renders  them  consis- 
tent with  the  doctrine  of  St.  Paul,  concerning 
justification  by  faith  (23). — 'It  is  one  thing  to 
'say,  that  the  faith  which  is  without  works  "is 
'dead,"  and  another  to  say,  that  faith  is  dead 
'without  works;  as  if  faith  derived  its  life  and 
'poiver  from  works;  which  is  not  less  ...  absurd, 
'than  if  we  should  say  that  tbe  body  is  dead 
'without  sense  and  motion,  as  if  sense  and  mo- 
'tion  were  the  cause  of  life;  when  we  should 
'say,  that  the  body,  which  is  without  sense  and  . 
'motion,  is  dead:  for  the  cause  is  understood 
'from  the  necessarv  effects;  and  works  are  the 
'evidences  and  effects  of  living  faith,  and  not 
'the  cause  of  it.'  Beza. — The  apostle  frequent- 
ly calls  the  faith  which  does  not  justify  dead. 
but  he  does  not  use  the  word  living;  and  some 
persons  are  so  absurd  as  to  ask  what  we 
mean  by  living  faith !    The  simple  answer  is, 


m  Josh.  2 
n  18—22. 
0  Josh.    2-9—21 

Heb.   11:31. 
I>  Job  .IJ  11,15.   Ps.  104:29.  146; 


Malt.  1:5.    Riirhub. 
6:17,22—25. 


4.      Ec.  12:7.     Is.  2:22.   Luke 

23:46.     Acts  7:59,60. 
*  Or,  breatK. 
o  See  on  14,17,20. 


A.  D.  60. 


CHAPTER  II. 


A.  D.  60 


*We  mean  that  faith  which  is  not  dead;  but; 
'active,  operative,  influential,'  like  a  "lively"  or 
living;  "hope."  {Note,  1  Pet.  1 :3— 5.) 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  Lord  Jesus  is  the  true  Fountain  of  hon- 
or; and  they  are  the  most  honorable,  who  best  I 
serve  him  and  most  resemble  him,  whatever; 
their  external  rank  or  appearance  may  be.  But 
how  difficult  is  it  for  us  to  divest  ourselves  of; 
carnal  reasonings,  and  corrupt  prejudices,  in 
such  matters;  and  to  gfive  due  respect  to  supc-! 
riors,  without  a  partial  regard  to  the  affluence 
and  splendor,  which  too  often  are  theappenda-| 
ges,  or  heralds,  of  vice  and  folly !  But  if  this  does  j 
not  become  the  discijile  of  the  IoavIv  Jesus;  it' 
is  still  more  criminal  to  treat  the  poor  with  con-' 
tempt,  because  of  their  mean  garments,  and 
indigent  circumstances;  when  perhaps  they  are| 
adorned  with  wisdom  and  grace,  angels  delight 
in  ministering  to  them,  and  Christ  rejoices  overj 
them  to  do  them  good.  (Notes,  Prov.  14:21,1 
22,31.  17:5.)  We  should  watch  and  pray! 
against  so  corrupt  a  judgment,  and  such  evil 
thoughts,  and  false  reasonings,  in  all  cases;  but 
especially  in  the  worship  of  God,  before  whom' 
"the  rich  and  the  poor  meet  together,"  and 
are  regarded  entirely  according  to  their  char-] 
acters,  and  not  in  the  least  according  to  their: 
rank.  (Note,  Prov.  22:2.)  It  is  greatly  to  be 
desired,  that  every  degree  or  appearance  of  the 
evil  here  reproved,  could  be  removed  from  ouri 
congregations;  and  that  we  should  more  con- 
stantly remember,  that  "God  hath  chosen  the; 
poor  of  this  world,  to  be  rich  in  faith,  and  heirs 
of  the  kingdom  which  he  hath  promised  to 
those  who  love  him." — The  poor  should  hence 
learn  to  seek  these  riches  and  honors,  and  the 
assurance  of  them,  with  increasing  earnestness; 
to  be  contented  in  their  low  estate,  to  rejoice 
in  their  spiritual  privileges,  to  be  cheerful  in 
the  humble  duties  of  their  station,  to  be  thank- 
ful for  their  advantages;  and  to  pray  for  their 
rich  neighbors,  that  they  may  not  be  satisfied 
with  a  perishing  inheritance.  The  rich  also 
should  learn  to  "rejoice  Avith  trembling,"  in 
their  perilous  pre-eminence;  (Note,  Ps.  2:10 — 
12.)  not  to  trust  in  their  earthly  treasures,  and 
not  to  despise  their  poor  brethren;  but  to  seek 
the  true  riches,  and  to  improve  their  talents 
with  a  constant  recollection  of  the  approaching 
season,  when  they  must  "give  an  account  of 
their  stewardship,"  and  be  no  longer  stewards. 
For  soon  the  condition  of  the  wealthy  oppres- 
sor, ])ersecutor,  and  blasphemer  of  Christ,  and 
that  of  the  poor  despised  believer,  will  be  re- 
verse.!; when  the  latter  will  be  comforted,  and 
the  former  tormented,  for  evermore.  (Notes, 
Luke  16:1—8,19—31.) 

V.  8—13. 

We  ought  in  all  things  to  observe  and  en- 
deavor to  fulfd  "the  royal  law  of  loving  our 
neighbor  as  ourselves:"  "but  if  we  have  respect 
of  persons,  we  commit  sin  and  are  convicted  as 
transgressors,"  even  though  we  be  not  guilty 
of  anv  gross  violation  of  justice  and  truth.  If 
our  obedience  be  sincere,  it  will  be  universal, 
as  far  as  we  are  acquainted  with  our  Lord's 


a  Mai.  2:12.  Mall.  9:11.  1024. 
23i8— 10.  John  3:10.  Ads  13: 
I.  Rom.  2:20,21.  1  Cor.  12: 
?'^.  Vph.  4H.  1  Tim.  2:7. 
2  Tim    1:11.    Gr. 

Vol.  M. 


h  Lev.  10:3.  Ei.  3:17,18.  33  7— 
9.  Luke  12:47,4R.  16:2.  Act) 
20:2R.27.  I  Cor.  1:2—5.  2  Cor. 
.-,:10.     H.-I..  13:17. 

*  Or,  judgment.       ;\Iaa.    7:1,2. 

79 


will;  for  the  same  authority  is  opposed  and  af- 
fronted, whatever  command  is  broken. — In  vain 
do  men  urge  that  they  are  "not  under  the  law," 
whilst  they  allow  themselves  in  known  sin:  the 
very  gospel  will  consign  them  over  to  the  right- 
eous vengeance  of  God,  and  all  the  curses  of 
the  law  will  be  executed  upon  them,  with  a  tre- 
mendous increase  of  punishment,  for  having 
"sinned  on,  that  grace  might  abound."  But 
the  hard-hearted,  selfish,  implacable  and  op- 
pressive professor  of  Christianity,  has  the  great- 
est cause  to  tremble:  for  if  "he  shall  have  judg- 
ment without  mercy,  who  hath  shown  no  mer- 
cy;" the  meanest  slave,  who  ever  was  whipped 
and  worked  to  death,  must  be  considered  as 
happy,  compared  with  his  haughty  and  cruel 
tyrant:  and  this  w^ill  sufficiently  appear,  "when 
the  earth  shall  disclose  her  blood  and  shall  no 
more  cover  her  slain."  (Notes,  Is.  26:20,21.) 
V.  14—26. 
Vain  men,  while  neglecting  "judgment,  mer- 
cy, and  the  love  of  God,"  (Note,  Matt.  23:23, 
24.)  quiet  their  consciences,  and  ward  oti'  re- 
proof, by  speaking  of  faith,  of  grace,  of  salva- 
tion; but  God  will  no  more  regard  their  heart- 
less assent  to  truth,  or  their  indolent,  presump- 
tuous reliance  on  his  mercy,  than  their  hollow 
expressions  of  love  to  their  poor  destitute  neigh- 
bors. Let  no  man  deceive  himself:  "faith,  he- 
ing  alone,"  and  not  productive  of  good  works, 
is  no  better  than  the  faith  of  devils,  and  will 
.leave  the  possessor  in  their  company  to  all  eter- 
,nity.  Would  we  have  our  inheritance  with 
Abraham,  "the  friend  of  God;"  (Note,  John 
15:12 — 16.)  we  must  both  believe  his  promise, 
trust  his  mercy,  and  obey  his  commandment: 
or  else  "publicans  and  harlots  will  enter  heaven 
before  us:"  and  abelieving  Rahah  shall  he  "jus- 
tified by  her  works,"  and  distinguished  from  all 
open  unbelievers,  and  from  all  those  whose  faith 
was  dead,  before  the  assembled  world;  when 
many  disputers  for  orthodox  creeds,  which  they 
have  disgraced  by  their  lives,  shall  "have  theii 
portion  with  the  workers  of  iniquity,  in  oulei 
darkness,  where  is  weeping  and  gnashing  of 
teeth." 

CHAP.  III. 

A  caiilion  asainst  an  .'usiimin^  and  aopirini;  conduct,  1,2.  The  fatal  ef- 
ftcts  of  an  iinbridk-d  loni;ue,  and  ihcdifliciillj'  and  duly  of  coierninj 
the  ton5nc,3— 12.  The  nature  ami  effects  of  earthly,  and  heavenly, 
wisdom  contrasted,  13^13. 

MY  brethren,  "be  not  many  masters, 
''  knowing  that  we  shall  receive  the: 
greater  *  condemnation. 

2  For  '  in  many  things  we  o/Tend  all.. 
•■  If  any  man  offend  not  in  word,  the  same 
is  "  n  perfect  man,  cmd  able  also  '"to  bridle 
the  whole  body. 

jVo/e.— The  word,  rendered  "masters,"  evi- 
dently signifies  teachers.  Inileed  that  is  the' 
obvi(3us  meaning  of  the  word,  when  used  con- 
cerning any  of  the  Jewish  Scribes,  and  of  our 
Lord  him.self  Some  ought  to  be  "  teachers;"' 
but  none  ought  to  domineer,  usurp  authority 
in  the  church,  or  indulge  a  censorious  arrogant 
temper. — 'When  the  apostle  forbids  many  to 
'be  such,  he  seems  to  allow  that  some  may;  and 


23:11.  1  (or.  11:29—32.  Or. 
c  1  Kinti  8:46.  2  Chr.  6-.36. 
Prov.  20:9.  Kc.  7:20.  It.  64:6. 
llrm.  3:10.  7:21.  Oal.  3:22.  .'5: 
17.     1  Jobo  1:S— 10. 


d  5,6.— S«  on    1:26.     I'l.  34:13. 
1   Pel.  8:10. 


e  Se€  on    1:4.- 

Ileh.  1,1:21. 
f   J  Cor.   9:27. 


-Col.    1.2;?.  4:12. 
1    III.  5:10. 


[626 


A.  D.  60. 


JAMES. 


A.  D.  60 


'consequently  I  think  "teachers"  ought  to  be 
explained  in  an  innocent  sense.'  Doddridge. 
— An  arrogant,  self-preferring,  dogmatical  tem- 
per, whether  it  led  men,  without  a  proper  call 
or  suitable  qualifications,  to  aspire  to  the  office 
of  teachers,  or  whether  it  induced  them  to  as- 
sume pre-eminence  in  other  ways,  was  the  gen- 
eral object  of  the  apostle's  reprehension :  though 
the  former,  as  the  effect  of  such  a  temper,  seems 
to  have  been  principally  intended.  (Notes, 
JV/rt;^  20:20— 28.  23:8—12.  L«/re  22:24— 27, 
1  Pet.  5:1 — 4.)  Many  converts  to  Christian- 
ity would  be  desirous  of  the  distinction  of 
"teachers;"  with  a  view  to  the  credit  and  pre- 
eminence of  that  office,  or  from  a  mistaken  idea 
that  they  could  not  glorify  God,  and  do  good 
to  man,  in  other  stations:  while  perhaps  they 
were  not  duly  aware  of  the  weight  and  difficul- 
ty of  the  work,  and  the  solemn  account  which 
must  be  given  of  it.  But  they  ought  to  know, 
and  seriously  consider,  that  "teachers"  must 
stand  a  greater,  or  more  strict,  judgment  than 
other  men;  and  that  false,  unfaithful,  ambitious 
and  selfish  teachers  would  be  subject  to  a  great- 
er and  more  awful  condemnation  than  other 
sinners.  This  is  also,  no  doubt  in  a  degree, 
applicable  to  the  case  of  censorious,  assuming, 
and  domineering  persons  in  any  station.  (Notes, 
4:11,12.  Matt.  7:1— 6.  Luke  6:37,38.  3  John 
9 — 12.) — Indeed,  even  true  believers,  though 
preserved  from  final  condemnation,  if  employed 
as  teachers,  must  expect  to  be  called  to  a  more 
strict  account  than  their  brethren.  As  their 
conduct  would  be  more  severely  scrutinized  by 
men,  than  that  of  others;  so  they  would  be 
more  sharply  rebuked  and  chastened  by  God 
for  their  offences,  in  order  to  the  display  of  liis 
glory,  and  the  prevention  of  scandals  in  the 
church:  so  that  every  attempt,  made  by  any  of 
them,  to  force  themselves  into  eminent  and 
conspicuous  ."^^tations,  would  ensure  a  larger 
measure  of  painful  and  mortifying  trials.  (Note, 
I  Cor.  11 :29 — 34.)  Nor  could  any  man  expect 
to  behave  so,  as  to  escape  correction  or  con- 
demnation; for  in  many  things  all  offended, 
without  excepting  the  apnstles  themselves:  all 
frequently  "  trip|)ed,"  or  stumbled,  in  their 
walk;  and  the  more  men  were  advanced  and 
distinguished,  the  greater  would  be  their  dan- 
gers, the  more  noticed  their  transgressions,  and 
the  more  needful  their  rebukes  and  chastise- 
ments. (Note,  Ec.  10:1.)  Especially,  it  would 
be  found  extremely  difficult,  to  speak  so  much 
and  so  often,  as  the  public  and  private  duties 
of  the  ministry  required,  without  often  utter- 
ing unadvised  words,  dishonorable  to  God,  in- 
jurious to  men,  or  the  result  of  pride,  anger,  or 
some  unhallowed  passion.  So  that  idle  and 
evil  words  must  be  multiplied,  in  consequence 
of  men's  improperly  entering  into  the  pastoral 
office:  nor  could  any  wholly  escape  this  guilt; 
though  such  as  were  duly  called  to  the  service 
might  expect  proportionable  grace  and  mercy. 
(Notes,  Is.  6:5—8.  Matt.  12:33— 37.)— If  in- 
deed any  man  were  able  to  "bridle  his  tongue," 
so  as  Bot  at  all  to  "offend  in  words,"  but  al- 


g   .:26     2  Kings  19:28.   Ps.  32;9. 
■39:1.     13.37:29. 

li'Ps.  107:25—27.  Jon.  1-4. 
Matt.  8:2  1.  Acts  27:14,  &c 
Kx.  5:2.  15:9.  2  Kings  19:22 
—24.  J"l)  21:14,15.  22:17.  Ps. 
10:3.  12:2—4.  17:10.  52:1,2. 
73:P,9.Prov.  12:18.  18:21.  Jer. 
P:3— 8.  18:18.  Ez.  28:2.    29:3. 


626] 


D  n.  3:15.    4:30.     2  Pel.  2:18. 
.Iiide  IB.      llev.  13:5,6. 

*  Or,  rvood, 

k  Judg.  12:4—6.    2  Sam.  19:43. 
20:1.  2Chr.    10:13—16.    13:17.  | 
Ps.  64:3.  140:3.  Prov.  15:1 .  16: 
27.     26:20,21.     Is.  30:27. 

1    2:7.   Gen.  3:4— 6.    Lev.  24:11.' 
Num.  25:2.    31:16.  Deut.  13:6. 


ways  to  improve  aright  the  gift  of  speech;  he 
must  be  "a  perfect  man,"  able  also  to  govern, 
restrain,  and  use  all  the  appetites,  senses,  and 
members  of  his  body  "as  instruments  of  right- 
eousness," in  subserviency  to  the  glory  of  God 
and  in  obedience  to  his  will;  seeing  he  was 
found  able  to  govern  the  most  unruly  of  them 
all.  (Notes,  1:26.  I?om.  6:16— 19.)  But  no 
man  had  actually  attained  to  this  absolute  per- 
fection; for  "in  many  things  all  offended:"  yet 
the  degree  of  a  man's  wisdom  and  grace  might 
be  ascertained  by  the  measure,  in  which  he  was 
enabled  to  govern  his  tongue.  So  that,  if  noth- 
ing in  principle  or  practice  proved  the  contrary; 
he,  who  most  avoided  all  improper  words,  and 
spake  most  to  the  glory  of  God  and  the  edifica- 
tion of  men,  must  be  deemed  the  most  eminent 
Christian:  whereas  falsehoods,  boastings,  re- 
vilings,  and  corrupt  conversation,  brought  a 
man's  character  into  suspicion  or  disrepute, 
whatever  else  seemed  to  be  good  in  it. — The 
Jews  at  that  time,  even  when  grossly  ignorant 
and  vicious,  were  exceedingly  prone  to  consid- 
er themselves,  as  called  and  qualified  to  be  the 
religious  teachers  of  mankind:  (Note,  Rom.  2: 
17 — 24.)  and  probably  the  apostle  saw,  that 
many  of  the  Jewish  converts  to  Christianity 
were  influenced  by  the  remains  of  the  same  dis- 
position, to  aspire  prematurely,  from  question- 
able motives,  or  without  proper  qualifications 
and  weight  of  character,  to  the  office  of  teach- 
ers or  ministers;  which  he  counted  it  needful 
thus  to  repress. 

Masters.  (1)  JidaaxnXoi.  w3cfsl3:l.  1  Cor. 
12:28,29.  Eph.  4:11.  1  Tim.  2:7.  2  Tim.  1: 
11. — Condemnation.]  Kqi/^icx.  See  on  1  Cor. 
11:29.  The  word  is  often  translated  condem- 
nation, and  even  damnation;  and  sometimes  it 
is  plain  that  to  ygifia  must  be  eig  y.uruy.Qtfiu, 
"judgment  unto  condemnation:"  (Rom.  5:16.) 
but  the  general  meaning  is  juds;ment.  (Note, 
1  Cor.  I\:'i9— 34.)— Offend.  (2)  nimoutv.  2: 
10.  Rom.  11:11.  1  Pet.  \:\Q.~Perfect.]  Te- 
le log.  1:4.— Notes,  Phil.  3:15,16.  Heb.b :ll 
—14. 

3  Behold,  5  we  put  bits  in  the  horses' 
mouths,  that  they  may  obey  us:  and  we 
turn  about  their  whole  body. 

4  Behold  also  the  ships,  which  though 
they  be  so  great,  and  ^  are  driven  of  fierce 
winds,  yet  are  they  turned  about  with  a 
very  small  helm,  whithersoever  the  gov- 
ernor listeth. 

5  Even  so  the  tongue  is  a  little  member, 
and  '  boasteth  great  things.  Behold,  how 
great  a  *  matter  a  little  fire  kindleth! 

6  And  ^  the  tongue  is  a  fire,  '  a  world 
of  iniquity:  so  is  the  tongue  among  our 
members,  that  it  defileth  the  whole  body, 
and  setteth  on  fire  the  f  course  of  nature; 
and  "*  it  is  set  on  fire  of  hell. 

Note. — To  show  the  importance  of  the  sub- 


Judg.  16:15—20.  1  Sam.  22:9 
—17.  2  Sam.  13:26—29.  15:2 
—6.  16:20—23.  17:1,2.  1 
Kings  21:5—15.  Piov.  1:10— 
14.  6:19.  7:5,21-23.  Jer.20;l0. 
28:16.  Matl.  12:24,32—36.  15: 
18,19.  Mark  7:20—22.  14:55— 
57.  Acts  6:13.  20:30.  Rom.  3: 
13,14.     16:17,18.     Eph.  5:3,4. 


Col.  3:8.9.      2  Thes.  2:10—12. 

Tit.  1:11.    2  Pet.  2:1,2.  3:3.  3 

John  10.       Jude  8—10,15—18 

Rev.  2:14,15.    13:1—5,14.    18: 

23.     19:20. 
t  Gr.  wheel.     Ez.  1:15,16. 
m  Luke  16:24.    Arts  5:3.    2  Cor. 

11:13—15.  2Thes.  2:9.     Rev. 

12:9. 


A.  D.  60. 


CHAPTER  III. 


A.  D.  60. 


ject,  the  apostle  observed,  that  the  estimate 
must  not  be  made  according'  to  appearance,  but 
by  the  effect.  The  horse,  though  a  powerful 
and  spirited  animal,  was  commonTy  directed  by 
the  bit  in  his  mouth,  according  to  the  Avill  of 
the  rider,  and  his  whole  body  followed  that  gui- 
dance; whereas  if  the  bridle  were  not  used,  and 
that  properly,  great  danger  and  mischief  would 
ensye.  (iVoite,  Ps.  32:8— 11.)  Even  theships, 
though  often  of  vast  bulk,  and  driven  by  violent 
winds  on  the  impetuous  ocean,  might  generally 
be  guided  by  "  a  very  small  helm,"  according 
to  the  motion  of  the  pilot's  hand.  Even  so  "the 
tongue,  though  a  little  member,  boasted"  and 
gloried  of  being  able  to  do  "great  things." 
When  properly  bridled  and  directed,  it  could 
produce  the  most  blessed  effects;  but  if  neglect- 
ed, the  most  fatal  consequences  must  follow. 
{Notes,!— 1<2.  1:26.  Ps.  30:11,12.  57:7—11.) 
For  let  any  man  consider  how  vast  a  quantity 
of  fuel  a  small  match,  or  even  a  spark  of  fire, 
would  suffice  to  kindle,  and  what  tremendous 
conflagrations  might  follow:  and  hence  he  might 
learn  the  importance  of  the  tongue;  which  is, 
in  fact,  a  fire  to  destroy  all  before  it,  and  "a 
world  of  iniquity,"  comprehending  in  the  abuse 
of  it,  all  the  wickedness  of  the  universe,  in  min- 
iature, or  rather  in  embryo.  Its  situation  and 
office,  "among  our  members,"  is  such,  that  "it 
defileth  the  whole  body,"  and  inflames  or  gives 
vent  to  all  those  corrupt  passions,  by  which 
men  are  instigated  to  commit  the  several  vices, 
of  which  the  other  members  are  the  instruments. 
Nay,  it  "setteth  on  fire  the  whole  circle  of  na- 
ture," through  every  generation,  and  produces 
the  most  extensive  and  [trolific  mischiefs  all  over 
the  earth.  For  it  is  "  set  on  fire  of  hell;"  as 
the  devil,  working  on  the  various  lusts  of  man's 
apostate  nature,  and  exciting  men  to  express 
their  abominable  thoughts  by  their  tongues, 
disseminates,  from  one  to  another,  all  over  the 
earth,  atheism,  infidelity,  heresies,  blasphemies, 
impiety,  lies,  slanders,  emulations,  discords, 
and  lewdness,  in  immensely  various  forms, 
more  refined  and  plausible,  or  more  gross  and 
vulgar,  according  to  the  company,  in  which  it 
is  intended  to  produce  its  malignant  effects. 
From  these  sources  all  kinds  and  degrees  of 
atrocious  and  destructive  crimes  continually 
proceed.  (Marg.  Ref. — Notes,  Judg.  12:1 — 
7.  iSam.  19:40—43.  20:1,2.  Ps.  5:9.  52:1,2. 
Prov.  18:20,21.  Rom.  3:9—18.) 

Boasteth  great  things.  (5)  MtyuXuv/at. 
Used  here  only. —  The  course  of  nature.  (6) 
Tnv  Too)fov  Ti/g  yefeaeo);.  1:23. — 'Our  whole 
•life,  which  like  a  wheel  goes  on,  not  only  with- 
'out  ceasing,  but  ever  variably;  ...  noAV  lifting  a 
'man  up,  now  depressing  him.'  Leigh.  {Note, 
Ez.  1:15— -15.)— Hell.]  /Verr^^c.  See  on  Matt. 
5:22.  It  is  worthy  of  notice,  that  all  the  other 
passages,  where  this  awful  word  is  used,  con- 
tain the  sayings  of  our  gracious  Saviour  him- 
self ! 

7  For  every  *  kind  of  beasts,  and  of 
birds,  and  of  serpents,  and  of  tbings  in  tbe 


•  Gr.  nature. 

n  MarkflT^.     Gr. 

\   Gr.  the  nature  of  man. 

o  See  on  6.— Ps.  55:21.  57:4.  59: 

7.       64:3,4. 
p  Deut.  32:33.     Ps.  58:4.    140:3. 

Ec.  10:11.     Rom.  3:13.      Kev. 

12:3. 


n  Ps.  16:9.  30:12.  35:28.    51:14. 

57:B.  62:4.  71:24.108:1.     Arl< 

2:2fi. 
r  ICIir.  29:10,20.  Ps.  34:1.  63:4. 

145:1,21.     Is.  29:13.   Eph.  1:3. 

1  Pel.  1:3. 
I    .Tudg.  9:27.    2  Sam.  16:5.     19: 

21.   l'».  10:7.  69:12.  109:17,18. 


sea,  "  is   tamed,   and  hatb  been  tamed  of 
f  mankind: 

8  But  the  tongue  can  no  man  tame:  it 
is  °  an  unruly  evil,  p  full  of  deadly  poison. 

9  1  Tberewitb  ■■  bless  we  God,  even  the 
Father:  and  '  therewith  curse  we  men, 
which  are  *  made  after  the  similitude  of 
God. 

10  Out  "  of  the  same  mouth  proceedeth 
blessing  and  cursing.  My  brethren,  "  these 
things  ought  not  so  to  be. 

1 1  Doth  a  fountain  send  forth  at  the 
same  |  place  sweet  tcater  and  bitter.'* 

12  Can  >■  the  fig-tree,  my  brethren,  bear 
olive-berries.^  either  a  vine,  figs.-*  ^  so  can 
no  fountain  both  yield  salt  water  and  fresh. 

[Practi  al  Observations.] 

Note. — Every  kind,  or  nature,  of  living  crea- 
tures, however  monstrous,  ravenous,  fierce,  or 
venomous,  on  the  dry  land,  and  in  the  ocean, 
has  been,  and  is,  in  some  instances  subdued  by 
the  reason,  courage,  and  persevering  cfl'orts,of 
the  human  species;  by  which  means  the  mis- 
chiefs, which  otherwise  would  have  been  occa- 
sioned by  them,  are  in  great  measure  prevented. 
But  no  man  could  ever  find  out  a  way  to  sub- 
due the  tongue;  or  to  hinder  wicked  men  from 
corrupting  the  principles,  polluting  the  imagi- 
nations, and  inflaming  the  passions  of  others, 
by  their  mischievous  discourse.  No  one,  how- 
ever wise,  powerful,  or  excellent,  has  evei  been 
able,  by  laws,  punishments,  arguments,  or  any 
other  method,  to  stop  the  progress  of  this  evil; 
which  effects  far  more  tremendous  desolations, 
in  communities,  churches,  and  families;  and 
does  far  more  to  make  men  miserable,  here  and 
hereafter,  than  all  the  venomous  and  voracious 
creatures  in  the  world,  combined  together  can 
do. — The  word,  rendered  tame,  properly  means 
subdue.  It  could  scarcely  be  said  that  all  kinds 
of  sea-monsters,  crocodiles,  and  serpents,  had 
been  tamed,  or  rendered  tractable,  by  men:  but 
they  have  all  been  brought  under  subjection, 
in  one  way  or  another:  whereas  no  efforts  could 
ever  prevent  the  malignant  effects  of  the  un- 
bridled tongues  of  ungodly  men.  For  "the 
tongue  is  an  unruly  evil,  full  of  deadly  poLson;" 
the  chief  instrument,  by  which  the  (lesj)erate 
wickedness  of  men's  hearts  is  proi)a rated,  to 
poison  the  principles,  and  inflame  the  corrupt 
passions,  of  multitudes  around  them. — ^Vith  the 
tongue,  indeed,  true  Christians  bless  and  praise 
God,  according  to  the  honorable  use  I'm  which 
it  was  created;  and  many  do  this  outwardly, 
who  are  destitute  of  true  piety.  Yei  with  this 
same  member  numbers  slander,  revile,  anathe- 
matize, and  imprecate  vengeance  (m  other  men, 
from  the  malignity  and  pride  of  their  hearts: 
though  men  were  fir.-<t  created  after  the  image 
of  God,  still  retain  his  naturii^  iniage,  and  are 
capable  of  being  renewed  to  a  conformity  to 
his  holiness!  {lyotes,  Gen.  1:26,27.  9:5,6.)  So 
that,  out  of  tiie  same   mouth  the  language  of 


Ec.  7:22.    Mall.  5:44.     26:74. 

Kom.  3:14. 
t    Gen.  1:26,27.  ».6.    I  Cor.  11:7. 
II   Ps.  50:16— 20.      Jcr.  7:4— lO. 

Mic.  3:11.  Honi.  12:14.    1  Pa. 

3:9. 
X  Geo.  20:9.      2  Sam.   13:12.     1 


Cor.  3-3.      1  Tiiii.  S:lJ. 
*  Or,  hole. 
y  Is.  5:2-4      Jcr.  2:2!.      l\'.-.tt. 

7:16—20.  I2:S3.  Luke  6:43,-14 

Rom.  1 1:16 — 18. 
t  Kx.  15:23—25.  2  King.i  2:1S— 

22.     Ei.  47:8—11. 


[C27 


A.  D.  60. 


JAMES. 


A.  D.  60. 


love,  gratitude,  and  adoration  of  God ;  and  that 
of  enmity  and  rancor  against  men  proceed  !— 
Some  indeed  may  plead,  that  they  thus  express 
their  indignation  against  opposers  of  the  gos- 
pel, from  zeal  for  the  truth,  and  against  error: 
but  these  things  "ought  by  no  means  to  be  so;" 
and  every  Christian,  who  acts  in  such  a  man- 
ner, belies  his  profession,  and  yields  to  the  sug- 
gestions of  Satan,  and  to  his  own  corrupt  pas- 
sions. Indeed,  it  is  an  absurdity,  which  cannot 
be  paralleled  in  all  nature:  for  no  fountain  from 
the  same  opening  sends  forth  water,  sometimes 
sweet,  at  others  bitter,  sometimes  fresh,  and 
at  others  salt:  and  every  plant  produces  uni- 
formly its  natural  fruit,  and  no  other.  But 
jiious,  pure,  loving,  candid,  sincere,  humble, 
and  edifying  language  is  the  genuine  produce 
of  a  sanctified  heart;  and  none,  who  under- 
stand Christianity,  would  expect  to  hear  curses, 
lies,  boastings,  and  revilings  from  a  believer's 
mouth;  any  more  than  they  would  look  for 
figs  upon  a  vine,  or  olive-berries  on  a  fig-tree. 
(Notes,  Matt.  7:15—20.  12:33— 37.)— Curse, 
&c.  (9)  'Perhaps  the  apostle  in  this  glanced 
'at  the  unconverted  Jews,  who  ...  often  cursed 
'the  Christians  bitterly  in  their  synagogues.' 
Macknight. 

Kind.  (7)  *I>vaig. — Mankind."]  Tr/  rfvasi  rjj 
av&QMnivT]. — The  nature  of  man  subdues  the 
nature  of  beasts,  of  every  sort. — Has  been  tam- 
ed.] Jsdnfiagai.  Mark  5:4. —  Unruly.  (8) 
Axaraa/eTov.  Here  only.  Which  cannot  be 
restrained,  or  held  under. — Send  forth.  (11) 
Bqvsi.     Here  only. 

13  Who  *  is  a  wise  man  and  ''endued 
with  knowledge  among  you;  '^  let  him  show 
out  of '^  a  good  conversation  his  works  ^  with 
meekness  of  wisdom. 

14  But  ^  if  ye  have  bitter  envying  and 
strife  in  your  hearts,  ^  glory  not,  •■  and  lie 
not  against  the  truth. 

15  This  '  wisdom  descendeth  not  from 
above,  '^  but  is  earthly,  *  sensual,  '  devilish. 

16  For  '"where  envying  and  strife  is, 
"  there  is  j  confusion  and  °  every  evil  work. 

Note. — The  apostle  had  digressed  from  his 
subject,  by  showing  the  consequences  of  an 
assuming  temper,  and  an  improper  desire  to  be 
"teachers;"  but  he  here  resumes  it.  If  there- 
fore any  of  those,  into  whose  hands  his  epistle 
might  come,  were,  or  desired  to  be  thought,  per- 
sons of  superior  wisdom,  understanding,  and 
genius,  and  endued  with  much  knowledge  of 
the  gospel;  let  them  not  think  themselves  buried 
in  a  private  or  obscure  station,  or  indulge  a 
jiroud,  aspiring,  and  discontented  spirit;  but  let 
them  "show  forth,"  by  the  general  tenor  "of  a 
good  conversation,"  in  the  several  relations  and 
employments  of  Hfe,  "their  works"  of  piety, 
equity,  purity,  and  mercy,  "in  meekness  of  wis- 
dom;" exercising  that  prudence,  which  is  char- 


a  1.     Kc.    8:1,5.     Jer.   9:12,23. 

Mntt.  7:24.     1  Cor.  6:5. 
I>  2  f'hr.  2:12,13.  Job  28:28.    Is 

11:3.     Dan.  2:21. 
c  2:18.  U.  60:6.    2  Cor.  8-24.    1 

I'et.  2:9. 
d  Phil.  1:27.    1  Tim.  4:12.    Heb. 

13:5.       I  Pet.  2:12.     3:1,2,16. 
e  17»  1:21.   Num.  12.3.  Ps.25:9. 

45.4.  149:4.  Is.  11:4.  29:19.  61: 

1.  Zeph.  2:3.  Malt.  5:5.   11:29. 

C2S1 


21:5.  2  Cor.  10:1.  Gal.  5:23. 
6:1.  Eph.  4:2.  Col.  3:12.  1 
Tim.  6:11.  2  Tim.  2:25.  Til. 
3:2.  1  Pet.  3:4,15. 
f  16.  4:1—5.  Gen.  30:1,2.  37:11. 
Job  5:2.  Prov.  14:30.  27:4.  Is. 
11:13.  Hah.  1:3.  Malt.  27:18. 
Acts  5:17.  7:9.  13:45.  Horn.  1: 
29.13:13.  1  Cor.  3:3.  13:4.  2 
Cor.  12  20.  Gal.  515,21.26. 
Phil.  1:15.      2:3.     1  Tim.  6:4. 


acterized  by  a  meek  and  quiet  spirit,  and  insep- 
arably connected  with  it,  and  with  a  readiness 
to  forgive  and  be  at  peace  v/ith  all  men.  (Notes, 
17,18.  1:19—21.  Matt.  5:5,  2  Tim.  2:23—26. 
Tit.  3:1 — 3.)  But  if  any  indulged  "bitter  en- 
vying," or  proud,  fierce,  and  malevolent  zeal, 
for  their  own  party  or  sentiments,  "in  their 
hearts;"  or  so  rivalled  others  for  pre-eminence, 
reputation,  or  authority,  as  to  censure,  rijvile, 
and  caluminate  them,  in  a  malignant  manner, 
and  to  take  pleasure  in  contending  and  quar- 
relling with  such  as  differed  from  them;  let 
them  not  absurdly  glory  in  these  hateful  tem- 
pers and  this  ill  behavior,  as  if  they  arose  from 
a  superior  degree  of  holy  zeal,  boldness,  or 
faithiulness:  neither  let  them  defame  and  "slan- 
der the  truth,"  by  pleading  that  such  were  the 
necessary  effects  of  embracing,  professing,  and 
earnestly  defending  it  ;  or  that  those  were 
"lukewarm,"  who  did  not  dispute  for  it  in  this 
violent  manner.  For  "this  wisdom,"  though  it 
might  have  injudicious  admirers,  even  among 
apparently  religious  people,  did  not  "descend 
from  above;"  (Notes,  1 :5— 8,  16—18.)  but  was 
"earthly,"  as  it  sought  earthly  distinctions  and 
advantages,  and  was  of  an  earthly  origin.  It 
was  also  "sensual,"  or  natural,  the  result  of 
such  principles  as  unregenerate  men  are  actu- 
ated by;  and  it  was  "devilish,"  being  at  first  de- 
rived from  the  devil,  and  constituting  the  image 
of  his  pride,  ambition,  policy,  sagacity,  envy, 
malignity,  and  falsehood.  (Note,  1  Cor.  2:14 — 
16.) — The  word  rendered  sensual,  is  in  the  pas- 
sage referred  to  translated  natural:  and  I  ap- 
prehend it  should  be  so  rendered  in  this  place; 
for  it  seems  rather  to  relate  to  man's  natural 
depravity  in  general;  than  to  his  sensuality  in 
particular,  to  which  ambitious  disputants  are 
commonly  less  addicted  than  to  malignant  pas- 
sions.— The  apostle  added,  that  "where  envy- 
ing and  strife"  are  found,  "there  is"  of  course 
"confusion,  and  every  evil  work:"  for  those 
passions,  when  given  loose  to  by  one  man,  are 
excited  in  others;  till  churches,  communities, 
and  families,  are  thrown  into  confusion,  and  all 
species  of  crimes  are  perpetrated;  whilst  men 
are  blinded  and  hurried  on  by  their  violent  re- 
sentments and  prejudices. 

Endued  with  knowledge.  (13)  EnigrjjUMv. 
Here  only. — Glory  not.  (14)  KaTuxavxuad^e. 
2:13.  "Glory  not"  against  the  truth;  "lie  not 
against  the  truth." — Earthly.  (15)  Emyeioc. 
JoAn3:12.  Phil.  2:10.  3:19.— Sensual.]  U'v- 
Xiitr].  1  Cor.  2:14.  15:46.  Jude  19.— 'It  is 
'opposed  to  the  regenerate,  and  to  the  glorified.' 
Leigh. — Devilish.]  ^uijuoviuidTjc.  Here  only. 
— Envying.  (16)  ZtjXog.  This  word  (which 
signifies  a  vehement  and  earnest  commotion,) 
and  its  derivatives,  are  used  in  a  bad  sense, 
c/3c<s5:17.  7:9.  13:45.  17:5.  21:20.  22:3. 
i?om.  10:2.  13:13.  1  Cor.  3:3.  13:4.  2  Cor. 
12:20.  Gnl.  1:14.  4:17.  5:20.— But  in  a  good 
sense,  John  2:17.  1  Cor.  14:1,12,39.  2  Cor. 
7:7,11.  9:2.  11:2.   GaZ.  4:18.  CoZ.  4:13.    Tit. 


Tit.  3:3.     I  Pet.  2: 1 ,2. 
§  Ilom.  2:17,  &c.      1  Cor.   4:7,8. 

5:2,6.     Gal.  6:13. 
h  2  Kings  10:16,31.      John  16:2. 

Acts  26:9. 
i    17.      1:5,17.    John  3:27. 
k2Sa.ii.  13:3.  15:31.  16:23.  .Ter. 

4.22.     Luke  16:8.    Horn.  1:22. 

1  Cor.  1:19,20,27.  2:6,7.  3:19. 

2  Cor.  1:12.     Jude  19. 


*  Or,  natttra.'.     I  Cor.  2:14. 

1  Gen.  3:1— 5.  John  8:44.      Ac(« 

13:10.    2  Cor.  11:3,13—15.     I 

John  3:8— 10.     Rev.9:ll.    12; 

9,10. 
m  See  on  14. 
n  Gen.  11:9.    nu-.r^-    Acts  19:29. 

1  Cor.  14:33. 
t  Gr.  tnmuU,  OT,ut.quietiicis. 
o  1  John  3:12. 


A.  D.  60. 


CHAPTER  III. 


A.  D.  60. 


2:14.  Rev.  3:19. — Confusion.]  Jy.uTuguaia.' 
"Tumult."  Marg.  LwAre  21 :9.  1  Cor.  14:33. 
2  Cor.  6:5.   12:20.   iVoie,  4:1— 3.  I 

17  But  1*1116  wisdom  that  is  from  above 
is  1  first  pure,  then  ''  peaceable,  *  gentle,  | 
and  easy  to  be  entreated,  ^  full  of  mercy  | 
and  good  fruits,  "  without  *  partiality,  and 
without  ^  hypocrisy.  j 

18  And  >  the  fruit  of  righteousness  is 
sown  in  peace  of  them  that  '"■  make  peace. 

Note. — In  contradistinction  to  the  carnal 
wisdom  above  described;  (Notes,  13 — 16.  1:5 
—8.  1  Cor.  1:17—24.  2:6—9.3:18—23.)  "llie 
wisdom  which  is  from  above,"  even  that  wis- 
dom, which  God  gives  to  his  people,  in  answer 
to  their  humble  and  believing  prayers,  "is  first 
pure,"  in  respect  of  its  objects,  motives^  and 
tendency;  it  relates  to  the  holy  and  purifying 
truths  and  precepts  of  scripture,  and  is  derived 
from  them  and  regulated  by  them:  and  it  tends 
to  holiness  of  heart,  language,  and  conduct. 
As  far  as  it  can  consist  with  this,  and  with 
steadily  avowing  the  truths  and  obeying  the 
commandments  of  God  our  Saviour,  "this  wis- 
dom is  peaceable:"  the  possessor  of  it  is  dis- 
posed to  give  up  every  thing  for  peace,  except 
truth  and  duty;  and  these  l:e  will  firmly  adhere 
to,  but  in  a  peaceable  and  loving  manner.  It  is 
also  "gentle;"  and  influences  men  to  be  slow 
to  anger,  candid,  calm,  forbearing,  and  courte- 
ous. "It  is  easy  to  be  entreated,"  and  persuad- 
ed to  what  is  reasonable,  or  forgiving;  and  to 
listen  to  the  words  of  truth  and  equity,  though 
spoken  by  an  inferior,  a  child,  or  an  enemy;  and 
it  is  full  of  mercy,  compassion,  tenderness,  and 
all  "good  fruits."  {Note,  Gal.  5:22—26.) 
This  heavenly  wisdom  is  also  "without  parti- 
ality," in  judging  of  persons  or  actions:  free 
from  bigotry  for  one  party,  or  against  another; 
and  from  contending  for  one  part  of  religion, 
to  the  neglect  and  disparagement  of  others;  or 
producing  that  partiality  to  the  rich,  and  that 
prejudice  against  the  poor,  which  the  apostle 
had  before  reproved.  (Notes, '2:1 — 7.)  Finally,' 
it  is  free  from  "hypocrisy;"  leading  a  man  to 
regard  the  Avill  and  acceptance  of  God,  far  more 
than  the  good  opinion  of  men  of  whatever  rank 
or  character. — Heavenly  wisdom,  according  to 
St.  James'  description  of  it,  is  very  nearly  al- 
lied to  that  love,  for  which  St.  Paul  contended: 
(Note,  1  Cor.  13:4 — 7.)  and  we  may  observe 
of  both,  that  they  are  described,  as  they  are  in 
themselves;  and  that  every  man  may  ascertain' 
the  reality,  or  the  degree,  of  his  attainments  in 
them,  by  their  eft'ects  on  his  temper  and  con- 
duct. For,  whatever  bigots  and  zealots  may 
imagine,  "the  fruit  of  righteousness,"  or  that 
good  seed  whence  the  blessed  fruit  of  righteous- 
ness grows  here  on  earth,  "is  sown  in  peace:" 
men  of  peaceable,  loving  tempers,  preaching 
the  gospel,  or  in  any  scriptural  way  endeavor- 
ing to  make  it  known  to  mankind,  adorning  it 
in  tlieir  lives,  and  watering  it  with  their  prayers, 
"sow  the  seed,"  which  God  blesses  to  the  con-: 
version  of  sinners,  and  the  propagation  of  true 


religion  in  the  world.  It  "is  sown  in  peace.' 
not  amidst  great  noise  and  disturbance;  and  by 
those  "who  make  peace,"  who  are  both  peace- 
able and  peace-makers,  in  the  church  and  in 
the  world.  (Notes,  1:19—21.  Matt.  5:9.  Heb. 
12:9—14.) 

1  Easy  to  be  entreated.  (17)  EvTrFifh^g.  Here 
only.  'It  may  be  used  either  actively  or  pns- 
'sively;  that  is,  easily  to  be  persuaded  to  the 
'best,  or  apt  to  persuade  others  with  good 
'speeches.'  Leigh. —  Without  partiality.]  jtdi- 
uxQiToc.  Here  only,  ^ntxotroi,  1:6.  1  Cor.  4: 
7.  11:29.  Juc?c  22.  Making  no  partial  dis- 
tinctions, either  of  persons,  or  actions. —  With- 
out hypocrisy.]  ylvvnoxonog.  Note,  2  Tim. 
1:5. 

PRACTICAL    OBSERVATIONS. 
V.  1—12. 

Did  men  duly  weigh  the  importance  and 
difficulty  of  ihe  sacred  ministry,  the  account 
which  must  be  given  of  it,  and  the  trials  and 
temptations  to  which  it  must  expose  them; 
they  would  be  less  forward,  than  they  some- 
times are,  in  aspiring  to  that  distinction.  (Note, 
1  Tim.  3:1.)  Indeed,  all  conspicuous  stations 
must  be  connected  with  many  painful  and  mor- 
tifying circumstances,  and  have  proportionable 
responsibility  connected  with  them:  so  that 
numbers,  who  occupy  or  intrude  into  them, 
will  receive  the  "heavier  condemnation"  on 
that  account.  If  then,  the  glory  of  God,  the 
good  of  mankind,  and  an  evident  call  in  Prov- 
idence, did  not  require  the  contrary;  a  wise 
and  humble  man,  possessed  of  much  self-know- 
ledge, and  knowledge  of  human  nature,  and  the 
state  of  the  world  and  the  church,  would  choose 
obscurity  and  privacy,  to  be  out  of  the  way  of 
temptation,  to  shun  the  danger  of  dishonoring 
the  gospel;  and  to  escape  trials,  as  much  as 
this  present  state  will  admit  of  it.  Yet  alas ! 
however  stationed,  "in  many  things  we  offend 
all:"  for  a  well  informed  Christian  will  readily 
acknowledge,  that  his  rule  of  duty  is  perfect; 
but  he  will  also  know,  that  in  fact  no  man  on 
earth  lives  up  to  it. — Nothing  is  more  arduous 
than  the  proper  government  of  the  tongue:  and 
the  minister,  who  is  satisfied  that  Christ  has 
sent  him  to  preach  the  gospel,  will  trust  in  his 
abundant  mercy,  and  all-sufficient  grace;  but 
he  will  also  perceive,  that  no  outward  aj)pen- 
dages  of  his  work  can  counterbalance  the  addi- 
tional danger  of  contracting  guilt,  to  which 
it  exposes  him.  Facts  abundantly  prove,  that 
more  professed  Christians  succeed  in  bridling 
their  senses  and  appetites,  than  in  duly  restrain- 
ing their  tongues:  and  whilst  we  contemplate, 
with  grief  and  astonishment,  the  horrible  effects 
produced  by  this  "unruly  evil,"  "this  world 
of  iniquity,  this  deadly  poison,  this  fire  that 
sets  the  whole  course  of  nature"  in  a  flame,  in 
every  part  of  the  earth,  and  has  done  so 
through  all  the  ages  of  time,  and  while  we  re- 
collect with  admiring  gratitude  and  joy,  that 
the  Lord  makes  use  of  this  very  member,  when 
I  lie  has  filled  the  heart  with  holy  affections,  to 
spread  the  word  of  truth  and  righteousness 
j  throughout  the  earth;  let  us  particularly  in- 


p  15.  1:5,17.  Gen.  41:38.39. 
Ex.  3G.2.  I  Kings  39,12,28.  1 
Chr.  22:12.  Job  28:12,23,28. 
Prov.  2:6.  Is.  11:2,3.  Dan.  1: 
17.  Luke  21:15.  1  Cor  2:6,7. 
12:8. 

^  4:8.        Mai.  3:3.        MaU.  5:S. 


Phil.  4:8.  Tit.  I:l5.    1  JohnS: 

3. 
r    1  Chr.  22:9.   marf.    Is.    2:4. 

9:fi,7.        11:2—9.      32:15— 17.  | 

Kum.  12:18. 
8   Is.  40:11.     1  Cor.  13:4—7.      2 1 

Cor.  10:1.   Gal.  5:22,28.    Epb. 


5:9.    1  Thes.  2:7.  2  Tim.  2:24. 

Tit.  3:2. 
t  John  1:14.     Acts  9:36.     11:24. 

Rom.  15:14.  2  Cor.  9:10.  Phil. 

1:11.     Col.  1:10. 
u  2:4.  Mai.  2:9.     1  Tiui.  5:21. 


'  Or,  torangUng. 

X  Is.  32:6.      Matt.   23:28.     Luke 

12:1,2.     John  1:47. 
y  1:20.      Prov.  11:28,30.     Is.  62: 

16,17.     John  4:36. 
z  Matt.  5:9. 


[G29 


A.  D.  60. 


JAMES. 


A.  D.  60. 


quire,  what  use  we  make  of  our  tongues.  It 
hehoves  U8  to  "bridle  them,"  that  they  may 
obey  the  dictates  of  our  enHghtened  under- 
stand i  tigs  and  holy  affections,  as  the  well  man- 
aged horse  does  the  rider,  or  as  the  ship  is 
turned  by  the  helm  in  the  hand  of  the  pilot: 
that  neither  pride,  passion,  lust,  nor  levity,  nor 
vet  any  temptation,  may  lead  us  to  speak  cor- 
rupt or  unadvised  words,  or  any  thing  contrary 
to  the  crlory  of  God  and  the  edification  of  men. 
As  no  man  is  able  to  subdue  and  tame  the 
tongue,  no,  not  his  own  tongue,  without  the 
help  of  divine  grace:  we  are  reminded  to  beg 
of  God  to  do  it  for  us:  for  the  "things  which 
are  impossible  with  man,  are  possible  with 
God."  Depending  on  his  grace,  let  us  take 
heed  "to  bless,  and  not  curse:"  {Notes,  Matt. 
5:43—48.  -Rom.  12:14—16.  1  Pet.  3:8—12.) 
let  us  aim  at  a  consistency  of  conversation  and 
conduct,  and  to  see  to  it  that  our  love  to  men 
proves  the  sincerity  of  our  professed  love  to 
God;  and  that  our  conduct,  out  of  the  j)laces 
of  worship,  corresponds  with  our  language  and 
professions  in  it.  For  very  many  things  are, 
even  among  Christians,  that  ought  not  to  be  so. 
V.  13—18. 
Instead  of  seeking  the  reputation  of  wisdom 
md  knowledge,  by  ostentatiously  aspiring  after 
are-eminence:  let  us  be  careful  to  "show  out 
)f  a  good  conversation  our  works  with  meek- 
less  of  wisdom;"  avoiding  all  bitter  "envy- 
"ngs,  and  zeal,  and  strife  in  our  hearts,"  as  well 
IS  in  our  words  and  actions;  not  glorying  in 
5uch  things  as  are  indeed  a  shame  to  any  man, 
or  scandalizing  the  truth  by  disgraceful  conten- 
tions about  it,  and  slandering  it  by  pleading 
that  it  calls  for  this  bitter  zeal.  Such  wisdom 
is  common  enough  in  the  world,  and  in  the  vi- 
sible church:  and  it  thrives  here,  being  in  its 
proper  soil  and  climate;  for,  "it  descendeth  not 
from  above,  but  is  earthly,  natural,  and  devil- 
ish," producing  "confusion"  and  distraction  in 
families,  communities,  and  religious  societies; 
"and  every  evil  work."  May  the  Lord  then 
bestow  upon  us  the  "wisdom,  which  is  from 
above;"  may  the  purity,  peace,  gentleness,  do- 
cility, and  mercy,  manifested  in  ail  our  actions; 
and  "the  fruits  of  righteousness"  abounding  in 
our  lives,  evince  that  God  has  replenished  us 
with  this  most  excellent  gift!  May  we  avoid 
all  partiality,  respect  of  persons,  narrow  preju- 
dices, and  a  half  religion,  as  well  as  hypocrisy; 
and  in  our  words  and  works,  be  employed  as 
peace-makers,  to  sow  that  good  seed,  which 
yields  "the  fruits  of  righteousness"  on  earth,  to 
the  glory  of  God  and  the  salvation  of  men,  and 
which  best  secures  "the  peaceable  fruits  of 
righteousness"  to  our  own  souls. 

CHAP.  IV. 

Wars  and  cnn(ention>  sprint;  from  the  ln,l3  of  lh<-  human  heart,  wl.ich 
produce  (he  most  falaUtrecls,  and  always  end  in  disappointment,  1,2; 
necause  men  do  not  ask  good  gifts  from  God;  or  because  "ihev  ask 
u'tI!''  ■ '-..'u  ■  f'"''"'*'''?  "''"le  world  is  enmilv  against  God,"  ■». 
1  tie  spirit  that  i,  m  us  lusletli  to  envy"  and  pride;'l>ut  "God  resisteth 
rlJTl'  ''"\'^°^^'^  '■=>™r  to  the  hun.Me,"  5,  6.  Exhortation,  to 
Ifo'^f^ Id  /;  ■  "■'""»■'""'  '"  God,  7-10.  Cautions  against  detrac- 
o  ro^  fd^rTh""""'""';  '"''  "S^'"''  •^»'-"^'  »^'^""'y;  «i'h  instructions 
o  consider  the  uncertainty  of  life,  and  to  trust  God  in  every  undcr- 


S  3:1-1—18.  I 

*■  Or,  brorvlin^s. 

b  1:14.    Gen.  4:5 — 8.    Jer.  17:9. 
MalU  15:19.       Mark  7:21—23. 
.Tohn  8:44.    Rom.  8:7.     1  Tim.  | 
6:4—10    Til.  3:3.  1   Pet.  1:14. 

630] 


2:11.  4:2,3.  2  Pet.  2:18.  3:3.  1 
John  2:15— 17.   Judel6— 18. 

t  Or,  pUiisures. 

c  Horn.  7:5,23.  Gal,  5:17.  Col. 
3;,5. 

<1  5:1—5.     Piov.  1:19.     Ec.  4:8. 


ROM  "  whence  come  wars  and  *  fight- 
ings among  you;  ^  come //ley  not  hence, 
eveii  of  your  f  lusts  that  war  *=  in  your  mem- 
bers ? 

2  Ye  "^  lust,  and  have  not:  ye  kill,  and 
desire  to  have,  and  cannot  obtain:  ye  fight 
and  war,  yet  ye  have  not,  ^  because  ye  ask 
not. 

3  Ye  '"ask,  and  receive  not,  because  ye 
ask  amiss,  that  s  ye  may  consume  it  upon 
your  I  lusts. 

Note.— (Notes,  3:13— 18.)  The  apostle  is 
generally  supposed  to  have,  in  this  place,  ad- 
dressed the  unconverted  Jews;  to  the  conduct 
of  whom  his  language  is  peculiarly  applicable, 
according  to  the  history  of  those  times.  Indeed, 
we  can  scarcely  conceive,  that  persons,  con- 
tinuing members  of  the  Christian  church,  at  so 
early  a  period,  were  guilty  of  the  enormities 
here  mentioned:  though  the  passage,  alas!  is 
ap[)iicable  enough  to  nominal  Christians  in  sub- 
sequent ages.  But  the  apostle  seems  to  have 
cautioned  his  Christian  brethren  against  envy, 
strife,  and  ambition,  which  gained  ground 
within  the  church,  by  the  example  of  the  Jew- 
ish nation:  and  the  still  more  tremendous  ef- 
fects, which  sprang  from  the  same  causes 
among  them.  He,  however,  employed  such 
language,  as  would  be  a  direct  and  pointed  ad- 
dress to  those  Jews,  who  might  happen  to  read 
his  epistle;  when  he  said,  "From  whence  come 
wars  and  fightings  among  you?"  For  it  was 
evident,  that  "the  nation  was  divided  against 
itself,"  and  split  into  parties,  which  destroyed 
each  other  by  most  furious  contests;  while  their 
continual  insurrections  were  drawing  down  de- 
struction on  them  from  the  Roman  power. 
Did  not  these  calamities  arise  from  their 
"lusts"  or  their  pleasures?  that  is,  from  those 
corrupt  passions  which  they  sought  their  pleas- 
ure in  gratifying?  These  lusts  warred  "in  their 
members:"  either  in  the  members  of  the  cor- 
rupt nature,  the  Old  Adam,  in  which  one  lust 
warred  against  another,  as  all  could  not  be 
gratified,  and  each  strove  for  the  mastery;  or 
rather  "iy  the  members"  of  their  bodies;  which 
their  carnal  passions,  working  within,  and 
overcoming  the  feeble  resistance  of  reason  and 
conscience,  made  use  of  as  weapons,  or  "in- 
struments of  unrighteousness,"  ibr  jierpetrat- 
ing  their  criminal  purposes.  (Notes,  Rom.  6: 
12,13,16—19.  7:22—25.)  They  eagerly  crav- 
ed worldly  prosperity,  and  the  several  indul- 
gences connected  with  it;  but  they  did  not  pos- 
sess them:  and,  in  consequence  of  this  disap- 
pointment, they  v/ere  ready  to  murder,  or  ac- 
tually did  murder,  such  persons  as  stood  in 
their  way;  yet  they  could  not,  after  all,  obtain 
the  advantages,  which  they  so  inordinately 
coveted.  This,  therefore,  rendered  them  still 
more  violent;  and  intestine  discords  and  public 
insurrections  were  excited :  but  instead  of  pros- 
pering by  them,  they  were  the  more  impover- 
ished and  distressed,  and  reduced  often  almost 


Hab,  2:5.      1  Tim.  6:9,10. 
e  1:5.       Is.^7:l2.       Malt.  7:7,8. 

Luke  11:9—13.  John  4;10.  16: 

24. 
f   1:6,7.     Job  27:8—10.     Ps.  IS: 

41.  66:13,19.  Prov.  1:28.  15:S. 


21:13,27.  Is.  1:15,16.  Jer.  11: 
14.  14:12.  Mir.  3:4.  Zech.7- 
13.  Matt,  20:22.  Mark  10:31 
1  ,fohn3:22.     5:14. 

5  Luke  |5:I3,.30.     16:1,2. 

J  Or,  pleasure!. 


A.  D.  60. 


CHAPTER  IV. 


A.  D.  60. 


to  desperation;  because  they  sought  not  the 
desired  benefits  from  God  by  prayer.  This 
seems  to  refer  to  the  eager  desires  of  the  Jew- 
ish nation  after  temporal  prosperity,  and  liberty 
from  the  Roman  yoke;  and  to  the  violent  and 
impious  measures,  which  they  adopted  in  order 
to  obtain  them:  for  these  measures  effected 
nothing,  except  the  increase  of  their  miseries; 
and  they  were  hastening  their  own  destruction, 
because  they  trusted  not  in  God. — Some  of 
them,  however,  it  might  be  supposed,  kept  up 
the  form  of  religion,  and  prayed  for  liberty 
from  their  oppressors,  and  for  temporal  pros- 
perity; but  they  did  not  receive  what  they 
asked  for,  because  they  "asked  amiss:"  their 
very  prayers  were  dictated  by  selfish  and  world- 
ly affections;  they  were  presented  in  a  formal 
manner,  and  by  those  whc>  continued  to  reject 
their  Messiah,  vainly  expecting  a  temporal  de- 
liverer, whom  they  would  gladly  have  welcom- 
ed. So  that  they  asked  for  worldly  advantages 
and  possessions  alone,  and  in  order  that  they 
might  spend  and  waste  them  in  gratifying  their 
passions.  {Notes,  Matt.  7 -J— 11.  20:20—23.) 
Fightings.  (1)  Muxui.  "Brawlings."  Marg. 
<iCor.l:b.  2  Tim. '2:<23.  Tit.  3:9.  Connected 
with  TTole/iioi,  it  seems  to  mean  fightings,  in 
the  usual  sense. — Lusts.]  'Hdofuii'.  3.  Luke 
8:14.  Tit.  3:3.  2  Pet. '2:13.  Perhaps  from 
f*Tl^»  pleasure. — In  your  members.]    Ev  joig 

fieleair  v/jct>v.  Or,  "By  your  members," — 
Amiss.  (3)  Kccxdig,  wickedly.  Not  merely 
feebly,  or  formally,  but  wickedly;  for  covet- 
ousness,  or  sensual  lusts  dictated  their  prayers. 
(Prov.  21:27.  Note,  1:5—8.) 

4  Ye  ''  adulterers  and  adulteresses,  know 
ye  not  that  '  the  friendship  of  the  world  is 
''enmity  with  God?  'whosoever  therefore 
will  be  a  friend  of  the  world,  *"  is  the  enemy 
of  God. 

5  Do  ye  think  that  "  the  scripture  saith 
in  vain,  °  The  spirit  that  dwelleth  in  us 
lusteth  *  to  envy.'' 

6  But  he  giveth  more  grace:  wherefore 
he  saith,  p  God  resisteth  the  proud,  but 
•1  giveth  grace  unto  the  humble. 

[Practical  Observations.] 

Note. — The  Jews  were  still  the  professed 
worshippers  of  God,  and  the  nation  had  been 
espoused  to  him  by  special  covenant:  idolatry, 
therefore,  and  other  direct  violations  of  the  na- 
tional covenant,  were  spiritual  adultery;  and 
the  rejection  and  crucifixion  of  the  Messiah 
was  the  grossest  instance  of  that  crime,  which 
could  be  committed.  They  moreover  idolized 
worldly  interests  and  pleasures,  in  the  most  ex- 
cessive manner:  as  if  these  had  been  their  por 
lion,  and  religion  no  farther  valuable  than  as 
it  subserved  that  primary  object.  It  is  also 
probable,  that  many  nominal  Christians  had 
renounced,  concealed,  or  belied,  their  profes- 
sion, from  regard  to  the  world,  to  such  a  de- 
gree as  to  merit  the  severe  rebuke  contained 
in  this  address.     Both  descriptions  might  justly 


b  Ps.50  18.  73:27.    la.  57:3.  Jer. 

9:2.   Hos.3:l.  Malt.  12:  39.  16: 

4. 
I   Joho7:7.     15:19,23.     17:14.  1 

John  2:15,16. 
k  Gen.  3:15.     Rom.  8:7. 
1    Gal.  1:10. 


m  Pj.  21:8.      Luke  19:27.    John 

15:23,24.      Bom.  5:10. 
n  John  7:42.    10:35. 19:37.  Rom- 

9:17.    Gal.  3:8. 
o  Gen.  4:5,6.     6:5.   8:21.    26:14. 

30:1.    .37:11.    Num.  11:29.   Ps. 

37:1.     106:16.    Ec.  4:4.  Is.  II: 


be  called  "adulterers  and  adulteresses,"  in  re- 
spect of  their  unfaithfulness  to  that  God,  whose 
professed  worshippers  they  were;  though  per- 
haps not  guilty  of  adultery,  in  the  common  ac- 
ceptation of  the  word;  as  no  doubt  many  of  the 
Jews  were.  And  did  not  they,  to  whom  "the 
oracles  of  God  were  committed,"  know  "that 
the  friendship  of  the  world  was  enmity  with 
God?"  This  was  so  evidently  the  case,  that  if 
any  mah  resolved  to  live  on  friendly  terms  with 
the  world,  he  must  be  "the  enemy  of  God." 
The  world,  or  mankind  in  general,  being  under 
the  influence  of  Satan,  and  consequently  gov- 
erned by  unholy  maxims,  the  result  of  a  carnal 
judgment  and  disposition;  he,  who  will,  at  any 
rate,  be  on  terms  with  the  world,  must  not  pro- 
fess the  truth,  attend  on  the  ordinances,  or  keep 
the  commandments  of  God;  above  all,  he  must 
not  be  zealous  for  the  honor,  cause,  and  gospel 
of  Christ,  in  that  manner  and  measure,  to 
which  every  believer  is  bound,  and  in  fact  dis- 
posed. (Notes,  Gen.  3:14,15.  4:3—12.  Matt. 
10:21—26.  JoAn  7:3— 10.  8:41—47.  15:17— 
21.  17:13-16.  Rom.  8:b—9.  Eph.  <2:\—3.  1 
JoAn3:ll— 15.  4:4—6.5:19.)  "The  friend- 
ship of  the  world"  implies  also  an  intimate  alli- 
ance with  the  determined  enemies  of  God, 
which  no  man  can  maintain,  without  habitual 
rebellion  against  him  to  please  his  enemies. 
{Note,  2  Cor.  6:14—18.)  To  live  in  friend- 
ship therefore  with  the  world  denotes,  that  a 
man  is  carnally-minded,  at  enmity  with  God, 
unregenerate,  unpardoned,  and  unreconciled; 
whatever  his  notions,  convictions,  or  profession, 
have  been  and  are.  This  must  be  the  case, 
till  Satan,  "the  god  and  prince  of  this  world," 
is  "dethroned,"  and  mankind  in  general  be- 
come true  Christians.  The  servants  of  Christ 
are  indeed  friends  to  the  world,  or  to  men  in 
general;  and  desirous  in  every  way  of  doing 
them  good,  far  beyond  what  any  other  persons 
are:  but  they  cannot  possess  "the  friendship  of 
the  world"  in  any  measure,  without  acting 
contrary  to  the  spirit  and  rules  of  their  profes- 
sion. Did  then  the  Jews,  or  the  inconsistent 
professors  of  Christianity,  suppose,  that  the 
scripture  spake  in  vain,  without  truth  or  mean- 
ing, in  all  those  numerous  passages,  which  de- 
scribe the  ungodliness,  selfishness,  carnality, 
pride,  and  malignity  of  the  human  heart,  and 
declare  that  "the  spirit,  which"  naturally 
"dwelleth  in  us  lusteth  to  envy,"  or  enviously? 
For  it  was  evident  from  the  whole  tenor  of  the 
Old  Testament,  that  the  natural  disposition  of 
fallen  man,  as  instigated  by  Satan,  so  eagerly 
covets  worldly  things,  as  to  envy  all  those  who 
possess  them,  and  thus  prompts  to  ambition, 
contention,  hatred,  fraud,  injustice;  and  that  it 
leads  them  to  envy,  or  to  hate,  those  who  love 
God,  as  Cain  envied,  hated,  and  murdered  his 
brother  Abel.  Must  not  then  such  persons  be 
enemies  to  God,  his  truths,  ways,  cause,  and 
people.'  Could  they  hope  to  reconcile  "the 
friendship  of"  so  wicked  a  world,  with  that  of 
God.'  Or  would  they  deem  themselves  his  peo- 
ple, whilst  evidently  under  the  power  of  this 
envious  spirit.' — Some  expositors,  not  finding 


13.    Act»7:9.    Rom.  J:29.    Til. 

3:3. 
*  Or,  enviously. 
p  Ex.  10:3,4.     15:9,10.  18:11.     1 

Sam.  2:3.  Joh  40:10— 12.    P». 

138:6.   Prov.  3:34.  6:lP,17.  29: 

23.  Is.  2:11,12,17.       10:8—14. 


16:6,7.  Dan.  4:37.  5:20—23. 
Mall.  23.12.  Luke  1:52.  14:11. 
18:14.  1  Pet.  r-.S. 
q  2  Chr.  32:26.  33:12,19.23.  34. 
27.  Job  22:29.  Ps.  9:12.  Proy. 
15:33.   J8:12.  22:4.    I».  67:15. 


(■631 


A.  D.  60. 


JAMES. 


A.  D.  60 


any  text  in  the  Old  Testament  expressly  de- 
claring, that  "the  spirit  which  is  in  us  lusteth 
to  envy;"  and  not  satisfied  with  the  general 
tenor  of  the  scripture  on  that  point,  read  the 
last  clause  as  a  separate  interrogation:  "Do  ye 
think,  that  the  scripture  speaketh  in  vain" 
against  this  worldly  mindedness?  or,  "doth  the 
Spirit,  which  dwelleth  in  us,  lust  to  envy?" 
That  is,  does  the  Holy  Spirit,  which  dwelleth 
in  all  Christians,  or  that  new  nature  which  he 
creates,  produce  such  fruit?  {Note,  Gal.  5:22 
— 26.)  The  meaning  is  nearly  the  same:  but 
the  first  seems  the  true  interpretation. — The 
apostle  would  further  remind  his  readers,  that 
"God  giveth"  his  people  "more  grace,"  than 
to  leave  them  slaves  to  such  vile  passions:  and, 
having  begun  to  sanctify  their  hearts;  he  gives 
them  more  and  more  of  the  transforming  influ- 
ences of  his  Holy  Spirit,  to  deliver  them  grad- 
ually from  every  evil  temper,  and  to  make  them 
spiritual  in  all  their  affections  and  dispositions. 
So  that,  while  he  fights  against  the  proud,  the 
self-sufficient,  the  ambitious,  the  scornful  and 
obstinate,  the  self-willed,  the  impenitent,  and 
unbelieving;  he  shows  favor  and  communicates 
grace,  to  the  humble  and  lowly,  who  are  sup- 
plicants for  spiritual  blessings  at  his  mercy-seat. 
(Marg.  Ref.  p,  q. — Notes,  Prov.  3:34.'  Luke 
1:46—55.  14:7—11.  18:9—13.  1  Pet.  5:5—7.) 
-The  apostle  quotes  the  Septuagint,  except  as  d 
0fo;,  God,  is  substituted  for  /vuoio.-,  the  Lord. 
The  Hebrew  reads  "hescorneth  the  scorners:" 
but  the  scorners  are  the  proud,  and  the  Lord 
resists  those  whom  he  scorns.  {Note,  Ps,  2:4 
-6.) 

Enmity.  (4)  E/»Qn.  Lwfce  23:12.  Rom.  8: 
7.  Gal.  5:20.  Eph.  2:lb,l6.—Ex»Qu,  not  f/- 
■f^Qoi'.  'Enmity,  not  an  enemy:  an  enemy  may 
'be  reconciled,  but  enmity  can  never  be  rec- 
'onciled.'  Leigh,  on  Rom.  8:7. — Is.]  Kud^igu- 
jui.  Rom.  5:19.  Is  constituted,  or  adjudged. 
— Resisteth.  (6)  ^^vinuaatTui.  5:6.  Jicts  18: 
6.  Rom.  13:2.  1  Pet.  5:5.  'Places  himself  in 
'battle  array  against  the  proud.'  (Notes,  Job 
40:9—14.  Dan.  4:34—37.) 

7  '■  Submit  yourselves  therefore  to  God. 
*  Resist  the  devil,  and  he  will  flee  from  you. 

8  '  Draw  nigh  to  God,  and  he  will  draw 
nigh  to  you.  "  Cleanse  your  hands,  ye  sin- 
ners; and  ^  purify  your  hearts,  ^  ye  double- 
minded. 

9  Be  ^  afflicted,  and  mourn,  and  weep: 
'  let  your  laughter  be  turned  to  mourning, 
and  your  joy  to  heaviness. 

10  •*  Humble  yourselves  in  the  sight  of 
the  Lord,  and  "  he  shall  lift  you  up. 

Note. — From  the  preceding  reproofs  and 
arguments,  the  apostle  took  occasion  to  exhort 
ihe  unconverted  Jews,  or  nominal  Christians, 
who  should  read  his  epistle,  to  "submit  them- 
selves to  God."  For  he  would  certainly  fight 
agamst    the  proud,   as   his   peculiar    enemies 


r  1  Sam.  3:18.  2  Sara.  15:26.  2 
Kin-s  1:13— 15.  2Chr.  30-8 
33:12,13.  Job  1:21.  40  3—5 
42:1—6.  Ps.  32:3—5  6B:3.  68- 
SO.  Jer.  13:18.  Dan.  4:2532 
34—37.  Malt.  11:29.  Acts  9:6! 
16:29—31.  26:19.  Rom.  10  3 
14:11.  E|)h.  5:21.  Heb.  12:9. 
1  Pel.  2:13. 

•   Malt.  4:3— 11.     Luke  4:2— 13. 
1 


t632] 


Eph.  4:27.  6:11,12.1  Pet.  5:8, 
9.  Kev.  12:9— 11. 
t  Gen.  18:23.  1  Chr.  28:9.  2 
Chr.  15:2.  Ps.  73:28.  145:18. 
Is.  29:13.  55:6,7.  Hos.  6:1,2. 
Zech.  1:3.     MaL  3:7.    Heb.  7: 

19.  10:22. 

u  Job  9:30.   16:17.  17:9.    Ps.  18: 

20.  21:4.  26:6.73:13.  Is.  1:15, 
16.  33:15.  jMalt.  15:2.  27:21. 


and  competitors,  till  they  were  either  brought 
to  "submit"  to  him,  or  were  destroyed:  and, 
as  he  was  ever  "waiting  to  be  gracious"  to  the 
humble  supplicant.  Let  them  then  be  persua- 
ded to  submit  to  his  teaching  and  authority,  to 
own  the  justice  of  his  judgments  and  threaten- 
ings,  to  plead  guilty  and  cast  themselves  upon 
his  mercy,  to  resign  themselves  to  his  will,  and 
to  obey  him  as  his  willing  subjects.  In  order 
to  this,  it  behoved  them  to  "resist  the  devil," 
and  to  reject  his  suggestions;  whether  imme- 
diate or  by  bis  agents,  which  tended  to  excite 
their  sinful  passions,  or  to  prejudice  tlieni 
against  the  holy  salvation  and  service  of  God : 
for  if  they  resisted  the  tempter  resolutely,  in 
dependence  on  divine  grace;  and  opposed  to  his 
suggestions  the  plain  truths,  promises,  instruc- 
tions, and  precepts  of  scripture;  he  would  be 
driven  from  them,  by  the  power  of  the  Lord, 
and  "flee"  awav  as  a  vanquit;hi'd  enemv. 
(Notes,  JMatt.  4{3— 11.  P.  0.1—11.  Note''s, 
Eph.  4:26,27.  6:10—20.  1  Pet.  5:8,9.)  Let 
them  also  "draw  near  to  God,"  as  in  Christ 
Jesus,  and  upon  a  mercy-seat,  by  the  prayer  of 
faith,  seeking  reconciliation  to  him;  and  he 
would  "draw  nigh  to  them,"  to  support,  sanc- 
tifv,  comfort,  and  bless  them.  {Notes,  Ps.  65: 
2.'73:23— 28.  Is.  55:6,7.  Hos.  6:1-3.  14:1 
—3.  He6.  7:23— 25.)  But  at  the  same  time, 
they,  who  were  living  ungodly  and  wickedly, 
or  practising  any  kind  of  sin,  must  "cleanse 
their  hands"  from  it,  by  repenting  of  it,  for- 
saking it  with  abhorrence,  and  renouncing  all 
the  worldly  pleasure  or  profit  connected  with 
it.  {Marg.  Ref.— Notes,  Is.  i:10—W.  Er.  18: 
30—32.  Matt.  12:33—37.  Heb.  10:19—22.) 
"The  double-minJed,"  likewise,  who  were  dis- 
posed to  divide  tlieir  hearts  between  God  and 
Mammon;  {Note,  1:5 — 8.)  the  men,  who 
cleaved  to  the  world  and  its  friendship  and  in- 
terests, must  "purify  their  hearts,"  in  depen- 
dence on  the  mercy  and  grace  of  the  gospel, 
from  every  pollution,  that  they  might  be  pre- 
pared, in  the  fear  and  love  of  God,  and  by  all 
holy  affections,  for  a  life  of  humble  and  devo- 
ted obedience.  Instead  therefore  of  proceeding 
in  a  thoughtless  course  of  sin,  or  a  formal  and 
unfruitful  profession  of  Christianity;  "let  them 
be  afflicted,  and  mourn,  and  weep,"  on  account 
of  the  dishonor  which  their  sins  had  done  to 
God,  the  mischief  which  they  had  occasioned 
to  men,  and  the  danger  to  which  their  own 
souls  were  exposed;  and  because  of  the  rebel- 
lious ingratitude,  contempt,  and  enmity,  of 
which  they  had  been  guilty,  especially  in  their 
opposition  to  Christ  and  his  salvation.  {JMarg. 
Ref.  z,  a.— Notes,  5:1—6.  Matt.  5:4.  Luke 
6:24—26.  23:26—31.)  Their  vain  mirth  and 
"laughter,"  as  well  as  their  scornful  derision  of 
divine  things,  ought  without  delay,  to  be 
"turned  into  mourning"  and  "godly  sorrow;" 
and  their  worldly  joy  into  "heaviness,"  depres- 
sion of  spirits,  self-abasement,  brokenness  of 
heart,  and  serious  concern  for  their  souls.  For, 
if  they   humbled   themselves  inwardly,  and  in 


Tim.  2:8.   1  Pet.  3:21. 
X  Ps.  51:6,7,10.     Jer.  4:14.     Ez. 

18:31.  36:25—27.  Matt.  12:33. 

23:25,26.    Luke  11:39,40.  AcU 

15:9.   2  Cor.  7:1.     1  Pel.  1:22. 

1  John  3:3. 
y  See  on  1:8. 
I  5:1,2.    Ps.  119:67,71,136.    126: 

5,6.  Ec.  7:2— 5.    Is.  22:12,13. 


Jer.  31:9,13,18— "0. 

16:63.    Zech.  I2:)0,i; 

5:4.  Luke6;21.  2  Coi 
a  Job  30:31.      Prov.    14. 

2:2.  7:6.     Lau).  5:15. 

25.  16:25.  Rev.  18:7, 
b  See  on  6,7. 
c  1  Sam.  2:9.     Job   22 

27.6.  28:9.  30:1.  113: 


Ez.  7:16. 
c.  Matt. 
.7:10,11. 
13.  Ec. 
Luke  6: 


29.     Pf. 
7.  147:6 


A.  D.  60. 


CHAPTER  IV. 


A.  D.  60. 


the  sight  of  God,  by  unfeigned  repentance, 
submission  to  his  righteousness,  and  acceptance 
of  his  salvation;  he  would  certainly  lift  them 
up  from  their  dejection,  heal  their  wounded  spir- 
its, comfort  them  with  his  reconciled  love, 
exalt  them  to  most  valuable  privileges,  and  en- 
rich them  with  everlasting  glory  and  felicity; 
as  well  as  exempt  them  from  the  miseries, 
which  were  about  to  come  on  the  nation. 

1 1  IT  '^  Speak  not  evil  one  of  another, 
brethren.  He  that  speaketh  evil  of  his 
brother,  ^  and  judgeth  his  brother, '"speak- 
eth evil  of  the  law,  and  judgeth  the  law: 
but  if  thou  judge  the  law,  thou  art  not  ^  a 
doer  of  the  law,  but  a  judge. 

12  There  is  one  ''  Lawgiver,  who  is 
'  able  to  save  and  to  destroy:  *'  who  art  thou 
that  judgest  another? 

Note. — The  apostle  next  warned  his  breth- 
ren, or  those  who  professed  and  appeared  to  be 
Christians,  to  avoid  detraction,  slander,  and 
uncharitable  judgments  on  each  other's  motives, 
actions,  characters,  or  state,  {Notes,  Matt.  7 : 
1 — 5.  Luke  6:37 — 40.)  These  things  were 
expressly  forbidden  in  the  divine  law;  (Notes, 
Ex.  20:16.  Lev.  19:16,18.)  so  that  the  man, 
who  thus  reviled,  slandered,  or  decided  against 
his  brethren,  did  in  fact  slander,  judge,  and 
condemn  the  law  itself;  as  if  it  were  unjust, 
unnecessary,  or  unfit  to  be  obeyed.  This  con- 
duct, therefore,  was  indeed  no  less  a  presump- 
tion, than  for  a  man  to  quit  his  station  as 
God's  subject,  Avho  ought  to  be  "a  doer  of  the 
law;"  {Note,  1:22—25,)  and  to  usurp  the 
place  of  a  law-giver  and  judge,  whose  office  it 
was  to  determine  what  ought  to  be  command- 
ed, to  prescribe  to  men  their  conduct,  to  call 
them  to  account  for  it,  and  to  pass  sentence 
upon  the  guilty.  But  there  was  "one  Law- 
giver," who  was  fully  authorized,  and  qualified, 
to  enact  laws,  for  his  church,  and  for  the  uni- 
verse, to  enforce  them,  and  to  vindicate  their 
obligation  and  honor;  being  "able  to  destroy" 
the  obstinate  transgressor,  and  to  detect  the 
masked  hypocrite,  as  well  as  "to  save"  the 
humble  penitent:  and  to  him  all  authority  and 
judgment  belonged.  Who  then  was  the  poor 
worm,  the  wretched  sinner,  that,  forgetful  of 
liis  own  deserts,  dared  to  usurp  the  throne  of 
judgment,  as  if  he  were  the  competitor  of 
Christ;  and  to  decide  on  the  actions,  and  de- 
nounce sentence  against  the  persons  of  his 
brethren,  in  a  dictatorial  manner;  and  accord- 
ing to  his  own  rules,  as  if  that  were  his  prov- 
ince and  duty.''  Nothing  can  more  completely 
demonstrate  any  proposition,  than  this  passage 
demonstrates,  that  the  moral  law  is  the  believ- 
er's rule  of  duty;  and  that  every  word  or  ac- 
tion, which  dishonors  the  law  of  God,  is  rebel- 
lion, if  not  blasphemy,  against  our  one  Law- 
giver and  Judge.  At  the  same  time,  it  exposes 
in  a  most  striking  manner,  the  wickedness  of 
that  presumptuous,  rash,  and  censorious  way, 


d  Sec  on  Vs.  140:11      Eph.  4:31. 

I  Tim.  3:11.    2  Tim.  3:3.    Tit. 

2:3.-1  Pet.  2:1. 
e  Matt.  7:1,2.    Luke  6:37.     Koin. 

2:1.  14:3,4,10—12.  1  Cor.  4:5. 
f  Rom.  7:7,12,13. 
5  1:22,23,25.  Rom.  2:13. 
h  Is.  33:22. 
i  MalL  10:28.    Luke  12:5.    Heb. 

Vol.  M. 


7:25. 
k  1  Sam.  25:10.  Job  38:2.  Horn. 

2:1.  9:20.  14:4,13. 
1  5:1.     Gen.    11:3,4,7.     Ec.  2:1. 

Is.  5:5. 
mProv.  27:1.     Is.  56:12.     Luke 

12:17—20. 
D  I>.  24:2.    56:11.     £z.  7:12.     1 


in  which  zealots  and  bigots  condemn  and  anath- 
ematize those,  who  in  any  respect  differ  from 
them;  to  the  immense  scandal  of  the  gospel 
and  disturbance  of  the  church:  and  this  con- 
duct in  fact  is  almost  always  found  to  accom- 
pany antinomian  tenets,  and  is  perfectly  con- 
genial to  them;  though  not  confined  to  those 
who  adopt  them. — The  coincidence  of  St, 
James'  exhortation,  with  that  of  the  apostle 
of  the  Gentiles,  in  the  liiurteenth  chapter  of 
his  Epistle  to  the  Romans,  is  well  worthy  of 
our  special  notice:  for  it  is  generally  supposed, 
that  St,  James  here  refers  to  the  same  subject; 
namely,  the  difference  of  opinion  and  conduct 
between  the  Jewish  and  Gentile  converts,  con- 
cerning meats  and  days,  and  the  other  ceremo- 
nies of  the  law,  {Note,  Rom.  14:1 — 12.) 

13  '  Go  to  now,  ye  that  say,  '"  To-day 
or  to-morrow  we  will  go  into  such  a  city, 
and  continue  there  a  year,  "  and  buy  and 
sell,  and  get  gain: 

1 4  Whereas  ye  know  not  what  shall  be 
on  the  morrow.  For  what  is  your  life.''  *  It 
is  even  °  a  vapor,  that  appeareth  for  a  little 
time,  and  then  vanisheth  away, 

15  For  that  ye  ought  to  say,  '*  If  the 
Lord  will,  we  shall  live,  and  do  this  or  that. 

16  But  now  lye  rejoice  in  your  boast- 
ing: all  such  rejoicing  is  evil. 

1 7  Therefore  to  him  that  ^  knoweth  to 
do  good,  and  doeth  it  not,  to  him  it  is  sin. 

Note. — The  apostle  next  proceeds  to  reprove 
and  expose  the  self-sufficiency,  worldly  spirit, 
and  unbelieving  irreligious  language,  which 
were  manifested  by  many  in  another  way.  The 
expression,  "Go  to  now,"  or  "Come  now," 
here  implied  strong  disapprobation,  and  a  call 
to  any  one  to  consider  the  absurdity,  or  ungod- 
liness, of  his  conduct.  {Marg.  Ref.  1.)  The 
persons  reproved  were  eager  in  pursuing  worldly 
advantages,  pleased  with  the  sagacious  plans 
which  they  had  formed  for  obtaining  them,  and 
sanguine  in  expecting  success:  but  they  neither 
considered  the  shortness  and  uncertainty  of 
life,  nor  their  entire  dependence  on  God  in  ev- 
ery thing.  Thus  some  would  say,  "We  shall 
set  out  to-day,  or  to-morrow,  and  'go  to  such 
'a  city,  where  we  purpose  to  reside  for  a  year, 
'and  by  carrying  on  such  or  such  a  trade,  we 
'expect  to  enrich  ourselves,'  Whereas,  they 
could  not  know  what  might  take  place  respecting 
them,  even  on  the  morrow,  or  for  a  single  day. 
{Notes,  Prov.  ^1:1.  /«.  56:9— 12,  Luke  li: 
13 — 21.)  For  indeed,  "what  were  their  lives" 
to  be  compared  unto,  but  a  vapor,  or  luminous 
meteor,  which,  gliding  through  the  air  in  the 
night,  may  perhaps  appear  beautiful  for  a  mo- 
ment, but  then  vanishes  for  ever.-*  So  short, 
unreal,  unsubstantial,  uncertain,  and  fading 
was  human  life,  and  all  the  splendor,  prosper- 
ity, or  enjoyments  which  attended  on  it;  though 
an  eternity  of  bliss  or  wo,  to  each  of  them, 


Cor.  7:30. 
*  Or,  For  it  is. 
o  1:10.  Job  7:6,7.  9:25,26.   14:1, 

2.     Ps.  39:5.     £9:47.     90:5—7. 

102:3.  Is.  38: 12.  1  Pet.  1:24.  4: 

7.   I  John  2: 17. 
p  2  Sara.  15:25,26.    Prov.  19:21. 

Lam.  3:37.   Acts  18:21.    Rom. 


1:10.  15:32.   1  Cor.  4:19.  16:7. 

Heb.  6:3. 
q  3:14.  Ps.  62:1,7.     Prov.  25:14. 

27:1.     Is.  47:7,8,10.     1  Cor.  4: 

7,8.  5:6.  Rev.  18:7. 
r  Luke  12:47,48.    John  9:41.  13: 

17.  15:22.   Rem.  1:20,21.  2:17 

—23.  7:13, 


80 


[633 


A.  D.  60. 


JAMES. 


A.  D.  60. 


must  be  determined  according  to  their  conduct 
during  this  fleeting  moment!  (Notes,  1 :9 — 11. 
Jo6  7:7— 11.  9:25—35.  Ps.  39:5,6.  90:3—10. 
103:15—18.  1  Cor.  7:29-31.  1  Pet.  1:23—25.) 
— They  ought  therefore  to  say  with  serious  re- 
collection, submission  to  God,  and  indifference 
about  earthly  things,  "If  the  Lord  will,  I  shall 
live,  and  do  this  or  that:"  'It  is  in  the  Hne  of 
'my  duty,  and  if  he  spare  my  life,  I  shall  go 
'about  it  according  to  his  commandments,  and 
'in  dependence  on  him;  and  he  will  prosper  the 
•design  so  far  as  it  is  for  my  real  good.'  But, 
as  the  persons  here  reproved  "rejoiced,"  or 
gloried  "in  their  boastings,"  concerning  the 
policy  of  their  scliemes,  and  their  prospect  and 
confident  expectation  of  success;  they  must  be 
reminded  that  "all  such  glorying  was  evil;" 
the  result  of  a  proud,  worldly,  unbelieving,  and 
ungodly  disposition;  self-idolatry,  as  well  as 
idolizing  of  the  world,  and  forgetfulness  of 
God,  of  death,  and  of  a  future  judgment. 
(Notes,  Jer.  9:23,24.  ]  Cor.  5:6—8.  2  Cor. 
10:12—18.  Gal.  2:11— 14.)— This  heathen 
temper  and  conduct  was  far  less  excusable 
in  them  than  in  the  Gentiles:  (Notes,  Matt. 
6:26—32.  1  Thes.  4:1-5.)  for,  having  the 
word  of  God  and  the  instructions  of  his  min- 
isters, they  could  not  but  know,  that  they 
ought  to  be  spiritually-minded,  and  "to  ac- 
knowledge God  in  all  their  ways:"  if  therefore 
they  knew,  in  this  and  other  things,  what  the 
"good  and  perfect  will  of  God"  was,  and  yet 
did  not  obey  it;  their  omission  would  be  em- 
phatically sinful,  and  expose  them  to  severe  re- 
bukes or  final  condemnation. — This  is  a  rule 
universally  applicable;  and  every  man  ought 
most  carefully  to  consider  it;  especially  in  re- 
spect of  sms  of  omission,  which  the  conscience 
does  not  so  readily  remonstrate  against,  as  it 
does  against  those  of  commission.  (Notes, 
Luke  12:47,48.  John  13:12—17.) 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 

All  the  wars,  murders,  massacres,  persecu- 
tions, oppressions,  and  bloody  contests,  which 
ever  desolated  the  earth,  or  harassed  the  church, 
from  the  beginning  to  this  day,  have  originated 
"from  the  lusts"  of  man's  apostate  nature,  and 
the  perverse  pleasure  which  he  takes  in  break- 
insf  the  commandments  of  God.  The  carnal 
affections  of  the  heart,  having  cast  off  the  rule 
of  reason  and  wisdom,  anarchy  and  civil  war 
takes  place  in  the  soul;  while  one  .  member  of 
the  corrupt  nature  wars  against  the  rest,  and 
they  in  turns  prevail  and  are  gratified;  and 
while  the  members  of  the  body  are  the  instru- 
ments of  their  pernicious  purposes,  and  obey 
the  dictates  of  the  tyrant  of  the  hour.— This 
being,  in  one  way  or  another,  the  case,  with  the 
unnumbered  millions  of  the  human  species, 
(except  the  remnant  who  are  "born  again,")  we 
need  not  wonder  at  the  confusion,  crimes,  and 
miseries,  which  have,  in  every  age,  abounded 
in  a  1  parts  of  the  world;  though  we  ought 
deeply  to  mourn  over  them.— But  satisfaction 
^^^1  A  i"  ^''""'^  i"  ungodliness,  whatever 
method  the  carnal  mind  may  select  in  order  to 
obtam  It.  In  respect  of  spiritual  and  eternal 
blessings,  It  may  be  said  of  very  many,  "Ye 
have  them  not  because  ye  ask  not,"  or  "because 
ye  ask  amiss:"  yet  all  who  ask  in  sincerity  will 
surely   receive;  and    the    humble  "prayer    of 


faith"  is  the  best  means  of  obtaining  all  desira- 
ble success  in  temporal  things.  But  if  men  ask 
worldly  prosperity  and  affluence,  that  they  may 
gratify  their  lusts,  and  waste  the  bounty  of 
God  in  violating  his  commandments ;  they 
pray  wickedly,  and  their  requests  will  either  be 
rejected,  or  they  will  receive  the  things,  for 
which  they  prayed,  as  a  scourge,  or  a  curse. — 
Alas!  how  many  nominal  Christians  might  be 
addressed  in  the  apostle's  words,  "as  adulterers 
and  adulteresses,"  both  literally  and  spiritually! 
And  yet,  how  would  they  be  disgusted  and  en- 
raged, if  a  minister  were  to  accost  them  in  such 
language,  however  justly  and  scripturally  ap- 
plied !  But,  in  wliatever  terms  the  offensive 
truth  be  conveyed,  we  are  bound  to  declare, 
most  perspicuously,  that  "the  friendship  of  the 
world  is  enmity  against  God;  and  that  whoso- 
ever willeth  and  purposeth  to  be  the  friend  of 
the  world,  he  is  the  enemy  of  God."  Such  a 
profession  of  the  gospel,  as  gives  no  offence  to 
a  "world  that  lieth  in  wickedness,"  will  leave 
a  man  to  perish  with  the  enemies  of  Christ. 
Let  us  then  endeavor  to  be  friends  to  mankind, 
and  to  do  good  to  all  men;  and,  at  the  same 
time,  to  disregard  the  friendship  or  enmity  of 
the  world,  to  refuse  conformity  to  its  vain  fash- 
ions, (Note,  Rom.  12:2.)  to  separate  from  the 
intimate  society  of  ungodly  men,  and  to  profess 
the  truths  and  obey  the  precepts  of  Christ;  not 
inquiring  how  far  we  may  do  it  without  incur- 
ring reproach,  contempt,  opprobrious  names,  or 
other  kinds  and  degrees  of  persecution. — The 
envious,  ambitious,  aspiring  spirit  of  ungodly 
men  is  totally  contrary  to  the  Christian  temper, 
and  the  influences  of  the  Holy  Spirit:  and  "if 
any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his." — The  Lord  gives  grace  to  his 
people;  though  he  often  denies  them  wealth 
and  honor;  (Note,  Ps.  84:11,12.^  and  he  vvill 
"give  more  grace"  to  those  who  long  to  have 
all  sin  mortified,  and  their  hearts  completely 
sanctified:  but  "he  resisteth  the  proud,"  as  his 
rivals  and  personal  enemies:  while  he  commu- 
nicates the  blessings  of  his  special  favor  and 
grace,  exclusively  to  the  "poor  in  spirit"  and 
"the  broken  in  heart."  (Notes,  Is.  57:15,16, 
20,21.  66:1,2.  Matt.  5:3.) 
V.  7—17. 
If  any  of  our  fallen  race  desire  to  be  happy 
here  and  hereafter,  let  them  "submit  them- 
selves to  God,"  unreservedly,  and  in  all  re- 
spects; to  his  teaching  as  little  children;  to  his 
righteousness  as  condemned  criminals,  casting 
themselves  wholly  on  his  mercy  in  Christ  Jesus; 
to  his  authority  and  commands;  and  to  all  his 
providential  dispensations  concerning  them. 
Thus  let  them  seek  his  grace  and  favor;  let 
them  "resist  the  devil"  and  reject  his  tempta- 
tions, "and  he  shall  flee  from  them;"  and  let 
them  "draw  near  to  God"  upon  his  mercy-seat, 
and  he  will  draw  near  to  save  and  help  them. 
But  repentance  must  be  shown  "by  works  meet 
for  repentance;"  the  sinner,  who  comes  to  God, 
must  "cleanse  his  hands"  from  the  allowed 
practice  of  every  transgression,  however  secret, 
gainful,  or  pleasant  to  corrupt  nature:  and  "the 
double-minded"  must  cleanse  his  heart  from 
hypocrisy,  partiality,  and  worldly  lusts;  earn- 
estly calling  upon  God  to  enable  him  for  these 
things,  which  would  otherwise  be  entirely  im- 
practicable. All  sin  must  be  wept  over  and 
lamented;  either  iiere  in   "godly  sorrow,"  or 


A  D.  60. 


CHAPTER  V. 


A.   D.  60. 


liereafter  in  "wailing  and  gnashing  of  teeth." 
(Notes,  Ec.  11  :7— 10.  Matt.  8:\0—l^.  2  Cor. 
7:9—11.  Heb.  12:15—17.)  Men  may  defer 
this  inseparable  consequence  of  wickedness,  but 
they  cannot  escape  it.  Well  may  we  then  call 
on  the  gay  triflers  around  us,  to  "be  afflicted, 
and  mourn,  and  weep;"  as  well  as  on  the  haugh- 
ty and  presumptuous,  "to  humble  themselves 
under  the  mighty  hand  of  God,  that  he  may 
exalt  them  in  due  time:"  for  this  is  the  only 
road  to  everlasting  honor  and  felicity;  nor  will 
the  Lord,  on  any  account,  fail  to  comfort  every 
penitent  mourner  for  sin,  or  to  exalt  one  who 
abases  himself  before  him. — But,  while  minis- 
ters and  Christians,  in  their  several  places,  pro- 
test against  ungodliness,  impenitence,  pride, 
unbelief,  and  all  iniquity;  they  should  carefully 
avoid  calumniating,  reviling,  and  judging  oth- 
ers; or  deciding  either  on  their  state  or  con- 
duct; except  when  their  duty  to  them  or  to 
others  renders  it  unavoidable.  Alas!  there  are 
too  many  professed  Christians,  who  seem  openly 
to  quit  the  place  of  the  servants  of  God,  and 
doers  of  his  commandments,  to  set  up  for 
judges,  and  to  prescribe  to  their  fellow-servants, 
or  decide  on  their  eternal  state.  Such  men 
speak  evil  of  the  divine  law,  and  defame  it; 
while  tliey  vent  their  own  passions,  under  the 
color  of  zeal  for  the  truths  of  the  gospel.  But 
let  us  leave  them,  and  all  others,  to  their  own 
Master,  remembering  that  "there  is  one  Law- 
giver, who  is  able  to  save  and  to  destroy;"  and 
let  us  be  careful  to  judge  ourselves,  that  we 
may  not  be  condemned  by  him. — (Notes,  Bom 
14:10—12.  1  Cor.  11:29—34.)  Let  us  also 
watch  against  the  worldly  spirit  and  conduct 
so  common  among  professors  of  the  gospel, 
who  scheme,  purpose,  and  speak,  as  if  they 
were  to  live  here  for  ever,  as  if  this  were  their 
rest  and  portion,  and  as  if  "God  were  not  in 
all  their  thoughts."  Let  us  remember,  that  "our 
life  is  but  a  vapor,  that  continueth  a  little  while 
and  then  passeth  aAvay,"  just  when  and  as  the 
Lord  pleaseth;  and  the  world  is  full  of  vexa- 
tion and  disappointment;  and  that  we  have 
nothing  to  do  on  earth,  but  to  secure  the  salva- 
tion of  our  souls,  to  glorify  God,  and  to  "serve 
our  generation."  Then  we  shall  cordially  say, 
"If  the  Lord  will,  we  shall  live,  and  do  this  or 
that;"  and  keep  at  a  distance  from  the  self-con- 
ceited and  foolish  boastings  of  ungodly  men. — 
Let  us  learn  also  to  reduce  all  our  knowledge 
to  practice;  remembering,  that  in  all  things, 
"to  hirn  that  knoweth  to  do  good  and  doeth  it 
not,  to  him  it  is  sin,"  heinous  and  aggravated 
sin;  and  that  omitting  known  duty  is  as  crimi- 
nal as  committing  known  sin. 

CHAP.  V. 

Judgments  are  denounced  on  the  rich  and  wicked  Jews,  1 — 8.  Chris- 
li:ins  are  exhorted  to  patience  and  meekness  under  titeir  (rials,  in 
liope  of  a  speedy  deliverance,  7 — 11.  A  caution  against  swearing; 
and  an  admonition  to  piayer  and  praise^  12,  13.  Instructions  con- 
cerning the  elders  visiting  the  sick,  14,  15;  and  concerning  Chris- 
tians confessing  their  sins  to  each  i/ther,  with  prayer  for  one  another: 


a  Set  on  4:13. 

b  1:11.  2:6.  Deut.  R:12— 14.  32: 
15.  Neh.  9:25,26.  Job  20:15 
—29.  Ps.  17:J4.  49:6— 20.  73: 
3_M,18— 20.  Prov.  11:4,28. 
Ec.  5:13,14.  Jcr.  9:23.  Mic. 
6:12.  Zeph.  1:18.  Malt.  19:23, 
24.  I.uke  6:24.  12:16—21.  16: 
19—25.  1  Tim.  6:9,10.  Rev. 
6:15—17. 

e  4:9.  Is.  13:6.  22:12,13.  Jer.  4: 
8.  Ez.  19:2.  Joel  1:5,11,13. 
Aui.  6:6,7.  Zech.  11:2,3.  Luke 


6:25.  23:28,29. 
d  Matt.  6:19,20.    Luke  12:33.    1 

Pet.  1:4. 
e   2:2.  Job  13:23.     Ps.  39:11.  Is. 

50:9.  51:8.  Ilos.  5:12. 
f  2Tim.  2:17. 
g    Gen.    31:48,52.     Josh.    24:27. 

Job  16:8. 
h  Jer.  19:9.    Mic.  3:3.    Rer.  17: 

16.  20:15.  21:8. 
i  Deut.  32:33,34.     Job  14:16,17. 

Rom.  2:5. 
k  Set   on   Gen.    49:1.— Ii.    2:2. 


and  a  declaration  of  the  efficacy  of  feiTent  prayer,  17,  IS.  An 
encouragement  to  attempt  the  conversion  of  sinners,  and  the  recovery 
of  offending  brethren,  19,  20. 

GO  to  now,  ^  ye  rich  men,  "  weep  and 
howl  for  your  miseries   that  shall 
come  upon  you. 

2  ^  Your  riches  are  corrupted,  and  *^your 
garments  are  moth-eaten. 

3  Your  gold  and  silver  is  ''cankered;  and 
the  rust  of  them  shall  be  ^^  a  witness  against 
you,  ''  and  shall  eat  yoiu"  flesh  as  it  were 
fire.  '  Ye  have  heaped  treasure  together 
for  ^  the  last  days. 

4  Behold,  '  the  hire  of  the  laborers  who 
have  reaped  down  your  fields,  which  is  of 
you  kept  back  by  fraud,  crieth:  and  ""the 
cries  of  them  which  have  reaped  are  entered 
into  the  ears  of  the  "  Lord  of  Sabaoth. 

5  Ye  °  have  lived  in  pleasure  on  the 
earth,  and  ''been  wanton;  ye  have  nour- 
ished your  hearts,  i  as  in  a  day  of  slaugh- 
ter. 

6  Ye  '■  have  condemned  and  killed  the 
just;  '  and  he  doth  not  resist  you. 

Note. — The  apostle  here  evidently  meant  a 
direct  address  to  the  unbelieving  Jews,  among 
whom  the  rich  and  great  men  ol"  the  nation  in 
general  were  found.  He  wrote  only  a  short 
time  before  the  destruction  of  Jerusalem;  even 
before  those  tremendous  desolations,  which 
Christ  had  predicted,  and  his  disciples  expected; 
(Notes,  Matt.  24:  Mark  13:  Luke  21  :)  And 
as  many  of  the  more  prosperous  of  liis  coun- 
trymen rejected  the  gospel,  from  regard  to  their 
worldly  interests,  and  were  become  most  atro- 
ciously wicked,  he  foresaw  the  speedy  termina- 
tion of  all  their  enjoyments,  and  the  most  tre- 
mendous temporal  calamities  about  to  over- 
whelm them;  as  well  as  the  event  of  their 
crimes  in  future  misery,  if  they  continued  to 
the  end  unbelieving  and  impenitent.  He  there- 
fore called  on  them,  to  come  and  attend  to  his 
words,  and  to  consider  the  danger  of  their  con- 
dition: that  they  might  "weep  and  howl"  with 
most  doleful  lamentations,  on  account  of  the 
complicated  miseries  which  were  even  then 
coming  upon  them.  (Marg.  Ref.  c. — Note, 
4:7 — 10.)  As  to  their  treasures,  they  "would 
not  at  all  profit  ihem  in  the  day  of  the  Lord's 
vengeance."  (Marg.  Ref.  d — h. — Notes,  Is.  2: 
19—21.  Matt.  6:19—21.)  Their  corn,  and 
other  perishable  goods,  which  they  had  avari- 
ciously hoarded,  were  corrupted;  or  they  would 
be  of  no  more  use  to  them,  than  if  they  were 
entirely  decayed.  Their  costly  garments, 
which  they  kept  in  splendid  wardrobes,  were 
consuming  by  moths;  and  indeed  such  a  curse 
lay  upon  them,  that  they  would  soon  be  of  no 
value.     Nay,  even  their  gold  and  silver,  which 


Mic.  4:1.  Acta  2:17.  2  Pet.  3:3. 
1  Lev.    19:13.     Deut.     24:14,15. 

Job24;10,11.  31:38,39.  Is.  5:7. 

Jer.  22:13.  Hab.  2:11.  Mai.  3: 

5.  Col.  4:1. 
m  Gen.  4:10.    Ex.  2:23.24.    3:9. 

22:22—24.     Job  31:28.    Ps.  9: 

12.  Luke  18:7. 
n  Rom.  9,29 —Is.  1:9.  Heb. 
o  1  Sam.   25:6,36.     Job  21:11  — 

15.  Ps.  17:14.  73:7.    Ec.  11:9. 

Is.  5:11,12.    47:8.    56:12.    Am. 

6:4— 6.  Luke  16:19,25.    1  Tim. 


5:6.  2Tim.  S:4.  Judel2.  Rev. 

18:7. 
p  Is.  3:16.  Rom.  13:13. 
q  Prov.  7:14.     17:1.     Is.    22:13. 

Ez.  39:17.  Rev.  19:17,18. 
r  2:6.  Matt.  21:38.  23:34,35.  27: 

20,24,25.     John    16  2,3.     Acts 

2:22,23.  314,15.    4:10—12.  7: 

52.    13:27,28.    22:14.     1  Thei 

2:15,16. 
s  Is.  53:7.    Matt.  26:53,54.    Luke 

22:51—53.  John  19:9—11.  Acti 

8:32.   J   Pet  2  22.23. 


[63; 


A.  D.  60. 


JAMES. 


A.  D.  60 


should  have  been  brightened  by  circulation, 
were  laid  by,  till  they  were  tarnished,  as  with 
rust,  and  the  very  appearance  of  their  money 
would  bear  witness  against  their  coyetousness: 
whilst,  in  consequence  of  heaping  it  up,  their 
enemies  would  have  the  richer  plunder.  The 
anguish  also,  of  having  it  torn  from  thern, 
would  be  a  torment  to  their  minds;  and  their 
guilty  consciences  would  upbraid  them  with 
the  crimes  by  which  they  became  rich,  and  the 
bad  use  which  they  had  made  of  their  abun- 
dance: so  that  they  would  be  tortured,  as  if  the 
rust  of  their  metals  were  converted  into  a  caus- 
tic, to  burn  their  flesh  like  fire.  {Notes,  Mic. 
6:10—15,  Hab.  2:9 — 11.)  Indeed,  with  much 
wickedness  and  great  labor,  they  had  amassed 
treasures,  for  "the  last  days"  of  their  city  and 
nation,  when  God  was  about  to  execute  tre- 
mendous vengeance  upon  them,  for  their  per- 
sonal and  public  iniquities;  and  when  riches 
would  no  more  profit  them  at  the  crisis,  than 
'in  the  hour  of  death,  and  at  the  day  of  judg- 
ment;' so  that  in  fact  they  had  "treasured  up 
wrath  against  the  day  of  wrath."  (Note,  Rom. 
2:4—6.)  For,  behold,  "the  hire  of  their  labor- 
ers," who  had  reaped  their  harvest,  and  toiled 
to  increase  their  wealth,  had  been  fraudulently 
withholden,  and  it  cried  for  vengeance  from 
heaven  upon  them!  (Notes,  Lev.  19:13.  Deut. 
24:14,15.  Job  24:2—12.  31:38—40.  Jer.  22:13 
— 19.)  So  that  the  bitter  and  loud  complaints 
of  the  oppressed,  against  their  cruel  tyrants, 
were  heard  by  "the  Lord  of  sabaoth,"  or,  of 
armies,  who  was  about  to  send  the  Roman 
armies  to  execute  his  judgments  on  them  for 
their  iniquity.  (Matt.  '2<2-J.)  They  had  indeed 
lived,  for  a  time,  luxuriously  and  delicately,  and 
had  rioted  in  sensuality,  as  cattle  in  a  rich  pas- 
ture; and  the  pride  and  sensuality  of  their 
hearts  had  been  nourished  by  prosperity  and 
self-indulgence,  "as  in  a  day  of  slaughter," 
when  many  sacrifices  were  offered  and  a  great 
feast  was  made;  or  rather,  as  the  ox  is  fattened 
for  the  day  of  slaughter,  and  enjoys  his  luxu- 
riant pasture  securely  to  that  very  time. — But, 
above  all  their  other'  crimes,  the  Jews  had  in- 
iquitously  condemned  and  crucified,  with 'the 
suffrage,  as  it  were,  of  the  whole  nation,  that 
"Just  One"  who  had  come  among  them,  even 
"Jesus  Christ  the  righteous;"  and  they  still  per- 
petuated that  enormous  crime,  by  persecuting 
his  meek  and  harmless  followers.  Hitherto  he 
had  not  resisted  them,  but  had  meekly  and  pa- 
tiently endured  their  injuries;  and  they  had  no 
pretence  for  their  outrageous  enmity  and  cru- 
elty to  him  and  his  disciples.  But  he  was 
about  to  come,  and  to  execute  most  terrible 
vengeance  upon  them. 

Shall  come  upon.  (1)  Eneg/ofjevui;.  Are 
come,  or  are  coming  upon.  'O  tq/ofttvoi;,  he 
who  Cometh,  or  is  coming.  Note,  Matt.  11 :2 
—6.--dre  corrupted.  (2)  JTfff^^Tif .  From  arjc, 
any  thing  which  eats  out,  or  corrupts.  Matt. 
6:19,20.  Lu/ce  12:33.— Is.  51:8.  Sept.— Moth- 
eaten.)  i-vTo^^wTa.  Here  only.— Cankered. 
(^3)  Aarto.Tai.  Here  only.  From  to?,  poison, 
or  rust,  S:S.  Rom.  3:13.  The  rust  of  some 
metais    is  poisonous:   hence   the   same  word 


•  Or.  Be  ?ong-  patient,  or,  Suffir 

■anth  long  pntience. 
t  Luke  8;15.    Koin.  2:7.  8.24,25. 

15:4.     2  for.  6:4,5.      Ral.  5:5. 

6  9.     Col.  1:11.     1   Thes.   1:3. 


636] 


Ilch   r;l5.  12:1—3. 
u  R,9.    Matt.  24:27,44.    Luke  18: 

8-  21:27.     1  Cor.  1:7     1  Thes. 

2:19.  3:13.  2  Pet.  3:4. 
X  Deut.  11:11     Jer.  5:2;.    Hos. 


signifies  both  rust  and  poison. — Lord  of  saba- 
oth. (4)  Jehovah  sabaoth,  "Lord  of  hosts," 
occurs  continually  in  the  Old  Testament:  and 
the  apostle  referring  to  it,  retains  the  Hebrew 
word  sabaoth;  yet  substitutes  KvQtoc  for  Je- 
hovah, which  is  not  used  in  the  New  Testa- 
ment.—  Ye  have  lived  in  pleasure.  (5)  Ejqv- 
(pyauTF.  Here  only. —  T^vcftj,  luxury,  Lukel: 
25.  2  Pe<.  2:13.— Prou.  19:10,  Sept.  Notes, 
Luke  16:19 — 26. — Been  lo  ant  on.]  Eanmukij- 
(Tare.  Note,  1  Tim.  5:b,6.—The  just.  (6)  Toy 
dixuior.    Ihatjust  One.  Jlcts  3:14.  7:52. 

7  *  Be  *  patient  therefore,  brethren,  "un- 
to the  coming  of  the  Lord.  Behold  tlie 
husbandman  waiteth  for  the  precious  fruit 
of  the  earth,  and  hath  long  patience  for  it, 
^  until  he  receive  the  early  and  latter  rain. 

8  Be  >■  ye  also  patient;  Establish  your 
hearts;  "  for  the  coming  of  the  Lord  draw- 
eth  nigh. 

Note. — After  the  preceding  awful  warning 
and  sharp  reproof  ot"  the  wealthy  Jews,  who 
were  the  principal  opposers  of  the  gospel,  and 
peculiarly  exposed  to  the  approaching  judg- 
ments of* God;  the  apostle  addressed  himself  to 
his  poor,  alHicted,  and  persecuted  fellow  Chris- 
tians; whom  he  exhorted  to  bear  their  suffer- 
ings, with  resignation  and  constant  perseve- 
rance, till  "the  coming  of  the  Lord."  He  pri- 
marily meant  the  providential  coming  of  the 
Lord  Jesus,  to  deliver  them  from  the  persecu- 
tion of  the  Jewish  rulers,  and  to  execute  ven- 
geance upon  that  devoted  nation:  yet  he  in- 
tended, no  doubt,  to  lead  their  thoughts  for- 
ward to  the  hour  of  death,  and  the  coming  of 
Christ  to  judgment.  (Notes,  Matt.  24:  25:) 
— They  could  not  but  observe,  that  "the  hus- 
bandman," when  he  has  tilled  his  ground,  and 
sown  the  seed,  with  great  labor  and  expense, 
does  not  reap  the  harvest  immediately;  but 
waits  patiently,  for  some  months,  amitlst  the 
fluctuations  of  the  weather,  and  continually 
adds  further  labor,  as  occasion  requires;  till 
the  Lord,  on  whom  the  increase  entirely  de- 
pends, is  pleased  to  ".send  the  former  and  the 
latter  rain:"  (Marg.  Ref.  x. — Note,  Joelii^l 
— 24.)  and  at  length  the  crop  ripens,  and  his 
toil  and  waiting  are  am|)ly  compensated  by  the 
harvest.  (Notes,  Jtfar A;  4:26— 29.  JoAn  4:31 
-33.  Gal.  6:6—10.  2  Tim.  2:3—7.)  Thus 
ought  they  to  wait,  with  patient  hope  and  per- 
severing diligence,  not  yielding  to  weariness  or 
desponding  fears;  but  "stablishing  their  hearts" 
by  faith  in  the  promises  of  God,  against  all 
temptations  to  draw  back,  or  to  turn  aside. 
For  the  time  of  their  waiting  would  not  be 
long;  as  in  every  sense  "the  coming  of  the 
Lord  approached,"  and  a  most  glorious  and 
precious  harvest  would  soon  amply  repay  all 
their  losses,  hardships,  and  sufferings. 

Be  patient.  (7)  MitxQod^v/n/OUTe.  The  verb, 
and  its  derivatives,  are  used,  for  the  forbear- 
ance, which  God  exercises  towards  sinners,  in 
delaying  to  punish  them;  10.  Rom.  2:4.  9:22. 
2  Pet.  3:9,15.  of  the  same  lenity,  exercised  bv 
men;  Matt.  18:26,29.  Acts  M.'S.   1  Cor.  13:4. 


6:3.  Joel  2:23.  Zech.  10:1.          I 
y  Gen.  49:1?;.     Ps.  37:7.     40:1—  1 


Gal.   5:22.     1    Thes.    1  lO. 
Thes.  3:5.  Ileb.  10  35— G7. 


3.130:5.    Lam.  8:25,26.    Mic.  1  z  P«.  27: 14. 

7:7.     iiab.    2:3.      Kom.    8:25.  I  a  9.  Phil.  4:3.  1  Pet.  4:7 


A.  D.  60. 


CHAPTER  V 


A.  D.  60. 


Eph.  4:2.  1  Thes.  5:14.  of  the  Lord's  delay  tn 
rescue  his  persecuted  servants;  Luke  1S:7.  and 
of  man's  patient  waiting  for  and  expecting 
promised  mercies,  in  per&evering  faith  and  obe- 
dience; Gal.  5:22.  Heb.  6:15. — Comin^.'\ 
JIuQuatixQ.  JV/o«.  24:3.27,37,39.  1  Thes.2-A9. 
4:15.  '2  Pet.  1:16. 

9  b  *  Qi-,,(jgg  not  one  against  another, 
brethren,  '  lest  ye  be  condemned:  behold, 
^  the  Judge  standeth  before  the  door. 

10  Take,  my  brethren,  the  prophets, 
*  who  have  spoken  in  the  name  of  the 
Lord,  ''for  an  example  of  suffering  afflic- 
tion, and  of  patience. 

11  Behold,  ^  we  count  them  happy 
which  endure.  ''  Ye  have  heard  of  the 
patience  of  Job,  '  and  have  seen  the  end 
of  the  Lord;  that  "^  the  Lord  is  very  piti- 
ful, and  of  tender  mercy. 

[Prnctical  Obset-vations.] 

Note. — It  would  also  be  wholly  inconsistent 
for  the  Christians  to  grudge  one  another  the 
transient  advantages  which  some  possessed  and 
others  did  not;  or  to  give  way  to  envy,  discon- 
tent, repinings,  or  resentment;  lest  "tlie  com- 
ing of  the  Lord"  should  prove  their  condemna- 
tion, instead  of  their  redemption.  For  they 
must  carefully  observe,  thai  "the  Judge"  even] 
then,  as  it  were,  "stood  before  the  door,"  and; 
was  about  to  enter.  Very  soon  would  he  de-| 
cide  between  his  true  people,  and  hypocritical 
professors  of  Christianity,  as  well  as  execute 
vengeance  on  their  avowed  enemies:  and  they 
ought  to  prepare  for  his  coming,  and  leave  him 
to  plead  their  cause,  without  attempting  to 
avenge  themselves;  without  groaning  under 
injuries  and  distresses,  or  murmuring  for  want 
of  such  transient  benefits,  as  all  worldly  posses- 
sions must  be.  Instead  therefore  of  copying 
the  fierce  passions  of  their  unbelieving  country- 
men, who  were  ready  to  rage  under  their  ca- 
lamities "like  a  wild  bull  in  a  net;"  they  ought 
to  study  and  imitate  the  example  of  the  ancient 
prophets,  by  whom  the  Lord  had  sent  his  word 
to  their  nation,  and  who  had  been  injuriously 
treated,  reviled,  and  even  put  to  death  for  their 
faithfulness:  yet  they  had  persevered  with  calm 
confidence  in  God  and  submission  to  his  will, 
and,  with  a  meek  and  compassionate  fortitude, 
among  their  enemies.  They  ought  also  to  re- 
member, that  the  apostles  of  Christ,  and  other 
faithful  ministers  of  the  New  Testament,  and 
all  experienced  Christians,  "counted  those  hap- 
py, who"  patiently  "endured"  affliction  and 
persecution;  not  such  as  were  exempted  from 
suffering,  or  turned  aside  to  avoid  it.  {Notes, 
1:2—4,12.  J^fa/^  10:21,22.  Bom.  2:7— 11.  5: 
3—5.  Heb.  6:13—15.  10:35—39.  12:2—8.) 
Tiiey  had  often  "heard  of  the  patience  of  Job," 
under  the  most  complicated  and  aggravated 
distresses  which  could  be  imagined;  and  how 
he  steadfastly  adhered  to  God,  and  determined 
to  hope  in  him  in  his  utmost  extremity,  not- 


b  Lev.   19:18.     Ps.  59:15.     Mark 

6:19.  marc;.  2  Cor.  9:7.  1  Pel. 

4:9. 
*   Or,    Groan  not   one    against; 

or,  grieve  not  one.  4:11.     Gal. 

5:14,26. 
c  Matt.  6:14,15.  7:1,2. 
d  Oen.  4:7.  Matt.  24:33.    1  Coi. 

10:11. 


e  Ii.  39:8.     Jer.    23:22.     2C:16. 

Acts  3:21.  Heb.  13:7. 
f  2  Chr.  36:16.    Jer.  2:30.   Matt. 

5:11,12.  21:34—30.  2334—37. 

Luke  6:23.   13:34.   Acts 7:52.    1 

Thes.  2:14,15.  Heh.  11:32—38. 
g  See  on  1:12.— Ps.  94:12.    Malt. 

10:22.  Heb.  3:6,14.   10:39. 
h  .In')    1:21.22.     2:10.     13:1.5,16. 


withstanding  the  excessive  confusion  into  which 
his  temptations  had  thrown  his  mind.  And 
they  perceived,  that  the  end  of  his  afflictions, 
and  the  temporal  and  spiritual  advantages  which 
he  derived  from  them,  sufficiently  demonstrated 
that  the  Lord  was  most  tenderly  compassion- 
ate and  propense  to  mercy,  even  when  he  most 
heavily  afilicted,  or  sharply  tried,  his  believing 
servants.  {Marg.  Ref.  h,  i. — Notes,  Job  1:  2: 
42:)  This  had  not  appeared,  during  Job's  ca- 
lamities; but  it  was  manifest  in  the  event  of 
them:  and  they  also  would  find  the  same  in 
the  event  of  their  trials;  provided,  they  endur- 
ed them  patiently,  and  persevered  in  faith  and 
obedience. 

Grudge.  (9)  ^TevuterF.  Mark! :34.  Rom. 
8:23.  2  Cor.  5:2.  Heb.  13:17.— The  tempta- 
tion to  envy  the  prosperity  of  their  oppressors, 
to  murmur  under  their  own  sufferings,  and  to 
allow  a  spirit  of  resentment  against  their  ene- 
mies, seems  especially  meant.  {Notes,  Ps.  73:) 
—  We  count  happy.  {11)  Maxagtl^ofiev.  Luke 
1:48. 

12  But  '  above  all  things,  my  brethren, 
"^  swear  not,  neither  by  heaven,  neither  by 
the  earth,  neither  by  any  other  oath:  "but 
let  your  yea,  be  yea;  and  your  nay,  nay; 
°  lest  ye  fall  into  condemnation. 

Note. — "Above  all  things,"  the  apostle  call- 
ed on  those  whom  he  addressed,  to  beware, 
lest  their  trials  and  provocations  should  lead 
them  to  swear,  in  a  passionate,  rash,  or  profane 
manner;  in  their  own  justification  and  to  es- 
cape persecution;  or  by  any  customary  oath, 
according  to  the  general  custom  of  the  Jews, 
but  in  direct  opposition  to  the  express  command 
of  Christ.  On  the  contrary,  in  their  ordinary 
conversation,  and  at  all  times,  when  a  solemn 
appeal  to  God  as  an  act  of  religious  worship 
was  not  proper,  they  ought  simply  to  affirm,  or 
deny,  and  to  establish  their  assertion  or  engage- 
ment, by  a  serious  repetition  of  it  when  neces- 
sary. Or  rather,  their  veracity  and  punctuali- 
ty ought  to  be  so  well  known  and  fully  approv- 
ed, that  every  one  might  be  ready  to  credit 
them,  and  confide  in  them,  without  hesitation, 
or  requiring  the  security  of  an  oath:  otherv/ise 
they  would  "fall  into  condemnation,"  for  swear- 
ing falsely,  without  necessity,  or  without  due 
reverence  of  God  or  of  an  oath. — It  is  recorded, 
that  the  Jews  were  remarkably  guilty  of  com- 
mon swearing,  at  this  time;  which  might  in- 
duce the  apostle  to  enter  tliis  solemn  jirotest 
against  it.  {Notes,  Ex.  <20:1.  Matt.  b:33— 37. 
23:16—22.  2  Cor.  1 :17— 20,23,24.)— 'It  was 
'a  proverbial  manner,  among  the  Jews, ...of 
'characterizing  a  man  of  strict  probity  and  good 
'faith,  by  saying.  His  yes  is  yes,  and  his  no  is 
'no:  that  is,  you  may  depend  on  his  word;  as 
'he  declares,  so  it  is;  and  as  he  promises,  so  he 
'will  do.'  Campbell.  'We  ought  never  to  swear; 
'but  to  be  so  universally  observant  of  truth  in 
'our  conversation,  that  our  word  may  always 
'be  regarded  as  an  oath.'    Philo  in  Campbell. 


2.3:10. 

i  Job  42:10—17.  P..  37:37.  Ec. 
7:3.   1  Pel.  1:6,7,13.  2  Pet.  2:9. 

k  Ex.  34:6.  Num.  14:18.  1  Chr. 
21:13.  2  Chr.  30:9.  Neh.9:l7, 
31.  Ps.  25:6,7.  51:1.  78:38. 
86:5,15.  103:8,13.  116:5.  119: 
132.  136:1,  iic.  145:8.  Is.  55: 
G,7.  fC:7,9.    Lam.  3:22.    D,.n. 


9:9,18,19.  Joel  2:13.   Jon.  4:2. 

Mic     7:18.    Luke    1:50.    6:36. 

Rom.  2:4.  Eph.  1:6.  2:4. 
1  1  Pet.  4:8.  3  John  2. 
m  See  on  Mall.  5:33—37.    23:16 

—22. 
n  See  or,  2  Cor.  1:17—20. 
o  3:1,2.  1  Cor.  11:34. 


[637 


A.  D.  60. 


JAMES. 


A.  D.  60. 


13  Is  ''  any  among  you  afflicted?  let  him 
pray.  Is  i  any  merry?  "■  let  him  sing 
psalms. 

Nole. — Whilst  worldly  men,  under  their  af- 
flictions, either  yielded  to  bitter  complaints  and 
desponding  murmurs,  or  sought  relief  in  sensu- 
al indulgence,  or  tried  to  extricate  themselves 
by  sinful  means;  Christians  should  be  excited 
by  their  sorrows,  to  pray  more  frequently,  co- 
piously, and  earnestly;  that  they  might  receive 
from  God  comfort,  deliverance,  and  a  sanctified 
use  of  their  afflictions.  On  the  other  hand, 
when  any  of  them  prospered,  or  was  cheerful 
in  spirit;  they  ought  to  express  their  joy  in  the 
voice  of  praise  and  thanksgiving,  and  by  sing- 
ing the  psalms,  which  inspired  men  had  written 
for  that  use;  or  such  songs  of  praise,  as  they 
or  other  Christians  had  composed  for  similar 
purposesjinstead  of  running  into  the  excesses 
of  carnal  rejoicing,  or  singing  those  frivolous, 
polluting,  or  profane  songs  and  odes,  which 
were  used  by  ungodly  men,  when  exhilarated, 
and  desirous  of  expressing  their  joy  and  mirth. 
(Notes,  Acts  10:25—28.  Eph.  5:15—20,  Phil. 
4:4—7.    Co/.  3:16,17.) 

Is  any  merr-y?]  Evd^vfiei  ng;  Acts  27:22,25. 

14  Is  any  sick  among  you?  let  him  call 
for  the  elders  of  the  church;  and  let  them 
pray  over  him,  "  anointing  him  with  oil  in 

he  name  of  the  Lord. 

15  And  "the  prayer  of  faith  shall  save 
he  sick,  and  the  Lord  shall  raise  him  up; 
md  >'  if  he  have  committed  sins,  they  shall 
be  forgiven  him. 

Note. — Sick  persons  were  next  directed  by 
the  apostle,  to  send  for  "the  elders  of  the 
church,"  many  of  whom  were  at  that  time  en- 
dued with  miraculous  powers;  that  "they  might 
pray  for"  their  forgiveness  and  recovery,  "an- 
ointing them  with  oil  in  the  name  of  the  Lord 
Jesus,"  as  expecting  a  cure  from  his  power  and 
love.  And  when  this  was  done  in  that  faith  by 
which  miracles  were  wrought;  {Notes,  Matt. 
21:21,22.  Mark  11  :<2<2—<26.  1  Cor.  13:1— 3.) 
the  prayer,  offered  in  behalf  of  the  sick  person, 
would  be  the  means  of  saving  his  life;  and  the 
sins  committed  by  him,  for  which  the  chasten- 
ing was  sent,  would  be  pardoned.  (Notes, 
MarkQ-AS.  16:17,18.  1  Cor.  11 :29— 34.)— As 
miraculous  cures  are  not  now  expected,  the 
symbolical  action  of  "anointing  with  oil"  can- 
not properly  be  retained. — It  need  scarcely  be 
observed,  that  the  extreme  unction,  used  by  the 
church  of  Rome,  totally  differs  from  the  anoint- 
ing recommended  by  *St.  James;  foi  that  is 
never  administered,  till  the  sick  person  is  sup- 
posed to  be  at  the  point  of  death,  and  no  hope 
IS  entertained  of  his  recovery:  so  that  a  spirit- 
ual benefit  alone  can  be  proposed  by  the  cere- 
iTHHiy;  which  on  the  contrary  serves  merely  as 

P  2  Chrr33n20 


.  Job    33:26. 

1*5.18:6.  50:15.  91:15.U6;3— 5. 
118:5.  142:1—3.  Lam.  3:55,56. 
Hos.  6:1.  .John  2:2,7.  Luke 
22:14.  23:42.  Ads  16:24,25.  2 
Cor.  12:7—10.  Heh.  5:7. 

q  Jiiclg.  16  23— 25.  Dan.  5:4. 

r  1  Chr.  16:9.  I's.  95:2.  105-2 
Mic.  4:5.  I\Iatt.  26:30.  1  Cor' 
14:26.  Eph.  5:19.  Col.  in! 
Rev  5:9-14.  7:10.  14:3.  19:1 
—6 

s  Alls  14:23.   15:4.  Tit.  1:5. 

I  1  Kings    17. 21,22.     2   Kid«s  4: 


33.  5:11.  Acts  9:40.  28:8. 
u  Mark  6:13. 
X  See  on  13,16.     1:6.     Slatl.    17: 

20,21.  21:21,22.  Mark  11:22— 

24.  16:17,18.   1  Cor.  12:28—30. 
y  Is.  33:24.  Mall.  9:2—6.    Mark 

2:5—11.  .Tolin  5:14.   1  Cor.  11: 

30—32.  1  John  5:14—16. 
z  Gen.  41:9,10.     2  Sam.    19:19, 

20.       Matt.     3:6.       IS:  15— 17. 

Luke  7:3,4.  Acts  19:18. 
a  Cnl.  1:9.     1  Thes.    5:17,23,25. 


638] 


Heh.  13:U. 
!j    (Jcn.    20:17. 


Chr.   30:20. 


an  opiate,  to  quiet  and  stupify  the  consciences, 
both  of  the  dying,  and  of  the  living. — It  cannot 
be  supposed,  that  these  miraculous  cures  could 
be  performed  at  all  times:  but  lliere  seems  to 
have  been  some  impression  on  the  mind  of  the 
person,  who  wrought  the  miracle,  and  a  pecul- 
iar exercise  of  faith  in  Christ  for  that  purpose. 
But  it  might  be  proper  for  Christians,  always 
when  they  were  sick,  to  send  for  their  pastors, 
to  counsel  and  pray  for  them:  though  the  visit- 
ing of  the  sick,  by  ministers  exclusively,  is  not 
particularly  spoken  of  in  scripture,  as  it  might 
have  been  expected  that  it  would.  When  in- 
deed this  charitable  service  is  performed  with 
prudence,  tenderness,  and  faithfulness,  it  may 
be  very  useful,  especially  to  believers,  and  to 
those  around  them:  but  the  indiscriminate  vi- 
siting, praying  in  the  same  words  for  persons 
of  all  characters;  and  giving  the  Lord's  supper 
to  sick  and  dying  persons,  without  particular 
and  appropriate  instructions  and  exhortations, 
as  it  is  too  commonly  managed,  is  doubtless  of 
extremely  bad  tendency,  and  a  relic  of  popish 
superstition  and  formality.  For  it  not  only 
gives  a  false  quiet  to  many  of  those,  who  have 
then  first  begun  to  think  about  God  and  their 
souls:  but  it  encourages  others  to  procrastinate, 
under  a  delusive  imagination,  that  a  confession, 
a  prayer,  a  ministerial  absolution,  and  the  sacra- 
ment, will  set  all  right  at  last;  without  any  pre- 
vious diligence  in  the  duties  of  a  godly  life  On 
the  other  hand,  if  nothing  but  a  miracu.ous 
cure  was  sought,  there  could  be  no  sufficient 
reason,  why  "the  elders  of  the  church,"  rather 
than  others,  who  were  endued  with  miraculous 
gifts,  should  be  sent  for.  The  plural  number 
is  used;  and,  where  it  could  be  obtained,  the 
presence  of  more  than  one  minister  would  be 
desirable:  but  it  cannot  be  supposed,  that  this 
Avas  indispensably  necessary. — That  any  diffi- 
culty should  be  found,  about  the  persons  intend- 
ed by  "the  elders  of  the  church,"  would  have 
been  inconceivable  to  the  author,  had  he  never 
read  any  thing  on  the  subject,  except  the  New 
Testament:  but  some  have  supposed  that  the 
apostles  themselves  are  meant! 

Elders,  Sac.  (14)  JjQeoCvieQovg.  Acts  11: 
30.  14:23.   15:2,6,22.  20:17.  1  Pet.  5:1. 

16  ^  Confess  your  faults  one  to  another, 
and  ^  pray  one  for  another,  ^  that  ye  may  be 
healed.  •=  The  effectual  fervent  prayer  of 
''  a  righteous  man  availeth  much. 

17  ^  Elias  was  a  man  ^subject  to  like 
passions  as  we  are,  ^  and  he  prayed  *  earn- 
estly that  it  might  not  rain:  ''and  it  rained 
not  on  the  earth  by  the  space  of  three  years 
and  six  months. 

18  And  '  he  prayed  again,  and  the  heaven 
gave  rain,  and  the  earth  brought  forth  her 
fruit. 


Luke  9:6.  Acts  10:38. 
c  Gen.  18:23— 32.     19:29.     20:7, 

17.  32:28.  Ex.  9:28,29,33.  17: 
11.  32:10—14.  Num.  11:2.  14: 
13—20.21:7-9.  Deut.  9:18, 
20.  Josh.  10:12.  1  Sam.  12:18. 
1  Kings  13:6.  17:18—24.  2 
K  In^s  ■  4:33—35.  1 9: 1 5—20. 
20:2—5.  2  Chr.  14:11,12.  32: 
20—22.     Jol)42:8.     Ps.  10:17, 

18.  34:15.  145:18.  Prov.  15:8, 
29.  Jer.  1.5:1.  29:12,13.  S3:3. 
Van.  2:18— ;3.  9:20—22.  Hos. 


12:3,4.     M.ilt.  7:7— 11.    21:22. 

Luke  11:11—13. 18:1—8.  John 

9:31.  Acts  4:24— 31.  12:5— U. 

1  John  3:22. 
(1  Rom.  3:10.  5:19.  Heh.  11:4,7. 
e.  1  Kings  17:1.      Elijah. 
f  Acts  10:26.     14:15. 
g  Rom.  11:2.     Rev.  11:6. 
*  Or,  in  his  prayer. 
h  Luke  4:25. 
i    I  Kings  18:42—45.  Jer.  14:'J2 

Acts  14:17. 


A.  D.  60. 


CHAPTER  V. 


A.  D.  60. 


Note. — The  apostle  next  exhorted  Christinns 
to  "confess  their  faults  to  one  another,"  This 
may  mean,  either  mutual  acknowledgment  of 
the  faults,  into  which  they  had  fallen,  in  their 
conduct  towards  one  another,  which  would 
tend  greatly  to  peace  and  brotherly  love,  if  duly 
practised;  or  a  communication,  reciprocally,  of 
their  conflicts  and  experience,  and  failures,  with 
a  candid  confession  of  those  things  which  bur- 
dened their  consciences.  This,  when  prudently 
managed,  would  make  way  for  them  to  coun- 
sel, encourage,  and  exhort  one  another;  and 
be  a  direction  to  their  prayers  for  each  other: 
thus  promoting  their  inward  peace,  and  the 
healing  of  their  souls,  as  well  as  the  removal 
of  the  chastisements  which  they  had  incurred. 
(^Marg.  Ref.  z.) — Such  a  confession  of  faults 
one  to  another,  does  not  in  any  respect  resem- 
ble the  practice,  which  the  church  of  Rome  has 
absurdly  grounded  upon  it,  of  the  laity  being 
required  to  confess  all  their  secret  sins  to  the 
priests,  in  order  to  their  being  pardoned  and 
absolved.  For  thus,  that  order  of  men,  who 
are  in  themselves  no  less  ambitious,  interested, 
and  prone  to  vice,  than  other  orders  in  the  so- 
ciety, is  put  in  possession  of  the  secrets  of  fam- 
ilies, nay,  of  councils  and  princes,  of  which 
they  have  made  abundant  use,  to  their  own 
aggrandizement,  to  the  enslaving  of  the  laity, 
and  for  many  other  most  mischievous  purposes. 
Thus  also  they  discover  the  weak  and  vulner- 
able side  of  almost  every  individual;  which 
opens  the  way  to  their  attempting  and  commit- 
ting crimes  of  every  kind.  But  "the  confes- 
sion of  faults,"  spoken  of  by  the  apostle,  is  no 
more  that  of  a  layman  to  a  priest,  than  that  of 
a  priest  to  a  layman:  it  is  reciprocal  between 
Christians;  and  voluntary,  that  it  may  be  reg- 
ulated according  to  prudence  and  propriety,  for 
the  benefit  of  mutual  exhortations  and  prayers. 
— To  encourage  his  brethren  to  this  beneficial 
practice,  the  apostle  showed  them  the  value 
and  efficacy  of  prayer.  When  "a  righteous 
person,"  a  true  believer,  justified  in  Christ, 
and,  by  his  grace,  w?.lking  before  God  in  holy 
obedience,  presented  an  effectual  fervent  prayer; 
— that  is,  one  wrought  in  his  heart  by  the  en- 
ergy of  the  Holy  Spirit,  exciting  holy  affec- 
tions and  believing  expectations,  and  so  leading 
liim  to  be  fervent  and  earnest  in  pleading  the 
promises  of  God  at  his  mercy-seat,  in  behalf 
of  himself  or  others; — it  "availed  much,"  in 
obtaining  the  blessings  thus  sought,  being  the 
means  through  which  God  was  pleased  to  work 
his  own  gracious  purposes,  as  really  as  any 
other  which  he  employed  for  that  end.  Thus 
Eiias,  or  Elijah,  was  a  man  of  the  same  frail 
and  fallen  nature  with  others:  and  he  was  no 
more  exempt  from  human  infirmities,  while  he 
executed  his  ministry,  than  the  apostle  and  his 
brethren  were,  though  by  a  special  favor  he 
was  exempted  from  death.  {Note,  Acts  14:11 
— 18.)  Yet  lie  prayed,  (under  the  influence 
of  the  prophetical  Spirit,  out  of  zeal  for  the 
glory  of  God,  and  to  ])revent  the  total  apostacy 
and  idolatry  of  Israel,)  "that  it  might  not  rain 
on  the  land;''  and  in  answer  to  his  prayer, 
there  was  no  rain  for  "three  years  and  a  half:" 
and  at  length,  the  calamity  was  terminated,  in 


k  I'j.  119:21,118.  Prov.  19:27.  I 
T>  ;':!■?.  1  Tim.  6:10,21.  2  | 
Tim.  2:18.    2  Pet.  3.17.    Jude  I 


I    20.     Ex.  34:4,16.    Malt.  lf!:15. 

Luke  22:32.     Gal.  6:1.      Ileb. 

12  12,13.    Jude  22,23. 
m  See  vn  19. 


answer  to  his  prayers  for  rain,  after  he  had 
slain  the  priests  of  Baal.  {Notes,  1  Kings  17: 
1.18:41—46.  Luke  4:23— 3<2.)  This  exam- 
ple seems  rather  to  favor  the  opinion  of  those, 
who  supposed  the  apostle  to  refer  to  "the 
prayer  of  faith,"  as  it  respected  miraculous  in- 
terpositions: but  the  efficacy  of  that  prayer, 
which  is,  in  all  ages,  presented  under  the  teach- 
ing and  influences  of  the  Holy  Spirit,  is 
throughout  the  scripture  so  fully  declared,  thut 
this  exclusive  interpretation  is  here  inadmis- 
sible. 

Effectual  fervent.  (16)  Ere^ysuFV}].  1  Cor. 
12:6,11.  Eph.  1:11.  2:2.  3:20.  Phil.  '2 AS.  It 
may  be  understood  either  actively,  (as  the  mid- 
dle voice,)  or  passively.  Actively,  it  signifies 
efficacious,  effectual;  but  this  seems  a  mere 
tautology,  being  etiuivalent  to  availeth:  or,  it 
means  energetic,  implying  the  earnestness  and 
fervency  employed.  Passively,  it  denotes  the 
energy  by  which  the  Holy  Spirit  prepares  the 
heart  for  genuine  prayer.  (Notes,  Ps.  10:17, 
18.  i?oj?i.  8:24— 27.)  'The  earnest  prayer  of 
'a  righteous  man,  the  eflect  of  good  aflii-ctions 
'wrought  in  his  heart  by  the  energy  of  the 
'Holy  Spirit,  is  of  great  efficacy.'  Doddridge. 
— He  prayed  earnestly.  (17)  lli)oai-vy)j  ttoou- 
ijv^uio.  A  Hebraism:  by  prayer  he  prayed. — 
See  Marg. 

19  Brethren,  if  any  of  you  do  ^  err 
from  the  truth,  '  and  one  convert  him; 

20  Let  him  know,  '"  that  he  which  con- 
verreth  the  sinner  from  the  error  of  his  way, 
"  shall  save  a  soul  °  from  death,  and  shall 
^  hide  a  multitude  of  sins. 

Note. — Among  other  important  works  of 
love,  which  believers  ought  to  attempt  by  faith 
and  prayer;  the  recovery  of  such  professed 
Christians,  as  had  run  into  dangerous  heresies, 
or  fallen  into  sin,  was  peculiarly  to  be  attended 
to:  especially  as  many  evils  of  this  kind  had  ta- 
ken place  among  them.  (Notes,  Gal.  6:1 — 5. 
Jude  22 — 25.)  If  any  one,  therefore,  had  turn- 
ed aside  "from  the  truth"  of  the  gospel;  and 
had  gone  into  some  destructive  path;  and  one 
of  his  brethren  Avas  instrumental  to  his  conver- 
sion, so  that  he  was  at  length  established  a^  a 
true  believer;  he  ought  to  consider  himself,  as 
under  immensely  greater  obligations  to  the  per- 
son who  thus  restored  him,  than  if  he  had 
wrought  a  miracle  to  heal  his  sickness,  or  ex- 
posed himself  to  preserve  his  life.  And  the 
man,  who  had  been  employed  in  this  good 
work,  ought  to  deem  it  a  far  more  desirable 
service,  than  if  he  had  been  enabled  to  work 
miracles  for  the  recovery  of  the  sick:  seeing  he 
had  been  employed  by  the  Lord,  in  saving  an 
immortal  soul  from  eternal  destruction,  and  of 
bringing  a  perishing  transgressor  to,  Christ; 
that  his  atoning  blood  might  "cover  the  multi- 
tude of  his  sins,"  never  more  to  appear  in  judg- 
ment against  him,  or  to  prevent  his  admission 
into  eternal  happiness. — Neither  this,  nor  any 
other  good  work,  could  "cover  the  multitude 
of  sins,"  which  had  been  committed  by  the  man 
who  performed  it,  by  inducing  God  to  jiardon 
him  for  the  sake  of  it:  for  the  most  successful 


D  Prov.  11.30.      Rom.  11:14.      l[       5:24.      Rev.  20:6. 

Cor.  9:22.    ITiio.  4:16.    Phil-     p  Ps.  32:1,2.      Piov.    10;12.     1 

eni.  19.  Pfct.  4.8. 

0  1:15.    Pro?.  10:2.    11:4.     Johu  I 

[639 


A.  D.  60. 


JAMES. 


A.  D.  60 


minister  needs  self-denying  diligence,  lest,  "af- 
ter having  preached  to  others,  he  himself  should 
be  a  cast-away;"  (Note,  1  Cor.  9:24— 27.)  and 
the  whole  plan  of  the  gospel  runs  counter  to 
such  an  idea.— 'Surely  it  cannot  be  the  apostle's 
'intention  to  tell  us,  that  the  turning  of  a  sin- 
'ner  from  the  error  of  his  way  will  conceal, 
'from  the  eye  of  God's  justice,  a  multitude  of 
'sins  committed  by  the  person,  who  does  this 
'charitable  action,  if  he  continueth  in  them. 
'Such  a  person  needs  himself  to  be  turned 
'  "from  the  error  of  his  way,"  in  order  that  his 
'own  soul  may  be  saved  from  death.'  Mack- 
night.  In  no  sense  or  way  can  it  be  said,  that 
our  good  works,  of  whatever  kind,  "cover  the 
multitude  of  our  sins,"  or  any  of  our  sins; 
without  either  implying,  that  they  purchase  for 
us  an  indulgence,  or  dispensation,  to  continue 
in  sin;  or  that  they  are  efficacious  in  atoning 
for  sin,  either  alone,  or  along  with  the  blood  of 
Christ;  or  that  by  them  we  become  interested 
in  his  redemption  and  righteousness,  and  not 
by  faith  only.  The  words  referred  to,  (for  it 
cannot  be  called  a  quotation,  the  word  charity, 
or  love,  being  omitted,)  are  found  in  the  Prov- 
erbs, in  the  Hebrew,  not  the  Septuagint.  The 
context  there  evidently  excludes  this  interpre- 
tation, and  the  use,  afterwards  made  of  them 
by  St.  Peter,  by  no  means  favors  it.  {Notes, 
Prov.  10:12.  1  Pet.  4:8.)— 'He  shall  save  a 
'soul  from  eternal  death;  and  shall  be  the  means 
'that  the  many  sins  of  that  convert  shall, 
'through  his  true  repentance,  be  forgiven  and 
'not  in)puted  to  him.'  Bp.  Hall. — The  zeal 
and  diligence  thus  shown  might  indeed  be  an 
evidence  of  grace,  and  conduce  to  a  man's  en- 
joying the  comfort  of  the  pardoning  love  of 
Christ,  under  chastenings  and  sorrows  notwith- 
standing his  manifold  defects:  (Note,  Ps.  41 :1 
— 3.)  yet  this  falls  vastly  short  of  the  energy 
of  the  apostle's  words,  and  seems  not  at  all  to 
have  been  in  his  thoughts;  so  that  many  learn- 
ed men  have  labored  in  vain  to  put  this  con- 
struction upon  them. — As  "there  is  joy  in 
heaven  over  one  sinner  that  repenteth;"  zeal- 
ous Christians  cannot  want  any  inducement  of 
this  kind,  to  animate  them  in  attempting  so 
blessed  a  service,  when  they  have  any  prospect 
of  success.  {Notes,  Luke  \b:l — 10.)  Nor  can 
they  need  any  of  their  own  works  to  "cover 
the  multitude  of  their  sins,"  who  know  the  all- 
sufficiency  of  the  Saviour's  atoning  blood.  But 
the  apostle^  meant  to  show  his  brethren,  that 
this  was  a  far  more  important  usefulness,  than 
even  healing  the  sick  by  miracle:  though  na- 
ture would  prompt  them  most  to  covet  or  value 
miraculous  powers;  and  they  might  be  led  to 
overlook,  or  neglect,  a  much  more  charitable 
work;  which  even  they,  who  were  not  endued 
with  miraculous  gifts,  might  attempt  and  ef- 
fect, as  well  as  their  more  distinguished  breth- 
ren (iVofe,  14,15.)  This  would  also  continue 
to  be  the  duty  of  all  believers,  and  a  most  de- 
sirable service;  when  miracles  had  ceased,  and 
even  to  the  end  of  the  world.  (Note,  1  Cor. 
12:27-  31.  13:1— -7.) 

PRACTICAL   OBSERVATIONS, 
V.  1-11. 

The  rich,  who  are  luxurious  and  hauahtv, 
yea,  all  who  now  scornfully  refuse  to  mourn  for 
their  sins,  will  soon  be  forced  to  "weep  and 
howl,  under  the  miseries  which  are  comincr 
G40]  ■= 


upon  them."  All  their  idolized  treasures  will 
soon  corrupt  and  perish;  except  as  they  will 
rise  up  in  judgment  against  them,  and  "torment 
them  as  fire"  by  increasing  their  condemnation. 
The  doom  of  unfaithful  stewards  will  then  be 
very  dreadful :  but  the  cruel  injustice  and  op- 
pression, with  which  many  treat  their  depend- 
ents and  laborers,  by  whose  toil  and  ingenuity 
they  are  enriched,  and  whom  they  leave  to 
penury  and  distress,  will  cry  for  most  tremen- 
dous vengeance,  "in  the  ears  of  the  Lord  of 
hosts."  What  then  will  it  avail  them,  that 
they  have  "lived  in  pleasure  on  the  earth,  and 
been  wanton,"  and  cherished  their  carnal 
hearts,  as  the  fatted  ox  for  the  slaughter.' 
They  have  only  "heaped  up"  perishing  "treas- 
ure," to  leave  it  behind  them;  or  "fared  sump- 
tuously every  day,"  as  a  prelude  to  "lifting  up 
their  eyes  in  hell  being  in  torments." — Such 
warnings,  however,  when  impartially  given, 
will  expose  the  servants  of  Christ  to  their  con- 
temptuous indignation:  and  thus  prosperous 
sinners  have  often  been  excited  to  condemn  and 
murder  the  righteous  and  unresisting  disciples; 
as  the  Jews  did  "the  Lord  of  glory"  himself. — 
But  let  the  poor  and  afflicted  Christian  "pa- 
tiently wait  for  the  coming  of  his  Lord,"  as  "the 
husbandman  waits  for  the  precious  fruit  of  the 
earth:"  the  good  seed,  which  he  now  sows  in 
pain,  and  waters  with  tears,  will  spring  up  and 
soon  ripen  to  a  harvest  of  eternal  joy.  (Notes, 
Ps.  126:5,6.  P.  O.)  Let  us  then '"patiently 
continue  in  well  doing,"  having  "o^ir  hearts 
established  with  grace,"  and  realizing  expecta- 
tions of  the  great  day  of  retribution. — It  does 
not  become  Christians  to  grudge  one  against 
another;  or  to  envy,  repine,  despond,  or  dispute: 
rather  let  us  prepare  to  meet  our  "Judge,  who 
standeth  at  the  door,"  that  we  may  not  be 
condemned  at  his  coming:  for  all  our  eternal 
interests  are  secure,  if  we  have  trusted  them 
in  his  hand;  and  all  else  is  a  mere  vanity,  which 
will  soon  be  done  with  forever.  May  we  then 
"follow  prophets  and  apostles,"  "as  they  fol- 
lowed Christ,"  in  patiently  suffering  affliction, 
and  meekly  bearing  injuries:  for  they, and  they 
only,  are  and  will  be  happy,  who  endure  amidst 
tribulations,  even  unto  the  end.  The  event 
will  clear  up  the  darkness  of  all  the  Lord's  deal- 
ings with  his  people:  and  whatever  they  or 
others  have  thought  during  the  continuance  of 
their  trials,  in  the  end  it  will  appear  as  evident 
in  the  case  of  every  one  of  them,  as  it  did  in 
that  of  Job,  nay,  far  more  illustriously  evident, 
that  "the  Lord  is  pitiful  and  of  tender  mercy," 
and  that  they  are  happy,  who  patiently  trust 
in  him,  and  keep  his  commandments. 
V.  12—20. 
It  is  peculiarly  important  to  the  interests  of 
genuine  piety,  that  all  who  profess  the  gospel, 
should  reverence  the  name  of  God,  and  keep  at 
a  distance  from  swearing,  and  the  profane  lan- 
guage, which  abounds  in  the  world;  and  from 
that  insincerity  which  is  intimately  connected 
with  it;  that  "their  yea  may  be  yea,  and  their 
nay,  nay."  Indeed  such  as  neglect  these  things 
have  little  reason  to  conclude,  that  they  shall 
escape  condemnation,  when  the  Judge  appears, 
— The  voice  of  prayer  should  always  accom- 
par%y  that  of  our  lamentations,  when  we  are 
afflicted;  and  our  joy  should  be  expressed  in 
the  language  of  praise  and  thanksgiving.  We 
should   receive  pain  and   sickness  as  tiie  thus 


A.  D.  60. 


CHAPTER  V. 


A.  D.  60 


tisement  of  the  Lord,  and  seek  relief  from  him, 
whatever  instruments  or  means  we  employ  for 
that  purpose.  The  counsels  and  prayers  of  the 
ministers  and  disciples  of  Christ  are  peculiarly 
desirable  on  such  occasions:  and  we  ought 
more  earnestly  to  seek  the  pardon  of  our  sins, 
and  the  healing  of  our  souls,  than  the  removal 
of  our  bodily  sufferings.  (P.O.  Malt.  9:1—8.) 
— Christians  may  profitably  confer  together 
concerning  their  conflicts,  sins,  and  temptations, 
that  they  may  encourage,  warn,  counsel,  ex- 
hort, and  properly  pray  for  each  other:  and 
they  should  never  be  backward  to  confess  those 
offences,  which  they  have  committed  against 
their  brethren;  or  to  forgive  such  as  have  been 
done  against  them.  We  ought  greatly  to  de- 
sire, and  highly  to  value,  the  prayers  of  our 
fellow  Christians,  and  to  abound  in  supplica- 
tions for  them;  "as  the  effectual  fervent  prayer 
of  a  righteous  man  availeth  much."  Nor  ought 
we  to  be  discouraged  from  this  duty,  by  the 
consciousness  of  our  weakness,  unworthiness, 
or  sinful  passions;  as  they,  who  of  old  received 
such  signal  answers  to  their  prayers,  were  "men 
of  like  passions  with  us:"  and  we  have  as  good 
reason  to  expect,  that  God  will  answer  our 
humble  believing  requests  for  such  things  as  he 


has  promised,  and  as  are  really  for  our  good, 
and  his  glory,  as  Jacob,  Moses,  Elijah,  Heze- 
kiah,  or  Daniel  had,  or  any  other  person  who 
"wrestled  with  him  and  prevailed." — In  the  use 
of  all  proper  means,  every  one  of  us  should  seek 
the  spiritual  good  of  our  children,  relatives, 
friends,  enemies,  and  all  around  us,  and  the 
conversion  of  ignorant  and  thoughtless  profli- 
gates and  sinners  of  every  description;  as  well 
as  the  recovery  of  such  as  have  wandered  from 
the  way  of  truth  and  holiness:  considering,  that 
if  in  one  instance  only,  during  the  course  of  our 
whole  lives,  and  after  ten  thousand  disappoint- 
ments, we  are  made  successful  instruments  in 
"saving  a  soul  from  death,  and  covering  a  mul- 
titude of  sins;"  the  event  is  of  so  vast  impor- 
tance, that  it  will  abundantly  repay  all  our  toil, 
anxiety,  and  disappointment;  being  far  greater, 
than  the  preservation  of  the  lives  of  multitudes, 
or  promoting  the  temporal  prosperity  of  whole 
nations.  (P.  O.Lukelbil — 10.)  Let  us  then, 
in  our  several  stations,  keep  these  things  in 
mind,  and  spare  no  pains,  and  shrink  from  no 
self-denial,  and  be  wearied  out  by  no  ill  suc- 
cess, in  so  charitable  a  service;  and  the  event 
will  prove  that  "our  labor  was  not  in  vain  in 
the  Lord." 


THE 


FIRST  EPISTLE  GENERAL  OF  PETER, 


We  have  had  repeated  opportunities  of  considering  the  character  and  apostleship  of  Peter,  whc 
wrote  this  epistle,  and  that  which  follows,  as  far  as  they  are  made  known  by  the  holy  scrip 
tures.  Much  additional  information  concerning  him,  however,  has  been  conveyed  down  bj 
tradition,  and  by  ecclesiastical  history:  but  a  large  proportion  of  it  is  absolutely  incompatibli 
with  the  Acts  of  the  Apostles,  and  many  thitigs  in  St.  Paul's  epistles;  much  more  is  dubious 
and  the  pretensions  of  the  church  and  bishop  of  Rome,  as  grounded  on  these  records  ana 
traditions,  are  so  absurd  and  extravagant,  as  to  deserve  little  notice,  or  to  require  any  further 
refutation.  It  is  not  absolutely  certain  that  Peter  ever  was  at  Rome;  though  it  is  highly 
probable  that  he  went  thither,  towards  the  close  of  his  life:  and  that  he  was  there  put  to 
death  by  crucifixion,  ait,  or  near  the  same  time,  when  Paul,  as  a  Roman  citizen,  was  behead- 
ed, during  Nero's  persecution.  He  Avrote  this  epistle,  probably  some  time  before,  to  the 
Christians  in  the  different  provinces  of  Asia  Minor.  Many  indeed,  and  some  of  high  respect- 
ability, have  etideavored  to  prove,  that,  as  the  apostle  of  the  circumcision,  he  addressed  the 
Jewish  converts  only:  but  Peter  was  distinguished,  not  only  as  the  chief  preacher  to  the 
Jews  on  the  day  of  Pentecost,  but  also  as  the  first  preacher  to  the  Gentiles.  And  as  Paul, 
"the  apostl^of  the  uncircumcision,"  wrote  to  the  Hebrews,  and  in  all  his  epistles  addressed 
the  Jewish  as  well  as  the  Gentile  converts;  we  may  well  suppose,  that  St.  Peter  addressed 
the  Gentile,  as  well  as  the  Jewish  converts;  though  perhaps  with  a  peculiar  reference  to  the 
case  of  the  latter.  {Notes,  Acts  2:  10:)  Indeed,  the  contrary  opinion  is  founded  on  some 
passages  in  the  epistle,  which  are  capable  of  another,  and  more  natural  interpretation  :  while 
the  apostle's  language  in  other  places  cannot  at  all  consist  with  it.  It  also  seems  evident,  that 
he  wrote  to  the  very  churches,  which  had  been  founded  by  St.  Paul,  intentionally  to  corrobo- 
rate his  testimony,  and  to  confute  those,  who  maintained  that  his  doctrine  differed  from  that 
of  the  other  apostles;  and  he  sent  the  epistle  by  Silvanus,  St.  Paul's  faithful  and  constant 
coadjutor;  often  indeed  called  Silas,  by  abbreviation;  as  Priscilla  is  called  Prisca.  (2  Tim. 
4:19.)  And  as  those  churches  consisted  of  converted  Jews  and  Gentiles;  and  as  the  epistle 
of  Peter  conveyed  instruction  equally  suited  to  both;  why  should  it  be  imagined,  that  he 
meant  it  for  the  perusal  of  only  one  part  of  them?  The  epistle  is  dated  from  Babylon,  in  the 
remains  or  vicinity  of  which  city  it  is  probable  a  Christian  church  had  been  planted,  perhaps 
consisting  principally  of  the  descendants  of  the  Jews,  who  remained  in  those  regions  after  the 
Babylonish  captivity.  For  no  satisfactory  reason  can  be  assigned,  for  sujiposing,  as  man,y 
have  done,  in  ancient  and  modern  times,  that  here  Babylon  signifies  Rome.  Language  of 
Vol.  ^I.  81  [641 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


this  kind  suited  the  nature  of  St.  John's  Revelation;  but  was  wholly  unsuitable  to  the  date 
of  a  letter.  (Note,  6 -.IS.) — We  here  find  the  same  great  doctrines,  with  which  St,  Paul's 
epistles  are  replete,  applied  to  the  same  practical  purposes.  And  it  is  peculiarly  remarkable 
for  the  sweetness,  gentleness,  and  humble  love,  with  which  it  is  written;  which  indeed  forms 
a  striking  contrast  to  the  domineering  pride  and  severity,  that  characterize  the  pretended  suc- 
cessors of  this  sacred  writer. — Various  opinions  have  been  entertained  of  the  time,  when  the 
epistle  was  written;  but  as  no  certainty  seems  attainable,  it  is  dated  according  to  the  author's 
opinion  on  the  subject,  in  which,  however,  he  is  by  no  means  confident. 


CHAP.  I. 

The  aposlle  addresses  the  stransers  of  the  dispersion  in  Ponlus,  kc. 
with  salulalion?,  and  thanksgivings  to  God  for  his  ahundant  mercy, 
and  the  ineslimahle  lilessingi  bestowed  on  them,  1 — 5.  He  shows 
the  nature  and  benefit  of  their  trials,  and  the  joy  by  which  they  were 
counterbalanced,  6,7.  Throiish  faith,  they  loved  and  rejoiced  in  an 
unseen  Saviour,  and  received  his  salvation,  8,  9.  The  ancient  proph- 
ets had  most  diligently  inquired  into  this  salvation;  angels  desired  to 
look  into  if,  and  the  Holy  Spirit  confirmed  and  prospered  the  preach- 
ing of  it  by  the  apostles,  10 — 12.  This  should  animate  Christians  to  a 
holy  and  circumspect  conduct,  as  the  worshippers  of  a  holy  God, 
13 — 17;  and  as  redeemed  hy  the  precious  blood  of  Christ,  through 
whom  they  believed  and  hoped  inUod,  18 — 21.  E.vhnrtations  to  the 
pure  and  fervent  love  of  Christians  to  one  another,  being  brethren  by 
regeneration,  through  the  word  of  God,  which,  as  "an  incorruptible 
seed,"  "endureth  for  ever,"  in  the  endeared  relation  thus  formed,  and 
in  all  things,  22 — 25. 

"TJETER,  an  apostle  of  Jesus  Christ, 
M     to  ^  the  strangers  "^  scattered  through- 
out''Pontus,  ^Galatia,  *"Cappadocia5  ^Asia, 
and  ''  Bithynia, 

2  '  Elect  according  to  ^  the  foreknowl- 
edge of  God  the  Father,  through  '  sancti- 
fication  of  the  Spirit,  "*  unto  obedience 
and  "  sprinkling  of  the  blood  of  Jesus 
Christ:  °  Grace  unto  you,  and  peace  ''  be 
multiplied. 

Note. — The  churches  here  addressed  were 
situated  in  Asia  Minor,  (as  distinguished  from 
the  continent  of  Asia;)  and  Asia  (as  mentioned 
separately)  was  the  proconsular  district,  of 
which  Ephesus  was  the  capital  city;  (Note, 
Jlcts  19:8 — 12.)  so  that  they  were  chiefly  the 
churches  which  had  been  planted  by  St.  Paul, 
and  by  the  evangelists  who  accompanied  or 
helped  him.  {Marg.  Ref.  d — h.)  The  apostle 
called  the  persons,  to  whom  he  wrote,  "stran- 
gers;" and  some  have  labored  to  prove,  that 
they  were  'proselytes  of  the  gate,'  who  had 
embraced  the  gospel;  as  Cornelius  and  his 
friends  are  supposed  to  have  been  before  their 
conversion.  Others  confine  it  to  the  Jewish 
converts,  who  were  thus  distinguished,  as  living 
at  a  distance  from  the  promised  lantJ,  among 
the  Gentiles.  But  as  Christians  are  "strangers 
and  pilgrims  upon  earth;"  and  as  the  sojourn- 
ing of  the  patriarchs,  or  of  the  Jews,  in  foreign 
nations,  was  a  type  or  emblem  of  this  pilgrim- 
age; {Notes,  2:11.  Heb.  11:13—16.)  it  is  more 
natural  to  understand  it  of  believers  in  general, 
who  were  pilgrims  or  "strangers,"  in  every  city 
or  country  where  they  lived,  and  who  were 
scattered"  through  the  nations,  to  be  as  "lights 
m  the  world,  and  the  salt  of  the  earth." 
(Notes,  5:13--l60jrhese  the  apostle  address- 

a  See  on  Matt.  4:18.  10-.2.    John 

1:41,42.     21:15—17. 
b  2:11.     Acts  2:5— 11.   Eph.  2- 

12,19.     Heb.  11:13. 
«  Lev.  26:33.     Deut.  4:27.       28- 

64.  32:26.  Esth.  3:8.  Ps.  44:11. 

Ez.  6:8.  John  11:52.  Jam.  1:1. 
d  Acts  2:9.     18:2. 


^.642] 


e  Acts  16:6.     18:23.     Gal.  1.2. 

f    Acts  2:9. 

S  Acts  6:9.    16:6.    19:10.    20:16 

—18.  1  Cor.  16:19.  2  Cor.  1:8. 

2  Tim.  1:15.     Rev.  1:11. 
h  Acts  16:7. 
i   2:9.       Pent.  7:6.      Is.  65:9,22. 

Matt.  24:22,24,31.  Mark  13:20, 


ed,  as  "Elect,"  or  "chosen  in  Christ;"  "ac- 
cording to  the  foreknowledge  of  God."  {Notes, 
i?om.  "8:28— 31.  11:1—6.  Eph.  1:3—12.  2 
Thes.  2:13,14.)  This  eternal  purpose  and  love 
and  election  of  "God  the  Father"  had  been 
rendered  effectual,  "through  sanctification  of 
the  Spirit,  unto  obedience,"  begun  in  regenera- 
tion, and  carried  on  in  the.  continued  mortifica- 
tion of  their  whole  sinful  nature,  and  the  pro- 
gressive renewal  of  their  souls  to  the  holy  im- 
age of  God,  thus  preparing  them  for  unreserv- 
ed "obedience,"  from  evangelical  motives,  to 
the  commands  of  Christ  our  Saviour.  This 
was  accompanied  with  "the  sprinkling  of  the 
blood  of  Jesus,"  or  the  continual  application 
of  the  virtue  of  his  atonement  to  their  con- 
sciences, by  faith,  for  the  removal  of  'heir  guilt, 
and  the  rendering  of  their  persons  and  services 
accepted  with  God :  as  the  blood  of  the  legal 
sacrifices  was  applied,  by  sprinkling  it  around 
the  altar,  and  before  the  mercy-seat,  on  the 
great  day  of  atonement,  or  as  the  blood  of  the 
sacrifices  was  sprinkled  on  the  people,  when 
the  covenant  was  ratified  with  Israel  at  mount 
Sinai.  (iVofes,  £x.  24:6— 8.  Lev.  16:11— 16. 
Heb.  9:11—23.  10:19-22.  11:28.  12:22—25.) 
To  these  persons  the  apostle  wished  and  pray- 
ed, "that  grace  and  peace  might  be  multiplied," 
according  to  the  salutation  generally  used  bv 
St.  Paul.  {Note,  Rom.  \:b—l.)  thus  they 
were  taught,  at  the  opening  of  the  epistle,  to 
ascribe  their  salvation  to  the  electing  love  of 
the  Father,  the  redemption  of  the  Son,  and  the 
sanctification  of  the  Holy  Spirit;  ami  so  to  give 
glory  to  one  God  in  three  persons,  into  whose 
name  they  had  been  baptized.  {Note,  Matt. 
28:19,20.)— £/ec<,  &c.  (2)  'Those,  who  in 
their  outward  profession,  and  in  the  due  judg- 
ment of  charity,  are  justly  reputed  for  the 
elect  of  God,  according  to  the  eternal  decree 
and  good  purposes  of  God  the  Father.'  Bp. 
Hall. — Sprinkling,  &c.]  'Men  are  not  easily 
convinced  ...  of  the  deep  stain  of  sin,  and  that 
no  other  laver  can  fetch  it  out,  "but  the  sprink- 
Img  of  the  blood  of  Jesus  Christ."  Some,  that 
have  moral  resolutions  of  amendment,  dislike 
at  least  gross  sins,  and  purpose  to  avoid  them; 
and  it  is  to  them  cleanness  enough  to  reform 
in  these  things:  but  they  consider  not  what 
becomes  of  the  guiltiness  that  they  have  con- 
tracted already;  or  how  that  shall  be  purged. 
— Be  not  deceived  in  this:  it  is  not  a  transient 
sigh,  or  a  light  word,  or  a  wish  of,  God  forgive 
me;  no,  nor  the  highest  current  of  repentance. 


22,27.    Luke  18:7.    John  15:16 

—  19.  Rom.  8:33.    11:5—7.23. 

Eph.  1:4,5.   Col.  3:12.  2Tim. 

2:10.     Tit.  1:1.     2  John  1:13. 
k  Acts  2:23.    15:18.     Rom.  8:29, 

30.    9:23,24.    11:2. 
1  Acts20:32.  Rom.  15:16.    1  Cor. 

1:30.    6:11.     2  Thes.    2:13. 


m22.  Rom.  1:5.  8:13.  16:19, 
26.      2  Cor.  10:5.       Heb.  5:9. 

n  See  on  Heb.  9:19—22.  10:22. 
11:28.      12:24. 

o  See  on  Rom.  1:7.  2  Cor.  13:14 

p  Is.  55:7.  marg-.  Dan.  4:1.  6" 
25.     2  Pet.  1:2.     Jude  2. 


A.  D.  63. 


CHAPTER  I. 


A.  D.  63. 


'nor,  lliat  which  is  the  truest  evidence  of  re- 
'pentance,  amendment;  it  is  none  of  these,  that 
'purifies  in  the  sight  of  God  and  expiates  wrath. 
'They  are  all  imperfect  and  stained  themselves, 
'cannot  stand  and  answer  for  themselves;  much 
'less  be  of  value  to  counterpoise  the  former  guilt 
'of  sin.  The  very  tears  of  the  purest  repent- 
'ance,  unless  they  be  sprinkled  with  this  blood, 
'are  impure;  all  our  washings  without  this,  are 
'but  the  washings  of  a  blackamoor;  it  is  labor 
'in  vain.'  Arbp.  Leighton.  (Note,  Joh7il:19.) 
Strangers.  (1)  JIitQfTiidtjuotg.  2:11.  Heb. 
11:13. — Scattered.]  Jiuotioquq.  John!  :3b. 
Jam.  1 :1. — This  word  may  seem  to  favor  the 
opinion,  that  the  epistle  was  written  to  Jewish 
converts  exclusively:  but  the  apostle  used  sev- 
eral terms,  taken  from  what  had  been  said  of 
that  nation,  in  relation  to  Christians,  where 
this  opinion  cannot  stand.  (Note,  2:9,10.)-Be 
multiplied.  (2)  nhj^wifeui  2  Pet.  1:2.  This 
*is  not  found  in  St.  Paul's  salutations:  at  the 
same  time  St.  Peter  does  not  add  "From  God 
our  Father,  and  the  Lord  Jesus  Christ;" 
(Note,  1  Cor.  1:3.)  but  in  his  second  epistle 
he  says,  "Through  the  knowledge  of  God  and 
of  Jesus  our  Lord."  {Note,  John  17:1—3.) 

3  1  Blessed  be  the  God  and  Father  of 
our  Loi'd  Jesus  Christ,  •■  which  according 
to  his  *  abundant  mercy  "  hath  begotten  us 
again  ^  unto  a  lively  hope,  "  by  the  resurrec- 
tion of  Jesus  Christ  from  the  dead, 

4  To  ^  an  inheritance  ^  incorruptible, 
and  ^  undefiled,  and  that  ^  fadeth  not  away, 
^  reserved  in  heaven  f  for  you, 

6  Who  are  "^  kept  by  the  power  of  God 
"*  through  faith  ^  unto  salvation,  ^ ready  to 
be  revealed  ^  in  the  last  time. 

[Practical   Observations.] 

Note. — St,  Peter,  as  well  as  his  "beloved 
brother  Paul,"  opened  his  subject,  by  caUing 
on  his  fellow  Christians  to  join  with  him,  in 
blessing  God  for  his  distinguishing  mercy  and 
grace,  under  the  title  of  "the  God  and  Father 
of  our  Lord  Jesus  Christ."  {Note,  Eph.  1 :3 
— 8.)  "Of  his  abundant  mercy,"  or  the  great- 
ness of  his  compassionate  love,  to  the  guilty, 
the  polluted,  and  the  wretched,  even  such  as 
were  "dead  in  sin  and  cliildren  of  wrath,  he 
had  regenerated  them -.^^  and  from  this  gracious 
change,  wrought  in  them  by  his  divine  power, 
their  repentance,  faith,  and  obedience  had  ori- 
ginated. {Notes,  John  1:10— 13.  3:1— 8.  Eph. 
2:3—10.  Col.  2:13—15.  2  Tim.  1:9.  Tit.  1: 
1—4.  3:3—7.  Jam.  1:16—18.)  Thus,as"the 
children  of  God,"  they  were  brought  to  pos- 
sess "a  lively"  or  living  "hope,"  active,  influ- 
ential, and  invigorating.  They  were  no  longer 
left  to  be  influenced  principally  by  any  of  the 
hopes,  which  worldly  men  indulge  of  obtaining 
satisfaction  in  temporal  things;  or  to  the  pre- 
sumptuous and  inefficacious  hope  of  mercy  and 
salvation,  by  which  formalists  and  hypocrites 


q  I  Kin2s8:15.  1  Chr.  29;10— 
)3,20."'F«.  41:13.72:18,19.  2 
Cor.  1:5.  Eph.  1:3,17.3:20,21. 

r  Ex.  34:6.  Ps.  86:5,15.  .Foil.  4: 
2.  Rom.  5:15—21.  Eph.  1:7. 
2:4,7—10.  1  Tim.  1:14,15.  Tit. 
3:4—6. 

*  Gr.  viuch. 

•  23.  2:2.  John  1:13.  3:3—8. 
Jam.  1:18.  1  John  2:29.  3:9. 
•4:7.     5:1,4.18. 


t    Roin.  5:4,5.  8:24.  12:12.  15:13. 

1  Cor.  13:13.     Col.  1:23,27.    1 

Thes.  1:3.     Til.  2:13.    Ileli.  3: 

6.     6  18,19.      1  John  3:3. 
■  I  3:21.  Is.  26:19.    K(»i.  4:25.  5; 

10.  8:11.  1  Cor.  15:20.  Eph.  2: 

6.     1  Thes.  4:14. 
X  3:9.    Malt.  25:34.     Ads  20:32. 

26:18.     Gal.  3:18.    Eph.  1:11. 

14,18.     Col.  1:12.     Heh.9:15. 
y  1  Cor.  9:25.     15.52—54. 


are  deceived :  but  they  were  made  partakers  of 
a  well-grounded  hope  of  salvation,  which  was  an 
active,  living  principle  in  their  souls,  of  patient 
and  cheerful  obedience.  {Notes,  Rom.  b  .3 — 5. 
15:8-13.  1  Cor.  15:55-58.  Eph.  2:11-13.  Col. 
1 :3— 8.  ^Thes.  2:16,17.  Heb.  6:16—20.  1  John 
3:1 — 3.)  This  regeneration,  and  the  hope  re- 
sulting from  it,  were  consequences  arising  from 
"the  resurrection  of  Christ."  His  atoning 
Sacrifice  having  been  accepted,  he  had  been 
raised  from  tbe  dead,  proving  that  he  was  "the 
Son  of  God,"  and  that  he  had  done  his  work 
on  earth,  and  in  order  to  the  performance  of  hi.-5 
mediatory  office  in  heaven:  that,  by  communi- 
cating, through  his  intercession,  tlie  Holy  Spirit, 
to  give  efficacy  to  the  preaching  of  the  gospel, 
sinners  might  be  raised  from  the  death  of  sin, 
by  a  continuation,  as  it  were,  of  that  power 
which  restored  to  life  the  dead  body  of  Christ. 
{Notes,  Eph.  1 :15— 23.)  Thus  they  had  "been 
begotten  or  born  again  to  an  inheritance." 
which  was  of  a  very  diflferent  nature,  from 
those  which  worldly  men  sought  for.  For 
j earthly  inheritances  are  corruptible  in  them- 
, selves,  and  in  respect  of  their  possessors;  de- 
\  filed,  in  respect  of  the  means  by  which  they 
are  obtained,  the  use  which  is  generally  made 
j  of  them,  and  the  persons  who  possess  them; 
and  fading,  as  to  the  very  trivial  comfort, 
i  honor,  or  distinction  which  they  confer,  and 
its  withering  nature,  especially  as  posses- 
sion soon  abates  the  relish  with  which  the  ob- 
jects Avere  at  first  received.  But  the  inherit- 
ance to  which  the  regenerate  are  entitled,  and 
for  which  they  hope,  is  "incorruptible"  in  it- 
self, and  they  will  be  rendered  incorruptible 
and  immortal  to  enjoy  it;  {Notes,  1  Cor.  15:50 
—54.  Phil.  3:20,'il.)  it  is  "undefiled,"  in  re- 
spect of  its  pleasures,  and  the  character  of  all 
those  who  partake  of  them;  {Notes,  2  Pet.  3: 
10—13.  i?<?tj.  21 :22— 27.  P.O.  9—27.  Note, 
22:1 — 5.)  and  "unfading,"  as  to  its  satisfac- 
tion, glory,  and  splendor,  which  will  be  unal- 
loyed, unsullied,  permanent,  uninterrupted, 
always  increasing,  and  eternal.  By  regenera- 
tion, they  not  only  obtained  a  hope  of  this  in- 
heritance, and  the  meetness  for  it,  but  also  the 
title  to  it.  "IC  children,  then  heirs."  So  that 
it  was  "reserved  in  heaven,"  out  of  the  reach 
of  all  enemies  and  changes,  in  the  abode  of 
perfect  holiness  and  felicity,  "for  them,"  even 
for  the  elect,  or  the  regenerate,  who  "were 
kept,"  as  in  a  strongly  fortified  and  garrisoned 
castle,  "by  the  power  of  God,"  engaged  by 
covenant  to  fulfil  his  irrevocable  promises,  and 
the  purposes  of  his  everlasting  love.  {Note, 
Col.  3:1 — 4.)  Thus,  having  entered  through 
Christ  "the  Door,"  into  this  "strong  Tower," 
by  faith;  and  still  exercising  faith  on  the  prom- 
ises of  God,  and  on  his  perfections  as  engaged 
to  perform  them;  and  this  faith  being  kept  from 
failing,  through  the  continual  intercession  of 
Christ,  and  grace  bestowed  by  him;  {Note, 
Luke  23:31 — 34.)  they  would  certainly  be  pre- 
served in  all  dangers,  and  protected  against  all 


z  Itev.  21:27. 

a  5:4.       Is.  40:7.8.       Ez.  47:12. 

Jam.  1.11. 
b  Ps.  31:19.     Col.  1:5.  3:3.4.     2 

Tim.  4:8. 
■'  Or. /or  us. 
<■   1  S»m.   2:0.      Ps.  37:23,24,2?. 

103:17,18.  125:1.2.    Prov.  2:8. 

Is.  54:17.  Jer.  32:40.    John  4: 

14.  5:24.   10:28—30.  17:11,12, 


15.    Horn    8:31—39.    Phil.  1:6. 

Jiidel,24. 
J  Rom.  11:20.   2  Cor.  1:24.  Gal. 

2:20.    Eph.  2:8.  3:17.    2Tiio. 

3;l5.     Ilel).  6:12. 
e    Is    45:17.  51:6.    1  Thes.  1:3,4. 

2  Thes.  2:13.14.     Heb.  9:28. 
f    13.     1  Tim.    H:M,15..    Til.  2: 

13.      1  John  S  2. 
g  Job  19:25.     Jolin  12:48. 


[643 


A    D.  63. 


I.  PETER. 


A.  D.  63. 


enemies,  internal  and  external,  unto  complete 
salvation.  {Notes,  JoAnlO:6— 9,26— 31.  Bom. 
8:32—39.)  This  was  in  all  respects  prepared 
and  "ready"  for  them:  but  the  appointed  sea- 
son of  their  full  enjoyment  of  it  was  not  yet 
arrived;  so  that  it  still  remained,  as  it  were, 
veiled:  but  it  would  be  revealed,  manifested, 
and  publicly  conferred  on  them,  at  "the  last 
time,"  even  at  Christ's  coming  to  raise  the 
dead,  to  judge  the  world,  and  to  destroy  all 
ungodly  men.  Which  ...  hath  begotten  ... 
ag-am.  (3)  '  0  avayevvrjaug.  23.  Not  elsewhere. 
— A  lively  hope.]  'Living  in  death  itself.  The 
'world  dares  say  no  more  for  its  device,  than 
'dum  spiro,  spero,  while  I  breathe,  I  hope: 
'but  the  children  of  God  can  add,  dum  expi- 
'ro,  spero;  when  I  expire,  I  liope.  It  is  a 
'fearful  thing,  when  a  man  and  his  hopes  ex- 
'pire  together.'  Arbp.  Leighton. — Reserved. 
(4)  TsTrjQtjiiiBvrjv.  JoAn  17  :11, 12.  1  Thes.  b: 
23.  2Pe^2:4.  3:7.  Jude  1:11.— Who  are 
kept.  (5)  Tes  qiQSQH/iievng.  2  Cor.  11:32.  Gal. 
3:23.  Phil.  4:7.  'It  properly  signifies,  being 
'kept  as  in  an  impregnable  garrison  secure  from 
'harm,  under  the  observation  of  an  all-seeing 
'eye,  and  protection  of  an  almighty  hand.' 
Blackwall,  in  Doddridge.  'Guarded,  as  in  a 
'strong  and  impregnable  garrison,  by  the  al- 
'mighty  power  of  God,  through  the  continued 
'exercise  of  that  faith,  which  this  almighty 
'power  wrought  in  your  hearts;  and  which  he 
'will  still  maintain  unto  that  blessed  hour,  &c.' 
Doddridge. — Last  time.]  Kaiga  eaxujco.  John 
6:39,40,44,54.  11 :24.—iVo<es,  13-16.  Bom. 
8:18—23.   Col.  3:1—4. 

6  Wherein  ^  ye  greatly  rejoice,  though 
now 'for  a  season,  "^  if  need  be,  'ye  are 
in  heaviness  through  ™  manifold  tenrjpta- 
tions: 

7  That  °  the  trial  of  your  faith,  being 
much  more  °  precious  than  of  gold  p  that 
perisheth,  though  it  be  ^  tried  with  fire, 
'might  be  found  unto  praise,  and  honor,  and 
glory,  '  at  the  appearing  of  Jesus  Christ: 

Note. — In  the  earnests  and  hopes  of  eternal 
salvation,  true  Christians  "greatly  rejoiced,"  or 
exulted:  at  least,  they  were  required  to  do  so. 
(Notes,  Bom.  5:1 — 5.)  This  was  the  genuine 
effect  of  faith,  in  proportion  to  its  strength; 
though  at  the  present,  "for  a  transient  season," 
they  might  be,  and  often  were,  "in  heaviness," 
and  dejected,  through  a  variety  of  afflictions  and 
trials  in  their  outward  circumstances  through 
the  remaining  sinfulness  of  their  hearts,  and  the 
harassing  assaults  of  Satan.  (Notes,  2  Cor.  4: 
18—18.  6:3—10.  Jaw.  1 :2— 4,12— 15.)  These 
troubles  and  conflicts  interrupted  their  rejoic- 
ings, by  short  intervals;  but  they  were  "need- 
lul,"  in  order  to  their  permanent  good,  and  for 
the  glory  of  God:  otherwise  he  would  no  more 
j^^ye^ppointed  them,  than  a  kind  and  wise  fa- 
ta 8.   4:13.  1  Sam.  2:1.  Ps.  9:14    I 

33:19.95:1.  I,.  12:2,3.  61:3,10. 

Matt.  5:12.     Luke  1:47.    2- 10 

10:20.    John  16:22.  Rom.  5:2, 

11.  12:12.  2  Cor.  6:10. 12:9  10 

Gal.  5:22.     Phii.  3:3.    4:4.    i 

Thes.  1:6.  Jam.  1:2,9,10. 
>  4:7.  5:10.  2  Cur.  4:17. 
k  7.     Ps.  119:75.    Lam.  3:32,33. 

Heb.  12:10. 
!  Job  9:27,28.  Ps.  69:20.  119:28. 

Is.  61:3.     Matt.  11:28.    26:37. 

Rom.  9:2.  Phil.  2:26.  Heb.  12: 

644] 


11.     Jam.  4:9. 
mPs.  34:19.     John  16:33.    Acts 
14:22.    1  Cor.  4:9—13.  2  Cor. 
4:7—11.  11:23—27.    Heb.  11: 
35—38.     Jam.  1:2. 
n  Job    23:10.        Ps.    66:10—12. 
Prov.  17:3.  Is.  4R:10.  Jer.  9:7. 
Zech.l3:9.    Mai.  3:3.    Rom.  5: 
3,4.   Jam.  1:3,4.  Rev.  2:10.  3: 
10. 
o  2:4,7.    Prov.    3:13—15.      8:19 

16:16.     2  Pet.  1:1,4. 
P  Ec.     5:14.    Jer.  48.36.      Luke 


ther  would  needlessly  afflict  his  beloved  child; 
or  a  physician  would  prescribe  nauseous  medi 
cines,  without  occasion,  to  his  dearest  friend. 
For  all  these  sorrows  were  intended  to  make 
a  complete  trial  of  their  faith,  that  it  might  be 
proved  to  be  genuine.  They  professed  to  be- 
lieve in  Christ,  and  to  love  him;  and  it  was 
proper,  that  the  sincerity  of  this  profession 
should  be  ascertained,  that  they  might  be  dis- 
tinguished from  all  hypocrites.  This  was  effect- 
ed by  persecutions,  afflictions,  and  temptations, 
as  gold  is  distinguished  from  base  metal,  as  well 
as  purified,  in  the  refiner's  furnace.  (Note,  Mai. 
3:1 — 4.)  But  the  faith  of  Christians  was  im- 
mensely more  precious  than  gold,  which  is  of  a 
perishing  nature,  and  can  only  purchase  perish- 
ing things;  whereas  faith  interested  the  soul  in 
the  "unsearchable  riches  of  Christ,"  and  the 
unchangeable  promises  of  God,  and  entitled  it 
to  eternal  felicity:  so  that  the  trial  of  it  was 
proportionably  more  important  and  advaniay 
geous.  It  was  therefore  proper  that  it  should 
be  tried  in  the  fire  of  tribulation,  by  which  the 
dead  faith  of  hypocrites  was  generally  consum- 
ed; as  they  renounced  Christ  to  escape  the 
cross,  and  to  secure  worldly  advantages.  But 
the  living  faith  of  the  regenerate  was  thus  man- 
ifested to  be  genuine,  by  their  steadfastly  cleav- 
ing to  Christ  and  his  Avill,  at  any  price;  their 
faith  indeed  being  increased  and  purified  by  the 
trial.  (iVo^es,  4:12— 16.  Zech.  \3:8,9.  Jam. 
1:2 — 4.)  They  would  also  have  the  comfort 
of  it,  and  God  the  glory,  at  present;  and  it 
would  be  "found  to  praise,  and  honor,  and  glo- 
ry," in  the  presence  of  the  whole  creation, 
when  Christ  should  appear  to  judge  the  world; 
and  when  no  degree  of  applause,  or  weight  of 
glory,  could  excite  pride,  as  they  would  do 
while  sin  remained  in  the  heart.  To  this  joyful 
event  all  true  believers  looked  forward  with  se- 
rious preparation. 

Trial.  (1)  JoxijLiiov.  Jam.  1:3.  (Note,  Jam. 
1 :2 — 4.) — Tried.]  Joxi/iatofieva.  See  on  Luke 
12:56. 

8  Whom  *  having  not  seen,  "  ye  love;  in 
whom,  though  now  ye  see  him  not,  yet 
^  beheving,  ye  rejoice  with  joy  >'  unspeak- 
able and  ^  full  of  glory : 

9  *  Receiving  the  end  of  your  faith, 
even  the  salvation  of  your  souls. 

[Practical   Ohservatio7\s.] 

Note. — The  Christians,  to  whom  St.  Peter 
wrote,  had,  in  general,  never  "seen  Christ" 
during  his  humiliation,  and  they  were  not  at 
present  admitted  to  see  him  in  his  glory,  as 
they  would  at  length  do.  Yet  they  loved  his 
Person,  his  divine  perfections,  his  human  ex- 
cellencies, and  his  mediatorial  suitableness; 
they  were  earnestly  desirous  of  his  favor  and 
salvation;  they  were  thankful  for  his  unspeak- 
able love,  and  the  benefits  conferred  on  them; 

8:12. 

Cor. 
al.  5: 
4  19. 

Acts 
Phil. 


12:20,21,33.    Acts  8:20.    Jam. 

S:2,.3.    2  Pet.    3:10—12.    Rev. 

18:16,17. 
<)  4:12.  1  Cor.  3:13.      Rev.  3:18. 
r    1  Sam.  2:30.    Matt.  19:28.  25: 

21,23.  John  5:44.  12:26.  Rom. 

2:7,10,29.     1  Cor.  4:5.  2  Thes. 

1:7—12.     Jude  24 
»    See  on  5. 
I    John  20:29.   2  Cor.    4:18.  5:7. 

Heb.  11:1,27.   1  John  4  20. 
u  2:7.    Cant.  1:7.    5:9,16.    Matt. 


10:57.  25:35—40.  John 
14:15,21,24.  21:15—17.  1 
16:22.  2  Cor.  5:14,15.  G 
6.      E|)h.  6:24.       1  John 

X  See  on  6.— Hah.  3:17,18. 
16:34.  Rom.  14:17.  15:13. 
1:25.     3:3.     4:4. 

y  2  Cor.  9:15.     12:4. 

z  5:4.  2  Cor.  1:22.  Gal. 
Eph.  1:13,14. 

a  Rom.  6:22.  Heb.  11:13. 
1:21. 


A.  D.  63. 


CHAPTER  I. 


A.  D.  63. 


they  rejoiced  in  his  exaltation,  and  were  zeal- 
ous for  his  glory;  and  this  led  them  to  cleave 
to  him  and  obey  him;  to  love  his  people,  ordi 
nances,  truths,  and  commandments;  and  to 
give  up  whatever  intervened  between  him  and 
their  souls,  or  was  his  rival  in  their  affections. 
(Notes,  Matt.  10:37—39.  25:34—40.  John  8: 
44—47.  21:15—17.  1  Cor.  16:21—24.  Eph. 
6:21 — 24.)  This  love  of  an  unseen  Saviour 
sprang  from  "faith"  in  him:  they  believed  the 
testimony  of  God,  by  his  apostles,  concerning 
him  and  his  glorious  excellencies;  and  concern- 
ing what  he  had  done  and  suffered  for  sinners, 
and  his  power,  grace,  and  truth.  By  this  faith 
they  had  intrusted  their  souls  into  his  hands, 
and  they  depended  on  him  to  pardon,  cleanse, 
and  save  them.  From  this  "faith  working  by 
love,"  they  derived  a  joy,  which  was  so  excel- 
lent, holy,  substantial,  and  satisfactory,  that  it 
could  not  be  expressed  by  words;  as  it  was 
"full  of  glory,"  or  glorified^  of  the  same  na- 
ture and  effects  with  the  glory  and  felicity  of 
heaven.  They  shared  this  joy,  in  proportion 
to  the  degree  of  their  living  faith  and  obedient 
love;  while  they  delighted  in  the  salvation 
which  was  brought  by  him,  and  in  their  rap 
turous  discoveries  of  the  glory  of  God,  harmo- 
niously anticipating  the  everlasting  felicity  of 
all  believers  in  Christ;  and  while  they  possess 
ed  the  earnests  of  this  felicity,  in  the  graces 
and  consolations  of  the  Holy  Spirit,  and  in 
communion  with  the  Father  and  his  beloved 
Son.  This  faith,  love,  and  joy,  in  respect  of 
an  unseen  Saviour,  constituted  the  peculiar  ex- 
perience, and  formed  the  distinguishing  char- 
acter, of  real  Christians;  who  thus  were  assur- 
ed that  they  should  receive  that  "salvation  of 
their  souls,"  which  was  the  end  proposed  by 
them,  when  they  believed;  indeed  they  were 
continually  receiving  that  salvation  in  the  earn- 
ests, comforts,  and  sanctification  of  it,  amidst 
their  trials  and  conflicts.  {Note,  John  20 
24—29.) 

In  whom,  though  now  ye  see  him  not,  yet  be- 
lieving. (8)  Etg  or  uQTi  fti]  6()u>vjeg,  niqevov- 
teg  de.  On  whom  not  yet  looking,  but  believ 
ing,  intimating  that  at  length  they  would  be- 
hold him.  {Note,  1  JohnS-.l — 3.) — Yerejoice.] 
ytynXkuiaife.  Ye  rejoice  with  exultation.  See 
on  Matt.  5:12. — Full  of  glory.]  Jedo^ua/jFvrj. 
40:11,14.  Matt.6:'2.  Rom.  S:30.—Beceiving. 
(9)  Kofii'Qofievoi.  Heb.  10:36.  Carrying  away 
the  prize,  as  victors. —  The  end.]  To  TfAoc. 
iiom.  6:21,22.    10:4.    1  Tm.  1 :5.  Jam.  5:11. 

10  Of  •*  whicn  salvation  the  prophets 
have  inquired  "^  and  searched  diligently,  who 
prophesied  of  ^  the  grace  that  stiould  come 
unto  you: 

11  Searching  what,  or  what  manner  of 
thme,  "  the  Spirit  of  Christ  which  was  in 
them  did  signify,  when  it  testified  before- 
hand ^the  sufferings  of  Christ,  and  ^  the 
glory  that  should  follow. 


b  Matt.  13.17.  Luke  10:24.  24: 
25—27.44.  Acts  3:22— 24.  7: 
52.    10:43.    13:27—29.     28:23. 

ell.  Prov.  2:4.  John  5:39.  7: 
52.    Acts  17:11. 

d  Heb.  11:13,40. 

e  3:18,19.  Rom.  8:9.  Gal.  4:6. 
2  Pet.  1:21.     Rev.  19:10. 

f  Pi.  22:1— 21.  69:1—21.  88: 
b.  52:13,14.    53:1—10.     Dan. 


9:24—26.  Zecli.  13:7.  Stcon 
Luke  24:26.27,46. 
g  Gen.  3:15.  49:10.  P».  22:22— 
31.  69:30—36.  110:1—6.  Is.  9: 
6,7.  49:6.  53:11,12.  Dan.  2:34, 
35,44-7:13,14.  Zech.  2:8— 11. 
14:9.    John  l2:4l.  Acts  26:22, 


23. 

h  Is.  53:1. 

47.    10:1 


Dan.  2:19,22,28,29, 
Am.  3:7.    Malt.  11: 


12  Unto  whom  *'  it  was  revealed,  '  that 
not  unto  themselves,  but  unto  us  they  did 
minister  the  things,  which  are  now  report- 
ed unto  you  by  them  '^  that  have  preached 
the  gospel  unto  you  '  with  the  Holy  Ghost 
'"sent  down  from  heiven;  "which  things 
the  angels  desire  to  look  into. 

Note. — The  "salvation,"  before  spoken  of, 
had  been  predicted  by  the  prophets  from  the 
beginning:  so  that  their  writings  were  pecu- 
liarly worthv  of  the  attentive  consideration  of 
Christians.  "  {Notes,  Luke  24:25—31,44—49. 
JoAn  5:39— 47.  i?eu.  19:9,10.)  These  ancient 
servants  of  God  had  themselves  most  earnestly 
and  diligently  investigated  the  meaning  of  their 
own  predictions;  not  being  able  fully  to  under- 
stand what  that  "grace"  was,  which  was  in- 
tended for  those,  who  should  live  after  the  com- 
ing of  the  Messiah.  {Notes,  Matt.  13:16,17. 
Heb.  1 1 :  13— 16,39,40.)  They  therefore  search- 
ed, as  miners  do  for  the  precious  metals,  that 
they  might  discover  when,  and  in  "what  man- 
ner of  time,"  those  things  would  occur,  which 
"the  Spirit  of  Christ,"  who  dwelt  in  them,  did 
intend  by  the  predictions,  which  he  suggested 
to  them.  For  they  did  not  know  the  full  im- 
port of  their  own  words,  while  they  "testified 
long  before"  that  the  Messiah  would  pass 
through  a  variety  of  complicated  sufferings, 
even  unto  death;  and  that  he  would  afterwards 
be  glorified,  in  his  personal  exaltation,  and  in 
the  extent,  peace,  and  duration  of  his  mediato- 
rial kingdom,  the  happiness  of  his  subjects,  and 
the  destruction  of  his  enemies.  {Note,  Ps.  2: 
22:69:72:  /s.  9:6,7.  11:1—10.  53:  Dan.  9: 
24 — 27.) — The  Holy  Spirit  is  here  spoken  of, 
as  a  distinct  Person;  and  as  "the  Spirit  of 
Christ,"  not  only  in  that  he  spake  of  him,  but 
as  sent  forth  by  him  long  before  his  incarna- 
tion.— Both  in  the  express  prophecies  of  the 
Messiah,  and  in  all  the  typical  persons,  events, 
and  institutions  which  related  to  him;  his  suf- 
ferings were  uniformly  represented  as  introduc- 
ing his  glory,  and  the  glories  (t«?  doBag)  of 
his  kingdom.  The  prophets  had  been  immedi- 
ately instructed,  that  they  should  not  live  to 
witness  the  accomplishment  of  their  own  pre- 
dictions; and  that  neither  they,  nor  their  con- 
temporaries, would  derive  the  principal  benefit 
of  their  ministry,  or  enjoy  the  privileges  an- 
nounced by  them.  But  they  were  laboring  for 
the  benefit  of  future  generations:  whilst  they 
declared  those  great  events,  which  had  at 
length  taken  place,  and  had  been  reported  to 
the  Jews  and  Gentiles,  by  the  apostles  of 
Christ,  who  had  preached  the  gospel  to  them; 
whose  ministry  was  attested  by  the  miraculous 
operations  of  the  Holy  Spirit,  and  rendered 
successful  by  his  life-giving  and  sanctifying 
influences;  and  who  was  "sent  down  from 
heaven"  to  bear  testimony  to  the  performance 
of  those  prophecies,  which  he  had  of  old  in 
spired.  {Notes,  Mark  16:19,20,  John  15:17 
27.    ^c<s2:25— 36.     5:32.  He6.  2:1— 4.)     In 


25,27.  16:17.  Luke  2:26.  Rom. 

1:17,18.      1  Cor.  2:10.     Gal.  ): 

12,16. 

Dan.  9:24.    12:9,13.    Htb.  II: 

13,39,40. 
k  Mark  16:15.      Luke  9:6.     Acts 

8:25.  16:10.  Rom.  1:15.  10:15. 

15:19.    1  Thes.  2:9.    Heb.  4:2. 
1  John  15:26.  16:7— 15.    Acts  2: 


4,33.    4:8,31.     10:44,45.  2  Cor. 

6:6.     1  Thes.  1:5,6.    Heb.  2:4. 
m  Prov.  1:23.     Is.  11:2—6.     32: 

15.  44:3—5.   Joel  2:28.  Zech. 

12:10.    John  15:26.    AcU2;17, 

18. 
n  Ex.  25:20.    Dan.  8:13.      Luke 

15:10.   Eph.  3:10.  Rev.  5:11— 

13. 


[645 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


fact,  these  mysteries  of  redemption  contained 
such  displays  of  the  wisdom,  power,  truth, 
justice,  holiness,  and  mercy  of  God;  that  "the 
angels  desired,"  with  great  earnestness  and 
j)ersevering  attention,  "to  look  into  them,"  and 
to  join  in  adoration  of  the  divine  Redeemer; 
like  the  cherubim  who  were  represented  as 
howino-  down  to  look  upon  the  ark  of  the  cov- 
enant." {Note,  Ex.  25:10—21.)  They,  as  it 
were,  left  the  glories  of  heaven,  to  study  the 
divine  perfections,  and  to  learn  new  songs  of 
adoring  praise,  in  the  stable  at  Bethlehem,  in 
the  desert,  in  Gethsemane,  on  mount  Calvary, 
and  from  "the  church,"  which  "God  manifested 
in  the  flesh"  had  "purchased  with  his  own 
blood."  {Notes,  Matt.  4 -.Q—n.  Luke'2:8— 
14.22:43.24:1—9.  c^c^s  1:9—12.  Eph.  3:9 
—12.  1  Tim.  3:16.  Rev.  .5:11— 14.)— TAe 
Spirit  of  Christ.  (11)  Note,  3:19,20.— 'That 
'is,  say  the  Socinians,  the  Spirit  in  them,  which 
'spake  of  Christ,  &c.  But  in  this  sense,  he 
'might  as  well  have  been  styled  the  Sjjiril  of 
'Antichrist,  or  of  the  false  prophets;  because 
•he  also  spake  of  them.  All  the  ancients  agree 
'in  the  other  sense,  that  Christ  spake  by  his 
Spirit  in  the  prophets;  they  being  inspired 
with  his  grace,  and  taught  by  his  Spirit;  their 
words  sprang  from  the  divine  Word  moving 
them,  and  by  him  they  prophesied.  He  spake 
in  Isaiah,  in  Elias,  and  in  the  mouth  of  the 
prophets.  So  the  fathers. — Shall  holy  proph- 
ets be  so  desirous  to  know  the  tfme,  when 
these  things  should  happen;  and  holy  angels 
to  look  into  these  glorious  revelations.'  And 
shall  we,  to  whom,  and  for  whose  happiness, 
this  gospel  was  revealed,  neglect,  not  only  to 
obtain,  but  even  to  know,  this  great  salvation .'" 
Whitby. 

Desire.  (12)  EniOvfiuaiv.  They  desire  with 
ilonging.  See  on  Luke  22:15.  {Note,  Horn.  7: 
7,8.) — To  look  into.]  IJaouxvipiu.  Luke  24: 
12.  JoAn  20:5.  Jam.  1 :25.  'With  bowing 
'head  and  bended  neck  accurately  to  look  into.' 
Stephanus. 

13  Wherefore,  "gird  up  the  loins  of 
your  mind,  p  be  sober,  i  and  hope  *  to 
the  end,  for  the  grace  that  is  to  ""be  brought 
unto  you  at  the  revelation  of  Jesus  Christ; 

14  As  *  obedient  children,  'not  fashion- 
ing yourselves  according  to  the  former  lusts 
" in  your  ignorance : 

15  But  "  as  he  which  hath  called  you 
>'  is  holy,  ^  so  be  ye  holy  ^  in  all  manner 
of  conversation; 

16  Because  it  is  written,   ''Be  ye  holy; 

for  I   am  holy.  [Practical  Observations.] 

Note.~As  the  "salvation"  of  "Christ  had 
attracted  the  attention  of  prophets  from  the  be- 
^u""u^'  ^^  ^*  ^^^  "preached  by  apostles,  with 
the  Holy  Spirit  sent  down  from  heaven,"  and 
as  "angels  desired  to  look  down  into  it;"  it  be- 
hoved those  who  were  favored  with  the  gospel, 
to  avail  themselves  of  their  advantages,  and  to 

0  Ex.  12:11.      1  Kings  18;46.    2 

Kings  4;29.  Job  38;3.  40.7.  Is. 

11:5.    Jer.  1:17.     Luke  12:35. 

17:8.     Eph.  6:14. 
p  4:7.  5:8.  Luke  21:34,35.  Rom. 

13:13.     1  Tiles.  5:(i,7. 
<)  See  on  3 — 5. — 3:15.    Rom.  15: 

4—13.     1  C»r.  13:13.    1  Tlies. 

G46J 


make  suitable  returns,  with  all  diligence  and 
alacrity.  They  ought  therefore  "to  gird  up 
the  loins  of  their  minds,"  {Notes,  Luke  12:35 
— 46.  Eph.  6:14 — 17.)  by  laying  aside  all  car- 
nal prejudices  and  all  anxious  cares  about  the 
things  of  this  life,  with  such  occupations,  de- 
sires, and  pursuits,  as  might  prevent  their 
clearly  understanding,  cordially  choosing,  and 
cheerfully  obeying  the  word  of  truth;  and  us- 
ing all  means  of  removing  impediments,  of  in- 
vigorating holy  aflt»ctions,  and  of  animating 
themselves  and  each  other,  in  diligently  serving 
and  patiently  suffering  for  Christ.  {Notes,  Heb. 
12:1 — 3.)  They  were  also  especially  required  to 
be  "sober;"  serious,  considerate,  moderate,  and 
temperate  in  all  things,  vigilant,  and  steadfast 
in  the  faith:  "hoping  perfectly,'^  or,  "to  the 
end;"  that,  notwithstanding  all  inward  conflicts 
and  outward  discouragements,  the  Lord  would 
fulfil  his  promises,  and  bring  them  to  his  eter- 
nal glory;  entirely  relying  on  his  omnipotence, 
omniscience,' and  infinite  perfections,  to  sanc- 
tify, protect,  and  uphold  them;  and  to  save 
them,  in  all  cases,  and  against  all  enemies. 
Thus  they  should  "hold  fast  the  blessed  hope" 
of  that  "grace,"  or  free  unmerited  favor,  which 
will  "be  brought  to"  all  true  Christians,  and 
publicly  conferred  on  them,  when  the  Lord 
Jesus  shall  be  revealed,  to  judge  the  world 
and  destroy  the  wicked.  {Notes,  JMatt.  25:31 
—40.  1  Thcs.  4:13—18.  2  Thes.  1:5—10.  1 
Tim.  6:13—16.  2  Tim.  4:6—8.  Heh.  9:27, 
28.  2  Pe<.  3:10— 13.  1  JoAn  2:26— 29.)  They 
had  indeed  been  "children  of  disobedience"  and 
"of  wrath,"  but,  being  born  of  God,  they  had 
become  "children  of  obedience,"  and  disposed 
to  obey  their  heavenly  Father.  This  was  their 
profession  and  character:  and,  in  consistency 
with  it,  they  must  not  order  their  conduct  and 
discourse,  or  form  their  plans,  in  any  respect, 
according  to  the  maxims  of  the  world,  or  the 
lusts  which  they  had  obeyed  and  indulged, 
when  they  were  ignorant  of  God  and  true  reli- 
gion: as  both  Jews  and  Gentiles  had  dime, 
while  unregenerate;  being  destitute  of  any 
humbling  or  spiritual  knowledge  of  divine 
things.  (^Nntes,  John  8:54—59.  16:1—3.) 
But  as  this  blessed  change  had  taken  place  in 
them,  by  the  efficacious  calling  of  God,  who, 
being  perfectly  holy  in  himself,  had  purposed 
to  make  them  happy  in  his  holy  service  and 
favor;  so  they  ought  now  to  "be  lioly  in" 
every  part  of  their  temper,  conduct,  and  con- 
versation, in  imitation  of  his  holiness,  and  in 
contbrmity  to  it.  This  had^been  required  of 
Israel  under  the  law;  {Notes,  Lev.  11 :41 — 45. 
19:2.)  and  without  this,  they  could  not  com- 
fortably walk  with  God,  acceptably  worship 
him  at  present,  or  enjoy  heaven  at  last.  {Note, 
Heb.  12:14.) 

Be  sober.  (13)  iYj/qpovrfc.  4:7.  5:8.  1  Thes. 
5:6,8.  ^  Tim.  4 :b.— To  the  end.]  Tfleioig. 
Here  only.  Entirely,  perfectly,  perseveringly. 
—  Obedient  children.  (14)  Ttyyu  vjiixxm^g. 
Eph.  2:2,3.  5:6. — Fashioning  yourselves.] 
^ua/7jf4UTiL,oftevoi.  Note,  Rom.  12:2. 


5:8.    Heb.  3:6.  6:19.  1  John  3: 

3. 

Oi,  perfectly. 

4—9.    Luke  17:30.    1  Cor.  1:7. 

2  Thes.  1.7.    2Tim.    4:8.    Tit. 

2:11—13.      Heb.  9:28. 

Kpli.  2:2.     5; :.     Gr. 

4:2,3.    Koui.  ti:4.    12;2.    Eoh. 


4:18—22.     Col.  3:5—7. 
u  AcU  17:30.      1  Thes.  4:5.    Tit. 

3:3—5. 
X  2:9.    5:10.    Rom.  8:23,30.     9: 

24.    Phil.  3:14.      1  Thes.  2:12. 

4:7.  2  Tim.  1:9.  2. Pet.  1:3,10. 
y  Is.  6:3.  Kev.  3:7.  4:8.  6:10. 
i  Malt.    5:48.    Luke  1:74,75.     2 


Cor.  7:1.  Eph.  5:1,2.     Phil.  1: 

27.    2:15,16.      1  Thes.  4:3—7. 

Til.  2,11  — 14.     3:8,14.       Heh. 

12:14      2  Pet.  1:4—10. 
a  2:12.    3:16.    Phil.  3:20.  1  Tim. 

4:12.    Heb.  13:5.  Jam.  3:13.2 

Pet.  3:11—14. 
b  Lev.  1 1:44. 19:2.  20:7.  Am. 3:3. 


A.  D.  63. 


CHAPTER  I. 


A.  D.  63. 


1 7  And  if  ye  "  call  on  the  Father,  ^  who 
without  respect  of  persons  judgeth  accord- 
ing to  every  man's  work,  ^  pass  the  time  of 
your  sojourning  here  *'in  fear: 

18  Forasmuch  as  ye  know  that  ^  ye 
were  not  redeemed  with  ^  corruptible 
things,  as  silver  and  gold,  from  your  '  vain 
conversation  ''  received  by  tradition  from 
your  fathers; 

19  But  '  with  the  precious  blood  of 
Christ,  '"  as  of  a  Lamb  without  blemish  and 
without  spot: 

20  Who  "  verily  was  fore-ordained  be- 
fore the  foundation  of  the  world,  "  but  was 
manifest  p  in  these  last  times  for  you; 

21  Who  1  by  him  do  believe  in  God, 
•■  that  raised  him  up  from  the  dead,  and 
*  gave  him  glory ;  that  *■  your  faith  and  hope 

might  be   in   God.  [Practical  Obsc-vations.] 

Note. — Seeing:  they,  to  whom  the  apostle 
wrote,  now  "called  on  the  Father"  of  the  Lord 
Jesus,  and  their  Father  in  him;  they  ought  to 
remember,  that  "without  respect  of  persons,! 
he  judged  according  to  every  man's  work." 
{Notes,  Acts  10:34,35.  Bom.  2:7— 11.)  They 
ought  not  therefore  to  suppose,  that  any  name 
or  form  would  avail  them;  or  that  God  would 
approve  of  any  man,  merely  because  he  had 
been  a  Jew,  or  because  he  was  now  called  a 
Christian:  for  he  would  certainly  judge  every 
man's  j)rofession  and  character  by  his  works, 
appoint  hypocrites  their  portion  with  unbeliev- 
ers, and  finally  condemn  every  "worker  of  ini- 
quity." {Notes,  Jam.  <2:14~26.)  Nay,  if  be- 
lievers did  any  evil  thing,  God  would  not  con- 
nive at  it,  because  of  their  relation  to  him;  but 
he  would  surely  visit  them  with  sharp  rebukes 
and  corrections,  and  refuse  them  his  consola- 
tions, till  they  had  deeply  repented  of  it.  It 
therefore  behoved  them  to  "pass  the  time"  of 
their  pilgrimage,  in  this  evil  world,  "in  fear," 
as  well  as  in  "hope:"  not  doubting  of  the  faith- 
fulness of  God  to  his  promises,  or  giving  way 
to  discouraging,  enslaving  dread  of  his  wrath; 
but  being  humbly  jealous  of  themselves,  and 
watchful  over  their  own  hearts,  fearing  lest  they 
should  be  deceived  and  come  short,  lest  they 
should  dishonor  God,  or  incur  liis  awful  re- 
bukes, and  lest  they  should  fall  into  tempta- 
tion; and  uniting  their  confidence  in  the  Lord's 
mercy  with  reverence  of  his  majesty,  holiness, 
and  authority.  {Notes,  Rom.  11 :16 — 21.  Heb. 
4:1,2.  12:25— 29.)— For  tlie  Christian's  best 
state  of  mind  is,  a  due  proportion  of  humble 
fear  and  believing  hope,  at  an  equal  distance 
from  presumption  and  despondency.  Without 
hope,  a  man  is  like  a  ship  which  has  no  anchor; 
without  fear,  he  resembles  one  without  ballast. 
The  fearless  professor  is  defenceless;  and  Satan 


e  Zeph.  3:9.    Matt.  6:9.  7:7—11. 

1  Cor.  1:2.     Eph.  1:17.     3;l4. 
d  Deut.  10:17.    2Chr.  19:7.  .lob 

34:19.     Malt.  2'2:16.     Arts  10: 

34,35.  Ri.in.  2:10,11.  Gal.  2:6. 

Eph.  6:9.    Col.  3:25. 
C  Gen.  47:9.     1  Chr.  29:15.     Ps. 

39:12.     Heb.  11:13— 16. 
I   Pros.  14:16.    28:14.    Rom.  11: 

30.    2  Cor.  7:1,11.    Phil.  2:12. 

I  eh.  4:1.      12:23. 
g  Pi.  49:7,3      1  Cor.  C  20.    7:23 


h  See  an  7. 

i    Pi.  39:6.      62:10.       Jer.  4:11. 

Rom.  1:21.     1  Cor.  3:20. 
k  Jer.  9:14.     16:19.    44:17.    Ez. 

20:18.    Am.2:4.  Zech.    1:4—6. 

Matt.  15:2,3.  Acts  7:51,52.    19. 

34,35.     Gal.  1:14,15. 
1    2:22—24.       3:18.     Dan.  9:24. 

Zech.  13:7.     Matt.  2a28.     26: 

28.  Acts  20:28.  Eph.  1:7.  Col. 

1;14.    lieb.  9:12—14.      I  John 


"takes  him  captive  at  his  will;'  while  he  who 
desponds  has  no  heart  to  avail  himself  of  his  ad- 
vantages, and  surrenders  at  discretion. — The 
apostle,  therefore,  exhorted  his  brethren  to 
"fear  always,"  as  well  as  to  "hope  to  the  end:" 
especially  considering  at  what  a  price  they  had 
been  redeemed. — Once  they  had  lived  in  a  vain 
unprofitable  manner,  ordering  their  wlmje  con- 
versation according  to  "traditions  received  from 
their  fatiiers."  The  Jews  in  general  iiad  rested 
in  the  legal  ceremonies,  and  the  "traditions  of 
the  elders;"  the  Gentiles  in  the  absurd  fables 
and  idolatrous  worship,  which  had  been  trans- 
mitted to  them  from  their  ancestors;  and  both 
were  at  an  immense  distance  from  spiritual  reli- 
gion. But  they  had  been  redeemed  from  this 
state  of  slavery,  and  wretched  imprisonment, 
into  which  they  had  been  sold  for  their  crimes; 
not  only  by  jiower  exerted,  but  by  a  price  paid 
for  them,  as  a  satisfaction  to  the  justice  of  God, 
that  he  might  act  honorably  in  delivering  them. 
jThis  price  had  not  consisted  of  "corruptible 
[things,"  such  "as  silver  and  gold,"  the  treas- 
jures  which  men  generally  most  value;  but  it 
had  been  paiil  with  "the  lilood  of  Christ,''  "the 
I  Son  of  the  living  God,"  which  was  indeed 
most  precious,  by  reason  of  his  divine  nature 
and  excellency;' so  that  it  was  sufiicient  to 
render  it  glorious  to  the  justice  and  law  of  God, 
,  for  the  sake  of  it,  to  show  mercy  and  give 
grace  to  sinners  of  every  nation  and  descrip- 
tion. {Notes,  John  1 :29.)  For  this  was  "the 
Lamb  of  God,"  without  the  least  soot  or  "blem- 
ish, and  without  spot"  of  sin,  of  whose  purity 
and  excellency,  as  well  as  his  sufferings  unto 
death,  the  innumerable  multitude  of  paschal 
lambs,  and  daily  burnt-offerings,  under  the  law, 
had  been  no  more  than  shadows.  He  had  in- 
deed been  "fore-ordained"  to  this  work,  (which 
none  else  could  have  performed,)  "from  before 
the  foundation  of  the  world,"  in  the  eternal 
counsels  of  God;  and  he  had  been  promised  as 
soon  as  sin  had  entered :  but  he  had  not  been 
personally  manifested,  "to  take  away  sin  by  the 
sacrifice  of  himself,"  till  these  "last  times"  in 
consequence  of  which  he  was  now  openly  pro- 
claimed, by  the  preaching  of  the  gospel,  as  the 
Saviour  of  all  men,  Jews  or  Gentiles,  who 
came  to  him,  and  to  God  by  him.  For  the 
whole  benefit  was  intended  for  those,  who  by 
his  grace  and  through  his  intercession  and 
atonement,  relied  on  the  mercy,  truth,  and 
power  of  God  for  salvation :  being  assured  that 
he  had  raised  the  crucified  Jesus  from  the  dead, 
and  conferred  on  him  the  predicted  glory,  for 
this  very  purpose,  that  sinners,  when  made 
sensible  of  their  guilt,  and  their  entire  inability 
to  justify,  sanctity,  and  save  themselves,  or  to 
appear  before  their  just  and  holy  Judge,  might 
fix  their  faith  and  hope  on  God,  as  reconciled 
to  all  believers  in  his  Son,  and  for  his  sake  en- 
gaged to  fulfil  all  his  promises  to  them. — Fear. 
(17)  'Why  should  he,  that  hath  assurance  of 
'salvation,  fearf  If  there  is  truth  in  his  assur- 


1:7.     2:2.      Rev.  1:5.  6:9. 
ro  See   on     Ex.   12:5.— Is.    53:7. 

John  1:29-36.      Ac li  8:32— 35. 

1  Cor.  5:7,8.     Rev.  5:6.     14:1. 
n  Gen.  3:15.  Prov.  8:23.  Mic.  5: 

2.  Rom.  S  25.    16:25.26.   Eph. 

14.     3:9,11.       2  Tim.  1:9,10. 

Tit.  1:2,3.      Rev.  13:8. 
o  Acts  3:25,26.       Col.    1:26.       1 

John  1:2.     3:5.8.     4:9,10. 
p  Gal.  4:4.     Eph.  1:10.    Heb.  1: 


2.     9:26. 
q  John  .5:24.  12:44.    14:6.    Heb. 

6:1.     7:25. 
r  See  on  Acts  2:24,32.  3:15.  4:10 
•    11.  3:22.  Matt.  28:18.    John  3: 

34. 5:22.2.'"..  13:31,32. 17:1.  Acta 

2:33.      3:13.       Eph.  1:20—23. 

Phil.  2:9—11.     Heb.  2:9. 
t    Pi.  42:5.    146-3 — 5.    Jer.  17:7. 

John  14:1.  Eph.l:l2.l3.  mnrj'. 

15.     Col.  1:27.     1  Tim.  1:1. 


[647 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


•ance,  nothing  can  disappoint  him,  not  sin  itself, 
'it  is  true:  but  it  is  no  less  true,  that  if  he  do 
'not  fear  to  sin  there  is  no  truth  in  his  assur- 
'ance.  It  is  not  the  assurance  of  faith,  but  the 
mispersuasion  of  a  secure  and  profane  mind.' 
Arbp.  Ltighton. 

Pass,  he.  (17)  Jvu^Qncfipe.  Matt.  11 -31. 
2  Cor.  1:12.  Eph.<2:3.  Heb.  \S:\S.—Avae;Qo- 
cpn,SA.  Gal.  1:13.  Eph.  4:22.  Heb.  1S:7. 
Jam.  3:13.  2  Pet.  2:7.  3:11. 

22  Seeing  "  ye  have  purified  your  souls, 
*  in  obeying  the  truth  ^  through  the  Spirit, 
^unto  unfeigned  love  of  the  brethren,  ^see 
that  ye  love  one  another  with  ^  a  pure  heart 
fervently: 

Note. — The  souls  of  those  whom  the  apostle 
addressed,  like  those  of  all  other  men,  had  been 
polluted  with  ungodliness,  pride,  malice,  sel- 
fishness, and  worldly  lusts:  but  they  "had  pu- 
rified their  souls"  from  the  prevailing  influence 
of  these  evils,  as  well  as  from  the  guilt  of  their 
actual  sins,  in  the  method  which  God  had  ap- 
pointed for  that  purpose.  They  had  been 
shown  by  "the  word  of  truth"  their  need  of 
this  purification,  and  taught  in  what  way  it 
might  be  effected:  and  "in  obeying  the  truth," 
by  repentance,  faith  in  Christ,  and  the  use  of 
'the  means  of  grace;'  they  were  thus  cleansed 
from  their  "filthiness  and  idols,"  and  the  seve- 
ral faculties  of  their  souls  were  purified  and 
sanctified,  to  serve  God  in  righteousness  and 
true  holiness.  This  purification  had  been  ef- 
fected, "through  the  Spirit,"  who  first  quick- 
ened, convinced,  and  humbled  them,  and  so  led 
them  to  repent,  believe,  and  obey;  and  after- 
wards they  had  sought  further  degrees  of  holi- 
ness, in  dependence  on  his  gracious  and  power- 
ful influences,  and  in  compliance  with  them:  so 
that  they  indeed  were  active  and  earnest  in  this 
matter,  but  He  had  given  them  both  the  will 
and  the  power.  (Notes,  Rom.  8:12,13.  Phil. 
2:12,13.)  One  peculiar  effect  and  evidence,  of 
this  "purity  of  heart"  consisted  in  "unfeigned 
love  of  the  brethren."  They  had  thus  been 
led  to  love  the  image  of  Christ  in  his  people, 
and  to  esteem  them  highly,  though  once  they 
would  have  despised  and  hated  them:  they  had 
learned  to  love  their  company,  to  sympathize 
in  their  sorrows,  to  rejoice  in  their  comforts,  to 
do  them  good,  and  to  "live  at  peace  with  them. 
This  they  did  unfeignedly,  by  choice  and  in 
uprightness,  and  they  evinced  it  by  giving  up 
their  own  interest  or  indulgence  for  their  bene- 
fit. Their  love  of  each  other  was  in  this  respect 
far  different  from  that  hollow  show  of  friendship 
and  aflfection,  which  prevails  in  the  world;  and 
which  is  chiefly  expressed  by  insincere  profes- 
sions and  unmeaning  compliments.  (Notes, 
Rom.  12:9—13.  Jam.  2:14—18.  3:17,18.  1 
JoAn  3:18-24.)  As  tbev  had  then  attained 
to  a  measure  of  this  disinterested  love;  let  them 
Bee  to  It  as  of  the  greatest  importance,  that 
\  J  D^w  °"^  another  more  and  more.  (Notes, 
4:8.  Phtl.  1:9-11.  1  Thes.  4:9-12.)  Using 
the  same  jiieans^and  depending  on  the  same 

u  .loho  15:3. 
9.      K 


17:17,18.    Ads  IS: 

P:16,17.     2  Thes.  2: 

13.     J;\m.  4:8. 

>  3:1.  4:17.    Acts  6:7.  Rom.  1:5. 

2:B.     Gal.  3:1.   5:7.    Heb.  5:3. 

11:8. 

y  Rora.  8:13.    Gal.  5:5.    2  Tim. 

1:14.     Heh.  9:14. 
I  2:17.   3:8.  4.8.   John  13:34,35. 

648] 


15:17.  Rom.  12:9,10.  2  Cor.  B: 
fi.  Kph.  4:3.  1  Thes.  4:9. 
Heb.  6:10.  13:1.  Jam.  2:15,16. 
2  Pet.  1:7.  1  John  3:11,14— 
19,23.     4:7,12,20,21.       5:1,2. 

a  Phil.  1:9.  i  Thes.  3:12.  2 
Thes.  1:3.     Rev.  2:4. 

D  1  Tim.  1:3,     4:12.     5:2. 

c  See  on  3. 


Spirit,  let  them  seek  more  entire  purity  from 
every  selfish,  envious,  or  malevolent  affection; 
that  no  anger,  bitterness,  prejudice,  or  carnal 
passions  might  warp,  debase,  or  interrupt  their 
mutual  love;  and  that  it  might  grow  more  fer- 
vent and  intense,  and  be  manifested  in  more 
self-denying  endeavors  to  promote  each  other's 
temporal  comfort  and  spiritual  advantages. 

Ye  have  purified.]  'HynxoTfc.  Jo/m  11 : 55. 
^c<s  21:24,26.  24:18.  Jam.  4:8.  1  JoAn  3:3. 
—Note,  Acts  lb  .I — 11. — Love  of  the  breth- 
ren.'] (Inhtdelifiup.  Sec  on  Heb.  IS :1. — Fer- 
vently.] Exreroig.  Here  only. — 'With  all  their 
'j)ower,  \'ehemently,  permanently,  liberally, 
'with  the  whole  soul,'  Quotation  in  Leigh. — 
Exjepijc,  4:8,   Luke  22:44.  Acts  12:5, 

23  Being  "^  born  again,  ''  not  of  corrupti- 
ble seed,  '^  but  of  incorruptible,  '^  by  the 
word  of  God  which  liveth  and  abideth  for 
ever. 

24  *  For  s  all  flesh  is  as  grass,  and  all 
the  glory  of  man  as  the  flower  of  grass. 
The  grass  vvithereth,  and  the  flower  there- 
of falleth  away; 

25  But  ''  the  word  of  the  Lord  endureth 
for  ever.  And  '  this  is  the  word  which  by 
the  gospel  is  preached  unto  you. 

Note. — This  brotherly  love  was  indeed  in 
some  sen.se  natural  to  them,  not  as  men,  but  as 
Christians;  as  they  were  all  children  of  one 
family,  and  more  nearly  related  than  any  earthly 
brethren  could  be.  (Notes,  £pA.  2:14— 22.) 
For  they  were  "born  again;  not  of  corruptible 
seed,"  as  all  the  human  race  are  born  of  Adam's 
fallen  nature,  to  sicken  and  die,  and  so  to  re- 
turn to  corruption  and  dust,  in  respect  of  their 
bodies:  whilst  the  soul,  unless  regenerate,  must 
sink  into  misery:  nor  yet  were  they  merely  dis- 
tinguished from  others,  as  the  natural  posterity 
of  Abraham,  which  was  only  "a  corruptible 
seed:"  but  they  were  "born  again  of  an  incor- 
ruptible seed,  even  by  the  word  of  God"  im- 
planted in  their  hearts  by  the  Holy  Spirit. 
(;Notes,  3—5.  John  1 :10— 13.  3:3—8.'  Jam.  1 : 
16 — 18.)  This,  being  immutable  and  eternal 
truth  in  itself,  "liveth,  and  abideth  for  ever," 
in  the  effects  produced  by  it  on  their  hearts,  ac- 
cording to  the  promises  of  God;  being  the  seed 
of  a  divine  life,  and  powerfully  operating  a  total 
change  in  the  judgment,  dispositions,  and  affec- 
tions of  the  soul.  (Notes,  Heb.  4:12,13.  1  John 
3:7—10.  5:16—18.)  So  that  all,  who  were 
"born  again,"  (however  before  separated  and 
distinguished,)  were  thenceforth  "brethren"  by 
an  enduring  and  eternal  relation;  which  will 
flourish,  when  all  other  relations  shall  be  dis- 
solved, or  lost  in  total  enmity.  For  "all  flesh," 
all  that  is  born  of  Adam's  fallen  nature,  is  as  • 
grass;  and  "all  the  glory  of  man,"  whatever 
any  of  the  human  race  ever  boasted  of,  or  re- 
joiced in,  was  and  is  but  as  the  "flower  of  the 
grass:"  whether  it  be  noble  or  royal  birth, 
genius,    wisdom,    learning,    accomplishments, 


d  Mai.  2:3.    Koni.  1:23.     1  Cor. 

15:53,54. 

1  John  3:9.     5:18. 
f  25.    Jer.  23:28,29.  Malt.  24:35. 

John  6:63.    Heb.  4:12.  Jam.  I: 

18. 

Or,  For  that. 
g  2  Kings  19:26.     Ps.  37:2.    90:5. 

92:7.  102:4.   103:15.  129:6.  Is. 


40:6,7.     51:12.     Jam.  1:10,11. 

4:14.     1  John  2:17. 
h  See    on    23.— Ps.      102:12,26. 

119:89.     Is.  40:8.     Matt.  5:18. 

Luke  16:17. 
i  12.2:2.   1  Cor-l:21— 24.   2.2. 

151— 4.    Eph.  2:17.   3:8.  lit 

1:3. 


A.  D.  G3. 


CHAPTER  I. 


A.   D.  63. 


wealth,  magnificence,  or  splendid  actions;  or 
even  the  glorying  of  the  Jews  in  being  the 
chiklrjen  of  Abraham:  for  the  whole  must  soon 
wither  and  be  cut  down,  and  end  in  the  grave 
and  in  hell.  {Notes,  Ps.  103:14—17.  Is.  40:6 
—8.  Jam.  1:9—11.  1  John  2:15—17.)  But 
"the  word  of  God  abideth  for  ever:"  its  truths, 
promises,  and  threatenings  will  be  accomplished 
to  eternity;  and  its  effects  in  the  souls  of  the 
regenerate  will  be  eternal  also.  And,  as  this 
word  had  been  by  the  gospel  preached  to  them; 
they  ought  to  bless  God  for  their  privileges;  to 
seek  an  increasing  experience  of  its  efficacy;  to 
value  this  distinction  above  all  others;  and  "to 
love  one  another  with  a  pure  heart  fervently," 
without  respect  to  their  Jewish  or  Gentile  ex- 
traction, or  any  external  distinctions,  of  what- 
ever kind.  {Notes,  Matt.  3:7—10.  Phil.  3:1  — 
7.) — The  quotation  {Is.  40:6,7.)  is  nearly  from 
the  Septuagint,  which  accords  to  the  Hebrew. 
'It  is  grossly  contrary  to  the  truth  of  thescrip- 
'tures  to  imagine,  that  they  who  are  thus  re- 
*newed  can  be  unborn  again.'  Arbp.  Leighton. 
Being  born  again.  (23)  jti'uysyevvrnxevoi. 
"Having  been  born  again."    Note,  3 — 5. 

PRACTICAL    OBSERVATIONS. 
V.  1—5. 

As  we,  if  true  Christians,  are  "strangers" 
on  earth,  we  should  expect  contempt  and  un- 
kindness  from  the  men  of  this  world,  and  con- 
tinually prepare  for  a  removal  to  our  eternal 
home:  and  we  should  remember,  that  we  are 
"scattered"  in  different  countries,  cities,  and 
families,  as  witnesses  for  God  and  his  truth,  to 
those  among  whom  we  live. — All  the  redeemed 
were  "elected  according  to  the  foreknowledge 
of  God  the  Father:"  but  this  cannot  be  known 
by  them,  except  "through  sanctificatiou  of  the 
Spirit  unto  obedience."  {Note,  1  Thes.  1:1  — 
4.)  But  when  our  simple  dependence  on  the 
atoning  blood  of  Christ,  unites  with  a  holy 
hatred  of  all  sin,  and  a  disposition  to  obey  all 
the  commandments  of  God,  and  to  delight  in 
them;  we  may  be  sure,  that  we  are  the  objects 
of  his  "everlasting  love,"  and  that  "grace  and 
peace  will  be  multiplied  unto"  us,  till  they  shall 
be  perfected  in  the  felicity  of  heaven.  "The 
Hvely  hope  of  an  inheritance  incorruptible,  un- 
defiled,  and  unfading,"  which  springs  from  re- 
generation, is  inseparably  connected  with  faith 
in  a  crucified  and  risen  Saviour;  it  ascribes  all 
salvation  to  the  "abundant  mercy  of  God,"  and 
excites  the  possessor  to  love  and  practise  holi- 
ness. It  is  peculiar  to  the  real  Christian;  and 
it  totally  differs  from  the  vain  confidence  of  for- 
malists, Pharisees,  Antinomians,and  enthusiasts 
of  every  description.  If  we  thus  hope  for  an 
undefiled  felicity,  and  habitually  prepare  for  it; 
we  may  well  rejoice,  and  exult  triumphantly 
that  it  is  "reserved  for  us  in  heaven,"  and  that 
"we  are  kept"  as  in  a  castle  "by  the  power  of 
God,  through  faith  unto  salvation,"  which  is 
made  ready,  and  will  be  openly  revealed  when 
the  mystery  of  God  shall  be  finished. 
V.  6—9. 

"The  lively"  and  assured  "hope  of  an  in- 
heritance in  heaven,"  gives  substantial  joy  to 
the  soul,  and  to  it  we  must  have  recourse  in  all 
our  troubles,  for  support  and  animation:  yet 
we  cannot  but  sometimes  "be  in  heaviness," 
when  called  to  struggle  with  "manifold  temp- 
tations," to  conflict  with  inward  enemies,  to 
Vol.  M.  82 


walk  in  darkness  without  sensible  comfort,  and 
to  endure  atHictions  in  body,  mind,  or  circum- 
stances. Even  they,  who  "have  the  first-fruits 
of  the  Spirit,"  do,  on  such  occasions,  "groan, 
being  burdened,"  {Notes,  Rom.  7:22—25.  8: 
18 — 23.)  And  though  "the  Lord  does  not  will- 
ingly afflict  or  grieve  the  children  of  men;"  yet 
his  wise  love  often  appoints  sharp  trials  for  his 
people,  because  he  knows  them  to  be  necessary 
in  order  to  "humble  and  prove  them,  to  show 
what  is  in  their  hearts,  and  to  do  them  good  at 
the  latter  end."  When  this  is  the  case,  or  when 
his  glory  in  any  way  requires  it,  they  Avill  be 
"in  heaviness"  for  a  short  season:  {Note,  2 
Cor.  4:13 — 18.)  but  neither  their  trial,  nor  the 
peculiar  distressing  circumstances  connected 
with  them,  will  be  sharper,  more  numerous,  or 
of  longer  continuance,  than  it  is  needful  that 
they  should  be,  in  order  to  try  their  ])recious 
faith,  that  it  may  "be  found  unto  praise,  and 
honor,  and  glory,  at  the  coming  of  the  Lord 
Jesus."  In  the  intervals  of  their  4emi)tations 
and  conflicts,  when  they  are  composed  enough 
to  make  observations  on  their  experience,  their 
trials,  conflicts,  and  the  event  of  them  they  can 
find,  that  they  really  do  believe  in  and  love  an 
unseen  Saviour;  and  show  that  faith  and  love 
by  cleaving  to  him,  and  aiming  to  obe}^  him, 
in  the  midst  of  their  troubles.  This  causes 
them  to  rejoice  in  his  all-sufficiency  and  grace, 
in  his  glory  and  blessedness,  and  in  admiring  his 
infinite  loveliness  and  loving  kindness,  Avith  a 
"joy  which  is  unspeakable,"  and  which  forms 
a  sweet  antepastof  the  heavenly  felicity;  tun- 
ing their  hearts  to  the  songs  of  the  redeemed, 
and  preparing  them  for  their  holy  employments. 
Thus,  by  the  way  they  receive  in  part,  as  an 
earnest  and  pledge,  "the  end  of  their  faith, 
even  the  salvation  of  their  souls." 
V.  10—16. 
While  we  discourse  freely  on  evangelical  and 
experimental  subjects,  numbers,  either  igno- 
rantly  or  maliciously,  charge  us  with  holding 
novel  doctrines,  and  introducing  a  new  religion: 
but  in  fact  these  principles  were  first  published, 
as  soon  as  "sin  entered  into  the  world;"  though 
they  have  passed,  so  to  speak,  through  several 
enlarged  editions:  but  every  thing  is  new  to 
him,  who  is  hitherto  unacquainted  with  it. 
Concerning  these  things  the  ancient  "prophets 
inquired"  and  searched  with  great  diligence, 
that  they  might  know  something  of  the  grace 
preparing  for  later  ages;  and  for  four  thousand 
years  "the  sufferings  of  Christ  and  the  glory 
that  should  follow,"  formed  the  great  subject 
of  revelation,  in  multiplied  types,  promises,  and 
predictions.  At  length  "the  desire  of  nations" 
appeared,  "fulfilled  all  righteousness,"  finished, 
by  his  sufferings  on  the  cross,  his  work  on 
earth,  and  entered  into  his  glory:  then  apostles 
bore  testimony  to  the  same  important  truths, 
and  "the  Holy  Spirit  was  sent  down  from  heav- 
en" to  authenticate  their  testimony;  while  "an- 
gels desired  to  look  down  into  these  things,"  as 
eclipsing  all  former  displays  of  the  harmonious 
perfections  of  their  God.  And  shall  not  we 
then  search  diligently  those  scriptures,  which 
contain  the  joyful  and  interesting  doctrines  of 
salvation?  Or  shall  we  neglect  the  means  of 
appropriating  to  ourselves  its  everlasting  ben- 
efits.'' Far  be  this  from  us!  Rather  let  us  throw 
aside  all  carnal  encumbrances,  and  use  every 
method  of  bringing  our  minds  into  a  proper 

[649 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


frame,  for  attending  to  this  grand  concern,  and 
of  doing  the  work  of  our  great  Master  Avith  alac- 
rity and  industry.  Let  us  study  to  be  "sober," 
in  the  midst  of  a  giddy,  sensual,  and  intoxicated 
world;  let  us  "hold  fast  the  beginning  of  our 
confidence  steadfast  unto  the  end;"  and  show 
ourselves  the  "obedient  children"  of  God,  by 
avoiding  conformity  to  the  world,  and  by  tak- 
ing care  not  to  "fashion  ourselves  according  to 
the  former  lusts  in  our  ignorance;"  {Notes,  4: 
3—5.  Rom.  12:1,12.)  but  especially  watching 
and  praying  against  those  sins,  to  which  we 
were  then  most  prone  or  accustomed.  Thus 
let  us  aim  to  become  "holy  in  all  manner  of 
conversation,"  even  "as  God  who  hath  called  us 
is  holy :"  for  he  sanctifies  all  whom  he  saves,  and 
"without  holiness  no  man  shall  see  the  Lord." 
V.  17—21 . 
The  God  whom  we  worship  "is  no  Respecter 
of  persons;"  but  does  now,  and  will  at  last, 
"judge  according  to  every  man's  work."  He 
will  detect  many  hypocrites,  whom  his  servants 
never  suspected,  and  some  who  never  suspected 
themselves:  and  he  will  condemn  many,  as 
"workers  of  iniquity,"  who  called  him  their 
Father,  and  Jesus  their  Lord  and  Master. 
(Notes,  Matt.  7:21—23.  Luke  13:22—30.) 
Knowing  these  things,  and  aware  of  the  deceit- 
fulness  of  our  hearts,  the  subtlety  of  our  ene- 
mies, and  the  manifold  delusions  which  are 
propagated  on  every  side;  we  should  "pass  the 
time  of  our  sojourning"  in  this  jjerilous  world, 
in  humble,  watchful,  and  jealous  "fear;"  which 
will  best  secure  us  against  fatal  deceptions,  and 
preserve  us  from  dishonoring  God  and  exposing 
ourselves  to  his  fatherly  corrections.  (Notes, 
Prov.  14:15,16.  28:14.  Rom.  11:16—21.)  It 
behoves  us  also  frequently  to  remember,  that 
all  the  riches  of  the  world  could  never  have 
saved  one  soul  from  eternal  destruction.  Why 
then  should  we  covet  such  unavailing  perishing 
treasures?  (Notes,  Ps.  49:6—9.  Matt.  16:24 
—28.  P.  O.  21— 28.)— But  how  vast  are  our 
obligations  to  the  Lord  Jesus,  the  spotless 
"Lamb  of  God,"  whose  precious  blood  was 
freely  shed  to  ransom  our  souls,  and  to  obtain 
eternal  salvation  for  us !  May  we  "by  him  be- 
lieve in  God,  who  raised  him  from  the  dead  and 
gave  him  glory,  that  our  faith  and  hope"  may 
rest  on  the  infinite  perfection  and  love  of  God, 
for  all  things  pertaining  to  our  eternal  salva- 
tion !  In  this  view,  how  absurd  does  the  con- 
duct of  all  those  appear,  who  cleave  to  "the 
vain  conversation  delivered  to  them  by  tradi- 
tion from  their  fathers,"  and  avow  a  determin- 
ation never  to  change  the  religion,  Avhich  they 
have  inherited  from  them!  If  this  principle  had 
been  adhered  to,  "Clirist  would  have  died  in 
vain:"  for  Jews  and  Gentiles  must  have  agreed 
in  rejecting  the  gosjjel,  to  cleave  to  the  tradi- 
tions, superstitions,  or  idolatry  of  their  elders 
and  ancestors :  and  the  case  must  have  continued 
the  same,  through  all  succeeding  generations, 
to  the  end  of  the  world!  So  dreadfully  absurd 
and  mischievous  is  this  too  common  notion ! 
V.  22—25. 
It  is  highly  important  that  men  should  se- 


riously consider,  and  be  deeply  convinced,  that 
their  souls  must  be  purified  from  pollution,  or 
they  will  inevitably  perish;  that  there  is  a  work 
and  duty  for  them  to  attend  on  in  this  matter; 
that  they  can  do  nothing  in  it,  except  by 
"obeying  the  truth;"  that  they  canuot  "obey 
the  truth"  but  by  the  "Holy  Spirit,"  whom 
God  has  promised  to  give  to  those  that  ask 
him;  (Note,  Luke  ll:b-\3.)  and  that  "unfeign- 
ed love"  of  true  Christians  is  one  proper  test 
and  standard  of  evangelical  purity  of  heart. 
If  we  have  attained  to  this  infallible  evidence, 
that  "the  good  work"  is  begun  within  us,  let 
us  see  to  it,  "that  we  love  one  another  with  a 
pure  heart  fervently."  Thus  it  will  be  more 
and  more  evident,  that  they  are  "born  again 
of  incorruptible  seed,  by  the  word  of  God 
which  livethand  ahideth  for  ever."  (Notes,  1 
John  4:7,8.  5:1 — 3.)  As  this  needful  and  most 
blessed  change  is  wrought  by  means  of  the  sa- 
cred word  of  divine  life,  it  is  of  far  greater  im- 
portance to  us,  to  search  the  scriptures  daily; 
to  use  every  means  to  become  acquainted  with 
them;  and  to  bring  others,  in  our  families  or 
congregations,  acquainted  with  them;  than  to 
speculate  ab.iut  the  manner,  in  which  they  are 
rendered  effectual  to  this  end.  All  other  dis- 
tinctions will  soon  be  lost,  and  as  it  were  swal- 
lowed up,  in  the  difference  between  the  regen- 
erate and  the  unregenerale ;  3.\\  other  glory  will 
wither,  and  terminate  in  everlasting  shame 
and  disgrace;  all  other  unions  will  be  dis- 
solved, and  perish.  But  those  who  are  one 
in  Christ  Jesus,  and  are  "beautified  with  his 
salvation,"  will  be  united  in  perfect  love,  glo- 
ry, and  felicity,  for  ever.  As  "this  word  of 
the  gospel,"  which  is  the  seed  of  eternal  life,  is 
preached  to  us  also;  let  us  see  to  it,  that  it 
dwells  in  our  hearts,  and  brings  forth  holy  fruit 
in  our  lives;  and  then  we  shall  "not  be  asliam- 
ed  or  confounded,  world  without  end." 

CHAP.  II. 

christians  are  exhorted  to  lay  aside  selfish  and  angry  passions;  that  they 
may  long  for  "the  sincere  uiilk  of  the  word,"  and  grow  by  it,  having 
"tasted  that  the  Lord  is  gracious,"  1 — 3.  The  precioiisness  of 
Cliri^it,  the  chief  Corner-stone,  to  helievers  as  hiiilded  on  him,  hy 
faith,  and  thus  made  a  holy  temple  and  a  spiritual  priesthood,  ac- 
cording to  the  scriptures;  while  unbelievers  stumble  and  perish,  4 — 
8.  The  sacred  character  and  invaluable  privileges  of  believers,  ai 
called  out  of  darkncij  into  light,  to  show  forth  the  praises  of  God,  9, 
10.  Thenposlle  bcseorhes  them  to  abstain  from  fleshly  lusts,  .ind 
by  their  good  conversation  to  glorify  God  among  the  Gentiles,  11,12. 
He  enforces  obedience  to  magistrates,  13 — 17,  and  that  of  servants  to 
their  masters;  exliorling  tliem  to  suffer  patiently  even  for  wcU-duing 
after  the  example  of  Ulnist,  and  from  love  to  him,  18 — 25. 

'  X;^HEREFORE,  Maying  aside  all 
T  y       •=  malice,    and    all    '^  guile,    and 
hypocrisies,   and  *^  envies,   and  ^  all  evil 
speakings, 

2  As  ''  new-born  babes,  desire  '  the  sin- 
cere milk  of  the  word,  that  ye  may  ^  grow 
thereby ; 

3  If  so  be  ye  have  '  tasted  that  the  Lord 
is  gracious. 

Note. — From  the  truths,  stated  in  the  pre- 
ceding chapter,  the  apostle  took  occasion  to 
exhort  his  brethren,  to  "lay  aside,"  as  a  pollut- 


a  1:18—25. 

b  Is.  2;20.  30:22.    Ei.  18:31,32. 

Rom.  13:12.     Eph.    4:22—25. 

Col.  3:a— 8.    Heb.  12:1.    Jam. 

1:21.  I       3:17 

c  16.    1  Cor.  5:R.  14:20.  Eph.  4:     f  l  Sam.  18:S,9.      P..  37..1.  73:3 

31.  Tit.  3:3- 5.  prov.     3:31.     14-30      24 

d  22.  3:10.  l's.32:2.  34:13.  John  1      Uom.  1:29.  13:13'.  Tc 


1:47.   1  Thes.  2:3.  Rev.  14:5. 
Job    36:13.    Matt.    7:5.     15:7. 
23:28.     24:51.      Mark      12:15. 
Luke  6:42.   11:44.   12:1,2.  Jam. 


1,19. 


650] 


2  Cor.    12:20.     Gal.  5:21—26. 
•     lam.  3:14,16.  4:5. 
g  4:4.     Eph.  4:31.     Col.  3:8.      1 

Tim.  3:11.    Tit.  2:3.    Jam.  4: 

11. 
h  1:23.    Matt.  13:3.    Markl0:l5. 

Kom.  6:4.    1  Cor.  3:1.    14:20. 
i  I's.  19.7—10.    1  Cor.  G:2.  ileb. 


5:12,13. 
k  2  Sam.  25.5.    Job  17:9.    Prnv. 

4:18.     H OS.  6:3.    14:5,7.     !\tal. 

4:2.  Eph.  2:21.  4:15.    2  Tbe». 

1:3.  2  Pet.  3:18. 
1  Ps.  9:10.  34:8.  63:5.  Taut.  2:3. 

Zcch.  9:17.  Heb.  6:5,6. 


A.  D.  63. 


CHAPTER  II. 


A.  D.  63. 


ed  garment,  which  they  had  worn  too  long-,  all 
kinds  of  "malice,  guile,  hypocrisies,"  insinceri- 
ty in  their  profession,  or  flattery  and  compli- 
ment in  conversation,  with  "envyings  and  all 
slanders."  {Note,  Jam.  1:19—21.)  This  was 
needful  in  order  that  with  the  simplicity  of 
"new-born  infants,  they  might  desire,"  and 
relish,  the  uncorrupted  doctrines  and  precepts 
of  the  word  of  God,  as  "the  new-born  babe" 
craves  the  nutrimental  milk  of  the  breast,  and 
wants  no  other  sustenance:  that  thus  they 
might  grow,  by  this  wholesome  food  for  their 
souls,  in  knowledge,  faith,  hope,  love,  and  every 
holy  affection;  and  not  always  be  as  children; 
or  become  dwarfs,  who  are  seldom  healthy, 
comfortable,  comely,  or  useful.  (Notes,  1  Cor. 
8:1—3.  Eph.  4:14—16.  Heh.  5:11—14.)  Such 
a  conduct  might  be  expected  from  them,  and 
even  from  those  who  had  lately  been  convert- 
ed; "if  so  be,"  or  since,  "they  had  tasted  that 
the  Lord  is  gracious." — The  apostle  here  ap- 
plied to  Christ,  as  the  context  proves,  what  the 
Psalmist  had  spoken  of  Jehovah.  (Note,  Ps. 
84:8.) — The  Lord  is  merciful  and  kind  whether 
men  believe  it,  or  not:  many  have  inefficacious 
notions  of  his  mercy,  without  any  experience 
or  taste  of  it,  and  these  notions  commonly  em- 
bolden them  in  rebellion:  but  regenerate  per- 
sons believe  that  he  is  gracious;  they  apply  to 
him  in  that  persuasion,  and  thus  they  taste  and 
relish  his  grace,  and  have  an  earnest  of  their 
future  felicity,  even  "the  witness  in  them- 
selves" of  hismercv  and  truth.  (Notes,  Ps.  4: 
6—8.  51:12,13.  63:5—8.  Prov.  14:10.  24:13, 
14.  Cant.  1:3,4.  '2  Pet.  1:19.  1  JoAn  5:9,10.) 
— Malice,  &c.  (1)  'The  apostles  sometimes 
'name  some  of  these  evils,  and  sometimes  oth- 
'ers  of  them;  but  they  are  all  inseparable  as 
'one  garment,  and  all  comj)rehended  under  that 
'one  word,  "the  old  man,"  which  the  apostle 
''there  exhorts  to  put  off.  (Eph.  4:22.)— "The 
•word"  ...  is  both  the  incorruptible  seed,  and 
•the  incorruptible  food,  of  that  new  life  of 
'grace,  which  must  therefore  be  an  incorrupti- 
•ble  life. — Though  it  seem  a  poor  despicable 
'business,  that  a  frail  sinful  man,  like  your- 
'selves,  speak  a  few  words  in  your  hearing; 
•yet,  look  upon  it  as  the  means,  wherein  God 
'communicates  happiness  to  them  that  believe, 
•and  works  that  believing  unto  happiness:... 
'consider  this,  which  is  a  true  notion,  and  then 
'what  can  be  so  precious.^'  Avbp.  Leighton. — 
The  word  sincere  shows  with  what  diligent 
care,  the  true  doctrines  and  princi])les  of  the 
sacred  word  should  be  distinguished  from  all 
corrupted  and  mutilated  systems;  even  as  a 
parent  would  guard  his  beloved  child,  from  in- 
fectious or  poisoned  nutriment,  though  it  as- 
sumed the  name,  form,  and  color  of  milk. — 
Tasted.  (3)  This  is  a  reference,  rather  than  a 
quotation;  and  alike  near  to  the  Septuagint, 
and  to  the  Hebrew.  (Ps.  34:8.) 

Laying  aside.  (1)  ytnox^efiEvoi.  Rendered 
cast  off;  i?om.  13:12.  Put  off ,  £pA.  4:22. 
Col.  3:8.  Lay  apart;  Jam.  1:21.  2  Pet.  1:14. 
The  same  verb  is  thus  differently  rendered. — 
New-born.  (2)  ^QnyEwrjia.  Here  only. — Be- 


ta Is.  55:3.    Jer.  3;22.    MatL  11: 

28.  John  5; 40.  &37. 
D  John  5-26.  6:57.   ll:25.2fi.    14: 

6,19.  Rom.  5:10.  Col.  3:4. 
O  Is.  28:16.    Dan.  2:34,45.  Zech. 

3:9.  4:7. 
p     ft.    118:22,23.       II.    8:14,15. 

MaU.  21:42.     Mark    12:10,11. 


Luke  20:17,1'!.  Acts  4:11,12. 
q  Is.  42:1.  MaU.  12:18. 
r  7.  1:7,19.  2  Pet.  1:1,4. 
5  1  Cor.  3:16.  6:19.    2  Cor.  6:16. 

Eph.  2:20—22.  Heh.  3:6.  Rev. 

3:12. 
*  Or,  be  ye  built. 
t  9.    Is.  61:6.     66:21.     Rev.  1:6, 


sire."]  Enino&riame.  Rom.  1:11.  2  Cor.  5:2 
9:14.  Phil.  1:8.  2:26.  2  Tim.  1:4.  Ja7n.  4:5. 
—  Of  the  word.]  Aoyinov.  Rom.  12:1.  "Rea- 
sonable," or  agreeable  to  the  word. — If  so  be. 
(3)  EinsQ.  jRom.  8:9,17.  1  Cor.  8:5.  15:15. 
2  Thes.  1 :6. 

4  '"  To  whom  coming,  as  unto  "  a  living 
°  Stone,  P  disallowed  indeed  of  men,  but 
1  chosen  of  God,  and  'precious, 

5  Ye  ^  also,  as  lively  stones,  *  are  built 
up  a  spiritual  house,  *  an  holy  priesthood, 
to  offer  up  "  spiritual  sacrifices,  ^acceptable 
to  God  by  Jesus  Christ. 

6  Wherefore  also,  ^  it  is  contained  in 
the  scripture,  ^  Behold,  I  lay  in  Sion  a 
chief  Corner-stone,  ^  elect,  precious;  and 
he  that  believeth  on  him  ^  shall  not  be  con- 
founded. 

Note. — The  apostle,  having  been  educated 
a  Jew,  and  writing  to  Jewish  converts,  as  well 
as  others,  retained  the  typical  language  of  the 
Old  Testament,  concerning  a  temple,  a  jiriest- 
hood,  and  sacrifices.  The  temple  had  been  the 
centre  of  Jehovah's  worship:  there  he  dis- 
played his  glory  from  the  mercy-seat,  and  dwelt 
among  his  people:  there  he  received  their  wor- 
ship, and  communicated  iiis benefits:  there  alone 
God  engaged  to  meet  sinners  and  bless  them, 
and  penitent  believers  approached  God  to  glo- 
rify him;  for  every  accepted  prayer  and  service 
had  reference  to  the  worship  at  the  temple. 
(Notes,  Ex.  25:10—22.  Lev.  17:3—9.  Deut. 
12:5—7.  1  Kings  S:'2S— 30.)  Thus  Christ  is 
the  spiritual  "Temple,  in  which  God  dwells" 
with  men:  and  believers,  as  one  with  him, 
form  a  part  of  the  sacred  building,  and  he 
blesses  them;  and  sinners  come  to  God  in 
Christ,  and  glorify  him.  (Notes,  John  1:14. 
2:14 — 17.)  In  allusion  to  this  type,  Christ  is 
called  "a  living  stone,"  as  elsewhere  "living 
Bread."  The  metaphor  showed  his  power, 
stability,  and  permanent  sufficiency,  in  his  Per- 
son and  mediation  to  sustain  the  whole  weight 
of  the  glory  of  God,  and  the  salvation  of  his 
people,  which  was  to  be  laid  upon  him:  and 
the  epithet  "living,"  while  it  showed  that  the 
expression  was  figurative,  pointed  out  the 
quickening  efficacy  of  his  grace  on  the  souls 
of  those  who  had  been  dead  in  sirf,  and  intima- 
ted that  he  "ever  liveth  to  make  intercession" 
for  his  people,  and  to  maintain  their  cause. 
Tliis  Stone  was  "disallowed  of  men,"  both 
Jews  and  Gentiles,  so  long  as  they  continued 
unregenerate;  because  men  are  naturally  ignor- 
ant, self-wise,  self-righteous,  carnal,  and  at 
enmity  with  God;  so  that  they  cannot  receive 
his  humbling  holy  doctrines  and  salvation:  but 
it  was  "chosen  of  God,"  to  be  the  Support, 
Cement,  and  Ornament  of  the  whole  spiritual 
building;  and  was  most  "precious"  in  itself, 
and  perfectly  fitted  for  that  purpose.  (Notes, 
Matt.  16:18.  1  Cor.  3:10— 15.)  All  therefore 
who  are  born  again,  and  thus  enlightened, 
humbled,   matle   in   a   measure   spiritual,    and 


5:10.  20:R. 
II   I's.  50:14,23.   141:2.   Hot.  1 4:2. 

Mai.     1:11.     Jonii     4:22—24. 

Rom.  12:1.     Phil    2:17.     4:18. 

Iltb.  13:15,16. 
X  4:11.  Phil.  1:H.  4:18.    Col.  3: 

17. 
y  Dan.  10:21.  Maik  12:10.  John 


7:38.    Acts  1:16.    2  Tiro.  3:16. 

2  Pel.  1:20.  3:16. 
/  4.  Is.  27:16.  Zerh.  10; 4.   Bom. 

9:32,:  3.  Eph.  2:20. 
»Ps.  89:19.     15.42:1.    Matt.  12: 

IS.  Luke  23:35.  Eph.  1:4. 
b  Ps.  40:14.     Is.  41:11     45:16,17. 

50:7.  S4:4. 

[651 


A.  D.  6^3. 


I.  PETER. 


A.  D,  63. 


taught  to  seek  reconciliation  unto  God,  "come 
to  Christ,"  to  build  their  hopes  and  souls  on 
him  whom  men  despised;  that  they  may  be 
made  a  part  of  this  holy  and  living  Temple; 
continually  applying  to  him,  and  to  the  Father 
through  him,  for  his  salvation,  and  the  sancti- 
fying influences  of  the  Holy  Spirit.  Thus 
they  "as  living  stones,"  by  life  derived  from 
Christ,  became  meet  to  be  built  up  as  a  part 
of  this  spiritual  house,  consecrated  to  God  and 
his  holy  habitation.  (Notes,  1  Cor.  3:16,17. 
2  Cor.  6:14—18.  Eph.  2:19— 22.)— But,  to 
show  more  fully  the  import  of  this  figurative 
language,  it  was  proper  that  the  subject  should 
be  illustrated  by  another  metaphor:  for,  by 
thus  coming  to  Christ,  they  were  washed, 
anointed,  arrayed,  and  consecrated,  as  a  "holy 
priesthood,"  to  draw  near  and  minister  unto 
God  at  his  temple.  (Notes,  Ex.  29:  Lev.  8:6 
—14.  Rev.  1:4—6.  5:8—10.)  They  did  not 
indeed  presume  to  oflfer  atoning  sacrifices;  but 
they  were  consecrated  to  ofl'er  spiritual  sac- 
rifices, even  prayersj  supplications,  praises, 
thanksgivings,  good  works,  and  liberal  contri- 
butions to  the  poor,  especially  their  indigent 
brethren;  and  even  their  very  bodies,  as  devo- 
ted to  the  service  of  God.  (Notes,  Rom.  12:1, 
Phil.  2:14—18.  4:14-20.  Col.  3:16,17.  Heb. 
13:15,16.)  These  sacrifices,  though  defective 
and  defiled,  and  offered  by  sinners,  would  yet 
be  "acceptable  to  God,"  because  honorable  to 
him,  when  presented  through  Jesus  Christ,  and 
by  faith  in  his  atoning  sacrifice  and  his  inter- 
cession, as  their  High  Priest  within  the  heav-j 
enly  sanctuary.  The  whole  of  this  accorded^ 
to  a  remarkable  prophecy,  the  explanation  of  ] 
which  has  already  been  given.  (Note,  Is.  28  :j 
16.) — The  quotation  varies  in  some  respects 
from  the  Septuagint,  but  gives  the  general 
meaning  of  both  that  and  the  Hebrew.  (Notes, 
Rom.  9:30—33.) 

7  Unto  "^  you  therefore  which  believe  he 
is  *  precious,  but  unto  them  ^  which  be  dis- 
obedient, ^  the  Stone  which  the  builders 
disallowed,  the  same  is  made  *"the  Head  of 
the  corner; 

8  And  ^  a  Stone  of  stumbling,  and  a 
Rock  of  offence,  even  to  them  which  stum- 
ble at  the  word,  •*  being  disobedient; '  where- 
unto  also  they  were  appointed. 

[Practical  Observations.] 

Note. — Unto  those  "who  believed,"  Christ 
was  precious,  the  Foundation  of  all  their 
hopes,  their  chief  Glory,  and  most  valuable 
Treasure:  for  they  saw  such  excellency  in  him, 
experienced  such  comfort  from  him,  and  so 
entirely  depended  on  him  for  salvation;  that 
they  were  prepared  to  renounce  every  thing, 
even  life  itself,  rather  than  come  short  of  an 
interest  in  him.  Or,  "to  them  there  was  honor," 
as  opposed  to  the  shame  before  mentioned  (6). 
— But,  on  the  other  hand,  those  who  continued 


C  1:8.    Cant.  5:9—16.    Has.  27 

Malt.  13:44—46.  John  4:42    6- 

68,69.  Phil.  3:7—10. 
*  Or,  an  honor.    Is.  28:5.    Luke 

2:32. 
d  8.     Acts  26:19.     Rom.   10:21. 

15:31.    marg.     TH.  3:3.     Heb. 

4:11.  11:31.  marg-. 
e  Ps.    118:22,23.     Matt.    21:42. 

Mark   12:10,11.      Luke  20:17. 


652] 


Acts  4:11,12. 
f  Zech.  4:7.  Col.  2:10. 
5  Is,    8:14.     57:14.     Luke    2:34. 

Rom.  9:32,33.     1  Cor.  1:23.    2 

Cor.  2:16. 
h  Sec  on  7. 
i  Ex.  9:16.    Rom.  9:22.    1  Thes. 

5:9.  2  Pet.  2:3.  Jude  4. 
k  1:2.     Deut.  10:15.     P».    22-30 

33:12.  73:15.  I..  41:8.  44:1. 


disobedient,  (among  whom  were  the  Jewish 
rulers,  scribes,  and  priests,  the  supposed  build- 
ers of  the  temple,)  constituted  an  awful  accom- 
plishment of  another  scripture.  (Notes,  Ps. 
118:19—24.  Matt.  21:40—44.)  Notwithstand- 
ing their  proud  and  obstinate  rejection  of  Christ 
and  their  opposition  to  him,  he  was  made  "the 
Head  of  the  Corner;"  but  tliey  stumbled  and 
were  broken  on  Him  as  "a  Rock  of  ofi'ence," 
who  was  to  believers  a  Refuge  and  a  "Rock  of 
salvation."  This  was  the  effect  of  their  unbe- 
lief, and  disobedience  to  the  promised  Messiah; 
to  which  they  had  been  a[)pointed  in  the  right- 
eous judgment  of  God,  who  purposed  to  leave 
them  to  their  prejudice,  pride,  and  enmity,  and 
to  glorifv  himself  in  their  punishment,  as  it  was 
evident  by  the  prophecies  fulfilled  in  tbat  event. 
(Notes,  is.  6:9,10.  8:12—15.  Rom.  11:7—15.) 

9  But  ye  are  ^  a  chosen  generation,  '  a 
royal  priesthood,  '"  an  holy  nation.^  "  a 
f  peculiar  people;  that  ye  should  °  show 
forth  the  |  praises  of  him  ''  who  hath  called 
you  out  of  darkness  into  his  marvellous 
light: 

10  Which  in  time  past  ^  icere  not  a  peo- 
ple, but  are  now  the  people  of  God:  which 
had  not  ^  obtained  mercy,  but  now  have 
obtained  mercy. 

Note. — "A  chosen  generation,"  referring  to 
the  choice  of  Abraham  and  his  posterity:  "a 
royal  priesthood ;"  referring  to  the  covenants 
with  Aaron  as  to  the  priesthood,  and  with 
David  as  to  the  kingdom;  and  ",a  holy  nation, 
a  peculiar  people,"  referring  to  the  national 
covenant  with  Israel,  at  the  giving  of  the  law. 
(Ex.  19:6.  Sept.)— To  explain  all  this,  as 
some  do,  with  great  labor  and  learning,  to  mean 
that  nominal  Christians  are,  exactly  in  the 
same  sense,  "a  chosen  generation,  &c."  as 
Israel  was  of  old;  is  a  most  unreasonable  con- 
fusion of  the  typical  prophecies  contained  in 
the  Old  Testament,  with  the  accomplishment 
of  them  in  the  "true  Israel,"  or  the  whole  body 
of  true  believers,  as  addressed  in  the  New 
Testament:  and  to  admit  it,  would  subvert 
the  whole  system  of  interpretation,  adopted 
throughout  this  work;  and  which,  on  mature 
reflection,  even  on  the  objections  of  opponents, 
the  author  is  daily  more  and  more  a.ssured  is 
the  only  true  one.  (Notes,  Rom.  9:6 — 18.  11: 
1_6.  Gal.  3:6—14,26—29.  4:21—31.  Heb. 
12:18 — 21.)  He  would  not  indeed  notice  these 
interpretations;  but  from  a  fear,  lest  it  should 
be  thought,  that  he  had  not  duly  considered 
what  men,  eminent  for  learning,  had  said 
against  that  exposition,  which  he  decidedly  ad- 
heres to. — Israel,  as  typically  "a  chosen  gener- 
ation;" was  cast  off  from  being  the  peculiar 
people  of  God:  but  Christians,  as  the  spiritual 
seed  of  Abraham,  and  as  born  again  in  conse- 
quence of  their  election  in  Christ,  and  "ac- 
counted to  him  for  a  generation,"  are  indeed 


I  Ex.  19:6.  Is.  61:6.  66:21.  Rer. 

1:6.   5:10.   20:6 
m  Ps.  106:5.    Is.  26:2.    John  17: 

19.  1  Cor.  3:17.  2  Tim.  1:9. 
D  Deut.  4:20.    7:6.     14:2.    26:18, 

19.  Tit.  2:14.        ^ 
t  Or,  purchased  people.  Acts   20: 

28.  Eph.  1:14. 
o  4:11.  Is.  43:21.  60:1—3.  Matt. 

5:16.  Eph.  1:6.  S:21.    Phil.  2: 


15,16. 

J  Or,  virtues. 

p  Is.   9:2.     60:1,2.      Mn(t.    4:16. 

Luke  1:79.     Acls  26:18.     Rom. 

9:24.     Eph.  5:8— 11.     Pliil.    3: 

14.  Col.  1:13.    1  Thes.  5  4—8. 
q  IIos.  1:9.10.  Rom.  9  2.5.26. 
r  Hos.  2:23.     Rom.  11:6,7,30.     1 

Cor.  7:25.     1  Tim.  1:13.  Ileb. 

4:16. 


A.  D.  63. 


CHAPTER  II. 


A.  D.  63. 


•«a  chosen  generation."  (Notes,  Ps.  22:30,31. 
Is.  53:9,10.  Eph.  1:3—12.)  A  small  company 
of  Israel,  compared  with  the  whole  nation, 
officiated  as  priests,  and  they  were  not  of  the 
same  tribe  to  which  the  kingdom  was  allotted  : 
but  in  Christ  the  kingly  and  priestly  offices  are 
united;    (Notes,  Zech^  6:l'2,]3.  Heb.  1 :)    and 

'  through  him  believers  become  "a  royal  priest- 
hood," both  "kings  and  priests,"  being  every 
way  dignified  and  made  honorable,  cidled  to 
exercise  a  spiritual  dominion  over  those  jiassions 
to  which  others  are  enslaved,  and  to  obtain 
victories  over  Satan,  the  worl}!,  and  sin;  and 
appointed  heirs  of  the  kingdom  of  heaven. 
They  also  constituted  "a  holy  nation,"  incor- 
porated under  the  government  of  Christ,  sub- 
ject to  his  holy  laws,  sanctified  by  his  Spirit, 
conformed  to  his  image,  and  safe  under  his  pro- 
tection; and  "a  peculiar  people,"  purchased 
with  the  blood  of  Christ,  redeemed  from  worse 
than  Egyptian  bondage,  favored  with  peculiar 
privileges,  and  formed  to  a  peculiar  ciiaracter 
and  conduct.  (Note,  Tit.  2:14.) — In  all  these 
respects  Christians  are  appointed  to  show  forth 
the  praises  of  the  Lord,  by  their  spiritual  wor- 
ship, their  open  profession  of  his  gospel,  their 
holy  conversation,  and  exemplary  conduct.  To 
this,  therefore,  the  apostle  earnestly  exhorted 
his  brethren.  The  Lord  had  called  many  of 
them  out  of  the  total  darkness  of  Pagan  idol- 
atry; and  the  rest,  from  the  comparative  dark- 
ness of  the  Mosaic  dispensation  and  Jewish 
formality,  into  the  clear  light  of  the  gospel,  to 
behold  the  "marvellous"  displays  thus  given  of 

-  the  divine  glory,  and  to  partake  of  his  aston- 
ishing love  to  sinners.  This  he  had  done,  in 
order  that  they  might  be  his  witnesses  and  wor- 
shippers, to  render  him  the  glory  due  to  his 
name;  and  to  "show  forth  his  praises,"  or  to 
declare  his  virtues,  or  energies,  even  the  effi- 
cacy of  his  grace,  in  their  holy  tempers  and  ac 
tions.  They  had  formerly  been  a  people  of  no 
name,  or  excellency;  but  they  were  now  be 
come  "the  people  of  God;"  and  had  "obtained 
that  mercy"  for  the  pardon  of  their  sins,  and 
the  salvation  of  their  souls,  to  which  they  once 
were  strangers.  The  prophecy,  thus  referred 
to,  being  quoted  by  St.  Paul,  as  expressly  pre- 
dicting the  calling  of  the  Gentiles,  evidently 
shows  that  the  Jewish  converts  were  not  here 
exclusively  addressed.  (Notes,  Hos.  1:8 — 10. 
2:21—23.  Bom.  9:24—29.) 

Priesthood.  (9)  'leoaievfja.  5.  The  compa- 
ny forming  the  priesthood,  'legmeict,  Luke  I: 
9.  Heb.  7:5.  The  office  of  the  priesthood. — A 
peculiar  people.^  Anoc  eig  neQinotyaiv.  See 
on  Ex.  19:5.  MaLSill.  Eph.  1:14.— Praises.] 
Aqerac.  Phil.  4:S.  <2  Pet.  1 :3,b.  The  only 
places  in  which  the  Greek  word  for  virtue  oc- 
curs in  the  New  Testament. 

11  Dearly  beloved,  '  I  beseech  you, 
*  as  strangers  and  pilgrims,  "  abstain  from 
fleshly  lusts,  which  "  war  against  the  soul; 

Note. — The  apostle  therefore  exhorted  his 
"dearly  beloved"  brethren,  who  were  so  highly 
honored   and   peculiarly    favored,    to  consider 


•  Rom.  12:1.  2  Cor.  5:20.  6:1. 
Eph.  4:1.  Philem.  9,10. 

I  1:1,17.  Gen.  23:4.  47:9.  Lev. 
25:23.  1  Chr.  29:15.  Pa.  39:12. 
119:19,54.     Heb.  11:13. 

II  4  2.  Lulic  21:34.  Acts  15:20, 
29.     Rom.  3:13.    13:13,14.      2 


Cor.  7:1.  Gal.  5:16,19—21.  2 
Tim.  2:22.      1  John2:15-    17. 

X  Rom.  7:23.  Gal.  5:17,24.  I 
Tim.  6:9,10.     Jam    4:1. 

y  3:2.  Vs.  37:14.  50:23.2  Cor.  1 
12.  Eph.  2:3.  4:22.  Phil.  1:27 
1  Ti!ii.4tl2.    Hoh.  13:5.    Jam 


themselves  "as  strangers  and  pilgrims,"  who 
were  journeying  through  a  distant  land  to  their 
heavenly  inheritance;  (Notes,  1:1,2,17 — 21. 
Heb.  11:13—16.)  and  to  "abstain  from  fieslily 
lusts,"  and  not  allow  themselves  to  banker  after 
any  unlawful,  inexpedient,  or  inordinate  animal 
pleasures,  much  less  to  indulge  in  them;  but  to 
keep  at  a  distance  from  all  sensuality,  and  to 
bridle  and  restrain  all  their  appetites,  and  inure 
them  to  subjection;  as  well  as  to  avoid  ail  other 
carnal  desires  after  things  forbidden,  or  any 
earthly  object.  For  such  "lusts  warred  against 
the  soul,"  to  the  destruction  of  immense  mul- 
titudes: nay,  they  warred  against  the  souls  of 
Christians;"^  and  by  their  strivings  against  the 
spirit,  or  the  regenerate  part,  and  their  tempo- 
rary prevalence  in  their  affections  and  conduct, 
often  greatly  wounded  and  weakened  them. — 
Covctousness,  pride,  envy,  and  other  aspiring 
and  malignant  passions,  as  much  militate 
against  the  salvation  of  men's  souls,  and  oppose 
the  believer's  growth  in  grace,  as  sensual  pro- 
pensities can  do;  "they  war  against  the  soul;" 
and  are  numbered  by  the  apostle  Paul  among 
"the  Avorks  of  the  flesh."  (Note,  Gal.  5:19— 
21.)  It  cannot  therefore  be  proper  to  explain 
the  words  of  St.  Peter  restrictively  of  the  ani- 
mal appetites,  as  warring  against  the  rational 
powers  of  the  soul.  The  whole  "natural  man" 
is  depraved,  the  seat  of  sin  is  in  the  soul,  and 
the  body  is  only  "the  instrument  of  unright- 
eousness." (Notes,  Gen.  6:5.  8:20—22.  Jer. 
17:9,10.  JV/a«.  15:15— 20.  Mark  1 :2'2.  Kom. 
6:12,13,16 — 19.)  And,  in  the  regenerate,  the 
conflict  is  not  between  the  body  and  the  soul; 
but  between  the  new  and  the  old  nature,  called 
"the  flesh  and  the  spirit:"  (Notes,  Rom.  7:15 
—25.  Gal.  5:16—18.)  "Warring  against  the 
soul"  relates  to  the  destructive  tendency  of 
fleshly  lusts,  the  indulgence  of  which,  in  any 
way,  is  hostile  to  the  soul,  and  wars  against  its 
salvation,  or  its  peace,  purity,  and  vigor. 

12  Having  >' your  conversation  ^honest 
among  the  Gentiles ;  ^  that,  *  whereas  they 
speak  against  you  as  evil-doers,  "^  they  may, 
by  your  good  works,  which  they  shall  be- 
hold, "^glorify  God  in  ^  the  day  of  visitation. 

Note. — It  was  incumbent  on  Christians  to 
maintain  an  honorable  and  becoming  conversa- 
tion, in  all  respects,  among  their  Gentile  neigh- 
bors: that  v/hereas  these,  through  enmity 
against  God  and  true  religion,  and  ignorant 
prejudices,  were  led  to  invent  and  propagate 
slanders  concerning  them,  as  evil-doers,  or  mal- 
efactors guilty  of  crimes  injurious  to  society, 
because  they  would  not  join  with  them  in  the 
established  'idolatry;  Christians  might  silence 
their  calumnies,  and  soften  their  prejudices,  by 
their  evident  and  abundant  "good  works." 
Thus  their  example,  in  the  presence  of  their 
enemies,  would  concur  with  the  preaching  of 
the  gospel,  in  promoting  the  conversion  of  the 
Gentiles;  and  "in  the  day  of  their  visitation," 
when  the  Lord  should  please  to  call  them  also 
by  his  grace,  to  glorify  his  name,  the  holy  lives 
of  his  people  would  be  owned  as  the  means  of 


3:13.     2  Pet.  3:11. 
I  Rom.  12:17.     13:13.    2  Cor.  P: 

21.  13-7.    Phil.  4:8.    1  Thes.  4; 

12.     1  Tim.  2:2.     Heb.  1318. 
a  Gen.  13:7,8.       Phil.  2:15,16. 
b  3:1,16.     4:14—16.    Malt.  5:11. 

1(1:2,--.  Luke  0:22.    Acts  24:.5,6, 


13.     25:7 
*  Or,  wAerein. 
c  Malt.  5il6.     Tit.  2:7,8. 
d  4:11.     Ps.  50:23.     R«m.  15:9. 

1  Cor.  14:25. 
e  Luke  1:68.    19:44.  A-^ls  15:14. 


r653 


A.  D.  63 


I.  PETER. 


A.  D.  63 


that  happy  change.     {Notes,  3:13—16.  Matt. 
5:13—16.   Phil.  2:14—18.) 

Conversation.]  Jyazgncpr/r.  Note,  l:i7 — • 
0,1.— Which  they  shall  behold.]  Ejronifvaui- 
Tfc.  3:2.  EnoTmig,  2  Pet.  1:16.— The  word 
denotes  a  diligent  and  prying  inspection  of  the 
ohject  looked  at.  Thus  carnal  men  watch  and 
pry  into  the  conduct  of  religious  persons;  and 
from  it  form  their  judgment  of  their  religion  it- 
self.— Day  of  visitation.]  "HfxsQa  eniaxonijC. 
Notes,  Gen.  21:1,2.  Luke  19:41—44. 

13  ^  Submit  yourselves  to  every  ordi- 
nance of  man  for  the  Lord's  sake:  wheth- 
er it  be  to  the  king,  as  supreme; 

14  Or  unto  governors,  as  unto  them  that 
are  sent  by  him,  ^  for  the  pimishment  of 
evil-doers,  and  for  the  praise  of  them  that 
do  well. 

15  For  ^  so  is  the  will  of  God,  that 
'  with  well  doing  ye  may  put  to  silence  ^  the 
ignorance  of  '  foolish  men: 

16  As  ™  free,  "and  not  *  using  your 
liberty  for  °  a  cloke  of  maliciousness,  p  but 
as  the  servants  of  God. 

1 7  f  Honor  all  men.  i  Love  the  broth- 
"irhood.     ■■  Fear  God.     '  Honor  the  king. 

[Practical  Observations.] 

Note.— {Notes,  Rom.  13:1—7.  Tit.  3:1,2.) 
The  words,  rendered  "every  ordinance  of  man," 
■nay  signify  every  human  constitution  or  form 
of  government.  God  has  appointed  magistracy 
as  his  ordinance,  for  the  peace  and  good  order 
of  society,  but  the  peculiar  form  of  government 
is  left  to  human  prudence,  under  the  direction 
of  Providence.  So  that  Christians  are  required 
10  submit  to  that  government,  which  is  estab- 
lished in  the  countries  where  they  severally  re- 
side; without  attempting  any  alteration,  except 
in  a  peaceable  and  legal  manner,  according  to 
their  rank  in  the  community.  The  apostle 
wrote  when  Nero  was  the  Roman  emperor;  but 
he  was  led  to  use  the  more  general  name  of 
"king,"  as  his  ejnstle  was  intended  for  the  use 
of  future  ages  and  every  country.  This  savage 
tyrant,  who  was  at  length  put  to  death  as  the 
enemy  of  mankind,  but  not  till  he  had  slain 
multitudes  of  Christians  by  his  persecuting 
cruelty,  and  among  the  rest  the  apostles  Peter 
and  Paul,  as  it  is  generally  supposed,  was  the 
"supreme,"  whom  Christians  must  submit  to 
and  honor!  And  the  governors  of  provinces, 
deputed  by  him  and  the  Roman  senate,  together 
with  other  subordinate  magistrates,  must  also 
be  obeyed.  The  intention  of  civil  government 
is  "to  punish  evil-doers;"  and  to  protect  and 
"honor  those  who  do  well:"  and,  in  general, 
the  administration,  even  at  that  time,  would  be 
productive  of  immense  good,  compared  with 
lawless  anarchy;  though  in  very  many  things 


f  Prov.  17ill.  24;21.   .Ter.  29-7. 

Matt.     22:21.       IVUrk      12.17. 

Luke  20;25.       Rom.  13:1—7. 

Eph.  5:21.    1  Tim.  2:1,2.  Tit. 

3:1.  2  Pet.  2:10.    Jude  8— 10. 
g  Rom.  13-3,4. 
b  4:2      Eph.  6:6,7.    1  The3.  4-3. 

5:18. 
i   See  on  12 Job5:16.   Ts  107- 

42. 
Ic  1    Tim.    1:13.        2    Pet.   2:12. 

Jude  10. 
1   Dent.  32:6.  .lob  2;  10.    Ps.  5:5. 

Prov.  9:6.    Jer.  4:22.    Matt.  7: 


26.  25:2.  Rom.  1:2).  Gal.  3:1. 

Tit   3:3. 
m  .John    8:32—36.     Rom.    6:18, 

22.     I  Cor.  7:22.     Gal.  5:1,13. 

Jam.  1:25.    2:12.    2  Pet.  2:19. 
n  .Tude  4. 
*  tir.  having, 
o  Matt.   23:14.    Joha   15:22.     1 

Thes.  2:5. 
p  Epii.  6:6.     Col.  3:24. 
T  Or,   Esteem,  5:5.     Ex.    20:12. 
Lev.    19:32.       1    Sam.   15:30. 
Rom.  12:10      13:7.     Pbil.  2:3. 


the  end  of  government  was  doubtless  counter- 
acted; for  which  the  rulers  would  be  account- 
able to  the  Judge  of  the  world.  In  this  way 
the  duty  of  kings  and  rulers  also  was  pointed 
out  to  them.  But  in  respect  of  Christians,  it 
was  expressly  "the  will  of  God,"  that, by  their 
good  behavior,  "in  all  godliness  and  honesty," 
as  peaceable  subjects,  notwithstanding  the  op- 
pression which  they  suffered,  they  might  "put 
to  silence  the  ignorant"  slanders  "of  foolish" 
and  wicked  men,  who  reviled  them  as  seditious 
persons  and  enemies  to  the  state,  because  they 
would  worship  "the  one  living  and  true  God" 
alone,  and  not  join  in  any  idolatry.  Thev 
ought  indeed  to  consider  themselves  "as  free" 
from  the  ceremonial  law,  from  condemnation, 
from  Satan's  yoke,  and  from  human  impositions 
in  respect  of  the  worship  of  God;  yet  they  must 
by  no  means  use  their  liberty  to  veil  "malicious- 
ness," to  cover  over  any  sinister  and  selfi,sh  de- 
signs, or  to  find  a  pretence  for  gratifying  re- 
venge, on  those  who  had  injured  them;  but  in 
all  things  to  act  "as  the  servants  of  God,"  in 
willing  obedience  to  his  commandments,  which 
formed  the  most  perfect  liberty  which  could  be 
enjoyed.  {Notes,  I  Cor.  1 -.ll— ^4.  Gal.  5:13 
— 15.  1  Tim.  6:1 — 5.)  Let  them  therefore,  in 
obedience  to  God,  and  for  his  glory,  show  re- 
spect and  honor  to  all  men,  according  to  their 
rank  and  authority  in  society,  and  not  scruple 
the  customary  tokens  of  subjection  in  things 
lawful:  let  them  at  the  same  time  reserve  their 
special  love  for  the  brotherhood,  or  their  fel- 
low Christians;  and,  whilst  they  feared,  wor- 
shipped, and  reverenced  God  supremely,  let 
them  "honor  the  king,"  as  far  as  it  consisted 
with  their  otherduty.  (iVo<e,  J^faf^  22:15— 22.) 
— It  is  almost  impossible,  that  there  can  be  a 
worse  supreme  Governor,  than  he  who  ruled 
the  vast  Roman  empire,  when  this  was  written 
by  divine  inspiration, — The  comprehensive 
brevity  of  the  closing  verse,  has  been  greatly 
and  justly  admired  by  competent  judges. 

Supreme.  (13)  'Yneoej^ovti.  Rovi.  13:1. 
Phil.  2:3.  3:8.  4:7.  'YneQo/i],  1  Tim.  2:2.— 
Evil-doers.  (14)  KnxoTTOioir.  2:12.  3:16.  4: 
15.  Jo/m  18:30. — Put  to  silence.  (15)  fJnixHv. 
.¥a<^.  22:12,34.  JVIarA:  4:39.  Lw/ce  4:35.  1 
Cor.  9:9.  1  Tim.  b:lS.— Brotherhood.  (17) 
.'IdskcpoTTjxa.  5:9. 

18  Servants,  *be  subject  to  your  masters 
with  all  fear:  not  only  to  "  the  good  and 
gentle,  "  but  also  to  the  froward. 

19  For  >' this  is  |  thank- worthy,  if  a 
man  ^  for  conscience  toward  God  endure 
grief,    "suffering  wrongfully. 

20  For  ^  what  glory  is  it,  if,  when  ye  be 
'  buffeted  for  your  faults,  ye  shall  take  it 
patiently.''  but  if,  '^  when  ye  do  well,  and 


1  Tim.  6:1. 
q  Ace    on   1:22.       Heb.     13:1.— 

Zech.  11:14. 
r   5ee  on  Gen.  20:11.    22:12.42: 

18 Ps.lll:lO.   Prov.  1:7.23: 

17.  24:21.  Ec.  8:2.  2  Cor.  7:1. 

Eph.  5:21. 
s    1  Sam.  15:30.       1   Chr.  29:20. 
t    Eph.  6:5—7.       Col.   3:22—25. 

1  Tim.  6:1—3.     Tit.  2:9,10. 
u  2  Cor.  10:1.   Gal.  5:22.  Tit.  3: 

2.  Jam.  3:17. 
J.  Ps.  101:4.     Prov.  3:32.      8:13. 


10:32.     11:20. 
V  20.     Luke  6:32. 
t  Or,  thank.    Acts  11:23.    1  Cor. 

15:10.     2  Cor.  I:l2.     8:1.  Gr. 
jt  3:14—17.        Malt.       5:10—12 

John  15:21.  Rom.  13:5.  2  Tim 

1:12. 
a  Job  2 1:27.     Ps.  35:19.     33:19 

69:4.      119:86. 
b  3:14.     4:14—16.     Matt.  5A1. 
c  Matt.  26:67.        Mark  14:66.      I 

Cor.  4:11. 
d  See  on  19. 


6541 


A.   D.  63. 


CHAPTER  II. 


A.  D.  G3. 


suffer  for  it,  ye  take  it  patiently,  '^  this  is 
*  acceptable  with  God. 

21  For  *^ even  hereunto  were  ye  called: 
K because  Christ  also  suffered  f  for  us, ''  leav- 
ing us  an  example,  that  ye  should  follow  his 
steps: 

22  Who  •  did  no  sin,  neither  was  ^  guile 
found  in  his  mouth; 

23  Who,  '  when  he  was  reviled,  reviled 
not  again;  when  he  suffered,  he  ""threatened 
not;  "  but  committed  :j: /limse//' to  him  that 
"judgeth  righteously: 

24  Who  P  his  own  self  bare  our  sins  in 
his  own  body  §  on  •>  the  tree;  that  we, 
'  being  dead  to  sins,  should  '  live  unto 
righteousness:  *  by  whose  stripes  ye  were 
"healed. 

2.5  For  "  ye  were  as  sheep  going  astray; 
but  are  now  returned  unto  '  the  Shepherd 
and  '■  Bishop  of  your  souls. 

Ntte.— {Notes,  Eph.  6:5—9.  Col  3:22—25. 
I  Tim.  6:1—5.  Tit.  2:9,10.)  The  apostle 
Peter  exhorted  servants  to  obedience,  even  in 
stronger  language,  than  his  beloved  brother 
Paul  had  done.  These  were  generally  slaves, 
and  many  ofthern  to  heathen  masters,  who  used 
thera  very  cruelly.  The  word  here  used,  sig- 
nifies domestics,  who  being  more  constantly 
under  the  eye  of  their  masters,  than  slaves  em- 
ployed in  cultivating  the  land,  are  supposed  to 
have  suffered  more  from  their  violent  passions. 
Yet  the  apostle  directed  them  to  be  "subject  to 
their  masters  with  all  fear;''^  with  a  respectful 
regard  to  them,  as  ]ilaced  over  them  by  Provi- 
dence, and  with  a  fear  of  offending  or  dishonor- 
ing God.  This  conduct  should  be  observed,  not 
only  to  such  masters  as  were  "good  and  hu- 
mane," and  who  would  be  pleased  on  reasona- 
ble terms,  and  mild  even  when  offended;  "but 
also  to  the  froward"  and  morose,  who  would  be 
angry  without  cause,  and  use  severity  when  dis- 
pleased. For  it  would  be  grace,  or  the  effect 
and  evidence  of  grace,  "acceptable  to  God" 
and  worthy  of  man's  commendation,  if  from  a 
conscientious  regard  to  the  authority  and  will 
of  God,  they  patiently  and  meekly  endured  such 
treatment,  as  was  grievous  to  be  borne;  when 
not  having  been  faulty  they  were  unjustly  pun- 
ished. Indeed,  "what  glory,"  or  honorable  dis- 
tinction, could  it  be,  for  professed  Christians  to 
be  ])atient,  when  they  were  beaten,  or  scourg- 
ed ibr  their  faults,  seeing  many  of  the  Gentile 
slaves  submitted  quietly  in  this  case?  But  if  they 
behaved  well,  and  were  beaten  by  their  proud 
and  passionate  heathen  masters;  and  yet  bore  it, 
without  peevish  complaints  or,  purposes  of  re- 
venge, still  persevering  in  meek  endeavors  to 


e  Rom.  12:1,2.    Eph.  5:10.    rhil. 

4:18. 
*  Or,  thnnlc.     See  on  19. 
f  Matt.  10-3P.  16:24.     Mark  8:f!4, 

35.    Luke  9:23— 25.    14:20,27. 

John    16:  £3.  Acts  9:16. 1  Thcs. 

3:3.     2  Tim.  3:12. 
g  24.  S:13.       4:1.       Luke  24:26. 

Act!  17:3.     Heb.  2:10. 
t  Some  rc:ii),/nr  i/ou.   1:20.21. 
hPs.  BS:!."!.    .lohn  13:15.     Rom. 

8:29.       ICor.  1!:1.      Eph.  5:2. 

Phil.  2:5.     1  .lohn  2:6. 
i  Is.  .53:9.     Mad.    27:4.19.23,24. 

Luke  23:41,47     John  8:46.     2 


Cor.  5:21.    Heh.  4:15.  7:26,27. 

9:28.      1  John  2:1.      3:5. 
k  John  1:47.     Ktv.  14:5. 
1    Ts.  38:12— 14.   Is.  53:7.   Mall. 

27:39—44.    Mark  14:60,61.  15: 

29—32.    Luke  22:64.65.   23:9, 

34—09.    John  19.9—11.    Acts 

8:32— -W.     Heb.  12:3. 
m  Ads  4:29.     9:1.     Eph.  6:9. 
n  4:19.     Vs.  10:14.      31:5.    37:5. 

Luke  23:46.  Acts 7:59.   2Tim. 

1:12. 
I  Or,  his  rmise. 
o  «en    18:25.     Ps.  7:11.     96:13. 


do  their  duty;  this  indeed  would  "be  acceptable 
with  God,"  and  rewarded  by  him  as  a  distin- 
guishing effect  of  his  grace.  {Notes,  Matt.  5 :43 
—48.   L«fce  6:27—36.)     For   Christians   were 
especially  "called"  thus  to  do  good  to  all  men, 
and  to  endure  ill  usage  from  them;    and  still  to 
proceed  with   alacrity  in  doing  well,  amidst  in- 
gratitude, revilings,  and  injuries,  Avithout  being 
wearied  out  by  any  kind  or  degree  of  evil  diuie 
to  them :  "because  Christ,"  when  he  suffereil  in 
their  stead,  "left  them,"  in  this  and  in  all  other 
respects,  "an  example,  that  they  should  follow 
his  steps;"  that  by  contemplating  the  same  Ob- 
ject to  which  they  looked  lor  pardon  and  riglitr 
eousness,  they  might  learn  how  to  act  in  the 
most  trying  circumstances.    {Note,  Heb.  12:2, 
3.)       He  indeed,  had  "done  no  sin"  in  any  de- 
gree; and  perfect  wisdom,  love,  and    holiness 
were  displayed  in  all  his  works;  nor  was  there 
any  guile  in  his  words:  so  that  the  contemjit, 
malice,  and  cruelty,  with  Avhich  he  met,  were 
base  returns  for  the  greatest  kindnesses,  and  the 
most  unworthy  treatment  of  consummate  excel- 
lency. Yet  "when  he  was  reviled,"  as  if  guilty 
of  the  most  atrocious  crimes,  he  did  not  retort 
the  reproachful   language,  though  most  justly 
deserved  by  his  enemies:    and   even  "when  he 
suffered"  all  kinds  of  indignities  and  tortures, 
till  they  terminated  in  his  death  on  the  cross,  he 
did  not  so  much  as  "threaten"  his  crucitiers, 
though  all  power  was  vested  in  him.     On  the 
contrary  he  prayed  for  them,  saying,  "Father, 
forgive  them,  for  they  know  not  what  they  do;" 
and  thus  he  "committed  himself  to  him  who 
judged  righteously,"  and  left  him  to  justify  hi;! 
character,  plead  iiis  cause,  and  punish  his  ene- 
mies. This  example  Christians  were  peculiarly 
bound  to  consider   and    imitate;     because  tlus 
Lord    Jesus,  when  he  thus  suffered,  acted  at; 
their  holy  and  divine  Surety;  and,  pitying  tliei' 
misery,  when  they  deserved  and  were  exposet 
to  the  wrath  of  God,  he  voluntaril\  "bare"  thi 
guilt  and  punishment  of  "-'their  sins,"  as  imjiut 
ed  to  him,  and  expiated  them  by  his  death  "oi 
ithe  tree,"  or  cross;  in  order  that  through  hi 
'grace,  and  the  encouragements  oi'  his  gospel 
[they  might  become  "dead  to  sin,"  and  separat 
edfrom  it,  and  so  "live  unto  righteousness,"  as 
the  obedient  servants  of  God.   {Notes,  S:11,\S. 
Is.  53:7—12.  2  Cor.  5:18—21.    Gal.  3:8—14.) 
Thus,  through  the  ignominious  stripes^  Avliich 
he  (holy  and  glorious  as  he  was,)  willingly  en- 
dured for   them,  and   by  the   scars    of   those 
wounds,  which  he  received  for  their  sakes,  the 
diseases  of  their  souls  were  healed;  which  were 
far  worse  than  the  livid  marks  left  on  their  bod- 
ies, from  the  cruel  scourgings  inflicted  on  them, 
in  which  they  were  conformed  to  their  divine 
Lord     {Notes,  Is.  53:4—6.  Matt.  27:26-31.) 
The  consideration  of  his  scourgings,  and  livid 
scars,  was  suited  in  the  most  affecting  manner, 
to  reconcile  the  poor  slaves,  while  suffering  un- 


Acts  17:31.  Rom.  2:5.    2  Thes. 

1:5.    2  Tim.  4:8.     Rev.  19:11. 
p  Ex.  23:38.     Lev.  16:22.     22:9. 

Num.  18:22.   Ps.  38:4.  Is.  .53:4 

—6,11.  Mall.  8:17.  John  1:29. 

Heb.  9:28. 
5  Or,  to. 
q  Deut.  21:22,23.  Acts  5.30.    10: 

39.      13:29.      Gal.  3:13. 
r  4:1,2.       Rom.     6:2,7,11 7:6. 

mar?.      Col.  2:20.     3:3.— Gr. 

2  Cor.  6:17.     Heh.  7:26. 
s  Mall.  5:20-   Luke  1:74,75.  Acts 

10:35.      Rom.  5:16,22.     Eph. 


5:9.     Phil.  1:11.    1  John  2:29. 

3:7. 
t   Is.  53:5.     Matt.  27:26.      Mark 

15:15.     John  19:1. 
u  P.S.  147:3.     Mai.  4:2.     Luke  4: 

■  8.     Rev.  22:2. 
X  Ps.  119:176.  I?.  53:6.  Jer.2.''.:2. 

Ez.  34:6.     Matt.  9:36.     10:12. 

Luke  15:4—6. 
y  5:4.    Ps.  23:1—3. 

1:7,8.    Is.  40:11. 

16,23,24.     37:24. 

John  10:11,14,1 


HO:  1.  Cant. 
Ez.  34:11  — 
Zerb.  13:7. 
Heb.  13:20. 


z  Heb.  3:1.— Acts  i;0;2e.    Or. 


[655 


A.  D.  63. 


I.  PETER. 


A.  D.  63 


der  the  cruel  usage  of  their  masters,  to  their 
hard  lot;  when  their  Redeemer,  the  holy  Jesus, 
the  Lord  of  glory,  had  thus  suffered  for  their 
salvation.  These  things  indeed  related  to  all 
Christians,  though  especially  addressed  to 
slaves;  for  all  without  exception  had  heen  "as 
sheep  going  astray,  and  must  have  fallen  a 
prey  to  "the  roaring  lion  Avhich  sought  to  de- 
vour" their  souls:  {Note,  5:8,9.)  but  they  had 
been  sought  out  by,  and  ''brought  back,"  or 
converted  to,  the  good  Shepherd,  who  laid  down 
his  life  for  the  sheep.  (Notes,  Zech.  13:7.  John 
10:10 — 18.)  Thus  they  were  safely  lodged  in 
his  fold  under  his  care,  and  made  partakers  of 
his  love,  who,  as  the  Bishop,  or  Overseer,  of 
their  souls,  watched  over  them,  and  was  become 
their  omniscient,  omnipotent,  and  most  holy 
Protector.  {Notes,  Fs.  119:176.  /s.  53:4— 6. 
Luke  l5:l-r--7.) — Some  expositors  call  the 
things,  which  the  apostle  here  speaks,  concern- 
ing Christ,  a  digression  from  his  subject,  and 
the  effect  of  the  fulness  of  his  heart:  but  I  ap- 
prehend, that  the  Holy  Spirit  led  him  thus  to 
write,  that  ministers  and  theologians  might 
learn  from  his  example,  to  inculcate  practical 
matters  from  evangelical  principles,  and  thus 
set  on  them  the  special  stamp  of  Christianity, 
and  evidently  distinguish  them  from  heathen 
moraUty.  {Notes,  Tit.  2:1,2,9,10.) 

Servants.  (18)  Omeiai.  Luke  16:13.  Acts 
10:7.  Rom.  14:4. — Froward.'\  ^xnUoig.  Luke 
3:5.  Jlctsl-.AO.  Phil.  '2:\b.— Thankworthy. 
(19)  XuQig.  "Thank."  Jilarg.  20.  Luke  6:3^, 
33.  T'his  is  grace:  This  is  grace  before  God. 
It  is  the  acceptable  and  distinguishing  effect 
of  his  special  grace;  and  therefore  superior  to  all 
which  the  unregenerate  can  attain  to. —  When 
buffeted.  (20)  Koluqiitofieroi.  Matt.  26:67. 
Mark  14:65.  1  Cor.  4:11.  2  Cor.  m.l .—Ex- 
ample. (21)  'YnoyQccfifiov.  Used  here  only. 
A  copy,  a  pattern,  an  exact  drawing.  A  met- 
aphor from  writing  masters  and  painters. — Be- 
ing dead  unto.  (24)  Anoyevofievoi.  Used  here 
only.  Absum,  decedo,  morior.  Placed  at  a 
distance  from;  separated. — Bishop.  (25)  Enia- 
xonov.  'He  who  takes  care  of  us,  and  watches 
'over  us,  with  constant  assiduity,  and  affection- 
*ate  vigilance:'  a  pattern  which  all  called  bish- 
ops would  do  well  to  study  and  imitate. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 

The  apostles,  with  one  consent,  declare  the 
necessity  of  "laying  aside  all  malice,  guile,  hy- 
pocrisies, envies,  and  slanders,"  in  order  to  "re- 
ceive with  meekness"  the  instructions  of  Christ. 
We  need  not  ihen  wonder,  that  there  are  so 
many  hearers  of  the  word  wholly  unfruitful; 
and  that  others  are  so  little  edified;  when  we 
observe  how  much  these  apostolical  injunctions 
are  neglected.  But  let  those,  who  are  as  "new- 
born mfants"  in  the  family  of  God,  but  have 

Hasted  that  the  Lord  is  gracious,"  avoid  all 
such  as  would  mislead  them  into  controversies, 
which  are  commonly  conducted  with  malice, 
envy,  deceit,  and  detraction;  and  let  them  be- 
ware of  "all  hypocrisy:"  that  so  the  health  of 
their  souls  may  be  preserved,  a  vitiated  appe- 
tite prevented,  and  a  relish  of  the  holy  word  of 
God  increased.  They  ought  also  to  attend 
primarily  to  the  more  simple  and  easy  parts  of 
divine  truth,  which  is  the  proper  milkYor  young 
converts:  that  so,  "growing  by  it"  to  maturity 
656] 


of  judgment,  experience,  and  grace,  they  may 
at  length  be  able  to  digest  the  more  difficult  doc- 
trines; which  are  suitable  food  for  those  who 
are  of  full  age,  and  which  will  never  be  given 
to  new-born  babes,  by  those  who  know  how 
"rightly  to  divide  the  word  of  truth."  {Notes, 
2  Ttm.'2:14— 18.  Heb.  5:11— 14.)— But  let  no 
man  rest  in  unexperienced  notions:  for  even 
"babes  in  Christ  taste  that  he  is  gracious;"  and 
their  experience  of  his  love  and  mercy  draws 
them  to  seek  him,  in  all  their  subsequent  dis- 
tresses, fears,  wants,  and  temptations,  and  to 
rest  on  him  as  "the  Foundation"  of  ail  their 
hopes.  Thus  they  are  daily  "coming  to  him," 
and  are  builded  on  him,  "as  living  stones  to  be 
a  spiritual  house;"  and  consecrated  by  him  as 
"a  holy  priesthood,  to  offer  up  spiritual  sacri- 
fices acceptable  to  God"  through  him:  for  true 
reUgion  consists  of  doctrine,  experience,  and 
practice;  and  he,  who  attempts  to  separate 
these,  takes  the  ready  way  of  destroying  the 
whole. — As  the  Lord  has  laid  "this  chief  Cor- 
ner-stone, elect,  precious,"  to  be  the  Founda- 
tion of  his  living  temple;  those  who  are  taught 
to  come  to  him,  and  rest  their  hopes  on  him, 
will  surely  be  safe  and  happy:  for  the  whole 
scripture  declares,  that  "he  who  believeth  on 
him  shall  never  be  ashamed."  But  whilst  our 
Emmanuel,  and  his  salvation,  are  glorious  in 
the  eyes  and  "precious"  to  the  hearts  of  all  the 
regenerate,  who  deem  *it  their  chief  honor  to 
belong  to  him  and  serve  him;  men  in  general, 
continuing  proud,  carnal,  and  alienated  from 
God,  can  see  no  comeliness  or  glory  in  them. 
{Note,  Is.  53:2,3.  John  1:14.  15:22—25.)  He 
is  indeed  made  "the  Head-Stone  of  the  corner;" 
but  modern  builders  in  general  make  no  account 
of  him:  and  many  carry  on  their  work,  either 
in  open  opposition  to  him,  or  in  manifest  neg- 
lect of  him.  Thus  they  "stumble  at  the  word, 
being  disobedient,"  and  will  perish  more  dread- 
fully than  if  he  had  never  come  to  be  the  Sa- 
viour of  sinners;  "whereunto  also  they  were 
appointed." — But  let  us  inquire,  whether  we 
have  the  obedient  faith  of  those  to  whom 
"Christ  is  precious:"  for  many  profess  his 
truths,  who  stumble  at  his  precepts;  and  so  in 
another  way  he  becomes  to  them  "  a  Rock  of 
offence,"  and  an  occasion  of  deeper  condemna- 
tion» 

V.  9—17. 
Happy  are  they,  of  whom  it  may  truly  be 
said,  "Ye  are  a  chosen  generation,  a  royal 
priesthood,  a  holy  nation,  a  peculiar  people!" 
If  we  aspire  at  these  distinctions,  let  us  be  "fol- 
lowers of  God  as  dear  children;"  let  us  abound 
in  "spiritual  sacrifices,"  and  be  careful  to  act 
up  to  the  dignity  and  sanctity  of  our  royal  and 
priestly  character,  in  all  the  concerns  of  life: 
let  us  obey  the  holy  laws  of  Christ  our  King, 
and  seek  his  honor,  in  connexion  Avith  the- 
peace  and  prosperity  of  our  fellow-subjects;  and 
let  us  be  careful  to  appear  as  "a  peculiar  peo- 
ple, zealous  of  good  works,"  {Note,  Tit.  2:14.) 
whose  great  business  it  is,  "to  show  forth  the 
praises  of  God,  who  hath  called  us  out  of  dark- 
ness into  his  marvellous  light."  Thus  we  shall 
best  evince  that  these  blessings  belong  to  us, 
and  shall  make  the  most  suitable  returns  for 
them.  Most  of  us  well  know  and  remember, 
that  once  we  "were  not  a  people"  devoted  to 
the  Lord,  nor  had  we  sought  and  "  obtained 
mercy"  from  him:   how  vast  then  are  our  obii- 


A.  D.  63. 


CHAPTER  III. 


A.  D.  63. 


gations  to  him,  who  has  made  us  his  people, 
and  shown  mercy  to  us !  It  becomes  us  there- 
fore "as  strangers  and  pilgrims  to  abstain  from" 
all  kinds  of  fleshly  lusts,  which  continually  "war 
against  the  souls"  of  men:  nor  can  a  believer, 
in  any  instance  or  degree  indulge  them,  with- 
out being  wounded,  weakened,  defiled,  and  in- 
jured.—But  we  should  consider,  not  only  our 
own  comfort  and  advantages:  the  honor  of  the 
gospel,  and  the  conversion  of  our  neighbors, 
likewise  demand  our  attention.  Let  us  then 
study  to  "  have  our  conversation  honest"  and 
honorable  amidst  our  enemies  and  slanderers; 
that,  whereas  they  "revile  us  as  evil  doers," 
our  evident  "good  works"  may  refute  their 
slanders,  and  be  the  means,  if  the  Lord  please, 
of  bringing  them  also  to  believe  in  him,  and  to 
glorifv  his  name.  (Note  3:1 — 7.)  For  if  we, 
who  "  had  not  obtained  mercy  liave  at  length 
obtained  mercy;"  why  may  not  they,  who  still 
remain  ignorant  and  jtrejudiced,  be  made  par- 
takers of  the  same  salvation.? — With  this  in- 
tent, and  from  other  evangelical  motives,  we 
should  "submit  to  every  ordinance  of  man  for 
the  Lord's  sake;"  obeying  the  king,  and  all 
placed  in  authority  under  him;  praying  for 
them,  that  they  may  have  wisdom  and  g^race  to 
be  faithful  to  their  important  trust,  (Notes,  1 
Tim.  2:1 — 4.)  and  for  the  preservation  of  our 
most  excellent  constitution;  and  endeavoring, 
as  "the  quiet  in  the  land,"  by  "well-doing  to 
put  to  silence  the  ignorance  of  foolish  men:  as 
free,"  with  that  liberty  which  the  Son  of  God 
bestows  through  the  Holy  Spirit;  (Notes,  John 
8:30—36.  Rom.  6:16—23.)  but  remembering 
that  we  are  "the  servants  of  God,"  and  must 
in  no  degree  use  our  liberty  to  cloke  any  mali- 
cious or  ambitious  designs.  By  thus  honoring 
all  men,  loving  our  brethren,  fearing  God,  and 
honoring  the  king;  we  shall  best  adorn  the  gos- 
pel, and  most  experience  its  comfort. 
V.  la— 25. 
The  view  given  by  the  apostle,  of  the  beha- 
vior of  many  masters  to  their  unoffending 
slaves,  may  serve  to  convince  us,  how  incom- 
patible slavery  is  with  the  "love  of  our  neigh- 
bors," and  animate  us  to  protest,  in  all  proper 
ways,  against  so  grievous  an  oppression  of  our 
fellow  creatures:  yet  Christianity,  among  its 
other  unparalleled  excellencies,  teaches  men  to 
behave  honorably,  and  live  comfortably,  even 
in  these  circumstances  of  degradation  and  suf- 
fering. But  if  slaves,  when  thus  unjustly  and 
cruelly  used,  were  directed  to  submit  to  their 
masters  and  respect  them;  how  inexcusable  are 
those  hired  servants,  who,  professing  the  gos- 
pel, do  not  "obey  good  and  gentle  masters!" 
wlio  can  endure  no  degree  of  "frowardness"  in 
others,  through  the  indulgence  of  it  in  them- 
selves; and  who  will  not  bear  a  reproof,  when 
they  are  most  evidently  culpable !  Indeed,  thi^ 
alone  would  be  no  evidence  of  grace  or  accept- 
able obedience,  though  it  would  be  far  better 
than  "answering  again:"  but  when,  in  any  sit- 
uation, "we  do  well,  and"  then  "suffer"  rebuke 


a  Gen.  3:16.  Eslh.  1:16—20. 
Rom.  72.  Gr.  1  Cor.  11:3.  14: 
34.  Eph.  5:22—24,33.  Col.  3: 
18.  1  Tim.  2:11,12.  Tit.  2:3 
— ,5. 

b  1:22.  4:17.  Rom.  6:17.  10:16. 
2Thes.  1:8.     Heb.  5:9.     11:8. 

c  1  Cor.  7:16.     Col.  4:5. 

il  Prov.  11  r,l.  l(;:n.  Matt.lR: 
15.    1  f.M    n:;9— 22.    Jam.  5: 

Vol.    -,1. 


19,20. 
e    16.  1:15.2:12.  Phil.  1:27.    3: 

20.     1  Tim.  4:12.     2  Pet.  3:11. 
f  5,6,15.     Eph.  5:33.  6:5.    Col. 

3:22. 
5  1  Tim.  2:9.     Rev.  21:2. 
h  Gen.    24.22,47,53.      Ex.  3:22. 

.32:2.     .'^3:4.     .'?.';:22.    30:8.      2 

Kings  9:30.    Esth.  5:1.  I's.  45: 

83 


I  or  ill  usage  "patiently,  from  conscience  towards 
]  God,"  we  manifest  the  reality  of  our  grace,  en- 
sure a  bounteous  recompense,  and  have  the 
honor  of  resembling  our  blessed  Lord:  and  ser- 
j  vants  to  unconverted  masters,  who  without 
cause  injure  and  revile  them,  should  rejoice  in 
showing  whose  followers  they  are.  Indeed, 
'we  cannot  go  through  with  our  duty,  as  Chris- 
tians in  any  station,  if  we  do  not  persevere  in 
endeavoring  to  "overcome  evil  with  good," 
I  copying  the  conduct  of  him  who  "suffered  for 
us,  and  left  us  an  example  that  we  should  fol- 
low his  steps."  Our  sufferings  and  reproaches 
can  neither  be  so  unmerited  nor  so  great  as  his 
were;  who  "when  he  was  reviled,  reviled  not 
again;"  who  suffered  without  threatening,  and 
"committed  himself  to  him  that  judgeth  right- 
eously." As  therefore  "he,  his  own  self,  bare 
our  sins  in  his  own  body  on  the  tree,  that  we 
being  dead  to  sin  might  live  unto  righteous- 
ness," and  that  "by  his  stripes  our  souls  might 
be  healed;"  and  as  we  all  "were  as  sheep  go- 
ing astray,"  till  divine  grace  brought  us  back 
to  "the  Shepherd  and  Bishoj)  of  our  souls;"  let 
us  learn  to  copy  his  example,  when  reviled  and 
abused;  as  well  as  to  rely  on  his  merits,  and 
keep  close  under  his  gracious  protection  and 
guidance  to  the  end  of  our  pilgrimage. 

CHAP.  HL 

Exhortations  to  wives  and  husbands,  concerning  their  respective  dutiei, 
1 — 7;  and  to  all  Christians  to  live  in  amity,  to  forp;ive  injuries,  to 
he  constant  under  persecutions,  to  profess  and  defend  the  truth  with 
meekness;  and  to  maintain  a  good  conscience  enforced  by  the  na- 
ture of  their  callin;.  their  priiileges,  and  the  example  of  Christ,  R — 
18.  The  caseoflhose  (o  whom  Christ,  by  his  Spirit  in  Noah,  had 
preached,  who  yet  peiished  in  the  deluge;  and  that  of  Nnah  and  hii 
family  saved  in  the  ark:  an  emblem  of  the  destruction  of  the  wicked, 
and  the  salvation  of  those,  who  had  not  only  the  sign  of  baptism,  but 
the  thing  signified  by  il,  through  a  risen  and  glorified  Redeemer, 
18—22. 

LH'^EWISE,  *  ye  wives,  be  in  subjec- 
tion to  your  own  husbands;  that,  if 
any  ^  obey  not  the  word,  "  they  also  may, 
without  the  word,  be  "*  won  by  the  conversa- 
tion of  the  wives: 

2  While  they  *  behold  your  chaste  con- 
versation coupled  ''with  fear. 

3  \yhose  ^  adorning,  let  it  not  be  ^  that 
outward  adorning  of  plaiting  the  hair,  and 
of  wearing  of  gold,  or  of  putting  on  of  ap- 
parel; 

4  But  let  it  be  '  the  hidden  man  of  the 
heart,  in  that  J  which  is  not  corruptible, 
even  the  ornament  of  ■*  a  meek  and  '  quiet 
spirit,  '"  which  is  in  the  sight  of  God  of 
great  price. 

Note.— (Note,  Eph.  5:22—33.)  The  apos- 
tle next  gave  directions,  concerning  the  duties 
of  wives  and  husbands,  as  a  matter  of  great 
importance  to  the  credit  and  success  of  the 
gospel.  In  general,  wives  were  commanded  tO' 
be  "subject  to  their  own  husbands:"  and  even 
those  who  were  married  to  Gentiles,  or  other 


9.    Is.  3:18-24.    52:1.    61:10. 

Jer.  2.32.   4:30.  Ez.  16:7—13. 

23:40. 
i    Ps.  45:13.   51:6.     Matt.  23:26. 

Luke  11:40.     Kom.  2:29.    6:6. 

7:22.     2  Cor.  4:16.  Eph.  4:22 

—24.     Col.  3:3,9,10. 
j    1:23. 
k  15.  P«.  25:9.    147:6.    Is.  11:4. 


29:19.  57:15.   61:1.    Matt.  5:5. 

11:29.  21:5.    2  Cor.  10:1.  Gal.. 

5:23.    Eph.  4:2.    Col.  3:12.    2 

Tim.  2:25.    Tit.  3:2.     Jam.  1: 

21.     3:13—17. 
1    Ps.  131:2.  Jer.  5]:59.    1  The*. 

4:11.   2  The?.  3:12.  1  Tim.2:2; 
m  1  San..      16:7.     Ps.  147:10,11.. 

149:4.     Luke  16:15. 


[657 


A.  D.  63. 


I.  PETER. 


A.  D.  es. 


unbelievers,  whether  they  had  been  converted 
since  their  marriage,  or  had  sinfully  brought 
themselves  into  so  trying  a  situation,  ought  to 
obey  this  commandment  in  all  things  lawful. 
{Notes,  Gen.  3:16.  1  Cor.  7:10—14.  11:2— 
16.)  This  must  be  attended  to  in  a  conscien- 
tious manner:  not  only  in  order  to  lighten  their 
own  trial,  and  to  "adorn  the  gospel,"  but  with 
an  especial  aim  at  the  conversion  of  their  hus- 
bands; {Note,  1  Cor.  7:15,16.)  which  was  not 
so  much  to  be  expected  from  a  disputatious  at- 
tempt to  teach  them  the  gospel,  as  from  the 
silent  persuasive  eloquence  of  a  becoming  de- 
portment. Thus  the  wives  might  hope  to  win 
upon  tliose,  who  "did  not  obey  the  word,"  but 
treated  it  with  contempt  or  neglect;  as  the  con- 
stant, obliging,  amiable  conduct,  and  prudent 
discourse  of  such  near  relatives  would  tend  to 
soften  their  prejudices,  and  conciliate  their  affec- 
tions; and  so  induce  them  to  pay  attention  to 
the  preaching  of  the  gospel.  For  it  would  have 
a  considerable  tendency  to  their  conviction, 
habitually  to  witness  and  experience  the  excel- 
lent effects  of  Christianity,  in  the  chaste,  mod- 
est, and  faithful  conduct  of  their  wives;  as  uni- 
ted with  respectful  fear  of  disobliging  or  grieving 
them,  and  reverential  regard  to  the  authority 
and  commands  of  God.  In  this  endeavor,  they 
must  not  deem  outward  things,  such  as  "plait- 
ing the  hair,  wearing"  golden  rings  and  brace- 
lets, or  "putting  on"  elegant  or  becoming  gar- 
ments, to  be  "their  adorning,"  in  any  degree: 
but  they  must  value  and  seek  for  an  inward 
beauty,  residing  in  the  heart,  as  "a  hidden 
man,"  visible  in  its  essence  only  unto  God,  con- 
sisting of  a  renewal  and  sanctification  of  the 
whole  soul  to  the  divine  image,  through  "the 
incorruptible  seed  of  the  word,"  made  effectual 
by  the  power  of  the  Holy  Spirit:  for  this  alone 
would  continue  for  ever,  without  decaying,  or 
being  tarnished.  (Note,  1  Tim.  2:9,10.)  This 
inward  beauty  and  ornament  of  a  sanctified 
heart  Avould  especially  be  manifested  by  "a 
meek  and  quiet  spirit,"  which  was  "in  the  sight 
of  God"  very  valuable;  and  he  would  certainly 
honor  it,  though  men  might  undervalue  it.  In- 
deed, it  would  be  their  best  ornament  in  the 
sight  of  their  husbands,  and  do  far  more  to  fix 
their  affections  and  excite  their  esteem;  than 
the  studit^d  decorations  of  becoming  or  fashion- 
able apparel,  attended  by  a  froward  and  conten- 
tious temper.  {Notes,  Ps.  25:8,9.  37:10,11. 
149:4.  /s.  61:1— 3.  Matt.  5 -.b.  Luke  4:16— 
19.) — Outward  ornaments,  according  to  every 
one's  rank  in  life,  are  not  absolutely  prohibited 
by  these  scriptures,  as  it  has  been  generally  ob- 
served: but  the  frivolous  affectation  and  vanity, 
which  constitute  the  love  of  finery;  the  time, 
attention,  and  expense  wasted  by  those,  who 
are  attached  to  such  decorations;  "^  and  the  pro- 
portionable neglect  of  the  "inward  adorning," 
which  is  uniformly  connected  with  it,  sufficient- 
ly prove,  that  the  more  moderate  and  indiffer- 
ent about  these  embellishments  Christians  are, 
from  proper  principles,  and  without  preciseness 
and  censoriousness,  the  more  respectable  and 
amiable  they  must  appear  in  the  eyes  of  all 
competent  judges.— 'The  works  of  charity,  per- 
lormed  to  thejis tressed,  with  the  money  ne- 

n  Prov.   31:10,30. 

Ads  1:14.    9:36. 

fi:lO. 
o  1  Sun 

2:37. 

■658] 


Li.kc  8:2,3.  I 
1  Tim.  2:10. 
Tit.  2:3,4.  I 

'■  2:1.     Jer.  49:11.   Luke 
I  Tim.  2:15.    £:5.    Heb. 


p  2-  -4. 

q  Gen.  13:12. 

*   Gr.  children. 


Rom.    9:7—9. 


'cessary  for  purchasing  ornaments  of  gold  and 
'costly  attire,  will  render  women  much  more 
'beautiful  in  the  eyes  of  God  and  man,  than  if 
•they  were  decked  with  all  the  vain  ornaments, 
'in  which  the  lighter  part  of  the  sex  deliglit.' 
Macknight. 

May  ...  be  won.  (1)  KFQdij&Tj(To)7'T(a.  Matt. 
16:26.  18:15.  1  Cor.  9:20— 22.  Phil.  3:8.  . 
May  be  gained.  {Note,  Prov.  11 :30.) — Con- 
versation.'] .^raconqijc.  Note,  1:17 — '■21,  v. 
18. —  While  they  behold.  (2)  Ennnn-vouini-;. 
Note,  2:12. — Hidden  man,  &.c,.  (4)  Notes,  Ps. 
45:13—15.  £pA.  4:20— 24.  Co/.  3:7— 1 1.— 
Quiet.']  'Hau/i8.  1  Tim.  2:2.  'Jiov/iu,  Acts 
22:2.  2  Thes.'^.m.   1  Tim.  2:11,12." 

5  For  after  this  manner,  in  the  old  time, 
"  the  holy  women  also,  "  who  trusted  in 
God,  P  adorned  themselves,  being  in  sub- 
jection unto  their  own  husbands: 

6  Even  i  as  Sarah  obeyed  Abraham, 
calling  him  lora:  whose  *  daughters  ye  are, 
as  long  as  ye  do  well,  "■  and  are  not  afraid 
with  any  amazement. 

Note. — The  internal  ornaments,  which  the 
apostle  recommended,  had  been  of  rejmte  in  the 
church,  from  the  most  remote  antiquity;  for 
thus  "holy  women  of  old  time,  who  trusted  in" 
the  promises  of  "God,"  and  were  partakers  in 
his  salvation,  had  "adorned  themselves;"  not 
counting  either  their  personal  beauty,  or  their 
costly  garments,  "their  adorning';"  but  in  "the 
meekness  of  wisdom"  they  Avillingly  obeyed 
God,  by  being  in  subjection  to  their  own  hus- 
bands. Thus  Sarah,  the  honored  mother  of  the 
nation  of  Israel,  had  "obeyed  Abraham:"  and, 
in  token  of  her  respect  for  his  person,  and  the 
authority  which  God  had  vested  in  him,  she 
was  used  to  "call  him,  lord." — It  is  remarkable, 
that  in  the  instance,  where  this  is  recorded,  Sa- 
rah expressed  such  unbelief  respecting  the  prom- 
ise of  God,  that  she  Avas  sharply  rebuked  for  it; 
yet  that  is  here  passed  over,  and  the  only  good 
word,  which  she  spoke  on  this  occasion,  is  men- 
tioned to  her  commendation.  {Note,  Gen.  IS: 
9 — 12.)  This  shows  how  readily  the  Lord 
pardons  the  sins,  and  how  graciously  he  accepts 
the  poor  services  of  the  ujiright. — Many  of  the 
Christian  women,  whom  Peter  addressed,  were 
descended  from  Abraham  and  Sarah;  and  the 
others  would  be  accounted  as  her  daughters, 
heirs  of  her  faith,  and  imitators  of  her  example, 
so  long  as  they  behaved  Avell  in  their  relative 
duties,  and  as  it  became  the  disciples  of  Christ; 
and  were  not  so  afraid  of  the  anger  of  their  hus- 
bands, or  of  others,  as  to  deny  him,  or  act  con- 
trary to  his  commandments,  through  unbelief 
and  consternation  of  spirit.  For  this  would 
be  rather  an  imitation  of  Sarah,  when,  through 
surprise,  she  denied  that  she  laughed;  than  of 
her  faith  and  holiness,  or  her  becoming  subjec- 
tion to  her  husband. 

Amazement.  (6)  TTior^aiv.  Here  only.  From 
moFount,  to  be  in  consternation.  L«/fe  21 :9. 
24:37.— £x.  19:16.  Josh.  7:5.  Sept. 

7  Likewise,  ^  ye  husbands,  dv^•ell  with 
them  according  to  knowledge,  *  giving  honor 


Gal.  4:22—26. 

14,15.  Gen.  18:15.  Is.  57:11. 
Dan.  316—18.  Matt.  26:69— 
75..    Acts  4:8— 13,19. 


Gen.  2:23,24.  Prov.  5: 15 — 19. 
Mai.  2:14—16.  IVIall.  19:3—9. 
1  Cor.  7:3.  E|ih.  5:2.5— 2f;.33. 
1  Cor.  12:22—24.    )  Thes.  4:4. 


A.D.  63. 


CHAPTER  III. 


A.   D.  63. 


unto  the  wife,  as  unto  the  weaker  vessel, 
and  as  being  "  heirs  together  of  the  grace 
of  life;  "  that  your  prayers  be  not  hindered. 

[Practical  Obscnations.] 

Note. — On  the  other  hand,  the  apostle  ex- 
horted "  husbands,"  professing  the  gospel,  to 
"dwell  with"  their  wives,  in  a  rational  and  in- 
telligent manner,  which  might  evince  the  pro- 
priety of  the  authority  being  conferred  on  them. 
They  ought  to  behave  towards  them,  as  became 
those  who  had  the  knowledge  of  God  and  of 
true  religion;  Avho  understood  the  ends  for 
,  which  marriage  was  appointed,  and  the  manner 
in  which  pious  persons  ought  to  behave  in  that 
holy  estate:  and  this  would  keep  them  from 
every  thing  unbecoming,  unkind,  unfaithful,  or 
injurious  to  their  temporal  comfort,  or  spiritual 
improvement.  As  their  wives  were  of  the  same 
nature,  and  conjoined  in  the  most  endeared  and 
indissoluble  union,  which  blended  all  iheir  inter- 
ests with  those  of  their  husbands:  so  the  con- 
sideration of  their  inferiority  in  this  relation, 
and  the  comparative  weakness  of  their  sex, 
which  rendered  them  incapable  of  so  great  hard- 
ship and  fatigue  as  men  could  endure;  together 
with  their  manifold  infirmities,  as  connected 
with  child-bearing,  should  induce  their  husbands 
to  treat  them  with  the  greater  respect,  and 
more  tender  regard;  instead  of  exciting  them 
to  tyrannize  over  them.  They  ought  therefore 
to  show  a  peculiar  esteem  and  affection  for 
them;  to  take  much  satisfaction  in  their  com- 
pany; to  honor  them  before  servants  and  stran- 
gers; to  support  their  credit  in  tlie  family;  to 
make  a  becoming  provision  for  their  wants,  to 
lay  no  unreasonable  injunctions  upon  them;  and 
to  show  a  great  concern  in  every  thing  relative 
to  their  health,  comfort,  and  reputation.  And, 
if  they  would  be  thought  superior  in  knowledge 
or  wisdom,  they  ought  to  show  it,  by  not  taking 
offence  at  trifles,  and  by  giving  up  their  own 
liumors  and  inclinations,  to  oblige  their  wives, 
and  for  their  welfare.  These  things  should  be 
attended  to,  from  the  consideration  that  they 
were  "fellow-heirs  of  the  grace  of  life,"  or  of 
the  tree  favor  and  gift  of  God,  which  is  eternal 
life;  and  therefore,  as  companions  in  their  pil- 
grimage, they  ought  to  do  all,  which  they  pos- 
sibly could,  to  solace,  counsel,  and  assist  each 
other  by  the  way.  They  should  also  more  at- 
tentively guard  against  ail  disagreements  and 
domestic  uneasiness;  that  nothing  might  occur 
to  indispose  them  for  prayer,  in  secret,  and  in 
the  family,  but  especially  with  each  other. 
This,  being  essential  to  the  Christian's  pros- 
perity, was  a  matter  of  so  great  importance, 
that  all  things,  in  his  whole  conduct,  ought  to 
be  regulated  with  reference  to  it. — Perhaps  it 
might  also  be  intimated,  that  in  case  a  Chris- 
tian had  an  unconverted  wife,  he  ought  to  study 
by  kind  behavior  to  conciliate  her  mind;  that 
so  she  might  do  nothing  to  interrupt  the  social 


II  Eph.  3:6.    Tit.  3:7.    Ilcb.  1:14. 
X. Toll  42:8.    Matt.  18:19.      Horn. 

H:26,27.      Eph.  4:30.     6:18. 
y  i'ee  on  Acts  2:1.       4:32.  Rom. 

12:  IR.      15:5.      1  Cor.    1:10.— 

Phil.  3:16. 
t  Zech.  7:9.     Matt. 18:33.     Luke 

10:33.  Rom.  12:15.    1  Cor.  12: 

26.     .Tarn.  2:13.     3:17. 
*  Or,  /ovine;  to  the  hntkrcn.    See 

on  1:22 2  Pet.  1:7.      1  John 

3:14.18.19. 
B  Ps.  103:13.  Prov.  28:8.     Matt. 


lf!:.^3.     Jam.  5:11. 
b  Acts  27:3.   28:7.   Eph.  4:31,32. 

5:1,2.      I'hil.  4:8,9.     Col.  3:12. 
c  2:20—23.    Prov.  20:22.     Mall. 

5:39,41.  Lulie6:27— 29.   Rom. 

12:14,17,19—21.      1  Cor.  4:12, 

13.      1  Tlie9.,5.15. 
d  2:21.     5  10.— 5e€   on  Rom.  8: 

28,30. 
e  Malt.  19:29.     25:34.    Mark  10: 

17.      Luke  10:25.      18:18. 
f  Set  on  Ps.  34:12— 16. 
gDeul.  32:17.      Job  2:4.     Prov. 


worship  of  the  family,  but  might  be  induced 
amicably  to  join  in  it. 

Hindered.  {!)  ExKomead-ai.  Matt.^\Q  5- 
30.  7:19.18:8.  L«A;e  13:7,9.  2  Cor.  1112 
Cut  down,  destroyed.  Some  read  fy/o.-iTeuil^u*, 
Rom.  15:22.   Gal.  5:7.   1   Thes.  2:18. 

8  IF  Finally,  ^  be  ye  all  of  one  mind, 
'^  having  compassion  one  of  another;  *  love 
as  brethren,  be  "  pitiful,  ^  be  courteous: 

9  Not  "  rendering  evil  for  evil,  or  rail- 
ing for  railing:  but  contrariwise,  blessing; 
knowing  that  ye  are  thereunto  ^  called,  ''that 
ye  should  inherit  a  blessing. 

10  For  *"he  that  will  ^love  life,  and  ''see 
good  days,  let  him  '  refrain  his  tongue  from 
evil,  and  his  lips  that  they  ^  speak  no 
guile: 

1 1  Let  him  '  eschew  evil,  and  •"  do 
good;  let  him  "  seek  peace,  and  ensue  it. 

12  For  "  the  eyes  of  the  Lord  are  over 
the  righteous,  and  ^  his  ears  are  open  unto 
their  prayer:  i  but  the  face  of  the  Lord  is 
f  against  them  that  do  evil. 

Note.— {Notes,  2:13—25.  Rom.  12:9—21. 
1  Cor.  1:4—9.  13:4—7.  Eph.  4:1—6.  Phil.  2: 
1 — 4.)  These  exhortations  entirely  coincide 
with  those,  which  have  been  considered  in  St. 
Paul's  epistles. — As  the  conclusion  and  sub- 
stance of  ail  his  admonitions,  the  apostle  ex- 
horted Christians,  to  be  "of  one  mind"  and 
judgment,  as  far  as  possible,  in  the  great  con- 
cerns of  religion;  to  sympathize  with  each  oth- 
er in  their  personal  trials  and  sorrows,  and  to 
rejoice  in  each  other's  comforts;  to  bear  a 
brotherly  affection  to  all  their  fellow  Christians; 
to  compassionate  the  miseries,  and  relieve  the 
wants,  of  their  unbelieving  neighbors;  to  be 
friendly,  obliging,  affable,  accessible,  and  con- 
descending to  inferiors,  in  their  whole  conduct; 
endeavoring  to  conciliate  the  affections  of  all 
men,  by  every  kind  of  civility  and  concession, 
as  far  as  could  consist  with  their  other  duties: 
and  by  no  means  retaliating  injuries,  or  retort- 
ing revilings;  but,  on  the  contrary,  blessing, 
and  praying  for,  their  contumelious  and  mali- 
cious enemies,  and  speaking  kindly  to  them. 
(Notes,  Matt.  5:43—48.  Luke  6:27—36.  1 
Thes.  5:12 — 15.)  In  doing  this,  they  might 
be  encouraged  and  influenced,  by  the  conside- 
ration, that  God  had  graciously  "called  them," 
from  being  his  enemies,  and  exposed  to  the 
awful  curse  of  his  law,  by  the  grace  of  his  gos- 
pel, "to  inherit  a  blessing,"  in  time  and  to 
eternity.  (Note,  Gal.  3:6— 14.)  Theyought, 
therefore,  to  copy  his  love,  who  had  "overcome 
evil  with  good"  in  his  dealings  with  them;  and 
to  pity  the  misery  and  blindness,  rather  than 
reserit  the  injuries,  of  their  enemies,  who  could 
not   possibly   deprive   them   of  their    fclicity. 


3:2,18.  4:22.  8:35.  Matt.  19:17. 

Mark  8:35.      John  12:25. 
h  Job  7:7,8.   9:25.  33:28.   Ps.  27: 

13.     49:19.     106:5.      Ec.  2 :3. 

Malt.  13:16,17. 
i   Sec  on  Jam.  1:26.     3:1—10. 
k  2:1,22.    John  1:47.    Rev.  14:5. 
I  Job  1:1.  2:3.  28:28.     Ps.  34:11. 

37:27.   Piov.  3:7.   16:6.17.     Is. 

1:16,17.  Matt.  6:13.  John  I7:l5. 
m  Ps.  125:4.     Matt.  5:4"-.      Mark 

14:7.  Luke6:9.35.    Rom.  7:19, 

21.       Ual.  6:10.     1    Tim.  6:18. 


Heb.  13:16.  Jam.  4:17.   3  John 

11. 
n  Ps.  120:6,7.     Matt.  5:9.     L"l:e 

1:79.    Rom.  ,5:1.     8:6.      12:13. 

14:17,19.  Gal.  5:22.  Col.  3:15. 

Heb.  12:14.      Jam. 3:17,18. 
o  Dent.  11:12.    2  Chr.  16:9.    Ps. 

11:4.   Prov.  15:3.     Zech.  4:10. 
p  2  Chr.  7:15.      Ps.  65:2.      Prov. 

15:8,29.  John  9:31.  Jam.  S:li.. 
q  Lev.  17:10.   20:f,6.    26:17.  !■«. 

80:16.     Jer.  21.10.     Ez.  15.7. 
t  Gr.  upon. 


[659 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


This  accorded  to  the  advice  given  to  young 
persons  by  the  Psalmist,  (Notes,  Ps.  34:11  — 
14.)  For  if  any  man  desired  to  prolong  his 
days,  and  live  comfortably  on  earth,  or  to  pos- 
sess the  hope  of  eternal  life  in  heaven;  he  must 
learn  to  "bridle  his  tongue,"  from  all  wicked, 
abusive,  or  deceitful  words;  (Notes,  Jani.  1  : 
26.  3:1 — 12.)  to  forsake  and  depart  far  from  all 
evil  actions;  to  do  all  the  good  he  could;  to 
"seek  peace  with  all  men,"  and  pursue  it 
though  it  fled  from  him.  (Note,  Heb.  12:14.) 
For  the  omniscient  and  onmipresent  God 
"watched  over  the  righteous,"  and  would  take 
care  of  them;  (Notes,  2  Chr.  16:7—10.  Ps. 
lOS:!^ — 18.)  and  he  was  ever  ready  to  hear  and 
answer  their  prayers:  but  he  "set  himself,"  as 
a  frowning  Judge,  and  an  omnipotent  Adver- 
sary, against  all  impenitent  sinners. — He  that 
will  love.  (10)  The  quotation  is  from  the  Sep- 
tuagint,  which  well  translates  the  Hebrew,  ex- 
cept as  the  apostle  uses  the  third  person,  instead 
of  the  second. 

Of  one  mind.  (8)  '  Ofioq>oovez.  Here  only. 
From  d|«oc,  like,  and  q'QTjv,  mind.  See  Phil. 
1 :27.  2:2. — Having  compassion  one  of  anoth- 
er.]2vuna&eig.  Here  only.  Ilvundi^eo),  Heb. 
4:15.  10:34, — Love  as  brethren.]  flHludsXq>oi. 
Here  only.  <lHhxdsXq)ia,  Heb.  13:1, — Pitiful.] 
Evanlay/vot..  Eph.  4:32. —  Courteous.]  'Inlo- 
cpQoveg.  Here  only.  flidocpQovojg,  Jlcts  28:7. 
Of  a  friendly,  or  loving  mind. —  Ye  are  there- 
unto called.    (9)    Eig  xsio  exhji^ijTB.  2:21. 

13  And  ""who  is  he  that  will  harm  you, 
if  ye  be  'followers  of  that  which  is  good? 

14  But,  and  Mf  ye  suffer  for  righteous- 
ness' sake,  happy  are  ye:  "  and  be  not 
afraid  of  their  terror,   neither  be  troubled; 

15  But  *  sanctify  the  Lord  God  in  your 
hearts :  ^  and  be  ready  always  to  give  an 
answer  to  every  man,  that  asketh  you  ^  a 
reason  of  ''  the  hope  that  is  in  you,  ^  with 
meekness  and  *  fear. 

16  Having  "^  a  good  conscience;  that, 
*  whereas  they  speak  evil  of  you,  as  of  evil 
doers,  they  may  be  ashamed  that  *"  falsely 
accuse  your  ^good  conversation  in  Christ. 

Note. — The  apostle,  with  great  animation, 
next  demanded,  who  could  or  would  harm 
them,  if  they  copied  the  example  of  him,  who 
is  essential  and  perfect  goodness;  and  were  im- 
itators of  him,  who  did  good  to  others,  as  an 
imitator  of  Christ.  (Note,  1  Cor.  11:1.)  In 
this  case  none  could  do  them  real  harm;  and 
this  inoffensive,  upright,  and  benevolent  con- 
duct would  generally,  in  time,  disarm  the  enmi- 
ty of  their  neighbors.  But  sometimes  it  would 
not  be  so;  as  Satan  would  attempt  to  instigate 
the  natural  enmity  of  men's  hearts  against  the 
gospel,  and,  by  connecting  it  with  the  ambi- 
tion, jealousy,  resentment,  political  interest,  or 
bigotry  of  rulers,  to  persecute  the  church.  If 
therefore  they  should  be  called  to  "suffer  for 


Pror.  16:7.  Rom.  13:3. 
Ps.  38:20.  Prov.  15:9.  1  Cor. 
14:1.  Eph.  5:1.  IThes.  5:15. 
2  Tun.  5:10.  3  John  11. 
2:19,20.  4:13—16.  Jct.  15:15. 
Matt.  5:10— 12.  10:18—22,39. 
16:25.  19:29.  Mark  8:35.  10:29. 
Luke  6:22,J3.  Acts  9:16.  2 
Cor.  12:10.  riiil.  1:23.  .Ja.i..  1 


660] 


12. 

u  Is.  8:12,13.  41:10—14.    Jer.  1: 

8.      Ez.  3:9.      Mall.  10:28,31. 

Luke  12:4,5.       Joha    14:1,27. 

Arts  IE: 9, 10. 
X  Num.  20:12.    27:14.    Is.  5:16. 

29:23. 
y  Ps.    119:16.      Jer.  26:12- 

"'»•  S:lG_ic;.  Am.  7.11. 


-16. 


righteousness'  sake,"  they  ought  to  deem  this 
a  peculiar  lionor  and  happiness.  (Notes,  4:12 
—16.  Matt.  b:lO—l^.  LwA-e  6:21— 23.)  Nor 
ought  they  to  be  dismayed  at  the  rage,  mena- 
ces, decrees,  and  power  of  their  persecutors, 
which  were  "their  terror;"  but  which  could  at 
most  only  "kill  the  body,"  and  could  not  so 
much  as  touch  that  without  the  permission  of 
God.  (Notes,  Matt.  10:24—31.)  They  ought 
not  therefore  to  be  so  troubled  about  these  mat- 
ters, as  by  confusion  of  mind  to  be  unfit  for 
their  duty,  or  in  danger  of  listening  to  tempta- 
tions and  denying  Christ;  as  the  apostle  him- 
self had  done  on  one  occasion.  (Note,  Matt. 
26:69 — 75.)— To  avoid  this  they  ought  to 
"sanctify  the  Lord  God  in  their  hearts,"  main- 
taining honorable  thoughts  of  his  perfections, 
reverencing  his  name,  fearing  nothing  so  much 
as  his  displeasure,  and  trusting  their  souls, 
lives,  liberty,  possessions,  reputations,  and  fam- 
ilies in  his  hands,  as  in  a  Sanctuary,  and  a 
strong  Tower,  (Note,  Is.  8:11 — 15.) — Instead 
therefore  of  renouncing  or  concealing  their  re- 
ligion; they  were  exhorted  to  be,  at  all  times, 
ready  and  prepared  'Ho  give  an  answer,"  to  de- 
fend the  cause  of  truth,  and  to  show  its  excel- 
lency and  authority,  to  "every  man  who  asked 
a  reason  of  the  hope  that  was  in  them;"  whe- 
ther he  were  a  magistrate,  or  a  private  person, 
and  whatever  motives  induced  him  to  the  in- 
quiry. As  Christians,  they  hoped  in  God 
through  Christ  for  eternal  life;  and  in  this  con- 
fidence they  renounced  present  advantages, 
and  exposed  themselves  to  most  grievous  suf- 
ferings. What  therefore  was  the  ground  and 
"reason  of  their  hope.''"  This  question  they 
should  be  prepared  to  answer,  by  showing  the 
conclusive  evidences  which  demonstrated  that 
Christianity  was  from  God;  its  grand  design; 
the  need  men  have  of  forgiveness  and  sanctifi- 
cation;  the  nature  of  redemption  by  the  blood 
of  Christ,  and  of  the  new  creation  of  the  Spirit 
unto  obedience;  and  the  promises,  security,  and 
seal  of  the  new  covenant.  Thus  they  might 
evince  from  the  authenticated  word  of  God, 
and  their  own  experience  of  its  effects,  and 
the  influence  which  it  had  on  their  conduct, 
that  they  hoped  for  happiness  on  reasonable 
grounds;  and  acted  wisely  in  renouncing,  ven- 
turing, and  suffering  all  things  for  the  sake  of 
it. — But  cogent  arguments  alone  would  not  suf- 
fice in  this  testimony:  they  must  also  speak 
"with  meekness,"  or  modesty,  humility,  calm- 
ness, and  love;  "and  fear,'"  or  a  reverence  for 
God  and  heavenly  things,  and  a  cautious  guard 
over  their  own  spirits,  lest  their  mismanage- 
ment should  disgrace  the  cause  of  the  truth. 
And  they  must  also  "have  a  good  conscience," 
purged  from  the  discouragement  of  guilt  by 
the  blood  of  Christ,  that  they  might  be  satis- 
fied as  to  the  event;  and  as  an  enlightened 
monitor  directing  them  in  all  holy  conduct: 
(Notes,  Acts  24:10—21.  1  Cor.  4:3—5.  2  Cor. 
1:12—14.  He6.  9:11— 14.  13:18,19.)  that  so, 
their  persecutors,  who  treated  them  as  male- 
factors, might  be  ashamed  of  thus  falsely  ac 


Malt.  10:13— 20.     Luke2l:l4, 

15.     Acts  4:8— 12.      5:29—31. 

21:39,40.  22:1,2,  &c.   Col.  4:6. 
z  1  Sam.  12:7.     Is.  1:18.    41:21. 

Acts  24:25. 
a  See  on  1:3,4.— CoL    1:5,23,27 

Tit.  1:2.  Heb.  3  6.   6:11,18,19. 
b  i'ee   on  2,4.-2  Tim.    2:25,26. 


*  Or,  reverence. 

c  21.  2:19.  Acts24:16.  Rom.  9: 
1.  2  Cor.  1:12.  4:2.  I  Tim.  1:5, 
19.  2  Tim.  1:3.    Ueb.  9:14.  13: 


d  Sec  on  2:12. 
e  Matt.  5:11. 
f  See  on  1,2. 


Tit.  2:8. 


A.  D.  63. 


CHAPTER  III. 


A.  D.  63. 


cusing  and  violently  opposing'  men,  whose  ha- 
bitual deportment,  as  the  disciples  of  Christ, 
was  undeniably  excellent. — Sanctify,  &c.  (15) 
Nearly  from  the  LXX,  which  agrees  with  the 
Hebrew.  {Is.  8:12,13.) 

1 7  For  it  is  better,  ^  if  the  will  of  God 
be  so,  that  ye  ''  suffer  for  well  doing  than 
for  evil  doing. 

18  For  '  Christ  also  hath  once  suffered 
for  sins,  "^  the  just  for  the  unjust,  '  that  he 
might  bring  us  to  God,  '"  being  put  to  death 
in  the  flesh,  "  but  quickened  by  the  Spirit. 

[Practical  Ohscnations.] 

Note. — Nature  would  be  most  ready  to  re- 
pine or  rage  at  undeserved  sufferings:  {Note, 
2:18 — 25.)  yet,  in  fact,  if  God  were  pleased  so 
to  appoint,  it  was  far  more  desirable,  honora- 
ble, comfortable,  and  profitable,  to  "suffer  for 
well-doing  than  for  evil-doing;"  as  all  the  guilt 
would  in  this  case  belong  to  the  persecutors, 
and  all  the  advantage  would  wholly  accrue  to 
,  the  sufferers.  (iVo<e.v,  4:12— 16.  2  TAes.  1 :5— 
10.)  Thus  likewise  they  would  be  conformed 
to  Christ,  who  "once  suffered;"  being  falsely 
accused  of  men  as  an  evil-doer,  and  treated  by 
them  with  all  possible  cruelty  and  insult:  but 
he,  "the  just  one,"  being  perfectly  righteous, ' 
was  made  a  Sacrifice  "for  sin,  instead  of  the  un-; 
righteous;"  having  no  sin  of  his  own,  and  yet 
"suffering  for  sin,"  it  was  evident  he  suffered 
for  the  sins  of  others.  {Notes,  Is.  bS:4 — 12.  2 
Cor.5:18— 21.  GaZ.  3:6— 14.  1  JoAn  2:1,2.)  j 
This  he  submitted  to,  from  gratuitous  and  un-; 
speakable  love;  that  he  might  bring  rebels,  en- 
emies, and  condemned  sinners  "unto  God,"  as 
pardoned,  reconciled,  sanctified,  and  made| 
friends  and  children;  that  they  might  be  hap-| 
py  for  ever  in  his  favor;  and  that  he  might  be 
glorified  in  their  salvation,  and  by  their  wor- 
ship and  services.  For  "the  righteous"  Saviour 
having  been  thus  "put  to  death  in  the  flesh,"  in 
respect  of  his  human  nature,  on  the  charge  of 
blasphemy;  yvas  speedily  "quickened,"  or  rais- 
ed from  the  dead,  by  the  power  of  the  Holy 
Spirit,  and  thus  declared  to  be  the  Son  of  God, 
as  he  had  avowed  that  he  was. — The  resurrec- 
tion of  Christ  is  sometimes  ascribed  to  God  or 
the  Father,  sometimes  to  Christ  himself,  and 
sometimes  to  the  Holy  Spirit.  This  is  very 
easy  and  natural,  if  Father,  Son,  and  Spirit  are 
one  God :  but  how  can  it  be  explained  on  any 
other  principle.'' — The  case  is  the  same  in  many 
other  things.  {Marg.  Ref.) 

19  By  °  which"  also  he  went  and  preach- 
ed unto  the  spirits  •'  in  prison; 

20  Which  ''  sometimes  were  disobedient, 
when  once  ''  the  long-suffering  of  God  wait- 
ed in  '  the  days  of  Noah,  *  while  the  ark 
was  a  preparing,  "  wherein  few,  that  is, 
eight  souls,  were  saved  ^  by  water. 


Note. — It  need  not  be  thought  wonderful, 
that  so  many  refused  to  believe  in  the  risen  and 
glorified  Saviour,  through  the  preaching  of  his 
apostles,  aided  by  the  Holy  Spirit;  as  the  case 
had  been  the  same  of  old.  For  Christ,  as  God, 
and  with  reference  to  his  future  incarnation, 
had  gone,  by  his  Sjiirit,  {Note,  1:10 — 13.)  in- 
spiring his  servant  Noah,  to  denounce  the  ap- 
proaching deluge,  and  preach  repentance  to 
that  incorrigible  generation,  who  perished  in 
their  sins,  and  were  in  "the  prison"  of  hell, 
(that  is,  the  adults  among  them,)  when  the 
apostle  wrote;  being  confined  there  till  the 
judgment  of  the  great  day.  For  they  had 
"sometime  been  disobedient"  and  unbelieving, 
{Note,  2:7,8.)  even  during  the  hundred  and 
twenty  years  of  God's  long  suffering,  after  the 
deluge  was  predicted,  but  before  it  was  sent. 
At  that  time  Noah  was  occupied  in  preparing 
the  ark,  "showing  his  faith  by  his  works,"  and 
calling  them  to  repent  and  seek  mercy  from 
God.  {Notes,  Gen.  6:  1 :  Matt.  24:36—41. 
Heb.  11:7.  2  Pet.  2:4—9.)  But  they  unani- 
mously and  obstinately  rejected  his  message; 
and  thus  they  were  destroyed  by  the  flood; 
whilst  only  eight  persons  had  their  lives  pre- 
served in  the  ark,  being  delivered  from  the  Ava- 
ters  and  carried  above  them:  so  that  the  floods, 
which  drowned  all  others,  without  exception, 
concurred  in  their  deliverance. — Various  other 
interpretations  have  been  given  of  this  passage; 
but  none  of  them  appears  to  me  in  the  least  de- 
gree satisfactory. 

21  The  y  like  figure  whereunto,  even 
^  baptism,  doth  also  now  save  us,  (not "  the 
putting  away  of  the  filth  of  the  flesh,  but 
"*  the  answer  of  a  good  conscience  towards 
God,)  "^by  the  resurrection  of  Jesus  Christ: 

22  Who  ^  is  gone  into  heaven,  and  ^  is 
on  the  right  hand  of  God:  ^angels,  and  au- 
thorities, and  powers  being  made  subject 
unto  him. 

Note. — "The  like  figure,"  or  the  antitype  of 
Noah  and  his  family's  preservation  in  the  ark 
and  by  the  water,  at  that  time  saved  Chris- 
tians, even  "baptism."  Christ  is  the  true  Ark. 
His  church  is  within  the  ark,  and  is  therefore 
safe;  but  all  without  will  be  swept  by  the  del- 
uge of  divine  vengeance  into  destruction.  Into 
this  ark  men  enter  by  faith;  this  faith  Jews  and 
Gentiles  professed,  when  by  baptism  they  were 
admitted  into  the  Christian  church;  and  thus 
the  baptismal  water  formed  as  it  were  the  sign 
ci'  their  safety.  Yet  it  was  not  "the  washing 
away  the  filth  of  the  flesh,"  or  the  mere  out- 
ward administration  of  baptism,  however  right- 
ly done;  not  the  outward  sign,  the  opus  opera- 
turn,  which  could  effect  this,  unless  it  were 
also  rightly  received.  It  was,  therefore,  "the 
answer  of  a  good  conscience  towards  God," 
which  saved;  namely,  when  a  man,  by  regener- 


g  4:19.  Matt.  26:39,42.    Act*  21: 

14. 
h  See  on  14. 
i  2:21—24.    Is.  53:4—6.     Rom. 

5:6—8.    8:3.  2  Cor.  5:21.   Gal. 

1:4.     3:13.  Tit.  2:14.    Heb.  9: 

26,28. 
k  Zech.   9:9.       Matt.    27:19,24. 

Ada  3:14.  22:14.    Jam.  5:6.    1 

John  1:9. 
I   Eph.2:l6— 18. 
ID  4:1.      Dan.  9:26.    2  Cor.  13:4. 


Col.  1  22. 
II  Rom.  8:11. 
0  1:11.      4:6.    Neh.  9:30.     Rev. 

19:10. 
p  Rev.  20:7. 
(]  Gen.  6:3,5,13. 
r  Is.  30:18.  Uoni.  2:4,5.  9:22.    2 

Pet.  3:15. 
8  Matt.  24:37— 39.       Luke  17:26 

—30. 
f   Gen.  6:14— 22.     Heb.  11:7. 
u  Gen.      7:1—7,13,23.       8:1,18. 


MaU.  7:14.  Luke  12:32.  13:24, 

25.     2  Pet.  2:5. 
X  Gen.  7:17—23.  2  Cor.2:15,16. 

Eph.  5:26. 
y  Rom.  5:14.     lCor.4:6.     Heb. 

9:24.     Gr.   11:19. 
z  Matt.     28:19.       Mark     16:16. 

Acts  2:38.  22:16.  Rom.  6:3—6. 

1  Cor.  12:13.   Gal.  3:27.  Eph. 

5:26.    Col.  2:12.     Tit.  3:5— r. 
a  El.    36:25,26.    Zcch.  lai     2 

Cor.  7:1. 


b  Acts    8:37.     Rom.  10:9,10.      2 

Cor.  1:12.      1  Tim.  6:12. 
c  See  on  1 :3. 
d  Mark  16:19.    Acts  1:11.  2:34— 

36.3:21.  Heb.  6:20.  8:1.  9:24. 
e  Ps.  110:1.     Matt.  22:44.    Mark 

12:36.  Luke  20:42.  Horn.  8:34. 

Col.  3:1.  Heb.  1:3,13.    8:1.  lO: 

12.     12:2. 
f  Rom.  8:38.  I  Cor.  15:24.  Eph. 

1:21. 


[661 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


ation  of  the  Spirit,  was  able  to  profess  repent- j 
aiice,  faith,  and  purposes  ofa  new  life,  uprightly,! 
and  as  in  the  presence  of  God;  and  sincerely  lo^ 
answer  such  questions  as  were  put  to  persons  on 
those  occasions.  (Rom.  10:5—11.)  When  Jews^ 
and  Gentiles  professed  Christianity,  they  were, 
thus  received  into  the  church,  exactly  m  the, 
same  manner  as  Gentiles  had  been  into  the  Jew-! 
ish  church  by  circumcision:  but  the  argument, 
concerning    the   baptism    of  infants,  born   of 
Christian  parents,  is  not  at  all  affected  by  it.  I 
The  apostle  spoke  of  baptism,  as  the  initiatory 
ordinance  of  Christianity:  but  he  took  care  to 
remind  men,  that  the  inward  grace  of  baptism, 
even   regeneration,  from  which  all  holy  affec- 
tions and  actions  spring,  alone  could  introduce 
them  into  the  true  church,  the  Ark  or  real  se- 
curity; and  that  no  outward  administration  of 
baptism  could  effect  this  blessed  translation  in- 
to the  kingdom  of  the  Son  of  God. — This  sal- 
vation of  believers  was  the  effect  of  "the  resur- 
rection of  Christ,"  which  evidenced  the  accept- 
ance of  his  sacrifice,  and  made  way  for  his  ex- 
altation in  heavenly  glory;  that  he  might  con- 
fer as  a  Sovereign,  by  his  power  and  through 
his  intercession,  the   blessings  which    he  had 
purchased    by    the    shedding    of    his    blood. 
{Notes,  Eph.  I -.lb— 22.    4:7—13.    Phil.  2:9— 
11.) 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  truths,  precepts,  and  grace  of  the  gospel 
teach  men  a  becoming  and  beneficial  behavior, 
in  all  the  relations  of  life,  by  a  happy  union  of 
piety,  purity,  meekness,  fidelity,  and  holy  love; 
and  form  them  to  it. — Every  person  ought  to 
use  all  proper  means,  with  earnestness  and  per- 
severance, for  the  conversion  of  such  "as  obey 
not  the  word,"  especially  among  relations;  and 
to  aim  habitually  at  gaining  others  to  Christ, 
by  every  part  of  his  conduct:  but  an  obliging 
conscientious  performance  of  their  res|)ective 
duties,  by  inferiors,  will  go  furthest  with  supe- 
riors, and  win  most  upon  ihem.  For  when  they 
see,  that  religion  teaches  their  wives,  children, 
and  servants,  to  behave  better  towards  them, 
than  they  formerly  did;  it  interests  their  feel- 
ings, and  shows  them,  that  there  is  an  excel- 
lency in  what  produces  such  happy  effects:  and 
it  is  greatly  to  be  wished,  that  there  were  more, 
who  thus  enforced  genuine  Christianity,  in  ev- 
ery station,  employment,  and  relation  of  life. 
{iSfote,  Tit.  2:9, lO'.)— The  inward  and  incor- 
ruptible adorning  of  wisdom  and  grace;  shining 
forth  "in  a  meek  and  (juiet  spirit,  Avhich  is  in 
the  sight  of  God  of  great  price,"  constitutes 
the  most  durable  beauty  and  amiableness,  and 
will  ensure  esteem  and  affection,  when  all  out- 
ward ornaments,  (the  memorial  of  our  sin  and 
shame,)  with  all  that  beauty  which  they  are 
vainly  meant  to  embellish,  will  not  secure  any 
one  from  contempt  and  aversion,  whose  con- 
duct in  life  is  disgraceful:  and  they  will  soon 
leave  the  poor  body  to  the  confinement  and 
corruption  of  the  tomb;  and  the  soul,  which  is 
"without  holiness,"  to  be  for  ever  loathsome 
and  abhorred  of  God.  Let  then  all,  who  would 
be  the  followers  and  daughters  of  the  "holy 
women,  who  of  old  trusted  in  God,"  copy  their 
fashion,  seek  their  ornaments,  attend  to  rela- 
tive duties,  do  good,  fear  nothing  but  sin,  and 
beware   of  every    thing    which   might   betray 

663]  ^ 


them  into  it.  And  let  husbands,  professing  the 
gospel,  act  towards  their  wives,  with  that  pru- 
dent and  tender  regard,  which  becomes  those, 
who  know  the  word  of  God;  which  may  en- 
sure to  them  respect  from  domestics  and  all 
around  them,  and  tend  to  render  them  comfort- 
able under  their  various  infirmities.  Thus  hus- 
bands and  wives  will  be  enabled  to  live  togeth- 
er, "as  fellow-heirs  of  the  grace  of  life,"  and 
nothing  will  hinder  their  united  prayers  for  a 
blessing  upon  each  other,  upon  their  children 
and  family,  and  all  who  are  connected  with 
them. 

V.  8—18. 
As  peace  and  love  are  necessary  to  domestic 
comfort,  so  are  they  to  the  prosperity  of  the 
church.  Christians  should  therefore  study  and 
pray  to  be  "all  of  one  mind,  to  have  compassion 
one  of  another,  to  love  as  brethren,  to  be  com- 
passionate and  courteous:"  and,  instead  of  "ren- 
dering evil  for  evil,  or  railing  for  railing,"  they 
should  "bless  their  enemies,"  after  his  example, 
who  has  called  them  from  their  state  of  enmity 
"to  inherit  a  blessing."  But  'how  astonishing 
'and  lamentable  is  it,  that  when  the  way  to  hap- 
'piness  is  so  plainly  delineated,  so  few  should 
'find  it!  What  man  is  there,  who  does  not  de- 
'sire  life,  and  to  live  many  days,  that  he  may  see 
'good .''  Yet  how  few  tongues  are  kept  from  evil ! 
'How  few  lips  from  speaking  guile!  How  few 
'decline  from  evil,  and  do  good!  How  few  seek 
'peace  and  pursue  it!  On  the  contrary,  how 
'much  low  cunning  and  artifice;  and  what  dis- 
'cords  and  contentions  reign  among  mankind ! 
'And  how  detestable  and  miserable  do  these 
'perverse  and  ungovernable  passions  render 
'us!'  Doddridge. — But  happy  are  the  remnant 
of  the  righteous !  "The  eyes  of  the  Lord  watch 
over  them,  his  ears  are  open"  and  attentive  "to 
their  prayers,"  and  he  delights  in  doing  them 
good,  while  he  "sets  his  face  against  the  work- 
ers of  iniquity." — Who  then  can  harm  those, 
that  are  "followers  of  God  as  dear  children," 
and  walk  in  his  most  holy  ways.'  (Note,  Eph. 
5:1,2.)  Their  sufferings,  "for  righteousness' 
sake,"  will  prove  an  addition  to  their  felicity: 
so  that,  fearing  God,  making  him  their  Sanc- 
tuary, and  abiding  safe  and  comfortable  under 
his  protection;  they  need  not  fear  the  terror  of 
the  wicked,  nor  "be  troubled"  by  reason  of 
their  rage  and  malice.  They  should  therefore 
"always  be  ready  to  give  a  reason  of  their 
hope,"  to  inquirers  of  every  description:  for  it 
is  founded  on  the  most  irrefragable  arguments; 
and  indeed  the  true  Christian  alone  can  rea- 
sonably hope  to  obtain  eternal  happiness,  or 
escape  eternal  misery.  Yet  in  pleading  the 
cause  of  truth,  in  public  or  in  private,  we  should 
be  prepared,  not  only  with  conclusive  argu- 
ments, but  "with  meekness  and  fear,"  that  a 
humble,  benevolent,  peaceable  conduct  towards 
men,  may  evidently  unite  with  a  reverential 
awe  of  the  majesty  of  God:  for  wrath,  pride, 
bitterness,  and  irreverence,  will  prejudice 
men's  minds  against  the  truth,  whatever  abil- 
ity is  shown  in  defending  it.  Nor  can  this  ser- 
vice be  successfully  performed,  except  by 
those,  who  "exercise  themselves  to  have  a  con- 
science void  of  offence  towards  God  and  man:" 
for  nothing  can  be  so  well  opposed  to  the  enmity 
of  the  human  heart  against  the  truth,  as  the 
holy  lives  of  its  professors,  which  tend  to  make 
those  "ashamed,  who  falsely  accuse  their  good 


A.  D.  63. 


CHAPTER  IV. 


A.  D.  63. 


conversation  in  Christ."  If  this,  however,  can- 
not be  done,  "it  is  better  to  suffer  for  well-do- 
ing than  for  evil-doinof;"  whatever  our  natural 
impatience  may  suggest:  for  "Christ  himself 
once  suffered  for  sins,  the  Just  for  the  unjust, 
that  he  might  bring  us  to  God;"  and  arose  from 
the  dead,  to  accomplish  the  most  gracious  de- 
sign. 

V.  19 22. 

While  we  recollect  the  end  proposed  in  the 
sufferings  of  the  divine  Saviour:  let  us  inquire 
whether  we  be  really  brought  unto  God,  as  his 
worshippers,  and  in  the  temper  of  our  hearts, 
and  conduct  of  our  lives.  For,  though  his  res- 
urrection was  attested  by  the  same  Spirit,  whose 
divine  power  effected  it;  yet  few,  even  to  this 
day,  receive  him  as  their  Saviour,  and  flee  to  him 
for  "refuge  from  the  Avrath  to  come."  Nor  need 
we  wonder  at  this,  if  we  consider  what  a  vast 
majority  were  disobedient,  when  Christ,  by  the 
same  Spirit  in  believing  Noah,  preached  to  the 
old  world,  "while  the  ark  was  preparing,  during 
the  long-suffering  of  God;"  and  how  few  were 
preserved  from  the  flood:  tliough  it  may  well 
make  us  tremble  to  learn,  tliat  the  obstinate 
rebels  were  cast  into  prison,  never  more  to  be 
released,  as  utterly  unable  "to  pay  the  very  last 
mile."  (Note,  Matt.  5:25,26.)  Let  us'then 
enter  the  Ark,  which  God  has  provided,  as  the 
only  security  from  the  deluge  of  impending 
vengeance,  which  will  destroy  a  guilty  world: 
let  us  beware  that  we  rest  not  in  outward  forms; 
as  if  that  baptism  could  save  us,  which  only 
"washes  away  the  filth  of  the  flesh,"  or  any 
thing  but  "the  answer  of  a  good  conscience  to- 
wards God."  While  we  profess  ourselves  the 
disciples  of  Christ,  and  partakers  of  his  grace, 
let  us  seek  the  true  baptism  of  the  regenerating 
and  sanctifving  Spirit  of  God,  in  behalf  of  our 
children  and  friends:  and  thus  let  us  trust  in 
his  merits,  power,  love,  and  truth,  who  died  "for 
our  sins  and  rose  again  for  our  justification;" 
and  "who  is  gone  into  heaven,  and  is  on  the 
right  hand  of  God,  angels,  principalities,  and 
powers  being  made  subject  to  him."  (Notes, 
Heb.  6:16—20.  7:24—28.  9:24—26.) 

CHAP.   IV. 

Exhortations  to  cease  from  sin,  in  conformity  to  Christ  who  had  suffer- 
ed for  it*,  and  to  live  holy  lives,  though  reproached  for  it;  in  expec- 
tation of  a  future  judgment.  1 — fi;  to  sobriety,  watchfulness,  and 
prayer;  liecause  "the  end  of  all  things  is  at  hand,"  7;  and  to  love, 
nospilality.  and  a  due  iinnrovenienl  of  talents,  as  the  stewards  of  God, 
and  in  order  to  ijlorify  him,  8 — 11.  Encouragements  to  patience, 
and  confidence  in  God,  amidst  persecutions;  with  cautions  and  ia- 
itniclions,  12 — 19. 

FORASMUCH  then  as  "Christ  hath 
suffered  for  us  in  the  flesh,  ^  arm 
yourselves  likewise  with  the  same  mind: 
*  for  he  that  hath  suffered  in  the  flesh  hath 
"*  ceased  from  sin; 

2  That  he  ^  no  longer  should  live  the  rest 
of /lis  time  in  the  flesh  to  ''the  lusts  of  men, 
but  to  ^  the  will  of  God. 


t  See  on  3:18. 

b  Rom.    13:12—14.      Phil.    2:5. 

Heb.  12:3. 
e  Rom.  6:2,7,11.     Gal.  2:20.     5: 

24.     Col.  3:3—5. 
d  Is.  1.16.     Ez.  16:41.     Heb.  4: 

10. 
e  2:1.     Rom.  7:4.   Eph.  4:17,22 

—24.  5:7,8.  Col.  3:7,8.   Tit.  3: 

5—8. 


f  Hoj.  6:7.    mm-f.      Mark  7:21. 

Eph.  2:3. 
g  2:15.     Pi.  143:10.    Matt.  7:21. 

12:.50.2I:31.    Mark  3:35.  .lohn 

7:17.  Rom.  12:2.  Gal.  2:19,20. 

Eph.  5:17.  6:6.    Col.  1:9.4:12. 

1  Thes.  5  18.     Heb.  I3;2l.     1 

.Tohn2:17. 
h  V.7..  44  6.      45:9.     Acts  17:30. 

Kom.  8:12,13. 


Note. — Seeing  that  Christ,  in  human  nature, 
and  in  the  likeness  of  sinful  flesh,  had  suffered 
with  perfect  constancy  and  patience  for  the 
sins  of  his  people;  (iVo/e,  3:17,18.)  his  disci- 
ples were  called  on  to  "arm  themselves  with 
the  sanie  mind."  Thus  a  resigned,  self-deny- 
ing, meek,  steadfast,  and  intrepid  frame  of  spi- 
rit; resuming  from  confidence  in  God,  love  to 
him,  and  zeal  for  his  glory;  hatred  of  sin,  and 
realizing  views  of  eternal  things,  would  fortify 
their  minds  against  despondency,  terror,  and 
wearine.^s;  and  prepare  them  to  resist  tempta- 
tion, and  maintain  the  conflict  against  the 
world,  the  flesh,  and  the  devil,  with  resolution 
and  vigor,  even  unto  death;  being  resolved  to 
suffer  that  last  extremity  for  the  sake  of  Christ, 
if  called  to  it:  whereas  without  this  internal 
armor,  thev  would  surelv  faint  in  time  of  trial. 
(Notes,  Rom.  13:11—14.  Eph.  6:10—20.  1 
Thes.  5:4—11.)  As  therefore  Christ  had  "suf- 
fered in  the  flesh"  when  crucified  once  for  their 
sins,  but  had  risen  from  the  dead  to  die  no  more, 
and  had  thus  done  with  sin  as  imputed  to  him; 
(Notes,  Heb.  9:27,28.)  so  Christians,  having 
"suffered  in  the  flesh,"  in  conformity  to  Christ, 
by  the  mortification  of  their  carnal  nature, 
through  his  grace  and  motives  derived  from  his 
cross,  had  ceased  from  the  practice  of  sin,  ex- 
pected no  satisfaction  from  any  forbidden  indul- 
gence, and  were  continually  em])loyed  in  resist- 
ing the  influence  of  sin  in  their  hearts,  and  en- 
deavoring to  prevent  its  breaking  forth  in  their 
lives.  (iVoies,  2:18— 25.  J?om.  6:1— 11.  Gal. 
2:17—21.  5:22—26.  CoZ.  3:1— 4.)— The  end 
or  intention  of  this  renewed  judgment  and  con- 
duct in  believers,  and  of  the  grace  by  which 
the  change  had  been  wrought,  was,  that  they 
"should  no  longer  live  the  remnant  of  their 
time  in  the  flesh,"  or  in  the  body,  "to  the  lusts 
of  men,"  or  in  order  to  gratify  any  of  those  in- 
ordinate desires  of  worldly  things,  by  which  men 
are  naturally  actuated;  hut  that  they  should 
thenceforth  "live  to  the  will  of  God,"  seeking 
his  favor  and  glory,  and  doing  his  command- 
ments.— The  word  flesh  in  these  verses,  seems 
to  be  used  in  three  different  senses.  It  means 
1st.  The  holy  human  nature  of  Christ;  2dly. 
The  depraved  nature  of  man,  the  body  of  sin 
and  death;  and  3dly.  The  mortal  body,  in 
which  the  soul  tabernacles  during  its  continu- 
ance in  this  world. — The  contrast  between 
"the  lusts  of  man,"  and  "the  will  of  God," 
should  be  noticed. 

3  For  ''  the  time  past  of  our  life  may 
suffice  us  '  to  have  wrought  the  will  of  the 
Gentiles,  when  we  walked  in  ^  lascivious- 
ne>s,  lusts,  '  e.xcess  of  wine,  '"  revellings, 
banquetings,  "and  abominable  idolatries: 

4  Wherein  they  think  it  strange  that  ye 
run  not  with  them  to  the  same  "  excess  of 
riot,  ^  speaking  evil  of  you: 

5  Who   '*   shall  give   account  to  hi  ', 


i    1:14.    Deut.  12:30,31.  Rom.  1: 

20—32.     Eph.  2:2,3.   4:17.     1 

Thes.  4  5.     Tit.  3:3. 
k  l\Iark  7:22.  2  Cor.  12  21.    Gal. 

5:19.    Eph.  4:19.    Jude  4. 
1    2  Sam.  13:2«.      Prov.  23:29— 

35.  Is.  5:11.  23:7.     Eph.  5:18. 
m  Gal.  5:21. 
n  1    Kings  21:26.    2   Chr.  15:8. 


Is.  65:4.    Jer.  16:18.    Rev.  17; 

4,5. 
o  Matt  23:25.  Luke  15:13.  Rom. 

13:13.  2  Pel.  2:13. 
p  See  on  2:12.    3:16.— Acts    13: 

4.5.    18:6.  2  Pel.  2:12.  .ludclO. 
q  Mai.    3:13—15.     Malt.    12:36. 

Luke  16:2.    Rum.  14:12.  Jud« 

14,J5. 


[663 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


'  that  is  ready  to  judge  the  quick  and  the 
dead. 

Note.— When  the  ends,  for  which  men  were 
born  into  the  world,  had  been  duly  considered; 
it  would  appear  to  the  converts  to  Christianity, 
whom  the  apostle  addressed,  that  "the  time  past 
of  their  hves"  might  abundantly  "suffice  to  have 
wrought  the  will  of  the  Gentiles;"  or  to  have 
wasted  life  in  committing  those  sins,  and  pursu- 
ing those  objects,  to  which  the  ignorant  hea- 
thens were  addicted.  Some  of  them  had  been 
Gentiles,  and  the  rest  had  acted  according  to 
the  manners  of  the  nations,  rather  than  as  it 
became  "the  peculiar  people  of  God:"  for  they 
had  habitually  allowed  themselves  in  various 
lascivious  imaginations,  dalliances,  or  secret 
practices,  or  in  more  gross  lewdness;  or  they 
had  been  guilty  of  drunkenness  and  excess;  and 
they  had  frequented  those  riotous,  luxurious, 
and  dissipated  "revellings  and  banquetings," 
where  intemperance  was  practised;  and  many 
of  them  had  joined  in  those  idolatries  which 
were  most  detestable  both  in  themselves,  and 
by  the  shameful. and  enormous  licentiousness 
connected  with  them.  (Note,  Eph.  4:17 — 19.) 
— The  Jews,  at  that  time,  were  exceedingly 
exact  and  scrupulous,  in  avoiding  all  approach- 
es to  gross  idolatry:  it  is  not  therefore  at  all 
probable,  that  the  apostle  meant  this  of  converts 
from  among  them;  which  confirms  the  opinion, 
that  the  epistle  was  not  written  exclusively  to 
the  Jewish  converts. — Some  had  lived  in  one, 
some  in  another,  and  several  of  them  in  many 
of  these  enormities:  thus  a  great  part  of  their 
lives  had  been  spent  to  bad  purpose;  and  this 
reflection  ought  to  render  them  the  more  diligent 
in  serving  God,  for  the  residue  of  tlieir  days. 
But  their  unconverted  neighbors,  especially  the 
Gentiles,  finding  them  separated  from  their  old 
pursuits,  and  set  against  them;  and  that  they 
would  no  longer  join  with  them  in  their  revels, 
and  "profusion  of  riot,"  were  estranged  from 
them,  and  looked  on  them  as  a  precise  intracta- 
ble set  of  people.  The  conduct  of  Christians 
was  a  silent  reproof  of  their  excesses;  and  so 
they  "spake  evil  of  them,"  or  "blasphemed" 
their  religion;  and  charged  them  with  various 
crimes  of  which  they  were  not  guilty.  But 
whilst  they  thus  unjustly  judged  and  condemned 
Christians,  they  must  speedily  render  an  ac- 
count of  themselves  to  him,  who  was  "ready  to 
judge  both  the  living  and  the  dead;"  being  even 
then  possessed  of  all  power  and  authority  for 
that  pvrpose.  (Marg.  Kef.  v.)  The  apostle 
■uses  the  first  person,  thus  joining  himself  with 
his  Christian  brethren;  probably,  as  a  less  of- 
fensive manner  of  stating  the  subject;  and  as 
conscious,  that,  though  free  from  many  of  the 
gross  crimes  here  mentioned,  he  had  yet  spent 
too  many  years  of  his  past  hfe,  "according  to 
the  course  of  the  world,"  and  "to  the  lusts  of 
men,  and  not  according  to  the  will  of  God." 
{Notes,  Eph.^:\~S.  Tit.  3:4— 7.) — Some 
learned  men  indeed  venture  to  change  the  text, 
without  any  authority,  and  to  read  "may  suf- 
tce  yow;"  but  the  same  principle  might  lead  us 
to  explain  the  words,  as  addressed  exclusively 
to  the  (^entile  converts:  because  the  Jews  had 
never  lived  in  "abominable  idolatries  " 


r  Ps.  50:6.  Ec.  12.14.  E..  18:  I  R„n,.  ,4.,o_,2.  i  Cnr  IS-M 
30.  Ma(t.  25:31,  &c.  John  5:  52.  2  Ti,„  4  jLn  50  '  ' 
22,23,28,29.  Acli  10:42.  17:31.  \  s  3:19.  Jolm  5  25  26 

664] 


Excess  of  wine.  (3)  OirocpXvyiatg.  Here 
only.  Deut.  21 :20.  Sept. — Abominable,  &c. j 
^d-sjiinoig.  Acts  10:28. —  Think  it  strange.  (4) 
Ievil;ovTai.  12.  Acts  11  •.'20.  'The  Greeks 
'used  the  word  Sfi'iZeo^ai,  to  express  that  ... 
'wonder,  with  which  a  stranger  is  struck,  who 
'beholds  any  thing  uncommon  or  new.'  Mac- 
knight.  He  seems  to  himself,  as  in  a  strange 
country,  where  every  thing  is  new  or  unusual, 
and  wonderful  to  him;  or,  to  use  an  exj)ressive, 
but  inelegant  word,  outlandish. 

6  For,  for  this  cause  was  the  gospel 
preached  also  ^  to  them  that  are  dead,  *  that 
they  might  be  judged  according  to  men  in 
the  flesh,  "but  live  according  to  God  in  the 

Spirit.  {Practical  Observations.] 

Note. — The  gospel  liad  before  this  been 
preached  to  those,  who  were  "dead"  when  the 
apostle  wrote,  (either  as  martyrs  for  the  truth, 
or  dying  in  the  course  of  providence,)  for  this 
very  reason,  viz.  "that  they  might  be  judged 
according  to  men  in  the  flesh;"  and,  by  the 
proud  and  carnal  judgment  of  wicked  men,  be 
condemned  as  evil-doers,  and  some  even  suffer 
death  at  their  hands;  but  that  at  the  same  time, 
being  "quickened"  to  a  divine  life  by  the  Holy 
Spirit,  they  might  "live  to  God"  as  his  devoted 
servants,  and  his  witnesses  among  their  perse- 
cutors; and  S(j  be  prepared  for  living  Avith  him 
for  ever  in  heaven.  (Note,  Rom.  S:]0,ll.) 
Thus  their  transient  afflictions,  disgrace,  and 
sufferings,  soon  terminated  in  perfect  felicity. 
In  the  mean  time,  they  glorified  God  in  life  and 
death,  and  were  supported  and  comforted  by 
him:  and  the  gospel  had  been  the  means  of 
preparing  them  for  these  things,  as  it  still  con- 
tinued to  prepare  others  to  glorify  God,  to 
"serve  their  generation,"  and  then,  after  some 
fleeting  sorrows,  to  be  admitted  to  everlasting, 
uninterrupted  joy,  and  unalloyed  felicity. 
(Notes,  3:19,20.  "l  Cor.  15:29,30.)  This  seems 
the  meaning  of  the  verse,  which  is  generally 
allowed  to  be  obscure.  Some  explain  it  of  those 
who  were  "dead  in  sin,"  to  whom  the  gospel 
was  preached;  that  bein'g  quickened  and  con- 
verted, their  old  nature  might  be  judged,  con- 
demned, and  crucified,  that  so  they  might  "no 
longer  live  to  the  lusts  of  men  in  the  flesh,"  but 
to  the  glory  of  God  by  the  Spirit. — Several 
other  interpretations  are  given;  but  that  above 
stated  seems  the  most  satisfactory;  and  it  best 
connects  the  verse  with  the  words  which  imme- 
diately precede.  "The  dead,"  there  means 
such  as  had  already  died,  "the  quick,"  or  living, 
those  who  were  then  alive  on  earth:  both  of 
these  Christ  will  judge.  The  gospel  was  preach- 
ed, in  order  to  the  salvation  of  the  hearers;  they 
who  embraced  it  were  condemned  according  to 
men,  or  by  man's  judgment,  but  they  were  ac- 
cepted by  God.  The  same  had  been  the  case 
with  those,  to  whom  the  gospel  had  formerly 
been  preached,  who  were  since  dead, even  those 
from  the  beginning  who  had  been  favored  with 
the  word  of  God.  Believers  had  been  perse- 
cuted and  condemned  by  men;  but  "they  lived 
according  to  God  in  the  Spirit,"  or  "Ijy  the 
Spirit;"  while  their  persecutors,  if  impenitent, 
would  be  judged  and  condemned  by  the  Lord. 


t  1,2.  Rom.  8:9—11.    1  Cor.  11:  I  u  Horn.  8:2.     Gal.    2:19.      5:25. 
31,32.  I      E|>h.  2:3— 5.  Tit.  .-iS    7. 


A.  D.  63. 


CHAPTER  IV. 


A.  D.  63. 


7  But  "  the  end  of  all  things  is  at  hand: 
y  be  ye  therefore  sober,  ^  and  watch  unto 
prayer. 

Note. — Christians  must  expect  tribulations  in 
the  world,  but  these  would  soon  terminate;  for 
the  "end  of  a  1  things  was  at  hand,"  and  death 
was  about  to  close  their  course  of  trials  or  ser- 
vices; nay,  judgment  would  not  be  so  long  de- 
layed, as  that  the  intervening  space  should,  in 
the  estimation  of  faith,  be  at  all  compared  with 
eternity.  (Marg.  Ref.  x. — Notes,  i?om.  13:11 
—14.  1  Cor.  7:29— 31.)  It  was  therefore  in- 
cumbent on  them  to  be  sober,  considerate,  tem- 
perate in  all  kinds  of  animal  indulgence,  and 
moderate  in  all  their  worldly  pursuits.  They 
ought  also  to  be  "vigilant,"  and  to  guard 
against  the  various  assaults  of  their  spiritual 
foes;  and  especially  to  be  "watchful,"  that 
nothing  might  unfit  them  for  prayer,  or  lead 
them  to  neglect  it;  or  to  grow  remiss  in  that 
duty  and  means  of  grace,  on  which  the  safety 
and  prosperity  of  their  souls  so  greatly  depend- 
ed, (JVo^es,  5:8,9.  JV/a«,  26:40,41.  Luke^l: 
84—36.  Eph.  6:18—20.  Jam.  5:16—18.)— 
Many  expositors  explain  "the  end  of  all  things," 
to  signify  the  approaching  destruction  of  Jeru- 
salem, and  the  whole  constitution  of  the  Jewish 
nation  in  church  and  state.  But  the  Chris- 
tians in  Asia  Minor  were  far  distant  from  Jeru- 
salem, and  not  immediately  concerned  in  those 
events;  as  they  and  all  others  were  and  are  in 
the  speedy  approach  of  death  and  judgment, 
to  which  the  words  most  naturally  fead  our 
minds,  and  which  alone  answer  to  the  full  im- 
port of  them.   (Notes,  Matt,  24:29—51.) 

Be  sober.'\  2'(i)cfQoriiaaTe.  Mark  b:lb.  Luke 
8:35.  Rom.  12:3.  2  Cor.  5:13.  Tit.  2:6.— 
Watch.]  Nrmiuxe.  1:13.  5:8.  JVofe,  1 :13— 16. 

8  And  *  above  all  things  have  ^  fervent 
charity  among  yourselves:  '^  for  charity 
*  shall  cover  the  multitude  of  sins. 

Note.— {Notes,  1:22.  1  Cor.  13:4—7.  Jam. 
5:19,20.)  The  apostle  here  again  enforced 
the  exhortation  to  charity,  or  love  of  each  oth- 
er; and  in  doing  this  he  referred  to  the  proverb, 
that  "love  covereth  all  sins,"  or  "the  multi- 
tude of  sins."  (Note,  Prov.  10:12.)  As  the 
love  of  God  in  Christ  "covereth  the  multitude 
of  the  sins"  of  believers,  from  his  sight;  (Note, 
Ps.  32:1,2.)  so  they  ought  to  cast  the  mantle 
of  love  over  the  number  of  faults,  into  which 
their  brethren  would  fall,  in  their  conduct  to- 
wards them;  and  thus  hide  them  from  their 
eyes,  by  forbearing  and  forgiving  one  another, 
as  Christ  had  forgiven  them.  (Eph.  4:30 — 32. 
5:1,2.  Col.  3:13,14.)  Thus  the  peace  of  the 
church,  and  the  communion  of  the  saints, 
might  be  preserved,  which  otherwise  must  be 
interrupted:  for  there  were  so  many  things 
amiss  in  all,  that  unless  love  covered,  excused, 
and  forgave,  in  others,  such  mistakes  and  faults, 

X  Ec.  7:2.     .Ter.  .i:3l.    Kz.  7S'.1 

6.  Malt.  24;13,H.  R"in   '3  12 

1  Cor.  7:59.     1.5:24.    I'hil.  l.";. 

Heb.  10:25.    .1  .m.  5:3.     2  Ptl. 

3:9—11.  1  John  2:19. 
y  Sec  on  1:13.— 5:E.     1    Thes.  S: 

6—8.  Tit.  2:12. 
t  3:7.    Matt.  24:42.  25:13.  20:38 

—41.    Mark  13:33—37.    14:37, 

38.  Luke  21:36.    22:46.    Kom. 

12:12.   Eph.  6:18.    Col.  4:2.    2 

Tim.  4:5.  Rev.  16:15. 
«  Col.  3:14.    .Tam.  5:12.    3  John 

Vol.  M.  84 


li  '  ':2  '  'or.  n-1-T-l3.  H:l.  I 
Thes.  ,1  12.  4:9,10.  2  Thes.  1: 
,5.  I  Tim.  1:5.  Ileh.  13:1.  2 
IVt.  1:1,7. 

c   Prov.  10:12.     12:16.     17:9.  28: 

13.  I  for.  13:7.  Jam.  5:20. 
*  Or,  will. 

d  Horn.  12:13.  16:23.     1  Tim.  3: 

2.  Til.  1:8.  Heh.  13:2. 
e2Cor,9:7.    Phil.  2:14.    Philem. 

14.  Jam.  5:9. 

f  Matt.    25:14,15.     Luke   19:13. 


as  every  one  would  have  need  to  be  borne  with 
in  himself,  Satan  would  prevail  to  excite  per- 
petual divisions  and  discords  among  them. — To 
suppose,  that  charity,  or  love,  will  so  cover,  or 
make  aniends  for,  the  multitude  of  the  man's 
sins  who  exercises  it,  as  to  induce  God  to  for- 
give them,  is  totally  subversive  of  the  whole 
gospel;  for  "if  righteousness  come  by  the  law, 
then  Christ  died  in  vain:"  and  the  perversion 
of  these  words,  which  are  very  obvious  and 
important  in  their  true  meaning,  has  encourag- 
ed such  numbers  to  neglect  Christ,  and  con- 
tinue impenitent  in  their  sins,  from  a  vain  hope 
of  being  pardoned  for  the  sake  of  a  proud  par- 
tial benevolence,  and  some  selfish  alms-deeds, 
which  by  no  means  constitute  the  love  of  which 
the  apostle  spoke,  (Note,  I  Cor.  13:4 — 7.)  that 
a  particular  and  repeated  protest  against  it 
seems  absolutely  necessary. — 'He  commends 
'mutual  love,  because  it,  as  it  were,  buries  in- 
'numerable  trespasses;  and  so  is  a  favorer  and 
'preserver  of  peace.  For  those  who  love  one 
'another,  easily  forgive  each  other's  ofll-nces.' 
Beza. — Self-love  veils  and  covers  our  own 
faults;  and  its  effect,  in  rendering  men  blind  to 
their  own  characters,  however  quick-sighted  in 
other  things,  is  notorious,  and  allowed  on  all 
sides:  now  if  we  truly  loved  others,  as  we  do 
ourselves;  love  would  veil  and  cover  their  faults 
also,  and  render  us  less  keen  in  noticing  and 
animadverting  on  them;  and  more  disposed  to 
forbearance  and  long-suffering  towards  them. 
Fervent.]  Exitvij.   Note,  1 :22. 

9  Use  ^  hospitality  one  to  anotlier  ^  with- 
out grudging. 

10  As  '"every  man  hath  received  the  gift, 
even  so  s  minister  the  same  one  to  another, 
as  ••  good  stewards  of  '  the  manifold  grace 
of  God. 

11  If'  any  man  speak,  let  him  speak  '  as 
the  oracles  of  God;  ""if  any  man  minister, 
let  him  do  it  as  of  "  the  ability  which  God 
giveth;  "that  God  in  all  things  may  be 
glorified  p  through  Jesus  Christ;  i  to  whom 
be  praise  '  and  dominion  for  ever  and  ever. 

Amen.  [rrt^tkal  Ohsemations.] 

Note.— (Notes,  Hom.  12:6—13.  1  Tim.  3: 
2.  Heb.  13:1— S.  3  Jo  An  "5—8.)  Iri  general, 
Christians  were  exhorted  to  show  their  love,  by 
hospitality  to  strangers,  without  grudging,  or 
inwardly  repining  at  the  expense  to  which  it 
might  put  them:  and,  more  particularly,  what- 
ever gift  any  man  had  received  of  the  Lord's 
free  bounty,  whether  natural  abilities,  learning, 
influence,  wealth,  authority,  or  spiritual  endow- 
ments, he  was  required  to  employ  and  impro\.' 
it  for  the  advantage  of  his  brethren;  that  so 
they  might  all  reciprocally  be  useful  to  one  an- 
other, and  derive  benefit  from  each  other,  both 
in  their  temporal  and  spiritual  concerns.    Thus 


Rom.  12:6—8.  1  Cor.  4:7.   12: 

4—11. 
g  Mill.  20:28.    25:44.    Mark  10: 

45.  Luke  8:3.     Rom.  15:25,27. 

2  Cor.  9:1.    2  Tim.  1:18.  Heh. 

6:10. 
h  Luke   12:42.    16:1—8.    1  Cor. 

4:1,2.  Tit.  1:7. 
i  1  Cor.  3:10.  15:10.   2  Cor.  6:1. 

Eph.  3:8.  4:11. 
k  Is.  £:20.    Jer.    23:22.    Eph.  4: 

29.  Col.  4:6.   Jam.  1:19,26.  3: 

1—6. 


I  Actj  7:38.     Kom.  3:2.    Heb.  3: 

12. 
m  See  on  lO. 

II  1  Chr.  29:11—16.     Rom.  12:6 
—8.  1  Cor.  12:4. 

o  2:5.  1  Cor.  6:20.  10:31.  2  Cor. 

9:13.  Eph.  3:20,21.  5:20. 
p  2:5.  Phil.  1:11.  2:11. 
q  5:11.    Kom.  16:27.    Eph.  3:21. 

1  Tim.  1:17.     6:16.     Jude  25 

Rev.  1:5,6. 
r  Ps.  145:13.    Dan.  4:3,34.    7:14. 

Malt.  6:13.  Rev.  5:12—14. 


[665 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


they  would  act,  as  good,  faithful,  wise,  and  ac- 
tive "stewards"  of  those  manifold  talents,  which 
God,  of  his  abundant  mercy  and  "grace,"  had 
intrusted  to  them,  for  their  own  and  each  other's 
advantage.    {Notes,  Matt.  24:45— 51.  25:14— 
SO.    Lwfce  12:35— 46.  16:1— 13.    1  Cor.  4:1— 
"i.    2  Cor.  6:1,2.)     This  especially,  though  by 
no  means  exclusively,  concerned  ministers,  and 
those  emjiioyed  in  managing  the  affairs  of  the 
church.     If  any  one  therefore  spoke,  either  as 
a  public  teacher,  or  in  private  conversation;  let! 
him  discourse  in  consistency  with  "the  oracles 
of  God,"  which  infallibly  declare  his  truth  and 
will   to  mankind:  and  if  any  man  acted   as  a 
deacon,  or  in  any  other  way  ministered  to  the 
support  and    comfort   of  believers,    or   of  the 
poor;  let  him  do  it  to  the  best  of  his  ability,  as 
given  to  him  of  God  for  that  purpose:  and  let 
him  communicate  to  the  relief  of  others,  not  as 
if  he  gave  them  any  thing  which  was  properly 
his  own,  but  as  imparting  a  portion  of  what 
God  had,  for  this  end,  committed  to  his  stew- 
ardship.    {Note,  I  Chr.  29:10— 19.)     That  so 
"God  might  be  glorified,"  by  their  conscien- 
tious, cheerful,  and  becoming  performance  of 
their  several  duties,  and  improvement  of  their 
talents,  from  faith,  and  in  a  disposition  to  give 
the  glory  to  him  of  all  which  they  had  and  did; 
and  to  ascribe  to  him,  through  Jesus  Christ, 
all  the  honor  of  his  perfections  and  wonderful 
works  for  evermore. — To  restrict  this  merely 
to  spiritual  gifts,  because  the  original  word  is 
used,  when  these  are  spoken  of,   (though  not 
used  of  them  exclusively,)   may  be  considered 
as  one  of  the  various  v/ays,  by  which  learned 
commentators  endeavor  to  convince  us,  that  a 
vast  proportion  of  the  scripture  was  written, 
not  for  our  instruction,  but  for  that  of  others, 
long  since  dead;  and  that  we  need  concern  our- 
selves but  little  about  it.     Now  this  is  precise- 
ly vvhat  a  vast  majority  of  professed  Christians 
wish  to  believe. — Good  stewards.  (10)  Notes, 
Gen.  24:2—9.  39:2—6.    Heb.  3:1—6. 

Use  hospitality.  (9)  (Jnloifrvni.  1  Tim.  3:2. 
Tit.  1 :8.  Be  lovers  of  strangers.  'The  prim- 
'itive  Christians  were  hospitable  to  all  stran- 
'gers,  but  chiefly  to  those  who  were  of  the 
'same  faith  and  communion.  Believers  scarce 
'ever  went  without  letters  of  recommendation, 
'which  testified  the  purity  of  their  faith.  This 
'was  sufficient  to  procure  them  reception  in  all 
'those  places,  where  the  name  of  Jesus  Christ 
'was  known.'  Cruden.—Gift.  (10)  Xuotafjit. 
Bom.  5:15,16.  6:23.  12:6.  1  Cor.  12:4.  2  Tim. 
1 :6.  'It  is  never  used  in  Scripture,  but  for  a 
'free  gift.  ...  This  word  is  not  in  any  heathen 
'author.'  Leigh.—Manifold.]  noiydrjg.  ]  :6. 
2  Tim.  3:6. 

12  H  Beloved,  '  think  it  not  strange  con- 
cerning t  the  fieiy  trial  which  is  to  try  you, 
''as  though  some  strange  thing  happened 
unto  you: 

13  But '^  rejoice,  inasmuch  as  ^ye  are 
partakers  of  Christ^  sufferings;  that  ^  when 

s  4.  Is.  28:21. 

t    Sec   OH   1:7. — Dao.    11:35       j 

Cor.  3:13. 
U  5:9.     I  Cor.  10:13.     1  Thej.  3- 

2—4.  2  Tim.  3:12. 
.<t  1:6.  Matt.  5:12.  Luke  6:22,23. 

Acts  5:41.    16:25.    Rom.  5:.'?.  2 

Cor.  4:17.   12:9,10.  Jam.  1:2.3. 
y  5:1,10.  RoQi.  8:17.    2  Cor.  1:7. 

666] 


4:10.    PhiK  3:10.    Col.  1:24.  2 

Tim.  2:12.  Rev.  1:9. 
z  1:5.6,13.     Matt.    16:27.     25:31. 

Mark    8:38.       Luke    17:30.     2 

Thes.  1:7—10.  Rev.  1:7. 
a  1:8.     Is.  25:9.     35:10.     5l:ll. 

M:ill.  25:21,23,34. 
i>  2:19,20.  3:14,16. 
c  4,5.    Vi.  69:9    C9:51.    Is.  51:7. 


his  glory  shall  be  revealed,  *ye  may  be  glad 
also  with  exceeding  joy. 

14  If  •*  ye  be  "  reproached  for  the  name 
of  Christ,  ^  happy  are  ye;  ^  for  the  Spirit 
of  glory  and  of  God  resteth  upon  you:  ''on 
their  part  he  is  evil  spoken  of,  §  but  on  your 
part  he  is  glorified. 

15  But  let  none  of  you  ^'suffer  as  a  mur- 
derer, or  as  a  thief,  or  as  an  evil-doer,  '  or 
as  a  busy  body  in  other  men's  matters. 

16  Yet  if  any  man  suffer  ''  as  a  Chris- 
tian, '  let  him  not  be  ashamed;  '"but  let  him 
glorify  God  on  this  behalf. 

iVo<e.-The  apostle  again  exhorted  his  brethren 
to  patience,  fortitude,  and  cheerfulness,  under 
their  sufferings  for  the  sake  of  Christ.  He  had 
before  spoken  of  these,  as  intended  to  prove 
their  faith  and  purify  their  souls,  even  as  the 
furnace  tries  and  refines  the  gold.  {Note,  1 :6, 
j7.)  They  ought  not,  therefore,  to  be  surpris- 
led,  or  become  desponding-  or  alarmed,  by  "the 
fiery  trial  which"  God  had  appointed  to  "try 
jthem,"  and  which  they  must  needs  pass 
through;  as  if  some  strange  thing  had  hajipen- 
ed  to  them,  which  was  not  experienced  by  oth- 
ers of  the  Lord's  people.  {Notes,  3 — 5.  5:8,9.) 
jOn  the  contrary,  they  ought  to  "rejoice,"  at 
[being  conformed  to  Christ,  by  suffering  from 
the  same  description  of  men,  and  for  the  same 
cause,  in  which  he  suffered:  their  trials  should 
be  considered  as  pledges  of  love,  and  introduc- 
tory to  the  participation  of  his  glory;  in  order 
that  when  that  "shall  be  revealed"  at  his  com- 
ing, they  may  be  admitted  to  partake  of  it 
"with  exceeding  joy."  {Notes,  Bom.  5:3 — 5. 
8:14—23.  2  Cor.  4:8—18.  2  Thes.  1:5—10. 
2  J'im.  2:8 — 13.) — If  they  were  "reproached," 
because  they  bare  the  name,  professed  the 
truth,  and  obeyed  the  commands  of  Christ; 
they  were  "happy"  and  favored  persons. 
{Notes,  3:13— 16.  7s.  51 :7,8.  66:5,6.  Matt. 
|5:10— 12.  10:24—26.  Luke  6:21— 26.)  This 
evinced,  that  the  Holy  Spirit,  the  Spirit  of 
glory,  who  is  glorious  in  his  eternal  Deity,  and 
the  Author  of  all  that  is  truly  glorious  or  ex- 
cellent in  men,  namely  the  divine  image,  the 
beginning  of  heavenly  glory,  "even  the  Spirit 
of  God,"  rested  upon  them.  {Notes,  Num. 
{11:25,26,28,29.  2  Kings  2:16— 18.  Is.  11:2— 
5.  59:20,21.)  Thus  the  glory  of  God  was 
'seen  in  their  conduct  and  dispositions;  and  this 
excited  the  enmity  of  the  "carnally-minded:" 
so  that,  on  the  part  of  their  revilers  and  perse- 
cutors, the  Holy  Spirit  and  his  operations,  as 
well  as  Christ  and  the  Father  who  sent  him, 
were  evil-spoken  of  and  blasphemed;  but  "on 
their  part  God  was  glorified,"  as  they  patiently 
suffered,  for  his  sake,  the  efi'ects  of  that  enmity, 
which  their  loyal  ])rofession  and  conduct  had 
excited.  The  case,  however,  would  be  evi- 
dently diflferent,  if  they  exposed  themselves  to 
sufferings  by  their  crimes;  for  this  would  be 
most   dishonorable   to    God,  and  injurious  to 


Matt.  5:11.     Luke  6:22.    John 

7:47-52.  8:48.  9:28,34. 
d  1  Kings  10:8.     Ps.  32.1,2.   146: 

5.  Jam.  1:12.  5:11. 
e  Num.  11:25,26.    2  Kines  2:15. 

Is.  11:2. 
f  Acts  13:45.   18:6.  2  Pet.  2:2. 
§  2:12.    3:16.     Matt.  5:16.     Gal. 

1:24.  2  Thes.  1:10—12. 


h  2:20.    Malt.  5:11.    2  Tim.  2:9. 
i  1  Thes.  4:11.    2  Thes.  3.11.     1 

Tim.  5:13. 
k  19.    3:17,18.     Acts  11:26.     26: 

28.  Kph.  3:13—15. 
1  Is.  50:7.     54:4.      Phil.  1:20.     2 

Tim.  1:12.  HrK  12:2,3. 
mis.  24:15.    Ac(s5:41.    Hem.  5: 

2—5.  I'hil.  1:29.  Jam.  1:2—4. 


A.  D.  63. 


CHAPTER  IV. 


A.  D.  63 


themselves.  Il  behoved  them,  therefore,  to  be 
careful,  that  none  of  them  were  brought  before 
the  magistrates,  cast  into  prison,  or  condemned, 
for  committing  murder,  or  theft,  or  any  other 
violation  of  wholesome  laws;  nay,  that  they 
did  not  incur  reproach  by  intermeddling  in  the 
affairs  of  other  men,  whether  they  were  of  a 
private  or  a  public  nature,  especially  on  polit- 
ical subjects;  or  by  passing  their  judgment  and 
censures,  or  intruding  into  the  management  of 
those  concerns,  which  did  not  belong  to  them: 
as  if  they  had  been  appointed,  or  were  author- 
ized and  qualified,  to  oversee  and  give  orders  to 
those  empkyed.  These  were  common  reasons 
for  men's  suHering  public  punishment  or  private 
reproach;  and  professors  of  Christianity  might 
be  drawn  into  such  misconduct,  and  yet  vainly 
imagine  that  they  were  persecuted  for  their 
religion  !  But  if  they  avoided  such  imputations, 
and  suffered  as  Christians  for  acting  consistently 
with  that  honorable  character;  they  ought  by 
no  means  to  be  ashamed  of  the  reproach,  con- 
nected with  their  punishment;  though  it  were 
imprisonment,  scourging,  or  even  a  violent  and 
ignominious  death:  nay,  they  ought  rather  to 
praise  and  glorify  God  for  "counting  them 
worthy  to  sufier  shame  for  his  sake."  {Marg. 
Ref.— Notes,  Jets  5:40,41.  Heb.  12:2,3.) 

Fiery  trial,  (12)  Trj  nv<j(»aei  tiooq  neiQcta- 
(iov.  "The  burning  for  a  trial."  Rev.  18:9. — 
Be  glad  ivith  exceeding  joy.  (13)  Xnorjia  uyal- 
Xiot}iei'oi.  See  on  J»/a«.  5 : 1 2.  .4c<s  16:34.  -Re- 
joice, leaping  with  glad  exultation. — Resteth. 
{14)  .^fuTTttvsTai.  JV/a«.  11:28.  LuZce  12:19. 
1  Cor.  \6 -.IS.— Busy  body,  &c.  (15)  JUotqio- 
sniaxoTrnc.  'As  a  bishop  in  another  man's  dio- 
'cess.'  Leigh.  Some  understand  it  of  those, 
who  look  with  concupiscence  on  what  belongs 
to  others,  with  intention  of  seizing  on  it  by 
guile:  but  this,  however  criminal,  was  not  an 
overt  act,  to  be  punished  by  the  magistrate. — 
A  Christian.  (16)  Note,  Acts  11:25,26. 

17  For  the  time  is  come  that  "judgment 
must  begin  at  the  house  of  God:  "and  if  it 
first  begin  at  us,  p  what  shall  the  end  be  of 
them  that  i  obey  not  the  gospel  of  God? 

18  And  "■  if  the  righteous  scarcely  be 
saved,  '  where  shall  the  ungodly  and  *  the 
sinner  appear? 

1 9  Wherefore,  "  let  them  that  suffer  ac- 
cording to  the  will  of  God,  '^  commit  the 
keeping  of  their  souls  to  him  ^  in  well  doing, 
as  unto  ^  a  faithful  Creator. 

Note. — It  was  indeed  to  be  expected,  that 
Christians  would  be  thus  called  to  suffer  for 
Christ's  sake:  for  the  time  predicted  by  him, 
when  he  would  begin  his  judgments,  by  first 
sharply  trying  his  professed  disciples,  or  the 
family  of  God,  was  then  arrived;  and  if  "fiery 
trials"  must  prove  and  purify  the  church,  and 
purge  out  hypocrites  from  among  them,  before 
judgments  were  executed  on  the  Jewish  nation, 
and  other  open  enemies;  "what  would  be  the 
end  of  those  who  did  not  obey  the  gospel?" 


D  Is.  10:12.     .Ter.  25:29.     49:12. 

Ez.  9:6.     Mai.  3:5.    Matt.  3:9, 

10.  Luke  12:47,48. 
o  Luke  23:31. 
p  Malt.  11:20—24.     Luke   10:12 

—14.  Heb.  2:2,3.  12:24.25. 
^  2:8.  Gal.  SI.   5:7.    2Tbes.  1: 


8.   Ileh.  5:9.   11:8. 

r  5:8.  E/..  18:24.  Zech.  13:9. 
Malt.  24:22— 24.  Mark  13:20 
—22.  Act.  14:22.  27:24,31,42 
—44.  1  Cor.  10.12.  Ileb.  4:1. 
10:38,39. 

9  Ps.  1:4,5.     Rom.   1:18.  5:6.    2 


The  persecutions,  by  which  the  church  Avas 
tried,  were  introductory  to  the  destruction  of 
Jerusalem  and  the  tremendous  ruin  of  the 
Jews;  and  preparatory  to  "the  day  of  judg- 
ment and  perdition  of  ungodly  men."  {Notes, 
£r.  9:5-^7.  Matt.  '24:9— 14.  JohnlG:l—3. 
2  Pet.  3:5 — 7.)  If  then  the  righteous  were 
saved  with  difficulty;  if,  notwithstanding  their 
relation  to  Christ,  and  union  with  him,  and 
their  conscientious  self-denying  obedience,  so 
many  trials,  dangers,  conflicts,  and  sufferings 
Avere  deemed  needful  for  them;  and  if,  accord- 
ing to  their  own  feelings  and  apprehensions, 
they  were  often  but  just  saved,  and  got  to 
heaven  at  last,  through  many  narrow  escapes, 
as  a  shipwrecked  mariner  scarcely  gains  the 
shore  on  a  plank:  {Notes,  Jlcts  27:29—32,42 
— 44.)  where  would  ungodly  men,  of  every 
kind,  where  would  the  sinner,  the  profligate 
and  vicious,  the  impenitent,  the  despiser,  or 
opposer  of  Christianity,  appear  at  the  day  of 
Judgment.'  {Note,  Rom.  5:6—10.)  What 
refuge  from  the  wrath  of  God  could  he  expect 
to  find.'  Or  how  could  he  hope  to  escape  the 
everlasting  punishment,  witli  which  he  was 
threatened  in  the  holy  scriptures.'  As  therefore 
the  trials  of  Christians  were  trivial,  compared 
either  with  "the  perdition  of  ungodly  men,"  or 
the  felicity  prepared  for  the  righteous;  {Note, 
2  Cor.  4:13 — 18.)  they  ought,  when  suffering 
in  the  cause  and  according  to  the  will  of  God, 
to  commit  the  keeping  of  their  souls,  (as  well 
as  the  protection  of  their  lives,  and  all  their 
other  concerns,)  to  his  almighty  care;  who, 
being  their  Creator,  had  a  property  in  them  as 
his  rational  creatures,  and  who  regarded  them 
as  his  redeemed  servants,  new-created  unto 
holiness,  and  interested  in  all  the  blessings  of 
his  covenant,  and  in  his  faithfulness  to  perform 
it  to  them.  Taking  care,  therefore,  to  perse- 
vere "in  well-doing,"  and  to  suffer  with  meek- 
ness, patience,  and  constancy,  without  turning 
aside,  either  through  fear,  resentment,  or 
worldly  motives;  let  them  trust  themselves  to 
his  faithful  care,  who,  being  the  Creator  of  the 
world,  could  not  want  power  to  support,  com- 
fort, deliver,  and  eternally  save  them;  and  who, 
as  now  become  their  Saviour,  would  certainly 
over-rule  every  thing  to  their  final  advantage 
— 'The  apostle  cannot  intend  deliverance  from 
'the  Roman  invasion,  in  which  so  few  of  these 
'Christians  were  concerned:  nor  merely  deliv- 
'erance  from  any  of  their  persecutors;  because 
'he  takes  it  for  granted,  that  "the  righteous 
'would  be  saved,"  though  with  difficulty; 
'whereas  multitudes  fell  by  persecution,  even 
'of  these  Christians  in  Bithynia,  as  appears  by 
'Pliny's  letter.  It  is  necessary  therefore  to  un- 
'derstand  it,  more  generally,  of  the  difficulty  with 
'which  good  men  get  to  heaven,  through  this 
'dangerous  and  ensnaring  world.'  Doddridge. 
Obey  not.  (17)  Jneii^Hvitov.  Note, '2:4 — 6. 
—  Weil-doing.  (19)  yfyad^onoiia.     Here  only. 

PRACTICAL    OBSERVATIONS. 
V.  1—6. 
The  Christian  soldier,  in  preparing  for  the 
battle,  must  peculiarly  remember  to  "arm  him- 


I'el.  2:5,6.  3:7.  .lude  15. 
t    Gen.    13:13.       1    Sam.    15:18. 

Luke  15:1.  Rom.  5:8. 
u  ieeon  12— 16.     3:17.    Act»  21: 

11  —  14. 
»  Ps.  31:5.    Luke  23:46.    Acts  7: 

59.  2Tim.  1:12. 


y  2:l5.  Esth.  4:16.  Jer.  26:11— 
15.  Dan.  3  16--18.  6;10,U,22. 
Rom.  2:7. 

z  Ps.  138:8.  146:5,6.  Is.  40:27, 
28.  43:7,21.  51:12,13.  54:16, 
17.  Col.  1:16—20.  Heh.  1:2, 
3.  Rev.  4:10,11.  5:9-14. 


[667 


A.  D.  61 


1.  PETER. 


A.  D.  63. 


self  with  the  same  mind,"  which  was  in  Christ, 
the  Captain  of  our  salvation;    that  k>ve,  zeal, 
spirituality,    hatred   of  sin,   contempt   of  the 
world,  fortitude,  patience,  meekness,  and  hope, 
may  concur  in  determining  him  to  venture  and 
suffer  all  things,  for  the  glory  of  God,  the  good 
of  men,  and  "the  joy  set  before  him."  (Notes, 
Phil.  2:5—11.    P.  O.  1—11.    Note,  Heb.  12: 
1—3.)     Thus,  being  "crucified  with   Christ," 
by  the  virtue  of  his  "sufferings  for  us  in  the 
flesh:"  and  deeming  himself  "dead  indeed  unto 
sin,  6ut  alive  unto  God;"  he  will  be  enabled  to 
resist  temptation,  to  "cease  from  sin,  and  no 
longer  to  live  the  rest  of  his  time  in  the  flesh, 
to  the  lusts  of  men,  but  to  the  will  of  God." 
Indeed  we  may  all  say,  (though  some  far  more 
emphatically  than  others,)  that  "the  time  past 
of  our  lives  should  suffice  us  to  have  wrought 
the  will"  of  those  "who  know  not  God:"    and 
we  cannot  but  regret,  if  brought  to  our  right 
mind,  that  so  large  a  proportion  of  our  precious 
time  has  been  wasted  to  no  purpose,  or  employ- 
ed to  bad  purpose;  whether  we  have  escaped 
the  grosser  "pollutions  of  the  world,"  or  have 
walked  in  its  lasciviousness,  lusts,  excess,  and 
riot;  or  in  those  "revellings  and  banquetings," 
where  God  is  no  more  regarded,  and  often  more 
outraged,  than  amidst  the  "abominable  idola- 
tries" of  the  Gentiles.     Very  few  of  us  indeed 
have   avoided    the    indulgent    and    dissipated 
feasts,  and  banquetings,  which  professed  Chris- 
tians both  in  the  higher  and  lower  classes  of 
society  generally  make,  and  that  often  under 
pretence  of  commemorating  some  of  the  events 
relating  to  redemption:  (Note,  Ex.  32:1.  P.  O. 
!• — 14.)  but,  when  we  separate  from  them,  and 
refuse  to  "run  with  them  to  the  same  excess  of 
riot,"  they  "think  it  strange,"  and  revile   us; 
because   by  our   conduct  we   condemn  them. 
(Note,   John  7:3 — 10.)      This  we    must  not 
regard;    but,  having  shown  our  reasons  as  far 
as  we  have  opportunity,  we  must  leave  thum 
"to  him  who  is  ready  to  judge  the  quick  and 
the  dead;"    to  whom,  if  they  continue  impeni- 
tent, they  will  have  a  dreadful  account  to  give 
at  the  last  day. — Vast  numbers,  who  are  now 
dead,  have  suffered  the  same  revilings  before 
us:  the  gospel  called  them  to  separate  from  the 
wickedness  of  their  former  companions  in  sin, 
and  to  bear  testimony  against  it;  they  were 
therefore   "judged   according   to   men   in    the 
flesh,"  as  deserving  reproach  and  persecution; 
but  "they  lived  according  to  God  in  the  Spirit:" 
and  when  they  were  removed  out  of  the  world, 
they  were  found  "meet  to  be  partakers  of  the 
heavenly  inheritance."     Ours  is  indeed  a  fa- 
vored day  in  this  respect:  yet  if  "the  Spirit  of 
life"  dwell  in  us,  the  world  will  judge  us  de- 
serving of  scorn  and  reproach,  whilst  God  will 
graciously  account  us  "worthy  of  that  glorious 
kingdom  for  which  we  suffer." 
^  V.  7— 11. 

"The  end  of  all  things  is  at  hand."  All  our 
worldly  pursuits,  possessions,  distinctions,  and 
enjoyments;  all  our  temporal  trials,  sorrows, 
and  conflicts;  our  season  of  probation  and  prep- 
aration; and  our  term  of  usefulness  will  speed- 
ily, very  speedily  be  over:  it  behoves  us  then 
"to  be  sober,  and  to  watch  unto  prayer  " 
{Notes,  Eph.  6:18—20.  Col.  4:2— 4:)-lThe 
more  ungodly  men  hate  and  revile  believers,  the 
greater  care  should  they  use  to  have  "fervent 
love  among  themselves;"  that,  by  mutujri  can- 
668] 


dor,  long-suffering,  and  forgiveness,  "the  multi- 
tude of  offences  may  be  covered;"  and  so  noth- 
ing may  interrupt  their  peace  and  harmony. 
This  blessed  grace  of  love  dethrones  our  natural 
selfishness,  and,  in  connexion  with  faith  in  the 
promises  of  God,  it  induces  us  to  "use  hospi- 
tality one  to  another  without  grudging;"  and 
to  consider  every  gift,  possession,  or  situation, 
as  a  talent  committed  to  our  stewardship,  ac- 
cording to  "the  manifold  grace  of  God,"  to  be 
used  for  the  benefit  of  the  church,  and  the 
community.  It  also  dictates  or  regulates  our 
words,  whether  in  public  or  in  private,  that 
they  may  be  true,  pure,  kind,  and  instructive, 
"according  to  the  oracles  of  God;"  and  it  dis- 
poses every  one,  in  his  proper  calling,  to  min- 
ister or  communicate  to  others,  "as  of  the  abil- 
ity which  God  giveth,  that  God  in  all  things 
may  be  glorified  through  Jesus  Christ;"  to 
whom  "be  praise  and  dominion  for  ever  and 
ever.     Amen." 

V.  12—19. 
When  we  consider  the  upright,  harmless,  be- 
nevolent, and  useful  conduct  of  true  Christians, 
we  are  apt  to  "think  it  strange,"  that  they 
must  pass  through  "fiery  trials,"  from  the  en- 
mity of  wicked  men,  and  that  God  should  per- 
mit them  to  be  injured  and  afflicted.  We  must 
not,  however,  indulge  such  thoughts,  but  pre- 
pare for  tribulation;  as  "the  excellent  of  the 
earth"  have  always  been  thus  treated,  and  God 
has  purified  all  his  gold  in  this  furnace.  We 
ought  therefore  to  "rejoice  in  being  made  par- 
takers of  the  sufferings  of  Christ,  that  when 
his  glory  shall  be  revealed,  we  may  be  glad 
also  with  exceeding"  and  eternal  "j«y."  We 
may  indeed  deem  ourselves  "happy,"  when 
wicked  men  discern  "the  seal  of  God  in  our 
forehead,"  and  "reproach  us  for  the  name  of 
Christ;"  because  "the  Spirit  of  glory  and  of 
God  resteth  upon  us;"  and  they  revile  us,  be- 
cause we  hear  his  image,  belong  to  him,  and 
glorify  him. — But  we  cannot  be  too  careful, 
not  to  give  the  enemies  of  the  gospe4  any  just 
cause  to  revile  or  hate  us.  It  is  not  ind-eed 
common  for  jirofessors  of  evangehcal  truths,  to 
suffer  as  murderers,  thiteves,  or  malefactors;  yet 
they  often  bring  odium  upon  themselves  by  a 
conceited  officiousness,  and  by  intermeddling 
with  such  concerns  as  do  not  at  all  belong  to 
them,  especially  in  political  matters;  as  well  as 
by  various  other  evident  and  palpable  faults: 
and  then  many  of  them  unjustly  impute  the 
reproach  cast  on  them,  to  the  persecuting  mal- 
ice of  their  enemies!  This  we  should  watch 
against;  and  carefully  distinguish  between  those 
things,  which  we  suffer  "for  the  sake  of  Christ 
and  of  righteousness,"  and  those  that  we  bring 
on  ourselves  by  imprudence  and  misconduct. 
In  the  former  case  if  we  bear  our  trials  with 
meekness  and  constancy,  "we  suffer  as  Chris- 
tians, and  should  gloriiy  God  in  that  behalf;" 
in  the  latter  we  should  be  silent,  or  humbly 
confess  our  sin  and  folly  as  the  cause  of  our 
sorrows. — In  vain  do  men  expect  to  escape  the 
trial  of  their  professed  faith:  "judgment  will 
begin  at  the  house  of  God;"  his  people  will  be 
more  severely  chastised  for  tlieir  sins  than  other 
men  are;  and  hypocrites  will  incur  the  deepest 
condemnation.  (Notes,  Am.  3:1 — 3.  Zech.  13: 
8,9.  Mai.  3:1— 4.  Matt.  3:7— 1^.)  They  who 
would  be  saved  must  strive,  wrestle,  labor, 
watch,  pray,  deny  themselves,  and  "take  up 


A.  D.  63. 


CHAPTER.  V. 


A.  D.  63. 


their  cross  daily:"  and  though  all  true  believers 
will  "surely  be  saved,"  it  will  be  with  difficulty, 
and  through  many  perils,  conflicts,  and  tribula- 
tions. (P.  O.  Jets  27:21—44.)  "What  then 
will  be  the  end  of  those,  who  obey  not  the  gos- 
pel of  God?"  and  where  will  the  infidel,  the 
profligate,  the  licentious,  the  oppressor,  the 
persecutor,  and  the  enemy  of  all  goodness  ap- 
peari  when  Christ  shall  come  to  judge  the 
world?  If  such  sufferings  are  inflicted  on  the 
beloved  children  of  God,  what  will  be  the  doom 
of  his  implacable  foes?  And  if  such  diligence 
and  watchfulness  only  just  suffice  to  ensure  the 
believer's  salvation;  what  will  be  the  event  of 
the  slothful  and  heedless  conduct  of  professed 
Christians  in  general?  (Notes  and  P.  O.  Luke 
13:22—30.  Notes,  1  Cor.  9:24—27.  P.  O.  19 
—27.  Notes  and  P.  O.  2  Pel.  1:5—11.)  Let 
us  then  see  to  it,  that  we  "obey  the  gospel," 
by  a  penitent  "faith  working  by  love;"  and,  if 
called  to  "suffer,  according  to  the  will  of  God;" 
"let  us  commit  the  keeping  of  our  souls  to  him, 
in  well-doing,  as  unto  a  faithful  Creator,"  and 
as  in  Christ  become  our  Omnipotent  Saviour. 
{_Note,  Is.  12:2.) 

CHAP.  V. 

The  apostle  exhorts  "the  elders  lo  feerl  the  (lock  of  GoiJ,"  willingly, 
cheerfully,  disinterefledlv,  and  hunilily;  and  to  be  examples  to  it; 
expeclin^  from  the  chief  Shepherd,  at  his  appearance,  an  unfading 
crown  of  glory,  1 — 4.  He  requires  the  youn^^er  (o  submit  to  the  el- 
der; and  all  "f  them  to  be  "clothed  with  huiiiilily,"  "casting  all  their 
care  on"  God,  5 — 7;  and  to  he  "sober  and  vigilant;"  and  steadfastly, 
by  faith,  to  "resist  the  devil,"  and  bear  Iri  ulalion,  8,9.  lie  c 
eludes  with  prayers,  salutations,  and  bejiedictions,  It) — 14. 

THE  "  elders  which  are  among  you  I 
exhort,  ^  who  am  also  an  elder,  *=  and 
a  witness  of  the  sufferings  of  Christ,  and 
also  ^  a  partaker  of  the  glory  that  shall  be 
revealed: 

2  ^  Feed  ''the  flock  of  God  *  which  is 
among  you,  ^  taking  the  oversight  thereof, 
•*  not  by  constraint,  but  willingly;  'not  for 
filthy  lucre,  but  "^  of  a  ready  mind: 

3  Neither  '  as  f  being  lords  over  God^s 
"  heritage,  "  but  being  ensamples  to  the 
flock. 

4  And  when  °  the  chief  Shepherd  shall 
P  appear,  ye  shall  receive  ^  a  crown  of  glory 
that  fadeth  not  away. 

Note. — "The  elders"  were,  in  general,  the 
rulers  and  teachers  of  the  churches;  (Notes, 
Acts  11:17— 30.  14:21—23.  20:17.  1  Tim.  3: 
1.)  and  St.  Peter,  waving  the  mention  of  his 
apostolical  office,  addressed  them  as  being  him- 
self one  of  the  company,  and  as  acquainted 
with  the  nature  and  difficulties  of  the  service 
assigned  to  them.  He  had  also  been  a  specta- 
tor of  the  sufferings  of  Christ,  in  the  garden, 
and  probably  on  the  cross;  and  was  especially 
appointed  to  bear  witness  of  those  interesting 
events,  and  of  his  Lord's  resurrection,  ascen- 
sion, and  subsequent  exaltation.  (Note,  Heb. 


a  Acts  11:30      14:23.     :S:4,6,2'2, 

23.     20:17,28.    Gr.   21: 1 8.      1 

Tim.  5:1,19.  Tit.  1:5. 
b  2  John  1.  3  John  1. 
c  1:12.   Luke  24:48.  John  15:26, 

27.  Acts  1:3,22.  2:32.  3:15.  5: 

30—32.   10:39—41. 
i  4.  1:3—5.  Ps.  73:24,25.    Rom. 

8:17,18.    2  Cor.  5:1,8.    Phil.  1: 

19,21—23.  Col.  3:3,4.    2  Tim. 

4:".   1    Tnbn  1-".  Vev.  1:0. 
*  I  -nt.  1:8.     Is.  40.11.     E/.,  34: 


2,3,23.    Mir.  5:4.    7:14.    John 

21:1,5—17.  Acts  20:28. 
f  Is.  (!3:ll.     Jcr.  13:17,20.     E?. 

34:31.     Zech.  11:17.    Luke  12: 

32.   1  Cor.  9:7. 
*  Or,  as  much  as  in  you  is.     Ps. 

78:71,72.  Acts  20:26,27. 
g  11  eU.  12:15.  Gr. 
h  Is.  6:3.   1  Cor.  9:16,17. 
i  Is.  56:11.  Jer.6:13.  8:10.   Mic. 

,^•lt.     Mnl.  1: 10.      Arts  20  33. 

34.' 2  Cor.  12:14,15.  I  Tim.  3:3. 


12:1.)  Moreover,  he  was  fully  assured,  that, 
as :« pardoned  and  justified  believer,  and  as  sealed 
by  the  aancti(]ying  work  of  the  Holy  Spirit,  he 
was  called  to  inherit,  and  would  at  length  par- 
take of,  "the  glory  which  shall  be  revealvd," 
and  publicly  bestowed  on  all  true  Christians, 
when  the  Lord  Jesus  shall  come  to  judge  the 
world.  (Note,  John  IS:36—3S.)  As  therefore 
he  was  employed  in  preaching  the  gospel  of 
salvation,  through  the  sufferings  of  the  Re- 
deemer, whose  steps  he  endeavored  to  follow, 
in  patiently  bearing  afflictions  for  the  truth's 
sake;  and  as  he  was  supported  by  the  joyful 
expectation  of  future  felicity  to  disregard  pres- 
ent things,  even  in  constant  expectation  of  end- 
ing his  lite  by  crucifixion,  whilst  from  love  to 
Christ  he  fed  his  sheep  and  lambs;  (Notes, 
John  21:15 — 23.)  he  exhorted  all  those,  who 
were  appointed  to  the  same  work,  to  apply 
themselves  diligently  to  the  performance  of  it, 
with  the  self-tlenying  tenderness  and  patient 
care,  with  which  the  shepherd  feeds  and  tends 
his  flock.  (Notes,  Luke  12:22—34.  Acts  20: 
28.)  They  ought  to  consider  the  congrega- 
tions, over  which  they  severally  presided,  and 
among  whom  they  labored,  as  a  part  of  the 
"purchased"  and  beloved  "flock  of  God;"  and 
so  "take  the  oversight  of  them,"  not  merely 
because  "necessity  was  laid  upon  them,"  and 
they  could  not  safely  do  otherwise;  but  "will- 
ingly," from  zeal  to  the  glory  of  God  and  love 
to  the  souls  of  his  people;  and  as  men  who 
were  ready  to  encounter  difficulties,  face  dan- 
gers, and  endure  losses,  reproaches,  and  perse- 
cutions in  so  good  a  work.  (Note,  1  Cor.  9:13 
— 18.)  And  when  the  counsel  of  inspired  per- 
sons, or  other  pious  ministers,  concurring  with 
the  wants  and  desires  of  the  people,  called  on 
any  one  to  engage  in  the  pastoral  office,  he 
ought  not  to  feel  reluctant  to  it,  as  some  were 
found  to  be;  partly  from  modesty  and  diffidence, 
yet  not  without  a  measure  of  unbehef,  and 
undue  resrard  to  the  ease,  quiet,  and  safety  of 
a  private  situation,  the  want  of  zeal  and  love, 
or  the  preference  of  more  profitable  employ- 
ments: whence  it  became  necessary,  almost  to 
constrain  them  to  engage  in  this  arduous,  labo- 
rious, and  perilous  work.  This  is  generally 
supposed  to  be  implied;  yet  the  charge  is  made 
to  those  who  were  already  elders.  At  the  same 
time,  some  improper  persons  of  inferior  sta- 
tions might  be  induced  to  undertake  the  office 
of  the  ministry,  from  the  expectation  and  de- 
sire of  a  better  maintenance,  than  they  could 
otherwise  obtain;  (Note,  Jam.  3:1,2.)  and  such 
as  had  been  ordained,  might  be  tempted  to  go 
through  with  their  services,  rather  to  secure 
their  incomes,  than  from  better  motives,  and  to 
modify  their  instructions  in  subserviency  to 
their  own  interests:  but  such  things  must  scru 
pulously  be  avoided;  as  the  lucre  thus  sought 
would  be  most  filthy  and  base,  and  the  wages 
of  the  vilest  prostitution.  (Notes,  John  10:10 
—13.  1  Tim.  3:3,8—15.    Tit.  1:5—13.)     For 


Tit.  1:7,11.     2  Pet.  2:3.     Rev. 

18:12,13. 
k  Acts  21:13.  Rom.  1:15.   Tit.  2: 

14.  3.1. 
1  Ez.  34:4.    Matl.. 20:25,26.    23: 

8—10.  .M;irk  10:42—45.    Luke 

22:2.1— 27.   1  Cor.  3:5,9.  3  Cor. 

1:24.  4:5.  3  John  9,10. 
t  Or,  over-ruling. 
m2;9.      Deut.   32:9.     Ps.  S3:l2. 

7  1.2.  ?.Tir.  7:14.  Acts  21:23. 
n  1  Cor.  10:11.     Phil.  3:17.    4:9. 


1  Thes.  1:5,6.    2  Thes.  3:9.     1 
Tim.  4:12.  Tit.  2;7. 

o  2.    2:25.    Ps.  23:1.     Is.  40:11. 
.     Ez.  34:23.     37:24.    Zech.  13:7. 

John  10:11.  Heb.  13:20. 
p  Matt.  2S:3.,5;;c.   Col.  3:3,4.     2 

Thes.    1:7—10.     1    John    3:2. 

Rev.  1:7.  20:11,12. 
n   1:4.     Dph.  12:3.     1  Cor.  9:25. 

2  Tim.  4:3.     J&ra.  1:12.    Rev. 
2:1C.    i:ll. 


[669 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


all  true  ministers  should  enter  into  that  office, 
and  perform  its  duties,  "of  a  ready  mind,"  de- 
lighting in  the  work,  and  desirous  of  glorifying 
God,  and  of  being  his  instruments  in  doing 
good  to  the  souls  of  men;  considering  their 
own  temporal  interests  as  a  matter  of  a  very 
inferior  nature;  and  even  their  maintenance, 
merely  as  necessary  in  order  to  the  due  perfor- 
mance of  their  office,  and  not  an  object  to  be 
proposed  by  them,  in  undertaking  or  conduct- 
ing it.  Nor  ought  they  to  assume  a  "lordly 
authority,"  or  aspire  at  secular  power  and 
honor,  by  means  of  their  ministry;  as  if  they 
had  "dominion  over  the  faith"  or  consciences 
of  those,  who  belonged  to  God,  as  "the  lot  of 
his  inheritance;"  when  they  were  appointed  to 
show  them  his  truth  and  will,  {Notes,  2  Cor. 
1 :2S,24.  4:7.)  and  to  engage  their  obedience  to 
him,  not  to  themselves.  (Notes,  JVfaH.  20:24 
—28.  Luke  22:24—27.)  Instead,  therefore, 
of  usurping  authority  over  their  brethren,  or 
endeavoring  to  convert  their  office  into  a  lucra- 
tive trade;  they  ought  to  behave  in  such  a 
manner,  as  to  be  "examples  to  the  flock,"  and 
to  elucidate  by  their  own  piety,  purity,  humil- 
ity, self-denial,  and  universal  conscientiousness, 
the  instructions  which  they  gave  to  the  people. 
{Notes,  1  Tim.  4:11—16.  Tit.  2:7,8.)  This 
would  not  indeed  tend  to  their  worldly  affluence 
or  dignity;  but  it  would  ensure  to  them  a  most 
abundant  future  recompense.  For  "when  the 
Chief  Shepherd,"  (Notes,  Ps.  23:1—3.  Ez.  34: 
23—31.  Zech.  13:7.  John  10:10—18.  Heb.  13: 
20,21 .)  from  whom  their  pastoral  charge  was  de- 
rived, on  whom  they  depended  for  all  their  suffi- 
ciency, to  whom  the  flock  belonged,  and  to  whom 
they  must  finally  give  account,  "shall  appear"  as 
"the  Judge  of  the  world ;"  then  they,  and  all  such 
faithful  ministers,  will  receive  a  crown  of  unfa- 
ding glory,  infinitely  better  and  more  honorable 
than  all  the  authority,  reputation,  wealth,  and 
pleasure  of  the  world,  could  possibly  be.  (Notes, 
Jtfa«.25:19— 23,31— 34.  1  Cor.  4:2—5.  1  Thes. 
2:17—20.  1  Tim.  6:11  —  16.  2  Tim.  4:1—8.) 
Am  also  an  elder.  (1)  ^vfiTTQ&oSuTeoo;. 
Here  only.  An  elder  along  with  you. —  Tak- 
ing the  oversight.  (2)  Emny.oTiHvifg.  Heb.  12: 
15.  Enirfieonn:,  Acts  20:28.  1  Tim.  3:2. 
(iVo<es,  .^c.'s  20:17,28.  1  Tm.  5:21,22.)  This 
must  be  allowed  a  decisive  testimony,  that  no 
express  distinction  between  presbyters  and 
bishops  was  at  the  time,  when  the  apostle 
wrote,  established  in  the  church.  It  would 
however  be  well,  if  desisting  from  such  contro- 
versies about  precedency,  all,  whether  called 
bishops,  or  archbishops,  presbyters,  or  elders, 
of  every  church,  would  more  study,  and  en- 
deavor to  practise  the  admirable  lessons  here 
inculcated.— Alas,  how  small  a  proportion  of 
nominal  ministers  of  Christianity,  either  in  the 
mere  exalted  orders,  or  among  "their  often  too 
much  depressed  inferiors,  so  preach,  labor,  and 
hve,  as  to  give  an  impartial  student  of  the  Bible 
reason  to  conclude,  that  "when  the  chief  Shep- 
herd shall  appear,  ihev  will  receive  the  crown 
ol  unladmgglory."_By  consfmmf.]  Ji^nyxuc- 
Tb)Q.    Here  only.    jlvHyy.uUt,    Luke  14:23.    2 


r  Lev,  19  32.  Heh.  13:17. 

<  54;  1,5       Koin.  12:10.     Enli.  5 

21.   Phil.  2:3. 
t  3:3,4.    2  Chr.  6:41.    .loh  29:14. 

Ps.  132:9,16.    Is.  61:10.    Koin. 

13:14.  Col.  3:12. 
II  See  on  .Imn.  4:6.— Tob   22  25. 
X  Kx.  10:3.  Lev.  26:41.    1  Kings 

670] 


2129.  2  Kings  22:19  2  Chr. 
12:6,7,12.  3(3:il.  32:26.  33:12, 
19,23.  36:12.  Prcv.  29  23.  Is. 
2:11.  Jer.  13;1S.  44:10.  Dan. 
5:22.  Mic.6:8.  Luke  14:11.  18: 
14.  .Iain.  5:10. 
En.  3:19.  .32:11.  Ps.  89  13.     1 


Cor.  12:11.  Gal.<2:S.  6:n.~Beinglords.  (3) 
KttxaxvQievovieg.  Matt.  20:25.  Mark  10:42'. 
Acts  19:16.  Such  a  dominion  and  authority, 
as  the  apostles,  when  expecting  a  tempj»ra 
kingdom,  under  the  Messiah,  were  ambitious 
of;  according  to  the  custom  of  temporal  rulers. 
—Heritage.]  KhjQfhv.  Acts\:<i&.  8:21.  26:18. 
Col.  1:12.  "The  Lord's  portion  is  his  people." 
Hence  the  word  clergy.  Some  however  inter- 
pret it  of  that  part  of  the  church,  which  was, 
in  Providence,  allotted  to  each  presbyter. — 
That  fade  th  not  away.  (4)  yf/uaouriwof.  Here 
only.  yf/uuQtti'Tov,  1 :4.  (Notes,  1 :3 — 5.  1  Cor. 
9:24—27.   Jam.  1:9—11.) 

5  Likewise  ""  ye  younger  submit  your- 
selves unto  the  elder.  Yea,  '  all  of  you  be 
subject  one  to  another,  and  *be  clothed  with 
humility:  for  "  God  resisteth  the  proud,  and 
giveth  grace  to  the  humble. 

6  "  Humble  yourselves  therefore  under 
5'  the  mighty  hand  of  God,  ^  that  he  may 
exalt  you  ^  in  due  time: 

7  ''  Casting  all  your  care  upon  him; 
•^  for  he   careth  for  you. 

[Practkal  Observations.] 

Note. — The  word  "younger"  (veoregot, 
Luke  22:26.)  does  not  seem  here  to  relate  to 
any  particular  station  in  the  church;  but  in 
general  denotes  juniors,  whether  in  the  pasto- 
ral office  or  not,  who  were  exhorted  to  "sub- 
mit themselves,"  and  show  deference  to  their 
seniors,  as  well  as  to  "the  elders  of  the  church." 
(Notes,l  Tim.  b:!,^,.  Tt/!.  2:3— 6.)  Yea,  all 
Christians  were  directed  to  be  "subject  to  one 
another,"  according  to  their  different  relations 
in  life:  thus  the  people  should  obey  their  pas- 
tors, children  their  parents,  subjects  their  rul- 
ers, and  servants  their  masters,  according  to  the 
precepts  of  God's  word.  (Lev.  19:32. — Notes, 
Ex.  20:12.  Eph.  5:21.)  And  as  pride,  m  ju- 
niors and  inferiors,  militates  against  due  sub- 
ordination, even  as  in  superiors  it  prompts  to 
tyranny;  so  they  all  were  admonished  to  be 
clothed  with  humility,  as  their  chief  ornament, 
or  rather  their  outward  garment:  that  whatev- 
er abilities,  endowments,  or  spiritual  gifts  they 
possessed,  their  modesty  and  liumility  might  be 
conspicuous  to  all  beholders,  more  than  any 
other  distinction.  This  ought  above  all  things 
to  be  sought  for;  seeing  that  God  contended  by 
his  omnipotence  against  all  proud  persons,  show- 
ing favor  to  none,  but  those  who  were  deeply 
sensible  of  their  unworthiness;  and  conferring 
this  special  grace  on  all  who  were  thus  humbly 
desirous  of  it„  (Notes,  Jam.  4:4 — 10.) — It 
therefore  behoved  all  men  to  "humble  them- 
selves," as  guilty,  polluted,  and  wretched  sin- 
ners, under  the  "powerful  hand  of  God," 
which  was  sufficient  to  crush  his  stoutest  ene- 
my, and  to  uphold  his  feeblest  friend :  that  so. 
submitting  to  his  righteousness,  they  might  be 
reconciled  to  him  by  faith  in  Christ,  and  in  due 
time  exalted  to  the  glory,  honor,  and  immor- 


CoT.  10:22. 

.Toll  36:22.  Ps.  75:10.  89:16.17. 

Is.   40:4.     Ez.    17:21.     21:26. 

Malt.  23:12.   Luke  1:52.    Jam. 

1:9,10. 

Dcul.    32:35.      Rom.    5:6.       1 

Tim.  2:6.  Tit.  1:3. 


b  1  Sam.  1:10—18.      30.6.       Ps. 

27:13,14.  37:5.  55:22.    5ft:3,l. 

Malt.  6:25,34.    Luke  12:11,12. 

Phil.  4:6.     Heh.  13:5,6. 
c  Ps.  34:15.  142:4,5.     M:ill.  6:26 

—33.  Mark  4,8R.     Luke  12:3C 

—32.     Joho  1013. 


A.   D.  63. 


CHAPTER  V. 


A.  D.  63 


tality  prepared  for  his  saints,  after  the  trials 
here  allotted  them. — In  the  mean  while,  indeed, 
they  would  meet  with  various  difficulties,  and 
might  he  assaulted  by  many  solicitous  cares, 
about  their  temporal  or  spiritual  concerns,  and 
those  of  the  church:  hut,  being  attentive  to 
their  present  duties,  they  were  encouraged  and 
required,  to  cast  all  their  anxieties  upon  the 
Lord,  by  faith  and  prayer;  assured  that  he 
would  manage  every  thing  for  their  advantage, 
according  to  his  unerring  wisdom  and  unfailing 
truth;  seeing  he. "cared  for  them;"  he  pitied, 
and  loved,  and  would  manage  the  concerns  of 
all  those  who  thus  trusted  in  him.  (Notes,  Ps. 
27:14.  37:5—8.  55:22.  103:11—14.  Matt. 
6:24—34.    Luke  11:22— 34.    Phil.  4:5— 1 .) 

Be  clothed.  (5)  E)'xou^oioua&e.  Here  only. 
— Castins:.  (7^  EniQQiifiuPTeg.  Luke  19:35. — 
Ps.  bb :2k  Sep.. 

8  Be  '^  sober,  be  vigilant;  because  ^your 
adversary  ''the  devil,  ^  as  a  roaring  lion, 
•■vvalketh  about,  seeking  whom  he  may  'de- 
vour: 

9  Whom  '^  resist  '  steadfast  in  the  faith, 
knowing  that ""  the  same  afflictions  are  ac- 
complished in  your  brethren  that  are  in  the 
world. 

Note. — The  apostle  here  again  renewed  his 
exhortation  to  sobriety  and  vigilance;  (Notes, 
1:13 — 16.  4:7.)  that,  being  free  from  the  intox- 
ication of  sensual  and  dissipated  pleasures,  or 
worldly  interests,  the  Christians  whom  he  ad- 
dressed, might  not  be  lulled  asleep,  or  found  off 
their  guard  in  the  great  concerns  of  eternity. 
(Note,  Luke  21 :34— 36.)  To  excite  them  to 
this  watchfulness,  they  must  be  reminded,  that 
"the  devil,"  the  "prince  of  the  darkness  of  this 
world,"  and  of  the  ayjostate  angels,  "the  accus- 
er of  the  brethren,"  and  "the  adversary"  of  be 
lievers,  who  always  seized  on  every  opportuni- 
ty of  bringing  some  charge  against  them,  or  of 
obtaining  leave  to  sift  and  harass  them,  was 
"walking  about,  like  a  roaring  lion,"  full  of 
rage  and  fierceness,  seeking  whom  he  could 
find  asleep  or  unarmed,  that  he  might  at  once 
devour  him,  or  swallow  him  up.  (Notes,  Job 
1:6—12.  Zech.  3:1—4.  Luke  22:31—34.  Rev. 
12:7 — 12.)  The  terrible  persecutions  which 
were  instigated  by  this  enemy  of  God  and  man, 
as  "working  in  the  children  of  disobedience," 
seem  to  be  peculiarly  intended.  Thus  outward 
terrors,  and  inward  suggestions,  drove  numbers 
into  apostacy,  or  a  temporary  denial  of  Christ; 
many  were  finally  ruined,  from  fear  of  man, 
and  love  of  life;  and  others  narrowly  escaped 
this  downfal,  being  found  careless  and  secure. 
All  Christians  then  ought  to  resist  and  repel 
his  assaults;  being  "steadfast"  in  the  profession 
of  the  faith,  assuredly  believing  the  truths  of 
the  gospel,  and  constantly  depending  on  the 
power  and  love  of  Christ,  to  re})el  and  drive 
away  the  hated  tempter.     And  to  excite  tliem 


d  1:13.      4;7       .'Matt.  2  lw8— 50. 

Luke  l2:45,-!6.  21:34.36.  l!om. 

13:11—13.    1  Thes.5;8— 8.     1 

Tim.  2:9,15.    3:2,11.    Til.  1:8. 

2:2,4,6,12. 
e  Eslh.  7:6.    Job  1:6.    Ps.  109:6. 

mar?.    Is.    £0:8.       Zech.  3:1. 

I.uke  22:31. 
f  Matt.  4:1,11.      13:39.      25:41. 

.Tohn8:44.     Eph.  4:27.       6:11. 

Jam.  4:7.       1    Johu    3:8—10. 


Hev.  )2:9.     20:2,10. 
5  Jurfg.  14:5.  Pa.  104:21.     Prov. 

19:i2.  20:2.  Is.  5:29,30.  42: 13. 

Jer.  2:15.      51:38.      Ez.  19:7. 

IIos.  11:10.    Jo("n:16.    Am.  1: 

2.  3:4,8.     Zech.  11:3.    2  Tim. 

4:17. 
h  Joh  1:7.  2:2. 

i    Ez.  22:25.  Dan.  6:24.  IIoi.  13:8. 
k   Luke  4:3— 12.     E|>h.  4:27.    6; 

11—13.     Jam.  4:7. 


thus  strenuously  to  resist  temptation,  and 
"strive  agamst  sin,"  though  it  were  even  unto 
imprisonment,  cruel  mockings,  stripes,  or  death : 
they  should  be  fully  informed,  and  know  as- 
suredly, that  "their  brethren,"  dispersed  in 
other  parts  of  the  world,  constantly  endured 
afflictions  of  the  same  kind,  in  the  same  cause, 
and  from  the  same  sort  of  persons. — These  re- 
peated exhortations  to  "watchfulness,"  and  the 
especial  notive  assigned  for  it,  ought  to  have 
peculiar  weight;  as  coming  from  that  apostle, 
who,  through  self-confidence,  carnnl  security, 
and  unwatclifulness,  when  "Satan  desired  to 
sift  him"  and  his  brethren  "as  wheat,"  was  in- 
duced to  deny  his  Lord  with  solemn  oaths  and 
dire  imprecations.  (Notes,  Matt.  26:30 — 46, 
69—lb.)—Walketh  about.  (8)  Notes,  Job  1:7. 
Matt.  12:4.S— 45. 

Adversary.  (8)  JmSiyoc.  Matt.  5:25.  Luke 
12:58.  18:3.  Jin  adversary  at  laic:  one  who 
brings  an  accusation.  ^k<6'()Aoc  means  a  false 
accuser:  faunae,  an  adversary,  or  enemy. 
The  persecuted  Christians  were  first  calumni- 
ated, and  then  condemned  to  tortures  or  death. 
Instigated  by  the  devil,  the  original  liar  and 
murderer,  (iVo/e,  John  8:41 — 47.)  the  persecu- 
tors murdered  their  characters  first,  and  then 
their  persons. — Devour.]  KaTunnj.  1  Cor.  15: 
54.  2  Cor.  2:7.   5:4.   Heb.  11:29.' 

10  But  "the  God  of  all  grace,  "who 
hath  called  us  unto  his  p  eternal  glory  by 
Christ  Jesus,  ^  after  that  ye  have  suffered 
awhile,  ^  make  you  perfect,  ^  stablish, 
'strengthen,  settle  you. 

11  To  '^  him  6e  glory  and  dominion  foi 
ever  and  ever.     Amen. 

Note. — The  apostle  did  not  pray,  that  his 
brethren  might  be  exempted  from  salutary  and 
honorable  trials:  but  he  besought  "the  God  of 
all  grace,"  (Marg.  Ref.  n,)  being  plenteous  in 
mercy,  and  the  inexhaustible  and  only  Source 
of  every  kind  and  measure  of  grace;  who,  by 
his  word  and  Spirit,  had  "called  them  to  the 
hope"  and  sure  earnest  of  "eternal  glory," 
through  Jesus  Christ;  (Note,  1  Thes.  2:9—12.) 
that,  "after  they  had  suffered  awhile,"  for  the 
trial  and  increase*of  their  faith,  he  would  make 
them  mature  and  complete  in  holiness;  estab- 
lish them  in  the  peace  and  hope  of  the  gospel, 
strengthen  them  to  resist  all  kinds  of  tempta- 
tions, to  endure  all  sufferings,  and  to  perform 
all  duties,  by  invigorating  their  holy  affections; 
(Notes,  2  Cor.  12:7—10.  P/n7.  4:10— 13.  Col. 
1 :9 — 14.)  and  that  he  would  settle  them,  firm 
and  immoveable,  as  a  compact  building  on  a 
good  foundation,  so  that  no  storms,  assaults,  or 
stratagems  of  the  enemy  might  overthrow  them. 
(Notes,  Matt.  7:24—27.  Ep^.  3:14— 19.  Col. 
2:5 — 7.)  This  would  redound  to  his  praise,  as 
the  work  of  his  power  and  sovereign  authority, 
to  whom  all  glory  and  dominion  ought  to  be, 
and  eventually  would  be,  universalis/  and  eter- 
nally ascribed. 


I   Luke  22:32.  Epii.  6:10.   1  Tim. 

6:12.   2  Tim.  4:7.    Heb.  11:33. 
m  1:G.  2:21.  3:14.  4:13.  John  16: 

33.    Acts  14:22.    1  Cor.  10:13. 

1  Thes.  2:I5,1G.  3:3.  2  Tim.  3: 
12.      Rev.  1:9.     6:11.     7:14. 

n  Ex.  34:6,7.    Ps.  86:5,15.    Mic. 
7:10,19.  Rom.  5:20,21.  15:5,13. 

2  Cor.  13:11.     Heb.  13:20. 

o  1:15.    Rom.  8:28-30.   9:11,24. 
1  Cor.  1:9.       1  Thei.  2:12.     2 


Thes.  2:14.       1  Tim.  6.1 

Tim.  1:9.      2  Pet.  1:3. 
p  2    Cor.    4:17.       2  T.ir.. 

Heb.  9:15.      1  John  2:25 
q  1:6,7.     2  Cor.  4:17. 
r   2  Cor.  13:11.      2    Thes. 

Heb.  1.3:21.      Jude24. 
s    Col.  2:7.     2  Thes.  2:17. 
t    Ps.  138:7.    L.ike  22:32. 

4:13.     Col.  1:22,23. 
11  See  nn  4:11. — Kev. 


2.       2 
2:10 


3:  ,3. 
Phil. 


[G71 


A.  D.  63. 


I.  PETER. 


A.  D.  63. 


Make  yuu  perfect.  (10)  KaxctQiiaai.  See  on 
Malt.  9A:\Q,.— Settle.]  Qepeliwaui.  Matt.  1 : 
■lb.  Luke  6 :4S.  Eph.  3:18.   Col.  1:23. 

12  By  "  Silvanus,  ^a  faithful  brother  un- 
to you,  as  I  suppose,  ^  I  have  written  Isriefly, 
«  exhorting  and  ^  testifying  that  this  is  "  the 
true  grace  of  God  ^  wherein  ye  stand. 

X^ote. It  is  highly  probable,  that  Silvanus 

was  the  same  person,  who  generally  attended 
St.  Paul,  and  who  was  frequently  called  Silas. 
(Marg.  Ref.  x.— Notes,  Jlcts  15:22—41.)  St. 
Peter  "supposed"  and  concluded,  from  all  he 
saw  and  heard,  that  he  was  "a  faithful  bro- 
ther," a  true  believer,  and  a  zealous  minister  qf 
Christ,  "unto  them,"  among  whom  he  had  so 
frequently  and  permanently  labored.  He  had 
therefore  taken  the  opportunity  of  writing  by 
him  a  brief  epistle,  exhorting  them  to  be  stead- 
fast, and  to  act  consistently  with  their  Chris- 
tian profession.  He  also  testified  to  the  gospel 
which  they  had  received;  to  satisfy  them,  that 
the  doctrines  of  grace  which  they  had  embrac- 
ed, and  in  the  faith  and  experience  of  which 
they  stood  accepted  with  God,  were  indeed  the 
truths  of  Christ;  and  that  the  power  of  them 
upon  their  hearts,  and  the  fruits  of  them  in 
their  lives,  evinced  them  to  be  partakers  of  the 
grace  of  God,  and  fully  established  in  his  favor. 
— This  confirms  the  supposition,  that  St.  Peter 
wrote,  to  establish  in  the  faith  the  same  church- 
es, which  had  been  planted  by  St.  Paul  and  his 
companions;  against  all  the  insinuations  of 
those,  who  endeavored  to  persuade  the  Gentile 
converts,  that  he  preached  a  different  doctrine 
than  the  other  apostles  did:  and  indeed  the  at- 
tentive reader  will  remark  a  great  similarity 
in  the  sentiments  of  those  two  great  apostles; 
especially  in  the  manner  in  which  they  connect 
doctrine  and  practice  together. 

I stbppose.]  AoyiZojuai.  Rom.  3:28.  6:11.  8: 
18.  Heo.  11:19. —  Testifying.]  EnifiuoivQutv. 
Here  only.  SvpenifiuQivoF o> ,  Heb.  2:4. — Neh. 
9:29,30.  13:15.  Sept.— May  not  this  word  im- 
ply, that  the  apostle  added  his  testimony  to  that 
of  those,  who  had  first  preached  the  gospel  to 
them? — Grace  ...  wherein  ye  stand.]  Xuqiv  eig 
•^y  Ft^TixuTs.    Rom.  5:2.  . 

13  The  church  that  is  ^  at  Babylon, 
*" elected  together  with  you.,  saluteth  you; 
and  so  doth  s  Marcus  my  son. 

Note. — There  is  no  sufficient  ground  to  sup- 
pose, that  by  Babylon,  the  apostle  mystically 
meant  Rome;  for  no  reason  can  be  assigned, 
why  he  should  withhold  the  name  of  that  city, 
when  he  wrote  this  epistle.  Yet  if  any  choose 
to  avail  themselves  of  this  only  scriptural  proof, 
that  Peter  ever  resided  at  this  great  antichris- 
tian  metropolis;  Protestants  are  not  concerned 
to  controvert  it.  It  is,  however,  generally  al- 
lowed, that  Peter  went  to  Rome,  and  there  suf- 
fered martyrdom.— It  is  not  certain,  whether 
Marcus  is,  or  is  not,  the  same  with  John  Mark, 
mentioned  frequently  by  St.  Paul,  and  in  the 
Acts  of  the  apostles.  (Preface  to  the  Gospel 
according  to  St.  Mark.) 

14  Greet  ye  one  another  ''with  a  kiss 

1:1.     2  I  b  John    21:21.      Arts    20:24.      1 

John  5:9,10.      3  John  12. 
4:7,9.       c  Acts  20;24.   1  Cor.  15:1.     Gal. 
!:''.<>.      2Prt.  ?:1,5. 
I  d  Horn.  ou.  2  Cor.  1:24.    2  Ptl. 


X  2  Cor.    1:19.     1  Thes. 

Thes.  1:1. 
y  Eph.  6:21.    Col.  1:7. 

Z  Fph.  f!:f!.       Hr'..  18-?' 
a  Heb.  13:22.     Jude  J. 


672] 


of  charity.     '  Peace  be  with  you  all  that  are 
''in  Christ  Jesus.     Amen. 

Note.— Marg.  Ref.  h— k. — Notes,  Rom.  8: 
1,2.  16:16. 

PRACTICAL    OBSERVATIONS. 
V.  1—7. 

Those  who  most  know  the  nature,  difficulties, 
snares,  and  temptations  of  the  pastoral  office, 
are  best  qualified  to  exhort  their  brethren;  and 
they  will  speak  with  the  most  impressive  au- 
thority on  such  topics.  {Note,  Matt.  7:28,29.) 
So  to  contemplate  the  sufferings  of  Christ,  as 
to  understand  the  design  of  them,  and  experi- 
ence their  effects,  in  humbling  and  sanctifying 
the  heart,  gives  the  best  grounded  confidence 
of  being  "partakers  of  the  glory  which  shall  be 
revealed;"  and  they,  who  would  counsel  to  the 
greatest  effect,  must  not  needlessly  or  habitual- 
ly use  the  language  of  superiority  or  command. 
— Ministers  should  unite  skill,  vigilance,  dili- 
gence, faithfulness,  love,  zeal,  patience,  disin- 
terestedness, and  self-abasement,  in  their  char- 
acters and  conduct;  both  ia  order  "to  feed  the 
flock  of  God,"  and  to  be  "examples  unto  them." 
They  ought  to  perform  the  most  laborious  ser- 
vices, and  endure  the  greatest  hardships,  for 
"the  Lord's  heritage,"  "not  by  constraint,  but 
willingly;  not  for  filthy  lucre,  but  of  a  ready 
mind,"  and  without  assuming  any  "dominion 
over  their  faith." — This  is  not,  indeed,  the  road 
to  high  preferments  in  the  outward  church, 
nay,  it  leads  far  from  it:  l)ut  "when  the  chief 
Shepherd  shall  appear,"  such  pastors  "shall  re- 
ceive" of  him  "a  crown  of  glory  that  will  never 
fade  away."  And  what,  compared  with  this, 
are  all  those  riches,  eminent  stations,  or  lordly 
dignities,  which  so  many  nominal  pastors  ea- 
gerly pursue.'*  Or  where  will  the  avaricious, 
the  slothful,  the  sensual,  or  the  tyrannical  men, 
who  have  borne  the  name  of  ministers,  appear, 
when  the  great  Judge  shall  come,  and  call  them 
to  give  an  account  of  their  stewardship.''  {Notes, 
and  P.  O.  Is.  56:9—12.  Ez.  31  :1— 9.  Note, 
Zech.  11:15 — 17.)  The  sentence  to  be  then 
denounced  against  them,  and  executed  on  them, 
is  already  recorded:  may  they  read  *it,  and 
tremble,  and  "flee  from  the  wrath  to  come!" 
{Note,  Matt.  24:45 — 51.) — But  every  station 
and  age  has  its  peculiar  duties:  subordination 
is  the  universal  plan  and  appointment  of  God; 
the  younger  should  submit  themselves  unto  the 
elder;  and  all,  in  their  several  relations,  should 
be  subject  to  those  placed  over  them.  This 
will  be  the  case,  as  far  as  men  "are  clothed 
with  humility;"  and  God  never  shows  favor  to 
a  proud  man,  except  when  he  brings  him  down 
into  the  dust  of  self-abasement:  {Note,  Dan. 
4:34 — 37.)  nor  will  any  humble  soul  come  short 
of  his  grace,  or  of  eternal  life.  Let  us  then 
"humble  ourselves  under  the  mighty  hand  of. 
God,"  for  he  is  able  to  save  and  to  destroy: 
then  "he  will  exalt  us  in  due  time,"  as  much 
as  is  good  for  us,  in  his  church  on  earth,  and 
among  "his  saints  in  glory  everlasting." — 
When  we  become  humbly  subject  to  our  re- 
conciled God,  and  simply  dependent  on  him; 
we  are  allowed  and  commanded  to  "cast  all  our 
care  on  him,"  and  assured  "that  he  careth  foi 


1:12. 
e  Ps.  R7:4.     Rev.  17:5.      18:2. 
f  2  John  1:15. 

^  Sre  or,   Aril  12:12  25. 

b  6t.tou  Udin.  Hi:  lb.     1  Cor.  IG; 


20.  2  Cor.  13:12.  1  Thes,  5:26 
i    1:2.      John  14:27.    lt;:33.    20: 

19,26. — Ste  on  Horn.  1:7. 
!,-  f.-e  onTnm.  S:l.    1  Cor.  1:C0. 

2  Cor.  5:17. 


A.  D.  63. 


CHAPTER  IV. 


A.  D.  63. 


ns,"  as  a  Father  for  his  own  children :  and  this 
will  bring  far  sweeter  peace  and  greater  com- 
fort into  the  soul,  than  could  arise  from  the 
most  complete  gratification  of  pride,  ambition, 
avarice,  or  any  worldly  affections.  Thus  also 
we  shall  be  >safe:  for  humility  will  induce  us  to 
be  "sober  and  vigilant,"  diligently  attending 
to  our  duty:  simply  depending  on  the  Lord 
in  all  things,  and  patiently  submitting  to  his 
whole  will  concerning  us.  This  is  our  part, 
and  thus  we  may  unreservedly  and  cheerfully 
leave  all  events  to  the  God  to  whom  alone  they 
belong. 

V.  8—14. 
When  we  consider  the  indefatigable  malice, 
power,  and  subtlety  of  "our  adversary  the  dev- 
il, who  goeth  about  seeking  whom  he  may  de- 
vour," and  recollect  what  numbers  he  continu- 
ally destroys;  we  cannot  but  perceive  our  in- 
dispensable need  of  vigilance,  and  confidence  in 
God,  and  constant  fervent  prayer,  for  protec- 
tion and  deliverance.  Did  a  roaring  lion  at 
any  time  traverse  our  streets,  devouring  num- 
bers of  the  careless  and  inattentive;  and  we 
were  informed  of  it,  by  indisputable  testimony; 
we  should  proceed  with  great  caution  and  cir- 
cumspection, if  obliged  to  go  out  in  such  peril- 
ous circumstances:  yet  a  far  more  formidable 
enemy  continually  watches  his  opportunity  of 
destroying  our  souls;  God  himself  gives  us  the 
information  and  alarm;  and  we  cannot  have 
any  safety  except  we  "watch  and  are  sober." 
But,  alas !  how  little  do  we  take  the  warning, 


and  act  as  if  we  really  believed  this  to  be  the 
case !  Yet  in  this  way  alone  can  we  reasona- 
bly hope  to  be  kept  from  falling  into  tempta- 
tion, and  being  overcome  by  it.  (Notes,  Matt. 
6:13.  26:40,41.  Luke  22:31—34,39—46.)— 
If,  however,  we  must  encounter  this  dreadful 
foe,  we  should  "resist  him  steadfast  in  the 
faith,"  and  then  the  Lord  will  constrain  him  to 
"flee  from  us."  In  whatever  form  lie  assaults 
us,  or  by  whatever  agents,  we  may  know  as- 
suredly, that  our  brethren  in  all  parts  of  the 
world  experience  similar  conflicts,  temptations, 
and  tribulations.  We  should  therefore,  when 
rescued  from  urgent  danger,  nay,  while  resist- 
ing, steadfast  in  the  faith,  pray  for  them  also, 
that  after  they  have  suffered  awhile,  the  "God 
of  all  grace  would  perfect,  stabhsh,  strengthen, 
and  settle  them."  This  he  will  do  for  all, 
whom  he  has  "called  to  his  eternal  glory  by 
Jesus  Christ;"  that  they  may  celebrate  his 
praises,  as  his  willing  subjects  for  ever  and  ev- 
er.— All  the  apostles  and  evangelists  exhort  us 
to  these  things,  and  "testify  that  this  is  the 
true  grace  of  God:"  may  we  then  steadfastly 
adhere  to  this  primitive  Christianity,  and  not 
listen  to  "cunningly  devised  fables!"  Thus  it 
will  appear  that  we  were  elected  together  with 
those,  who  are  now  in  glory;  that  we  are  in- 
deed faithful  brethren  with  all  the  family  of 
God;  that  we  desire  to  live  in  love  with  tliem; 
and  to  share  that  peace,  which  belongs  to  &11 
that  are  "in  Christ  Jesus,"  and  to  them  exclu- 
sively. 


THE 
SECOND  EPISTL-E  GENERAL  OF  PETER. 


The  writer  of  this  epistle  calls  himself  "Simon  Peter,"  (1:1.  ^cts  15:14.  Gr.)  "an  apostle  of 
Jesus  Christ;"  he  alludes  to  circumstances  and  facts,  which  agree  to  none  but  Peter;  (1:14 
— 16.  JoAn  21:19.)  he  calls  it  his  "second  epistle;"  (3:1.)  and  he  speaks  of  his  "beloved 
brother,  Paul."  (3:15.)  It  must,  therefore,  either  be  the  work  of  the  apostle  Peter,  or  of  one 
who  personated  him:  but  'it  is  a  thing  of  the  worst  example,  for  any  man  to  forge  another's 
'name,  or  pretend  to  be  the  person  he  is  not.'  Le  Clerc.  It  may  be  added,  'especially  to 
'forge  the  name  of  an  apostle,  and  to  personate  him,  in  order  to  sanction  a  man's  private 
opinions  bv  so  high  an  authority.'  Yet  the  epistle  is  remarkable  for  the  energy,  with  which 
the  writer' inculcates  holiness;  and  the  solemn,  yet  affectionate  manner,  in  which  he  testifies 
against  the  delusions  of  those  who  neglect  it.  It  has  indeed  been  urged,  that  the  style  re- 
markably diflfers  from  that  of  St.  Peter's  first  epistle:  but  this  is  by  no  means  true,  except  in 
respect  to  a  part  of  the  second  chapter,  which  in  fact  seems  to  have  been  taken,  in  a  measure 
at  least,  from  some  writing,  which  described  in  very  strong  language,  the  false  prophets  of  that 
age,  or  of  earlier  ages;  which  was  then  extant,  and  well  known,  but  is  now  lost.  St.  Jude 
seems  al-^o  to  have  taken  some  things  from  it;  for  part  of  his  epistle  greatly  coincides  with  the 
second  chapter  of  this.  In  all  other  respects,  the  internal  characters  of  authenticity  are  very 
strong. — Some  doubts,  however,  in  this  respect  were  entertained  in  the  primitive  church; 
which  Jerome  ascribes  to  the  supposed  dissimilarity  of  style.  But,  it  is  probable,  that  it  was 
written  only  a  short  time  before  the  apostle's  martyrdom;  and,  not  having  been  so  publicly 
avowed  bv  him,  and  clearly  known  to  be  his,  during  his  Ufe-time,  the  scrupulous  caution  of 
the  church  hesitated  about  admitting  it  into  the  sacred  canon;  till  internal  evidence  fully  con- 
vinced the  most  competent  judges,  that  it  was  entitled  to  that  high  distinction.  It  is  general- 
ly supposed  to  have  been  written  at  least  three  or  four  years  after  the  former  epistle;  and  it  is 
evident,  that  primarily  it  was  intended  for  the  same  persons,  though  not  expressly  addressed 
to  them. — It  appears,' that  the  apostle,  by  this  epistle,  especially  designed  to  put  Christiana- 
upon  their  guard,  against  the  false  apostles  and  teachers,  who  perverted  the  gospeJ;  and  the 
profane  scnff-?rs,  who  started  objections  to  the  truth  of  it:  but  it  is  replete  with  the  most  im-- 
portant  instructions  on  a  varietv  of  subjects. 
Vol.  ^  I.  85  I  GTS' 


A    D.  67. 


II.  PETER. 


A.  D.  67 


CHAP.  I. 


The  apostle  salutes  his  brethren,  1,2.  He  shn«s  the  blessings  to  which 
God  had  caileJ  them;  and  earnestly  exho  U  them  to  diigence  m  ev- 
ery good  work,  in  order  to  make  "their  calling  and  eection  sure, 
intermixing  suitable  warnings  andencouragemenls,  J— 11.  He  stales, 
that,  aware  of  his  arproaching  martyrdmn  he  is  the  "'0|^e  -J' ligent 
in  thus  admonishing  ti.em,  that  they  might  remember  <he.e  things 
after  his  decease,  12-15.  He  urges  the  evidence  of  what  he  had 
>een  and  heard  "in  the  holy  mount,"  in  confirmation  of  his  testimony 
concerning  the  nowe,  and  coming  ofC'hrist,  16-lK;  referring  them 
to  the  "  more  sure  word  of  prophecy,"  19;  and  instructing  them,  con- 
cerning the  interpretation  and  source  of  it,  20,21. 

#r^iMON  ^  Peter,   ''a   servant  and  "^  an 
J5  apostle  of  Jesus  Christ,  to  them  that 

^  have  obtained  like  precious   faith  with  us, 

^  through   the  righteousness  f  of  God,  and 

our  Saviour  Jesue  Christ: 

2  ^  Grace  and  peace   be  multiplied  unto 

you,  through  ^  the  knowledge  of  God,  and 

of  Jesus  our  Lord; 

jVo^e.—Perhaps  Peter  deemed  it  proper  to 
style  himself  "an  apostle,"  as  well  as  "a  ser- 
vant, of  Christ;"  because  he  meant  in  this  epis- 
tle to  oppose  certain  false  teachers,  who  did 
great  mischief  in  the  church.  He  addressed 
himself  to  "them  who  had  obtained  like  pre- 
cious faith  with  him"  and  his  brethren.  The 
nature  and  effects  of  true  faith  are  "precious," 
and  it  interests  the  possessor  in  the  most  valu- 
able blessins^s;  it  was  therefore  equally  precious 
in  a  private  Christian,  and  in  an  apostle.  Thus 
he  tacitly  distinguisheil  "the  faith  of  God's 
elect,"  from  that  dead  and  worthless  faith,  by 
which  many  were  deluded.  {Notes,  Tit.  1:1 
— 4.  Jam.  2:14—26.)  This  faith,  which  as 
the  original  intimates,  they  received  by  the 
special  favor  and  allotment  of  God,  rested  on 
"the  righteousness  of  our  God  and  Saviour  Je- 
sus Christ,"  as  the  word.s  may  be  literally  ren- 
dered. (Marg.)  Thus  they  were  taught  to 
believe  and  trust  in  the  obedience  unto  death 
of  the  Lord  Jesus,  as  their  incarnate  God  and 
Saviour,  f^r  their  justification,  and  for  all  the 
blessings  connected  with  it,  and  resulting  from 
it.  This  is  the  most  obvious  meaning  of  the 
words;  but  if  any  contend  that  the  expression 
"our  God"  refers  to  the  Father;  they  should 
also  remember  that  the  meritoHons  obedience 
of  the  incarnate  Son  is  often  called  "the  right- 
eousness of  God."  {Notes,  Rom.  1:17.  3:21 — 
26.  2  Cor.  5:18— 21.  PAiZ.  8:8— 11.)  Nor  can 
we  form  any  idea,  in  wliat  sense  a  Christian's 
faith  could  be  said  to  be  either  in,  or  'through, 
the  righteousness,"  or  justice  of  God,  consider- 
ed merely  as  a  divine  attribute;  when  it  rests 
mainly  on  the  mercy  and  truth  of  God,  and  on- 
ly views  his  justice  as  satisfied,  and,  as  it  were, 
consenting  to  the  sinner's  salvation,  through 
the  meritorious  work  of  Christ. — Our  transla- 
tion "through  the  righteousness,"  though  it 
seems  not  to  be  the  exact  sense  of  the  passage, 
yet  conveys  a  very  important  meaning:  as  the 
faith,  by  which  we  receive  Christ  for  salvation, 
is  given  to  us  "through  the  righteousness," 


which  he  finished  as  our  Surety;  for  it  springs 
from  the  regeneration  of  the  Holy  Spirit,  as 
given  to  us  through  his  mediation.  {Note, 
Jo/m  1:10 — 12.) — In  behalf,  however,  of  all 
such  Christians,  the  apostle  ])rayed,  that  "grace 
and  peace  might  be  multiplied  to  them,  through 
the  knowledge  of  God,  and  of  Jesus  our  Lord." 
{Notes,  John  17:1—3.  2  Cor.  4:3—6.)  For, 
in  ])roportion  to  the  degree  of  our  believing," 
spiritual,  and  experimental  knowledge  of  the 
perfections  of  God,  in  the  harmony  and  glory 
of  them,  as  displayed  in  the  Person,  character, 
and  salvation  of  Jesus  our  Lord,  all  our  gra- 
cious affections  will  be  exerciseil;  and  our 
peace,  hope,  and  consolation  will  abound,  even 
as  that  knowledge  abounds  in  us.  {Notes,  3: 
17,18.    Col.  1:9-14.) 

Simon  {I)  -vfnuir.  Jlcts  16:14.  Some  cop- 
ies read  Simon. —  Through.]  Ei .  In,  icith,  by, 
for,  from,  for  the  sake  of;  rarely  through. 
The  apostle  Paul  having  used  fv  for  several 
verses;  when  the  idea  of  through  occurred  to 
him,  changes  ft'  for  dia  with  the  genitive,  (2 
Cor.  6:4 — 8.)  which  is  not  observed  in  our 
version.     (Comp.  3  with  3:18.   Gr.) 

3  According  as  ^  his  divine  power  hath 
given  unto  us  '  all  things  that  pertain  unto 
life  and  godliness,  ^  through  the  knowledge 
of  him  that  hath  '  called  us  J  to  glory  and 
""  virtue: 

4  Whereby  "  are  given  unto  us  exceed- 
ing great  and  precious  promises;  that  by 
these  °  ye  might  be  partakers  of  the  divine 
nature,  ''having  escaped  the  corruption  that 
is  in  the  world  through  lust. 

[Practical  Observations.'] 

Note. — It  might  be  expected  by  Christians, 
that  the  progressive  work  of  illumination,  sanc- 
tification,  and  consolation,  would  be  carried  on 
in  them,  according  to  what  "the  divine  power" 
of  the  Lord  Jesus  had  already  conferred.  {Note, 
Eph.  3:20,21.)  In  consequence  of  his  exalta- 
tion, and  metJiatorial  authority,  "his  divine 
power"  had  given  to  his  people  "all  things  per- 
taining to  life  and  godliness;"  whatever  was 
requisite  for  their  spiritual  and  eternal  life  and 
final  felicity,  and  for  their  acting  suitably  to 
their  relations  and  obligations  to  God,  during 
their  passage  through  this  evil  world  to  heaven. 
Instructions,  motives,  encouragements,  means, 
nrinciples,  and  assistances,  together  with  par- 
don, peace,  and  grace,  had  been  "given  them," 
through  the  regeneration  of  the  Holy  Spirit; 
and  all  the  fulness  of  Christ,  and  the  engage- 
ments of  the  everlastin'g  covenant,  had  been 
set  before  them  "in  the  word  of  the  gospel.;" 
so  that,  notwithstanding  inward  and  outward 
impediments  and  conflicts,  they  might  still  be 
enabled  to  serve  God  acceptably  in  this  world, 
and  obtain  everlasting  life  in  the  world  to 
come.  {Notes,  Tit.  <2,:11— 14.)  All  these  things 


•  Or,  Symeon.    jVcts  15:14. 

a  Matt.  4: IE.     10;2.     Lukc2'2:31 

—34.    .John  1:42.     21:15—17 

1  Pet.  1:1. 
b  Joliu  12:26 — 5ceon  Bom.    1- 

1. 
c  Luke  11:49.      .Tohn  20:21.      l 

Cor.  9:1,2.       1,5:9.       Gal.  2:8. 

Eph.  3:5.      4:11.     1  Pet.  5:1. 
d  4.  Actsl5:n,9.     Rom.  1:12.    2 

Cor.  4:13.  Phil.  1:29.    2  Tim. 

1:5.  TiL  1:1,4.  1  Pet.  1:7.  2:7. 


•6-7.41 


e  .ler.  33:16.    Rom.  1:17.  3:21  — 

26.    1  Cor.  1:30.    2  Cor.  5:21. 1 

Phil.  3:9. 
t  Gr.  of  our  God   and  Saviour.  ! 

Is.  12:2.  Luke  1:47.    Tit.  2:13.  1 
f  Num.  6:24—26.     Dan.  4:1.  6:  j 

25.— See  oiiRora.  1:7.     1  Pet. 

1:2.— Rev.  1:4.  I 

S  3:18.     Is.  53:11.      Luke  10:22. 

John  17:3.  2  Cor.  4:6.    1  John' 

5:20,21.  I 

h  Ps.  110:3.    Matt.  28:18.    Jolm 


17:2.  2  Cor.  12:9.   Eph.  1:19— 

21.     Col.  1:16.     Ileb.  1:3. 
i    Ps.  R4:ll.     Rom.  8:32.   1  Cor. 

3:21—23. 
k  See  on  2, 
1   Rom.  8:28—30.     9:24.   1  Cor. 

1:9.    Eph.  4:1,4.    1  Thcs.  2:12. 

4:7.  2The3.  2:l4.  2  Tim.  1:9. 

iPet.    1:15.  2:9,21.  3:9.  5:10. 
t  Or,  by. 
in  5.    K^th  3:11.   Prov.  12:4.  31: 


10,29.     Phil.  4:8. 
n  1.      E?..  36:25— 27.    Rom.  9:4. 

2  Cor.  1:20.  6:17,18.  7:1.   Gal. 

3:16.    Heh.  8:6— 12.     9:15.     I 

.John  2:25. 
0  John  1:12,13.      2    Cor.  8:18. 

Eph.  4:23,24.  Col.  3:l0.   Heb. 

12:10.     1  John  3:2. 
p  2:18—20.    Gal.  6:3.    Jam.  4:1 

—3.  1  Pet.  4:2,3.   1  John  2:15, 

1& 


A.  D.  67. 


CHAPTER  I. 


A.  D.  67. 


had  been  freely  bestowed  on  them,  "through 
the  knowledge  of  God,  who  had  called  them" 
by  his  glorious  grace  and  mercy,  and  the  "vir- 
tue," or  energy,  of  his  quickening  Spirit:  or, 
he  had  called  them  to  partake  of  "his  eternal 
glory,"  and  to  a  constant  and  courageous  pro- 
fession of  the  gospel,  and  obedience  to  Christ, 
amidst  all  the  trials  and  sufferings  of  their  pres- 
ent state.  For  the  words  ^'•glory  and  virtue,^'' 
may  either  refer  to  God  who  called  tliem,  or 
that  to  which  they  were  called:  the  former 
seems  the  more  literal  construction;  but  the 
unusual  use  of  the  word  rendered  virtue,  in  ap- 
plying it  to  God,  has  induced  most  expositors 
to  adopt  the  latter  interpretation.  Yet  the 
same  word  is  used,  in  this  application  of  it,  by 
St.  Peter  in  another  place.  {\  Pet.  2:9.  Gr'.) 
— By  this  "knowledge  of  God"  in  Christ, 
through  the  gospel,  and  by  their  efficacious 
calling,  "exceedingly  great  and  precious  prom- 
ises had  been  given  them." — The  promises  of 
scripture  relate  to  things  most  needful  to  sin- 
ners, suitable  to  their  case,  answerable  to  all 
their  wants,  and  abundantly  sufficient  when  ful- 
filled to  them,  as  believers,  to  render  them  most 
blessed  for  evermore.  Whereas,  without  the 
promises  they  must  have  been  for  ever  misera- 
ble: they  are  therefore  "exceedingly  great  and 
precious"  even  beyond  expression.  These  are 
set  before  men,  by  the  gospel,  who  are  invited, 
to  come  and  partake  of  the  promised  blessings: 
but  they  are  given  to  believers  alone  who  may 
consider  them  as  so  many  valuable  securities, 
or  good  bills,  payable  when  their  circumstances 
and  best  interests  render  it  necessary:  for,  being 
united  to  Christ,  and  partakers  of  him,  all  the 
promises  belong  to  them  through  him  and  by 
his  covenant.  (Note,  2  Cor.  1 :17— 20.)— They 
were  moreover  bestowed  on  them,  to  the  end 
that  they  "might  h?  partakers  of  the  divine 
nature,"  instead  of  that  depraved  and  diaboli- 
cal nature,  which  they  had  as  apostate  sinners; 
that,  by  their  union  with  Christ,  and  the  in- 
dwelling and  new-creating  power  of  the  Holy 
Spirit,  the  divine  image  might  be  renewed  upon 
their  souls;  that  so  a  new  nature  might  be 
formed  within  them,  and  a  new  direction  given 
to  their  understandings,  Avills,  and  affections; 
conformable  to  the  holy  nature  of  God,  and 
capable  of  loving  and  delighting  in  him,  and 
finding  happiness  in  his  service.  (Notes,  Gen. 
1:26,27.  Rom.  12:2.  2  Cor.  3:17,18.  Eph.  4: 
20—24.  Co/.  3:7— 11.)  When  this  change  of 
heart  and  nature  was  begun  in  regeneration,  it 
influenced  those  who  experienced  it,  to  separate 
"and  escape  from  the  pollution  that  was  in  the 
world  through  lust;"  or  from  all  those  outward 
vices  and  enormities,  into  which  men  are  drawn, 
by  their  excessive  and  idolatrous  cravings  after 
the  jileasures,  possessions,  or  distinctions  of  the 
world.  Such  evil  practices  have  always  filled 
the  earth,  and  they  are  pollution  and  Jilthiness 
in  the  judgment  of  God. — When  sinners  pro- 
fess to  repent,  and  to  embrace  the  gospel,  they 
outwardly  relinquish  these  iniquities:  {Notes, 
2:20 — 22.  Matt.  12:43 — 45.)  and  all  regenerate 


q  Luke  1P:26.     24:21. 

r    10.    3:14.    Ps.  119:4.    Prov.  4: 

23.    Is.  .x5:2.  Zech.  615.  .John 

6:27.     Phil.  2:12.     Heb.  6:11. 

11:6.  12:15. 
s  See  on  m.  3. 
t  2.    3:18.   1  Cor.  14:20.  Eph.  1: 

17,18.    5:17.  Phil.  1:9.  Col.  1: 


9.      1  Pel.  3:7. 

u  Acts  24:25.  1  Cor.  9:25.  Gal. 
5:23.     Til.  1:8.     2  2. 

X  Ps.  37:7.  Luke  8:15.  21:19. 
Rom.  2.7.  5:3,4.  8:25.  1.5:4.2 
Cor.  6:4.  Col.  1:11.  1  ThfS.  1: 
3.    2Thes.  1:4.   3;.';.     Ileb.  6: 


persons  actually  and  finally  escape  them;  that 
is,  the  allowed  or  habitual,  practice  of  any  of 
them. 

Divine.  (3)  Oeing.  4.  ^cts  17:29.  esioTTiC, 
godhead,  Rom.  1:20. —  Through  the  knowl- 
edge.] ^tu  i7]c  FTTiyrotaeo):.  See  on  1. —  Vir- 
tue.] jQfTrjg.  b.  Phil.  4:8.  1  Pet.  2:9.— 'This 
'word,  used  so  frequently  in  heathen  writers, 
'seldom  occurs  in  the  New  Testament;  and 
'when  it  does,  it  does  not  always  signify  the 
'whole  of  a  right  principle,  but  generally  cour- 
'age.'  Doddridge. — It  never  occurs,  but  in  the 
texts  referred  to;  and  it  never  signifies  general 
holiness,  or  a  right  state  of  the  heart  and  con- 
duct. Courage  is  the  heathen  meaning  of  it  in 
general;  being  derived  from  ^otjg,  Mars.  Or 
it  signifies  military  fortitude ;  as  virtus,  manly 
valor,  from  vir,  a  man. — (Note,  5 — 7.) — The 
divine  nature.  (4)  Gfiag  (fvaeoig.  Jl  divine 
nature;  without  the  article:  a  nature  like  that 
of  God;  bearing  his  holy  image:  not  the  es- 
sence o{  the  divine  nature.  Gal.  4:8.  Eph.  2:3. 
Some,  for  a  time,  "escape  the  corruption  of  the 
world,"  who  are  not  partakers  of  a  "divine  na- 
ture:" and  these  "in  time  of  temptation  fall 
away."  (Notes,  2 :W— '22.  Matt.  13:20,21.)— 
Lust.]  Eniifvuia.  Notes,  Rom.  7:7,8.  1  Pet. 
1:10—12.  2:11. 

5  And  1  beside  this,  ""  giving  all  diligence, 
add  to  your  faith,  'virtu-;  and  to' virtue, 
'  knowledge ; 

6  And  to  knowledge,  "temperance;  and 
to  temperance,  "  patience;  and  to  patience, 
5'  godliness; 

7  And  to  godliness,  ^  brotherly  kindness; 
and  to  brotherly  kindness,  *  charity. 

Note. — The  apostle  here  called  on  his  Chris- 
tian brethren,  not  to  rest  in  their  apparent  con- 
version, or  the  reformation  connected  with  it, 
or  even  in  the  beginning  of  a  renewal  to  a 
"divine  nature;"  but,  depending  on  the  promi- 
ses, of  the  gospel,  and  pursuing  the  end  for 
which  they  were  given,  to  "cleanse  themselves 
from  all"  remaining  "filthiness  of  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God." 
(Note,  2  Cor.  7:1.)  Beyond,  and  as  continu- 
ing and  completing,  that  renewal  which  had 
already  taken  place,  they  ought  to  "give  all 
diligence,"  in  the  use  of  every  appointed  means, 
from  an  earnest  desire  of  increasing  holiness; 
and  thus  "to  add  to  their  faith,  virtue,"  that 
they  might,  with  fortitude  and  manly  constancy, 
profess  faith  in  Christ,  and  obey  his  will,  in  the 
midst  of  persecutors;  and  display  firmness  and 
composure  of  mind,  notwithstanding  the  diffi- 
culties and  dangers  to  which  they  were  exposed. 
They  ought,  furthermore,  diligently  "to  add  to 
their  virtue,  knowledge;"  that,  by  an  increas- 
ing acquaintance  with  the  whole  truth  and  will 
of  God,  they  might  be  enabled  to  regulate  their 
zeal  and  courage,  with  judgment  and  discretion: 
knowing  how  to  behave  in  all  circumstances, 
and  towards  all  men;  like  well  informed  intel- 
ligent persons,  who  could  not  justly  be  charged 


12,15.  10:36.  12:1.  .Tarn.  1:3,4. 

5:7—10.    Rev.  1:9.  2:2,3.      13: 

lO.      14:12. 

3.    C:ll.    Oen.  5:24.    Is.  57:1. 

marg.  1  Tim.  2:2,10.  3:16.    4: 

7,8.    6:3,6,11.  2  Tim.  3:5.  Tit. 

1:1. 


z  .lohn  13:34,35.  Rom.  I2:10.    1 

Thc9.  3:12.  4:9.10.    lieb.  I3:i. 

1  Pet.  1:22.  2:17.  I  John  3:14, 

16. 
a  1  Cor.  13:4—3.  Gal.  6:10.  Col. 

3:14.  1  Thes.  .'i:l5.     1  Pel.  3.8. 

1  John  4:21. 


[675. 


A.  D.  67. 


II.  PETER. 


A.  D.  67. 


with  any  thing  rash,  foolish,  or  contrary  to  the 
duty  and  propriety  of  their  relations  and  sta- 
tion, in  the  church  or  the  community.  {Note, 
Phil.  1:9—11.)  To  "knowledge"  they  must 
add  "temperance,"  or  an  exact  government  of 
all  the  animal  appetites,  in  subordination  to  the 
will  of  God,  and  the  benefit  of  themselves  and 
others;  as  well  as  great  moderation  in  all  worldly 
things,  and  indifference  about  them.  To  "tem- 
perance" they  must  unite  "patience,"  or  a 
cheerful  submission  to  the  will  of  God  under 
afflictions,  meekness  amidst  injuries  and  af- 
fronts, perseverance  in  well  doing  notwithstand- 
ing severe  trials,  and  a  quiet  waiting  for  the 
Lord,  to  interpose  for  their  comfort  and  deliv- 
erance. To  this  "godliness"  must  be  added;  as 
consisting  of  all  those  holy  affections  and  dis- 
positions, which  constitute  the  spiritual  wor- 
shipper and  truly  devoted  servant  of  God,  "in 
all  his  ordinances  and  commandments:"  (1  Tim. 
4:6—10.  6:6—10.)  and  to  this,  "brotherly 
kindness,"  or  an  unfeigned  fervent  love  of 
Christians,  as  brethren  in  the  Lord.  (Notes,, 
Heb.  13:1—3.  1  Pet.  1:22—25.)  To  all  the 
rest  they  must  join  "charity,"  or  benevolent 
and  compassionate  love  to  all  men,  expansive 
and  universal  philanthropy,  or  "good-will  to 
men,"  according  to  the  commandments  of  God, 
and  in  imitation  of  his  kindness  to  our  fallen 
race.  (Notes,  Luke  2:8— H.  Tit.  3:4—7.) 
These  holy  dispositions,  and  the  effects  of  tlipm 
upon  their  conduct,  must  be  diligently  and  care- 
fully added  together,  as  different  voices  in  har- 
mony form  a  chorus:  that  so,  the  exercise  of 
each  other  might  regulate,  and  bound,  and  unite 
with  that  of  the  rest,  and  prevent  their  exceed- 
ing or  degenerating.  Thus,  the  Christian 
character  would  appear  well  proportioned,  and 
beautiful;  whereas,  if  any  of  these  graces  were 
remarkably  defective,  the  others  would  appear 
to  be  redundant;  being  joined  with  those  nat- 
ural dispositions,  which  most  resembled  them: 
and  the  character  would  appear  deformed  and 
destitute  of  symmetry;  whilst  one  man  would 
be  bold  without  knowledge  or  love;  another, 
gentle  and  kind,  without  firmness  or  fortitude. 
The  same  disproportion  would  appear  in  various 
other  particulars. — It  is  evident,  that  none  of 
the  genuine  graces  of  the  Christian  character 
can  exist  alone:  all  combine  in  forming  it;  but 
symmetry  is  the  source  of  beauty.  (^Notes, 
Matt.  5:3.   Gal.  5:22—26.) 

Beside  this.  (5)  yfvTo  jsio.  Supply  f /c,  unto 
this  very  thing. — Giving.]  riuotiasveyxavieg. 
— Jldd.]  EnixoQTJYrjauTF.  ll/  2  Cor.  9:10. 
Gal.  3:5.  Col.  <2:19.— Temperance.  (6)  Ey- 
yQareiav.  ^c«s  24:25.  Gal.  b  ■.'22.— Brotherly 
kindness.  (7)   InluSelfpiav.  Heb.  13:1. 

8  For  if  these  things  be  ^  in  you,  *=  and 
abound,  ^  they  make  you  that  ye  shall 
neither  be  *  barren  nor  "  unfruitful  ^  in  the 
knowledge  of  our  Lord  Jesus  Christ. 

9  But  he  that  e  lacketh  these  things  is 
4)lind,  and  cannot  see  afar  ofF,   and  hath 

b  John  5:42.  2  Cor.  9:14.    13-5 

Phil.  2:5.  Col.  3:16.  Philem.  e! 
;  1    Cor.    1558.       2  Cor.  8:2  7 

Phil.  1:9.     Col.  2:7.    3:16.     1 

Thes.  3:12.  4:1.  2  Thes.  1.3. 
J  John  15:7,8.  2  Cor.  5:13—17 
•    Or,  idle.     Prov.  19:15.     Matt. 

20:3,6.      25:26.      Rom.  12:11. 

1  Tira.  5:13.     Ileb.  6:12. 
e  Mali.  13:22.    John  15:2.     Til. 

676] 


3:14. 

f  See  on  2. 

S  5—7.     Mark  10:21.    Luke  18: 

22.     Gal.  5:6,13.  Jam.  2:14— 

26. 
h  John  9:40,41.   2  Cor.  4:3,4.    1 

John  2:9— 11.     Rcr.  3:17. 
I    4.  2:18— 20.  Rom.    6:1-4,11. 

1  Pet.  3:21. 


forgotten  '  that  he  was  purged  from  his  old 
sins. 

Note. — These  things  ought  to  be  peculiarly 
attended  to;  as  the  usefulness  and  comfort  of 
Christians  greatly  depended  upon  them.  For 
if  holy  affections  and  dispositions  were  rooted 
in  their  hearts,  and  "abounded"  in  their  lives, 
these  would  effectually  prevent  them  from  being 
''slothful  or  unfruitful  in  their  knowledge  of 
Christ:"  as  they  would  excite  them  to  contin- 
ual activity  in  his  service;  and  to  that  behavior 
in  all  relative  duties,  and  in  the  improvement 
of  their  talents,  which  would  be  very  useful  to 
mankind.  (Notes,  Heb.  6:9— 1'2.)  But,  on  the 
other  hand,  the  professed  Christian,  who  was 
destitute  of  these  holy  dispositions,  was  to  be 
considered  as  spiritually  "blind:"  for  his  most 
exact  notions  only  showed,  that  he  had  heard 
that  such  things  were;  but  his  conduct  proved 
that  he  had  never  seen  or  understood  the  real 
nature,  use,  glory,  and  excellency  of  them. 
At  least,  if  greatly  deficient  in  them,  he  must 
be  very  "short-sighted,"  and  incapable  of  per- 
ceiving any  thing  of  the  genuine  tendency  of 
the  gospel:  nay,  he  had  forgotten  the  very 
meaning  of  his  own  profession,  when  he  em- 
braced Christianity,  and  was  baptized  in  the 
name  of  the  Lord  Jesus;  as  baptism  represent- 
ed the  purging  away  of  a  man's  old  sins,  in 
conformity  to  the  death,  burial,  and  resurrec- 
tion of  Christ,  that,  being  dead  unto  sin,  and 
risen  to  newness  of  life,  he  might  thence.forth 
live  unto  God.  (Notes,  Rom.  6:1 — 11.  1  Pet. 
3:21,22.  4:1,2.) 

Barren.  (8)  yfQysg.  "Idle."  Marg.  See  on 
Matt.  12:36.— Cannot  see  afar  off.  (9)  Mvo)- 
TiaX,Mv.  Here  only.  Learned  men  do  not  agree 
about  the  derivation:  but  it  signifies,  seeing 
nothing  but  what  is  brought  close  to  the  eyes. 
—  Hath  forgotten.']  Arjx^ijv  XaSoiv.  Having  re- 
ceived forgetfulness  of  his  purification  from 
his  sins  formerly  committed. 

10  Wherefore  the  rather,  brethren,  •'give 
diligence  '  to  make  your  calling  and  "  elec- 
tion sure:  for  "  if  ye  do  these  things  ye  shall 
"never  fall: 

1 1  For  so  P  an  entrance  shall  be  minis- 
tered unto  you  "i  abundantly,  into  the  "■  ever- 
lasting kingdom  of  ^  our   Lord  and  Saviour 

Jesus  Christ.  [Practical  Ohservations.] 

Note. — No  outward  profession  of  Christian- 
ity could  profit  men,  without  the  renewal  of 
their  hearts  to  holiness:  the  apostle  therefore 
exhorted  his  brethren,  "the  rather  to  give  dili- 
gence, to  make  their  calling  and  election  sure;" 
that,  by  earnestly  and  vigorously  using  every 
means  of  grace,  applying  themselves  to  the 
performance  of  all  their  various  duties,  morti- 
fying every  sinful  propensity,  and  cultivating 
every  holy  affection;  the  evidence  of  their 
"calling,"  or  regeneration  and  conversion, 
might  become  complete,  clear,  and  indisputable 


k  See  on  5. 

1   2Tim.  2:19.    Heb.  6:11,19.     1 

John  3:19—21. 
m  Rom.  8:28— 31.      1  Thes.  1:3, 

4.  2  Thes.  2:13,14.    1  Pet.  1:2. 
n  Ps.  15:5.  Is.  56:2.    Matt.  7:24, 

25.     Luke  6:47—49. 
o  Ps.  37:24.  62:2,6.   112:6.    121: 

3.     Mic.  7:E.      Ads  20:24,25. 


I  Pet.  1:5.     Rev.  3:10,11. 
p  Matt.  25:34.       2  Cor.  5:1.       2 

Tim.  4:8.      Rev.  3:2l. 
q  Ps.  36:8.     Cant.  5:1.    Is.  35:2. 

John  10:10.    Eph.  3:20.    Heb. 

6:17. 
r    Is.  9:7.    Dan.  7:ltJ27.   Rev.  5: 

10. 
s   See  on  1. 


A.  D.  67. 


CHAPTER  I. 


A.  D.  67 


to  themselves,  as  well  as  to  others.  (^Note,  1 
John  2:3 — 6.)  And  by  this,  their  "election" 
would  also  be  ascertained;  and  they  might  as- 
suredly infer,  that  "God  had  from  the  begin- 
ning chosen  them  to  salvation,"  and  would 
"preserve  them  to  his  eternal  glory."  {Notes, 
Rom.  8:28—31.  Eph.  1:1—12.  1  Thes.  1:1—* 
4.  2  Thes.  2:13,14.  2  Tim.  1:9,10.  Tit.  1:1 
—4.  He6.  6:11,12.  1  Pet.  1:1— b.)  For  if 
they  diligently  practised  those  things  Avhich 
had  been  mentioned,  they  should  "never  fall;" 
it  would  thus  be  manifest  that  they  were  true 
believers,  who  would  be  preserveti  from  total 
and  final  apostacy,  into  which  many  professed 
Christians  were  drawn:  and,  in  proportion  to 
their  diligence,  they,  would  be  kept  from  the 
snares  of  Satan,  and  from  falling  into  such  sins, 
as  would  be  a  scandal  to  the  gospel,  and  very 
distressing  to  themselves.  Thus  they  would  be 
preserved  in  a  comfortable  and  honorable  walk 
with  God,  and  from  all  those  declensions  and 
failures,  into  which  others  were  betrayed:  and 
when  they  left  the  world,  "an  entrance  wouW 
be  granted  to  them  into  the  everlasting  king- 
dom of  Christ;"  every  thing  would  be  so  ar- 
ranged as  to  conduce  to  their  felicitj^;  they 
would  be  favored  at  the  approach  of  death, 
with  satisfactory  assurance  that  ihey  were  go- 
ing to  lieaven;  they  would  enter  that  blessed 
estate,  as  a  ship  comes  into  harbor,  richly  laden 
from  a  prosperous  voyage,  with  a  fair  gale  and 
a  full  tide,  carrying  it  above  all  impediments, 
and  terminating  all  its  dangers;  and  those 
who  were  left  behind  would  have  no  doubt  of 
their  being  gone  to  be  with  Christ,  in  his  glo- 
rious and  eternal  kingdom,  {Note,  Heb.  4:1,2.) 
Whereas  inconsistent  professors  of  the  gospel 
would  probably  have  darkness  and  doubt  for 
their  companions  in  the  hour  of  death;  others 
would  be  disposed  to  hesitate  in  respect  of  the 
event;  and  in  many  ways  they  must  suffer  loss, 
even  though  they  were  "saved  as  by  fire." 
{Note,  1  Cor.  3:10—15.) 

Callins;.  (10)  Klrjaiv.  1  Cor.  1:26.  Eph.  1: 

18.  Phil.  3:14.  2  Thes.  1 :11.— 'They  be  call- 
•ed  according  to  God's  purpose  by  his  Spirit 
'working  in  due  season;  they  through  grace 
'obey  the  calling.'  Jlrticle  17. — Election.^  Ex- 
Xoyrji'.  Acts  9:15.  Rom.  9:11,  11:5,7,28. 
{Note,  1  Thes.  \:\—4.)—Sure.']  Betjuun'.  19, 
J?om.  4:16.  2  Cor.  1:7.     Heb.  '2:'2.    3:6,14.6: 

19.  9:17, — The  only  way  of  knowing  our 
election,  is  by  our  conversion,  or  calling;  if 
called,  it  is  because  elected.  Our  calling  must 
be  known  by  our  loving  God,  {Rom.  8:28, 
Jam.  2:5.)  This  is  known  by  its  fruits  and 
effects:  the  more  these  abound,  the  fuller  the 
testimony  of  o>ir  conscience  to  our  integrity, 
and  of  God's  Spirit  with  our  spirit.  {Notes, 
Rom.  8:14—17.  2  Cor.  1:12—14.)  This  must 
be  sought  by  diligence:  and  thus  that  becomes 
sure  to  us,  in  our  consciences,  which  was  in- 
deed sure  before,  in  the  secret  purpose  of  God. 
— Fall.]  riTuiaijTe.  Rom.  ll:ll.  Jam. 3:% — 
Mundantly.  (11)  flXuaiajg.  Col.S:16.  1  Tim. 
6:17.    Tit.  3:6. 

12  Wherefore  *  I  will  not  be   negligent 
to  ptit  y(  u  always  in  remembrance  of  these 


t  13,15.  3:1.  Rom.  15  14,15.  1 
Tim.  4:6.  2  Tim.  1:6.  Heb. 
10.32      .Tilde  3,17. 

u  1  John  2:21.     .Tude  5. 

X  3:17.     Acts    16:5.        Col.    2:7. 


Heb.  13:9.       1  Pet.  5:10,12. 
y  14.     2  Cor.  5:1—4,8.  Heb.  13; 

3. 
z  3:1.     Hiig.  I:l4.     2  Tim.  I  6. 
a  See  on  12. 


things,   "  though  ye  know  them,  ^  and  be 
established  in  the  present  truth. 

13  Yea,  I  think  it  meet,  ^  as  long  as  I 
am  in  this  tabernacle,  ^  to  stir  you  up  "  by 
putting  you  in  remembrance; 

14  Knowing  that  ^  shortly  I  must  put 
off  this  my  tabernacle,  '  even  as  our  Lord 
Jesus  Christ  hath  showed  me. 

1 5  Moreover,  ^  I  will  endeavor  that  ye 
may  be  able,  after  my  decease,  to  have 
^  these  things  always  in  remembrance. 

Note. — Seeing  things  were  as  it  had  been 
stated,  the  apostle  assured  his  brethren,  that  he 
would  not  be  negligent  in  his  duty;  but  would 
embrace  every  opportunity  of  "putting  them 
in  remembrance'*  of  these  important  matters: 
even  "though  they  knew  them,  and  were  estab- 
lished," especially  in  that  truth  which  he  then 
inculcated;  namely,  the  necessity  of  diligence 
and  holiness,  in  order  to  assurance  of  their 
"calling  and  election,"  and  to  "an  abundant 
entrance  into  the  eternal  kingdom  of  Christ." 
{Note,  3:1 — 4.)  This  was  the  case  with  many, 
who  would  be  glad  to  have  their  memories  re- 
freshed, and  their  holy  affections  invigorated, 
by  his  animated  exhortations:  but  others  might 
be  in  a  declining  or  wavering  frame  of  mind; 
especially  as  many  teachers  propagated  opin- 
ions of  a  contrary  tendency.  The  apostle,  how- 
ever, deemed  it  "meet,"  right,  and  a  debt  owing 
to  his  brethren,  so  long  as  he  sojourned  in  the 
frail  body,  as  in  a  tabernacle,  {Note,  2  Cor. 
5:1 — 4.)  to  stir  them  up  to  increasing  and  per- 
severing diligence  in  every  good  work;  by  put- 
ting them  in  remembrance  of  those  truths, 
which  they  had  before  learned,  but  were  too 
apt  to  forget.  To  this  he  was  excited  by  the 
assurance  that  his  death  speedily  approached; 
{Preface  to  Deut. — Note,  Deut.  33:1.  Josh. 
23:  24:  1  Chr.  29:  John  13:— 17:  2  Tim.  4:1 
— 8.)  when  his  body  would  be  taken  down  like 
a  tent;  or  laid  aside  as  a  garment,  by  one  who 
was  going  to  rest;  not  indeed  by  a  natural  dis- 
solution, but  by  a  violent  death,  as  his  beloved 
Lord  had  showed  him  long  before.  {Note, 
John  21 :18 — 23.) — The  composure  with  which 
Peter,  on  this  occasion,  spoke  of  the  excruciat- 
ing death  which  awaited  him,  as  if  it  had  been 
no  more  than  putting  off"  his  garment,  or  re- 
moving his  tent,  may  very  properly  be  con- 
trasted with  his  terror,  and  denial  of  his  Lord, 
when  he  had  been  left  to  himself  in  order  to 
his  humiliaticm.  {Notes,  Matt.  26:30—35,69 
— 75.) — Until  the  very  time  of  his  death  should 
arrive,  it  would  be  his  chief  concern  and  en- 
deavor, to  use  every  means,  that  each  individ- 
ual might  after  his  decease,  have  these  practi- 
cal instructions  in  remembrance. — Though  he 
wrote  to  the  churches  in  Asia,  yet  he  evidently 
intended  his  exhortations  for  the  benefit  of 
Christians  in  other  ages  and  nations:  and  we 
still  have  his  words  "in  our  remembrance." 
(iVo/e,  Jo/m  15:12— 16.  P,  O.  9— 16.)— The 
insufficiency  of  oral  tradition  is  clearly  shown, 
by  the  apostle's  earnestness  to  convey  his  ad- 
monitions in  writing. 


b  Deut.  4:21.22.      31:14.      Josh. 

23:14.  1  King«2:2,3.    Act>  20: 

25.     2  Tim.  4:6. 
c  JohD  21:18,19- 


d  Dent.  31:19—29.  Josh.  24:24 
—29.  I  Chr.  29:1—20.  Ps.  71: 
18.     2  Tim.  2:2.     Heb.  11:4. 

e  i'e 


Sec  on  4 — 7,12. 


[677 


A.  D.  67. 


II.  PETER. 


A.  D.  67. 


Established.  (12)  E^rjQiyitiEvsg.  Luke  16:26. 
22:32.  1  Pet.  5:10.  SxriQiynog,  3:11  .—  Taber- 
nacle. (IS)  JSxriPojtuitJi.  Jicts  7 :46.— Shortly 
put  off.  (14)  TuxivT}  egip  rj  oino&eaig.  1  Pet. 
3:21.     TuxivTj,  2:1.  Speedy  is  my  putting  off. 

16  For  ^vve  have  not  followed  cunningly 
devised  fables,  when  we  made  known  unto 
you  ff  the  power  and  ''  coming  of  our  Lofd 
Jesus  Christ,  but  '  were  eye-witnesses  of 
his  majesty. 

17  For  he  received  from  ^  God  the 
Father  honor  and  glory,  when  '  there  came 
such  a  voice  to  him  from  the  excellent 
glory,  '"This  is  my  beloved  Son,  "in  whom 
I  am  well  pleased. 

18  And  "this  voice  which  came  from 
heaven  we  heard,  when  we  were  with 
him  in  p  the  holy  mount. 

[Practical  Observations.] 

Note. — The  apostle  was  prepared  to  lay 
down  his  life,  in  attestation  to  the  gospel,  and 
earnest  to  establish  others  in  the  faith;  because 
he  was  conscious  and  confident,  that  he,  and 
other  ministers  of  Christ,  had  not  followed  art- 
ful and  ingenious  "fables,  cunningly  devised" 
for  the  purpose  of  soothing  men's  passions,  and 
gratifying  their  depraved  inclinations;  and  thus 
advancing  the  persons  who  propagated  them, 
to  wealtii,  authority,  or  reputation.  This  had 
been  the  nature,  intention,  and  effect  of  many 
of  the  Pagan  fictions,  and  the  inventions  of 
Jewish  rabbies:  and  indeed  this,  in  one  way 
or  other,  is  the  object  of  all  those,  who  invent 
and  propagate  false  or  perverted  systems  of 
religion.  But  there  was  nothing  of  this  nature 
.n  the  doctrine  taught  by  the  apostles,  concern- 
ing the  power  and  authority  to  which  Christ 
had  been  advanced  in  consequence  of  his  cru- 
cifixion and  resurrection,  and  the  ends  for 
wliich  he  reigned;  or  in  what  related  to  his 
"second  coming  to  judge  the  world,"  to  perfect 
the  salvation  of  his  disciples,  and  to  execute 
vengeance  on  his  enemies.  These  doctrines 
were  not  suited  to  please  carnal  men,  or  to  pro- 
cure secular  advantages  to  those  who  taught 
them:  indeed  such  instructions  would  certainly 
offend  those  who  were  not  brought  to  repent- 
ance, faith,  and  holiness;  but  they  Avere  au- 
thenticated in  the  most  satisfactory  manner. 
For  Peter,  with  James  and  John,  had  been 
eye-witnesses  of  their  Lord's  "majesty,"  even 
during  the  season  appointed  for  his  humiliation. 
His  essential  dignity,  and  his  approaching  me- 
diatorial exaltation,  were  manifest  in  the  splen- 
dor- of  his  countenance;  and  in  the  appearance 
of  Moses  and  Elias,  to  surrender  up  their  hon- 
ors to  him,  at  his  transfiguration.  But  espe- 
cially, he  received  the  most  distinguishing  hon- 
or and  glory  from  "God  the  Father;"  when 
there  was  heard  from  the  bright  cloud,  the 
symbol  of  the  divine  Presence  in  transcendent 
glory,  a  voice  saying,  "This   is   my   beloved 


f  3:3,4.  1  Cor.  1:17,23.  2  Cor  2- 

17.       12.16,17.     Eph.  4:14.     2 

Tl.es.  2:9.       1  Tim.  1.4.     4-7 

Til.  1:14. 
g  Mall.  25:18.     Mark  9:1.     John 

17:2.      Rom    1:4.     1  Cor.  5:4. 

Phii.  3:2 f. 
h  Mai.  3:2.  4:5.  Malt.  16:28.  24: 

3,27.  1  Cor.  1:7.  Jude  14.  Rev. 

1:7. 


G'/81 


i    Malt.      17:1—4.        Marif     9:2. 

I.ulie  9:28— 32.    .John  1:14.      1 

John  1:1 — 3.  4:14. 
k  Malt    11:2.5—27.  28:19.    Luke 

1022.  John3:35.  5:21—23,26, 

36,37.6:27,37,39.  10:15,36.  1.3: 

1—3.  14:6,8,9,11.17:21.20:17. 

Rom.  15:6.    2  Cor.  1:3.    11:31. 

2.7ohn  3.  .Tude  1. 
1    M^tl.  17:3.  Maik  9:7.    Luke  9: 


Son,  in  whom  I  am  well  pleased:"  and  the 
apostle  himself,  together  with  his  brethren,  had 
"heard  this  voice  from  heaven,"  when  he  ac- 
companied the  Lord  Jesus  to  the  mount  of 
transfiguration;  which  was  properly  called 
"holy,"  from  this  signal  display  of  the  divine 
majesty  upon  it.  {Notes,  Ex.  3:4,5.  Matt.  3: 
16,17.   17:1—8.) 

Eye-witnesses.  {16)  EnoTiTat. — ErxomcvM,  1 
Pet.  2:12.  3-2. 

19  We  have  also  ''  a  more  sure  word  of 
prophecy;  whereunto '"  ye  do  well  that  ye 
take  heed,  as  unto  '  a  light  that  shineth  in  a 
dark  place,  until  *  the  day  dawn,  and  the 
day-star  arise  in  your  hearts: 

Note. — The  recollection  of  the  transfigura- 
tion of  Christ,  gave  great  confidence  person- 
ally to  the  apostle,  which  was  indeed  especially 
intended;  and  his  testimony  concerning  it 
might  be  a  great  confirmation  of  the  faith  of 
other  Christians:  yet,  they  had  also  "a  more 
sure  word  of  prophecy."  The  appearance  and 
voice  on  the  mount  were  transient,  and  only 
three  persons  witnessed  the  interesting  scene; 
one  of"  whom  had  long  before  been  martyred. 
(Note,  Jlcts  12:1 — 4.)  Whatever  assurance, 
!  therefore,  it  might  bring  to  the  individuals  con- 
cerned; it  was  not  so  well  suited  fully  to  satisfy 
the  minds  of  men  in  general,  as  the  prophecies 
of  scripture  were.  These,  from  the  beginning, 
;at  least  from  Adam's  fall,  {Note,  Gen.  3:14, 
15.)  had  foretold  and  described  one  extraor- 
|dinary  Person;  and  given  intimations  of  his 
j  birth,  character,  miracles,  doctrines,  sufferings, 
•death,  resurrection,  and  exaltation;  together 
'with  the  establishment,  extent,  prosperity,  and 
■duration  of  his  kingdom,  and  his  final  coming 
to  judgment.  And  when  they  were  compared 
I  with  the  accomplishment  of  them  in  Jesus  of 
j  Nazareth,  they  constituted  a  permanent  and 
'general  proof,  unanswerably  conclusive,  that  he 
jwas  "the  Messiah, ""the  Son  of  God,"  and 
"the  Saviour  of  the  world."  Thus  the  proph- 
ecies more  powerfully  corroborated  the  doctrine 
of  the  apostles,  concerning  his  exaltation  and 
second  coming,  than  any  thing  which  Peter 
had  seen  on  the  mount  could  do:  not  indeed  to 
him  jiersonally,  or  to  James  and  John,  who 
witnessed  the  transfiguration;  but  to  men  in 
general.  So  that  the  more  "this  word  of 
prophecy"  should  be  considered,  the  fuller  con- 
viction would  it  communicate.  To  this,  there- 
fore, all  who  read  the  epistle  would  "do  well" 
to  give  peculiar  attention:  for  it  was  to  be  con- 
sidered "as  a  light  shining  in  a  dark  place," 
not  only  in  respect  of  the  total  ignorance  of 
the  Gentiles,  and  the  comparative  darkness  of 
the  Mosaic  economy;  but  as  the  earth  has 
been  at  all  times  a  dark  place,  except  where  the 
word  of  God  has  diffused  light  in  it,  by  leading 
men  to  Christ,  "the  Light  of  the  world." 
{Notes,  Is.  8:20.  60:1—3.  Matt.  4:12—17. 
Luke  1 :76— 79.    John  1 :4— 9.  1  Pet.  2:9,10.) 


34,35.    John  12:28,29. 
m  Malt.  3:17.    Mark  1:11.    Luke 

3:22 
n  Is.  42:1.  53:10.        Matt.  12:18. 
n  Malt.  17:6. 
p  Gen.     28:16,17.       Ex.    3:1,5. 

Jojh.  5:15.       Is    11:9.       56:7. 

Zech.  8:3. 
q   Ps.  19:7—9.    Is.  8:20.  41:21— 


23,26.    Luke  16:29—31.  John 

5:39.     Acts  17:11. 
r  Acts  15:29.    Jam.  2:8.    3  John 

6. 
s    Ps.  119:105.     Is.  9:2.     60:1,2. 

Malt.  4:16.  Luke  1:78,79.  John 

1:7—9.  5:35.  8:12.    Eph.  6:7,8. 
I   2  Cor.   4:4—6.     1    John   5:10. 

Kev.  2:28.    22tI6. 


A.  D.  67. 


CHAPTER  I. 


A.  D.  67. 


Christians  ought  therefore  to  attend  to  the 
prophecies  of  scripture,  for  their  direction  and 
conviction,  concerning  the  truth  of  the  Chris- 
tian religion;  till  the  Holy  Spirit  should  dis- 
cover to  their  souls  the  glory  and  excellency 
of  the  gospel,  and,  by  his  sanctifying  and  com- 
firtable  influences,  give  them  "the  dawning 
of  heaven  in  their  hearts;  and,  till  the  knowl- 
edge of  Christ,  and  the  experience  of  his  pow- 
er, truth,  and  love,  had  formed,  within  them, 
an  assurance,  and  anticipation  of  the  Heht,  ho- 
liness, and  felicity  of  the  saints,  in  the  pres- 
ence of  their  glorified  Saviour;  even  as  tlie 
morning  star  preceded  and  ushered  in  the  rising 
Sun  and  "the  perfect  day,"  {Notes,  Prov.  4: 
18,19.  Hos.  6:1—3.  2  Cor.  1:21,22.  4:5,6.) 
Nothing  can  be  more  manifest,  than  that  the 
"day-dawn  and  day-star  arise  in  the  hearts"  of 
true  Christians;  and  that  no  external  or  what 
is  not  improperly  called  internal  evidence  of 
the  divine  original  of  Christianity,  is  meant. 
The  internal  evidence  of  the  divine  inspiration 
of  the  scriptures  signifies  the  evidence  of  divin- 
ity which  they  contain  in  themselves:  but  "the 
day-dawn,  and  day-star  in  our  hearts^'  must 
mean  what  is  internal  in  our  own  experience ; 
"the  secret  of  the  Lord,  which  is  with  them 
that  fear  him."  (Notes,  Ps.  '25:14.  63:5—8, 
JoAn  14:18— 24.  Rev.  2:17.)  The  unnatural 
and  far-fetched  interpretations  of  those,  who 
oppose  this  conclusion,  serve  only  to  confirm 
the  author  in  his  judgment. — This  inward  dem- 
onstration of  the  truth  of  Christianity  would 
render  the  external  evidences  less  necessary  to 
those  who  enjoyed  it:  as  they  could  no  longer 
doubt  of  it,  when  they  saw  the  glory,  and  tast- 
ed tlie  comfort  of  it,  and  experienced  the  truth 
and  power  of  it  in  their  hearts,  and  manifested 
it  in  their  conduct.     {Note,  1  John  5:9,10,) 

20  "  Knowing  this  first,  "  that  no  proph 
ecy  of  the  scripture  is  of  any  private  in 
terpretation, 

21  For  the  prophecy  came  not  *  in  old 
time  by  the  will  of  man ;  but  ^  holy  men  of 
God  ^  spake  as  they  were  moved  "  by  the 
Holy  Ghost. 

Note. — In  "taking  heed  to  this  light,"  Chris- 
tians must  first  "know,"  as  a  matter  of  the 
greatest  importance,  that  "no  prophecy  of 
scripture  is  of  any  private  interpretation."  This 
clause  has  been  variously  explained.  Some 
render  it,  'of  any  private  impulse,'  as  if  it  relat- 
ed rather  to  the  giving,  than  the  interpreting 
of  prophecy:  but  the  word  cannot  properly  be 
so  rendered,  as  it  implies  the  loosing  of  a  knot: 
and  it  would  also  render  the  next  verse,  a  mere 
repetition  of  the  same  thoucrht;  and  that  in  the 
form  of  a  reason  assiijned  for  what  went  before, 
which  is  very  unnatural, — Many  have  opposed 
the  text  to  the  right  of  private  judgment,  in  or- 
der to  sup])ort  a  supposed  authority  inherent, 
somewhere,  in  the  church  and  its  ministers;  and 
to  make  them  the  ultimate  object  of  faith,  by 
fixing  the  sense  of  the  scriptures  for  the  people: 
yet,  at  last,  this  is  as  much  private  interpreta- 
tion as  any  other  can  be;  for  every  church  and 
its  ministers  put  their  own  meaning  upon  the 


II  3:3.    Rn.n.  fi:6.  13:11.    1  Tim.  I  V  n<^"t.  33: 1 .       Jo«h.    14:6.       1 

1-9.     Jjim.  1:3.  1       Kins«l3:l.     17:18,24.    2  Kin^s 

X  Rom.  12:6.  4:7.q.22      6:10,15.     1  Chr.  23: 

*  Ci,  at  any  time.  |      14.    2  Cbr.  8:14. 


word  of  God,  and  that  often  contrary  to  the 
truth.  Some  have  referred  the  words  to  the 
general  application  of  scrij)tural  promises  by 
believers  to  their  own  case;  as  being  a  common 
property  of  the  church,  and  not  the  appropriate 
exclusive  right  of  the  individuals  to  whom  they 
were  at  first  given.  But  the  apostle  was  not 
discoursing  o\' promises;  as  his  argument  relates 
entirely  to  predictions :  and  this  indeed  seems 
to  point  out  the  true  meaning.  The  lively  im- 
aginations and  inventive  genius  of  men  often 
lead  them  to  suppose  events  to  be  accomplish- 
ments of  scriptural  prophecies,  vvliich  in  fact 
have  no  direct  relation  to  them:  and  this  way 
of  misapplying  them,  as  fancy,  inclination,  sys- 
tem, or  external  transient  appearances  may 
dictate,  has  always  tended  to  render  prophecies 
suspected  or  disregarded.  Instead  then  of  em- 
ploying a  lively  imagination  or  superior  genius, 
to  discover  some  agreement  between  our  own 
private  concerns,  or  those  of  our  party,  or  the 
events  of  the  day,  and  the  predictions  of  scrip- 
ture; and  so  attempting  to  foretell  future  events 
from  them;  we  should  remember,  and  be  assur- 
ed, that  every  prophecy  has  its  precise  and  de- 
terminate meaning,  whicli  no  human  ingenuity 
can  alter.  We  ought  therefore  to  exercise  our 
judgment,  with  proper  help,  and  in  dependence 
on  divine  teaching,  to  discover,  as  far  as  we 
can,  the  real  meaning  of  the  predictions,  and 
the  accomplishment  of  them  in  the  public  con- 
cerns of  Christ  and  his  church,  and  in  those  of 
the  world  as  connected  with  the  church:  and 
to  rest  satisfied  with  understanding  such  as  have 
evidently  been  fulfilled;  without  too  curiously 
prying  into  those  which  appear  to  be  hitherto 
unaccomplished.  Thus  the  perversion  of  pro- 
phecy would  be  prevented,  and  the  objections 
against  the  argument  brought  from  it,  in  proof 
of  the  divine  inspiration  of  the  scrij)tures,  would 
be  fully  obviated.  The  prophecies,  which  have 
been  already  most  evidently  fulfilled,  in  the  Per- 
son and  salvation  of  Christ,  and  in  the  grand 
concerns  of  the  church  and  of  the  world,  form 
a  most  unanswerable  demonstration  of  the  truth 
of  Christianity;  and  the  accumulating  evidence, 
arising  from  the  fulfilment  of  further  prophe- 
cies, from  age  to  age,  must  at  last  rouse  the  at- 
tention of  the  most  heedless,  and  silence  the 
cavils  of  the  most  skeptical.  But  the  misappli- 
cation of  prophecy,  as  if  it  were  "of  private  in- 
terpretation;" and  as  if  every  man  were  at  lib- 
erty to  put  his  own  fanciful  meaning  upon  it, 
only  serves  to  furnish  objections,  gives  the 
whole  an  air  of  uncertainty,  and  so  exceedingly 
perplexes  the  subject. — For  "the  prophecy  came 
not  in  ancient  times,"  at  the  instance  and  ac- 
cording to  the  inclinations  of  men,  nor  can  it 
be  properly  thus  interpreted :  but  the  events,  to 
which  it  related,  were  fixed  in  the  eternal  coun- 
sels of  God,  to  be  accomplished  in  their  aj)- 
pointed  season  "Holy  men  of  God,"  who 
served  him,  and  were  s|)ecially  favored  by  him, 
"spake  as  they  were  moved  by  the  Holy  Spir- 
it;" and  they  were  so  far  from  modelling  their 
predictions  according  to  their  inclinations,  that 
they  frequently  could  not  discover  the  meaning 
of  their  own  words.  (Note,  1  Pet.  1:10 — 12,) 
— The  author  has  lately  been  led  to  consider 


7.  Num.  16:28.      2    Sam.     23:2.1       19:10. 

Mir.3:7.    Luke  1:70.      2  Tim.     a  Mark    12;S6.      AclsllF.      2C: 
3:16—17.      I  ret.  1:11.     Re?.         25.     Heb.3:7.     9:8.     10:15. 


[679 


A.  D.  67, 


II.  PETER. 


A.  D.  67 


Bishop  Horsley's  view  of  this  subject :  but  he 
can  only  say,  that  it  has  not  in  the  least  made 
him  doubt  of  the  truth  of  the  interpretation 
above  given.— The  apostle  intended  the  proph- 
ecies of  the  Old  Testament;  but  his  arguments 
are  equally  conclusive  respecting  those  of  the 
New  Testament  also:  and  the  close  is  a  most 
decisive  attestation  to  the  divine  inspiration  of 
the  scriptures. 

PRACTICAL  OBSERVATIONS. 
V.  1—4. 

We  should  carefully  examine,  whether  our 
faith  be  of  a  "like  precious"  nature  and  effica- 
cy, with  that  of  the  primitive  servants  of  Jesus 
Christ:  for  if  we  have  "obtained"  this  inesti- 
mable benefit,  we  are  certainlj'-  interested  in 
"the  righteousness  of  our  God  and  Saviour;" 
and  "grace  and  peace  will  be  multiplied  unto 
us,"  in  proportion  to  "our  knowledge  of  God, 
and  of  Jesus  our  Lord,"  till  the  whole  is  per- 
fected in  the  felicity  of  heaven.  We  can  ex-i 
pect  nothing  too  great  and  valuable  from  him,  I 
whose  "divine  power  hath  already  given  us  all! 
things  pertaining  to  life  and  godliness;  through  | 
the  knowledge  of  him  who  hath  called  us"  by 
his  new-creating  Spirit,  in  order  to  bring  us  to 
his  "everlasting  glory."  "Exceedingly  great 
and  precious  promises"  are  contained  in  his 
holj'  word;  so  that  if  we  have  the  "precious 
faith,"  which  embraces  and  relies  on  the  prom- 
ises, and  which  renders  Christ  precious  to  the 
soul;  we  possess  all  that  is  essentially  valuable; 
and  need  not  desire  those  trifles,  which  carnal 
men  idolize,  as  if  they  comprised  the  substance 
of  all  happiness.  But  let  us  remember,  that 
these  promises  were  given  to  us,  in  order  to  our 
being  "partakers  of  a  divine  nature:"  and  this 
will  induce  us  to  inquire,  whetlier  we  really 
"flee  from  the  pollutions,  which  are  in  the 
world,  through  the  lust  of  the  flesh,  the  lust  of 
the  eye,  and  the  pride  of  life;"  and  whether  we 
be  really  "renewed  in  the  spirit  of  our  minds." 
It  will  also  teach  us  to  convert  all  these  promises 
into  prayers,  for  the  purifying  and  transforming 
grace  of  the  Holy  Spirit,  to  make  us  indeed  par- 
takers, more  and  more,  of  the  image  of  God  in 
righteousness,  goodness,  and  truth. 
V.  5—11. 
It  is  incumbent  on  us  to  "give  all  diligence, 
to  add  to  our  faith  virtue,  knowledge,  temper- 
ance, patience,  godliness,  brotherly  kindness, 
and  cliarity;"  that  it  may  appear,  that  we  are 
one  with  Christ,  and  with  the  Father  through 
him.  {Notes,  John  17:20—23.)  When  these 
graces  dwell  in  tlie  heart,  and  abound  in  the 
conduct,  they  constitute  a  consistent,  active, 
and  fruitful  Christian:  and  a  degree  of  zeal  and 
diligence  in  "good  works,"  to  which  other  men 
are  strangers,  will  show  the  excellency  of  those 
doctrines,  which  many  ignorantly  suppose  to 
lead  to  licentiousness.  But  "the  light  which  is 
in"  numbers,  even  of  those  who  profess  the 
gospel,  "is  darkness:"  {Notes,  Jtfo«.  6:22,28. 
Tit.  1:14—16.)  and,  while  they  boast  them- 
selves to  be  more  clear-sighted  than  practical 
Christians  and  teachers,  their  own  deficiency, 
in  the  graces  and  good  works  of  true  religion, 
proves  them  to  be  "blind,"  or  at  least  very  dim- 
sighted;  men  who  can  see  nothing,  but  a  few 
ihmgs  belongmg  to  their  own  narrow  system 
without  perceiving  the  enlarged  nature  and 
beneficent  tendency  of  the  gospel;  who  have 
6801 


forgotten,  that  even  baptism  signifies  'a  death 
'unto  sin,  and  a  new  birth  unto  righteousness;' 
and  that  Christians,  by  their  very  profession, 
are  bound  'to  mortify  all  evil  and  corrupt  aflfec- 
'tions,  and  daily  to  proceed  in  all  virtue  and 
'godliness  of  living.'  As,  therefore,  so  many 
"are  pure  in  their  own  eyes,  who  are  not  wash- 
ed from  their  filthiness;"  {Notes,  Prov.  14:12. 
16:2.  30:11 — 14.)  and  as  every  one  of  Christ's 
apostles  bears  most  decided  testimony  against 
such  a  worthless  f  >rm  of  knowledge,  such  a 
dead  and  solitary  faith;  {Notes,  Gal.  5:1  —  6, 
13—18.6:6—10.  Jam.  2:19— 26.  1. John  3:7 
— 10.  Jude  3,8.)  "we  ought  the  rather  to  give 
diligence  to  make  our  calling  and  election  sure." 
Many  indeed  presume  themselves  to  be  elect, 
because  they  believe  the  doctrine  of  election, 
according  to  their  notions  on  that  subject; 
though  they  have  no  evidence,  that  "God  hath 
called  them  with  a  holy  calling:"  but,  if  we 
I  would  not  be  deceived,  we  mustdiligently  make 
sure  to  our  souls,  by  the  indisputable  fruits  of 
'the  Spirit,  that  we  are  called  by  regenerating 
and  renewing  grace;  and  we  may  thence  safely 
infer  our  eternal  election,  and  our  final  preser- 
vation. It  is  not  said,  that  if  we  hold  certain 
doctrines,  we  shall  never  fall;  but  "if  we  do 
these  things,  we  shall  fiever  fall:"  and,  in  the 
diligent  and  persevering  practice  of  every  good 
work,  we  should  wait  for  "an  abundant  en- 
trance into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ." 
I  V.  12—18. 

It  behoves  all  ministers,  after  the  example  of 
Peter,  diligently  and  at  all  times  to  put  their 
readers  "in  remembrance  of  the  things"  above 
mentioned,  in  connexion  with  evangelical  truth : 
otherwise  they  cannot  "take  them  to  record, 
that  they  are  pure  from  their  blood,  having  de- 
clared unto  them  all  the  counsel  of  God,"  how- 
ever exactly  they  have  preached  the  doctrines 
of  grace.  {Notes,  Acts  20:18—27.)  This  is 
not  only  necessary,  with  such  as  are  ignorant  or 
waver  in  these  matters;  but  even  among  those 
"who  know  them,  and  are,"  as  to  their  judg- 
ment, "established"  in  them:  for  allowed  truths 
often  lie  dormant  in  the  mind,  except  as  they 
are  rendered  active  by  animated  exhortations: 
and  a  carnal  mind  renders  the  memory  treach- 
erous in  this  respect,  so  that  it  soon  loses  sight 
of  spiritual  instructions.  {Notes,  Prov.  2:1 — 
8.  Matt.  13:18,19.  Heb.  3:1—6.)  These 
practical  subjects,  however,  do  not  always  prove 
most  acceptable  to  the  majority,  in  congrega- 
tions where  the  doctrines  of  grace  are  preached: 
so  that  mmisters  will  often  be  tempted  to  omit 
them,  or  to  hurry  them  over,  in  a  general  and 
superficial  manner;  which  exceedingly  tends  to 
deceive  souls,  and  to  diffuse  a  false  and  loose 
religion.  We  are  therefore  bound  in  justice  to 
men,  as  well  as  in  duty  to  God,  "as  long  as  we 
are  in  these  tabernacles,"  to  "stir  up"  our  peo- 
ple, and  all  to  whom  we  have  access,  "by  put- 
ting them  in  remembrance"  of  the  various  good 
works,  by  which  they  must  glorify  God  and 
adorn  the  gospel;  and  to  consult  what  is  profit- 
able, rather  than  what  is  pleasant  to  them.  For 
"we  shall  shortly  put  off"  these  our  tabernacles:" 
and,  when  we  are  advanced  in  years,,  feel  the 
infirmities  of  decaying  nature,  and  have  out- 
lived most  of  our  contemporaries,  we  do  not 
need  any  revelation  to  assure  us,  that  this  is 
even  now  at  hand.     Yet  at  thia  period,  tht  age 


A.  D.  67. 


CHAPTER  II. 


A.  D.  67 


and  influence  of  a  consistent  minister  often 
g-ives  him  peculiar  advantages  for  usefulness. 
These  should  be  improved  with  alacrity,  promp- 
titude, and  self-denying  earnestness,  as  there 
"is  no  work,  nor  wisdom,  in  the  grave  whither 
we  are  going;"  {Notes,  Ec.  9:10,  John  9:4 — 
7.  Col.  3:16,17.)  after  the  example  of  Moses, 
Joshua,  David,  the  apostle  Peter,  his  "well  be- 
loved brother  Paul,"  and  even  the  Lord  Jesus 
himself;  and  not  according  to  the  custom  of  too 
many,  who  relax  their  diligence,  at  the  very 
time  when  it  would  be  most  impressive,  and 
the  greatest  blessing  might  be  expected.  Yet 
nothing  can  tend  so  much  to  produce  compo- 
sure in  the  prospect  or  in  the  pangs  of  death, 
and  in  expectation  of  our  great  account,  as  con- 
sciousness that  we  have  not  sought  to  please 
men,  or  to  obtain  wealth,  reputation,  ease,  or 
indulgence  to  ourselves;  but  that  we  have  faith- 
fully and  simply  and  perseveringly  served  the 
Lord  Jesus  Christ,  and  sought  his  glory,  and 
the  salvation  of  souls,  as  the  great  aim  of  all 
our  labors.  Indeed  the  speedy  approach  of 
death  should  excite  us,  not  only  to  prepare  to 
meet  it  with  comfort;  but  to  use  every  proper 
means,  that  all  around  us  may  have  the  sub- 
stance of  our  instructions  in  remembrance  after 
our  decease.  Nor  are  ministers  alone  concerned 
in  this:  [larents,  tutors,  school-masters,  even  to 
the  teachers  of  charity-schools  and  Sunday- 
schools,  have  an  important  opportunity  of  use- 
fulness in  these  respects;  and  an  awful  respon- 
sibility attached  to  their  several  employments. 
We  cannot  indeed  expect  such  extensive  and 
permanent  success,  to  our  feeble  and  defective 
endeavors,  as  has  crowned  the  writings  of  in- 
spired men  of  God :  yet,  when  we  are  conscious, 
that  our  testimony  tends  to  lead  men  to  the 
scriptures,  to  Christ,  and  to  holiness,  we  may 
hope  that  abiding  good  will  spring  from  them: 
whilst  many  of  the  admired  productions  of  in- 
genious infidels,  heretics,  and  ungodly  men, 
will  continue  to  corrupt  the  principles,  to  de- 
prave the  morals,  and  to  murder  the  souls  of 
numbers,  from  age  to  age;  to  the  accumulating 
guilt  and  condemnation  of  those,  who  left  so 
fatal  a  bequest  to  posterity.  For  whatever 
clamors  may  be  raised  about  bigotry  and  un- 
charitableness;  it  is  most  certain,  that  they  on- 
ly, who  preach  salvation  for  sinners  through 
Jesus  Christ,  and  who  make  "known  his  power 
and  coming  to  judge  the  world,"  are  free  from 
the  charge  of  following  cunningly  devised  fa- 
bles; and  therefore  they  ought  to  be  the  most 
earnest  in  their  labors,  without  regarding  what 
the  consecjuence  may  be  respecting  their  tem- 
poral interests.  For  even  those  things,  of 
which  the  apostles,  or  some  of  them,  were  eye- 
witnesses, concerning  the  majesty  and  glory 
of  Christ;  and  what  they  "heard  from  the  ex- 
cellent glory.  This  is  my  beloved  Son,  in  whom 
I  am  well  pleased;"  are  full  of  conviction,  in- 
struction, and  encouragement  to  us,  at  this  day, 
to  direct  and  animate  us  in  the  work  of  the 
Lord. 

V.  19—21. 
We  have  not  seen  or  heard  such  things,  as 
the  apostles  did:  but  "we  have  a  more  sure 

Luke  6:26. 


Ucut  13:1—3.  1  Kiri^?  1^:19 
—22.  22:G.  Neh.fi:  12— 14.  Is. 
9:15.  56:10.11.  Jer.  14:13 — 
1.5.  23:16,17,-25—32.  27:14,15. 
28:15—17.  29:8.9,31,32.  37:l9. 
Lnm.  2:14.  Et.  13:3—18.  Hm. 
9:8.    Mic.  2:11.   3:5,11.    Zech. 

Vol.  M, 


13:3,4.  .Matt.  7:l5, 
Koin.  16:18. 
b  Matt    24:11,24.      Mark  13:22. 
Luke  21:8.     Acts  20:20.30.      1 
Ci<r.  11:19.     2  Cor.  11:13—15. 
Gal.  4:17.    Eph.  4:14.    Col.  2: 


word  of  prophecy,"  which  will  fully  satisfy  the 
diligent  investigator,  even  more  than  any  tran- 
sient miracle  could  do;  as  it  lies  open  to  every 
man's  examination,  and  continually  becomes 
more  conclusive,  by  the  further  accomplish- 
ment of  its  predictions.  To  this  grand  evi- 
dence of  the  truth  of  Christianity,  and  its  great 
doctrines,  every  serious  inquirer  will  "do  well 
to  take  heed;"  especially  in  this  skeptical  age, 
when  so  many  engines  are  at  work,  to  draw  the 
attention  of  the  unestablished  from  the  gospel, 
as  if  it  were  "a  cunningly  devised  fable."  In 
this  way  then,  let  such  persons  wait,  and,  taking 
heed  to  this  "light  that  shineth  in  a  dark  place," 
they  will  gradually  be  directed  to  Christ;  and 
their  experience  of  his  power,  truth,  and  love, 
will  be  "the  day-dawn,  and  the  day-star  arising 
in  their  hearts,"  and  a  sure  earnest  and  fore- 
taste of  everlasting  happiness. — But,  "in  search- 
ing the  scriptures,"  and  especially  in  consider- 
ing the  prophecies  and  their  accomplishment, 
we  should  beware  of  self-confidence,  party  pre- 
judices, ungoverned  fancy,  and  the  influence  of 
i  selfish  passions.  We  have  indeed  a  right  to 
Ijudge  for  ourselves,  and  should  call  no  man 
[master  on  earth;  but  it  is  requisite  we  should 
'exercise  our  judgment  with  sobriety,  modesty, 
'and  docility:  nor  is  it  generally  safe  to  indulge 
a  fondness  for  novelty,  or  to  deviate  from  the 
approved  judgment  of  eminent  servants  of  God, 
'in  other  ages  of  the  church,  without  evident 
jnecessi-ty.  Above  all,  we  should  examine  these 
[subjects  with  earnest  prayer  for  the  teaching  of 
the  same  Spirit,  by  whom  "holy  men  of  God 
spake"  their  prophecies;  that  we  may  be  ena- 
bled to  discover  what  was  his  meaning  in  them, 
as  far  as  that  is  good  for  us.  Under  his  gui- 
dance, we  shall  be  kept  from  interpreting  scrip- 
ture, according  to  our  private  fancy,  humor,  or 
inclination;  we  shall  discover  the  relation, 
nearer  or  more  remote,  of  all  the  prophecies  tc 
Christ  and  his  church.  We  shall  also  perceivt 
that  so  many  of  them  have  already  been  fulfil 
led,  that  we  are  fully  authorized  to  expect  the. 
accomplishment  of  all  the  rest;  till  his  second 
coming  to  judge  the  world,  to  perfect  his  peo- 
ple's salvation,  and  to  shut  up  the  wicked  in 
hell,  shall  fulfil  the  last  of  these  predictions, 
to  the  glory  of  his  truth,  power,  love,  wisdom, 
and  righteousness,  and  the  joy  and  admiration 
of  all  his  redeemed  people,  in  the  sight  of  the 
whole  assembled  world  of  angels  and  men. 

CHAP.  II. 

The  apostle  foreleb  the  coming  of  falfe  teachers;  showine  in  general 
their  coiTupt  principles  and  selfishness,  and  the  f.ital  efliclsol  their 
influence,  1 — 3.  Ile:idduces  the  severity  of  God  in  punishing  apos- 
tate angeis,  the  inhaliitants  of  the  old  world,  and  ihose  of  Sudom,  with 
his  kindness  to  Noah  and  Lo<,in  proof  lh:.l  he  would  certainly  pre- 
serve his  people,  and  execute  vcngiance  on  the  wicked,  4 — 9.  A 
moie  particular  account  of  the  seducers  ahove  mentioned,  of  their 
vile  character  and  praclices,  and  of  the  hopeless  condition  of  many, 
who  were  deceived  by  them,  10 — 22. 

M^  among  the  people,   "  even 
shall  be   false  teachers   among   you 


UT  *  there  were  false  prophets  also 


as 


there 
who 
privily  shall  bring  in  ^  damnable  heresies, 
even  ^  denying  the  Lord  that  *" bought  them, 


8,18.  2  Thes.  2:3—12.    1  Tim. 

4:1—3.     2  Tim.  3:1—9.     4:3. 

Tit.  1:11.  1  John  2:18,19,26.  4: 

1.    Rev.  2:9.     13:14. 
c  3.     Gal.  2.4. 
d  3.  Gal.  5:20.     Tit.  3:10. 


e  Matt.  10:33.  Luke  12:9.  AcU 
3.13,14.  2Tim.  2:12,13.  Judo 
4.    Rev.  2:13.     3:8. 

f  Deut.  32:6.  Acts  20:28.  1  Cor. 
6:20.  7:23.  Gal.  3:13.  Eph.  1 
7.     1  Pet.  1:8.     Rfv.  5:9. 


86 


[681 


A.  D.  67. 


II.  PETER. 


A.  D.  67. 


s  and  bring  upon  themselves  swift  destruc 
tion. 

2  And  h  many  shall  follow  their  *  per- 
nicious ways;  '  by  reason  of  whom  the 
''  way  of  truth  shall  be  '  evil  spoken  of 

3  And  '"  through  covetousness  shall  they, 
"  with  feigned  words,  °  make  merchandise 
of  yon:  p  whose  judgment  now  of  a  long 
time  lingereth  not,  and  their  damnation  slum- 

bereth   not.  [Practical  observations.] 

Note.— {Note,  1 :20,21.)  The  false  prophets 
opposed  "the  holy  men  of  God,"  under  the  old 
dispensation;  and,  by  flattering  and  deceitful 
words,  obtained  a  pernicious  ascendancy  over 
the  minds  of  the  people,  and  the  rulers  of  Is- 
rael: (Marg.  lief,  a,  h.— Notes,  1  Kings  22: 
10—28.  Is.  9:13—17.  Jer.  5:30,31.  14:13—16. 
23:9—40,  27:— 29:  Ez.  14:)  and  there  would, 
in  like  manner,  be  "false  teachers"  in  the  Chris- 
tian church,  who,  by  similar  methods,  would 
draw  off  professed  Christians  from  the  holy  doc- 
trine of  the  apostles,  and  other  faithful  preach- 
ers. These  deceivers  would  not  at  once  openly 
and  directly,  but  privily,  oppose  the  leading 
truths  of  Christianity:  they  would  work  with 
unsuspected  subtlety;  and  by  degrees,  under 
^  specious  pretences,  clandestinely  introduce  such 
false  doctrines,  as  tended  to  subvert  the  very 
design  of  the  gospel.  (Notes,  2  Cor.  11:13 — 15. 
Gal.  2:1 — 5.)  These  heresies  would  make 
grievous  divisions  in  the  church,  and  end  in  the 
'swift  destruction"  of  those  who  were  deceiv- 
ed by  them,  and  of  the  deceivers  especially. 
For  they  would  "deny  the  Lord  that  bought 
them."  Men,  professing  to  believe  that  the 
Lord  Jesus  "redeemed  the  church  with  his  own 
blood,"  (Notes,  Acts  20:28.  Gal.  3:6—14.) 
and  considering  themselves  "as  bought  with" 
that  inestimable  "price;"  instead  of  glorifying 
him  by  devoted  obedience,  would  cast  off  his 
yoke,  renounce  his  authority,  and  refuse  to 
"have  him  to  reign  over  them." — It  is  not  re- 
quisite to  understand  the  apostle,  as  declaring, 
that  the  Lord  Jesus  had  died,  with  an  express 
intention  of  redeeming  these  very  persons:  it 
sufficed  for  his  argument,  that  they  denied  AtV, 
as  their  Lord,  in  whom  they  professed  to  hope 
as  a  Redeemer;  as  all  avowed  Antinomians  do. 
Thus  Christ  sometimes  addressed  the  Pharisees 
according  to  their  own  mistaken  notions,  and 
argued  with  them  from  their  own  principles. 
(Notes,  Luke  15:3— 7,25— 32.)— The  incon- 
sistency and  base  conduct  of  these  false  teach- 
ers was  evident  from  their  own  profession;  and 
it  was  not  the  manner  of  the  sacred  writers  to 
express  themselves  with  that  systematic  exact- 
ness, which  many  now  affect'.  (Notes,  Rom. 
14:13—23.  1  Cor.  8:7— 13.)— It  appears  verv 
unnatural  to  explain  the  words  "the  Lord  that 
bought  them,"  of  Israel's  redemption  from 
Egypt,  which  would  never  have  been  thought 
of,  m  this  connexion,  had  not  controversy  led 
men  to  exercise  their  utmost  ingenuity,  to  evade 
the  arguments,  and  answer  the  objections,  of 
their  opponents.     Thus  attachment  to  a  system 


g  3.  Mai.  3:5.     Phi.  3in.  2  5R 

"  ^'"■,^^^J,^'.V,o    ^t^  'o-  ''  '^'2i".   r,.lS.21.  I,.  35:8.  .Ttr. 

f •  ,, i"!!?^''*''^-     ""•  '2=  ^■■'^-   >I='"-7:14.    22:16.  Mark 

9.     13:8,14.  12.14.     ohn  14:6.     Ac(s  13:10. 

'  Or,    latnvious,   35  some  copies  16:17.      18-26       19-9       24- 1 4 

'■«»'l-  I    12.      Acts  14:2. ' 

i   Rom.  2:24.    1  Tim.  5:14.     TiL  JuJe  10,15 

682J 


1   Pet.  2:12. 


leads  men  to  do  violence  to  the  scriptures,  and 
this  deeply  injures  the  cause,  which  they  are  so 
anxious  to  defend.  Doubtless  Christ  intended 
to  redeem  those,  and  those  only,  who,  he  fore- 
saw, would  eventually  be  saved  by  faith  in  him: 
yet  his  ransom  was  of  infinite  .'sufficiency,  the 
proposal  of  it  in  scripture  is  general,  and  men 
are  continually  addressed,  according  to  their 
profession,  even  when  it  is  intimated  that  they 
are  not  upright  in  it.  (1 :9.) — The  false  teach- 
ers, by  denying,  or  refusing  to  obey,  him  as 
their  Lord  and  King,  whom  they  professed  to 
trust  in  as  their  Redeemer,  and  by  teaching 
others  their  abominable  doctrines,  were  "bring- 
ing on  themselves  swift  destruction,"  which 
would  come  on  them  unawares  and  suddenly. 
!  But,  in  the  mean  time,  many  would  "follow  their 
I  pernicious  ways,"  or  destructions;  imbibing 
j  their  poisonous  principles,  and  copying  tiieir 
I  base  examples;  "by  reason  of  whom  the  way 
of  truth  would  be  blasphemeil"  by  ignorant 
[persons,  who  would  conclude  that  Christians  in 
general  held  these  licentious  doctrines,  and  that 
!they  secretly  indulged  themselves  in  wicked- 
jness,  though  only  some  of  them  were  detected, 
or  Avere  bold  enough  to  avow  it.  In  this  man- 
ner, by  flattery,  and  false  pretences  to  love, 
zeal,  and  attachment  to  evangelical  doctrines, 
they  would  pay  court  to  men's  passions  and  car- 
nal inclinations  in  order  to  gratify  their  own 
avarice;  and  so  they  would  carry  on  a  base 
merchandise  for  the  souls  of  the  people,  con- 
signing them  to  destruction  in  order  to  enrich 
themselves.  (Notes  and  P.  O.  Is.  56:9—12 
Notes,  Rom.  16:17—20.  2  Cor.  11:16—20. 
Phil.  2:17—19.  6:6—10.  1  Tim.  3:1  —  5.  Tit. 
1:10—13.  Rev.lS.ll—19.  P.  0.9—19.)  But, 
whilst  they  thus  prospered  by  their  "damnable 
heresies,"  and  hoped  for  impunity  in  their 
crimes;  the  punishment  intended  for  them  had 
long  before  been  predicted;  the  place  of  tor- 
ment had  been  of  old  prepared;  the  judgment 
by  which  they  would  be  condemned  did  not 
linger,  and  the  vengeance  of  God,  which  would 
certainly  consign  them  to  eternal  destruction, 
did  by  no  means  "slumber."  Indeed,  the  liOrd 
bore  with  them  in  his  long-suffering,  till  his 
own  holy  purposes  should  be  effected,  and  their 
measure  of  iniquity  filled  up:  and  they  inferred, 
that  the  predicted  "judgment  lingered,"  and 
the  threatened  "damnation  slumbered  ;"  but 
the  event  would  soon  awfully  undeceive  them. 
(Note,  3:1 — 4.) — Learned  men  have  maintain- 
ed discordant  opinions,  concerning  llie  heretics 
whom  the  apostle  especially  intended :  but  j)rol)- 
ably  he  used  general  language  designedly,  that 
the  description  might  suit  various  kinds  of  false 
teachers,  in  that  and  in  all  future  ages. 

False  prophets.  (])  '•['fvdonQoqitjTui.  Matt. 
7:15.  24:11,24.  Jl/arAr  13:22.  Luke  6  i^Q.  Acts 
13:6.  lJohn4A.  i?ev.  16:13.  19:20.  20:10. 
Used    very   frequently   by   the    LXX. — False 

teachers.^      Wrvdodiduaxulnt.. Privily  shall 

bring  in.]  fJuQetau^uaiv.  Fraudulently  intro- 
duce. nuQFtaitxTsg  ifiFvUudeXq^tj;,  oiiiveg  nu- 
QEiailX&ov,  Gal.^:4. — Damnable.]  ^^tTjotXti  g, 
of  destruction,  or  perdition. — Heresies.  ]    '^i- 


m  14,15.  Is.  56:11.   Jer.  6:13.   8: 

10.  V.I.  13:19.  Mic.  3:11.  Mai. 
1:10.  Rom.  16- 18.  2  Cor.  12: 
17,13.     1  Tim.  3:3,8.     Tit.  1:7, 

11.  1  Pet.  5:2.     Jude  11. 

n  1:16.     Ps.  18:44.    66  3.    81:15. 
marg.     Luke20-,.'0.    22:47.     1 


Thcs.  2:5. 
o  Deut.  24:17.     John  2:16.    Itci-. 

18:11  —  13. 
p  1,9.   Deut.  32:35.    Is. 5:19.    SO: 

13,14.     60:22.    Hah.  2:3.  Luke 

1>,:S.   1  Ihes.  5:3.       1  Pet.  2:8. 

Jude  4,15. 


A.  D.  67. 


CHAPTER  II. 


A.  D.  67. 


Qsaeig.  (iVo^es,  1  Cor.  1 1 :17— 22.  Gal.  b:l9 
—21.  Tif.  3:10,11.)  It  is  undeniable  that 
heresies  iiere  signify  false  doctrines,  anfl  not 
merely  divisions,  or  separations.  They  were 
brought  in  privily  by  false  teachers,  "who  de- 
nied the  Lord,  &c." — Bous^ht.]  JyoQuauvTu. 
Luke  14:19.  1  Cor.  6:20.  7:23.  liev.  5:9.  14: 
4.  E^ayoQii'Ciji,  Gal.  3:13. — Pernicious  ways. 
(2)  ^47TuilFi(a:,  perditions. — Feigned.  (3) 
nia^oi;.  Here  only.  Words  skilfully  fash- 
ioned and  framed.  {Note,  1:16 — 18.  Eph.  4: 
14—16.)  lUuaatt,  Bom.  9.<20.  1  Tim.  2:13. 
To  fashion  as  a  potter. — fD-cafia,  Rom.  9:20. 
— Slumbereth.]  Nvgu':ei.  Matt,  25:5. 

4  For  if  God  ^  spared  not  '  the  angels 
that  sinned,  *  but  cast  them  down  to  hell, 
and  delivered  them  *  into  chains  of  darkness, 
"  to  be  reserved  unto  jiKigment; 

5  And  "  spared  not  the  old  world,  but 
saved  Noah  ^  the  eighth  person.,  ^  a  preach- 
er of  righteousness,  "  bringing  in  the  flood 
upon  the  world  of  the  ungodly; 

6  And,  ^  turning  the  cities  of  Sodom  and 
Gornorrha  into  ashes,  condemned  them  with 
an  overthrow,  "^  making  them  an  ensample 
unto  those  that  after  should  live  ungodly; 

7  And  **  delivered  just  Lot,  ^  vexed  with 
the  fiUhy  conversation  of  the  wicked: 

8  (For  ''  that  righteous  man  dwelling 
among  them,  ^  in  seeing  and  hearing,  vex- 
ed his  righteous  soul  from  day  to  day  with 
their  unlawful  deeds:) 

9  The  Lord  ^  knoweth  how  to  deliver 
•  the  godly  out  of  temptations,  ^  and  to  re- 
serve the  unjust  '  unto  the   day  of  judgment 

to   be   punished:  [Pr<u^ical  Obsenalior.,.] 

Note. — The  method,  in  which  the  Lord  pro- 
ceeded in  such  cases,  might  evidently  be  col- 
lected from  past  examples.  When  angels,  who 
were  created  of  a  far  superior  order  to  men, 
sinned  against  God;  he  showed  them  no  mercy, 
and  exercised  no  compassion  towards  them:  but, 
on  the  first  instance  of  their  rebellion,  "lie  cast 
them  down,"  as  guilty  and  polluted,  from  his 
holy  habitation  in  heaven;  and  allotted  them 
their  residence  and  portion  in  "hell,"  even  in 
that  place  of  torment,  which  his  righteous 
vengeance  had  prepared  for  them,  and  their 
great  ringleader  in  rebellion.  (JJ/a</.  25:41,) 
Thus  they  were  bound  as  criminals,  and  reserv- 
ed to  take  their  trial  at  the  day  of  judgment; 
when  sentence  will  be  openly  passed,  and  final- 
ly executed  upon  them.  (Notes,  Rev.  20:1 — 3, 
7 — 10.)  In  the  mean  time  their  incurable  en- 
mity and  wickedness,  and  the  omnipresent  and 
omnipotent  justice  of  God,  hold  them  fast,  as 
"in  chains  of  darkness,"  misery,  and  despair, 
from  which  there  can  be  no  possible  escape. 
Their  doom  is  therefore  irreversible:  though 
the  Lord,  for  wise  reasons,  lengthens  their 
chains,  enlarges  the  bounds  of  their  prison,  and 


q  5.  Deut.  29;20.   Ps.  78:50.  Ez. 

5:11.  7:4.9.   Ilom.  8  32.  11:21. 
r   Luke  10:18.  John  8:44.  1  John 

3:8.     .Ii.de  6. 
•   Is.  14:12.    Matt.  8:29.      25:41. 

Mark  5:7.  I.iikc  8:31.  Rev.  12: 

7—9.     20:2,10. 
t    17.     .Tude  6. 
D  9.  Job  21:30.     Jude  13. 


X  Gen.     (i:— 8:       Job    22:15,16. 

Malt.  24:37— 39.     Luke  17:26, 

27.     Heh.  11:7. 
y  1  Pel.  3:20. 

z  1  Pet.  3:19.     Jude  14,15. 
a  3:8. 
b  Gen.     19:24,25,28.    Deut.  20: 

23.  Is.  13:19.    Jer.  50:40.  Kz. 

16:49—56.    Hos.  11:8.  Am.  4: 


j  defers  the  extremity  of  their  punishment;  which 
respite  and  relaxation  they  employ,  in  oppo.sing 
to  the  uttermost  his  purposes  of  love  to  man- 
kind, and  in  attempting  their  destruction. 
{Notes,  Gen.  3:1—6,14,15.  Job  1:6—11.  2:1 
—5.  Zech.3:}—4.  John8:4l~47.  <2  Cor.  4: 
3,4.  J?er.  12:7— 12.)  But  this  will  all  be  over- 
ruled for  the  fuller  display  of  the  glory  of  God, 
the  accomplisliment  of  his  eternal  counsels,  and 
the  more  conspicuous  exercise  of  his  awful  jus- 
tice, in  the  everlasting  misery  of  these  iniplaca- 
ble  enemies. — Thus  he  would  also  bear  with 
the  false  teachers  above  mentioned,  till  their 
impiety  and  enmity  were  sufficiently  evinced: 
and  when  his  wise  and  holy  purposes  were  ac- 
complished, he  v/ould  execute  deserved  ven- 
geance upon  them  and  their  adherents;  and  so 
terminate  the  temptation,  to  which  his  people 
were  exposed  through  their  artifices.  (Note,  2 
Tim.  3:6 — 9.) — The  same  instructions  might 
be  deduced  from  the  Lord's  dealings  with  the 
old  world.  He  had  indeed  preserved  "Noah, 
the  eighth  person;"  (seven  others  having  been 
saved  with  him,  for  his  sake,  in  the  Ark  which 
he  had  prepared;)  and  during  the  hundred  and 
twenty  years  of  his  long-sufl'ering,  Noah  had 
been  "a  i)reacher  of  righteousness"  to  that  cor- 
rupt generation  among  whom  he  lived,  Avhich 
must  have  exposed  him  to  manifold  trials  and 
temptations;  as  none,  that  we  know  of,  were 
brought  to  repentance,  faith  in  the  promised 
Saviour,  and  obedience  to  God,  by  his  long 
continued  labors.  So  that,  at  length,  the  Lord 
executed  the  vengeance  denounced,  and  spared 
none  of  all  the  millions  who  then  lived  on  earth : 
but  by  bringing  in  the  deluge  he  destroyed 
them  all;  "and  Noah  only  remained  alive,  and 
they  that  were  with  him  in  the  ark."  (Notes, 
Gen.  6:  7:  Ez.  14:13—20.  Heb.  11:7.  1  Pet. 
3:19,20.) — In  like  manner,  the  Lord,  after 
having  long  borne  with  the  extreme  wicked- 
ness of  Sodom,  till  their  measure  of  sin  was 
filled  up;  at  length,  when  they  did  not  at  all 
expect  it,  sent  fire  from  heaven  to  burn  their 
cities  and  all  the  inhabitants  of  them;  that  the 
tremendous  overthrow,  to  which  they  were 
condemned,  might  be  a  solemn  warning  and  an 
instructive  "example,  to  all"  those  in  future 
ages,  who  should  live  in  ungodliness  and  wick- 
edness. (Marg.  Ref.h. — Notes,  Gen.  19:) 
Yet  at  the  same  time  the  Lord  delivered,  in  a 
most  gracious  and  wonderful  manner,  "right- 
eous Lot,"  from  the  destruction  of  his  neigh- 
bors. For  though  he  had  been  very  faulty  in 
many  respects,  and  was  severely  corrected; 
yet,  being  a  true  believer  and  a  justified  ser- 
vant of  God,  he  was  taken  care  of,  and  brought 
out  of  Sodom  before  it  was  destroyed.  He  bad 
indeed,  from  carnal  motives,  gone  to  reside  in 
that  wicked  place,  and  had  very  pertinaciously 
adhered  to  the  foolish  choice  which  he  had 
made;  (Notes,  Gen.  13:  14:)  but  he  was  ex- 
tremely uneasy  there,  being  continually  "vex- 
ed and  harassed"  by  the  filthy  conduct  and  dis- 
course of  the  abandoned  Sodomites,  and  their 
clamorous  and  furious  opposition  to  his  counsels 


11.  Zcph.  2:9.     Luke   17:28- 

30.     Jude  7. 
c  Num.  26:10.        I  Cor.  10:11. 
d  Gen.  19:16—22,29.  1  Cor.  10: 

13. 
e  Gen.  13:13.    19:7,8.  Vs.  120:5. 

Jcr.  9:1— 6.     23:9. 
f  Prnv.  25:26.  2«:12.   1  Tim.    1: 

9.     Jam.  5:16. 


g  Ps.  119:136,139,158.      Kz.9:4, 

6.     Mai.  3:15—17. 
h  Job  5:19.   Ps.  34:17,19.  1  Cor. 

10:13. 
i    Ps.  4:3.  12:1.32:6.  2  Tim.  3: 

12.     Tit.  2:14. 
k  4.  Job  21:30.      Prov.   16:4. 
1  3:7.     Rom.  2:5.      2  Cor.  5:l0, 

11. 


[683 


A.  D.  67. 


II.  PETER. 


A.  D.  67. 


and  instructions.  What  he  saw  and  heard  of 
their  unlawful  and  hateful  crimes,  caused  his 
"righteous  soul"  daily  vexation  and  inquietude; 
seeing  he  could  not  prevail  in  any  degree  to 
stop  the  inundation  of  their  wickedness.  But 
this  disposition  to  hate,  avoid,  and  be  troubled 
for  the  sins  of  his  neighbors,  joined  to  his  gen- 
eral conduct,  proved  him  to  be  a  pious  rnan: 
and  therefore,  Avhilst  he  was  stripped  of  his 
possessions,  as  a  correction  for  his  sin,  and  his 
family  was  either  destroyed,  or  greatly  cor- 
rupted and  disgraced  by  means  of  it;  the  Lord 
mercifully  "snatched  him  as  a  brand  out  of  the 
burning,"  and  saved  him  from  so  perilous  and 
ensnaring  a  situation.  These  examples,  there- 
fore, sufficiently  showed  that  the  "Lord  knew 
how,"  in  the  best  time  and  manner,  to  "deliver 
the  godly  out  of  temptation,"  to  rescue  them 
from  the  most  formidable  dangers,  in  a  critical 
moment;  to  distinguish  the  most  feeble  and  de- 
fective of  them,  from  their  ungodly  neighbors; 
and  to  arrange  all  his  dispensations  in  the  best 
manner  for  their  salvation.  This  he  has  en- 
gaged to  do;  and  his  wisdom  must  be  trusted, 
to  select  the  best  time  and  manner  of  perform- 
ing his  faithful  promises,  which  cannot  fail, 
whatever  appearances  may  be.  But  he  also 
"knows  how  to  reserve  the  unrighteous  to  the 
day  of  judgment  to  be  punished:"  whilst  he 
bears  with  them,  and  permits  them  to  prosper 
in  vice,  they  are  bound,  as  it  were,  in  'the 
'chains  of  their  sins,'  and  shut  up  in  the  dun- 
geon of  his  immutable  justice,  till  "the  day  of 
his  wrath;"  when  he  will  bring  them  forth  to 
judgment,  and  execute  on  them  the  most  ter- 
rible punishment,  because  of  his  long  patience 
with  them,  and  their  perverse  abuse  ^f  it, 
(Notes,  Ps.  13:12— ^2.  Rom. '2:4— 6.  9:15— 
23.    Jude  5—8.) 

Spared.  (4)  Eq<piaaro.  5.  Bom.  8:32.  11: 
21.  2  Cor.  13:2.— Cast  them  down  to  hell.] 
TaQTccQUKiag.  From  TdQTUQog.  The  word  is 
not  used  in  any  other  part  of  the  New  Testa- 
ment, or  in  the  Greek  translation  of  the  Old: 
yet  the  meaning  of  it  must  not  be  sought  from 
the  fables  of  heathen  poets,  but  from  the  gen- 
eral tenor  of  the  sacred  scriptures. — Darkness.'] 
Zo(pa.  17.  Mist.  (Note,  17,  Jude  6,13.)— 
Turning  ...  into  ashes.  (6)  TfcpQuiaag.  Here 
only. —  Vexed.  (1)  Ktnanovijftevov.  Jlctsl:2A. 
He  labored  under  it  as  a  burden,  or  against  it 
as  an  enemy. —  With  the  filthy  conversation.] 
'Yno  Tj;j  ...  ev  naeXyeia  KvuQQoqirjc.  18.  Rom. 
13:13.  2  Cor.  12:21.  Eph.  4:19.  1  Pet.  1:15. 
2:12.  3:2.  4:3.— Vexed.  (8)  E6aauviCev,  tor- 
tured. Matt.  8:6.  14:24.  Mark  6:48.  Rev.  9: 
5.  12:2.  14:10.  20:10. 

10  But  chiefly  them  ™  that  walk  after 
the  flesh,  "  in  the  lust  of  uncleanness,  "  and 
despise  *  government,  p  Presumptuous  are 
i^cy,  1  self-willed;  they  are  not  afraid  Mo 
speak  evil  of  dignities. 

1 1  Whereas  ^  angels,  which  are  greater 
m  power  and  might,  bring  not  railing  ac- 
cusation t  against  them  before  the  Lord. 

Note. — The  preceding  observations  were  ap- 

m  Rom.  8:1,4,5,12,13.  2  Cor.  10- 

3. 
B  Rom.  1  ;24— 27.       1  Cor.     6:9. 

Eph.  4:19.   5:5.      Col.  3:5.      1 

Thes.  4:7.  Jude  4,6—8. 

684] 


o  Num.  16:12—15.  Deut.  17:12, 
13.  21:20,21.  1  Sam.  10:27.  2 
Sam.  20:1.  1  Kings  12:16.  Ps, 
2  1—5.  12:4.  Jer.  2:31.  I  uke 
19:14.  Rom.  13.1—5.1  P  t.2: 


plicable  to  all  wicked  men;  but  especially  to 
hypocritical  and  heretical  professors  and  teach- 
ers of  Christianity:  yet  they  were,  and  would 
be,  peculiarly  verified  in  the  licentious  heresi- 
archs,  of  whom  the  apostle  treated,  and  in  that 
of  their  abandoned  followers.  These  habitually 
"walked  after  the  flesh,"  and  indulged  their 
sensual  appetites  "in  the  lust  of  uncleanness;" 
as  if  they  had  proposed  to  themselves  the  in- 
habitants of  Sodom  for  an  example:  and  while 
they  exercised  no  government  over  their  own 
passions  and  inclinations,  they  "despised  the 
government"  of  others.  They  denied  Christ. 
in  respect  of  his  kingly  office,  and  would  not 
obey  him  as  their  Lord  and  Master;  (Note,  1 
— 3.)  and  we  may  suppose,  that  they  contempt- 
uously disregarded  the  spiritual  authority  of 
the  apostles,  and  other  pastors  and  rulers  of 
the  church.  (Notes,  1  John  4:4 — 6,  3  John 
9 — 12.)  They  seem  also  to  have  treated  civil 
government  with  scorn,  as  if  they  were  deter- 
mined, like  genuine  "sons  of  Belial,"  to  cast 
off  every  yoke,  and  to  be  wholly  their  own 
masters !  For  they  were  "presumptuous,"  self- 
confident,  destitute  of  any  due  regard  to  God, 
aspiring  to  pre-eminence,  and  supposing  them- 
selves authorized  to  do  whatever  they  chose. 
They  were  "self-willed,"  determined  to  follow 
the  impulse  of  their  own  mind;  proudly  set 
against  counsel,  not  to  be  influenced  by  argu- 
ment, disregarding  all  consequences,  and  bent 
upon  their  own  rash  and  foolish  purposes. 
(Notes,  2  Tim.  3:1—5.)  They  were,  there- 
fore, not  afraid  to  "revile  dignities,"  in  a  slan- 
derous manner;  and,  instead  of  honoring  the 
persons  and  authority  of  those  in  exalted  sta- 
tions, according  to  the  word  of  God,  and  as  his 
ministers  and  representatives;  they  calumnia- 
ted and  railed  at  them,  without  fear  of  conse- 
quences: and  doing  these  things  under  the 
pretence  of  religion,  they  exposed  Christianity 
to  scandal,  and  gave  plausibility  to  the  accusa- 
tions and  persecutions  of  their  enemies.  (Notes, 
Rom.  13:1—7.  Tit.  2:1,2.  1  Pet.  2:13—17.) 
— But  angels,  who  were  far  greater  and  more 
powerful  than  men,  and  perfect  in  holiness,  did 
not  act  thus  in  respect  of  the  governors  of  the 
earth:  for,  though,  as  ministers  of  Providence, 
they  reported  to  the  Lord  the  execution  of  their 
commission,  with  respect  even  to  kings  and 
rulers;  they  did  not  bring  any  virulent  or  bit- 
ter accusations  against  them;  but  stated  facts 
as  they  were,  and  respected  them  as  God's 
vicegerents:  though  they  could  not  but  abhor 
the  crimes  which  they  often  witnessed,  and 
sometimes  were  employed  to  punish.  So  that, 
the  professors  of  Christianity,  who  slandered 
and  reviled  "dignities,"  did  not  copy  the  ex- 
ample of  holy  angels,  but  rather  that  of  Satan, 
the  false  accuser  of  men  in  the  presence  of  God. 
(Notes,  Jude  5—10.) 

In  the  lust  of  uncleanness.  (10)  Ev  eni&vfiia 
fjiaa/iiii.  Miaafiog.  Here  onlv.  Miaaf/u,  20. 
Miaipw,  Tit.  1:15.  Heb.  12:f5.  Jude  8.  Sen- 
sual lusts  are  meant;  perhaps  Sodom's  sin. — 
Government.]  "Dominion."  Marg.  Kvqioti/- 
Tog.  Eph.  1:21.  Col.  1:16.  Jude  8.— Presump- 
tuous.]    ToXfiijrui.     Here  only. — Self-willca.] 


13,14. 
*   Or,  domininn. 
p  See  on  Num.  15:r0. 
q  Gen.  49:6.     Tit.  1:7. 
r   E.\.  22:28.  Ec.  10:6,7,20.  Acts 


23:5.     Jude  E. 
s    Ps.  103:20.    104:4.     Dan.  6:22. 

2  Tlies.  1:7.    Jude  a 
t  Some  read  against  thimselvet. 


A.  D.  67. 


CHAPTER  II. 


A.   D.  67. 


Av&nSeic.  See  on  Til.  1 :7. — Jlre  not  afraid.] 
OvTQefjyai.  Mark  5:33.  Acts  9:6. 

12  But  these,  *  as  natural  brute  beasts, 
made  to  be  taken  and  destroyed,  speak  evil 
of  the  things  that  they  understand  not;  and 
shall  utterly  "  perish  in  their  own  corrup- 
tion; 

13  And  shall  receive  "  the  reward  of  un- 
righteousness, as  they  that  count  it  pleasure 
y  to  riot  in  the  day-tirne:  ^  spots  they  are 
and  blemishes,  sporting  themselves  with 
their  own  deceivings  "  while  they  feast  with 
you; 

14  Having  ''eyes  full  of  *  adultery,  and 
'  that  cannot  cease  from  sin;  ^  beguiling 
unstable  souls:  '^  an  heart  they  have  exercis- 
ed with  covetous  practices;  *"cursed  children: 

[Practical  Obscruiitions.] 

Note. — The  heretics,  here  described,  were 
like  "natural  brute  beasts"  which,  being-  bent 
on  the  stratification  of  their  appetites,  rage 
again*<t  all  who  oppose  them,  and  are  ready  to 
devour  them.  And  as  savage  beasts  seem  cre- 
ated only  "to  be  taken  and  destroyed,"  to  pre- 
vent the  havoc  which  they  might  otherwise 
make  of  the  human  species;  so,  these  seducers 
would  certainly  expose  themselves  to  destruc- 
tion; nay,  they  would  be  proscribed  as  nuisan- 
ces, and  enemies  to  the  community.  Satan 
had  caught  them  with  his  baits,  and  "taken 
them  captive  at  his  will;"  (Note,  2  Tim.  2:23 
— 26.)  and  they  were  in  the  way  to  eternal  de- 
struction. For,  being  impatient  of  counsel  or 
control,  they  uttered  vehement  revilings  against 
the  persons,  authority,  laws,  and  measures  of 
their  rulers,  which  they  were  incompetent  to 
understand,  or  had  never  sufficiently  examined;- 
and  in  so  doing,  they  incurred  both  the  dis- 
pleasure of  princes,  and  the  wrath  of  God  also; 
and  thus  would  utterly  perish  by  their  own 
corrui)t  practices.  For,  notwithstanding  their 
vain  conceit  of  imagined  privileges,  they  would 
certainly  "receive  the  reward  of  unrighteous- 
ness:" seeing  their  pleasure  was  not  sought  in 
obeying  God,  but  in  riotous  feastings  and  in- 
temperance, in  which  they  indulged,  even  dur- 
ing the  light  of  the  day,  without  shame  or  re- 
morse. (Note,  1  Thcs.  5:4 — 11.)  They  were, 
therefore,  "spots  and  blemishes,"  who  deform- 
ed and  disgraced  those  Christian  societies  which 
did  not  expel  them;  whilst  they  wantonly 
sported  themselves,  and  indulged  a  kind  of  in- 
sulting triumph,  "in  their  own  deceivings;"  as 
if  they  were  the  chief  favorites  of  heaven,  and 
persons  uncommonly  illuminated  in  the  grace 
and  liberty  of  the*  gospel :  when  in  fact  they 
were  not  believers  at  all,  and  were  thus  boast- 
ing and  exulting  on  the  brink  of  destruction. 
So  that,  while  they  partook  with  Christians  of 
the  Lord's  supper,  or  joined  in  the  religious 
feasts,  in  which  the  rich  and  poor  ate  togetlier 
in  a  loving  manner;  their  conduct  was  so  shame- 


t  Ps.  49:10.  92:6.     94:8.    Jer.  4: 

22.    5:4.      10:8,21.     E7..2I:3I. 

Jiide  10. 
u  19.  1:4.   Prov.  14:32.   John  8: 

21.     Gal.  6:8. 
«Is.3:II.    Rom.  2:8,9.     Phil.  3: 

19.     2  Tim.  4:14.    Heb.  2:2,3. 

Rev.  18:6. 
V  Koui.  13:13.      1  The?.  5:7,".     1 


Pel.  4:4. 
7.  fanl.  4:7.  Eph.  5:27.  Jude  12. 
a  I  Cor.  11:20—22. 
b  2  Sam.  11:2—4.     Job  SI:  I— 7, 

9.     Prov.  6:25.    Matt  5:28.     1 

.IohD2:16. 
*  Gr.  an  adultereis. 
c  Is.  1:16.  Jer.  13:23.    Matt.  12: 

31.    .fol.n  5.14. 


ful,  that  they  reflected  scandal  on  the  whole 
company,  Avith  which  they  associated.  For, 
besides  tlieir  riot,  luxury,  and  excess,  "their 
eyes  were  full  of  adultery,"  or  "q/"  an  adulter- 
ess," as  if  their  infamous  paramours  had  never 
been  out  of  their  sight;  so  constantly  were 
their  imaginations  and  inclinations  engaged 
about  their  habitual  wicked  practices!  Nay, 
they  "could  not  cease  from  sin;"  not  from  ex- 
ternal constraint,  or  natural  inability ;  (which 
would  have  been  an  extenuation  of  their  guilt;) 
but  from  the  violence  of  their  ungoverned  j)as- 
sions,  and  the  strength  of  their  long  continued 
habits  of  vice;  through  which  they  were  per- 
fectly enslaved  to  their  lusts,  and  indeed  judi- 
cially given  up  to  "a  reprobate  mind."  But, 
notwithstanding  all  their  wickedness,  they  plead- 
ed so  speciously  and  confidently  for  their  cor- 
rupt principles,  and  so  extenuated  or  apologized 
for  their  crimes;  that  they  beguiled  very  many 
professed  Christians,  who  were  not  established 
in  knowledge,  faitb,  grace,  and  experience. 
(Note,  jRom.  16:17— 20.)  Thus  they  support- 
ed the  expense  of  their  sensual  gratifications, 
by  flattering  and  quieting  men's  consciences  m 
the  indulgence  of  their  passions.  For  their 
hearts  were  exercised  with  covetous  j)ractices; 
and  they  constantly  employed  themselves  in 
devising  artful  methods  of  obtaining  money 
from  their  deluded  followers,  till  inured  to  such 
base  pursuits  they  felt  no  remorse  about  them; 
which  showed  them  to  be  "the  children  of  a 
curse,"  and  exposed  to  the  wrath  of  God  for 
their  multiplied  abominations.  (Note,  1  Ttm. 
4:1—5.) 

Receive,  &c,  (13)  Kofiisfisvoi.  1  Pet.  1:9. — 
Unstable.  (14)  ytgtjgixTog.  3:16.  (Note,  3:16.) 
—  Covetous  practices.']  UXeoveSiuig.  See  on 
Mark  7:22.  In  the  plural,  diverse  kinds  of  inor- 
dinate desires  seem  to  be  meant. 

15  Which  have  ^  forsaken  the  right  way, 
and  are  gone  astray,  following  the  way  of 
''  Balaam,  the  son  of  Bosor,  '  who  loved  the 
''^  wages  of  unrighteousness; 

16  But  was  rebuked  for  his  iniquity:  'the 
dumb  ass  speaking  with  man's  voice,  forbad 
"  the  madness  of  the  prophet. 

Note. — The  false  teachers  and  their  disciples, 
who  were  described  by  the  apostle,  had  evi- 
dently "forsaken  the  right  way"  of  scriptural 
truth  and  holy  obedience,  and  were  gone  astray; 
not  merely  from  an  erroneous  judgment,  but 
from  the  sensuality,  ambition,  and  avarice  of 
their  hearts.  Thus  they  followed  the  examjile 
of  "Balaam,  the  son  of  Bosor,"  (or  Beor,)  who 
so  "loved  the  wages  of  unrighteousness,"  that 
he  endeavored,  in  disobedience  to  the  injunction 
of  Jehovah,  to  go  unto  Balak,  and  curse  the 
people  whom  God  had  blessed.  But  he  was 
rebuked  for  his  iniquity,  not  by  the  immediate 
voice  of  God,  nor  by  one  of  his  prophets;  but 
by  the  ass  on  which  he  rode,  which,  though 
naturally  "dumb,"  was  miraculously  enabled 
to  speak;  that  by  so  despicable  a  creature  God 


d  2,1R.  3:16.  Mark  13:22.  Horn. 

IG:13.     1  Cor.  11:19.     Eph.  4: 

n.    Col.  2:18.    Jam.  1:8.  llev. 

12:9. 
e  See    on  3. — .Tiidell. 
f  Is.  34:5.     65:20.     Matt.    25:41. 

Eph.  2:3. 
i;  1  Sam.  12:23.       1  Kings  18:18. 

19:10.    Ezra  9:10.    Piuv.28.4. 


Ilos.  14:9.     Acts  13: 10. 
h  Num.  22:5 — 7.  son  of  Bcor, 
i    Num.  22:1  R— 21.    31:16.  DeuL 

23:4,5.       niic.  6:5.       Jude  II. 

Rev.  2:14. 
k  Acts  1:18. 
I  Num.  22:22—33. 
mEc.   7:25.        9:3.       Hos.    9:7. 

Luke  6:11.      Acts  26:1 1.24.25. 


[685 


A.  D.  67 


II.  PETER. 


A.  D.  67. 


might,  in  the  most  mortifying  manner,  forbid 
the  prophet,  who  was  very  proud  of  his  visions 
and  revelations,  to  proceed  in  his  infatuated 
course  of  rebellion.  Yet  he  persevered:  and 
when  he  could  not  prevail  to  curse  Israel,  he 
counselled  Balak  to  seduce  them  into  idolatry, 
that  he  might  earn  his  unrighteous  wages;  and 
at  length  he  perished  in  battle  against  Israel. 
(Num.  31:16.  Notes,  iVum.  22:— 25:  31 :8. 
'Rev.  2:14—16.) 

17  These  "  are  wells  without  water, 
"  clouds  that  are  carried  with  a  tempest,  to 
whom  the  mist  of  p  darkness  is  reserved  for 
ever. 

^ote. — These  teachers  and  their  disciples 
were  like  "wells,"  from  which  men  expected  to 
draw  water,  but  which  could  only  disappoint 
their  expectations:  (Marg.  Ref.)  they  were  as 
clouds  which  gave  hopes  of  fructifying  rains; 
but,  instead  of  yielding  any  advantage  to  oth- 
ers, they  were  themselves  "carried  about  with" 
tempestuous  winds.  Thus  the  persons  spoken 
of  were  driven  about  by  their  own  passions  and 
"by  every  wind  of  doctrine,"  from  one  false  j 
opinion  to  another.  (Note,  Eph.  4:14 — 16. )i 
Indeed  they  were  given  up  by  God  to  final  ob-j 
duracy;  as  "the  mist,"  the  dimness,  and  dis-j 
may  of  darkness,  or  of  wickedness,  despair,  andj 
misery,  was  reserved  for  them  as  their  everlast- j 
ing  portion. 

Mist.]  Znfpng.  4.  Jude  6,13.  Blackness. 
'It  signifies  darkness  itself.'  Leigh. 

18  For  when  i  they  speak  great  swell- 
ing words  of  vanity,  they  allure  through  the 
lusts  of  the  flesh,  through  much  'wanton- 
ness, those  'that  were  *  clean  escaped  from 
them  who  live  in  error. 

19  While  Mhey  promise  them  liberty, 
"  they  themselves  are  the  servants  of  cor- 
ruption: for  of  whom  a  man  is  "  overcome, 
of  the  same  is  he  brought  in  bondage. 

Note. — These  men  were  not  only  very  wick- 
ed themselves,  but  the  cause  of  sin  and  rum  to 
others. — While  they  "spake  swelling"  and 
pompous  words,  which  had  no  meaning,  except 
as  they  showed  the  vain-glory  and  ostentation 
of  their  hearts;  "they  allured,"  by  their  confi- 
dent boasting  and  specious  j)retensions,  such 
professed  Christians  as  were  glad  to  suppose, 
that  "the  lusts  of  the  flesh,  and  much  wanton- 
ness" or  lasciviousness,  could  consist  with  the 
salvation  of  the  gospel:  (Notes,  Num.  24:16. 
P.  O.  14— 25.  25:1—3.)  Thus  they  drew  off 
those,  who  had  actually,  as  to  their  outward 
conduct,  "escaped  from  those  who  lived  in  er- 
ror," that  is  ignorant  of  Christianity,  or  avow- 
edly rejecting  it;  but  who  abstained  from  their 
former  indulgences  onlv  from  fear,  while  their 
unrenewed  hearts  still  hankered  after  them,  not 
havuig  been  made  "partakers  of  a  divine  na- 
ture." (Notes,  W— 2^.  1:3—5.)  But  whilst 
they  paid  court  to  the  carnal  minds  of  hypo- 
crites, by  promising  them    liberty  from  every 

n  Job  6:1 1—17.     .Tcr.  HiSrUosT 

6:4.     .Iiule  12,13. 
0  Eph.  4:14. 
p  4.      Matt.  8:12.     22:13.  25:30. 

Jude  8,13. 
S  Ps.52:1— 3.  73:R.9.   Dar.  4:30. 

11:36.    Ac(!S:9.      2  Thcs.  2:4. 

JiiHe  13,15,16.  Rtv.  13:5,6,11. 

686] 


r   Rom.  13:13.     Jam.   5:5. 

s  20.     1:4.     Ads  2:40. 

*  Or.  for  a  little,  or,    a  while,  as 

some  read, 
t    Oal.  5:1.13.     1  Pet.  2:1G. 
u  John  8:34.     Rom. 6:12— 14.16 

—22.     Tit.  3:3. 
X  20.  Is.  28:1.  Jer.  23:f>.  2  Tim 


yoke,  as  if  the  service  of  God  had  not  been  the 
most  'perfect  freedom;'  they  themselves  v/ere 
the  "slaves  of  corruption,"  or  of  the  most  cor- 
rupt and  vile  inclinations:  as  it  was  a  general 
rule,  that  a  man  must  become  the  bond-servant 
of  him,  by  whom  he  was  vanquished  and  taken 
captive.  They  were  evidently  vanquished, 
taken  captive,  and  enslaved  by  the  devil  and 
their  own  lusts;  and  it  was  impossible  that 
they  could  lead  their  followers  into  any  better 
condition.  (Notes,  John  8:30 — 36.  Rom.  6: 
16—19.) 

Great  swelling  words.  (18)  'YnBQoyya. 
Jude  16.  'Things  puft  up  with  the  wind.^ 
Leigh. -CZean.]  Ovroig.  Truly,  actually.  Mark 
11:32,  JoAn  8:36.  Gal.  3:11.  Some  copies 
read  oXiyoig.     See  margin. 

20  For  if,  ^  after  they  have  ^  escaped 
the  pollutions  of  the  world,  ^  through  the 
knowledge  of  the  Lord  and  Saviour  Jesus 
Christ,  they  are  again  entangled  therein, 
and  overcome,  ^  the  latter  end  is  worse 
with  them  than  the  beginning. 

21  For  *=  it  had  been  better  for  them  not 
to  have  known  ^  the  way  of  righteousness, 
than,  after  they  have  known  j7,  "^  to  turn 
from  the  ^holy  commandment  delivered  un- 
to them. 

22  But  it  is  happened  unto  them  accord- 
ing to  the  true  proverb,  ^  The  dog  is  turned 
to  his  own  vomit  again;  and  the  sow  that 
was  washed  to  her  wallowing  in  the  miie. 

Note. — If  professed  Christians,  having  esca- 
ped the  outward  "pollutions  of  the  world,  by 
the  knowledge  of  Christ;"  (Notes,  18,19.  1:3, 
4.)  were  again,  by  the  artful  seduction  of  false 
teachers,  entangled  in  those  polluting  practices, 
as  if  consistent  with  the  service  of  Christ,  and 
so  "overcome"  as  habitually  to  indulge  in 
their  corrupt  inclinations;  "their  latter  end," 
after  they  had  learned  thus  to  pervert  the  gos- 
pel, would  be  far  worse  than  the  beginning 
when  they  sinned  in  ignorance;  as  they  must 
have  done  violence  to  far  clearer  light  and  ful- 
ler conviction.  (Notes,  Matt.  12:43 — 45.  Luke 
11:14—26.  Heb.  10:26,27.)  It  would  there- 
fore have  "been  better,"  for  such  wretched 
heretics,  hypocrites,  or  apostates,  if  they  had 
"never  known  the  way  of  righteousness,"  and 
the  truths,  promises,  and  precepts  of  Christian- 
ity; than  after  all  their  instructioiif^,  convictions, 
and  profession,  to  "turn,"  in  avowed  disobedi- 
ence, "from  the  holy  commandment  delivered 
unto  them,"  to  repent  of  their  sins,  to  believe 
in  Christ,  and  to  love  and  obey  him:  as  .this 
would  leave  them  more  deeply  condemned  and 
completely  hardened.  But  it  was  not  to  be 
wondered  at,  that  teachers  of  this  character 
made  proselytes;  for  it  had  "happened  unto 
them  according  to  the  true  j)roverb"  of  Solo- 
mon, (Note,  Prov.  26:11.)  and  to  another  of 
similar  import,  the  one  of  which  has  been  ex- 
plained, and  the  other  is  too  obvious  to  need 


2:26. 
y  Matt.  12:43—45.     Liike  11:24 

—26.    Heb.  6:4— 8.     10:26,27. 
z  18.     1:4. 
a  1:2. 
b  Num.    24:20.       Deut.    32:29. 

Phil.  3:19. 
c  Luke  12:47,48.    John  9:41.  IS: 


22. 
d  Proir.  12:28.    16:31.    Malt.  21: 

32. 
e  Ps.   36:3,4.    125:5.     E/..    3:20. 

18:24.     33:13.     Zeph.  1:6. 
f  Rom.  7:12.     1  The».  4:2. 
g  Prov.  26: 1 1 . 


A.  D.  67. 


CHAPTER  II. 


A.  D.  67. 


explanation. — They  are  the  two  most  disgust- 
ing and  loathsome  emblems,  which  the  whole 
animal  race  can  suggest;  and  are  adduced  to  il- 
lustrate the  filtliiness  of  those,  who,  after  con- 
victions, professed  repentance,  and  outward 
reformation,  return  back  to  wickedness,  be- 
cause their  carnal  hearts  loved  it.  But  if  the 
power  of  God  should  change  the  swine  into 
a  "sheep,"  (the  emblem  of  the  regenerate,) 
though  it  might  be  thrown  into  the  mire,  yet  it 
could  no  longer  "wallow  in  it"  with  delight, but 
must  be  most  uncomfortable  till  cleansed  from 
it. — They  who  "had  escaped  the  pollutions  of 
the  world,"  had  not  been  "made  partakers  of  a 
divine  nature;"  nor  had  the  nature  of  the  dog, 
or  swine  been  changed :  the  swine  was  washed, 
but  not  made  "a  new  creature." — The  true 
Christian  is  Ivnn  again,  "new  created  to  good 
works;"  Christ  dwells  in  him  by  his  Spirit, 
and  "makes  all  things  new."  (Notes,  Malt. 
12:29—32.  Heb.  6:4--8.  10:26—39.  1  John 
2:18,19.  5:14 — 18.) — The  difference  between 
this  chapter,  and  the  other  parts  of  Peter's 
epistles,  in  the  style  and  manner,  and  its  co- 
incidence with  that  of  Jude,  have  made  sev- 
eral expositors  suppose,  that  both  of  them  bor- 
rowed their  language  from  some  ancient  book 
which  is  now  lost :  but  of  this  every  reader  must 
judge  for  himself. 

Entans;led.  (20)  EunXuxevjeg.    2  Tim.  2:4. 
—Prow.  28:18.  Sept. 

PRACTICAL  OBSERVATIONS. 
V.  1—3. 
The  unbelief,  selfishness,  and  impiety  of 
man's  carnal  heart,  always  give  an  opening  to 
"false  teachers,"  who  "speak  smooth  things" 
"to  draw  away  disciples  after  them,"  for  their 
own  credit  or  lucre's  sake;  and  alas!  how  ma- 
ny thus  "turn  away  their  ears  from  the  truth, 
and  are  turned  unto  fables,"  and  liberally  re- 
ward ingenious  men  for  helping  them  to  deceive 
themselves!  Hence  it  has  come  to  pass,  both 
in  Israel  and  in  the  Christian  church,  that  men 
have  arisen,  Avho  have  found  their  account  in 
corrupting  the  humbling,  holy  truth  of  God,  by 
"privily  bringing  in  damnable  heresies;"  who 
have  denied  and  cast  off  obedience  to  the  au 
thority  of  the  Lord,  whilst  they  professed  to 
glory  in  his  special  favor  and  abundant  mercy; 
who  have  attempted  to  separate  the  redemption 
and  the  conmiandments  of  the  Lord  Jesus,  and 
to  expect  pardon  through  his  blood,  whilst  they 
yielded  no  obedience  to  his  precepts!  Thus 
they  deceive  themselves  and  others,  and  "bring 
upon  themselves  swift  destruction."  These 
specious  refinements,  while  they  seem  to  some 
persons  the  'gospel  of  free  grace,'  in  its  full 
piJrity,  are  in  fact  "damnable  heresies,"  which 
finally  ruin  all  who  "follow  such  pernicious 
ways,"  and  also  cause  "the  way  of  truth  to  be 
evil  spoken  of."  For  many  see  the  bad  ten- 
dency and  effects  of  these  delusions;  and  charge 
therri  on  all  who  preach  and  profess  the  doc- 
trines of  salvation  by  grace  alone,  in  the  most 
scriptural  manner  and  in  connexion  with  holy 
obedience.  The  sober  teachers  of  practical 
and  experimental  Christianity  need  not  be  sur- 
prised, to  find  their  hearers  drawn  from  them 
by  plausible  and  soothing  preachers;  for  even 
in  the  primitive  times,  before  miracles  ceased, 
"the  merchandise  of  souls  by  feigned  words" 
brought  in  ample  gains;  whilst  love  of  the  truth 


and  of  the  brethren  were  the  pretence,  but 
covetousness  was  the  concealed  principle  of 
their  conduct.  In  vain  do  men  of  this  charac- 
ter hope  to  escape  with  impunity:  the  judgment 
so  long  since  fiiretold,  and  "the  damnation" 
menaced,  will  speedily  arrive;  though  unbelief 
may  suppose  that  the  justice  of  God  "lingereth 
and  slumbereth,"  because  he  "endures  with 
much  long  suffering  the  vessels  of  wrath  which 
are  fitted  for  destruction."  (Note,  Rom.  10:22, 
23.) 

V.  4—9. 

The  manifold  "goodness  of  God,"  if  it  do 
not  "lead  men  to  repentance,"  and  engage  them 
to  obedience,  will  no  more  secure  them  from 
condemnation,  than  the  creating  kindness  of 
God  to  angels  induced  him  to  "spare"  such  of 
them  as  sinned  in  heaven  itself:  but  "as  he  cast 
them  down  to  hell,  to  be  reserved  in  chains  of 
darkness  to  the  day  of  judgment  to  be  punish- 
ed," so  will  he,  in"  due  season,  execute  "the 
vengeance  that  is  written,"  on  all  impenitent 
sinners.  {Notes,  Rom.  2:4—11.)  The  de- 
struction of  the  antediluvian  world,  and  its 
millions  of  inhabitants,  and  that  of  Sodom  and 
Gomorrah,  stand  on  record  to  confute  the  vain 
notions  of  those,  who  imagine  that  God  is  so 
lenient,  that  he  will  not  take  vengeance  on  his 
rebellious  creatures.  But  his  mercy  shines 
forth  conspicuously,  in  preserving  Noah  and 
his  family;  and  in  delivering  him  from  the 
flood,  and  from  that  perverse  generation,  to 
which  he  was  so  long  a  most  unsuccessful 
"preacher  of  righteousness :"  but  still  more  in 
rescuing  Lot,  and  dealing  with  him  as  "a 
righteous  man,"  notwithstanding  all  the  blem- 
ishes of  his  character.  Yet  his  vexation  in 
Sodom,  and  his  escape  from  the  destruction  of 
that  abandoned  city,  with  the  loss  of  e\ery 
thing  except  his  life,  loudly  warn  us  to  keep 
separate,  as  much  as  possible,  from  ungodly 
connexions,  if  Ave  would  avoid  the  most  heart- 
rending anguish,  and  the  most  painful  and  reit- 
erated corrections.  But,  if  indeed  we  do  fear, 
trust,  love,  and  obey  the  Lord;  we  should  rec- 
ollect in  all  our  conflicts  and  trials,  that  "he 
knoweth  how  to  deliver  the  godly  out  of  temp- 
tation;" that  he  has  ten  thousand  ways  of  res- 
cuing us,  of  which  we  never  thought;  and  that 
his  wisdom  and  power  will  surely  effect  the 
purposes  of  his  love,  and  the  engagements  of 
his  truth:  whilst  wicked  men  often  escape  suf- 
fering here,  because  "they  are  reserved  to  the 
day  of  judgment  to  be  punished,"  with  "the 
devil  and  his  angels,"  in  that  eternal  state  of 
hopeless  misery,  to  which  they  are  doomed. 
V.  10—14. 

Whilst  we  take  encouragement  from  the  ten- 
der mercies  of  our  God,  let  us  also  stand  in 
awe  of  his  holiness  and  justice.  None  have 
more  cause  to  tremble,  than  they  who  are  em- 
boldened to  gratify  their  sinful  passions  by  pre- 
suming on  his  grace  and  mercy:  nor  can  any 
thing  more  fully  illustrate  the  desperate  wick- 
edness of  the  human  heart,  than  the  abomina- 
tions, in  which  men  have  wallowed,  whilst  pro- 
fessing to  be  religious,  and  while  contt^nding 
for  the  holy  doctrines  of  Christianity!  Many, 
both  in  ancient  and  modern  times,  have  deemed 
themselves  at  liberty  to  "walk  after  the  flesh 
in  the  lust  of  uncleanness,"  and  have  "despised 
government"  of  all  kinds:  as  if  licentiousness 
and  anarchv  were  the  only  desirable  freedom; 

[687 


A.  D.  67. 


II.  PETER. 


A.  D.  67. 


presumption  and  self-will  equivalent  to  holy 
confidence  and  boldness  in  the  Lord;  and  cal- 
umnies, or  revilings,  against  "the  powers  that 
be,"  the  proper  way  oT  "rendering  to  Caesar 
the  things  which  are  Caesar's,  and  to  God  the 
things  that  are  God's!"  Such  liberty  of  con- 
science, and  license  of  speech  and  conduct, 
holy  "angels,  who  are  greater  in  power  and 
might,"  never  thought  of  If  we  were  more 
like  them,  we  should  be  more  cautious  in 
speaking  and  acting;  and  more  scrupulous  not 
to  "bring  a  railing  accusation"  against  others, 
especially  our  governors;  though  we  could  not 
approve  of  either  their  character,  or  their 
measures. — But  there  have  been  in  every  age, 
professors  of  the  gospel,  who  have  acted  "like 
natural  brute  beasts,  made  to  be  taken  and 
destroyed,"  and  have  deemed  themselves  au- 
thorized to  "speak  evil  of  those  things,  which 
they  did  not  understand."  And  if  they  ven- 
ture to  "speak  evil"  of  the  divine  law,  and 
deem  themselves  freed  from  all  obligation  to 
obey  it;  can  we  wonder,  that  they  should  cast 
off  every  yoke,  discard  all  subordination,  wish 
to  level  all  distinctions,  and  disdain  subjection 
to  every  human  authority,  which  must  always 
be  defective,  and  liable  in  some  things,  to  cen- 
sure.? (Notes,  2  Sam.  15:1—6.  P.  O.  1—12. 
Note,  I  Kings  12:4.  P.  O.  1— 20.)  But  let 
Christians  stand  at  a  distance  from  such  con- 
tests: lor  alas!  many  running  into  these  ex- 
cesses, bring  their  characters  into  suspicion, 
and  open  the  mouths  of  those  who  speak  evil 
of  us,  as  of  evil-doers;  nay,  many  "utterly 
perish  in  their  own  corruption." — Especially 
let  us  fear  a  licentious  profession  of  the  gospel: 
doubtless  they  "will  receive  the  reward  of  un- 
righteousness, who  count  it  pleasure  to  riot  in 
the  day-time."  These  are  indeed  "the  spots 
and  blemishes"  of  the  church,  who  "sport 
themselves  in  their  own  deceivings;"  who  join 
with  Christians  in  sacred  ordinances,  and  with 
the  world  in  their  licentious  and  dissipated  rev- 
els; and  who  attempt  to  reconcile  these  things, 
by  perverting  the  doctrines  of  the  gospel,  and 
boasting  of  their  liberty  and  privileges!  But 
could  it  have  been  conceived,  if  scripture  and 
facts  had  not  evinced  it,  that  teachers  and  pro- 
fessors of  the  holy  doctrine  of  Christ,  could 
preserve  their  confidence,  credit,  and  influence, 
whilst  "their  eyes  are  full  of  adultery,"  and 
while  "they  cannot  cease  from  sin.?"  that  "un- 
stable souls"  could  be  beguiled  by  such  men.? 
and  that  success  should  attend  the  "covetous 
practices"  in  which  their  hearts  are  exercised.? 
or  that  they  should  be  considered  as  blessed, 
who  are  indeed  the  children  of  the  curse,  and 
evidently  described  as  such  in  the  word  of 
God.?  (Ps.  10:3.) 

V.  15—22. 
Heresies  and  divisions  in  every  age  have 
grown  out  of  the  ambition,  avarice,  and  licen- 
tiousness of  teachers;  and  men  have  "forsaken 
the  right  way,  and  gone  astray"  after  Balaam's 
example  and  from  his  vile  principle,  because 
they  "loved  the  wages  of  unrighteousness:" 
but  they  will  be  "rebuked  for  their  iniquity," 
and  punished  for  "their  madness,"  with"  as 
much  contempt  and  severity  as  he  was.  Being 
"wells  without  water,  and  clouds  carried  about" 
as  the  wind  of  favor  or  lucre  changes,  it  is 
plain,  that  to  them  "the  mist  and  li.ackness  of 
688] 


darkness  is  reserved  for  ever."  Those  who 
would  escape  these  deceivers  should  consider, 
that  they  abound  in  "high  swelling  words"  of 
vain  boasting  and  ostentation;  and  speak  of 
themselves,  as  if  wisdom  and  knowledge  be- 
longed exclusively  to  them;  at  the  same  time 
that  they  give  great  indulgence  to  the  lusts  of 
the  fle'sh.  Thus  they  allure,  with  the  hope  of 
sensual  gratification,  worldly  advantages,  and 
impunity  in  them,  such  "stony-ground  hear- 
ers," as  under  convictions  and  transient  affec- 
tions, had  "escaped  from  those  that  live  in 
error."  Persons  of  this  description,  not  valu- 
ing the  liberty  of  obeying  the  commandments 
of  God,  are  disposed  to  listen  to  those,  who 
promise  them  liberty  of  another  sort,  and  as- 
sure them  that  their  practical  instructers  have 
held  them  in  bondage:  and  thus  antinomian 
tenets  are  embraced,  as  a  covert  way  of  re- 
turning to  the  world  and  sin,  and  as  a  more 
specious  and  quiet  kind  of  apostacy.  For  the 
liberty  promised  by  those,  who  are  overcome 
by  their  own  lusts  and  passions,  can  be  no 
other  than  licentiousness:  and  if  after  men  have 
"escaped  the  pollutions  of  the  world,  by  the 
knowledge  of  our  Lord  and  Saviour  Jesus 
Christ,  they  are  again  entangled"  in  such  delu- 
sions, and  Ijrought  back  under  the  dominion  of 
their  lusts;  "the  latter  end  is  worse  with  them 
than  the  beginning:"  nor  is  such  a  departure 
from  practical  Christianity  to  antinomian  prin- 
ciples and  behavior,  less  fatal,  than  open  apos- 
tacy; as  it  serves  to  keep  the  conscience  entirely 
asleep,  perhaps  more  effectually  than  any  other 
opiate  yet  devisfed  by  the  grand  deceiver  of 
mankind.  It  is  evident,  therefore,  that  "it 
would  have  been  better"  for  such  men,  if  they 
had  continued  ignorant  of  the  gospel;  than 
thus  to  pervert  it  to  their  own  deeper  condem- 
nation, and  the  ruin  of  others  along  with  them. 
Yet,  alas,  how  many  are  there,  who  thus  verify 
"the  true  proverb,"  by  "turning  as  the  dog  to 
his  own  vomit  again,  and  as  a  sow  that  is 
washed  to  her  wallowing  in  the  mire!"  But 
this  shall  never  happen  to  any,  who  are  "in 
Christ  new  creatures,"  and  made  partakers  of 
a  divine  nature.  Let  us  then  pray  continually, 
"Create  in  me  a  clean  heart,  O  God,  and  re- 
new a  right  Spirit  within  me:"  let  us  remem- 
ber, that  a  "holy  commandment"  is  given  to 
us,  as  well  as  "exceedingly  great  and  precious 
promises;"  let  us  beware  of  turning  from  the 
precepts,  as  much  as  of  rejecting  the  truths,  of 
Christianity;  and  let  us  equally  avoid  antino- 
mian corrupters,  and  pharisaical  opposers  of 
the  gospel,  as  alike  the  enemies  of  "our  Lord 
and  Saviour  Jesus  Christ." 

CHAP.  III. 

The  apostle  reminds  his  brelhren,  of  the  promised  coming  of  Christ; 
and  predicts  that  scoffers  will  ridicule  their  expectation  oTthat  event,' 
1 — 4;  being  willingly  ignorant  of  the  truth  in  that  respect,  5—7. 
He  shows  the  reason  of  its  being  delayed,  and  the  awlul  manner, 
circumstances,  and  consequences  of  it;  with  exhortations  and  en- 
couragements to  diligence  and  holiness,  8 — 14.  He  shows  that  "his 
beloved  brother  Paul"  had  taught  them  the  same  doctrine;  cuiumendi 
his  epistles;  and  shows  how  "ignorant  and  unstable  men  wrested" 
some  parts  of  them,  as  they  did  "the  other  scriptures,  to  their  own 
destruction,"  15,16:  and  concludes  with  warning  the  readers  against 
seducers;  and  exhorting  them  to  "grow  in  grace,  and  in  the  know- 
ledge of  Christ,"  1^,18. 

HIS  "  second  epistle,  beloved,  I  now 
write  unto  you;  in  both  which  ^  I  stir 


T 


i  A  2  Cor.  lcJ:2.      1  I'el.  1:1,2. 


b  1;13— 15.     2Tim.  1:B. 


A   D.  67. 


CHAPTER  III. 


A.  D.  67. 


up  your  *^  pure  minds  by  **  way  of  remem- 
brance : 

2  That  '■ye  may  be  mindful  of  the  words 
which  were  spoken  before  by  the  holy 
prophets,  '"and  of  the  commandment  of  us 
the  apostles  of  the  Lord  and  Saviour: 

3  Knowing  this  first,  s  that  there  shall 
come  in  the  last  days  ''  scofiers,  '  walking 
after  their  own  lusts, 

4  And  saying,  "^  Where  is  the  promise 
of  his  coming?  for  since  the  fathers  fell 
asleep,  all  things  continue  as  they  were  'from 
the  beginning  of  the  cieation. 

Note. — "This  second  epistle"  appears,  by 
the  opening  of  this  chapter,  to  have  been  pri- 
marily addressed  to  the  same  churches  as  the 
former;  though  this  is  not  mentioned  at  the 
beginning  of  it.  (Preface. — Note,  1:1, 2.)  It 
was  the  design  of  tlie  apostle,  in  both  his  epis- 
tles, not  so  much  to  instruct  his  brethren  in 
truths,  which  they  had  not  learned;  as  to  stim- 
ulate and  animate  their  "pure,"  sincere,  and 
upright  "minds"  to  practise  their  duty,  by  re- 
calling to  their  remembrance  the  truths  and  pre- 
cepts, which  they  had  been  taught:  lest  remain- 
ing sinfulness,  temptation,  forgetfulness,  and 
the  artifices  of  false  teachers  should  turn  them 
aside  from  it.  {Notes,  1:12 — 15.  1  John  2: 
20—25.  4:1—6.)  He  therefore  wrote  to  them, 
in  order  that  they  might  be  mindful  "of  the 
words,"  which  "the  holy  prophets"  of  old  had 
spoken,  concerning  the  salvation  and  kingdom 
of  Christ;  {Note,  1  Pet.  1 :10—1'2.)  and  "of 
the  commandment,"  which  had  been  given 
them  by  him,  and  the  other"apostles  of  the 
Lord  and  Saviour,"  to  prepare  for  his  coming 
to  judgment,  with  patient  expectation  and  dili- 
gence in  their  several  duties.  Of  this  they 
needed  to  be  admonished;  as  they  ought  to 
know  in  the  first  place,  and  as  a  matter  of  chief 
importance,  that,  under  the  Christian  dispensa- 
tion, and  after  some  time  had  elapsed,  {Note, 
1  John  2:18,19.)  there  would  certainly  come 
among  them  a  set  of  scornful  men,  endeavor- 
ing to  subvert  their  faith,  by  deriding  their  ex- 
pectation of  "the  coming"  of  Christ  to  judg- 
ment; and  treating  the  great  truths  of  the  gos- 
pel with'  infidel  contempt  and  profane  ridicule; 
whilst  they  indulged,  without  restraint,  the 
several  corrupt  inclinations  of  their  own  evil 
hearts.  These  persons  would  insolently  de- 
mand, what  was  become  of  "the  promise" 
which  the  Lord  had  left  them,  that  he  would 
appear  a  second  time  among  them,  to  complete 
their  salvation,  an:i  destroy  their  enemies.  Had 
it  not  manifestly  failed.**  And  would  they  suf- 
fer themselves  to  be  any  longer  imposed  on, 
or  continue  to  adhere  to  his  self-denying,  per- 
secuted religion.''  For  it  could  not  be  denied, 
that  "since  the  fathers"  (the  primitive  teachers 
and  professors  of  Christianity,  or  the  ancient 
patriarchs  and  prophets,  to  whom  it  was  first 
revealed,)  "had  fallen  asleep,  all  things  had 


C  Ps.  24:4.     73:1.     Slalt.  5:8.     1 

Tim.  5:22.     1   Pel.  1:22. 
d  1:12. 
t  1:19—21.     Luke  1:70.      24:27, 

44.     Acts  3:18,24— 26.     10:43. 

28:23.    1  Pet.  1:10—12.     Kcv. 

19:10. 
f    15.  2:21.     Eph.  2:20.     1  .Tchii 

4:6.     .lude  17. 


g  1  Tim.  4:1,2.     2  Tim.  3:1,  ic. 

1  John2:l8.      .lude  18. 
li   Prov.  1:22.  3:34.   14:6.    Is.  28: 

14.     29:20.     Hot.  7:5. 
i   2:10.    2  Cor.  4:2.    Jude  16,18. 
k  (ien.  19:14    Ec.  1:9.  8:11.  Is. 

.5:18.19.     .Tcr.  5:12,13.    17:15. 

K/..  12:22,27.  IMal.  2:17.  Malt. 

24:48.     Luke  12:45. 


continued,"  in  respect  of  the  returning  sea- 
sons, and  all  other  outward  dispensations,  aa 
they  had  been  used  to  do  "from  the  beginning 
of  the  world;"  without  any  material  alteration 
answerable  to  the  extraordinary  things,  which 
had  been  spoken  on  that  subject. 

Pure.  (1)  EtXixQirt).  Sincere.  Phil.  1:10. 
Ediy(>tifiu,l  Cor.  5:8,  {Note,  Phil.  1:9—11.) 
—  Us  the  apostles.  (2)  The  apostles  are  here 
classed  willi  the  prophets,  who  "spake  as  they 
were  moved  by  the  Holy  Ghost."  {Marg.  Ref. 
C~Notes,  1:20,21.  l' Pet.  1:10— 12.)— Scof- 
fers. (3)  Efinuixiat.  Jude  18.  EununZoi,  Luke 
23:11. 

5  For  this  "*  they  willingly  are  ignorant 
of,  that  "  by  the  word  of  God  the  heavens 
were  of  old,  and  the  earth  *  standing  out 
of  the  water,  and  in  the  water; 

6  Whereby  "  the  world  that  then  was, 
being  overflowed  with  water,  perished: 

7  But  P  the  heavens  and  the  earth,  which 
are  now,  by  the  same  word  are  kept  in 
store,  reserved  unto  fire,  i  against  the  day 
of  judgment,  *■  and  perdition  of  ungodly 
men. 

Note. — The  scoffers,  of  whom  the  apostle 
wrote,  (some  of  whom  seem  to  have  been  even 
then  endeavoring  to  corrupt  the  church,)  were 
"willingly  ignorant"  of  the  scriptural  account 
of  the  creation,  and  of  the  dealings  of  God  with 
men  in  former  ages:  for  they  perversely  with- 
drew their  attention  from  such  subjects,  as  ten- 
ded to  confute  their  self-conceited  and  piofli- 
gate  infidelity,  and  to  confirm  the  doctrine  of 
a  future  judgment.  {Notes,  Prov.  14:6.  John 
3:19—21.  iZom.  1:28— 32.)  Otherwise,  they 
would  have  known,  from  the  books  of  Moses, 
that  the  heavens  and  the  earth  were  originally 
created,  by  the  omnipotent  word  of  God;  who 
"spake  and  it  was  done,  who  commanded  and 
it  stood  fast:"  and  that  the  earth,  especially, 
was  formed  out  of  the  Chaos,  which  had  been 
previously  brought  into  existence  for  that  pur- 
pose; the  dry  ground  being,  at  the  command 
of  God,  separated  from  the  waters,  which  re- 
tired to  the  channels  prepared  for  them.  {Notes, 
Gen.  1:1—9.  Job  38:8—11.  Ps.  24:1,2.  104: 
6 — 9.)  Thus  the  earth,  or  dry  land,  with  its 
productions  and  inhabitants,  as  distinguivshed 
from  the  seas,  "stood  up  out  of  and  above  the 
water;"  but  it  was  surrounded  by  the  water, 
which  was  needful  to  moisten,  and  j)urify  it, 
and  to  render  it  fruitful.  Yet,  when  the  wick- 
edness of  men  had  provoked  the  Lord  to  exe- 
cute vengeance  on  -them;  this  very  arrange- 
ment, in  itself  so  conducive  to  the  welfare  of 
mankind,  became  the  means  of  their  destruc- 
tion: for  all  the  parts  of  the  globe  being  deej)ly 
covered  with  waters,  by  the  omnipotence  of 
God,  "the  world  that  then  was  perished;"  all 
the  inhabitants  of  the  dry  land,  and  all  the 
works  of  men  were  entirely  destroyed;  nothing 
remained,  "but  Noah  and  they  that  were  with 


i  Mark 
111   Prov. 

Rom. 
II  (ien. 

136:6. 
*  Gr.  CO 
o  2:5.  ( 

12:15. 

17:27 


13:19.      Kev.  3:14. 

17:16.  John  3:19,20. 
1:23.  2  Thes.  2:10— 12. 
1:6,9.  Ps.  24:2.  33:6. 
fleh.  11:3. 
muting.  Col.  1:17. 
en.  7:10—22.  9:15.  .To!i 
Malt.  24:33,39.     Luke 


p  10.12.      Ps.  102:26.      Is.    51:6. 

Mall.  24:35.  25:41.  2Thes.l:8. 

Rev.  20:11.  11:1. 
q  2:9.   Malt.  10: 15.   11:22,24.  12: 

36.  Mark  6:11.  1  .lohn  4:17. 
r  Rom.  2:5.    Phil.  1:28.    2  Thes. 

2:3.      1  Tim.  1:9.     Rev.    17:8, 


11. 


Vol.  M. 


87 


[689 


A    D.  67. 


II.  PETER. 


A.  D.  67. 


him  in  the  ark;"  the  external  appearance  of 
the  earth  was,  no  doubt,  greatly  altered;  and 
a  new  race  of  inhabitants  were  raised  up  to 
people  it.  {Notes,  Gen.  6:\3M.  7:10—24.) 
At  the  aume  time,  the  Lord  promised,  and  cov- 
enanted, never  more  to  destroy  the  earth,  by  a 
universal  deluge:  (Gen.  8:20—22.  9:9-17.  Is. 
54:6— 10.)  yet  intimations  had  been  given  of 
a  total  dissolution,  which  was  to  terminate  the 
present  state  of  things;  (Notes,  Ps.  102:25— 
28.  Is.  51:4— 6.)  and  under  the  New  Testa- 
ment dispensation,  it  was  more  expressly  re- 
vealed that  this  would  be  effected  "by  fire." 
It  might  therefore  be  said,  that  the  visible 
heavens,  and  the  earth  with  all  the  lower  crea- 
tion, were  condemned  to  be  destroyed  by  fire; 
and,  by  the  Avord  of  God,  which  could  not  be 
broken,  were  treasured  up  as  fuel  for  the  gene- 
ral conflagration.  This  would  certainly  take 
place  about  the  same  time,  with  the  great  "day 
of  judgment,"  which  would  prove  "the  day  of 
perdition  to  ungodly  men,"  who  would  then 
be  "punished  with  everlasting  destruction." 
(Notes,  \0—\3.  2  TAes.  1:5— 10.  Rev.  20:11 
— 15.)  The  event  was  therefore  certain;  and 
the  same  power  was  engaged  to  effect  it,  which 
had  created  the  world,  destroyed  it  by  the  del- 
uge, restored  it  to  its  present  form,  and  still 
continued  to  uphold  it  in  that  state. 

Standing  out  of  the  water,  and  in  the  water. 
(5)  E^  vditTo;  xiti  di  vduiog  (Tvie^otTa.  Sub- 
sisting from  the  water,  and  by  the  water.  Col. 
I  :M. --Reserved.  (7)  Tei^rjouvqiausvoi.  (Note, 
Deut.  32:34,35.) 

8  But,  beloved,  '  be  not  ignorant  of  this 
one  tiling,  Hhat  one  day  is  with  the  Lord  as 
a  thousand  years,  and  a  thousand  years  as 

one   day.  [Practical  Ohunations.] 

Note. — Whatever  scoffers  were  "  willingly 
ignorant  of,"  or  perversely  cavilled  at,  as  if  de- 
lays were  failures,  or  respites  impunity;  Chris- 
tians must  "not  be  ignorant  of  that  one  thing," 
which  tended  to  clear  up  all  the  rest;  namely, 
that  the  divisions  of  time  among  men  bear  no 
proportion  to  eternity,  with  which  all  the  coun- 
sels and  purposes  of  God  are  immediately  con- 
nected. "Let  then,  this  one  thing  not  be  con- 
cealed from  you;"  that  one  day,  and  a  thousand 
years,  are  with  God  the  same  thing:  for  as 
every  event  comes  to  pass,  exactly  at  the  time 
which  he  has  appointed  for  it;  the  intervention 
of  a  thousand  years  is  no  more  than  one  day, 
in  respect  of  those  things,  which  he  will  most 
assuredly  accomplish  in  their  season.— This 
maxim,  well  considered,  is  the  key  for  recon- 
ciling what  is  continually  said,  concerning  the 
speedy  approach  of  judgn*ent,  with  the  proph- 
ecies, extending  through  many  ages,  which 
must  previously  be  accompHshed.  (Notes,  Ps. 
90:3—6.  2  TAes.  2:1— 12.  Rev.  11:1,2.  20:4— 
6.) 

9  The  Lord  "  is  not  slack  concerning  his 
promise,  as  some  men  count  slackness;  "  but 
is  long-suffering  to  us- ward,  ^  not  willing 
that  any  should  perish,  ^  but  that  all  should 
come  to  repentance. 

Note. — It  must  by  no  means  be  supposed, 
that  the  Lord  "is  slack,"  or  dilatory,  concern- 


»  Kom.  11:25.    1  Cor.  lO:l.   12:1.  I       7,8. 

'P»-30:4.  X  15.    Ex.  34:6.     Ps.  86:15.     Is. 

11  \s  4fi:l3.    Hal).  2:3.    Luke  18:  I*     30:18.  Kom.  9:22.  iTim.  1:16. 


690] 


ing  the  performance  of  his  promise;  as  some 
men  (both  profane  unbelievers,  and  impatient 
believers,)  might  understand  the  word:  (Notes, 
Matt.  24:45—51.  Luke  18:1  —  8.)  but,  in  fact, 
the  delay  of  judgment  was  the  effect  of  his  long- 
suffering  towards  the  church,  and  the  human 
race.  He  patiently,  and  with  much  "long-suf- 
fering," endured  the  provocations  ol'the  wicked, 
and  even  the  scornful  defiance  of  infidels;  be- 
cause he  would  not  be  influenced  by  their 
crimes,  to  terminate  the  present  state  of  things, 
till  all  who  shall  eventually  be  saved,  were 
brought  to  repentance  and  prepared  for  the 
kingdom;  as  he  was  not  willing  that  any  of 
them  should  perish.  He  "delighted  not  in  the 
death  of  a  sinner,  but  rather  th;it  he  should  re- 
pent and  live;"  and  his  long-sutfering  gave  sin- 
ners space  for  repentance:  and  as  all  things 
were  ready,  and  all  were  invited,  yea,  com- 
manded to  repent;  in  this  sense,  God  liad  shown 
himself  "  unwilling  that  any  should  perish,'* 
and  "  willing  that  all  shoukl  come  to  repent- 
ance;" though  many  would  pervert  his  long- 
suffering  to  their  deeper  condemnation.  Men's 
impenitence  arises  from  their  unwillingness  to 
return  to  God,  not  from  his  unwillingness  to 
receive  them  :  and  therefore  he  is  doubtless 
"willing  that  all  should  come  to  repentance" 
and  be  saved :  but  no  one  can  conceive,  that  he 
absolutely  willeth  the  salvation  of  the  wicked, 
in  tlie  same  sense  as  he  willelh  that  of  the 
righteous,  ("I  will,  be  thou  clean,")  and  yet 
is  unable  to  effect  it!  Many,  who  were  Chris- 
tians at  the  time  when  the  apostle  wrote,  owed 
their  salvation  to  "the  long-suffering  of  God," 
who  thus  gave  them  time  and  grace  for  repent- 
ance: and  even  some  of  those,  Avho  were  then 
objecting  to  the  delay  of  Christ's  coming,  as  if 
it  invalidated  the  truth  of  the  gospel,  might  at 
length  be  converted,  and  know  that  "God  was 
not  willing  that  they  should  perish,  but  that 
they  should  come  to  repentance." — These  are 
two  distinct,  but  consistent  views,  which  may 
be  taken  of  the  subject:  the  one  accords  to  the 
condition  of  sinners,  when  first  taught  to  attend 
to  the  word  of  salvation;  to  them  "the  long- 
suffering"  of  God,  the  provisions  of  the  gospel, 
the  general  invitations,  the  "command  to  all 
men  to  rejient,"  and  the  promises  that  Christ 
will  cast  out  none  who  come  to  him,  are  so 
many  assurances,  that  "the  Lord  is  no't  willing 
that  any,"  who  seek  salvation,  "should  per- 
ish:" but  that  sin,ners  of  all  descriptions  should 
come  to  repentance;  and  that  they  who  repent, 
do  that  which  pleases  him,  and  shall  be  accept- 
ed. (Notes,  £z.  18:23.  33:11.  Jo^n  6:36— 
40.  1  Tim.  2:3,4.  Rev.  2:20—23.)  But  the 
other  refers  to  God:  "known  utito  whom  are 
all  his  works,  from  the  beginning  of  the  world:" 
and  according  to  it,  the  established  believer  as- 
cribes his  willingness  to  repent,  to  special  grace; 
and  acknowledges  that  if  he  had  been  left  to 
himself,  he  should  have  perished  in  obstinate 
love  of  sin,  and  enmity  to  God,  as  numbers  of 
(lis  fellow  sinners  do. — Let  it  be  particularly 
noticed,  that  God  "willeth  all  men  to  repent," 
exactly  in  the  same  manner,  as  he  "willeth  all 
men  to  be  saved,"  so  that  none  who  do  not 
repent  can  have  any  benefit  from  his  willing- 
ness that  all  should  be  saved. 


1  Pel.  3:20. 
y  Ez.  1C:23,32.  33:11. 


2  Rom.  2:4.    1  Ti:u.  1:4.  Re».  2: 


A.  D.  67. 


CHAPTER  III. 


A.  D.  67. 


10  But  ^  the  day  of  the  Lord  will  come 
•^  as  a  thief  in  the  night;  "^  in  the  which  the 
heavens  shall  pass  away  with  a  great  noise, 
and  ^  the  elements  shall  •"  melt  with  fervent 
heat;  ^  the  earth  also,  and  the  works  that 
are  therein  shall  be  burned  up. 

1 1  Seeing  then  that  s  all  these  things 
shall  be  dissolved,  •"  what  manner  of  persons 
ought  ye  to  be  '  in  all  holy  conversation  and 
^  godliness, 

12  '  Looking  for  and  *  hasting  unto  ""the 
coming  of  the  day  of  God,  wherein  "  the 
heavens  being  on  fire  shall  be  dissolved,  and 
the  elements  shall  °  melt  with  fervent  heat. 

13  Nevertheless  we,  '' according  to  his 
promise,  look  for  new  heavens  and  a  new 
earth,  wherein  dwelleth  righteousness. 

[Prnctical  Obsenuitions.] 

Note. — Though  delays  seemed  to  he  made, 
whilst  the  Lord  waited  to  complete  the  counsels 
of  his  wisdom  and  mercy,  and  to  render  the 
implacable  enmity  of  impenitent  sinners  mani- 
fest to  the  whole  creation;  yet  his  great  and 
terrible  day  would  certainly  come,  suddenly, 
when  not  expected,  and  with  most  surprising 
consternation,  and  inevitable  destruction,  to  all 
who  were  found  unprepared.  (Marg.  Ref.  b. 
—Notes,  Matt.  24:42—44.  1  Thes.  5:1—8.) 
At  that  important  catastrophe,  "the  heavens" 
and  all  the  host  of  them,  (as  far,  at  least,  as 
connected  with  this  earth  and  its  inhabitants,) 
"will  pass  away,"  and  rush  into  confusion  and 
destruction;  with  a  tremendous  "noise,"  of 
which  thunders,  earthquakes,  and  all  other  con- 
vulsions of  nature,  are  wholly  inadequate  to 
give  the  least  conception.  Then  all  "the  ele- 
ments," of  which  the  earth  and  its  atmosphere, 
and  all  the  luminaries  connected  with  it,  are 
composed,  shall  melt  "with  intense  heat:"  and 
not  only  one  vast  city,  or  one  whole  nation, 
but  the  earth,  with  all  its  cities,  forests,  moun- 
tains, yea,  the  contents  of  its  bowels  to  the  ve- 
ry centre,  as  well  as  all  the  works  of  men,  how- 
ever admired  or  magnificent,  which  cover  the 
surface  of  it,  shall  constitute  one  vast  confla- 
gration, and  be  reduced  to  as  confused  a  Chaos, 
as  that  from  which  it  was  first  created;  and  in- 
deed shall  "wholly  pass  away."  (Notes,  Ps. 
102:23—28.  Matt.  24:32—35.  Heb.  1  :10— 12. 
Rev.  20:11 — 15.)  "Seeing,  therefore,  all  those 
things,"  which  are  the  objects  of  the  senses, 
and  the  coveted,  admired,  or  envied  possessions 
of  men,  must  certainly  be  dissolved  and  perish, 
as  to  their  present  mode  of  existence;  "what 
manner  of  persons  ought  we  to  be,  in  all  holy 
conversation  and  godliness,"  who  believe  and 
expect  these  things?  For  it  must  be  evident, 
that  at  the  period  referred  to,  they  who  had  no 
treasure  secured  in  heaven,  nor  any  interest  in 


a  Is  2:12.  Joel  1:15.  2:1.31.     3: 

Ii  Jl.ilt.  827.    1  Thes.  1:5.   Jam. 

1}.     Mai.  -1:5.     1  Cor.  5:5.     2 

1:24. 

Cor.  ]:14.  .lude  6. 

i    P».  37:14.     50:23.   2  Cor.  1:12. 

b  !\Ia((.   21:43.     I.u'ce   12  39.     1 

Phil.  1:27.  3:20.     1  Tim.  4:12. 

Thes.  5:2.   Hev.  3:3.   16:15. 

Hell.  13:5.   Jam.  3:13.     1  Pet. 

c  Ps.  102:26.  Is.  51:6.    Matt.  24: 

1:15.  2:l2. 

35.  Mark  13:31.    Heh.  1:11,12. 

k   1:3,6.  1  Tim.  3:16.  6:3,6,11. 

Rev.  20:11.  21:1. 

1  1  Cor.  1:7.  Tit.  2:13.  Jude  21. 

d   12. 

*  Or,  hastinsr  the  coming. 

e  Ps.    46:6.     97:5.     Am.   9:5,13. 

m  See  on  lO.— 1  Cor.  1:8.    Phil. 

Nah.  1:5. 

1:6. 

f  See  on  7. 

a  See  on  10.— Ps.  50:3.  1$.  34:4. 

g  12.  1-3.75:3.    I».  14:31.  24:19. 

Rev.  6:13,14. 

34:4. 

0  Seeon  10. — Mic.  1:4. 

him  as  a  Saviour,  who  would  then  come  as  the 
Judge  of  the  world,  would  be  most  miserable. 
Ought  not  Christians  therefore  to  be  continu- 
ally "looking  for,"  and  preparing  to  welcome 
that  solemn  season,  called  emphatically  "the  day 
of  God;"  "hastening"  to  have  all  ready  to  meet 
him  with  comfort,  and  even  longing  for  the  sol- 
emn catastrophe  which  would  perfect  their  feli- 
city.? (Note,  L«A-f  21 :25— 28.)  Though  it  was 
in  itself  so  terrible  to  think  of,  "the  heavens  be- 
ing on  fire  and  dissolved,  and  the  elements  melt- 
ing with  heat;"  (Marg.  Ref.  c — p.)  yet  the 
gospel  suggested  such  consolation,  and  inspired 
such  hopes,  that  believers  had  no  reason  for 
terror  or  uneasiness:  for,  though  all  other  in-' 
heritances  and  distinctions  must  then  be  termi- 
nated; yet  they,  according  to  the  sure  promise 
of  God,  "looked  for"  and  exjiected  "new  heav- 
ens and  a  new  earth,"  another  and  far  more 
glorious  and  blessed  state  of  things,  and  an 
abiding  habitation,  into  which  righteous  per- 
sons alone  could  find  admission;  and  in  which 
all  the  inhabitants  would  be  perfected  in  puri- 
ty, obedience,  and  love  of  each  other;  so  that 
no  sin  could  enter,  to  defile  or  disquiet  them  to 
all  eternity. — In  some  scriptures,  "new  heavens 
and  a  new  earth,"  seem  figuratively  to  describe 
the  most  prosperous  and  peaceful  davs  of  the 
church  on  earth;  (Notes,  Is.  65:17—19.  66:19 
—23.  Heb.  12:26-29.)  yet  here  the  state  of 
the  righteous,  after  the  day  of  judgment,  and 
the  dissolution  of  this  present  world,  are  evi- 
dently intended;  but  what  is  meant,  in  various 
particulars,  the  fulfilment  alone  can  fully  ex- 
plain. (Note,  Rev.  21:1—4,22—27.    22:1—5.) 

14  Wherefore,  beloved,  i  seeing  that  ye 
look  for  such  things,  "^  be  diligent  that  ye 
may  be  found  of  him  *  in  peace,  without 
spot,  and  blameless: 

15  And  '  account  </mf  the  long-suffering 
of  our  Lord  is  salvation;  even  as  "  our  be- 
loved brother  Paul  also,  "  according  to  the 
wisdom  given  unto  him,  hath  written  unto 
you: 

16  As  also  y  in  all  his  epistles,  ^  speak- 
ing in  them  of  these  things;  in  which  are 
some  things  ^hard  to  be  understood,  which 
they  that  are  unlearned  and  ^  unstable 
*^  wrest,  as  they  do  also  '^  the  other  scriptures, 
*  unto  their  own  destruction. 

Note. — From  the  preceding  considerations, 
the  apostle  took  occasion  to  exhort  his  beloved 
brethren,  who  profcs.sed  to  believe  and  "look 
for  such  things,"  to  prove  that  they  really  did 
so,  by  diligence  in  every  duty  and  'means  of  ^ 
'grace;'  that  they  might  be  "found  of  Christ  at 
his  coming,  in  peace"  with  God,  with  their  own 
consciences,  with  each  other,  and  with  all  men; 


p  Is.   05:17.     66:22.     llev.  21:1, 

27. 
q  Phil.  3.20.  Heb.  9:28. 
r  1:5—10.   1  John  3:3. 
s  Matt.  24:46.    Luke  2:29.   12:43. 

1   Cor.   15:58.     Phil.    1:10.     1 

Thes.  3:13.   5:23. 
t  See  on  9. — Horn.   2:4.     1   Tim. 

1:16.   1   Pet.  3:20. 
u  Arls  15:25. 
X  Ex.  31:3,6.     35:31,35.    1  Kin^s 

3:12,28.  4:29.  Ez.-i  7:25.  Prov. 

2:6,7.  Ec.    2:26.  DhR.  2:2''>,21. 

Luke  21:15.  Acts  7: 10.     1  C"r. 


2:13.   I2:a.  Jam.  1:5..  3:17. 
y  See  on  1  Pet.  1:1. 
z  Horn.  8:19.     1   Cor.   15:21.     1 

Thes.  4:15. 
a  1  Kings  10:1.  Ilcb.  5:11. 
b2:14.      Get-.  49:4.     2  Tiui.  3:6 

—7.  Jam.  1:8. 
c  Ex.  23:2.6.     Dent.  16:19.     Ps. 

56:5.  flab.  1:4.  marg. 
d  Jer.  23uiG.     Mall.  15:3,6.    22: 

29. 
e  2:1.      Phi,.    3:19.     1    Pel.    2:2. 

Ji;de4. 


[691 


A.  D.  67. 


II.  PETER. 


A    D.  67. 


bein?  "without  spot,  and  blameless."     (Notes, 
Phil.    2:14-18.     3:8-11.    1    John  2:26-29. 
Jude  20,21.)     For  if  they  thus  evinced  them- 
selves "partakers  of  Christ,"  by  the  diligent 
obedience  of  faith  and  love;  they  would  certain- 
ly be  then  "presented  faultless  before"  God,  and 
as  perfect  in  regard  to  sanctification,  as  justifi- 
cation.    They  ought  also  "to  account  the  long- 
suffering  of  the  Lord  to  be  salvation."    Every 
day,  that  their  lives  were  spared,  gave  them  the 
opportunity  of  diligently  seeking  "to  make  their 
calling  and  election  sure."     (Notes,  1:5—11.) 
Professed  Christians  had  space  afforded  them, 
to  seek  a  real  and  more  influential  experience  of 
'the  work  of  divine  grace;  and  "the  goodness  of 
God"  was  suited  and  intended  to  "lead  sinners 
to  repentance."     All,  therefore,  who  read  the 
epistle  ought  to  "account  the  long-suffering  of 
the  Lord  to  be  salvation;"  as  they  owed  it  to 
that  alone,  that  they  were  not  then  in  the  place 
of  despair  and  final  misery,  instead  of  the  land 
of  hope,  of  prayer,  and  forgiveness,  or  in  the 
way  of  peace  and  salvation.     The  apostle  like- 
wise observed,  that  his  "beloved  brother  Paul" 
also  had  written  to  them,  to  the  same  effect, 
"according  to  the  wisdom,  which"  God  had  be- 
stowed on' him.     The  affectionate  and  highly 
respectful  language,  here  used  by    St.  Peter, 
concerning  "the  apostle  of  the  Gentiles,"  who 
was  supposed  to  differ  from  him  in  some  points 
of  doctrine,  and  who  had  openly  rebuked  his 
■  Jissimulation  at  Antioch,  is  peculiarly  worthy 
>f  observation.     (Note,  Gal.  2:\l—l6.)    The 
fourth  and  fifth  verses,  of  the  second  chapter  of 
the  Epistle  to  the  Romans,  are  generally  sup- 
posed to  be  intended;   (Note,   Rom.   2:4—6.) 
l)ut  it  is  not  obvious,  in  what  sense  these  could 
1)6  said  to  be  written  to  those,  whom  St.  Peter 
addressed.     They  therefore,  who  maintain  thai 
he  wrote  to  the  Jewish  converts  exclusively, 
point  out  some  passages  in  the  Ejiistle  to  the 
jflebrews,   to   which   they    think    he   alluded. 
(Tifei.  9:27,28.   10:36,37.)  Yet  that  epistle  Avas 
airectly  addressed  to  the  churches  in  Judea,  and 
not  to  the  Jewish  converts  in  Asia:  so  that  this 
does  not  much  aid  their  supposition.     But,  in- 
deed, the  apostolical  epistles,  though  written  to 
some   particular   churches,   or   description   of 
Christians,  were  evidently  intended  for  general 
instruction:  and  as  Peter  had   read  the  epistles 
of  Paul  when  he  wrote  this;  so  they,  to  whom 
he  wrote,  had  probably  done  the  same,  even  in 
respect  of  those  which  were  addressed  to  other 
churches. — The  false  teachers,  whom  Peter  op- 
posed, seem  to  have  g"rounded  their  "damnable 
heresies,"  (Note,  2:1 — 3.)  on  a  misinterpreta- 
tion of  some  passages  in  St.    Paul's  epistles, 
which  might  appear  to  some  persons  contrary 
to  Peter's  exhortations:  so  that  the  general  ten- 
or of  the  epistles  to  some  of  the  Asiatic  church- 
es, or  of  that  to  the  Hebrews,  rather  than  de- 
tached expressions,  seems  to  have  been  meant; 
for  certainly,  when  properly  understood,  they 
are  as  exhortatory  and  practical  as  St.  Peter's, 
Indeed,  the  apostle  next  observed,  that  this  was 
the  case  in  all  the  epistles  of  his  beloved  broth- 
er Paul;  (as  those  to  the  Romans,  the  Corinthi- 
ans, the  churches  of  Macedonia,  and  to  Timo- 
thy and  Titus;  as  well  as  those  to  Ephesus,  and 
Colosse,  and  the  Hebrews;)  for  in  them  all,  he 
spoke  of  the  coming  of  Christ,  and  the  i)re])a- 
ration  to  be  made  for  it,  with  warnings  and  ad- 
monitions to  different  descriptions  of  persons 
692] 


Yet  in  these  epistles,  connected  with  plainer 
subjects,  were  some  things  "hard  to  be  under- 
stood;" namely,  such  as  related  to  decrees  of 
God,  and  the  deep  dispensations  of  his  govern- 
ment; and  the  sovereignty  of  his  grace  in  sav- 
ing some,  and  leaving  others  to  be  hardened; 
(Notes,  Rom.  8:28—31.  9:11:)  for  of  these 
things  doubtless  Peter  principally  spoke.  Such 
subjects  would  not  be  properly  understood,  ex- 
cept by  those,  who  had  come  to  some  maturity 
in  knowledge,  grace,  and  experience,  and  who 
received  them  in  humble  and  simple  faith  and 
love.  "The  unlearned  and  unstable,"  there- 
fore, even  such  as  were  untaught  in  the  school 
of  Christ,  or  unteachahle  through  pride,  i)reju- 
dice,  and  carnal  passions,  and  uneslablished  in 
faith  and  by  sanctifying  grace,  "wrested"  or 
perverted  them,  by  a  forced  and  unnatural  in- 
terpretation, inconsistent  with  the  context  and 
the  apostle's  general  doctrine;  and  adduced 
them  in  support  of  their  arrogant,  corrupt,  and 
licentious  principles  and  conduct:  and  thus  they 
compassed  their  own  destruction.  But  this  per- 
version of  St.  Paul's  writings  (which  Peter  ev- 
idently here  speaks  of  as  a  part  of  the  sacred 
scriptures,)  must  not  be  charged  on  the  epistles 
themselves;  but  on  those  who  thus  perverted 
them,  contrary  to  their  real  meaning  and  ten- 
dency: for  they  thus  "wrested  the  other  scrip- 
tures also,"  both  the  books  of  the  Old  Testa- 
ment, and  as  many  of  the  New  Testament  as 
were  then  extant,  and  allowed  to  be  of  Divine 
authority.  Proud,  carnal,  ambitious,  covetous, 
or  licentious  men  could  wrest  some  things,  in 
any  of  them,  to  a  seeming  agreement  with  their 
pernicious  doctrines,  and  so  pervert  them  to 
their  own  destruction;  in  the  same  manner,  as 
they  made  a  fatal  use  of  the  mysterious  sub- 
jects on  which  St.  Paul  discoursed.  It  was 
therefore  proper  to  warn  and  instruct  men  to 
read  them  with  humility  and  a  teachable  spirit; 
and  not  to  perplex  themselves  Avith  "hard 
things,"  till  they  were  established  in  such  as 
were  more  plain.  (Notes,  1  Cor.  3:1 — 3.  Heh. 
5:11  — 14.) — This,  however,  is  no  reason  why 
either  St.  Paul's  epistles,  or  any  part  of  the  oth- 
er scrijitures,  should  be  laid  aside,  or  put  out  of 
sight:  for  men,  left  to  themselves,  pervert  ev- 
ery good  gift  of  God,  and  the  corruption  of  the 
best  things  becomes  the  worst. — 'The  persons, 
'to  whom  Peter's  epistles  were  written,  were 
'for  the  most  part  Paul's  converts.' — 'Of  this 
'vice'  (wresting  the  scrijitures,)  'they  are  most 
'commonly  guilty,  who,  from  the  pride  of  un- 
'derstanding,  will  receive  nothing  but  what 
'they  can  explain.  Whereas  the  humble  and 
'teachable  receive  the  declarations  of  revelation, 
'according  to  their  plain,  grammatical,  uncon- 
'strained  meaning;  which  it  is  their  only  care 
'to  attain,  by  reading  the  scriptures  frequently, 
'and  with  attention.'  Machnight.  He  should 
have  added,  'and  with  constant,  fervent  prayer, 
'for  the  promised  teaching  and  guidance  of  the 
'Holy  Spirit.' 

Unlearned.  (16)  .'fjuadnc.  Untaught,  or 
unteachable ;  (Notes,  Matt.  \\:<ill .  13:10,11.) 
—  Unstable.'\  ylt^riQunot.  2:14.  2^Ti]niyiin;,  17. 
:STJiQito),  Luke  16:26.  1  Pet.  b:lO.—  lVresl.] 
^TQeGlHaii'.  Here  only.  To  torture,  put  on  the 
rack.  From  qof6}.ij,  an  instrument  of  torture 
'^Tijf()loia(xrifg  hvtov  ifjieniFirtnf.^  Demos- 
thenes.— Men,  when  put  to  torture,  speak 
thinsr>r  <;ontrarv  to  their  rt-al  mesnirg. 


A.  D.  67. 


CHAPTER  III. 


A.  D.  67. 


17  Ye  therefore,  beloved,  *"  seeing  ye 
know  these  things  before,  ^  beware  lest  ye 
also,  ''  being  led  away  with  the  error  of  the 
wicked,  fall  '  from  your  own  steadfastness 


18    But  "^  grow   in   grace,    and 


the 
knowledge  of  our  Lord  and  Saviour  Jesus 
Christ.  '"  To  him  be  glory  both  now  and 
for  ever.     "  Amen. 

Note. — As  those  whom  Peter  addressed,  had 
been  previously  instructed  and  frequently  warn- 
ed concernina^  these  things:  they  ought  to  be 
upon  their  guard  against  the  insinuations  of  de- 
ceivers, and  to  "beware"  of  the  rock,  on  which 
so  many  had  split;  lest,  being  drawn  from  the 
simplicity  of  believing  obedience  to  the  Lord 
Jesus,  through  the  errors  and  delusions  of 
wicked  men,  especially  of  those  licentious  teach- 
ers whom  he  had  before  described;  they  should 
"fall  from  that  steadfast"  adherence  to  the  truths 
of  the  gospel,  that  constant  profession  of  faith, 
and  that  uniform  course  of  consistent  behavior, 
which  they  had  hitherto  maintained;  and  which 
constituted  a  "steadfastness"  peculiar  to  mature 
believers,  and  distinguishing  tliem  from  num- 
bers of  "unstable"  professors  of  Christianity. 
In  order  to  be  assured,  that  this  would  never  he 
their  case,  they  ought  to  use  every  appointed 
means,  with  the  greatest  earnestness,  that  all 
holy  affections  might  be  invigorated  in  their 
hearts,  that  their  grace  might  grow  to  more 
confirmed  habits,  and  be  productive  of  good 
works  in  greater  abundance:  and  that  they 
might  also  increase  continually  in  a  believing, 
spiritual,  experimental,  and  transforming  knowl- 
edge of  Jesus  Christ,  as  their  Lord  and  Sav- 
iour. (Notes,  l:b — 11.)  After  this  important 
exhortation,  the  apostle  concluded  with  ascrib- 
ing glory  to  Christ,  as  God,  without  mention- 
ing the  Father:  (John  5:23.)  and  with  desiring 
that  it  might,  or  rejoicing  that  it  would,  be  giv- 
en to  him,  both  at  that  time  and  for  ever. 
Amen.  {Notes,  John  5:20—23.  Phil.  2:9— 
11.  1  John  5:20,21.)— 'This  word, ...  at  the 
'beginning  of  a  sentence,  is  an  earnest  asseve- 
'ration, — In  the  conclusion  of  a  sentence,  it  im- 
'ports  an  earnest  wish  that  it  may  be  so.'  Ben- 
son. 

Led  away.  (17)  ^vvarttt/d^EviFc.  Rom.  12: 
16.  Gal. '2:13.— The  wicked.]  Jli^eaub,y.  <i:l. 
— 'One  who  can  be  restrained  by  no  law,  but 
'determines  that  all  things  are  lawful  to  liim.' 
Leigh. — For  ever.  (18)  Eig  iq/jeQtxv  ttioivo;. 
To  the  day  of  eternity ;  one  endless  day,  with- 
out night. — 'The  difficulty'  (16)  'is  said  to  af- 
'fect  chiefly,  unteachable  and  unsteady  men, 
'whose  prejudices  indispose  them  for  admitting 
'the  truth,  or  wh>-se  levity  prevents  their  due 
'solicitude  to  retain  it:  but  not  persons  of  hum- 
'ble  and  teachable  minds,  resolute  in  pursuing 
'and  maintaining  the  truth.  And  the  remedy 
'prescribed,  is  not  to  lay  aside  the  scriptures' 
(or  the  parts  specially  meant,)  'on  account  of 
'their  obscurity,  as  some  would  persuade  us  to 
'do,  but  a  concern  to  "grow  in  grace." '  Dodd- 
ridge.    (Note,  14—16.) 


fl:12.  Pi ov.  1:17.  Matt.  24:24, 
25.  Mark  13:23.  John  16:4. 

C  Mm.  7:15.  lfi:G,ll.  Phil.  3:2. 
Col.  2:«.  2  Tim.  4:15. 

b  2:18—20.    Malt.  24:24.    Mark 


13:22.  Rom.  16:18.  2  Cor.  11: 
3,13—15. 
i  1 : 1 0, 1 1 .   2: 1 8—22.     Acti  2: 42 . 
1  Cor.  15:58.     Col.  2:5.     Heb. 
3:14.  1  Pel.  5:9. 


PRACTICAL    OBSERVATIONS. 
V.  1—8. 

The  "purest  minds"  of  men  on  earth  want 
"stirring  up  by  way  of  remembrance;"  that,  by 
habitual  attention  to  the  doctrine  and  precepts 
delivered  by  "the  holy  prophets  and  apostles," 
they  may  be  kept  steadfast  in  faith,  fervent  in 
love,  anil  diligent  in  obedience.  The  only  wise 
God  our  Saviour,  by  predicting  the  scofis  and 
contemptuous  objections  of  infidels  and  profane 
men,  in  ancient  and  modern  times,  has  taken 
care,  that  even  their  perverse  opposition  to  the 
scripture  should  furnish  an  additional  proof  of 
its  divine  inspiration! — No  wonder,  that  they, 
who  "walk  after  their  own  lusts,"  endeavor  to 
deride  our  expectation  of  a  future  judgment, 
and  of  the  eternal  destruction  of  all  those,  who 
"will  not  have  Christ  to  reign  over  them;"  or 
that  they  catch  at  every  thing,  which  can  help 
to  buoy  up  their  chief  hope  of  "escaping  the 
damnation  of  hell."  Most  of  iheir  cavils  and 
sneers  expose  their  ignorance  of  "the  scrip- 
tures and  of  the  power  of  God;"  yet  their  very 
ignorance  is  the  consequence  of  their  ungodli- 
ness, and  wilful  opposition  to  those  parts  of  di- 
vine truth,  which  condemn  their  darling  iniqui- 
ties. But  none,  who  read  and  believe  the  sa- 
cred oracles,  can  be  ignorant,  that  the  omnipo- 
tent Creator  of  the  heavens  and  the  earth,  who 
upholds,  preserves,  changes,  or  destroys  his 
own  Avork,  as  he  sees  good,  bas  his  whole  plan 
before  him;  that  "the  heavens  and  earth,  which 
are  now,  are  reserved  unto  fije,  against  the  day 
of  judgment,"  which  will  also  be  "the  day  of 
perdition,"  to  all  "ungodly  men;"  that  God 
alone  is  competent  to  determine  about  times 
and  seasons;  and  that  "with  him  one  day  is  as 
a  thousand  years,  and  a  thousand  years  as  one 
day." 

V.  9—13. 

The  Lord,  in  reality,  makes  no  delays:  how- 
ever his  dispensations  may  appear  to  our  unbe- 
lief and  scanty  knowledge,  he  "is  not  slack 
concerning  his  promises,"  according  to  men's 
notions  of  "slackness;"  but  be  is  "slow  to  an- 
ger," "he  waiteth  to  be  gracious,"  he  "delight- 
eth  not  in  the  death  of  a  sinner,"  and  he  is 
"willing"  that  any  perishing  rebel  "should  come 
to  repentance,"  and  seek  his  salvation. — T^et 
"his  counsel  shall  stand,  and  be  will  do  all  his 
pleasure:"  that  "great  day  of  the  Lord  shall 
come  as  a  thief  in  the  night;"  even  as  surely  as 
the  deluge  came,  and  equally  unexpected  by 
unbelievers.  (Note,  Matt.  24:*36— 41.)— What 
will  then  be  the  surprise,  the  terror,  and  an- 
guish of  proud  scoffers,  infidels,  and  all  ungod- 
ly and  worldly  men,  "when  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements 
shall  melt  Avith  fervent  heat;  the  earth  also  and 
all  the  works  that  are  therein  shall  be  burnt 
up!"  Here  imagination  itself  is  baffled;  de- 
scription would  be  vain;  and  we  can  only  ap- 
ply the  inconceivable  subject  to  practical  pur- 
poses. (Notes,  Rev.  6:15—17.  20:11—15.; 
"Seeing  all  these  things  shall  be  dissolved,  what 
manner  of  persons  ought  we  to  be,  in  all  holy 
conversation  and  godliness?"  Surely  Chris- 
tians should  not  "lay  up  their   treasures   on 


k  Ps.  92:12.  Hos.  14:5.  Mai.  4: 
2.  Eph.  4:15.  2Thes.  1:3.  1 
Pet.  2:2. 

1  1:3,8.  2:20.  .Tohn  17:3.  2  Cor. 
4:6.  Eph.  1:17.  PhiL3:8.  Col. 


1:10.  3:10. 
m  John  5:23.     2    Tim.    4: IS.      1 

Pet.  6:10,11.  Jude2S.  Kev.  1: 

6.  S'.9— 14. 
n  i'ei  on  Mall.  6:13.  28:20. 

[693 


A.  D.  67. 


II.  PETER. 


A.  D.  67. 


earth,"  or  "set  their  affections  on  things  be- 
low !"  It  is  our  chief  business  to  prepare  for 
this  great  catastrophe,  by  daily  expecting  and 
"hastening  to"  the  coming  of  the  day  of  God; 
that  we  may  possess  a  triumphant  hope  of  lift- 
ing up  our  heads  with  joy,  when  the  heavens 
and  the  earth  shall  form  one  immense  confla- 
gration, and  when  no  refuge  will  remain  to  the 
wicked  from  the  intolerable  wrath  of  their  of- 
fended Judge,  and  that  everlasting  fire  to  which 
lie  will  doom  them:  and  to  "look  for  the  new 
iieavens  and  the  new  earth,"  which  God  has 
promised;  and  to  prepare  for  this  blessed  habi- 
tation, remembering  that  righteousness  dwells 
there,  without  alloy  or  interruption;  and  no 
unclean  person  can  find  admission. 
V.  14—18. 
In  the  firm  belief  of  the  great  and  eternal 
realities,  set  before  us  in  this  chapter,  let  us 
"give  diligence  to  be  found  of  Clirist  at  his 
coming,  in  peace,  without  spot  and  blameless." 
Let  sinners  "account  the  long-suffering  of  our 
Lord  to  be  salvation;"  "seeking  him  while  he 
may  be  found,  and  calling  on  him  while  he  is 
near;"  that  they  may  have  the  privilege  of 
blessing  him  to  eternity,  for  sparing  them  when 
others  were  cut  off  in  their  sins. — We  should 
ilso  avail  ourselves  of  the  apostle's  caution, 
(vhilst  we  read  the  epistles  of  St.  Paul,  and 
■)ther  difficult  parts   of   the   holy    scriptures. 


Most  evident  it  is,  that  untaught,  unteachable, 
self-sufficient,  "unstable,"  and  unconverted 
men,  "wrest  many  things"  of  this  kind  "to 
their  own  destruction."  Yet  these  parts  of  the 
sacred  word  have  a  most  important  use,  in  the 
system  of  divine  truth;  and  if  men  will  per- 
vert them,  they  do  it  at  iheir  peril.  But  let  us 
seek  to  have  our  minds  prepared  for  the  recep- 
tion of  such  things  as  are  "hard  to  be  under- 
stood," by  properly  digesting  and  reducing  to 
practice  those  parts,  which  are  most  simple  and 
intelligible,  and  let  us  take  care  not  to  give 
strong  meat  to  babes  who  cannot  digest  it;  as 
it  only  "belongs  to  those  that  are  of  full  age, 
and  who,  by  reason  of  use,  have  their  senses 
exercised  to  discern  good  and  evil."  {Notes, 
1  Cor.  3:1—3.  Heb.  5:11—14.  P.  O.)  Thus 
taking  things  in  their  proper  order,  and  pro- 
ceeding with  humility,  caution,  prayer,  and 
practice,  we  shall  be  prepared  to  derive  benefit 
from  the  deepest  and  most  mysterious  truths, 
and  to  perceive  their  consistency  with  the  rest 
of  divine  revelation.  Let  all  then,  who  know 
and  read  these  things,  "beware,  lest,  being  led 
away  by  the  error  of  the  wicked,  they  fall 
from  their  own  steadfastness:"  and  may  we 
all  "grow"  continually  "jn  grace,  and  the 
knowledge  of  our  Lord  and  Saviour  Jesus 
Christ,"  and  ascribe  glory  to  him  now,  in  full 
assurance  of  doing  the  same  for  ever.     Amen. 


THE 
FIRST  EPISTL.E  GENERAL.  OF  JOHN. 


This  epistle  has  been  received,  without  hesitation,  as  written  by  the  apostle  John,  in  the 
church  from  the  earliest  ages;  and  the  similarity  of  sentiment  and  expression,  between  it  and 
his  gospel,  is  a  full  confirmation  that  he  was  the  writer,  though  his  name  is  not  prefixed  to  it. 
(Notes,  Matt.  4:lS—'i'i.  lOA— 4.  17:1,2.  20:20—23.  26:30—35.  Mark  b:35— 43,  v.  37. 
9:88—40.  Luke  9:46— bG.  Jo  An  13:18— 30.  19:25—27.20:1—10.  21 :18— 23.  ./2c/s  3:1— 1 1. 
4:13 — 22.  Gal.  2:6 — 10.) — From  two  expressions  in  the  second  chapter;  "Because  ye  have 
known  him  that  is  from  the  beginning;"  and  "It  is  the  last  lime;"  several  learned  moderns 
have  concluded,  that  it  was  written  just  before  the  destruction  of  Jerusalem,  and  to  the  Jew- 
ish converts  exclusively:  but  it  has  been  the  more  general  opinion,  that  it  was  written  much 
later  than  that  event,  and  not  long  before  the  book  of  Revelation.  (Note,  Rev.  6:1,2.)  The 
texts,  on  which  the  former  opinion  is  grounded,  do  not  seem  to  require,  or  even  admit  of  that 
interpretation,  which  these  learned  men  put  upon  them;  (Note,  2:18,19.)  and  there  is  not 
the  least  intimation  of  any  distinction  between  Jewish  and  Gentile  converts,  in  the  whole 
epistle.  So  that  the  term  General  or  Catholic  strictly  and  properly  belongs  to  it.  For  it 
appears,  to  me  at  least,  the  more  probable  opinion,  that  it  was  written  towards  the  close  of 
the  apostle's  life,  after  the  death  of  all  the  other  apostles:  and  that  it  was  intended  as  a  cir- 
cular letter,  or  a  general  address,  to  all  the  Christian  churches,  which  was  known  to  come 
from  the  only  surviving  apostle.  The  authoritative  yet  affectionate  manner,  in  v/hich  the 
writer  addresses  his  dear  children,  favors  this  conclusion:  (Note,  2:1,2.)  and  the  heretics,  or 
antichrists,  whom  he  evidently  intended  to  oppose,  came  forward  much  more  openly,  at  this 
time,  than  at  an  earlier  period.  It  is  generally  allowed,  that  they  who  denied  the  real  Deity 
of  Christ;  they  who  explained  away  his  proper  humanity,  and  the  reality  of  his  sufferings 
and  death,  as  an  atoning  sacrifice;  and  those  who  taught  their  followers,  that  believers,  being 
"saved  by  grace,"  were  not  recjutred  to  obey  the  commandments  of  God,  were  the  princij)al 
Antichrists.  These  were  branched  out  into  a  variety  of  sub-divisions  called  by  different 
names;  such  as  Ebionites,  Cerinthians,  Docetae,  or  Phantasiastce,  Gnostics,  Nicolaitans, 
&c.  on  which  ecclesiastical  writers  have  enlarged  ahundantly.  The  apostle,  however,  did  not 
name  any  of  them,  and  his  language  was  suited  to  refute  and  expose  many  other  lieretical 
sentiments,  both  of  ancient  and  modern  times;  and  in  that  view  the  ejiistle  is  highly  interest- 
ing to  us.  He  expatiates  also  on  the  love  of  God  to  us,  as  shown  in  the  salvation  of  his 
Son;  and,  again  and  again,  most  pathetically   enforces  on  believers  love  to  each  other,  at> 

6941 


A.  D.  90. 


CHAPTER  I. 


A.  D.  90. 


shown  in  its  practical  effects,  by  almost  every  motive  imaginable.  This,  I  suppose,  has  given 
occasion  to  the  gene.ral  opinion  of  his  being  himself  of  a  most  loving  disposition,  even  more 
so  than  the  other  apostles.  Our  Lord,  however,  called  him,  and  James  his  brother,  Boaner- 
ges: {Note,  Mark  3:13 — 19.)  and  the  faithful,  plain,  and  even  sharp  manner,  in  v/hioh  he 
speaks  of  hypocrites  and  false  teachers,  sufficiently  illustrates  the  reason  for  which  that  name 
was  given. — He  also  lays  down  various  marks  and  evidences,  by  which  Christians  mighi  be 
distinguished,  both  by  themselves  and  others,  from  self  deceivers  and  hypocrites:  and,  while 
this  epistle  differs  exceedingly,  in  style  and  manner,  from  those  of  the  other  apostles,  it  per- 
fectly coincides  with  them  in  doctrine  and  practical  instruction. 


CHAP.   I. 

Tile  apostle  declares,  what  he  had  seen  and  heard  of  Christ,  the  Word 
of  life;  that  others  might  have  fellowship  with  him,  and  with  God 
and  Christ,  and  might  share  his  joy,  1 — 4.  He  shi>wslhat  those  who 
have  rommiinion  with  tiod,  and  are  cleansed  from  sin  hy  the  blood 
of  Christ,  walk  in  (he  ii^ht  of  holiness,  5—7;  and  that  the  faithfid- 
ness  and  righteousness  of  God  are  engneed  ibr  the  pat  don  and  cleans- 
ing of  those  who  "confess  their  sins;"  but  that  all  who  "say  they 
have  no  sin,"  or  "have  not  sinned,"  are  deceived  oi  deceivers, 
8—10. 

THAT  "  which  was  from  the  beginning, 
^  which  we  have  heard,  which  we 
have  seen  with  our  eyes,  which  we  have 
looked  upon,  ''and  our  hands  have  handled, 
of  ''  the  Word  of  life; 

2  (For  *"  the  Life  *"  was  manifested,  and 
we  have  seen  it,  ^  and  bear  witness,  and 
show  unto  you  ''  that  eternal  Life,  '  which 
was  with  the  Father,  and  was  manifested 
unto  us;) 

Note.— (Note,  John  1 :1— 3.)  The  apostle 
began  this  epistle,  in  the  same  abrupt  manner 
as  he  did  his  gospel,  and  without  any  particular 
address  or  salutation:  and  he  wrote  as  a  wit- 
ness or  a  messenger,  in  a  sententious  declara- 
tory style,  and  not  in  an  argumentative  man- 
ner.— "That  which  was  from  the  beginning;" 
that  essential  Good,  that  uncreated  and  self- 
existent  Excellency,  Avhicli  had  been  from  the 
beginning,  as  co-equal  and  co-eternal  with  the 
Father,  and  had  at  length  appeared  in  human 
nature  for  the  salvation  of  sinners,  was  the 
great  subject,  concerning  which  the  apostle 
wrote  to  his  brethren.  If  we  then  understand 
him  to  mean  Christ,  as  the  Son  of  God,  (and 
it  does  not  appear  what  else  could  be  meant,) 
"from  the  beginning"  must  denote /rom  e/er- 
nity:  for  if  the  creation  and  time  were  coeval, 
"That  which  was  from  the  beginning,"  when 
"God  created  the  heavens  and  the  earth,"  must 
liave  been  eternal.  (Notes,  Gen.  1:1.  Prov. 
8:22 — 30.)  Indeed  the  same  expression,  in 
Some  places  may  signify  the  first  opening  of  the 
dispensation  of  the  gospel:  (2:7,8.)  yet  this 
sense  does  not  appear  at  all  consistent  with  the 
context  in  this  place.  (Note,  2  Thes.  2:13,14.) 
The  obvious  meaning  however  is  this:  that  es- 
sential Good,  which  "was  from  the  beginning 
with  God,  and  was  God,"  "by  whom  all  things 
were  created,"  had  "become  flesh"  to  dwell  on 
earth  among  men;  and  the  apostle  and  his 
brethren,  especially  the  other  apostles,  had  heard 
him  deliver  his  doctrine,  and  publish  his  salva- 
tion; they  had  seen  him  with  their  eyes,  while 
they  "beheld  his  glory,  as  of  the  only  begot- 
ten of  the  Father,  full  of  grace  and   truth." 


2:13. 

I'rov.  8:22— .1.  Is.  41:4. 

18. 

Mic. 

.'•.:2.     .lohii    1:1,2.      8:58. 

c  Luke24;39.  John  20:27. 

Fev. 

l.fl.lI,17,lR.  2:3. 

d  5:1.     John  1:14.    5:26.     ]\<-^. 

4U. 

UiiUe   1:2.     John    1:34. 

19:13. 

Act! 

.a.  4:20.     2  Pfct.   l:ie— 

fij::i,ii,.    J0h..:.i.     11:25,26. 

(Note,  John  1 :1'1.)  They  had  not  only  view- 
ed him  with  a  transient  glance;  but  had  accom- 
panied him,  and  contemplated  him,  both  in  re- 
spect of  the  wisdom  and  holiness  of  his  charac- 
ter, the  power  of  his  miracles,  and  his  abundant 
love  and  mercy,  during  some  years;  till  they 
saw  him  expire  on  the  cross,  and  afterwards 
risen  from  the  dead:  and  "their  hands  had 
handled  him,"  while  he  condescended  to  give 
them  this  full  proof  of  his  resurrection,  that  they 
might  witness  it  to  others.  (Notes,  Luke24: 
86—43.  John  20:19—29.)  This  divine  Per- 
son, "the  Word  of  life,"  "the  Word  of  God," 
became  incarnate,  that  he  might  be  "the  Life 
of  men;"  and  this  "great  mystery  of  gtidliness" 
the  apostle  declared  to  mankind.  (Notes,  5:11, 
12,20,21,  1  Tm.  3:16.)— Indeed  he  wrote  to 
assure  his  Christian  brethren  throughout  the 
world,  yea,  and  all  future  ages,  of  the  reality  of 
Christ's  human  nature,  which  some  in  those 
days  denied,  and  that  of  his  divine  nature, 
which  his  resurrection  fully  demonstrated.— 
(Note,  Rom.  1:1—4.)  For  "the  Life,"  the 
Source  and  Author  of  life,  natural,  spiritual, 
and  eternal,  who  possessed  "life  in  himself," 
necessarily  and  unchangeably,  and  who  might 
therefore  be  called  "the  Life;"  life  being  essen- 
tial to  him,  and  derived  from  him  to  all  crea- 
tures; even  he  had  been  "manifested  in  the 
flesh,"  to  be  the  Life  of  fallen  men.  (Notes, 
John  1:4—9.  8:12.  11:20—27.  14:4—6.)  And 
when  "the  Son  of  God,"  the  essential  Life  of 
all  creatures,  was  thus  manifested,  the  apostles 
were  peculiarly  favored,  in  being  chosen  to  be 
his  attendants,  and  to  see  him,  during  his  min 
istry,  at  his  death,  after  his  resurrection,  and  at 
his  ascension;  that  they  might  bear  witness  to 
others  of  these  things,  and  show  unto  them 
"that  eternal  Life,"  which  had  always  subsist- 
ed with  the  Father,  as  "One  with  him,"  and  yet 
distinct  from  him,  One  in  the  undivided  essence 
of  the  Godhead,  but  possessing  distinct  person- 
ality, as  "the  only  Begotten  of  the  Father," 
by  an  eternal  and  incomprehensible  generation; 
(Notes,  John  1 :14,18.  3:16.)  and  who  "in  the 
fulness  of  time"  was  manifested,  as  the  Author 
and  Giver  of  eternal  life  to  sinners,  through  the 
redemption  of  his  blood,  and  by  the  communi- 
cation of  his  new-creating  Spirit.  The  apos- 
tles did  not,  therefore,  proceed  on  report,  or  in- 
sufficient proof,  when  they  went  to  the  nations; 
anti  encountered  all  hardships,  dangers,  and 
persecutions,  in  preaching  the  gospel  to  them. 
(Note,  2  Pet.  1:16—18.)  But  they  declared 
the  things,  concerning  the  Person,  doctrine,  and 
salvation  of  Christ,  which  they  had  seen  and 


i4i;. 

{  3:.5,8.     Horn.  16:25,26.     1  Tim. 

S:Vu  2  Tim    1:10.  Tit.  1:3. 
g    'olin  1.5  27.    21:24.    Acts  1:22. 

2.ii^.  3:15.  5:32.    10:4J.   1  Pet. 


h  See  071  c. — John  17:3. 

i  Prov.  8:22—30.    John  1:1^,18. 

3:13.  7:29.  8:38.    16:28.    17:5. 

Bom.  8:3.  Gal.  4:4. 


[695 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


heard,  and  had  the  most  abundant  opportunity 
of  learning  from  his  own  lips;  and  of  which  they 
had  been  assured  by  his  miracles,  resurrection, 
and  ascension. 

That  which.  (1)  '0.— The  second  Person  in 
the  sacred  Trinity  is  intended.  Thus  he  says, 
"I  and  the  Father  are  one."  'Er,  not  fi;- 
(Note,  John  10:26—31,  v.  30.)  And  thus  the 
Evang  ^isi,  "That  holy  thin?  which  shall  be 
born  ot  *thee."  Luke  1:35. — Handled.]  F.ifn]- 
Xu(p>iau,'.  Luke  i4:S9.  Acts  17:27.  Heb.  12:18. 

3  That  ^  which  we  have  seen  and  heard, 
'  declar-:!  we  unto  you,  that  '"  ye  also  may 
have  fellowship  with  us:  and  truly  "  our  fel- 
lowship is  with  the  Father,  and  °  with  his 
Son  Jesus  Christ. 

4  And  these  things  write  we  unto  you, 
P  that  your  joy  may  be  full. 

^Practical  Ohsci~vaiions.^ 

Note. — The  apostle  declared  these  things  to 
his  brethren,  and  to  mankind  in  general,  even 
to  all  who  should  ever  read  his  epistle;  not  from 
selfish  motives,  but  from  the  purest  benevolence 
and  love;  in  order  that  they  might  "have  fellow- 
ship with  him,"  and  the  other  apostles,  and 
share  their  immunities,  hopes,  comf!)rts,  and 
everlasting  advantages:  and  whatever  an  un-' 
godly  world  might  imagine,  concerning  the  con- 
dition of  such  poor,  despised,  and  persecuted 
men,  whom  they  treated  as  the  "off-scouring 
of  all  things;"  "truly  their  fellowship  was  with 
the  Father,  and  with  his  Son  Jesus  Christ." 
They  shared  the  special  love  and  favor  of  God 
the  Father;  all  his  perfections  ensured  their 
happiness;  they  were  made  "partakers  of  his 
holiness,"  and  even  "of  a  divine  nature;"  and 
they  had  the  assured  hope  and  blessed  earnests 
of  enjoying  him,  as  their  all-sufficient  and  eter- 
nal Portion.  Moreover,  they  had  a  free  access 
to  him,  as  their  Father;  and,  a  sacred  union  hav- 
ing been  formed  between  him  and  their  souls,' 
through  Jesus  Christ,  and  by  the  power  of  the 
Holy  Spirit,  a  most  honorable  and  happy  com- 
munion and  intercourse  was  cf)ntinually  car- 
ried on  between  the  glorious  God  and  them; 
while  they  poured  out  their  inmost  souls  before 
him,  made  him  their  Hope  and  Confidence, 
aimed  to  do  his  will  and  manifest  his  glory,  cel- 
ebrated his  praises,  v/ere  his  devoted  worship- 
pers, and  sought  their  felicity  in  his  favor  and 
acceptance;  while  in  return,  he  graciously  heard 
their  supplications,  accepted  their  persons  and 
services,  communicated  to  them  his  holy  conso- 
lations, showed  them  his  will,  supplied  them  with 
wisdom  and  strength  suited  to  their  wants,  and 
took  on  him  the  care  of  all  their  concerns. — 
This  "fellowship  with  tlie  Father,"  arose  from 
their  "fellowship  with  his  Son  Jesus  Christ." 
By  faith,  they  became  partakers  of  him  and  his 
salvation;  so  that,  "of  God  he  was  made  to  them 
^'sdom,  and  Righteousness,  and  Sanctification, 
:and  Redemption:"  and,  by  a  continued  regard 
to  his  Person,  mediation,  and  grace,  and  an 
habitual  rehance  on  him,  as  the  Life  and  sal- 
vation of  their  souls,  they  had  access  to  God  as 
a  *  ather.  Thus,  through  the  incarnate  Son, 
and  his  righteousness,  sacrifice,  and  interces- 


sion, and  the  communion  maintained  with  him 
by  faith;  they  had  "communion  with  the  Fa- 
ther" also,  notwithstanding  their  sinfulness. 
(Note,  John  17:1 — 3.)  This  was  no  enthusi- 
astic imagination,  or  hypocritical  pretence,  as 
many  were  disposed  to  represent  it;  nor  was  it 
an  unsatisfactory  or  inefficacious  transaction,  as 
others  might  suppose,  who  did  not  deny  its  re- 
ality: but  they  had  the  liappy  experience  of  it 
in  their  souls;  manifested  the  excellency  of  it 
in  their  lives;  and  shared  with  their  brethren, 
in  this  sacred  communion,  such  comi'orts  and 
substantial  satisfaction,  as  made  them  ample 
amends  for  all  their  losses,  sufferings,  and  hard- 
ships. Being  therefore  assured,  that  this  alone 
was  sufficient  to  make  men  happy;  and  know- 
ing the  inexhaustible  "fulness  of  Christ,"  and 
his  inestimable  salvation:  they  desired  exceed- 
ingly, that  their  fellow-sinners  would  come  and 
share  their  felicity;  and,  leaving  the  lying  van- 
ities of  the  world,  or  the  em|)ty  forms  and  su- 
perstitions of  false  religiim,  ^vould  seek  with 
them  this  "fellowsliij)  with  the  Father  and  with 
his  Son  .Jt>sus  Christ."  This  desire,  glowing 
with  intense  ardor  in  ihe  hearts  of  the  apostles, 
and  united  with  zeal  for  the  honor  of'  their 
Lord,  animated  them  to  all  their  self-denying 
labors,  and  reconciled  them  to  all  sufferings,  in 
promoting  the  gospel.  The  saiT'e  principle  in-  ■.!■ 
duced  the  a|)OStle  John,  to  write  this  epistle  to  ™ 
the  churches,  that,  rejecting  the  heretical  doc- 
trines of  false  teachers,  "having  fellow^ship 
with  Christ"  and  with  those  who  adhered  to 
the  apostle's  doctrine,  and  avoiding  whatever 
could  interrupt  their  communion  with  God, 
their  holy  joy  might  be  complete,  and  they 
might  live  in  actual  possession  of  those  invalu- 
able privileges,  to  which  they  were  called  by 
the  gospel. — The  "communion  of  the  Holy 
Spirit"  is  not  particularly  mentioned,  in  this 
most  interesting  passage;  because  the  commu- 
nion of  believers  with  the  Father  and  the  Son, 
and  their  loving  communion  with  each  other, 
are  effected  and  maintained  by  the  communica- 
tion, and  influences  of  the  Holy  Spirit;  who  is 
the  immediate  Author  of  their  spiritual  life, 
hope,  love,  joy,  peace,  and  holy  affections;  the 
bond  of  union  between  Christ  and  his  mystical 
body,  and  between  every  member  of  it  and  all 
the  others;  the  great  blessing  communicated 
from  the  Father's  love,  and  through  the  incar- 
nation and  mediation  of  the  Son;  and  the  Seal 
and  pledge  of  all  other  blessings,  in  time  and  to 
eternity,  and  the  preparation  for  them.  As  the 
Holy  Spirit  is,  therefore,  the  great  Agent  in 
our  "communion  with  the  F»therand  the  Son;" 
it  was  not  necessary,  that  communion  with  him 
should  be  separately  mentioned.  (Note,  2  Cor. 
13:11—14.) 

Fellowship.  (3)  Koivonm. — Note,  Phil.  1:3 
— 6. — The  leading  idea  is  participation;  and 
communication,  and  reciprocal  intercourse,  and 
expressions  oC  friendship,  as  resulting  from  it. 
(Note,  Gen.  5:21— 24.)— FW/.  (4)  lhnh,Qta- 
fiFvrj.  Filled,  or  completed.  John  3:29.  15:11. 
16:24.   17:13.  Phil.<i:2.  2  John  I'H.  ^ 

5  This  then  is  '^  the  message  which  wo 
have  heard  of  him,  and   declare  unto  you, 


k  See  on  I .  i 

1  5.      Ps.  2:7.     22:22.     Ij.   66:19,  ' 

John  l7-.2o.  Acts  13:32.41.  20-  I 

27.   1  Cor.  15:1.   Heh.  2:1?.       ! 

tn  Arts   2.42.     Pliil.   2:1— Hem. 


696] 


15:27.  Eph.  3:6.    Phil.  1:7.     1 
Tim.  6:2.    Heb.  3:1.    1  Pet.  5: 
1.  Gr. 
n  7.    2:23,24.     .Tohn    14:20—23.' 
n:3,2l.     ICor.  1:9,30.  2Cm-.i 


13:14.  Phil.  2:1.  3:10.  Heb.  3: 


o  5:10,11.    Col.  1:13. 
10. 


1  Thes.  1: 


q  3:11. 


1:10.    Hth.  3:17,18.    John 
.   16:21.  2  Cor.  1:24.  KpK 

Phil.  1:25,26.  2  John  12 

1  Cor.  U;23. 


A    D.  90. 


CHAPTER  I. 


A.  D.  90. 


"■  that  God  is  Light,  and  in  him  is  no  dark- 
ness at  all. 

6  'If  we  say  that  we  have  *  fellowship 
with  him,  and  "  walk  in  darkness,  "  we  lie, 
and  '■  do  not  the  truth: 

7  But  '*■  if  we  walk  in  the  li2;ht,  "  as  he 
is  in  the  light,  ^  we  have  fellowship  one  with 
another,  "  and  the  hlood  of  Jesus  Christ  his 
Son  cleanseth  us  from  all  sin. 

Note. — 111  order  that  Christians  might  ob- 
tain that  "fulness  of  joy,"  of  which  the  apostle 
spoke;  and  that  they  might  be  upon  their  guard! 
against  all  delusive  appearances,  and  all  ftilse 
pretences  to  communion  with  God;  it  was  need- 
ful for  him,  to  state  to  them  "the  message,"  or i 
t?ec/aj-ai/on,  which  they  "had  heard  rrom"Christ[ 
himself,  concerning  the  nature  and  perfections i 
of  God.  (^]So'?e,  John  17 :25,26.)  The  subst<ince| 
of  this  declaration  is,  "That  God  is  light,"  pure, 
perfect  intellect,  an  all  pervading  all  penetrat- 
ing Spirit,  essential  knowledge,  wisdom,  holi- 
ness, love,  and  felicity:  so  that  "in  him  is  no 
darkness  at  ail;"  no  ignorance,  error,  moral 
evil,  or  defect  in  felicity;  and  therefore  none  of 
these  can  be  derived  from  him.  (Notes,  Jam. 
1:13 — 18.)  As  this  is  the  nature  of  God,  the 
doctrines  and  precepts,  which  come  from  hrm, 
must  be  of  the  sanif  kind:  true  religion  may 
be  distinguished  from  counterfeit  by  this  crite- 
rion; and  especially  his  spiritual  worshippers, 
who  really  have  communion  with  him,  may  be 
known  by  their  conformity  to  him.  If  then, 
any  persons,  professing  Christianity,  affirm,  as 
a  matter  of  experience,  that  "they  have  fellow- 
ship with  God"  according  to  the  gospel,  and 
consequently  are  partakers  of  his  salvation; 
while  at  the  same  time,  "they  walk  in  dark- 
ness," or  are  deluded  by  Satan,  through  igno- 
rance and  false  doctrine,  to  live  in  the  habitual 
practice  of  sin,  and  so  to  have  "fellowship  with 
the  unfruitful  works  of  darkness;"  such  persons 
speak  falsehood,  and  are  either  deceiving  or 
self-deceived  hypocrites,  whose  conduct  belies 
their  profession:  for  they  do  not  practise  what 
is  sincere  and  faithful,  and  according  to  the 
truths  of  the  word  of  God.  But  if  the  profess- 
ed disciples  of  Christ  "walk  in  the  light,  as  he 
was  in  the  Light,"  acting  habitually  as  becomes 
those  who  know  God,  and  his  holy  truth  and 
will;  and  imitating  his  purity,  righteousness, 
goodness,  and  truth,  in  their  behavior  among 
men;  they  may  deem  this  a  sufficient  evidence, 
that  they  are  "partakers  of  Christ,"  and  inter- 
ested in  the  love  of  the  Father  through  him. 
(Notes,  ^-.l—ll.  Ps.  97:10— 12.  JoAn  12:34 
—36.  Rom.  13:11—14.  Eph.  5:8—14.)  They 
are  warranted  to  conclude,  that  "theii  fellow- 
ship with  God,"  and  the  intercourse  maintain- 
ed between  him  and  their  souls,  is  the  very 
same,  in  nature  and  efficacy,  with  that  of  which 
the  apostle  spake.     They  are  admitted  to  'the 


r  Ps.27:l.  36;  9.  84:11.  Is.  60:19. 
John  1:4,9.  8:12.  9:5.  12:35,36. 

1  Tim.  6:16.    Jam.  1:17.    Rev. 
21:23.  22:5. 

I  8,10.     2:4.     4:20.     Matt.  7:22. 

Jam.  2:14,16,18.   Rev.3:17,lR. 
t  See  on  3.— I's.  5:4—6.      94:20. 

2  Cor.  6:14—16. 

u  2:9—11.   Ps.  82:5.    Prov.  2:13. 

4:18,19.     John  3:19,20.   11:10. 

12:35,46. 
X  10.  4:-20.  John  8:44,55.  1  Tim. 

4:2. 

Vol.  a  I. 


y  John  3:21. 

z  2:9,10.    Ps.  56:13.  89:15.  97:11. 

I}.  2:5.   Rom.  13:12.   Eph.  5:8. 

2  John  4.  3  John  4. 
a  See  on  5.— Ps.    104:2.    1  Tim. 

6:16.  Jam.  1:17. 
b  See  on  3.— Am.  3:3. 
c  2:1,2.  5:6,8.  Zech.  13:1.   John 

1:29.    I  Cor.  6:11.      Heb.  9:14. 

1  Pet.  1:19.   Rev.  1:5.  7:l4. 
.1  6,l0.    3:5,6.     1  Kinjs  8:46.     2 

Chr.  6:36.  Job  9:2.  14:4.  15:14. 

25:4.     Pf.   143:2.     Prov.  20:9. 


88 


communion  of  the  saints,'  and  entitled  to  all 
the  privileges  and  blessings  belonging  to  them, 
and  ought  to  be  the  objects  of  their  special 
love  and  complacency.  And  they  may  also  be 
fully  assured,  that  the  "blood  of  Christ,"  the 
Son  of  God,  has  taken  away  the  guilt  of  all 
their  former  sins,  and  removes  that  of  all  their 
daily  defects,  defilements,  and  transgresyions; 
nay,  that  the  Holy  Spirit,  as  given  through  the 
merit  of  his  atonement,  is  cleansing  away,  and 
will  at  length  perfectly  destroy,  all  the  sinful- 
ness of  their  fallen  nature.  (Mar^.  Ref.) — 
Lio^ht.  (5)  Notes,  Ps.  36:5—9.  84:11,12.  Is. 
(10^5—22.  i^ev.  21:22— 27.  L/g7i<  is  the  em- 
blem of  knowledge,  hoUness,  and  happiness — 
darkness,  of  ignorance,  error,  wickedness,  and 
miserv.  (Ps.  97:12.  Is.  2:5.  Notes,  jMal.  4:2, 
3.  .^ks  26:16— 18.  Co/.  1:9— 14.  2  PeL  2:4 
— 9.^  -Do  not  the  truth.  (6)  Note,  Jo7m  3:19 
—21'. 

The  message.  (5)  Enayyehu.  Acts^:S9.  23: 
21.  2  Cor.  7:1.  Heb.  4:1.  It  generally  means 
promise:  but  message,  or  declaration,  seems 
more  suited  to  the  context  (3).  Some  copies 
read  ayysXtu.   (3:11.) 

8  Tf  we  '^  say  that  w^e  have  no  sin,  "  we 
deceive  ourselves,  and  *"the  truth  is  not  in 
us. 

9  If  5  we  confess  our  sins,  ''  he  is  faithful 
and  '  just  to  forgive  tis  our  sins,  ^  and  to 
cleanse  us  from  all  unrighteousness. 

10  If  'we  say  that  we  have  not  sinned, 
'"  we  make  him  a  liar,  and  "  his  word  is  not 
in  us. 

Note. — While  the  apostle  strenuously  insist- 
ed on  the  necessity  of  an  habitual  holy  walk, 
as  the  effect  and  evidence  of  the  knowledge  of 
God  in  Christ  Jesus,  and  of  communion  wit! 
him;  be  guarded  with  as  much  care  agains 
self-righteous  pride,  as  again^st  an  antinomiai 
perversion  of  the  gospel.  If  any  professed 
Christians,  while  they  seemed  to  "walk  iti  th( 
light,"  should  be  so  elated  with  a  conceit  of 
their  own  attainments,  as  to  say,  "that  the} 
had  no  sin;"  but  were  perfectly  pure,  and  at, 
holy  in  heart  and  life  as  the  law  of  God  requir 
ed;  they  were  certainly  deceived  in  a  most  aw- 
ful manner:  nay,  "the  truth  was  not  in  them," 
as  a  principle  of  life  and  illumination;  or  they 
could  never  have  fallen  into  a  mistake,  which 
implied  gross  ignorance  of  God,  of  his  spiritual 
law,  and  of  their  own  hearts.  On  the  other 
hand,  such  as  confessed  their  sins,  with  unre- 
served, ingenuous,  and  sincere  humiliation  be- 
fore God,  (for  that  alone  can  be  here  intended;) 
owning  their  guilt  and  desert  of  wrath;  not  at- 
tempting to  extenuate  or  deny  their  offences, 
but  casting  themselves  wholly  on  the  mercy  of 
God  for  pardon;  would  certainly  find  him  "faith- 
ful" to  his  promises,  and  "just"  to  his  covenant- 
engagements  to  Christ  their  Surety,  and  to  them 


Kc.  7:20.    li.  53:6.  64:6.    Jer. 

2:22,23.  Rom.  3:23.  Jam.  3:2. 
elCor.3:l«.    Gal.  6:3.    2Tim. 

3:13.    Jam.  1:22,26.    2  Pet.  2: 

IS. 
f  2:4.     1  Tim.  6:5.     2  John  2.  3 

John  3. 
g  Lev.  26:40—42.     1  Kings  8:47. 

2  Chr.  6:37,38.     Neh.  1:6.  9:2, 

&c.     Job  33:27,28.     Ps.    32:5. 

51:2— 5.   Prov.  28:13.    Dan.  9: 

4—20.     Matt.  3:6.    Mark  1:5. 


Ads  19:18. 
h  Dent.  7:9.     Lam.  3:23.     1  Cof. 

1:9.  1  Tim.  1:15.    Heb.  10:23. 

11:11. 
i  Is.  45:21.    Zech.  9:9.    Rom.  3: 

26.  Heb.  6:10.  Rev.  15:3. 
k  7.   Ps.  19:12.    51:2.    Jer.  33:8. 

Ei.  36:25.    37:23.     Eph.  5:2f . 

Til.  2:14. 
1  See  on  8.— Ps.  130:3. 
m  5:10.  Job  24:25. 
n  8.  2:4.  4:4.  Col.  3:16.  2  John2. 


[697 


A.   D.  90. 


I.  JOHN. 


A.   D.  90. 


through  him:  yea,  his  very  justice,  (as  satisfi- 
♦^(1  by  the  atonement  of  his  Son,)  would  induce 
him' to  Ibigive  all  their  sins,  how  numerous 
ami  aggravated  soever  they  had  been;  and  to 
clL-utise  them,  not  only  from  the  guilt,  hut 
gradually,  and  at  length  perfectly,  from  all  the 
pollution  of  their  unrighteousness.  {Notes,  Ps. 
32:3—5.  Prov.  28:13.  Ez.  36:25—27.  2  Cor. 
7;1.) — But  if  any  continued  to  deny  that  they 
had  sinned,  and  so  implicitly  to  maintain,  that 
they  needed  not  to  confess  guilt,  or  seek  for- 
giveness and  cleansing  from  sin;  they,  in  fact, 
"treated  the  words  of  God  as  a  lie,"  and  his 
declaration  of  man's  sinfulness  as  a  libel  on 
human  nature;  nay,  they  virtually  denied  the 
truth  of  the  whole  gos|)el,  which  every  where 
speaks  of  men  as  sinners;  so  that  the  word  of 
God  was  not  in  them,  bv  faith,  or  by  the  teach- 
ing of  the  Holy  Spirit.'  {Notes,  5:9,10.  Ps. 
51:4.  Rom.  3:3,4.) — In  this  latter  verse  the 
apostle  opposed  such  persons  as  totally  denied 
their  sinfulness,  their  need  of  mercy,  or  their 
desert  of  wrath;  by  whatever  method  they  de- 
ceived themselves  into  a  confidence  that  they 
had  never  sinned;  or  that  they  had,  in  some 
way,  made  amends  for  their  offences,  or  could 
do  it,  and  were  not  justly  deserving  of  punish- 
ment. "Have  patience  with  nie  and  I  will  pay 
thee  all."  {Malt.  IS -.le.)  But  in  the  former, 
he  showed  the  gross  error  of  those  who  imag- 
ined, that,  through  the  gospel,  they  were  so 
perfectly  sanctified,  as  to  have  no  spot  or  blem- 
ish of  sin  in  them:  the  present  tense,  "have  no 
sin,"  being  used  in  the  eighth  verse  {dfiaoTiav 
ox  E/o/iisv),  and  the  past,  in  the  tenth,  "have 
not  sinned"  («x  tifiuQUjuit^tEv).  {Notes,  Lev. 
26:40—42.  1  Kings  8:33,34.  Neh.  9:2,3.  Job 
33:27—30.    Ps.  51 :3— 6.    P.  O.  Dan.  9.) 

PRACTICAL    OBSERVATIONS. 

V.l— 4. 

Our  most  lively  gratitude  is  due  to  God  for 
that  fully  authenticated  revelation,  which  he 
has  given  us  concerning  "the  Word  of  life,"  by 
those  who  heard  and  saw  him,  and  who  had  the 
testimony  of  their  senses,  to  the  reality  of  his 
incarnation,  and  of  his  resurrection.  But  what 
words  can  express  the  praises  of  the  love*  of 
God,  in  causing  "the  Life  to  be  manifested," 
even  "the  eternal  Life,  which  was  with  tiie 
Father,"  in  order  that  we,  justly  condemned 
rebels,  who  were  dead  in  sin,  might  live  by 
him!  This  appears  the  more  admirable,  when 
we  consider  the  deep  abasement,  and  the  ago- 
nizing sufferings,  to  which  this  manifestation 
exposed  the  incarnate  Word  and  "Son  of  God;" 
nay,  how  his  very  humiliation  has  given  occa- 
sion to  the  children  of  men,  to  rob  him  of  his 
glory,  to  deny  his  Deity,  and  to  speak  of  him 
whom  "all  angels  worship,"  as  if  he  were  alto- 
gether such  a  one  as  themselves! — Faithful  and 
zealous  ministers,  though  they  have  not  "seen 
and  heard"  "the  Lord  of  glory,"  with  their 
outward  senses,  may  yet  declare  to  men,  what 
they  have  known  and  experienced  of  his  mercy, 
truth,  and  power:  and  as  he  became  incarnate, 
that  the  chief  of  sinners,  believing  in  Christ, 
"might  have  fellowship  with  him,"  and  share 
m  the  love  of  the  Father  through  him,  for 
'their  everlasting  felicity;  so  they  are  willing  to 
labor  and  suffer,  that  tiieir  fellow-criminals  mav 
be  brought  to  "have  fellowshij)  with  them,"  in 
their  most  precious  blessings.  (Notes  '^  Cor 
698] 


5:18 — 21.  6:1,2.)  However  men  may  despise 
and  revile  them,  and  "cast  out  their  names  as 
evil,"  or  deem  them  madmen,  bigots,  enthusi- 
asts, or  hypocrites,  yet  verily,  they  possess  the 
greatest  honor,  pleasure,  privilege,  and  advan- 
tage imaginable,  in  "communion  with  the  Fa- 
ther and  with  his  Son  Jesus  Christ;"  and  in 
their  liberty  of  "access  with  boldness,"  at  all 
times,  into  the  presence  of  the  eternal  God; 
whilst  all  the  perfections  and  Perstuis  in  the 
Godhead  are  engaged,  by  covenant,  to  make 
them  most  blessed  for  evermore.  These  ben- 
efits are  not  like  the  scanty  possessions  of  the 
world,  which  are  congenial  to  the  selfishness 
of  our  fallen  nature,  and  excite  the  jealousy  of 
every  competitor;  because  the  more  partake  of 
them,  the  less  each  person  can  appropriate.  But 
the  joy  and  felicity  of  "communion  with  God" 
corresponds  with  the  enlarged  philantliropy  of 
the  regenerate  soul,  and  tends  to  increase  it; 
because  the  good  enjoyed  is  infinite  and  all  suf- 
ficient; so  that  any  multitude,  however  im- 
mense, may  participate  the  joy,  without  its  be- 
ing at  all  diminished;  nay,  the  felicity  seems 
enhanced  to  each  possessor,  by  its  being  com- 
municated to  increasing  numbers.  This  "fel- 
lowship with  the  Father,  and  his  Son  Jesus 
Christ,"  is  "the  secret  of  the  Lord,"  which  is 
peculiar  to  those  who  fear  him;  and  ungodly 
men  7>ims<  therefore  treat  it,  as  the  delusion  of  a 
heated  imagination.  {Ndtes,  5:9,10.  Ps.  25: 
14.  JoAn  14:21— 24.  ^  Pet.  l:ld.  Rev.  2:11.) 
No  doubt  there  are  both  enthusiasts  and  hypo- 
crites, who  are  deceived,  or  mean  to  deceive 
others:  yet  that  is  not  worth  counterfeiting, 
either  by  Satan  or  wicked  men,  which  in  itself 
is  of  no  value  or  reality.  There  are  then  those, 
who  are  warranted  to  say,  "Truly  our  fellow- 
ship is  with  the  Father,  and  with  his  Son  Je- 
sus Christ;"  and  they  all  desire  to  bring  others 
to  partake  of  the  same  blessedness.  Indeed  it 
is  the  design  of  all  the  instructions  in  the  word 
of  God,  to  lead  us  to  possess  these  consola- 
tions, that  so  "our  joy  may  be  completed,"  and 
we  filled  "with  all  the  fulness  of  God."  {Note, 
Eph.  3:14 — 19.) — For  all  other  joy  is  not  only 
unsatisfactory,  but  fading,  withering,  expir- 
ing. 

V.  5— 10. 
It  is  the  grand  interest,  as  well  as  the  duty 
of  all  men,  to  regard  "the  message"  sent  to  us 
by  those,  who  "declare  that  God  is  Light,  and 
that  in  him  is  no  darkness  at  all:"  for  as  his 
perfect  felicity  is  inseparable  from  his  perfect 
holiness;  so  our  happiness  must  be  proportion- 
ed to  our  sanctification.  By  this  rule  we  may 
also  judge,  who  truly  have  fellowship  with 
God,  and  who  only  make  false  professions  of 
such  a  holy  intercourse:  for  if  any  man  profess 
this,  and  "walk  in  darkness,  he  is  a  liar,  and 
does  not  the  truth:"  but  if  we  habitually  "walk 
in  the  light"  of  holy  obedience,  as  it  becomes 
those  who  have  the  transforming  knowledge  of 
God;  "we  have  fellowship"  with  prophets  and 
apostles,  and  with  all  saints,  yea,  with  the 
Lord  of  saints  himself;  "and  the  blood  of  Jesus 
cleanses  us  from  all  sin."  For  Christianity  is, 
in  every  respect,  'the  religion  of  a  sinner;' 
and  they,  who  walk  most  nearly  to  God  in  holy 
conformity  and  obedience,  are  most  deeply  sen- 
sible, that  their  best  days  and  duties  are  mixed 
with  sin.  and  need  cleansing  by  the  atoning 
blood.     No  encouragement  is  therefore  given 


A.  D.  90. 


CHAPTER  II. 


A.  D.  90. 


in  scripture  to  any  of  those,  "who  say  they 
have  not  sinned,"  or  that  they  have  no  longer 
any  sin  to  repent  of,  to  he  pardoned,  or  to  he 
cleansed  away.  Such  men  deceive  themselves; 
yea,  they  "make  God  a  liar,  and  his  word  is 
not  in  them:"  they  arraign  the  truth  of  his  de- 
clarations, and  the  justice  of  his  government; 
and  cannot  possibly  offer  "the  sacrifice  of  a 
broken  and  contrite  heart"  before  him,  or  pro- 
perly understand  the  nature  and  value  of  his 
gospel  of  abounding  grace.  Let  us  then  learn 
to  plead  guilty  before  God,  and  be  humbly  will- 
ing to  know  the  worst  of  our  case.  Let  us  in- 
genuously confess  all  our  sins,  and  all  their  ag- 
gravations; relying  wholly  on  his  mere}'  and 
truth  through  the  righteousness  of  Christ,  for 
a  full  and  free  forgiveness;  and  let  us  trust  in 
him  as  "a  just  God  and  a  Saviour;"  and  wait 
on  him,  "to  cleanse  us  from  all  unrighteous- 
ness," till  no  spot  or  blemish  remain  in  us,  even 
in  the  judgment  of  our  holv  and  merciful  Fa- 
ther. {Notes,  Eph.  5:<25—^l.  Col.  1-31— 23. 
Jude  22—25.) 

CHAP.  II. 

The  aposlle  warns  his  "dear  children"  not  to  sin:  yet  pomls  out  to 
them  Christ,  the  Advocate  with  the  Fallier,  and  the  Propillition  for 
their  sins,  and  the  sins  uC  the  world,  1,  2.  He  shows  that  the 
knowledge  of  Christ,  and  union  with  him,  must  he  evidenced  by 
oheving  and  imitating  hijn,  and  by  love  of  the  brethren;  that  thus 
"the  love  of  God  is  perfected  in  us;"  and  that  those  are  dereived,. 
blind,  and  hypocritical  who  live  in  hatred  and  malice,  3 — 11.  He 
warns  believers,  of  every  age  and  attainment,  against  "the  love  of  the 
world;"  showing  the  vanity  of  all  (hat  is  in  the  world,  compared 
with  the  eternal  happiness  of  those  who  do  the  will  of  God,  12 — 17. 
He  cautions  them  against  many  antichrists,  who  fatally  seduce  some 
proAssed  Christians,  18,  19;  declares  Ih.rt  the  unction  of  the  Holy 
Spirit  is  the  effectual  preservative  against  them,  21,22;  points  out  to 
them  the  true  doctrine  of  Christ;  and  exhorts  them  to  adhere  to 
his  truth,  and  abide  in  him,  in  expectation  of  his  coming;  ajid 
to  prove  their  regeneration  by  an  habitual  righteous  condtict, 
23—29. 

MY  ^  little  children,  ''these  things  write 
I  unto  you,  *^  that  ye  sin  not.  '^  And 
if  any  man  sin,  "^  we  have  an  Advocate  with 
*"the  Father,  Jesus  Christ  s^  the  righteous: 

2  And  ''he  is  the  Propitiation  for  our 
sins:  and  not  for  ours  only,  but  also  'for  the 
sins  of  the  whole  world. 

Note. — It  is  probable,  that  John  was  the  on- 
ly surviving  apostle,  when  he  wrote  this  epis- 
tle: and  his  old  age,  and  long  continued  use- 
fulness, faithfulness,  and  love  to  Christians, 
must  have  given  hinn  a  kind  of  parental  author- 
ity, throughout  the  whole  church,  as  far  as  it 
adhered  to  the  pure  gospel  of  Christ.  It  was 
therefore  peculiarly  proper  for  him,  to  address 
them  as  his  spiritual  family,  whose  welfare  he 
had  greatly  at  heart:  and  as  most  of  them  were 
young  in  years,  compared  with  this  beloved  and 
truly  venerable  disciple,  who  probably  was  the 
oldest  Christian  on  earth  at  that  time;  none  ever 
could  with  such  propriety  adopt  the  endearing 
language  of  his  Lord,  and  call  his  fellow-Chris- 
tians, "My  little,"  or  my  dear,  "children,"  as 
he  did.  {John  13:33.)  The  diminutive  is  com- 
monly used  by  way  of  endearment,  and  to  ex- 
press peculiar  affection. — He  was  desirous  of 
counselling,  warning,  and  encouraging  them, 
"as  a  father  does  his  children."  {Note,l  Thes. 
2:9 — 12.) — The  things,  which  he  had  written 


a  12,13.  3:7,ia.  4:4.  5:21.  John 
13:33.  21:5.  1  Cor.  4:14,15. 
Gal.  4:19. 

b  1:3,4.   iTim.  3:14. 

cPt.  4:4.  Ez.  3:21.  John  5:14. 
U:ll.  Rom.  6:1,2,15.  1  Cur.  15: 


34.    Eph.  4:26.    Tit.  2:11— 13. 

1  Pet.  1:15—19.    4:1—3. 
d  See  on  1:2-10. 
e  Horn.  8:34.    1  Tim.  2:5.    Heb. 

7:24,25.  9:24. 
r  Luke  10:22.   Joho5:19— 26,36. 


to  them  in  the  former  chapter,  and  what  he  was 
about  to  add,  were  intended  especially  to  pre- 
serve them  from  committing  sin.  Every  part  of 
the  doctrine  of  salvation  by  Jesus  Christ,  waa 
suited  to  display  the  malignant  nature  and  ef- 
fects of  sin,  and  the  determination  of  God  not  to 
let  it  go  unpunished;  to  teach  men  tohate,dr,ead, 
and  flee  from  it;  and  to  lead  them  to  the  love  of 
God  and  holiness;  as  well  as  to  give  the  most 
effectual  encouragement,  motives,  and  as.sist- 
ance,  to  "repent,  and  do  works  meet  for  re- 
pentance." Yet,  "if  any  man  had  sinned,"  he 
should  remember,  that  "he  and  his  brethren 
had  an  Advocate  with  the  Father." — Superfi- 
cial speculators  might  here  have  been  ready  to 
charge  the  apostle  with  inconsistency,  asifihe 
latter  part  of  the  verse  had  contradicted  the 
former:  but  the  state  of  a  Christian,  in  this 
world,  is  such,  that  encouragements  "after  hav- 
ing sinned,"  are  as  necessary  as  warnings 
against  sin:  for,  through  the  remaining  power 
of  sin  in  his  heart,  the  manifold  snares  of  the 
world,  and  the  power  of  Satan,  'he  cannot  al- 
'ways  stand  upright.'  The  most  valiant  soldier 
will  be  most  furiously  attacked  by  the  enemy, 
and  may  sometimes  he  foiled:  and  despondency 
is  as  inimical  to  watchfulnt^ss,  diligence,  and  ho- 
ly obedience,  as  even  carnal  security 'lis^eW'.  No 
man,  on  scriptural  principles,  can  conclude  him- 
self to  be  any  better  than  a  hypocrite,  who  ha- 
bitually commits  sin,  because  God  is  ready  lo 
forgive  the  penitent:  but  the  fallen,  who  desire 
to  arise  and  renew  the  combat,  have  abundant 
encouragement  so  to  do.  From  the  sinner's  first 
conviction  of  guilt,  to  the  end  of  the  Christian's 
warfare  by  deatli,  the  general  rtde  is  applicable, 
that,  "if  any  man  sin,  we  have  an  Advocate 
with  the  Father;"  one,  who  has  undertaken,  and 
is  fully  (]ualified  and  authorized,  to  plead  in  the 
presence  of  God  the  Father,  in  behalf  of  every 
one,  who  seeks  for  pardon,  salvation,  and  all 
things  pertaining  to  them,  in  his  name,  and  in 
dependence  on  his  meritorious  intercession.  This 
gracious  Advocate  never  refuses  his  patronage 
to  any  one  who  seeks  it,  and  he  never  pleads  in 
vain.  For  he  is  "Jesus;"  the  Saviour,  Em- 
manuel, the  incarnate  Son  of  God ;  and  "Christ," 
the  Messiah,  the  anointed  One,  chosen,  ap- 
pointed, commissioned,  and  consecrated  to  his 
office,  as  "an  High  Priest  for  ever  after  the  or- 
der of  Melchisedek."  He  a?one  is  "the  right- 
eous One,"  who  received  his  human  nature 
pure  from  all  spot  of  sin,  and,  as  our  Surety, 
perfectly  obeyed  the  whole  law  of  God,  and  so 
fulfilled  a  righteousness  more  valuable  in  itself, 
and  more  honorable  to  the  Father,  than  that 
of  all  mere  creatures  could  have  been.  More- 
over, "He  is  the  Propitiation  for  their  sins:" 
for,  through  the  atonement  of  his  sacrifice  on 
the  cross,  and  his  subsequent  intercession,  he 
rendered  a  holy  and  righteous  God  propitious 
and  favorable  to  sinners;  so  that  "he  waiteth 
to  be  gracious"  upon  the  true  "mercy-seat," 
or  propitiatory ,  of  which  that  above  the  ark 
of  the  covenant  was  merely  a  type  and  shadow. 
{Note,  Rom.  3:21—26.)  "Nor  was  the  benefit 
of  this  propitiation  to  be  confined  to  the  Jew- 
ish nation,  or  to  those  who  had  already  embra- 


6:27.    10:15.   14:6.    Eph.2:18. 
Jam.  1:27.  3:9. 
g  29.  3:5.    Zech.  9:9.    2  Cor.  5: 
21.  Heb.  7:26.    1  Pet.  2:22.  3: 
18. 


h  4:10.    Rom.  3:25,26.    1  Pet.  2: 

24.  3:18. 
i  4:14.    5:19.     John  1:29.    4:42. 

11:51,52.  2Cor.5:lS— 21.  Rev. 

12:9. 


[G99 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


ced  Christianity;  on  the  contrary,  sinners  all 
over  the  whole  earth  were  admitted  to  share  in 
it  by  believing  the  gospel:  so  that  all  men,  in 
every  land,  and  through  all  successive  genera- 
tions, ought  to  be  invited  to  come  to  trod, 
through  this  all-sufficient  Atonement,  and  by 
this  "new  and  living  Way;"  and  all  who  ac- 
cept this  invitation  are  as  much  "partakers  ot 
Christ,"  and  of  all  his  blessings,  as  it  he  had 
become  incarnate,  and  died  upon  the  cross,  lor 
them  alone.  (Notes,  1:3,4.  Jo/m  1  : 29.  14:4 
6.)  So  that  there  was  most  abundant  en- 
couragement to  every  one,  in  the  whole  world, 
who  heard  the  gospel,  to  repent,  and  seek  sal- 
vation by  faith  in  the  blood  of  Clirist;  but 
none  to  any  man  to  continue  impenitent  and 
unbelieving. 

Little  children.  (1)  Texvin.  12,28.  3:7,18. 
4-4.  5:21.  JoAn  13:33.  Gal.  4:19.— Advocate.] 
naquy.h]Tor.  JoAn  14:1 6,26.  16:7.  'We  have 
'one,  who,  in  our  absence,  appears  for  us,  and 
'defends  our  cause,  before  our  Judge.'  Camp- 
bell. (Note,  John  14:15—11 .)— Propitiation. 
(2)  'IluGfiog.  4:10.  'D.ugrjQtoi',  Rom.  3:25. 
Heb.  9:5. — ' iluay.nftm,  to  appease.  Luke  18: 
13.  ife6.  2:17.— See  Ex.  25:20— 22.  Lev.  4: 
81.  5:6,10,18.  Sept.  The  propitiation,  or  ap- 
peasing sacrifice,  being  provided  by  God  him- 
self, as  the  grand  display  of  his  love  to  us, 
(Note,  4:9 — 12.)  cannot  be  intended  to  dispose 
him  to  mercy,  as  before  implacable ;  but  to  ren- 
der his  mercy,  to  which  he  is  infinitely  propense, 
consistent  with  his  justice  and  holiness,  that  it 
may  be  honorably  displayed. 

3  And  *"  hereby  we  do  know  that  '  we 
know  him,  "*  if  we  keep  his  command- 
ments. 

4  He  "  that  saith,  °  I  know  him,  and 
keepeth  not  his  commandments,  p  is  a  har, ! 
and  the  truth  is  not  in  him. 

5  But  1  whoso  keepeth  his  word,  ""in  him 
verily  is  the  love  of  God  perfected:  '  here- 
by know  we  that  we  are  in  him. 

6  He  *  that  saith  "  he  abideth  in  him, 
oui;l  t  himself  also  so  ^  to  walk,  even  as  he 

walked.  [Practical  Observation.] 

Note. — True  Christians  might  be  "overtaken 
in  a  fault,"  or  even  fall  into  a  grievous  sin;  and 
their  infirmities  and  deficiencies  in  their  daily 
walk  would  be  many:  yet  an  habitual  and  un- 
reserved obedience  to  the  commandments  of 
God,  was  to  be  considered  as  the  only  proper 
evidence  of  a  saving  knowledge  of  Christ,  and 
of  God  the  Father  in  him.  (Notes,  26—29.  3: 
11,12.  Is.  53:11,12.  John  17:1—3.  2  Cor.  4: 
8—6.  Phil.  3:8— II.  i  Pet.  1:3,4,8,9.)  The 
"knowledge"  of  God,  or  of  Christ,  evidently 
signifies  a  believing,  spiritual,  and  experimental 
ac<|uaintance  with  him,  and  a  cordial  acceptance 
of  his  salvation,  ensuing  their  participation  of 
it.  Professed  Christians  would  desire  to  know, 
or  be  assured,  that  their  faith  and  experience 
were  genuine,  and  distinguishable  from  those 
of  all  hypocrites:  and,  as  the  apostle  and  his 
brethren  "knew  that  they  thus  knew,"  or  had 


k  4—6.  3:14,19.  4:13.  5:19.  I       22:14. 


I  Is.  53: 1 1 .  Heb.  John  17:3.  2 
Cor.  4:6. 

m  3:22,23.  5:3.  Ps.  119:6,32. 
John  14:15,21— 24.  15:10,14.  1 
Thes.  4:1,2.     Heb.   5:9.     Rev. 


TOO] 


n  9.  l:6,G,10.  4:20.  Jam.2:l4-16. 
o  Hos.  8.2,3.     Tit.   1:16. 
p  See  on  1:6,8. 

q  See  on  3,1— Ps.  105:45.      106: 
3.    119:2,4,146.  Pro?.  8:32.  28: 


known  "Christ,"  not  by  exact  notions,  or  tran- 
sient high  affections,  or  miraculous  powers,  but 
by  a  disposition  of  heart,  habitually,  unreserv- 
edly, and  willingly  to  keep  his  commandments; 
so  any  other  man  might  know  his  profession  to 
be  sincere,  and  his  knowledge  of  Christ  spir- 
itual and  saving,  by  the  same  evidence.  But 
he  who  professed  to  be  acquainted  with  Christ, 
and  to  believe  in  him,  whilst  he  did  not  keep 
his  commandments,  in  his  habitual  conduct, 
was  a  liar  and  a  hvpocrite,  in  whom  there  was 
no  sincerity,  and  in  whose  heart  the  truth  had 
no  place.  On  the  other  hand,  whoever  he  was, 
that  remembered  and  observed  the  counsels, 
and  obeyed  the  precepts  of  Christ,  in  him  verily, 
or  really,  "the  love  of  God  was  perfected;"  the 
love  of  God  to  him  as  a  chosen  and  redeemed 
sinner,  had  attained  its  end  in  his  sanctification; 
and  his  love  of  God  had  produced  its  fruit,  and 
was  in  a  mature  state,  as  the  grafted  tree  is, 
when  loaded  with  its  intended  and  valued  in- 
crease. (Note,  Jam.  2:21 — 26.)  By  this,  ajtos- 
tles  and  primitive  Christians  knew  that  they 
were  in  Christ  through  faith,  and  the  commu- 
nion of  his  Spirit,  and  thus  alive  to  God  through 
him.  (Note,  John  15:1 — 8.)  Indeed,  if  any 
man  professed  to  "abide  in  Christ,"  "he  ought 
so  to  walk  as  Christ  had  walked,"  in  an  habit- 
ual course  of  righteousness,  holiness,  truth,  and 
love;  or  else  he  could  not  expect  to  be  believed 
by  those,  who  knew  the  transforming  efficacy 
of  the  saving  knowledge  of  Christ.  (Note,  i 
Cor.  8:17,18.)— It  is  evident,  that  the  obedi- 
ence here  spoken  of,  is  the  humble,  sincere,  un- 
reserved, and  loving  obedience  of  a  believer  in 
Christ;  which  is  not  perfect,  but  attended  with 
continual  repentance,  and  application  to  his 
atoning  blood  for  pardon  and  acceptance;  as 
well  as  with  a  constant  dependence  on  the  Holy 
Spirit  for  grace,  to  enable  him  in  any  measure 
to  perform  it.  (Notes,  John  14:15 — 24.  15:9, 
11.)  Yet,  even  this  observance  of  the  holy 
commandments  of  Christ,  in  imitation  of  his 
example,  though  far  from  real  perfection,  con- 
stitute a  degree  of  holiness  and  excellency,  of 
which  none  but  true  Christians  have  any  ade- 
quate conception;  and  which,  if  universal, 
would  render  the  earth  in  no  small  degree  like 
heaven  itself.  (Note,  Rev.'20:4—6.)—We  do 
know,  &c.  (3)  How  astonishing  is  it,  that 
when  apostles  so  clearly  speak  of  our  knowing, 
that  we  know  Christ,  and  are  in  him  and  in  a 
state  of  acceptance  and  peace  with  God;  and 
when  they  so  carefully  show,  in  what  way  this 
may  be  known;  Christian  divines  should,  with- 
out discrimination  or  hesitation,  speak  of  assur- 
ance in  terms  of  deep  and  bitter  abhorrence. 
■The  demon  of  assurance.'  Dr.  Whitaker. — 
As  if  the  word  and  the  thing  were  both  unscrip- 
tural  and  anti-scriptural.  (Notes,  20 — 25.  Heb. 
6:11,12.) — In  fact  oo  man,  who  duly  considers 
the  difference,  between  eternal  happiness  and 
eternal  misery;  who  is  aware  of  his  danger  of 
eternal  damnation,  and  who  recollects  that  he 
may  be  in  heaven  or  hell,  in  a  day  or  an  hour, 
can  be  quiet,without  some  degree  of  assurance, 
that  he  shall  go  to  everlasting  happiness,  not 
to  everlasting  misery. 


7.   Ec.  8:5.     Kr..  36:27.     I.iike 
11:28.     Hev.  12:17.     I4:l2. 
4:12,18.     Jam.  2:22. 
27,28.   3:24.  4:13,15,16.    5:20. 
John  6:56.      15:5.      Rom.  8:1. 
1  Cor.  1:30.       2  Cor.  5:17,21. 


Col.    2:9,10. 
t    See  on  4.     1 :6. 
11  28.  3:6.  John  15:4 — 6. 
X  1:7.       Ps.  85:13.     Malt.  H:2fl. 

John  13:15.   1  Cor.  11:1.  EpU 

5:2.     1  Pel.  2:20,21. 


A.  D.  90. 


CHAPTER  II. 


A.  D.  90. 


Is  ...perfected.  (5)  TfieXeiioTnt.  4:17.  Luke 
13:32.  Heb.  2:10.  5:9.  Jam.  2:<i'2.—Mideth. 
(6)  MevFiv.  10,28.  3:15.  4:12,15.  Jo/m  6:56. 
14:16.   15:4—7.  2  JoAn  2. 

7  Brethren,  >'  I  write  no  new  coininand- 
ment  unto  you,  ^but  an  old  commandment 
which  ye  had  from  the  beginning:  the  old 
commandment  is  the  word  which  ye  have 
heard  from  the  beginning. 

8  Again,  "anew  commandment  I  write 
unto  you:  ^  which  thing  is  true  in  him  and 
in  you:  because  "^the  darkness  is  past,  ''and 
the  true  light  now  shineth. 

9  He  '^that  saith  *"  he  is  in  the  light,  ^aud 
hateth  his  brother,  ^  is  in  darkness  even 
until  now. 

10  He  'that  loveth  his  brother  abideth 
in  the  light,  and  there  is  none  *  occasion  of 
stumbling  in  him. 

1 1  But  ^  he  that  hateth  his  brother  is  in 
darkness,  '  and  walketh  in  darkness,  and 
knoweth  not  whither  he  goeth,  •"  because 
that  darkness  hath  blinded  his  eyes. 

[Practical  Observations.] 

Note. — In  exhorting-  Christians  to  obey  and 
imitate  their  Lord,  as  the  proper  evidence  of 
their  love  to  him,  and  to  the  Father  who  sent 
him,  the  apostle  "wrote  no  new  command"  to 
them;  but  that  which  they  had  received  from 
the  beginning,  and  which,  from  the  first,  had 
been  repeatedly  enforced  by  Christ  himself. 
Nay,  in  fact,  it  had  been  virtvially  in  force  from 
the  beginning  of  the  world;  as  it  could  not 
comprise  more  than  was  contained  in  the  law, 
which  required  Israel  "to  love  the  liORD  with 
all  their  hearts,"  and  "their  neighbor  as  them- 
selves," and  to  "be  holy  as  God  was  holv." 
(Notes,  3:11—24.  Ex.  20:1—17.  Lev.  19:'l8. 
Deut.  6:b.  2  JoAn  5,6.)  Yet  this  old  command- 
ment, especially  that  precept  which  inculcated 
"the  love  of  their  brethren,"  might  be  called  "a 
new  commandment,"  as  given  to  Christians. 
{Notes,  John  13:31—35.  15:12—16.)  This 
was  true,  in  respect  of  him,  their  Lord  and 
Saviour,  in  that  he  had  newly  shown  them  the 
immensity  of  his  condescension,  compassion, 
and  self-denying  love  to  sinners;  and  had  laid 
them  under  new  obligations  to  obey  and  imitate 
him,  especially  in  "loving  one  another,  as  he 
had  loved  them."  The  command  likewise  was 
now  enforced  by  his  mediatorial  authority,  to 
the  full  exercise  of  which  he  had  been  lately 
exalted.  It  was  also  "true"  in  them;  as  their 
situation  vva^  new,  and  differed  widely  from  that 
of  the  Gentiles  around  them,  and  even  from 
that  of  the  people  of  God  under  the  Mosaic 
dispensation:  and  as  they  were  now  united  by 
a  new  bond  of  union,  as  fellow-soldiers,  fellow- 
travellers,  brethren,  and  co-heirs  of  heavenly 
felicity,     (Notes,  1  Cor.  12:12—26.  Eph.  4:"l 


y  3:11.     Acts  17:19.      2  John  5. 
E  Lev        19;  18,34.        Deut.    6:5. 

Mall.  543.     22:37—40.    Mark 

12:29—34.        Rom.   13:8-10. 

Gal.  5:13,14.  Jam.  2:8— 12. 
a  4:21.  John  13:34.  15:12. 
b  3:14— 16.    4:11.    John  15:1 2— 

15.    2  Cor.  8:9.  Eph.  5:1,2.   I 

Pel.  1  21.     4:1—3. 
t   Cam.  2.11,12.    Is.  9:2.    60:1— 


3.        Mall.  4:16.       Luke    1:79. 

John  12:46.  AcU  17:33.26:18. 

Rom.    13:12.       2  Cor.  ^:4— 6. 

Eph.  5: P.     1  Thes.  5:5— 8. 
H   I's.  27:1.  36:9.   84:11.    Mai.  4: 

2.  John  1 :4,5,9.  8:12.   12:J5.  2 

Tim.  1:10. 
e  See  on  4. 

f  1:6.  John  9:41. Rom. 2:IS— 21. 
§3:10-1?. 


— 6.)  So  that  the  love  of  Christians  to  each 
other,  as  such,  though  virtually  comprised  in 
the  love  of  their  neighbors  as  themselves,  and 
in  some  things  like  that  of  the  Israelites  to  each 
other,  was  neio  in  respect  of  its  exercise,  mo- 
tives, rules,  and  obligations.  This  arose  from 
the  change  which  had  taken  place;  as  the  com- 
parative "darkness"  of  the  preparatory  disjten- 
sation  was  past,  and  the  "true  light"  shone  in 
full  splendor:  (Note,  2  Tim.  1:10.)  so  that 
Christians  might  be  expected  to  be  more  exact 
in  their  obedience,  and  more  full  of  love  to  one 
another,  and  to  all  men,  than  even  believers 
had  been,  under  the  darker  dispensation  oi'  the 
law.  He,  therefore,  who  prol'essed  to  walk  in 
"the  marvellous  light"  of  the  gospel,  as  partak- 
ing of  the  special  grace  and  nicrcv  of  God; 
(Notes,  1:5—7.  1  Pet.  2:9,10.)  and  Avho  yet 
hated  his  brother,  (cither  any  of  his  fellow 
Christians,  or  his  neighbors,)  was  evidently  "in 
darkness  even  to  that  time:"  for,  though  the 
true  light  shone  around  him,  he  was  blinded 
by  his  pride  and  selfishness.  Thus  he  continued 
a  subject  of  "the  prince  of  darkness,"  the  au- 
thor of  all  malice,  envy,  murder,  and  malignity: 
for  the  illumination  of  the  true  knowledge  of 
Christ  always  transformed  the  heart  in  propor- 
tion to  its  degree,  and  produced  a  loving  dispo- 
sition in  all  those  who  really  partook  of  it.  But 
he  who  "loved  his  brother,  and  habitually 
showed  himself  disposed  to  goodness,  mercy, 
and  forgiveness,  to  active,  liberal,  self-denying 
love,  evidently  lived  and  "walked  in  the  light" 
of  the  gospel,  and  was  influenced  by  the  inward 
efficacy  ol"  the  truths  which  he  professed:  and 
there  was  nothing  in  the  general  prevailing 
disposition  of  his  heart,  by  means  of  which  Sa- 
tan could  succeed,  in  tempting  him  to  scanda- 
lous sins;  or  which  was  likely  to  prove  an  occa- 
sion of  his  throwing  stumbling  blocks  in  the 
way  of  others,  to  their  destruction.  Whereas, 
he  who  hated,  or  bare  habitual  malice,  against 
his  brother,  or  any  man,  was  "still  in  darkness :" 
and  as  men  walking  in  the  dark  know  not 
whither  they  are  going,  nor  at  what  they  stum- 
ble; so  such  a  person  would  proceed  in  an  ig- 
norant, uncertain,  and  unholy  manner,  not 
aware  of  the  danger  which  beset  his  path,  nor 
sensible  that  it  led  to  destruction:  "because  the 
darkness"  of  error  and  sin  "had  blinded  his 
eyes:"  till  at  length  he  would  fall  into  some 
destructive  heresy,  or  scandalous  crime,  and 
not  only  ruin  himself,  but  cause  others  to  fall 
likewise.  (Notes,  Prov.  4:18,19.  Jer.  13:15— 
17.  John  12:34— 36.)— JValkethnn  darkness. 
(11)  Note,  1:5—7. 

Occasion  of  stumbling,  (10)  SxavSuXov. 
See  on  Matt.  16:23.  'None  of  the  profane 
'writers  have  used  either  axuvduXov,  or  oxuv- 
'duXitsip-  so  that  both  seem  peculiar  to  the 
'scriptures.'  Hen.  Stephanus. 

12  I  "  write  unto  you,  "little  children, 
because  p  your  sins  are  forgiven  you  ^  for 
his  name's  sake. 


h   11.    Vs.  82.5.     ICor.  13:1—3. 

2  Pet.  1:9. 
I    3:14.      Ho9. 6:3.       John   8:31. 

Rom.   14:13.     2  Pet.  1:10. 
*  Gr.  scanda/.     Malt.  13:21.    18: 

7.  Luke  17:1,2.  Rom.  9:32,33. 

Phil.  1:10.     All  in  Gr. 
k  See  on  9 — John  12:35.  Til.  3: 

3. 
1   Prov.  4:19.    John  12:35. 


m  John  12:40.  2  Cor.  3:14.    4:4 

Rev.  3:17. 
n  7,13,14,21.     1:4. 
o  See  071  a.     I. 
p  1:9.      Ps.  32:1,2.     Luke    .'>:20. 

7:47—50.  24:47.  Arts  4:12.  10: 

43.  13:38.  Rom.  4:6,7.  Eph.  1: 

7.     Col.  1:14. 
q  Ps.  106:8.    Jer.  14:7.    Eph.  4: 

32. 


[701 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


13  1  write  unto  you,  ''  fathers,  '  because 
ye  have  known  ^  him  that  is  from  the  begin 
ning.  I  write  unto  you,  "  young  men,  "  be- 
cause ye  have  overcome  ''  the  wicked  one. 
I  write  unto  you,  ^  little  children,  because 
"  ye  have  known  the  Father. 

14  I  have  written  unto  you,  "^  fathers, 
because  ye  have  known  him  that  is  from 
the  beginning.  I  have  written  unto  you, 
young  men,  *=  because  ye  are  strong,  and 
'•  the  word  of  God  abideth  in  you,  and  ye 
have  overcome  the  wicked  one. 

Note. — The   apostle  had  before   addressed 
Christians  in  g-eneral,  as   "his  little   children," 
or,  his  deal'  children;    but  here  he  spoke  of 
such  as  were  young  in  years,  or  newly  convert- 
ed; and  distinguished  ihem  from  those,  who 
were  further  advanced  in  the  life  of  faith  and: 
grace.     He  particularly  addressed  his  exhorta-j 
tions  to  those  "new-born  babes,  who  had  tasted  | 
that  ihe  Lord  is  gracious:"    (Note,  1  Pet.  2: 1 1 
— 3.)  because  their  sins  were  as  certainly  for- 
given them,  for  the  sake  of  Christ,  and  through! 
faith  in  his  name,  as  those  of  their  more  estab-i 
lished  and  experienced  brethren  were;  though; 
their  weakfness  of  faith,  and  want  of  distinct! 
and  exact  knowledge,  might  prevent  them  from 
possessing  the  abiding  comfort  of  it:  (Notes, 
Ps.  32:1,2.    Luke  7 lU—bO.  24:44—49.  Rom. 
4:6 — 8.)  and  the  counsel,  which  he  was  about 
to  give  them,  would  j)reserve  them  from  many 
snares  and  sorrows,  enable  them  to  obtain  the 
assurance  of  acceptance,    and   direct  them  in 
making  a  suitable  return  for  so  invaluable  a 
benefit.     He  wrote  also  to  "the  fathers;"  as 
about  to  give  the  same  counsel  and  admonitions 
to  those  Christians  who  were  "old  disciples," 
matured  in  knowledge  and  experience,  and  who 
ought  to  be  the  guides  and  examples  to  their 
/uniors,  as  well  as  to  "shine  as  lights  in  the 
world."      (Note,  dcts  il:l5,\6.)     These  had 
"known  him,  who  was  from  the  beginning:" 
[Note,   1:1,2.)    and    their    long   acquaintance 
ivith   Christ,   and   with   the   eternal   Father  in 
aim;  witli  all  their  discoveries  of  his  glory,  and 
experience  of  his  love,  truth,  and  power,  should 
engage  them  to  simple  dependence,  lively  grat- 
itude, fervent  love,  devoted  ohedience,  steady 
confidence  in  God,  and  zeal   for  his  honor  and 
that  of  the  gospel. — Moreover,  he  wrote  to  the 
same  effect  to  "the  young  men,"  who  had  for 
some  time  professed  "the  gospel,  and  had  passed 
through  the  state  of  childhood,  but  were  not 
arrived    at  that  maturity  in  grace,  to  which 
"the  fathers"  had  attained.    These  he  address- 
ed and  exhorted,  from  the  consideration  that 
"they  had  overcome  the  wicked    one:"  they 
had  successfully  encountered  the  first  trials  and 
cemptations,  which  attended   their  separation 
trom  sm,  and  renunciation  of  the  world;  and 
had  overcome  the  assaults  of  Satan,  by  giving 

r   14.     1  Tim. "sol 

(   3,4.  5:20.    Ps.  9i:14.  Luke  10- 

22.     .Tohn  8:19.     14:7.      n-."? 
I    Ste  on  1:1.  — I's.  90:2. 
U  14.     Ps.  148:12.     I'rov.  2029 

Joel  2:28.  Zecli.  9:17.  Tit.  2:6! 
X  4:4.  5:4.5.      Kph.  6:10— 12.     1 

Pet.  5:8,9. 
V  3:12.      5:18.       Matt.   13:19,38. 
I  See  on  1,12. 
a  Malt.     11:27.        Liike     10:22 

.lohn  8:54,55.     16:3.  17:21.     2 

702] 


Cor.  4:6. 
b  See  on  13. 
c  Eph.  6:10.  Phil.  4:13.    Col.  1: 

11.     2  Tim.  2:1. 
d  Ps.  119:11.     J„hn5:38.     8:31. 

16:7.  Col.  3:16.    neb.  8:10.     2 

John  2.     3  John  3. 
e  4:5.       5:4,^,10.       John   15:19. 

Itom.  12:2.      Gal.  1:;0.     Eph. 

2:2.     Col.  3:1.2.    1  Tim.  6:10. 
f  Mall.  6:24.    Luke  16:13.    Jam. 

4:4. 


up  their  secular  interests,  breaking  off  their  bad 
iiabits  and  connexions,  and  "entering  in  at  the 
strait  gate"  of  true  conversion.    (Notes,  Matt. 
7:13,14.  Lw/tc  13:22—30.)  As  they  had,  there- 
fore, thus  far  "conquered  the  wicked  one;"  who 
had  tried  all  methods  in  vain,  to  keep  them  from 
embracing  tlie  gospel,  and  giving  themselves 
up  to  the  service  of  Christ:    they  ought  to  go 
forth  in  his  strength,  aspiring  after  further  vic- 
tories; and  endeavoring  to  spend  the  vigor  of 
their  spirits,  or  the  prime  of  their  years,  in  the 
services   to   which    they   were  called,   for  the 
honor  of  Christ  and  the  benefit  of  the  church; 
and  not  in  seeking  worldly  advantages.     But, 
in  order  to  give  his  exhortation  the  greater  em- 
phasis, the  apostle  again  addressed  the  different 
descriptions  of  Christians;  andadmonished  "the 
little  children,"  as  those  "who  had  known  the 
Father,"  and  had  already  experienced   his  pa- 
rental compassion  and  love  for  them;  for  which 
jthey  were  called  to  make  the  due  returns  of  fil- 
ial confidence,  submission,  gratitude,  and  ohe- 
idience.    (Note,  John  14:7 — 14.)     The  address 
jto    "the  fathers"   exactly  coincides   with  that 
j  which  went  before.  To  the  young  men  he  add- 
ed, that  they  "were  strong"  in  faith,  hope,  love, 
and  all  holy  affections;  they  were  in  the  prime 
;  of  their  fitness  lor  active  service,  to  which  the 
-mature  exjioii  nee    of   old  age  might  be  less 
j  adapted:  and  as  "the  word  of  God,"  which  they 
I  had  received  when  they  were  converted,  abode 
jin  them,  which  appeared  by  their  victory  over 
'the  temptations  of  Satan;   so  it  ought  to  be 
(manifested   in  its  effects,  by  their   increasing 
jfruitfulness  in  all  good  works.  (Note,  John  15: 
6 — 8.) — It    does    not  appear  that  the   clause, 
"have  known  him  that  is  from  the  beginning," 
has  any  reference  to  the  personal  knowledge  of 
Christ  as  Man;  but  is  used  as  the  other  clause, 
"have  known  the  Father,"  of  knowing  him  by 
faith  and  experience.     For  on  the  earliest  date 
assigned  to  the  epistle,  only  a  few  aged  Chris- 
tians, and  those  principally  the  inhabitants  ot 
Galilee  and  Judea,  could  have  personally  known 
Jesus  Christ;  yet  the  apostle  speaks  of  all  the 
aged  Christians  whom  he  addressed,   without 
any  limitation.  \ 

'Little  children.  (13)  HaiSia.  18.  J^Iatt.  18: 
2.  John  21 :5.  The  word  is  changed,  but  the 
meaning  seems  the  same. —  The  wicked  one. 
(14)  Tov  noi'ijQov.  3:12.   5:19.   Matt.  6:13. 

15  '^  Love  not  the  world,  neither  the 
things  that  are  in  the  world.  ^  If  any  man 
love  the  world,  s  the  love  of  the  Father  is 
not  in  him. 

16  For  all  that  is  in  the  world,  ^  the 
lust  of  the  flesh,  '  and  the  lust  of  the  eyes, 
•^  and  the  pride  of  life,  '  is  not  of  the  Father, 
but  is  of  the  world. 

17  And  "*  the  world  passeth  away,  and 
the  lust  thereof:  "  but  he  that  doeth  the 
will  of  God  "abideth  for  ever.     [Prac.ob.] 


?  3:17. 

h  Num.    11:4,34.     Ps.  78:18,30. 

Prov.  6:25.    Matt.  5:28.    Rom. 

13:14.    1  Cor.  10:6.    Gal.  5:17, 

24.  Eph.  2:3.    Tit.  2:12.     3:3. 

1  Pet.  1:14.2:11.  4:2,3.  2  Pet. 

2:18.     Jude  16—18. 
i    Gen.  3:6.  6:2.  Jo..h.  7:21.  .Tob 

31:1.   Pi.  119:36,37.    Ec.  5:10, 

11.     Malt.  4:8.     Luke  4:5. 
k  E.ilh.  1:3—7.  DaD.  4:30.  Uev. 

18:11—17. 


1    Jam.  3:15. 

m  Ps.  73:18— 20.     90:9.     102:26. 

Is.  40:6—8.      Matt.    24:35.     1 

Cor.  7:31.    Jam.  1 :10,11.  4:14. 

1  Pet.  1:24. 
n  Ps.  143:10.  Malt.  7:21.    21:31. 

Mark  3:35.     John  7: 17.    Rom. 

12:2.   Col.  1:9.  4:12.   1  The«.  4: 

3.5:18.  Heb.  10:30.  1  Pel.  1:2, 
o  Ps.  125:1,2.  Prov.  10:25.  John 

4:14.  6:58.    10:2£— SO.    1  PtU 

1:5,25. 


A.  D.  90, 


CHAPTER  II. 


A.   D.  90. 


Note. — The  eeneral  counsel  and  exhortation, 
which  the  apostle  meant  to  enforce  on  all  the 
persons  above  described,  was  this,  "Love  not 
the  world,  neither  the  things  that  are  in  the 
world." — The  world,  as  God  created  it,  is 
very  ?ood,  and  a  proper  object  of  a  measure  of 
love,  as  his  work  and  for  his  sake:  but  as  sin 
lias  marred  it,  our  affections  oujiht  to  be  wholly 
alienated  from  it.  The  men  of  the  world,  as 
distinguished  from  believers,  are  enemies  of 
God  and  subjects  of  Satan:  we  are  therefore 
required  to  renounce  their  friendship,  to  avoid 
intimate  society  with  them,  and  to  abhor  their 
ungodly  principles  and  practices;  while  we  pity 
their  miseries,  love  their  persons,  and  try  to  do 
them  good.  {Note,  Jam.  4:4—6.)  The  things 
of  the  \v(M-ld  may  be  desired,  possessed,  and 
valued,  for  those  uses  and  purposes,  which  were 
intended  by  God  when  he  created  them,  and  in 
subordination  to  his  favor,  authority,  and  glory; 
but  for  those  purposes  to  which  sin  has  per- 
verted them,  and  sinners  idolize  them,  we  must 
not  desire,  seek,  or  value  them,  in  any  measure 
or  manner:  and  if  any  man  thus  "love  the 
world,  the  love  of  the  Father  is  not  in  him;" 
his  idol  has  never  been  dethroned,  his  heart  re- 
mains unchanged,  he  is  not  reconciled  to  God 
through  Jesus  Christ,  and  has  no  true  filial  love 
of  him  in  his  heart.  (Notes,  Matt.  6:24.  Luke 
14:25—33.  Gfl/.  1 :3— 5.  6:1 1— 14.)  For  "all 
that  is  in  the  world,"  as  thus  idolized,  and 
abused  by  men,  who  seek  their  happiness  from 
it  and  not  from  God,  may  be  summed  up  under 
three  heads:  First,  Such  things,  as  are  suited 
to  excite  and  gratify  "the  lust  of  the  flesh,"  or 
the  irregular,  inordinate,  and  polluting  hanker- 
ings and  cravings  of  the  carnal  heart  and  the 
animal  appetites  after  gross  sensual  gratifica- 
tions, as  if  man's  happiness  consisted  in  thtm. 
Secondly,  Those  things,  which  are  suited  to 
excite  and  gratify  "the  lust  of  the  eyes;"  or  the 
desires  of  the  carnal  heart  after  the  i)ossessions, 
embellishments,  decorations,  and  enjoyments, 
which  the  eye  is  apt  to  look  at  with  coveting, 
and  inordinate  desire  of  obtaining:  such  as 
treasures  of  gold  and  silver,  or  precious  stones, 
jewels,  houses,  lands,  gardens,  stately  man- 
sions, elegant  furniture  and  equipages,  pictures, 
statues,  curiosities,  costly  garments;  and  in 
short  all  that  wealth  can  purchase,  which  grat- 
ifies the  beholder's  eye,  or  his  other  senses,  (as 
music,  or  perfumes,)  but  is  not  directly  to  be 
considered  as  gross  animal  indulgence.  Third- 
ly, "The  pride  of  life,"  or  those  titles  and  dig- 
nities, that  authority  and  honor,  celebrity, 
renown,  that  reputation  and  splendor,  which 
form  the  summit  of  earthly  exaltation,  and  the 
highest  prize  in  the  poor  lottery  of  this  present 
life,  to  which  the  pride  and  ambition  of  man's 
apostate  nature  can  aspire;  and  the  greatest 
gratification  of  that  mental  concupiscence, 
which  is  congenial  to  the  old  temptation,  "  Ye 
shall  be  as  gods."  (Note, -Gen.  3:4,5.)  For 
a  poor  vain-glorious  worm  to  be  advanced  to 
such  dominion  over  his  fellows,  or  to  possess 
such  honor  among  them;  as  to  be  templed  to 
forget  his  own  mortality,  as  well  as  his  Creator 
and  Judge;  and  to  be  so  surrounded  with  vas- 
sals, attendants,  and  flatterers,  or  so  emblazon- 
ed with  high-sounding  titles,  and  encumbered 
with  magnificence,  as  to  have  nothing  on  earth 
which  he  can  behold  above  him,  or  equal  to 
him,  and  thus  to  di&regard  him  that  is  "higher 


than  the  highest:"  this  is  the  perfection  of  "the 
pride  of  life."  And  all  pre-eminence  and  dis- 
tinction above  others  partakes  of  the  same  na- 
ture, whether  power,  splendor,  or  renown,  on 
any  account,  be  the  immediate  source  of  it.  All 
these  things,  (to  which  every  earthly  object, 
which  any  man  is  tempted  to  put  in  competi- 
tion with  the  will,  favor,  and  glory  of  God, 
must  b°!  referred.)  are  "not  of  the  Father:" 
this  idolatrous  desire  of  created  things,  did  not 
attach  to  them,  or  to  man,  as  God  made  them 
and  him;  they  do  not  consist  with  his  prescrib- 
ed use  of  them;  they  are  not  bestowed  for  these 
purposes;  nor  do  the  men,  who  are  his  children 
and  influenced  by  his  grace,  desire,  seek,  or  use 
them  in  this  manner.  But  "they  are  of  the  world," 
as  "lying  under  the  wicked  one:"  these  desires 
after  created  things,  and  this  use  of  them,  are 
the  effects  of  man's  apostacy  and  subjection  to 
Satan;  they  are  thus  made  the  baits,  by  Avhich 
men  are  seduced  into  sin,  and  kept  in  rebellion 
against  God,  and  the  incentives  to  all  their  vile 
passions.  (Note  and  P.O.  Matt.  4:8— II.) 
They  suit  the  taste,  and  form  the  sujjreme  good, 
of  worKlly  men,  and  are  their  only  portion;  and 
for  the  sake  of  them  the  whole  earth  is  filled 
with  violence,  fraud,  crimes,  and  misery.  {Notes, 
Ex.  20:3.  Rom.  8:5—9.)  But  "the  world  j)as- 
seth  away,  and  the  lust  of  it:"  all  its  pleasures, 
treasures,  honors,  and  splendor  will  soon  vanish 
for  ever;  (Note,  1  Pet.  1 :23 — 25.)  one  genera- 
tion alter  another  of  those  who  have  coveted, 
possessed,  and  gloried  in  them,  vanishes,  and 
passes  away  into  an  eternal  world:  (Notes, 
Luke  16:19 — 26.)  those  who  lust  for  them,  and 
idolize  them,  will  be  eternally  disappointed  and 
miserable.  But  the  man,  "who  doeth  the  will 
of  God,"  as  revealed  to  sinners  by  the  gospel, 
will  abide  for  ever  in  the  possession  and  enjoy- 
ment of  that  substantial  good,  which  he  has 
been  enabled  to  make  choice  of.  (Notes,  Matt. 
7:21—23.  L«A-e  10:38— 42.  11 :27,28.)— It  is 
evident,  that  the  apostle  did  not  speak  of  the 
lawful,  moderate,  subordinate,  and  holy  use, 
possession,  or  desire  of  God's  good  creatures, 
for  the  ends  to  which  he  has  appointed  them; 
but  of  the  unlawful,  inordinate,  unholy,  and 
idolatrous  hankering  after  them,  and  valuation 
of  them,  to  which  in  one  form  or  other  all  men 
are  totally  addicted,  so  long  as  they  remain  in 
an  unregenerate  state.  — Many  vain  efforts  have 
been  made,  by  limitations,  distinctions,  and  ex- 
ceptions, to  evade  the  force  of  this  passage; 
and  some  have  written  on  it,  as  if  they  meant 
to  show,  how  far  we  might  safely  be  carnally 
minded,  "and  lovers  of  the  world:"  but,  in  the 
apostle's  evident  meaning,  we  are  no  more  al- 
lowed to  love  the  world  at  all,  than  we  are  to 
worship  Dagon;  for  we  cannot  "serve  God  and 
Mammon;"  or  love  the  Lord,  and  "the  lust  of 
the  flesh,  the  lust  of  the  eye,  and  the  pride  ol' 
life."  A  man  may  carry  on  any  business,  fill 
any  station,  or  possess  any  wealth,  as  the  ser- 
vant and  steward  of  God,  according  to  his  com- 
mandments, for  his  glory,  and  for  the  good  of 
mankind;  and  he  may  desire  food  and  raiment 
and  things  suitable  to  his  rank  in  life,  and  use 
them  with  thankfulness,  temperance,  and  hu- 
mility: but  he  cannot  love  or  desire  them,  to 
gratify  his  sensuality,  pride,  avarice,  or  ambi- 
tion, or  seek  his  happiness  in  them,  without 
being  an  idolater.  Every  regenerate  man  is 
delivered  from  the  dominion  and  allowed  indul- 

[708 


A    D.  90. 


I.  JOHN. 


A.  D.  90 


gence  of  "the  love  of  the  world;"  and  strives 
and  prays  against  the  remains  of  it,  as  it  rises 
in  his  heart,  or  breaks  forth  into  his  Hfe:  he 
desires  to  love  God  perfectly,  and  seek  all  his 
happiness  from  him  alone:  and  to  love  all  other 
things  in  him,  for  his  sake,  and  as  his  bounty; 
and  to  use  them  in  submission  to  his  precepts 
and  providence.  In  proportion  as  men  get  this 
victory  over  the  work!,  tlie  reah'ty  of  their  grace 
is  evidenced,  and  they  are  prepared  for  laboring 
and  suflering  in  the  cause  of  Christ:  but  unless 
it  is  begun  in  the  heart,  a  man  "has  no  root  in 
himself,"  and  he  will  either  fall  away  in  time  of 
temptation,  or  remain  a  mere  unfruitful  profes- 
sor of  Christianity.  {Notes,  5:4,5.  Matt.  13: 
18—33.  Rom.  12:2.) 

Pride.  (16)  --fluinretct.  Jam.  4:16. — -^A«- 
^ojr,  Rom.  1:30.  2  Tim.  3:2.  Arrogance,  os- 
tentation, vain-glory. —  Of  life.]  T>i  ^is.  3:17. 
Mark  11:44.  Luke  8:14.  15:12,30.  21:4.  1 
Tim.  2:2.  2  Tim.  2:4.  1  Pe^4:3.  The  means 
or  style  of  living,  rather  than  i*fe  itself,  is  sig- 
nified. (Notes,  Luke  \6:19— 23.)— Passeth 
away.  (17)  Fluonynui.  8.  1  Cor.  7:31. — It 
appears,  passes  by,  is  gone,  and  done  with  for 
ever,  except  the  account  which  must  be  given 
of  our  conduct  during  the  transient  scene. — 
{Notes,  1  Cor.  7:29— 31.  Jain.  4:13— 17.  1 
Pet.  1:23—25.) 

18  f  Little  children,  ''it  is  the  last  time: 
and  as  ■■  ye  have  heard  that  '  antichrist 
shall  come,  even  now  are  there  many  an- 
tichrists; '  whereby  we  know  that  it  is  the 
last  time. 

19  They  "  went  out  from  us,  but  they 
were  not  of  us:  "  for  if  they  had  been  of 
us,  they  would  no  doubt  have  continued 
with  us;  but  they  icent  out,  that  ''they  might 
be  made  manifest  that  they  were  not  all  of  us. 

Note. — The  love  of  the  world,  as  unsubdued 
in  professed  Christians,  gave  Satan  his  greatest 
advantage,  not  only  in  tempting  them  to  open 
apostacy,  but  also  in  seducing  them  by  destruc- 
tive heresies;  through  which  they  were  enabled 
to  reconcile  a  quiet  conscience  with  a  carnal 
mind,  and  the  indulgence  of  their  favorite  pas- 
sion, under  the  mask  of  a  religious  profession. 
{Notes,  Matt.  1  :lb— 10.  Jlctsb:!— 11.  8:18— 
24.  2  Pet.  2:1—3.)  So  that  the  transition  was 
natural,  from  warning  Christians  against  the 
love  of  the  "world,"  to  putting  them  upon  their 
guard  against  lalse  teachers.  The  apostle, 
therefore,  showed  his  beloved  children,  espe- 
cially such  of  them  as  were  young  and  inexpe- 
rienced; that  it  was  "the  last  time,"  or  the  last 
dispensation  which  God  intended  to  introduce 
on  earth,  under  which  he  would  establish  the 
kingdom  of  his  Son,  on  the  ruins  of  the  usurped 
dominion  of  Satan;  and  this  kingdom  of  Christ 
should  continue,  "till  all  enemies  were  put  un- 
der his  feet."  But  they  had  all  heard,  both  from 
the  predictions  of  ancient  prophets,  and  from 
those  of  Christ  and  his  apostles,  that  under  this 
dispensation  Antichrist  should  arise.  For  Sa- 
tan would  not  only  oppose  the  gospel  by  excit- 


p  See  on  1. 

<|  2  Tim.  3:1.    Heb.    1:2.    1  Pet. 

1:5,20.      2  Pet.  3:3.     Jude  I  R. 
r  Matt.    24:5,11,24.      Mark  13:6, 

21,22.    AcU  211  23.30.    JTIi,:,. 

2:3—12.      1    Tim.  4:1—3.     2 


Tim.  3:1— 6.     4  3,4. 

'    22.     4:3.     2  John  7. 
t    See  on  q, 

II   Dpiit.  13:13.  Ps.  41:3. 


13.2U,i:i. 


4:5,1), 10,17 


ing  persecutions,   but  also  by  corruptions  ol 
the  faith;  and,  especially  by  one  great  enemy  to 
the   Person,   truth,   authority,    and    glory   of 
Christ,  he  would  obtain  immense  power  and 
influence  in  the  visible  church.    {Notes,  2  Thes. 
2:3—12.)     As  St.  Paul  had  declared  that  this 
"mystery  of  iniquity   did   already   work;"  so 
John  observed   that  "there  were  many  anti- 
christs," or  opposers  of  the  pure  gospel  of  the 
Lord  Jesus;  whose  character,  principles,  inten- 
tions, and  machinations,  were  of  the  same  stamp 
as  those  of  the  great  antichrist  would  be,  and 
who  were  evidently  his  forerunners.     By  this 
they  might   "know  that  it  was  the  last  time;" 
and  that  while  God  was  specially  exerting  his 
power,  by  means  of  faithful  ministers,  to  honor 
his  Son;  the  devil  and  his  servants  were  pecu- 
liarly active  in  endeavoring  to  defeat  the  benefi- 
cent design.     {Notes,   1  Tim.  4:1 — 5.    1  Tim. 
3:1 — 9.    4:1 — 5.)     These   antichrists   did  not 
arise   from    among   such,    as   had  before  been 
avowed   unbelievers;  but  they  were  professed 
Christians,  who  separated  from  the  church,  and 
became  leaders  of  heretical  sects,  contrary  to 
the  doctrine  of  the  apostles,  and  derogatory  to 
•the  honor  of  Christ,     "They  went  out  from" 
I  the  disciples,  having  been  admitted  to  outward 
I  fellowship  with  them;    but  they  had  not  "been 
jof  them,"  as  regenerated   persons,  and  living 
I  members  of  the  body  of  Christ:  for  if  this  had 
[been    the    case,    they  "would   have    continued 
jwith  them;"  as  the  Lord  would  not  have  "sent 
ithem  a  strong  delusion,"  but  would  "have  put 
'his  fear  into  their  hearts,   that  "they  should  not 
'depart  from  him,"  according  to  the  engagement 
!  of  his  everlasting  covenant  to  all  true  believers. 
i{Notcs,  5:16—18.  Jer.  32:39—41.  John  10:26 
!— 31.  Rom.  8:28—39.  2  Thes.  2:8—14.   1  Pet. 
1 :3-»-5.)     As,  however,  they  had  not  "received 
ithe  love  of  the  truth,"  along  "with  the  knowl- 
'edge  of  it;"  {Note,  Heb.  10:26,27.)  they  had 
been  left  to  the  pride  and  lusts  of  their  hearts, 
and  to  the  artifices  of  Satan,  to  be  deceived  into 
fatal  heresies,  and  to  separate  from  the  church- 
es of  Christ;  that  it  might  evidently  appear, 
that  those  who  professed  the  gospel  were  not 
all  true  disciples.     Thus  the  church  was  puri- 
fied; and  true  Christians  were  approved,  and 
rendered  more  watchful  and  humble;  whilst  the 
distinction  between  them  and  hypocrites  was 
more  strongly  marked.     {Notes,  Matt.   3:11, 
12.  John  15:2—8.    1  Cor.  11 :17— 22.)— Some 
explain  "the  last  time,"  to  mean  the  last  age 
of  the  Jewish  church:  but,  probably,  that  had 
been  subverted    some   years,    when   St.   John 
wrote  this  epistle.    The  deceivers,  predicted  by 
our  Lord,  {Note,  Matt.  24:23—25.)  were  men 
who  falsely  professed  to  be  the  promised  Mes- 
siah, or  to  point  him  out  to  others:  they  had 
never  constituted  a  part  of  the  Christian  church, 
and  had  not  therefore  apostatized:  they  were 
"false  Christs"  and  "false  apostles,"  not  Jlnti- 
christs. — Indeed  it  is  very  unreasonable  to  in- 
terpret Antichrist,  in  the  singular,  to  mean  the 
same  as  the  "many  antichrists"  afterwards  men- 
tioned;   and  then  to  confine  the  whole,  either 
to  the  Jewish  ojiposers  or  Judaizing  corrupteis 
of  Christianity,  as  some  do,  or  to  the  Gnostics, 


Luke  8:13.  John  15:2.  Acts 
15:24.  20:30.  2  Pel.  2-20.21. 
Jude  19.  * 

.li.h  17:9.  p.  S7-2«.  IS."::!  2. 
Jci.  S2:3n— 40.       Matt.  24:24. 


Mark  13  22.   John  4:14.  ft,S7— 
39.   10:28—30.   2Tiiu.  2:10.    1 
Pet.  1:2—5.     Jude  1. 
Pfiir.  P:*;.      11-.=.R.      1  f^o'.  11- 
la.      2  1  iui.3:9.      lltli.  i0:o9 


704] 


A.  D.  90. 


CHAPTER  II. 


A.  D.  CO 


as  divided  into  different  sects,  as  others  do, 
"Antichrist"  signifies,  one  that  opposes  Christ, 
whether  he  oppose  the  doctrine  of  his  deity,  or 
his  humanity;  or  whether  he  set  himself  against 
him,  in  respect  of  his  priestly  office,  by  substi- 
tuting other  methods  of  atoning  for  sin,  and 
finding  acceptance  with  God;  his  kingly  office, 
by  claiming  authority  to  enact  laws,  in  his 
church,  contrary  to  his  laws,  or  to  dispense 
with  his  commandments;  or  his  prophetical  of- 
fice, by  claiming  authority  to  add  to,  alter,  or 
take  away  from  the  revelation  which  he  has 
given  in  his  holy  word. — 'They  oppose  the 
'person  of  Christ,  or  his  doctrine,  or  both  to- 
'gether.'  Beza.  In  this  view,  there  were  at  an 
early  period  of  the  church,  "many  antichrists:" 
and  the  heads  of  any  sect  of  heretics  might  be, 
in  a  subordinate  sense,  so  called,  but  the  direct 
and  avowed  opposers  of  Christianity  could  not 
be  meant  in  this  place.  "They  went  not  out 
from  them." — The  term  is  used  in  this  epistle, 
»  and  in  St.  John's  second  epistle,  and  in  no  oth- 
er part  of  scripture,  not  even  in  the  Revela- 
tion: so  that,  all  the  controversies  concerning 
"Antichrist,"  as  predicted  by  Daniel,  and  by 
St.  John  in  the  Revelation,  are  merely  disputes 
about  a  word  and  do  not  at  all  pertain  to  the 
main  subject.  {Notes,  Dan.  7:  8:  11 :  Rev.  13: 
14:)  The  "antichrists,"  mentioned  in  these 
verses,  evidently  were  persons,  who  had  already 
appeared;  but  one  distinguished  Antichrist  was 
yet  to  be  expected. — "They  went  out  from  us," 
that  is,  'they  went  out  from  the  apostles  in  Ju- 
•dea.'  Whilby.  "But  they  were  not  of  us:" 
this  must  mean,  that  they  were  not  of  us,  the 
apostles.  It  does  not,  however,  appear  that 
they  even  professed  to  be  apostles;  nor  does  it 
appear,  that  they  had  previously  been  teachers 
in  the  church.  And  can  it  possibly  be  imagin- 
ed, that  all,  either  the  "false  Christs,"  or  "the 
Antichrists,"  spoken  of  by  our  Lord,  and  by 
John,  had  been  i)ersonally  joined  in  communion 
with  the  apostles,  while  they  continued  in  Ju- 
dea.^ 

Antichrist.  (18)  JvjixQic,og.  22.  4:3.  2 
John!.  {Notes,  20— <2b.  4:1— 3.)— From  us. 
(19)  ES  rjiiiAiv.  The  same  preposition  is  after- 
wards rendered  "of  us."  They  belonged  to 
us,  in  one  sense,  as  the  unfruitful  branches  to 
the  Vine;  but  not  in  another:  "they  were  not 
all  clean."  {Notes,  Matt.  <22:il— 14.  25:1—13. 
JoAn  13:6— 11.  15:3—5.)  But  they  professed 
Christianity,  and  had  been  admitted  to  com- 
munion with  true  Christians;  yet  their  subse- 
quent apostacy  proved  that,  like  Judas,  they 
had  from  the  first  been  hj'^pocrites.  {Notes, 
Matt.l  :<2l—'23.  JohnQ:Q<6—l\.)— They  would 
no  doubt  Artue  continued.]  Mtftefyxeiaav  av. 
Theij  had  indeed  continued.  The  words  do 
not  readily  admit  of  a  strictly  literal  translation. 
No  doubt,  added  by  the  translators,  shows  how 
they  understood  them. 

20  But  ^  ye  have  an  unction  from  "  the 
Holy  One,  ^  and  ye  know  all  things. 

21  I  have  not  written  unto  you,  "^because 


(  27.  4:13.  Ps.  22:5.  45:7.  92: 
10.  Is.  6l:l.  Luke  4:18.  Ads 
10:38.  2  Cor.  1:21,22.    Heh.  1: 

e. 

t  Pi.    16:10.     71:22.      Is.   43:3. 

Mark  1:24.   Luke  4:34.  Acts  3: 

14.     Rev.  3:7.     4:8. 
0  I'lOT.  28.5.  .Icihn  1  l:2G.  1  Cor. 

2.13.      ilcb.  8:11. 

Vol.  M. 


c  Prov.  1:5.  9:8,9.     Rom.  15:14, 

15.  2  Pet.  1:12. 
d  4.  1:6.  4:20.    John  8:44.  Rev. 

3:9. 
e  23.  4:3.  1  Oor.  12:2,3.    2  John 

7.  Jude  4. 
(See  on  18. 
e  22.     4:15.    M:itl.  11:27.     Luke 

10:22.  John  5:23.  8:19.  10:3t>. 

89 


ye  know  not  the  truth,  but  because  ye  know 
it,  and  that  no  lie  is  of  the  truth. 

22  ''  Who  is  a  liar  but  ^  he  that  denleth 
that  Jesus  is  the  Christ.''  ^  He  is  antichrist, 
that  denieth  the  Father  and  the  Son. 

2^  Whosoever  s  denieth  the  Son,  the 
same  hath  not  the  Father:  [hut^  he  that 
acknoivledgeth  the  Son,  hath  the  Father  also. 

24  Let  that  therefore  ^  abide  in  you, 
'  which  ye  have  heard  from  the  beginning. 
If  that  which  ye  have  heard  from  the  begin- 
ning shall  remain  in  you,  ^  ye  also  shall 
continue  in  the  Son,  and  in  the  Father. 

25  And  '  this  is  the  promise  that  he  hath 
promised  us,  even  eternal  life. 

[Prticticttf  ObsOTctions,] 

Note. — The  apostle  wrote  to  his  fellow 
Christians,  to  caution,  comfort,  and  establish 
them;  though  his  observations  were  also  calcu- 
lated to  put  all,  who  professed  the  gospel,  on 
self-examination,  and  to  preserve  new  converts 
from  self-deception.  They,  however,  whom  he 
peculiarly  addressed,  had  "an  unction  from  the 
Holy  One;"  they  were  anointed  by  the  Spirit, 
as  sent  forth,  through  Christ  "the  Holy  One  of 
God,"  to  illuminate,  sanctify,  and  consecrate 
them,  to  be  a  spiritual  priesthood  unto  the  Fa- 
ther. {Notes,  Ps.  45:C— 8.  Is.  59:20,21.  61:1 
—3.  2  Cor.  1 :21,22.  Hcb.  1  :8,9.)  By  his  teach 
ing  and  influences  they  "knew  all  things,"  re- 
lating to  the  grand  doctrines  of  Christianity,  in 
a  spiritual  and  experimental  manner;  so  that 
no  "antichrist"  could  fatally  delude  them. 
{Note,  5:16—18.)  He  had  no't  therefore  writ- 
ten to  them,  "because  they  did  not  know  the 
truth;"  for  if  he  had  addressed  persons  of  that 
description,  it  would  have  been  requisite  for 
him  to  discuss  his  subject  more  copiously:  but 
he  had  written  to  them,  because  t.hey  "did 
know  the  truth,"  and  that  no  lie  belonged  to 
it,  or  could  consist  with  it.  This  general  self- 
evident  proposition  was  not  more  certain,  than 
the  particular  application  of  it  to  the  delusions 
of  tne  seducers;  whose  false  doctrines  could 
not  proceed  from  the  same  source  with  the 
truth  of  God.  For  "who  was  a  liar,"  but  the 
man,  who  denied  that  Jesus  "was  the  Christ?" 
Some  of  these  heresiarchs  denied  the  Deity  of 
Christ;  others  explained  away  his  incarnation, 
and  so  denied  his  humanity,  and  the  reality  of 
his  sufferings;  and  some  opposed  his  kingly 
authority.  Thus,  whilst  they  retained  the 
name  of  Christians,  they  virtually  denied  his 
Person,  as  "the  Christ,  the  Son  of  God,"  and 
"the  Son  of  man;  Emmanuel,  God  with  us;" 
{Notes,  Is.  7:14.  Matt.  1 :22,23.)  or  his  offices, 
as  the  anointed  Prophet,  Priest,  and  King  of 
his  church:  they  denied  that  "God  was  mani- 
fested in  the  flesh,"  to  "ranst^m  the  church  with  ■ 
his  own  blood;"  {Notes,  Acts  20:28.  1  Tim.  Str 
16.)  that  in  virtue  of  his  one  oblation,  he  might' 
appear  in  the  presence  of  God,  as  our  great' 
High  Priest,  and  reign  over  his  redeemed  peo- 


14:9,10.   13:23,24.    2  John  9— 

II. 
h  Ps.  119:11.  Pi  ov.  23:23.   Luke 

0:44.    John    15:7.     Col.    3:16. 

Ileb.  2:1.     3:14.    2  John  2.    3 

Johns.   Rev.  3:3,11. 
i  7.  Luke  1:2.    John  8:25.    Phit 

4:15.  2  John  5. 


k  1:3,7.  4:15,ie.  John  14:23.  15: 
9,10.  17:21—24. 

1  1:2.  5:11—13,20.  Dan.  12:2. 
Luke  18:30.  John  5:39.  6:27, 
47,54,68.  10:2S.  12;50.  17:2,3. 
Rom.  2:7.  5:21.6:23.  Gal.  6: 
P.  1  Tim.  i:ir.  r:i2;a  Tit. 
1:2.  li:l.     Jude  21. 


[703. 


A.  D.  90. 


I.  JOHN. 


A.  D.  9a. 


pie,  as  his  willing  subjects,  to  the  end  of  the 
world,  and  for  ever.  Now,  whether  ihey  denied 
his  divine  or  his  human  nature,  his  atonement 
or  his  authoritv;    they  virtually  denied  him  to 
be  the  Christmas  they  who  had  "the  unction 
of  the   Holy  Spirit"   would  readily   perceive. 
Such  a  teaciier  was,  therefore,  in  fact  "an  anti- 
christ," who  "denied  both  the  Father  and  the 
Son;"  seeing  the  Father  can  only  be  known, 
approached,  worshipped,  and  glorified  by  sin- 
ners, in  and  through  his  incarnate   Son;   and 
they  who  "honor  not  the  Son,  honor  not  the 
Father  that  sent  him."  (Notes,  Matt.  11 :25 — 
27.  John  5:20—23.)    The  denial  of  the  Son  is, 
therefore,  a  denial  of  the  Father:  and  the  Su-j 
preme  Being,  the  supposed   Deity,  which  an- 
cient or  modern  deniers  of  the  personal  or  me- 
diatorial honor  of  the   Son,   have  professed  tOj 
worship,  is  in  fact  the  creature  of  their  ownj 
imagination,  and  not  the  wise,  just,  holy,  mer- 
ciful, and  faithful  "God  and  Father  of  our  Lord, 
.Jesus  Christ."  He,  therefore,  who  "denies  the 
Son,    has   not    the    Father,"    as  his  God,  his 
Friend,  and  his  Portion;  but  he,  who,  in  truei 
faith,  "acknowledges  the  Son,  hath  the  Father,' 
also." — This  last  clause  is  printed  in    Italics,! 
because   it   is  wanting  in  most  copies  of  thei 
Greek  Testament:    yet  it  is  found  in  several 
manuscripts;  so  that  Beza  and  many  other  ablej 
critics  look  on  it  as  genuine. — As  these  things' 
were  so,  the  apostle  exhorted  his  beloved  chil-; 
dren,  to  let  "that  abide  in  them,"  and  sink  deep 
into  their  hearts,  which   they  had  heard  from 
the  beginning  of  their  profession  of  the  gospel,' 
concerning  the  Person  and  salvation  of  Christ; 
for  if  the  doctrine,  which  they  had  at  first  heard] 
from  the  apostles  and  evangelists,   remained  in 
them,  practically  and  efficaciously;    they   alsoj 
would  continue  in  union  and  fellowship  with 
the  Son,  and  with   the  Father  through   him. 
(Notes,3—6.1:3,4.  Johnl5:l—8.   17:22,23.) 
They  ought  also  to  remember,  for  their   en- 
couragement, and  confirmation  against  the  ar- 
tifices of  false  teachers,  tliatthe  promise,  which 
God  had  irreversihly  given  to  all  true  believers, 
engaged  to  them  eternal  life  and   felicity,  and 
all  things  pertaining  to  it.     (Notes,  5:11 — 13. 
JoAn  5:24— 27.   11:20—27.    i?om.  5:20,21.  6: 
21—23.    Tit.  1:1—4.) 

inunction.  (20)  XQirritct,  27.  Xqi,o),  to  an- 
oint, whence  Xotgog.  All  true  Christians  par- 
take of  the  Spirit  of  sanctification,  not  all  of 
the  miraculous  powers  of  the  Holy  Spirit. — 
From  the  Holy  One.]  Jno  in  'Jyia.  Mark  1 : 
24.  Ads  3:14.  Ttev.  3:7.— The  Lord  Jesus 
•seems  especially  intended;  for  through  and  by 
him  the  Holy  Spirit  is  given  to  us.  (Note,  Rev. 
22:1.)— jVo  lie  is,  &c.  (21)  Huv  tpsvdo?  ex 
eqt.  'Lie,  here  means  a  doctrine  contrary  to 
'that  taught  by  the  apostles;  which  being  the 
'true  doctrine,  its  contrary  must  be  false,  or  a 
'he.^  Macknight. — intichrist.  (22)  '0  avn- 
XQ^'^oc-  The  article  being  used,  'Hhe  anti- 
christ" is  doubtless  a  more  exact  translation: 
but  the  apostle  was  speaking,  not  so  much  pro- 
phetically, as  of  the  time  in  which  he  wrote.— 


m  3-.7.  Prov.  I2-.26.  Ez.  13:10. 
Mark  13:22.  Ads  20:2930.  2 
Cor.  11:13—1.5.  CM.  2:8,1  R.  1 
Tim.  4:1.  2  Tim.  3:13.  2  Pet. 
2:1—3      2  John  7. 

b  See  on  20.-3:24.  John  4:14. 
I  Pet.  1:23.     2  John  2. 

0  20,21.  Jer.  31:33.34.  John  14: 
26.     16:13.     Heh.  8:10,11. 


706J 


p  1   Cor.    2:13.      Eph.  4:21.     1 

Thes.  2:13.    1  Tim.  2:7.  2  Pet. 

1:16,17. 
q  28.      John  8:31,32.      15:4—7. 

Col.  2:6. 
*  0r,{(. 
r   See   on  1. 
s    3:2.     Mark  8:38.     Col.  3:4.     1 

Tira.   6:14.  2  Tim.  4:8.  Tit.  2: 


The  character  described  was  "the  antichrist" 
of  his  own  age. — Abide.  (24)  Mfr^Tui.  The 
same  verb  is  rendered  also  remain  and  continue. 

26  These  things  have  I  written  unto  you 
""  concerning  them  that  seduce  you. 

21  But  "  the  anointing  which  ye  have 
received  of  him  ahideth  in  you,  ''and  ye 
need  not  that  any  man  teach  you:  '*  but 
as  the  same  anointing  teacheth  you  of  all 
things,  and  is  truth,  and  is  no  lie,  and  even 
as  it  hath  taught  you,  i  ye  shall  abide  in 
*  him. 

28  And  now,  "■  little  children,  abide  in 
him;  that,  Mvhen  he  shall  appear,  we  may 
^  have  confidence,  and  not  be  ashamed  be- 
fore him  "  at  his  coming. 

29  If  ye  know  that  "  he  is  righteous, 
f  ye  know  >'  that  every  one  that  doeth  righ- 
teousness ^  is  born  of  him. 

Note. — These  admonitions  the  apostle  wrote 
to  his  beloved  children  concerning  tho.se  false 
teachers,  who  attempted  to  seduce  them;  and 
who  had  prevailed  with  many,  that  had  once 
appeared  as  belonging  to  their  company.  He 
meant  to  caution  and  fortify  them  against  the 
specious  insinuations  of  deceivers:  but  in  re- 
spect of  real  believers,  "the  anointing,"  which 
they  had  received  of  Christ,  abode  in  them,  as 
an  incorruptible  principle  ol*  life,  and  light,  and 
spiritual  discernment:  so  that  they  needed  not 
that  any  man  should  teach  them,  except  "as 
thatsame  anointing  taught  them,"  and  by  "stir- 
ring up  their  pure  minds  in  the  way  of  remem- 
brance;" or  by  confirming  thein  in  it,  or  ena- 
bling thein  to  distinguish  il,  from  all  counter- 
feits: for  by  this  teaching  of  God  himself  they 
were  instructed  in  all  things  essential  to  salva- 
tion, and  could  not  be  fatallv  deluded.  (Notes, 
Is.  54:11—14.  ./er.  31:31  — 34.  Jo/m6:41— 46. 
1  Thes.  4:9—12.  Rev.  3:18,19.)  Now  this 
teaching  Avas  altogether  "truth,  and  no  lie;" 
they  could  not,  theretiire,  change  the  doctrine, 
which  they  had  thus  received  from  apostles  and 
evangelists,  under  the  teaching  of  the  holy 
Spirit,  for  any  new  doctrine,  without  deviating 
from  the  truth  into  falsehood.  This  the  de- 
ceivers aimed  at:  whereas,  the  apostle  only 
sought  to  establish  them  in  the  truth,  which 
had  been  "preached  to  them,  with  the  Holy 
Ghost  sent  down  from  heaven;"  and,  indeed, 
those  who  had  thus  been  taught,  would  "abide 
in  him,''  or  in  it;  in  Christ  or  in  the  truth  of 
his  gospel.  He  therefore  needed  only  to  exhort 
them,  with  all  parental  affection,  "to  abide  in 
him,"  or  in  Christ:  for  the  apostle's  mind,  be- 
ing full  of  Avarm  affections  towards  his  beloved 
Lord,  spoke  frequently  of  him,  by  a  pronoun 
without  an  antecedent,  and  so  without  naming 
him.  (Note,  John  20:11 — 17.) — Let  them  then 
adhere  steadfastly  to  the  truth  of  the  gospel;  live 
in  a  constant  dependence  on  Christ  by  iaith  for 
every  thing;  attend  diligently  on  his  ordinances, 


IS.   Heb.  9:28.   1  Pel.  1:7.6:4. 

Rev.  1:7. 
t   3:21.     4:17.     Is.  25:9.     45:17. 

Rom.  9:33. 
u  Mai.  3:2.  4:5.    1  Cor.  1:7.    15: 

23.  1  Thes.    3:13.  5:23.  2  PcL 

3:4,12. 
X  1.3:5.     Zech.  9:9.   AcU  3:14. 


22:14.  2  Cor.  5:21.  Heh.  1:8,9- 

7:2,26.     1  Pel.  3:18. 
t  Or,  Icxov)  ye. 
y  3:7,10.     Acts  10:35.    Tit.  2:12 

—14. 
I  3:9.  4:7.   5:1.  John  1:13.3:3— 

5.  Jam.  1:18.    1  PeL  1:3,23.  2 

Pet.  1:4. 


A.  D.  90. 


CHAPTER  II. 


A.  D.  90. 


and  yield  a  loving  simple  obedience  to  his  com- 
mandments. Thus,  they  might  be  assured, 
that  when  he  should  "appear  to  judge  the 
world;"  they  would  not  be  ashamed,  as  all  hyp- 
ocrites and  apostates  would  be;  but  would 
"have  confidence  before  him,"  as  his  approved 
servants,  at  this  his  second  coming,  and  midst 
all  the  solemn  and  important  events  of  that  de- 
cisive season.  (Notes,  Is.  28:16.  45:15—17,23 
—25.  Dan.  12:2,3.  J?om.  5:3— 5.)  In  this,  the 
apostle  joined  himself;  intimating,  that  betook 
the  same  method  of  preparing  for  ihe  coming  of 
his  Lord  and  Judge,  which  he  recommended  to 
them;  and  that  their  "abiding  in  Christ"  v/ould 
then  increase  his  confidence  and  joy.  (Note, 
Phil.  2:14 — 18.) — As  Christians  could  not  but 
know,  that  Jesus,  their  Lord  and  Saviour,  was 
righteous;  (Note,  1,2.)  so  they  might  be  as- 
sured, that  all,  who  habitually  practised  righ- 
teousness, as  what  they  loved  and  delighted  in, 
"were  born  of  him,"  by  the  regeneration  of  his 
Spirit,  and  were  the  child  ""n  of  tiod  and  the 
heirs  of  heaven.  So  that,  "abiding  in  Christ, 
and  bringing  forth  much  fruit"  hy  working 
rigliteousness,  was  the  proper  method  of  pre- 
paring to  meet  him  in  judgment  with  confidence 
and  joy.  (Note,  3:18 — 24.) — The  expression, 
"born  of  him,"  which  is  here  most  obviously 
interpreted  of  Christ,  concerning  whom  the 
apostle  was  speaking,  and  thus  becominff  "the 
sons  of  God,"  (3:1.)  clearly  shows  what  John 
believed  concerning  his  Lord :  and  also,  that 
the  same  individual  act  is  ascribed  to  God,  (5: 
1.)  to  Christ  (29),  and  to  the  Holy  Spirit. 
(John  3:5.  Notes,  Ps.  22:30,31.  /s.  8:18.  9:6, 
7.  53:9,10.  Heb.  2:10— 13.)— The  quakers, 
and  some  others,  have  inferred,  from  the  lan- 
guage of  the  twenty-seventh  verse,  that  a  stat- 
ed ministry  is  not  necessary  in  the  church;  as 
true  believers,  being  "anointed  by  the  Spirit," 
need  not  such  teaching:  'but  it  may  be  of  mo- 
'ment  to  observe,  that  the  Christian  ministry 
'was  in  the  highest  repute  in  the  church,  when 
'the  gifts  of  the  Spirit  were  poured  down  upon 
*it  in  the  greatest  abundance.'  T)oddridge. — 
The  papists,  on  the  other  hand,  adhering  to  the 
outward  form,  and  the  opus  operatum,  (in 
which  they  have  too  many  followers,  among 
nominal  protestants,)  ground  their  chrism  or 
anointing  xoith  oil,  upon  it,  which  is  applied  in 
several  ways:  but  is  only  an  appointed  shad- 
ow of  the  true  "unction  from  the  holy  One;" 
yet  alas,  it  is  too  plain,  that  numbers  seizing  on 
this  shadow,  come  short  of  the  substance. 

Born.  (29)  Feyewi^Tai.  3:9.  4:7.  5:1,4,18. 
John  1:13.  3:3 — 8.  In  all  the  passages  in  this 
epistle,  and  in  several  of  the  others,  the  passive 
perfect  is  used,  which  is  properly,  "has  been 
born,"  or  begotten. — And  no  allusion  is  at  all 
made  to  baptism,  in  the  whole  epistle. — Anoint- 
ing. (26)  Xoiofiu.    Unction.  20. 

PRACTICAL   OBSERVATIONS. 

V.  1—6. 

The  gospel,  when  well  understood  and  duly 
received,  sets  the  heart  against  all  sin,  and  ef- 
fectually prevents  the  allowed  practice  of  it;  at 
the  same  time,  that  it  gives  the  most  blessed 
relief  to  the  wounded  consciences  of  those  who 
have  sinned,  by  the  hope  of  pardon,  through 
our  "Advocate  with  the  Father,  Jesus  Christ 
the  righteous,"  and  his  all-sufficient  propitia- 
tion.   Thus  the  divine  original  of  thescrijjtures 


is  evinced,  by  the  complete  suitableness  of  the 
remedy,  proposed  in  them,  to  the  actual  state 
of  men  in  this  evil  world:  while  all  other 
schemes  are  founded  on  false  principles;  and 
therefore  are  totally  inapplicable  to  the  case, 
and  cannot  effectually  bring  peace  to  the^con- 
science,  and  lead  the  heart  to  abhor  all  iniquity. 
— While  we  seek  for  grace,  to  make  a  holy  use 
of  the  intercession  and  atonement  of  our  heav- 
enly Advocate,  and  encourage  our  fellow  Chris- 
tians to  do  the  same;  we  should  remember,  that 
"He  is  the  propitiation,  not  for  our  sins  onl}^, 
but  for  those  of  the  whole  world;"  and  there- 
fore, if  any  sinner,  in  any  part  of  the  earth,  be 
willing  to  accejit  of  this  salvation,  he  will  sure- 
ly be  made  partaker  of  it:  and  we  should  de- 
sire and  endeavor,  by  all  the  scriptural  means 
in  our  power,  to  be  the  instruments  of  bring- 
ing others  to  share  with  us  in  so  precious  a 
benefit:  and  of  sending  the  gospel  to  all  na- 
tions.— But  we  should  carefully  guard  against 
e'<^er>'  sentiment,  which  lends  to  pervert  the 
abundant  provision  of  the  gospel  for  the  for- 
giveness of  our  sins,  into  an  encouragement  to 
disobedience:  "Hereby  we  know  that  we  know 
Christ,  if  we  keej)  his  commandments:"  and 
"he  is  a  liar,  and  the  truth  is  not  in  him,"  who 
professes  to  know  him,  and  does  not  habitually 
obey  him.  What  then  shall  we  say  to  the  un- 
guarded language  of  some  persons,  who  have 
argued,  or  asserted,  that  sanctification  is  not 
the  proper  ground  of  assurance,  and  the  evi- 
dence of  our  justification;  and  that  it  is  legal 
or  self-righteous,  for  men  to  look  to  their  works, 
as  the  proof  of  their  being  true  believers  ^  We  can 
only  say,  that  they  directly  contradict  the  apos- 
tle, and  that  therefore  they  are  most  certainly 
mistaken.  "Whoso,  then,  keepeth  the  word  of 
Christ,  in  him  verily  is  the  love  of  God  per- 
fected." By  this  apostles  knew  that  they  were 
in  Christ,  and  by  the  same  means  wemust  A-»o«j 
it  of  ourselves  also,  if  we  would  not  deceive 
ourselves.  He,  therefore,  "that  saith  he  abid- 
eth  in  Christ,  ought  himself  so  to  walk,  even 
as  he  walked;"  and  no  competent  judge  will 
believe  his  assertion,  if  his  spirit  and  conduct 
habitually  be  contrary  to  those  of  his  Lord;  for 
at  last  he,  who  has  most  closely  copied  Christ's 
example,  will  be  found  to  be  the  best  Christian, 
and  to  have  best  demonstrated  his  faith  to  be 
living,  and  his  love  sincere. 
V.  7—11. 
The  things  above  spoken  are  "no  new  com- 
mandments" or  declarations,  but  the  same 
which  all  the  disciples  of  Christ  have  heard 
from  the  beginning;  though  some  affect  to  treat 
them  as  novelties,  even  as  others  do  the  pecu- 
liar doctrines  of  a  gratuitous  salvation.  But 
Christianity,  instead  of  rendering  "the  love  of 
God"  and 'men,  and  good  works,  superfluous 
and  unnecessary,  furnishes  us  with  new  mo- 
tives, and  lays  us  under  further  obligations  to 
abound  in  them;  and  it  gives  us  new  directions 
concerning  the  love  of  our  neighbors,  bV  re- 
quiring love  to  our  brethren  for  Christ's  sake, 
and  to  our  enemies  after  the  example  oi' his  love 
to. us.  These  things  are  true  and  important, 
according  to  his  conduct  towards  his  redeemed 
people,  and  their  peculiar  privileges  and  obla- 
tions, "because  the  darkness  is  past,  and  the 
true  light  now  shineth;"  and  we  must  remen)- 
ber,  that  hatred  of  the  brethren  or  of  neig'i- 
bors,  and  the  prevalence  of  anv  malignant  p.'.'s- 

[707 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


sion,  IS  proportionably  a  proof  that  a  man  is 
still  in  darkness.  The  degree  of  our  holy  love 
is  the  proper  criterion  and  standard  of  our  illu- 
mination: as  well  as  the  best  preservative  from 
sin,  and  the  most  active  principle  of  obedience. 
He  who  "ioveth  his  brother"  most  fervently, 
with  a  pure  heart,  abides  in  the  clearest  light, 
and  will  be  best  kept  from  stumbling,  or  from 
occasioning  the  falls  of  others;  but  he,  who  is 
of  a  violent,  selfish,  and  malicious  temper,  how- 
ever he  may  boast  of  his  knowledge,  walks  in 
darkness,  and  is  in  the  road  to  destruction; 
though  he  be  not  at  all  aware  whither  lie  is  go- 
ing, because  "the  darkness"  and  the  prince  of 
darkness,  "have  blinded  his  eyes."  {Note, 
Matt.  6:22,23.)  These  things  demand  our 
closest  attention,  and  most  serious  self-exami- 
nation; and  should  lead  us  earnestly  to  pray, 
that  God  would  show  us  what  we  are,  and 
whither  we  are  going. 

V.  12—17. 
When  there  is  real  "faith  that  worketh  by 
love,"  even  "little  children"  and  weak  believers 
may  be  assured,  that  "their  sins  are  forgiven 
them"  for  the  sake  of  Christ:  and  though  there 
are    different    degrees    of   growth,    strength,' 
knowledge,  and  grace,  among  "the  sons  and 
daughters  of  the  Lord  almighty"  and  some  of  [ 
them   have  obtained    more  victories  over  the 
wicked  one,  or  are  more  fit  for  active  service, ' 
or  to  give  wise  counsel,  than  others  are:  yet 
they  are  all  alike  dear  to  their  heavenly  Father. 
They  all  have  some  "knowledge  of  him,"  and 
love  to  him;  and,  through  "his  word  abiding  in 
them,"  he  will  lead  forth  the  young  ones  of  his 
family  to  the  same  victories,  and  train  them  up 
to  a  measure  of  the  same  vigor,  and  maturity, 
to  which  others  have  already  attained.     But  all, 
who  would  share  these  blessings,  must  be  care- 
ful "not  to  love  the  world,"  or  any  of  its  pol- 
luting vanities.     This  idolatry,  remaining  un- 
subdued in  the  hearts  of  many  professors  of  the 
gospel,  occasions  their  apostacy  or  total   un- 
fruitfulness:  and,  through  some  remains  of  it, 
numbers  are  kept  from  comfort  and  assurance; 
their  spiritual  life  continues  lowand  feeble;  they 
are  mere  babes,  or  dwarfs,  to  the  end  of  their 
days,  and  enter  eternity  before  they  obtain  any' 
comfortable  satisfaction,  what  their  eternal  state 
will  be!     {Note,   Heb.    4:1,2.)     Indeed,    "all 
that  is  in  the  world,"  as  apostate,  and  so  the! 
kingdom  of  the  devil,  is  diametrically  oi)posite 
to  the  holiness,  spirituality,  temperance,  humil- 
ity, and  lowHness  of  Christianity:  its  pleasures, 
interests,  pomps,  and  honors,   can  only   excite 
and  strengthen  the  propensities  of  our  fallen 
nature;  which  it  is  our  great  business  and  in- 
terest to  subdue  and  crucify.     The  pursuit,  ac- 
quisition, or  enjoyment  of  them,  tends  only  to 
pollution   and   condemnation;    they   are    soon 
''passing  away,"  to  be  possessed  no  more,  and 
he  who  has  nothing  more  enduring  will  ere  long 
want  a  drop  of  water  to  cool  his"  tongue,  and 
be  unable  to  procure  it;  whilst   the  portion  of 
him  "who  doeth  the  will  of  God  shall  be  for 
ever."       (P.  O.  Luke   16:19-26.)-Yet   are 
these  vanities  so  alluring  to  the  remains  of  cor- 
ruption in  our  hearts,  that  without  constant 
watching  and  prityer,  we  cannot  escape  or  ob- 
tain victory  over  the  world,  and  him  who  is 
"the  god"  and  jirince  of  it. 
V.  18—25. 
Those   who  have  been  delivered    from    that 
708] 


original  and  universal  idolatry,  "the  love  of  the 
world,  and  the  things  in  the  world;"  will  be 
less  liable  to  be  deceived  by  the  seductions  of 
those  "many  antichrists,"  who,  in  every  age 
jand  place,  endeavor  to  corrupt  the  gospel, 
land  to  oppose  the  honor  and  cause  of  Christ. 
Many  thus  go  out  from  the  society  of  Chris- 
tians, but  they  never  were  true  believers;  for 
if  they  had  belonged  to  that  blessed  company, 
I  "they  would  no  doubt  have  continued  w»rth 
them:"  nay,  in  fact,  "damnable  heresies"  as 
much  try  the  faith  of  nominal  Christians,  as  fu- 
rious persecutions  do.     "The  unction  from  the 

1  Holy  One"  alone  can  teach  that  knowledge, 
which  will  surely  preserve  a  man  from  all  delu- 
sions: and  when  we  are  thus  established  in  the 
great  truths  of  the  gospel;  we  shall  know  "that 
no  lie  is  of  the  truth;"  and  shall  therefore  dis- 
regard the  eloquence,  learning,  ingenuity,  and 
confidence,  of  those  who  contradict  the  Bible; 
and  be  satisfied  with  opposing  the  express  tes- 
timony of  the  truth  itself,  to  their  well  vai^ish- 
ed  and  ably  defended  falsehoods.  We  shall  in 
this  manner  most  clearly  perceive,  that  every 
man  is  an  antichrist,  who  denies  the  Person,  or 
any  of  the  offices  of  Christ;  and  that  in  deny- 
ing the  Son,  he  denies  the  Father  also,  and  has 
no  part  in  his  favor,  while  he  rejects  his  great 
salvation.  Candor  and  liberality  of  sentiment 
are  good  words;  bigotry,  fanaticism,  and  a  con- 
tracted mind,  sound  very  harsh:  but  let  us  not 

; aspire  to  the  reputation  of  liberality,  or  desire 
to  escape  reproach,  more  than  the  apostles  did. 
While  we  judge  favorably  of  all,  who  trust  in 
Christ  as  a  divine  Saviour,  and  obey  his  word; 
let  us  pity  and  pray  for  those  deluded  men,  who 
deny  the  Deity  and  atonement  of  Christ, 
and  the  work  of  his  new-creating  Spirit;  pro- 
test against  their  antichristian  doctrine,  and  re- 
fuse all  needles-s  intercourse  with  them.     {Note, 

2  John  7 — 11.)  Let  that  abide  in  all,  who 
have  professed  the  gospel,  or  would  be  deemed 
Christians,  which  was  taught  to  the  primitive 
disci])les;  that  they  may  "continue  in  the  Son 
and  in  the  Father,"  and  that  the  blessed  prom- 
ise of  eternal  life  may  belong  to  them  also. 

I  -       V.  26—29.. 

I  The  subjects  above  treated  on,  are  peculiarly 
needful  at  this  day,  concerning  "those  who  se- 
duce" the  professed  disciples  of  the  Saviour,  and 
would  persuade  them,  that  it  is  of  no  conse- 
quence what  they  believe,  concerning  his  Per- 
son or  doctrine.  This  fashionable  species  of 
infidelity  directly  contradicts  the  whole  word 
of  God,  and  in  fact  does  its  utmost  to  antiquate 
the  Bible,  as  an  useless  book,  in  this  age  of  wis- 
dom and  illumination. — Wc  should  desire  to 
teach  no  man  any  thing,  except  what  the  Holy 
Spirit  has  taught  us  in  his  word,  to  which  our 
appeal  must  be  made:  and  "the  same  Spirit 
teaches  all  those,"  who  partake  of  his  sacred 
anointing,  the  grand  truths  of  the  sacred  word, 
though  they  be  left  to  differ  in  less  essential 
matters.  May  we  then  ask  and  receive  from 
Christ  more  and  more  of  "his  anointing,"  to 
"abide  in  us,"  and  to  illuminate  our  minds  in 
the  truth,  unmixed  with  error;  that  we  may 
abide  in  it,  even  as  they  did,  who  of  old  adher- 
ed to  the  doctrine  of  the  holy  apostles:  and  let 
all,  who  profess  the  truth,  and  appear  to  have 
come  to  Christ,  abide  in  him;  without  listening 
to  the  suggestions  of  any  modern  illuminators 
of  mPiikiiid :  that  when   our  Judge  "shall  od- 


A.  D.  90. 


CHAPTER  III. 


A.  D.  90. 


pear,"  we  may  all,  with  prophets  and  apostles, 
"have  confidence,  and  not  be  ashamed  before 
him  at  his  coming."  Yet  let  us  be  equally 
careful  not  to  "hold  the  truth  in  unrighteous- 
ness;" but  remember  that  they  only  "are  born 
of  God,"  who  bear  his  holy  image,  and  walk 
befjre  him  in  his  most  righteous  ways.  But 
what  numbers  have  been  baptized,  who  do  not 
thus  practise  righteousness,  nay,  who  are  gross- 
ly workers  of  iniquity. 

CHAP.  m. 

TliP  apn^lle  breaks  out  in  admiration  of  the  love  orntid.  !n  maV,in»  iis 
his  children,  and  giving  us  present  privileges  with  the  hiipe  of  an  in- 
ri)ncii>al;le  fclirily;  and  shows  that  all  who  have  this  hope  "purify 
themselves  as  he  is  pure,"  1 — 3.  lie  shows  how  the  children  of 
God,  and  the  cliildren  of  the  devil  may  he  distinguished.  4— 10. 
Up  exhorts  his  read-rs  to  "love  one  another,"  conlnsting  this  love 
with  the  example  of  Cain,  and  warning  them  to  expect  the  hatred  of 
the  world.  II — 13.  He  points  out  "itie  love  of  the  brethren,"  as 
the  distinguishing"  evidence  of  conversion;  explains  the  nature  and 
effects  of  it,  contrasting  it  with  enmity  and  seltishness;  and  enforces 
the  practice  of  it,  by  the  example  of  Christ,  14 — 17.  He  exhorts 
his  readers  to  love  "in  deed  and  in  truth;"  and  shows  that  confidence 
in  Goil  is  connected  with  the  consciousness  of  uptight  oliediencc,  18 
—24. 

BEHOLD,  *what  manner  of  love  the 
Father  hath  bestowed  upon  us,  ^  that 
we  should  be  called  the  sons  of  God!  there- 
fore '  the  world  knoweth  us  not,  because  it 
knew  him  not. 

2  Beloved,  •'now  are  we  the  sons  of 
God,  and  "^it  doth  not  yet  appear  what  we 
shall  be:  but  we  know  that,  *"  when  he  shall 
appear,  ^  we  shall  be  like  him;  ''for  we 
shall  see  him  as  he  is. 

3  And  '  every  man  that  hath  this  hope 
in  him,  "^  purifieth  himself,  'even  as  he  is 
ptire. 

Note.— (Note,  John  1 :10— 13.)  The  apostle, 
having  declared,  that  "they  who  do  righteous- 
ness are  born  of  God,"  (2:29.)  here  breaks  out 
into  a  joyful  and  admiring  view  of  the  love  of 
the  eternal  Father,  in  having  bestowed  on  them 
the  unspeakable  honor  and  felicity  of  being 
"called  his  sons,"  or  children.  What  manner 
of  love  was  this!  By  Avhat  words  could  it  be 
described.''  Whether  his  majesty,  purity,  and 
justice,  or  their  guilt,  meanness,  pollution,  and 
misery,  were  considered;  whether  the  blessing 
conferred  on  them,  or  the  method  in  which  it 
was  bestowed,  were  contemplated;  the  "love 
of  the  Father"  in  it  must  be  adored,  as  passing 
knowledge  and  comprehension.  {Notes,  4:9 — 
12.  John  3:16.  Bom.  5:6— 10.)  Indeed  "the 
world"  of  ungodly  men,  among  whom  "the 
children  of  God"  lived,  commonly  in  poverty, 
affliction,  and  contempt,  would  not  acknowl- 
edge their  claim,  approve  their  character,  or 
desire  their  privileges:  hut  this  was  the  effect 
of  their  ignorance  of  God,  and  contemptuous 
alienation  from  his  holy  excellence;  so  that, 
when  "the  only  begotten  Son  of  the  Father 
full  of  grace  and  truth,"  appeared  on  earth, 
"they  knew  him  not,"  but  rejected,  despised, 
and  crucified  him.  {Notes,  John  16:1 — 3.  17: 
25,26.)  But,  whatever  the  world  thought  of 
true  believers;  even  in  their  afflicted  condition 


on  earth,  they  were  the  children  of  God,  re- 
generate, adopted  into  his  family,  the  special 
objects  of  his  love,  and  the  heirs  of  his  king- 
dom:  and,  how  many  or  heavy  soever  their 
trials  were,  their  almighty  Father  would  surely 
protect,  provide  for,  comfort,  and  bless  them. 
{Note,  Rom.  8:14—17.)  It  did  not  indeed 
'Hhen  appear,"  what,  or  how  glorious,  they 
would  at  length  he:  nor  could  even  the  belov- 
ed apostle  frariie  an  adequate  conception  of 
heaven,  and  its  ineffable  felicities;  for  thi.s 
would  be  ennobling  and  rapturous  beyond  all 
his  thoughts.  {Note,  1  Cor.  13:8— 12.)— Yet, 
believers  knew  in  general,  that  "when  He," 
even  Christ,  or  God  in  human  nature,  should 
be  manifested,  his  believing  people  would  be 
made  completely  like  him,  both  in  the  incor- 
ruptibiiitv  of  their  bodies,  and  the  perfect  holi- 
ness of  their  souls.  {Note,  Phil.  3:20,21.)  For 
in  the  beatific  vision,  the  eyes  of  the  children 
of  God  shall  "behold  his  glory  in  the  Person 
of  Christ,"  and  their  souls  shall  know  his  ful- 
ness and  excellency,  by  immediate  perception. 
This  full  view  of  "him,  as  he  is,"  will  com- 
plete the  renewal  of  the  divine  image  upon 
them,  and  for  ever  exclude  all  unholy  affec- 
tions; and  thus  they  will  be  prepared  for  the 
consummate,  unalloyed,  and  most  felicitating 
enjoyment  of  God,  in  and  through  Jesus  Christ, 
of  which  we  can  gain  the  most  remote  idea. 
{Note,  2  Cor.  3:17,18.  4:5,6.)  But,  wherev- 
er the  regenerating  Spirit  of  God  had  pro- 
duced this  genuine  hope  in  a  man's  heart,  it 
would  certainly  induce  him  to  desire  and  follow 
after  holiness,  as  the  preparation  for  this  final 
happiness,  and  the  anticipation  of  it:  {Notes,  I 
Pet.  1 :3 — 9.)  for  he,  who  "hoped,"  or  trusted, 
"in  God,"  that  he  would  render  him  perfectly 
happy,  by  fully  renewing  him  to  the  holy  im- 
age of  the  divine  Saviour,  would  also  be  fully 
convinced  that  his  present  comfort  must  bear 
proportion  to  his  sanctification:  the  assurance, 
that  his  labor  in  follov/ing  after  holiness  would 
not  he  in  vain,  would  also  give  energy  to  his 
endeavors.  Nor  would  he  ever  rest  satisfied 
with  his  attainments,  so  long  as  any  sin  re- 
mained in  him:  but  he  would  use  all  means, 
and  wait  on  God  for  the  performance  of  hia 
promises;  till  all  his  affections  and  powers  were 
fully  sanctified,  all  sinful  passions  destroyed,  all 
holy  dispositions  perfected,  and  all  his  words 
and  actions  made  conformable  to  those  of  his 
beloved  Lord.  As  this  can  never  be  fully  at- 
tained in  the  present  life;  the  true  Christian's 
diligence,  in  "purifying  himself  as  Christ  is 
pure,"  must  be  continued  till  death.  {Notes, 
2  Cor.  6:14—18.  7:1.)  Then  the  soul  will 
be  admitted  into  his  presence,  and  perfected  in 
his  likeness:  but  the  complete  conformity  of 
the  Christian  to  his  Lord,  in  body  and  soul, 
will  not  be  possessed  till  the  general  resurrec- 
tion.— 'He  does  not  say  "has  purified,"  but 
'  "purifieth,"  that  we  may  understand  him  to 
'signify,  following  after  holiness,  not  the  per- 
'fect  attainment  of  it.'  Beza.  (Note,  1  Cor. 
7:1.) 

What  manner.  (1)    Iloxanrjv.    Matt.  8:27. 


•  4:9,10.      2  Sam.  7:19.     Ps.  31: 

19.  36:7— 9.  f;9;1,2.  .Tobn  3:16. 

Rom.  5:8.  8:32.    Eph.  3:18,19. 
b  Jar.  3:19.    Hos.  1:10.     John  1 : 

\?.  Rom.  8:14 — 17,21.  9:25,26. 

2  Cor.  6:18.  Gal.  3:26,29.    4:5, 


c  John  15:18,19.     16:3.       17:25. 

Col.  3:3. 
d  Steon  b.  1.-5:1.     Is.  56:5. 
c  Ps.  31:19.     Rom.  8:18.    I  Cor. 

2:9.       13:12.      2  Cor.  4:17. 
f  2:28.  Mai.  3:2.    Col.  3:4.  Heb. 


9:2S. 
g  Ps.  17:15.    Rom.  8:29.     1  Cor. 

15:49.    Phil.  3:21.     2  Pet.  1:4. 
h  .loh  19:26.   Ps  16:11.     Matt. 5: 

8.  John  17:24.  1  Cor.  13:12.   2 

Cor.  3:18.     5:6—8. 


i    Rom.  5:4.5.    Col.  1:5.    2  Thes. 

2:16.     Tit.  3:7.    II eh.  6:18,19. 
k  Acts  15:9.     2  Cor.  7:1.      Heb 

12:14.     2  Pet.  1:4.     3:14. 
1    2:6.   4:17.    Matt.  5:48.  Luke  J: 

36.     Heb.  7:26. 


[709 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


Mark  13:1.  Luke  1 :29.    7:39.    2  Pet.  3:11.- 

Sons.]  Texvn.  JohnlAQ.  Rom.  8 -.16,11.  Eph 
5:1.  Children:  "Sons  and  daughters  of  the 
Lord  Ahnightv."  2  Cor.  6 :IS.— Appear.  (2) 
F.ifui'tQciifri.  2  Cor.  5:10.  Notes,  2  Cor.  5:9— 
12.  Col.  3:1 — 4.  "It  is  not  manifested,  what 
we  shall  he;"  some  thing-  is  revealed,  but  not 
all  fully  and  clearly:  "but  when  He  shall  be 
manifested,  we  shall  see  him  as  he  is."— /n 
him.  (3)  En  iivroj.  That  is,  in  Christ  who 
shall  appear.  (Note,  Tii.  2:13.)  He  who  thus 
hopeth  in  Christ,  &.c.  (Notes,  Eph.  1:9—12. 
1  Pet.  1:17—21.) 

4  Whosoever  •"  committeth  sin,  "trans- 
gresseth  also  the  law;  °  for  sin  is  the  trans- 
gression of  the  law. 

5  And  ye  know  that  p  he  was  manifested 
••  to  take  away  our  sins;  "■  and  in  him  is  no 
sin. 

6  Whosoever  'abideth  in  him,  sinneth 
not:  *  whosoever  sinneth  hath  not  seen 
him,  neither  known  him. 

[Practical  Obso-vations.] 

Note. — According  to  what  had  before  been 
observed,  they,  who  did  not  "follow  after  holi- 
ness," could  not  possess  genuine  hope  in  Christ, 
and  in  God  through  him,  according  to  the  gos- 
pel: but  the  apostle  further  remarked,  that  he 
who  "committed,"  or  practised,  "sin,  trans- 
gressed also  the  law,"  or  violated  and  direct- 
ly opposed  the  authority  and  requirements  of 
the  moraZlaw;  for  the  ceremonial  law  cannot 
here  be  intended.  Thus  it  was  taken  for  grant-! 
ed,  that  the  holy  law  of  God  was  the  rule  of  j 
conduct  to  all  his  true  servants;  and  that  none 
of  them,  wilfully  and  habitually,  did  any  thing 
contrary  to  it.  For  sin  is  "the  transgression  of 
the  law,"  or  a  lawless  conduct.  Whatever  in 
any  degree  exceeds,  comes  short  of,  or  deviates 
from  the  law,  and  in  thought,  word,  or  deed,  is' 
not  perfectly  coincident  with  it,  is  sin,  a  viola- j 
tion  of  the  law,  and  deserves  death  according 
to  the  covenant  of  works:  but  an  habitual  com- 
mission of  sin  tends  to  the  destruction  of  the 
law  and  its  authority,  and  can  never  be  allow- 
ed of  by  any  disciple  of  Christ.  (Note,  Jam.  2: 
8 — 13.)  For  they  know,  that  "he  was  mani- 
fested" in  human  nature,  to  take  away  the  sins 
of  his  people,  by  atoning  for  their  guilt,  and  by 
renewing  them  to  his  own  holy  image.  (Notes, 
7 — 10.  JoAn  1:29.)  Moreover,  "in  him  was 
no  sin;"  and  the  perfection  of  his  holiness,  and 
active  obedience,  both  4nagnified  the  precept 
of  the  law,  constituted  him  a  proper  Person  to 
be  a  Sacrifice  for  sin,  and  was  intended  as  an 
example  to  his  people.  Whoever,  therefore, 
"abides  in  Christ,"  as  one  with  him,  and  as 
maintaining  communion  with  him,  does  not  thus 
sin.  and  "whosoever  sinneth,"  wilfully  and  ha- 
bitually, has  never  seen  the  glory  of  Christ  by 
faith,  or  had  any  experimental  saving  knowl- 


edge of  him;  for  if  he  had,  he  would  be  trans- 
formed, in  a  measure,  into  the  holy  image  o** 
him,  in  whom  "there  was  no  sin." 

Commitlelh  sin.  (4)  Floiutv  itjv  d/uaQTinv. 
7—9.  1:6.  2:29.  John  3:21.  8:34.  No  single 
righteous  act  constitutes  "a  doer  of  righteous- 
ness;" but  the  habitual  practice  of  it:  thus  a 
doer  of  sin,  is  one  who  practises  it  habitually. 
—  Transgresseth  the  law.^  Ttjv  avninat'  notei. 
Doeth lawlessness. —  Transgression  ofthelaw."] 
.^t'ouia.  'Quasi  dicas,  illegalitas.'  Leigh.  Matt. 
7:23.  13:41.  23:28.  24:12.  Bom.  4:7.  6:19.2 
Cor.  6:14.  2  Thes.  2:7.  Tit.  2:14.  Heb.  1:9. 
10:17.— Takeaway.  (S)  ytQij.  JoAn  1 : 29. 

Little  children,    "  let  no  man  deceive 


"  he  that  doeth  righteousness  is  righte- 


m  8,9.    1Kin5s8:47.    JChr.  lO- 

13.    2  Cor.  12:21.  Jam.    5:15 
n  Num.  15:31.     1  Sam.  15:24.   2 

Chr.  24:20.    Is.  53:8.     Dan.  fl- 

11.   Rom.  3:20.  4:15.  Jam.  2:9 

—II. 
o  5:17.     Rom.  7:7—13. 
p  8.    1:2.  4:9—14.    John  1:31.    I 

Tim.  3:16.     1  Pet.  1:20. 
q  1:7.     Is.  53:4— 12.    Ho»,  14:2. 

Ma!t.  1:21.    John  1:29.    Rom. 

3:24—26.      Eph.  5:25-27.     1 


710] 


Tim.  1:15.  Tit.  2:l4.  I!eh.  1: 
3.  9:2tj.    I  Pel.  2  21.   Kev.  15. 

r  2:1.  Luke  23:41,47.  John  8: 
46.  14:3).  2  Cor.  5:21.  Heh.  7: 
26.     9:28.      1  Pel.  2:22.    3:18. 

s   2:28.    John  15:4—7. 

t  2,9.  2:4.  4;8.  5:18.  2  Cor.  3: 
IS.     4:6.     3  John  11. 

u  2:26.  1  Cor.  6:9.  Gal.  6:7,8. 
Eph.  5:6.     Jam.  1:22. 

X  2  29.  .5:1—3.  Pj.  106:3.  Ez. 
18:5—9.     Matt.  5:20.  Luke  1: 


8:12, 
7 
you: 
ous,  y  even  as  he  is  righteous. 

8  He  ^  that  committeth  sin  is  of  the 
devil;  for  ^  the  devil  sinneth  from  the  begin- 
ning. For  •'  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the 
works  of  the  devil. 

9  Whosoever  is  '  born  of  God,  doth 
not  commit  sin:  ''  for  his  seed  remaineth  in 
him;  ^and  he  cannot  sin,  because  he  is  born 
of  God. 

10  In  this  '"the  children  of  God  are  man- 
ifest, ^  and  the  children  of  the  devil:  ''who- 
soever doeth  not  righteousness,  '  is  not  of 
God,  •^  neither  he  that  loveth  not  his  brother. 

[Practical    Observations.] 

Note. — St.  John  here  warned  his  beloved 
I  children,  as  the  other  apostles  had  before  done; 
(iVo^es,  1  Cor.  6:9— 11.  Ga/.  6:6— 10.  Eph. 
5:5_7.  Jam.  1 :22— 25.  2  Pet.  1 :8,9.)  not  to 
jlet  any  man  deceive  them  by  plausible  preten- 
'ces,  into  an  opinion  that  they  might  live  in 
I  habitual  sill  and  yet  be  true  Christians.  For 
I  he,  who  "practised  righteousness,"  as  his  bu- 
siness and  delight  was  a  righteous  man;  and 
his  conformity  to  Christ,  (being  "righteous  as 
I  he  was  righteous,")  was  the  proper  evidence 
.of  his  interest,  by  faith,  in  the  obedience  and 
j  propitiation  of  the  divine  Saviour.  On  the 
lother  hand,  he  who  "committed  sin,"  in  his 
habitual  conduct,  was  evidently  of  the  devil's 
j  party,  family,  and  disposition;  as  Satan  was 
jthe  first  sinner,  and  had  practised  rebellion  and 
1  iniquity  "from  the  beginning,"  and  had  no 
pleasure  in  any  thing  else.  But  it  must  be  im- 
Dossible  to  imitate  and  adhere  to  the  devil,  and 
at  the  same  time  to  be  a  disciple  of  Christ;  see- 
ing "the  Son  of  God  was  manifested,"  for  the 
single  and  express  purpose  of  "destroying," 
abolishing,  or  undoing  "the  works  of  the  devil," 
in  behalf  of  all  his  people.  (Notes,  Gen.  3:14, 
15.  Matt.  12  :<27— 30.  Mark  1:23— 2S.  Heb. 
2:14,15.) — He  came  to  deliver  them  from  that 
condemnation  and  slavery,  into  which  the  in- 
fluence and  temptation   of  Satan  had  reduced 


75.     Actj  10:.S5.  Rom.  2:6—8. 

6:16-18.  Eph.  5:9.  Phil.  1:11. 

1  Pel.  2:24. 
y  3.  2:1.  Ps.  45:7.  72:1— 7.  Heh. 

1:8.     7:2.      1    Pel.  1:15,16. 
z  10.     5:19.     dr.      Malt.    13:38. 

John  8:44.     Eph.  2:2. 
a  2  Pet.  2:4.     Jude  6. 
b  5.    Gen.  3:15.    Is.  27:1.'  Mark 

1:24.  Luke  10:18.    John  12:3I. 

16:11.    Rom.  16:20.  Col.  2:15. 

Heb.  2:14.     Rev.  20:2,3,10,15. 


.•  2:29.  4:7.  5:1,4,18.  John  1:13. 

d  Job  19:28.     1   Pet.  1:23. 

e  Matt.  7:18.      Acts  4:20.      Rom. 

6:2.     Gal.  5:17.     Tr..  1:2. 
f  5:2.  Luke  6:35.    Rom.  8:16,17. 

Eph.  5:1. 
5  Matt.  13:38.    John  8:44.     AcU 

13:10. 
h  Ste  on  7,8. 
i  4:3,4,6.      5:19.     John  8:47.     3 

John  11. 
k  14,13.     2:9,10.     4:8,21 


A.  D.  90. 


CHAPTER  III. 


A.  D.  90. 


them  and  ali  mankind;  and  to  restore  them  to 
the  favor,  image,  and  service  of  God.  This 
was  done,  by  atoning  for  their  sins  and  par- 
doning them,  and  by  "a  new  creation"  of  their 
souls  to  holiness:  but  while  men  lived  habitu- 
ally in  pride,  impiety,  injustice,  fraud,  cruelty, 
malice,  intemperance,  or  licentiousness,  or  in 
the  neglect  of  a  sober,  righteous,  and  godly 
life;  it  could  not  be  supposed,  that  "the  works 
of  the  devil"  had  been  destroyed,  or  his  fortifi-| 
cations  in  their  hearts  cast  down,  by  the  power 
of  Christ.  Consequently  the  end  of  his  incar- 
nation and  humiliation  had  not  been  in  any  de- 
gree answered  in  respect  of  them;  and  therefore 
ihey  could  not  be  warranted  to  account  them- 
selves his  disciples.  For  all,  who  belonged  to 
Christ,  had  been  "born  of  God;"  {Notes,  2:26 
—29.  John  1:10—13.  3:1—8.)  and  no  one 
who  was  regenerate,  lived  in  the  commission 
of  any  allowed  sin:  because  "the  incorruptible 
seed"  of  the  word  of  God,  being  made  to  grow 
and  live  in  his  heart  by  the  Holy  Spirit,  (Note, 
1  Pet.  1 :23 — 25.)  remained  in  him,  and  ren- 
dered it  impossible  that  he  could  sin  with  al- 
lowance, continuance,  and  satisfaction;  even  as 
a  fish  cannot  live  out  of  water,  because  it  is  out 
of  its  element,  and  can  only  languish  and  die 
unless  it  be  again  put  into  it. — This  must  be  all 
that  the  apostle's  general  words  can  mean:  be- 
cause, if  strictly  taken,  so  as  to  mean,  that  the 
regenerate  could  not  sin  in  any  instance,  (Notes, 
4—6.5:16—18.  i?om.  6:1,2.  Ga/.  5:16— 18.) 
they  would  not  only  prove,  that  some  men  are 
perfect,  but  that  ali  regenerate  persons  are  in- 
capable of  sinning  any  more  for  ever;  an  infer- 
ence, which  no  man,  who  either  reads  the  Bible, 
or  the  history  of  mankind,  will  eVer  admit. 
{N»te,  1 :8 — 10.)  General  declarations  of  this 
kind,  must  always  be  explained,  according  to 
the  argument  of  the  sacred  writer:  otherwise, 
an  antinomian  may  prove,  that  "God  justifies" 
those  who  are  in  every  sense  "ungodly,"  and 
who  never  do  good  works  of  any  kind,  or  for 
any  purpose,  as  long  as  they  live:  (Rom.  4:4,5.) 
and  a  man  Avho  runs  into  the  other  extreme  may 
prove,  that  all  the  children  of  God  are  perfectly 
sinless,  and  that  no  regenerate  person  can  pos- 
sibly fall  into  any  sin.  But  scripture  must  be 
explained  by  itself,  and  soberly;  and  the  context 
evidently  shows,  that  the  apostle  spoke  of  an  al- 
lowed practice  of  some  habitual  sin:  this  he  de- 
clared to  be  impossible  to  the  regenerate,  and  a 
full  proof  of  a  man's  being  "the  child  of  the 
devil."  For  in  this  especially  "the  children  of 
God,  and  the  children  of  the  devil,"  were  mani- 
festly distinguished  from  one  another:  and  he 
who  did  not  "practise  righteousness  was  not  of 
God;"  whatever  his  creed,  profession,  gifts,  or 
experience  might  be :  nay,  this  was  to  be  carried 
to  so  great  a  strictness,  that  he  who  did  not 
"love  his  brother,"  but  showed  a  selfish,  envi- 
ous, and  malignant  spirit  in  his  general  con- 
duct, was  not  tp  be  accounted  a  child  of  God, 
but  of  the  devil. — He  that  committeth  sin  is  of 
the  devil.  (8)  Note,  John  S:4l — 47.  'It  is 
'not  he,  who  committeth  one  or  more  sins  of 
'infirmity;  for  so  did  Christ's  disciples  while 
'they  were  with  him;  nor  he  who  committeth 
'one  great  sin,  through  the  power  of  a  strong 


1:5.     2:7,8. 

4:9.       1  Pel.  1:22.     3:8.      4:8 

Or,  cnmmandment.       1  Tim.  1: 

n  Gen.  4:4—15,25.      Heb.    11:4 

5.     Gr. 

.lude  11. 

23.      4:7.21.     John     13:34,35. 

c  See  on  8.-2:13,14.      iMatt.  13 

Gul.  6:2.      Eph.  5:2.      1  Thej. 

19.33. 

'temptation,  of  which  he  bitterly  repents,  and 
'from  which  he  returns  to  his  obedience;  for 
'thus  did  David  and  St.  Peter,  who  yet  were 
'not  then  the  children  of  the  devil:  but  they 
'who  comply  with  the  lusts  of  Satan,  and  will 
'do  them.  The  other  interpretations  of  these 
'words,  including  the  preceding  verses,  seem 
'either  vain  and  impertinent,  or  false  and  dan- 
'gerors.'  Whitby. — Discordant  ways  of  ob- 
viating the  dilTiciilty  arising  from  attempting  to 
establish  the  strictest  literal  meaning  of  the 
apostle's  words,  all  being  evidently  unscriptur- 
al,  serve  to  show,  that  this  was  not  intended, — 
1.  The  regenerate  ought  not  to  sin.  Ought 
then  others  to  sin.'  2.  When  the  regenerate 
sin,  they  cease  to  be  "children  of  God."  Yet 
apostles  say,  "In  many  things  we  offend  all." 
(Note,  1:8 — 10.)  3.  They  cannot  sin,  as  their 
'sins  are  not  imputed  to  them.'  This  deserves 
no  answer. — 'He  that  is  born  of  God  proposeth 
'to  himself  a  life  as  free  from  sin  as  possible,  nor 
'does  he  ever  of  his  own  accord  employ  himself 
'in  sin:  if  at  any  time,  contrary  to  the  purpose 
'of  his  mind,  he  has  offended,  he  does  not  persist 
'in  the  same;  but,  acknowledging  his  fault,  he 
'speedily  returns  to  his  former  j)lan  of  life,  as 
'soon  and  as  much  as  he  can.'  Gataker. — As 
"doing  righteousness"  means,  not  a  single  ac- 
tion, but  habitual  obedience  to  God;  "commit- 
ting sin,"  cannot  properly  signify  merely  a  sin- 
gle act  of  sin,  but  habitual  disobedience,  in  some 
particular  at  least. — The  word  rendered  "sin- 
neth  not,"  in  this  connexion,  must  signify  the 
same,  as  those  translated  "committeth  not  sin," 
and  be  explained  by  them. — "Doing  righteous- 
ness," evidences  that  a  man  is  righteous;  that 
is,  a  justified  believer:  but  the  apostle  does  not 
say,  that  it  constitutes  his  righteousness;  nor 
could  he  say  this  consistently  with  the  tenor  of 
the  sacred  scriptures.  "He  that  doeth  right- 
eousness is  born  of  God;"  it  is  the  evidence  and 
effect,  and  not  the  cause  of  his  regeneration. 
(iV^o^es,  2:26— 29.   5:1—3.) 

He  that  doeth  righteousness.  (7)  '0  notuv 
Ti/v  dixaioavrrjv,  10,  2:29. — He  that  commit- 
teth. (8)  'Onoiotv.  Note,  4—6.— Sinneth.] 
'JfiixQTuvei.  Is  not  the  devil's  sinning  habit- 
ual.'' He  that  sins,  after  his  example,  is  one 
of  his  children;  and  he  who  does  righteousness 
habitually  after  Christ's  example,  is  one  of  the 
children  of  God. — Destroy.'\  Avai].  Luke  13: 
16.  Acts  i:<24.— Seed.  (9)  J^rrfQiiu.  See  1  Pet. 
1:22,  The  apostle  could  not  mean,  that  this 
seed,  which  remained  in  the  regenerate,  perish- 
ed.— Cannot,]  Ov  Swaiui.  Mark  6:5.  Act* 
4:20,  2  Tim.  2:13.  If  baptism  he  regenera- 
tion or  always  attended  by  it;  then  it  may  be 
rendered  "he  cannot  sin,  because  he  hath  been 
baptized." 

1 1  For  '  this  is  the  *  message  that  ye 
heard  from  the  beginning,  "*  that  we  should 
love  one  another. 

12  Not  "  as  Cain  who  was  °  of  that 
wicked  one,  and  slew  his  brother,  p  And 
wherefore  slew  he  him '  Because  his  own 
works  were  evil,  i  and  his  brother's 
righteous. 


p  1  Sam.  18:14.15.    19  4.5.  22:14  1  TheJ.  2:14,15.  1  Pel.  4:4.  Rer. 

—  IG.    Pj.  37:12.  Prov.  2927.  I  17;fi. 

Mall.  27:23.  Jolm  I0:.12.  15;19  I  q  Mall.     23:35.        Luke      11:51. 

—25.  13:38— 43.   Acu  7:52.    1  Heh.  11:4.     12:24. 


[711 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


Note.— (Note,  1:5—7.)  "The  message," 
which  had  been  delivered  "from  the  beginning" 
to  Christians,  in  the  name  of  their  Lord,  had 
especially  required  them  to  "love  one  another," 
as  the  distinguishing  evidence  of  being  his  dis- 
ciples. (Notes,  ^-J— 11.  Jo/m  13:31— 35.  15: 
12—16.)  They,  therefore,  who  were  manifestly 
destitute  of  this  grace,  ought  not  to  be  consid- 
ered as  true  Christians;  but  should  be  ranked 
with  Cain,  who,  being  a  professed  worshipper 
of  God,  showed  himself  to  belong  to  the  family 
of  "that  wicked  one,"  the  devil,  by  envying, 
hating,  and  murdering  his  brother  Abel.  (Notes, 
Gen.  4:1— 15.  P.  O.  Notes, Matt.  23:34—36. 
Heb.  11 :4.  Jude  11—13.)  But  for  what  cause 
did  he  commit  this  atrocious  murder.?  What 
provocation  had  he  received.''  What  injury 
had  been  done  him?  None  at  all:  but  he  hated 
the  holy  image  of  God  in  Abel,  and  the  exam- 
ple of  his  humility,  faith,  and  piety:  he  envied 
him,  and  was  angry  even  with  God,  lor  accept- 
ing his  brother's  oljlation  in  preference  to  his; 
and  so  he  was  enraged  to  that  degree,  that  he 
Blew  him,  "because  his  own  works  were  evil, 
and  his  brotl>«r's  righteous." 

13  '"Marvel  not,  my  brethren,  '  if  the 
world  hate  you. 

14  *  We  know  that  "  we  have  passed 
from  death  unto  life,  ^because  we  love  the 
brethren.  He  ^  that  loveth  not  his  brother, 
abideth  in  death. 

15  Whosoever  ^  hateth  his  brother  is  a 
murderer:  and  ye  know  that  no  murderer 
*  hath  eternal  life  abiding  in  him. 

Note. — The  disposition  of  Cain  naturally 
belonged  to  "the  children  of  the  devil;"  some 
of  whom  had  despised,  hated,  and  crucified 
Christ  for  the  same  reason.  Christians  there- 
fore ought  not  to  wonder,  "if  the  world  hated 
them;"  seeing  the  men  of  the  world  were  in 
subjection  to  "the  wicked  one,"  and  under  his 
influence,  as  the  children  of  his  family.  (Notes, 
John  7 iS— 10.  8:41—47.  15:17—21.)  Indeed 
no  Christian,  who  was  well  acquainted  with 
the  heart  of  man,  could  wonder  at  any  effects 
of  the  contempt  and  enmity  of  ungodly  people 
against  "the  children  of  God :"  for  it  was  the 
most  unequivocal  proof,  that  they  themselves 
had  passed  "from  death  unto  life,"  from  that 
Btate  of  condemnation  and  spiritual  death,  in 
which  they  all  once  lay,  into  a  state  of  life,  and 
acceptance  with  God;  when  they  were  con- 
scious that  they  "loved  the  brethren."  (Note, 
John  5:24 — 27.)  Humble,  disinterested,  ac- 
tive, liberal,  and  forgiving  love  of  men  in  gen- 
eral, for  the  Lord's  sake,  is  indeed  a  good  evi- 
dence of  regeneration:  but  it  is  manifest  that 
the  apostle  spoke  here  especially  of  the  love  of 
believers  towards  their  brethren  in  Christ,  as 
such.  "By  nature  the  children  of  wrath  even 
as  others,"  they  were  disposed  to  hate,  deride, 
revile,  and  injure  those,  who  professed  the 
truths  of  the  gospel,  bore  the  image  of  Christ, 
and  were  spiritual  worshippers  and  servants  of 
God  through  him  :  they  had  once  perhaps  been 
ready  to'  deem  them  unsociable,  precise,  and 


r    Ec.  5:8.    John  3:7.    Acts  3:12.  I 

Rev.  17:7. 
■   Matt.     10:22.     24:9.    Mark  13:  ' 

13.  Luke  6:22.    21:17.  John  7: 

7.    15:18,19.    16:2,33.      17:14. 

Pom.  8;7.    2 Tim.  3:12,   Jam. 


712] 


4:4. 
t  2:3.    5:2,13,19,20.     2  Cor.  5:1. 
u  Luke     15:24,32.      John    5:24. 

Eph.  2:1.5. 
X  2:l0     3:23.     4:7,8.12,21.    5:2. 

Ps.  16.3.     Malt.  23:40.      Joho 


troublesome  enthusiasts  or  hypocrites,  and  to 
shun  and  dislike  them  as  such.  But,  being 
born  of  God,"  and  having  thus  "passed  from 
death  unto  life,"  they  were  made  congenial 
with  them  in  judgment  and  disposition;  and 
thus  they  were  brought  to  love,  esteem,  and 
honor  them;  to  sympathize  with  them,  ami 
show  them  kindness;  and  to  take  pleasure  in 
them,  as  the  excellent  of  the  earth.  (Notes, 
Ps.  16:2,3.  119:57—63.)  This  affection  fnr 
them  was  not  entertained,  on  account  of  their 
belonging  to  the  same  party,  or  holding  the 
same  notions:  but  because  it  appeared  to  them, 
that  they  loved  Christ,  bore  his  image,  and 
were  devoted  to  his  service.  Thus  "they 
had  purified  their  souls,  in  obeying  the  truth, 
through  the  Spirit,  unto  unfeigned  love  of 
the  brethren,"  (Note,  I  Pet.  1:22.)  But, 
on  the  other  hand,  every  one  even  of  those 
who  appeared  to  be  Christians,  who  did  not 
"love  his  brother"  with  cordial  affection, 
and  indeed  every  one  of  his  neighbors  with 
good  will,  "abode  still  in  death,"  condemned, 
and  unregenerate.  "For  whosoever  iiateth  his 
brother  is  a  murderer;"  that  is,  he  has  the 
heart  of  a  murderer:  and  the  nride,  selfishness, 
envy,  and  malice,  which  habitually  rule  in  it, 
constitute  "the  root  of  bitterness,"  from  which 
murder  naturally  springs;  so  that,  if  all  re- 
straints were  removed,  and  suitable  temptations 
interposed,  the  act  of  murder  would  infallibly 
be  the  consequence.  And  they  "knew,  that  no 
murderer  had  eternal  life  abiding  in  him;"  that 
is,  no  one,  who  had  habitually  the  heart  of  a 
murderer,  and  a  disposition  to  perpetrate  that 
crime,  could  be  a  regenerate  person,  or  a  "par- 
taker of  the  Spirit  of  Christ."  No  doubt 
David,  when  in  one  dreadful  instance  he  was 
guilty  of  comjdicated  murder,  had  "eternal  life 
abiding  in  him;"  (Note,  2  Sam.  11:14 — 17.) 
nor  is  there  any  single  sin,  into  which  it  is  im- 
possible for  a  regenerate  man  to  fall.  But  the 
apostle  was  showing,  that  no  true  believer  could 
live  in  habitual  sin:  and  he  stated,  that  he  who 
loved  not  his  brother  did  in  effect  hate  him; 
and  he,  who  habitually  hated  his  brother,  was 
constantly  of  the  temper  of  a  murderer;  that 
is,  he  bare  the  image,  and  was  of  the  disposi- 
tion, of  the  devil,  and  therefore  was  one  of  his 
children,  and  not  one  of  the  children  of  a  God 
of  love. — What  an  awful  view  do  the  conclud- 
ing words  give  of  the  state  of  those  numbers, 
who  habitually  determine,  by  duelling,  to 
attempt  the  commission  of  murder,  whenever 
an  occasion  seems  to  call  for  it! — 'The  apostle 
'does  not  say,  that  by  loving  our  brethren,  we 
'are  translated  from  death  to  life;  ...  but  that 
'we  may  "know  that  we  have  passed.'  "  Beta. 
It  is  the  evidence  and  effect,  and  not  the  cause. 
The  state  of  death  in  sin  and  condemnation,  in 
which  all  men  are  by  nature,  is  here  taken  for' 
granted,  as  an  undeniable  fact:  (Notes,  2  Cor. 
5:13—15.  £pA.  2:1— 3.)  and  also,  that  those 
who  are  "born  of  God"  have  "eternal  life  abid- 
ing in  them,"  and  may  "know  that  they  are 
passed  from  death  unto  life."  (Note,  2:3 — 6.) 
The  true  Christian,  as  such,  is  the  brother,  and 
the  object  of  special  affection  to  all  believers : 


13.35.       15:12,17.       Gal.  5  22. 
Eph.  1:15.     Col.  1:4.     I  Thes. 
4:9.   Ileh.  6:10,11.  13:1.    1  Pet. 
1:22.     3:8.     2  Pet.  1:7. 
4:20.      ProT.  21:16. 
Gen.  27:41.       Lev.  19:16— 18. 


2  Sam.  13:22—28.  Prov.  26:24 
—26.  Matt.  5:21,22,28.  Mark 
6:19.  Acts  23:12,14.  Jam.  1:15. 
4:1,2. 
a  9.  John  4:14.  1  Pet.  1:23 
Kev.  21:8. 


A.  D.  90. 


CHAPTER  III. 


A.  D.  90. 


but  men  in  general  are  our  brethren,  in  Adam. 
So  tliat  hatred  of  any  man,  a  brother  by  na- 
ture, proves  the  professed  Christian  unregener- 
ate;  but  love  of  Christians  especially,  is,  in  this 
res[)ect,  the  most  indisputable  proof  of  regen- 
eration. (Notes,  Matt.  <ib:34— 46.  P.  0.31— 
46.) 

Passed,  &c.  (14)  MeTctdeSijxafiFi'.  John  5: 
24.  The  words  are  the  same:  "from  the  death 
to  the  life." — 'This  is  said  even  of  the  best  of 
'men.  ...  They  are,  as  it  were,  born  in  the  land 
'...  of  death:"..,  the  gospel  finds  them  in  such 
'a  condition,  as  to  be  liable  to  condemnation 
'and  destruction,  to  the  execution  of  a  capital 
'sentence.  ...  Such  oblique  expressions  speak 
'such  truths  as  these,  in  a  manner  peculiarly 
'convincing  and  affecting.'  Doddridge.  (Notes, 
Matt.  4:\2 — 17.  Col.  1:9 — 14.) — Abideth, 
&c.]  Mn'Fi.  Not  is  brought  into  that  state; 
but  continues  in  his  original  ruined  condition, 
as  unregenerate. — A  murderer.  (15)  yfvf^Qoi- 
Tioxfoj'oc.  JoAn  8:44.  A  killer  of  man.  Note, 
Et.  20:13. 

16  Hereby  ''perceive  we  the  love  of 
God.,  because  he  laid  down  his  life  for  us: 
'^  and  we  ought  to  lay  down  our  lives  for 
the  brethren. 

17  But  ^  whoso  hath  this  world's  good, 
and  seeth  his  brother  have  need,  '^  and 
shutteth  up  his  bowels  of  compassion  from 
him,  '"how  dwelleth  the  love  of  God  in  him? 

[Practicul  Observations.] 

Note. — ^The  effects  of  genuine  love  toward 
the  brethren  required  to  be  ascertained;  and 
this  might  be  understood,  by  considering  "the 
love  of  God"  to  sinners.  The  reality  and  im- 
mensity of  his- love  was  perceived,  especially,  in 
that  he,  Christ,  as  Emmanuel,  "laid  down  his 
life"  for  his  people,  to  atone  for  their  sins  and 
ransom  their  souls.  (Note,  4:9 — 12.)  Many 
copies  read  "love,"  and  not  "the  love  of  God;" 
so  that  the  same  weight  cannot  be  laid  upon 
this  passage,  as  on  a  similar  one.  (Note,  Acts 
20:28.) — If  however,  this  love  of  Emmanuel  to 
lost  sinners  was  duly  considered,  it  must  ap- 
pear, that  Christians  were  required,  according 
to  the  perfection  of  their  rule  and  example,  to 
"lay  down  their  lives  for  the  brethren,"  when 
the  case  was  urgent,  and  a  proportionable  good 
might  be  done  by  it;  and  therefore  all  inferior 
things  ought  surely  to  be  given  up  for  their 
benefit,  whenever  circumstances  called  for  it. 
If  then,  a  man  "hath  this  world's  good;"  and 
possesses  what  is  sufiicient  for  his  own  necessa- 
ry expenses,  and  has  any  thing  to  spare  for  in- 
dulgence, or  to  hoard;  and  "seeth  l:is  brother 
have  need,"  through  sickness,  calamity,  or  dis- 
tress; yet,  instead  of  cheerfully  supplying  his 
wants  from  his  own  plenty,  "shuts  up  his  bow- 
els" from  him,  and  stifles  his  compassionate 


h  4:9,10.    Malt.    20:2a.    .lohn  3: 

16.   10:15.    15:13.    Arts  20:28. 

Rom.  5:8.   Eph.  5:2,25.  Tit.  2; 

13,14.      1  Ptt.  1:18,19.       2:24. 

3:18.     Rev.  1:5.     5:9. 
C  'Z-.e.    4:11.    John  13:34.    15:12, 

13.   Rom.  16:4.    Phil.  2:17,30. 
A  Deut.    15:7—11.     Prov.  19:17. 

Is.  58:7—10.  Luke  3: 1 1. 2 Cor. 

8:9,14.15.  9:5—9.   1  Tim.  6:17, 

18.     Heh.  13:16. 
e  Prov.  12:10.  tnarr.  28:9. 
f   4:20      5:1. 

Vol.  M. 


e  See  on  2:1. 

h  Ei.  33:31.        Matt.  25:41—45. 

Horn.  12:9.       1  Cor.    13:4—7, 

Gal.  5:13.  6:1,2.   Eph.  4:1— ,^. 

1  Thes.  1:3.    Jam.  2:15,16.     1 

Pet.  1:22. 
i    Seeon  14.— 1:3.     John  18:37. 
k  21.     Is.  32:17.      Heo.  6:10,11. 

10:22. 
*  Gt.  jttrsuadt.     Rom.  4:21.     8: 

38.  2  Tim.  1:12.     Heh.  11:13. 
I    Job  27:6.    Jnlm  8:9.  Acl»  5:33. 

Rom.  2:14,15. 1  Cor.  14:24,25. 


feelings,  through  reluctance  to  be  at  the  ex- 
pense or  self-denial  of  adequately  relieving  him, 
and  so  leaves  him  in  want  and  misery;  how 
can  it  be  thought  that  the  love  of  God  abides 
in  that  man's  heart.?  By  what  can  it  be  known, 
that  he  has  a  true  sense  of  the  love  of  Christ 
A)r  perishing  sinners,  when  "he  laid  down  his 
life  for  them.?"  or  that  the  love  of  God  has  ever 
been  planted  in  his  heart  by  the  Holy  Spirit.? 
seeing  that  the  love  of  the  world  and  of  its 
goods,  overcomes  and  chokes  the  risings  of 
compassion  to  his  suffering  brother.  (Note, 
2:15 — 17.)  Every  instance  and  degree  of  this 
selfishness  must  weaken  the  evidence  of  a  man's 
conversion:  and  when  it  is  habitual  and  allow- 
ed, it  must  decide  that  he  does  not  belong  to 
God,  but  resembles  Cain  far  more  than  Jesus 
Christ;  seeing  he  would  rather  leave  the  chil- 
dren of  God  to  suffer  or  die,  than  part  with 
his  money,  or  abridge  his  own  indulgences,  to 
alleviate  their  sorrows,  or  save  their  lives. 
This  might  also  be  deemed  constructive  murder; 
as  such  a  man  refused  to  preserve  life,  when  it 
was  in  his  power,  and  when  it  was  his  bounden 
duty  to  do  it:  and  if  the  Lord  had  acted  thus 
towards  sinners  and  enemies,  we  must  all  have 
perished,  (Notes,  Prov.  24:11,12.  Rom.  14: 
13—18.  1  Cor.  8:7— 13.)-As  no  higher  ex- 
pression of  love  is  mentioned,  than  a  willing- 
ness to  "lay  down  our  lives  for  our  brethren;" 
it  is  manifest  that  the  apostle  did  not  maintain 
the  extravagant  notion,  that  true  grace  will 
make  us  willing  to  be  eternally  miserable,  for 
the  glory  of  God  and  the  good  of  the  universe! 
This  world's  good.  (17)  Tov  8iov  ts  xoa/ua. 
2:16.  Luke  21:4, — Not  riches,  but  things 
needful,  with  a  little  to  spare,  are  meant. 
(Note,  Luke3:\0— 14.)— Shutteth  up.]  Klei- 
ar/.    Note,  Ps.  77:5—12. 

18  ^  My  little  children,  ^  let  us  not  love 
in  word,  neither  in  tongue;  but  in  deed  and 
in  truth. 

19  And  'hereby  we  know  that  we  are 
of  the  truth,  ^  and  shall  *  assure  our  hearts 
before  him. 

20  For  '  if  our  heart  condemn  us,  ™  God 
is  greater  than  our  heart,  "  and  knoweth  all 
things. 

21  Beloved,  °  if  our  heart  condemn  us 
not,  then  have  ye  confidence  toward  God. 

22  And  P  whatsoever  we  ask,  we  re- 
ceive of  him,  1  because  we  keep  his  com- 
mandments, and  ""do  those  things  that  are 
pleasing  in  his  sight: 

23  And  this  is  Miis  commandment,  That 
we  should  believe  on  the  name  of  his  Son 
Jesus  Christ,  *  and  love  one  another,  as  he 
gave  us  commandment. 


Tit.  3:11. 
m  4:4.     Job  33:12.     John  10:29, 

30.     Heb.  6:13. 
n  Ps.  44.20,21.    90:8.    139:1—4. 

Jer.  17:10.    23:24.  John  2:24, 

25.  21:17.    Heb.  4:13.  Rev.  2: 

23. 
o  2:28.  4:17.  Ps.  7:3—5.    1  Cor. 

4:4.     2  Cor.  1:12.     1  Tim.  2:8. 

Heb.  4:16.     10:22. 
p  5:14.   Ps.  10:17.     34:4,15—17. 

50:15.       66:18.19.      145:18,19. 

Prov.  15:29.  28:9.  Is.  1:15.  55: 


90 


6,7.  Jer.  29:12,13.  33:3.  Matt. 

7:7,8.  21:22.  Mark  11:24.  Luke 

11:9—13.      John  9:31.     14:13. 

15:7.      16:23.  Jam.  1:5.     5:16. 
q  23,24.      Matt.  7:24,25.       17:5. 

John  15:10.  Acts  17:30.  20:21. 
r    John  6:29.     Phil.  4:18.     Col, 

1:10.     Heb.  13:21. 
I    Ps.  2:12.    Mark    9:7.   John  6: 

29.   17:3.    Acts  16:31.     1  Tinu 

1:15. 
t  See  on  11,     2:8—10.    1  Pet.  1 

22. 


[713 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


24  And  "  he  that  keepeth  his  command- 
ments, "  dwelleth  in  him,  and  he  in  him. 
And  hereby  ^  we  know  that  he  abideth  in 
us,  by  the  Spirit  which  he  hath  given  us. 

Note.— From  the  preceding-  considerations, 
the  apostle  earnestly  admonished  his  "dear  chil- 
dren," to  love  one  another,  and  their  poor 
brethren  and  neighbors,  "not  in  word,  neither 
in  tongue,"  or  merely  in  profession,  and  with 
kind  and  obliging  language;  "but  in  deed  and 
in  truth,"  showing  the  sincerity  and  strength 
of  their  affection  for  them,  by  their  actions,  and 
in  self-denying  liberal  eonimunication  to  the 
supply  of  their  wants.  If  they  did  this  from 
faith  in  Christ,  and  love  to  him,  they  would 
"thereby  know,  that  thev  were  of  the  truth." 
(Note,  Jam.  2:14— 18.)  "These  "fruits  of  the 
Spirit"  would  show  that  they  held  the  truth  in 
love,  and  experienced  the  power  of  it  in  their 
hearts:  and  so  they  would  be  able  "to  assure 
their  hearts  before  God,"  in  humble  confidence 
of  his  acceptance;  and  enlarged  expectations  of 
having  all  their  wants  supplied,  from  the  riches 
of  his  liberality.  (Notes,  2  Cor.  9:8—11.  Phil. 
4:14 — 20.)  But  they  could  not  have  this  war- 
ranted assurance  of  his  love,  if  they  allowed 
themselves  in  known  sin,  or  in  the  neglect  of  j 
known  duty:  for  if  their  own  hearts  and  con- 
sciences should  condemn  them  of  secret  wicked- 
ness, or  of  selfish  disregard  to  the  distresses  of 
their  brethren;  they  could  not  but  know,  "that 
God  was  greater  than  their  hearts,  and  knew! 
all  things;"  and  the  consideration  of  his  perfect! 
knowledge  of  all  their  sins,  his  holy  hatred  of  j 
them,  his  impartial  justice  and  almighty  power,' 
must  fill  them  with  fears  of  his  vengeance,  and 
prevent  their  confidence  in  him.  For  if  they 
could  not  but  decide  against  themselves,  when 
made  judges  in  their  own  cause,  notwithstand- 
ing their  partial  self-love,  defective  views  of  the 
odiousness  of  their  sins,  and  their  proneness  to 
forget  them  and  their  aggravations;  how  could 
they  hope  to  stand  in  judgment  before  the  infi- 
nite God.?  (Note,  Rom.  2:12— 16.)— Accord- 
ing to  the  law,  and  the  covenant  of  works,  ev- 
ery man's  heart  must  "condemn  him,"  in  pro- 
portion as  he  knows  the  rule  of  duty,  and  ex- 
amines himself  by  it.  Even  according  to  the 
gospel,  his  own  heart  must  condemn  of  hypoc- 
risy every  man,  who  lives  in  allowed,  habitual 
sin:  unless  his  conscience  be  seared,  and  God 
have  given  him  up  to  be  judicially  blinded  and 
hardened.  Nay,  when  true  believers  are  be- 
trayed into  any  known  sin,  of  omission  or  com- 
mission, they  are  arraigned  at  the  tribunal  of 
their  own  hearts,  and  condemned  for  it:  and 
their  confidence  in  God  is  weakened;  till  deep 
humiliation,  and  faith  lu  the  atoning  blood  for 
pardon,  make  way  for  the  renewal  of  their 
peace,  and  the  revival  of  their  confidence:  and 
if,  through  more  grievous  declensions,  their 
consciences  lose  this  salutary,  though  painful 
sensibility;  severe  corrections  will  surely  be  em- 
ployed, as  the  merciful  means  of  preventing 
their  total  ruin.  (Notes,  2  Savi.  11  :27.  Ps. 
32:3— 5.)— But,  if  the  hearts  of  Christians  do 
not  condemn  them  of  any  allowed  or  unrepent- 
ed  sm,  or  neglect  of  dutv;  then  have  they  con- 
fidence towards  God,  through  "the  Spirit  of 
adoption,"   and  by  faith  in    their  great  High 


u  22.  .loli.i  ll2l  -  3.15:7     10.  I 
jt  4:7,12,15, IG.     Julin  6:54— 56. 

714] 


17:21.  Ifor.  3:10.  6:19.2  Cor. 
6:1G.     2  Tim.  1:14. 


Priest:  and  thus    coming   to   "the    throne  of 
grace,"  they  may  ask  what  they  will  of  their 
reconciled  Father,  and  shall  certainly  receive  it, 
if  good  for  them.    (Notes,  5:14,15.  Ps.  37:4.) 
For  their  conduct  evidences  the  reality  of  their 
repentance  and  faith;  as  they  uprightly  keep  his 
commandments,  and  habitually  "do  those  things 
that  are  pleasing  in  his  sight."  He  has  e.^pecial- 
ly,  in  the  gospel,  commanded  sinners  to  believe  in 
his  Son  Jesus  Christ,  and  to  come  to  him,  plead- 
ing his  name  andmerits;  that  they  may  thus  re- 
ceive forgiveness  of  sins,  and  all  the  blessings  of 
salvation;  and  that,  for  Christ's  sake  and  after 
his  example,  they  should  love  one  another,  in  a 
j  forgiving,  compassionate,  liberal,  and  self-deny- 
iing  manner,  even   as  Christ  had  given  them 
^commandment.     He,  therefore,  who  uprightly 
I  obeys  these  commandments,  and   others  con- 
inected  with  them,  is  thus  proved  to  "dwell  in 
j  Christ,  his  Ark,  Refuge,  and  Rest,   and  in  the 
[Father  through  him.    (iVofes,  4:13— 17.   5:20, 
121.     Ps.  90:1,2.   91:1,2.   JoAn  6:52— 58.   15:3 
j— 5.   17:20,21.  Rom.  8:1,2.)     It  is  also  niani- 
ifest,  that  Christ  dwells  in  him,  as  the  Lord  of 
I  his  affections,  and  as  exercising  his  power,  and 
'displaying  his  glory,  in   and  by  him:  and   it  is 
I  known,  that  this   mystical   union   subsists  be- 
jtween  Christ  and   their  souls,   "by  the   Spirit 
which  he  hath  given  them."    (Notes,  John  14: 
15—24.  Gal.  2:17—21.  Eph.  3:14— 19.)— This 
could  not  relate  exclusively  to  the  miraculous 
operations  of  the  Holy  Spirit,  which   were  no 
I  full  proof  of  this  gracious  in-dwelling;  (Notes, 
|J^/a/<.  7:21— 23.    1  Cor.   13:1—3.)   but  to  his 
■new-creating  energy,  producing  holy  love,  and 
i  renewing  the  image  of  Christ  on  the  soul,  and 
j  "witnessing  with  our  spirits  that  we  are  the 
children  of  God."     (Notes,  Rom.  8:5—17.) 
j      Assure.  (19)  ITFiao^uei'.  Persuade.  Rom.  8: 
[38.   15:14.  2  Tim.  1:5,12.  Heb.  11:13.— Con- 
\demn.  CiO)  KuTuyivwayrj.    Ga/.  2:11.     (Note, 
\John  8:3 — 11.) — "If  our  heart  (xaiuyivuiuxtf) 
knoweth  against  us;  God  (yti'waxei)  knoweth 
all  things." 

PRACTICAL  OBSERVATIONS. 

V.  1—6. 
We  can  never  sufficiently  admire  the  love, 
which  "the  Father  hath  bestowed  upon  us,"  or 
rejoice  enough  in  our  own  felicity,  if  indeed  we 
are  numbered  among  "the  children  of  God." 
Who  and  what  are  "vve,  or  what  had  we  done, 
that  the  infinite  Lord  should  condescend  thus 
to  notice  and  distinguish  us!  "What  manner 
of  love  is  this,"  that  he  should  so  redeem,  regen- 
erate, adopt,  and  bless  such  worthless  Avornis, 
such  guilty  polluted  rebels!  Doubtless  it  is  vast 
beyond  conception,  and  incapable  of  being  il- 
lustrated by  any  comparison.  May  we  then  be 
"followers  of  him  as  his  dear  children;"  and 
thus  show  our  sense  of  his  unspeakable  merry, 
and  express  that  obedient,  grateful,  and  humble 
mind,  which  becomes  those,  who  are  so  highly 
favored  and  distinguished.  Should  the  world  ' 
disown  us,  and  deride  our  pretensions  of  being 
"the  sons  and  daughters  of  the  Lord  Almigh- 
ty," or  even  treat  us  with  the  utmost  contempt, 
enmity,  and  cruelty:  we  may  recollect  "that 
the  world  by  wisdom  knew  not  God :"  and  that 
even  his  professed  worshippers  knew  not  "the 
Brightness  of  his  glory,  the  express  Image  of 


Roui    C;S) — i7.      Gal.4.5,t3. 


A.  D.  90. 


CHAPTER  III. 


A.   D.  90. 


his  Person;"  nay  they  crucified  him  "whom  all 
angels  worship!"  But  as  they  could  not  ex- 
clude "the  First-born"  from  his  inheritance;  so 
neither  will  they  be  able  to  prevent  the  eternal 
felicity  of  those,  whom  he  graciously  owns  as 
his  brethren,  (Notes,  Matt.  12:46— bO.  25:34 
—40.  JoAn  20:11— 17.  He6.  2:10— 13.)  Even 
in  our  lowest  estate,  and  under  our  heaviest 
trials,  "we  are  the  children  of  God,"  if  we  in- 
deed believe  in  Jesus  Christ;  and  we  shall  ex- 
perience such  consolations,  and  possess  such 
h«pes,  as  will  support  us  under  our  transient 
sorrows:  but  none  on  earth  can  conceive,  in  an 
adequate  manner,  the  nature  of  "that  exceed- 
ingand  eternalvveight  of  glory,"  into  which  we 
shall  speedily  enter.  (Note,' '2  Cor.  4:13—18.) 
It  "doth  not  indeed  yet  appear  what  we  shall 
be;"  but  enough  is  known  to  animate  us  to  the 
conflict:  for  what  more  can  the  believer  desire, 
than  to  behold  his  beloved  Saviour  "as  he  is," 
in  all  his  inexpressible  glory;  to  be  perfected  in 
his  image,  filled  with  his  love,  and  enabled  to 
])raise  and  serve  him,  in  a  manner  worthy  of 
his  infinite  excellency,  and  his  own  immense 
obligations.''  But  let  none  suppose  that  they 
possess  "this  hope  in  him,"  if  they  do  not  now 
desire,  pursue,  and  practise  holiness:  for  eveiy 
man,  without  exception,  in  whose  heart  this 
hope  is  planted  by  the  Holy  Spirit,  "purifieth 
himself,"  in  dependence  on  the  grace,  and  in 
contemplation  of  the  glory,  of  Christ,  unto  in- 
creasing conformity  to  his  perfect  purity.  This 
distinguishes  the  living  hope  of  God's  children, 
from  the  presumption  of  all  kinds  of  hypocrites. 
The  Redeemer  did  not  "magnify  the  law  and 
make  it  honorable,"  that  his  disciples  might  vi- 
olate and  despise  it;  but  that  they  might  be 
delivered  from  its  righteous  condemnation,  and 
taught  to  obey  and  delight  in  its  most  holy  and 
reasonable  precepts.  As  "in  him  is  no  sin," 
so  none  who  abide  in  him  allow  themselves  in 
any  transgression  of  the  divine  law:  for  "he, 
who  committeth  sin,"  has  not  seen  or  known 
Christ,  and  is  miserably  deluded  if  he  thinks  he 
has. 

V.  7—10. 
In  the  vast  concern  of  eternal  happiness  or 
misery,  how  careful  should  we  be  not  to  de- 
ceive ourselves!  and  the  argument  of  the  apos- 
tle in  these  verses,  points  out  a  way,  in  which 
many,  it  is  to  be  feared,  are  self-deceived :  for, 
however  we  interpret  some  expressions,  they 
must  prove,  beyond  all  reasonable  doubt,  that 
they  only  are  "righteous  before  God,"  as  jus- 
tified believers,  who  are  taught  and  inclined 
and  enabled,  by  "the  renewal  of  the  Holy  Spir- 
it," to  practise  universal  righteousness,  in  the 
general  tenor  of  their  conduct;  and,  that  a 
man's  conformity  to  the  example  of  Christ,  is 
the  only  adequate  evidence  of  his  being  inter- 
ested in  his  redemption.  It  should  also  be  ob- 
served, that  all  who  are  not,  as  "  regenerate," 
"the  children  of  God,"  are  "the  children  of  the 
devil :"  they  copy  the  example  "of  him  who  sin- 
neth  from  the  beginning,"  and  no  doubt  they 
will  be  heirs  of  his  inheritance,  if  they  die  un- 
changed. (Note,  Matt.  25:41—46.)  For  "the 
Son  of  God  was  manifested  to  destroy  the 
works  of  the  devil;"  so  that  they,  in  whose 
hearts  the  works  of  the  devil  are  not  destroyed, 
in  any  evident  degree;  but  who  still  continue 
proud,  selfish,  sensual,  malicious,  envious,  and 
alienated   from   the   life  of  piety,  purity,  and 


righteousness,  cannot  have  received  the  special 
benefit  of  his  incarnation.  "Whosoever  is  born 
of  God  doth  not  commit  sin:"  nay,  he  cannot 
do  it;  for  his  new  nature,  the  divine  "seed,  re- 
maineth  in  him,"  and  eflectually  hinders  him: 
even  unallowed  deficiencies,  or  such  transgres- 
sions as  he  may  be  sometimes  betrayed  into, 
give  him  the  most  poignant  distress.  It  is  in- 
deed impossible,  that  he  can  live  in  known  sin, 
or  take  any  pleasure  in  such  a  course;  because 
it  is  impossible  to  destroy  the  principle  of  divine 
life,  and  sensibility  ol'  conscience,  which  has 
been  communicated  by  the  regenerating  Spirit; 
or  to  turn  "the  heart  of  flesh"  again  into  an 
unfeeling  "stone."  (Notes,  Ez.  ir:l7— 20,  36: 
25 — 27.)  "In  this  the  children  of  God  are  man- 
ifested, and  the  children  of  the  devil:"  and 
"whosoever  doeth  not  righteousness  is  not  of 
God."  May  all  professors  of  the  gosjtel  lay 
these  truths  to  heart,  and  examine  themselves 
by  them:  and  let  all  ministers  be  sure,  as  they 
will  answer  it  before  the  Lord  Jesus,  at  the  day 
of  judgment,  to  insist  fully  on  these  topics,  and 
make  them  plain  to  their  hearers.  For  num- 
bers are  most  certainly  "deceived  by  vain 
words;"  "sin  on,  that  grace  may  abound;" 
make  the  lamented  fact,  of  a  believer's  liableness 
to  be  overcome  by  temptation,  a  palliation  of 
their  habitual  wickedness;  and  hope  for  heaven, 
whilst  living  in  the  secret,  nay,  perhaps  the 
open  commission  of  those  things,  "for  which 
the  wrath  of  God  cometh  upon  the  children  of 
disobedience,"  (Note,  Eph.  5:5 — 7.) 
V.  11—17. 
In  ascertaining  our  state  and  character,  as 
well  as  in  inquiring  after  our  duty,  it  behoves 
us  to  advert  especially  to  "the  message,"  deliv- 
ered to  Christians  "from  the  beginning,  to  love 
one  another,"  For  the  children  of  God,  are 
distinguished  by  humble,  harmless,  and  self-de- 
nying love;  as  those  of  the  devil  are,  by  proud, 
selfish,  and  mischievous  hatred:  or  disregard  to 
the  welfare  of  others,  except  as  connected  with 
their  own  comfort  or  enjoyment.  The  former 
love  all  men,  and  desire  the  happiness  of  the 
very  persons,  whose  crimes  they  detest,  and 
whose  society  they  shun;  though  "  the  house- 
hold of  faith"  attracts  their  special  affection, 
and  are  the  objects  of  their  cordial  estimation 
and  complacency.  But  "the  children  of  the 
wicked  one,"  while  "they  live  in  malice  and 
envy,  hateful  and  hating  one  another,"  (Note, 
Tit.  3:3.)  above  all,  despise,  revile,  envy,  de- 
test, and  persecute  those,  who  bear  the  image, 
profess  the  truth,  worship  the  name,  love  the 
cause,  and  seek  the  glory  of  Christ.  For  they 
are  "like  Cain,  who  was  of  that  wicked  one, 
and  slew  his  brother;  because  his  own  works 
were  evil,  and  his  brother's  righteous."  Whilst 
we  remember,  that  the  same  nature  belongs  to 
"all  the  children  of  disobedience,"  and  the  same 
spirit  works  within  them,  (Note,  Eph.  2:1,2.) 
which  prompted  Cain  to  murder  Abel,  and  the 
Jews  to  crucify  the  Holy  Jesus;  we  cannot 
"marvel  if  the  world  hate  us;"  nor  ought  we  to 
be  disconcerted  by  any  insults  or  injuries  with 
which  we  meet.  If  indeed  we  "love  the  breth- 
ren;" we  may  know,  that  we  have  passed  from 
our  natural  state  of  enmity  and  spiritual  death 
and  condemnation;  and  are  brought  into  the 
company  of  those,  who  are  "alive  to  God 
through  Jesus  Christ  our  Lord."  But  if  this 
radical  grace  be  wholly  wanting,  the  most  plau- 

[715 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


sible  professor  of  the  gospel  "abideth  m  death: 
yea,  he  is  a  murderer  in  his  heart,  he  bears  the 
ima^re  of  Satan,  and  "hath  not  eternal  hfe  abid- 
ing in  him."  Nor  is  it  enough  for  us  to  avoid 
direct  mahce  and  revenge:  our  love  of  the 
brethren,  of  our  neighbors,  and  even  ot  our 
enemies,  must  be  positive  and  active,  hke  that 
of  our  God  and  Saviour,  who  laid  dovyn  his  hte 
for  those,  vi^hom  he  loved  when  enemies,  in  or- 
der that  he  might  make  them  his  friends  and 
brethren.  (Note,  John  \5:1^— 16.)  If  then, 
it  may,  in  some  cases,  be  our  duty  to  lay  down 
our  Hves  for  our  brethren;  surely  we  are  bound 
continually  to  labor,  expend,  and  deny  our- 
selves, in  Various  ways,  to  alleviate  their  sor- 
rows, and  promote  their  good;  as  circumstances 
may  require,  and  opportunities  are  given  us, 
even  though  our  temporal  provision  be  slender. 
What  then  shall  we  say  to  those  persons,  pro- 
fessing the  gospel  of  Christ,  who  are  rich  in 
this  world;  and  either  hoard  the  greatest  part 
of  their  wealth,  or  spend  it  in  gratifying  "the 
lust  of  the  flesh,  the  lust  of  the  eye,  or  the 
pride  of  life,"  (Note,  2:15—17.)  whilst  they  be- 
hold their  poor  brethren  in  distress,  and  refuse 
to  pity  them,  or  to  part  with  any  due-propor- 
tion of  their  abundance,  for  their  relief.'  How 
can  it  be  thought  that  "the  love  of  God  dwell- 
eth  in  them.''"  How  can  they  help  dreading 
"judgment  without  mercy,  who  have  shown  no 
mercy.!'"  (Notes,  Luke  6:31 ,3S.  Jam.  2:8 — 
18.)  Or  how  can  "  they  suppose  themselves 
followers  of  Christ,"  when  "this  world's  good" 
is  more  valued  by  them,  than  his  example,  com- 
mandment, glory,  and  favor,  or  the  comfort  and 
even  lives  of  their  brethren.''  (Notes,  Luke  16: 
19—31.    2  Cor.  8:6—9.) 

V.  18—24. 
All  Christians,  whether  rich  or  poor,  should 
be  careful  to  love  one  another,  "not  in  word 
and  in  tongue,  but  in  deed  and  in  truth;  leaving 
cheap  and  hollow  compliments  to  the  children 
of  the  wicked  one;"  as  the  necessary  varnish 
and  polishing  of  selfishness.  Thus,  in  propor- 
tion as  grace  expands  our  hearts  in  love,  and 
the  fruits  of  it  abound  in  our  conduct,  "we 
shall  know  that  we  are  of  the  truth,  and  shall 
assure  our  hearts  before  God:"  and  there  can 
be  no  reasonable  doubt,  that  Christians  would 
in  general  be  far  more  satisfied  of  their  accept- 
ance, and  enjoy  more  abundant  consolation,  if 
they  were  more  dihgent,  self-denying,  and  lib- 
eral, in  administering  to  the  relief  and  comfort 
of  their  brethren.  But  when  "our  hearts  con- 
demn us,"  of  acting  contrary  to  our  duty,  and 
inconsistently  with  our  profession;  the  consid- 
eration of  the  greatness,  holiness,  and  omnis- 
cience of  God  must  weaken  our  confidence, 
and  give  us  apprehensions  of  being  dealt  with 
after  our  own  measure  of  penuriousness  and 
severity:  while  the  Spirit  of  God,  being  grieved 
by  our  selfishness,  will  leave  us  disconsolate 
.  and  full  of  darkness  and  terror.  Thus  we  feel, 
when  called  by  the  hour  or  season  to  api)roach 
the  throne  of  grace,  as  children,  who  being 
conscious  of  having  acted  contrary  to  the  will 
of  their  parents,  are  ashamed  and  afraid  to 
meet  them;  seek  excuses  for  shunning  them;  or 
appear  dejected  in  their  presence,  as  afraid  of 


■  Dcut.    13:1—5.       I'rov.   14:15.  1       16:19.  1  Cor.  14:29.  1  Thes.  5: 

Jer.  5:31.  29:8,9.  Matl. 7:15,16.  \      21. 

24:4,5.   Rom.  16:18.  2Pet.  2:1.  |  c  2:18.     Malt.  24:23—26.    Mark 
b  Luke  12:57.   AcU  17:11.  Rom.  |  •  13:21,22.    Luke2l:8.    Ads  20: 


rebukes,  frowns,  and  corrections,  and  not  ex- 
pecting endearments  and  caresses.  Hencfc 
much  interruption  and  neglect  of  prayer;  to 
our  unspeakable  detriment!  But  when  our 
hearts  do  not  condemn  us,  of  allowed  deviations 
from  our  duty;  then,  like  children  who  are  con- 
scious of  having  done  aright,  and,  being  assur- 
ed of  their  loving  parents'  approbation,  rejoice 
in  their  approach,  we  have  confidence  with 
God;  and  "whatsoever  we  ask  we  receive  of 
him,"  because  we  show  that  we  repent  and  be- 
lieve, by  "keeping  his  commandments,  and'ilo- 
ing  those  things,  which  are  well-pleasing  in 
his  sight."  Thus  a  gratuitous  salvation,  and  the 
holy  obedience  of  love,  are  inseparably  con- 
nected; as  the  substance  of  the  command  of 
God  to  sinners  "is  faith  in  his  Son  Jesus  Christ, 
and  love  to  one  another"  for  his  sake.  This 
obedience,  though  utterly  insufficient  for  our 
justification,  (for  "we  are  made  the  righteous- 
ness of  God  in  Christ,")  proves  that  "  Ave 
dwell  in  him  and  he  in  us;"  the  sanctifying 
Spirit,  which  he  has  given  us,  forms  and  main- 
tains the  sacred  union,  and  "  seals  us  the  chil- 
dren of  God;"  and  his  consolations  are  the  fore- 
tastes of  our  eternal  felicity. 

CHAP.  IV. 

The  apnslle  warns  Christians  against  those  who  falsely  professed  lo  be 
inspired;  and  gives  directions  for  distinguishing  the  Spirit  of  truth 
from  that  of  error,  1 — fi.  He  exhorts  ihem  lo  "love  one  another," 
from  the  example  of  God  in  giving  his  Son  for  sinners;  and  from 
various  considrrations,  tending  to  show  the  necessity,  benefit,  and  ef- 
ficacy of  this  sacred  affeciion,  7 — 21. 

BELOVED,  *  believe  not  every  spirit, 
but  ^  try  tbe  spirits  whether  they  are 
of  God;  because  '^  many  false  prophets  are 
gone  out  into  the  world. 

2  Hereby  know  ye  the  Spirit  of  God: 
^  Every  spirit  that  confesseth  that  Jesus 
Christ  is  ^  come  in  the  flesh,  is  of  God. 

3  And '^ every  spirit  that  confesseth  not 
that  Jesus  Christ  is  come  in  the  flesh,  is  not 
of  God:  ^and  this  is  that  spirit  of  antichrist, 
whereof  ye  have  heard  that  it  should  come; 
and  even  now  already  is  it  in  the  world. 

Note. — Even  while  the  extraordinary  gifts 
ofthe  Holy  Spirit  were  vouchsafed  to  the  church, 
as  well  as  his  sanctifying  and  comforting  influ- 
ences; it  was  peculiarly  incumbent  on  Chris- 
tians to  be  upon  their  guard  against  "false 
prophets;"  and  important  for  them  to  be  able 
accurately  to  distinguish  between  deceivers, 
and  those  who  "spake  as  they  were  moved  by 
the  Holy  Ghost."  The  apostle,  therefore,  ex- 
horted his  brethren,  "  not  to  believe  every 
spirit,"  or  every  man  who  professed  to  speak 
by  a  supernatural  impulse,  and  to  be  under  the 
guidance  of  the  Spirit  of  God ;  but  to  make  trial 
of  all  such  pretensions,  whether  they  who  made 
them  were  of  God,  or  not.  (Note,  1  Thes.  5:16 
— 22.)  This  was  absolutely  necessary;  be- 
cause "many  false  prophets  were  gone  forth 
into  the  world;"  who  were  instigated  and 
prompted  by  Satan,  to  propagate  destructive 
heresies,  in  opposition  to  the  doctrine  and  glory 
of  Christ.  (Notes,  Matt.  24:23—25.  2  Pet.  2: 
1 — 3.)     In  giving  this  direction,  the  apostle  did 


^16] 


29,30.    iTim.  4:1.      2 
13.     2  .lolin  7. 
d  5:1.     John  l6:13— 15. 
12:3. 


e  3.      John  1:14.      1  Tim.  3:16. 
f   2:23. 

g  5ceon  2:1S,22.— 2   Thci.   2:7, 
8.    2Joho7. 


A.   D.  90. 


CHAPTER  IV. 


A.  D.  90. 


not  make  his  appeal  to  the  miracles  wrought  by 
the  true  prophets,  (Note,  Deut.  13:1 — 5.  2 
Thes.  2:8 — 12.)  But  he  deemed  it  more  deci- 
sive, to  determine  the  matter  by  the  agreement 
or  disagreement  of  their  doctrine  with  that 
which  the  apostles  had  from  the  first  "preached 
with  the  Holy  Ghost  sent  down  from  heaven." 
{Note,  I  Pet.  1:10—12.)  For  this  was  con- 
firmed by  the  scriptures  of  the  Old  Testament; 
by  all  the  miracles  of  Christ,  and  all  the  proph- 
ecies fulfilled  in  him;  by  his  resurrection,  and 
the  accomplishment  of  his  engagements  and 
predictions;  and  by  all  the  miracles  performed 
by  the  first  preachers  and  professors  of  Chris- 
tianity, during  a  number  of  years:  and  nothing 
done  by  those  false  prophets,  who  opposed  their 
doctrine,  could  pretend  to  equal  this  multiplied 
demonstration. — This  shows,  that  Chri-stians 
who  are  well  acquainted  with  the  scriptures, 
may,  in  humble  dependence  on  divine  teach- 
ing, know  for  themselves,  who  it  is  that 
preaches  according  to  the  doctrine  of  the  apos- 
tles, and  who  contradicts  it;  and  that  they 
are  bound  to  make  this  trial  of  men  and  their 
tenets:  and  so  it  establishes  the  right  of  private 
judgment.  It  shows  also,  that  no  pretences  to 
the  Spirit,  to  inspiration,  or  new  revelations, 
are  to  be  regarded  as  any  thing  better  than  Sa- 
tanical  delusions,  when  they  are  brought  to  dis- 
prove or  oppose  the  fundamental  doctrines  de- 
livered by  the  apostles;  that  even  apparent  mir- 
acles would  be  totally  insufficient  to  authenti- 
cate an  antiscriptural  doctrine;  and  consequently 
that  philosophical  reasonings  and  human  au- 
thority must  be  entirely  disregarded.  These 
premises  conclude  equally  against  Mystics,  En- 
thusiasts, Papists,  Socinians,  and  Deists;  who 
may  mutually  despise  and  oppose  each  other, 
but  all  agree  in  setting  up  nevj  lights,  against 
the  authenticated  and  complete  light  of  divine 
revelation. — The  apostle,  therefore,  exhorted 
his  brethren,  in  examining  and  deciding,  who 
spake  by  the  Spirit  of  God,  and  who  did  not,  to 
observe,  that  "every  spirit  which  confessed  Je- 
sus Christ,  as  having  come  in  the  flesh,  was  of 
God."  (JVo<es,  2:18— 25.  Matt.  10:32,33.  11: 
25—27.  JoAn  16:14,15.  1  Cor.  12:1— 3.)  This 
must  be  understood  of  an  intelligent  confession 
of  the  doctrine,  delivered  by  the  apostles,  con- 
cerning the  Lord  Jesus,  his  Person,  and  his  of- 
fices. The  reality  of  his  human  nature  was,  no 
doubt,  pecuharly  adverted  to  by  the  expression, 
"come  in  the  flesh;"  but,  who  could  have 
doubted  of  his  having  been  really  a  Man,  if  it 
had  been  generally  understood  and  believed, 
that  he  was  merely  a  Man.'  And  if  the  apos- 
tle had  not  known,  that,  as  "the  Son  of  God," 
he  could  have  come  otherwise  than  "in  the 
flesh;"  he  would  scarcely  have  noticed  his  "com- 
ing in  the  flesh,"  as  an  essential  part  of  this 
confession.  For  who  would  have  said  that  John 
the  Baptist,  or  John  the  apostle,  came  "in  the 
flesh,"  when  they  were  employed  in  preaching 
the  gospel.'  for  they  must  have  come  in  human 
nature,  seeing  they  had  no  other  nature.  (Notes, 
1  Tim.  3:16.  Heb.  2:14,15.)  But  the  coming 
of  Christ  in  human  nature,  when  God  "the 


Ii  6.16.     3:9,10.     5:19,20. 

I    2:13.      5.4,5.      Eph.  6:lO— 13. 

Rev.  12:11. 
k  13,16.    3:24.   .Tohn  10:22—30. 

14:17—23.    17:23.    Rom.  8:10, 

II.     1  C'or.  6:19.     2  Cor.  6:16. 

Kph.  ^■.l1. 


15:19.     Gr.  .Tohn    12:31.    14:30. 

16:11.  1  Cor.  2:12.  2  Cor.  4:4. 

Eph.  2:2.     6:12. 
m  Pa.  17:14.     Luke  16:8.      John 

3:31.    7:6,7.      8:23.      15:13,20. 

17:14.16.     Rev.  12:9. 
n  la.  3.:10,11.      .ler.  j:31.  2&:f!. 


Word  became  flesh,  and  tabernacled  anr.ong 
men,"  was  indeed  essential  to  the  apostle's  doc- 
trine concerning  his  redemption.  (Note,  John 
1:14.)  So  that  they,  who  did  not  confess  him 
as  "come  in  the  flesh;"  or  who  advanced  any 
tenets  contrary  to  his  being  "the  Christ,  tiie 
Son  of  the  living  God;"  or  to  any  of  those  offi- 
ces, which  as  God  manifested  in  the  flesh  he 
was  ano;nted  to  perform;  were  not  of  God, 
whatever  pretences  they  advanced  to  inspira- 
tion, or  whatever  appearances  they  exhibited 
of  miraculous  powers.  For  the  spirit,  which 
suggested  such  heresies,  was  that  "  of  anti- 
christ;" and  they  who  spake  by  it,  were  men 
of  the  same  infidel,  ambitious,  and  impious  dis- 
position, as  the  principal  antichrist  would  be, 
of  whose  coming  they  had  heard;  and  who  in 
fact  was  already  in  the  world,  in  the  various 
"false  prophets,"  who  in  difierent  ways,  oppos- 
ed the  true  doctrine  of  Christ;  and  of  whom 
the  grand  antichrist  would  prove  the  genuine 
successor. — These  heretics,  whom  the  apostle 
here  showed  to  be  the  lljierunners  of  the  prin- 
cipal antichrist,  have  been  proved  by  learned 
men  to  be  the  very  same  persons,  whose  senti- 
ments the  Socinians,  and  some  others,  now 
adopt  and  patronize  as  primitive  Christianity: 
and  it  is  not  very  improbable  that  the  most  fatal 
prevalence  of  antichrist,  which  is  yet  supposed 
to  he  future,  will  be  in  the  garb  of  infidelity,  or 
open  opposition  to  the  Deity  and  atonement 
of  Christ;  that  is,  "denying  that  Jesus  Christ, 
the  Son  of  God,  is  come  in  the  flesh,"  to  be  "the 
propitiation  for  the  sins  of  the  world;"  and  not 
in  that  of  gross  popery,  (Notes,  Rev.  11 :7 — 
12.) 

Every  spirit.  (1)  Uavn  nvev/uuji.  3,6.  1 
Cor.  14:32. — Tiy.]  /loxinatsTe.  2  Cor.  13:5, 
Gal.  6:4.  1  Thes.  b-.n.  (Note,  Rev.  2:2—5.) 
— False  prophets.]  WevSonQocfrjTui.  Matt.  7: 
15.24:11,24.  Jtfarfc  13:22.  Luke  6:<26.  Jlcts 
13:6.  Rev.  1Q:13.  19:20.  20:10.— Of  Anti- 
christ. (3)  To  JH  uvTi%Qig8.  The  spirit  of  the 
Antichrist.     See  on  John  19:12. 

4  Ye  •'  are  of  God,  little  children,  and 
have  overcome  them:  because  ''greater  is 
he  that  is  in  you,  than  '  he  that  is  in  the 
world. 

5  They  •"  are  of  the  world:  therefore 
speak  they  of  the  world,  "  and  the  world 
heareth  them. 

6  "We  are  of  God:  p  he  that  knoweth 
God  heareth  us;  he  that  is  not  of  God 
heareth  not  us.  *>  Hereby  know  we  *"  the 
Spirit  of  truth,  '  and  the  spirit  of  error. 

[Practical  Observ\ttions.] 

Note.— (Note,  2:20—25.)  The  Christians, 
whom  John  so  affectionately  addressed,  "were 
of  God,"  "born  of  God,"  his  children,  bearing 
his  image,  and  adhering  to  his  truth  and  will; 
and  they  had  overcome  the  temptations  of  the 
false  prophets  and  Antichrists,  who  were  "of 
the  wicked  one:"  they  had  been  enabled  to 
withstand  their  assaults,  and  to  reject  with  de- 


Mic.  2:11.     2  Tim.  4:3.  2  Pet. 

2:2,3. 
o  See  on  h.  4. — Mic.    3:8.    Rom. 

1:1.  1  for.  2:12—14.  2  Pet.  3: 

2.     Judel7. 
p  8.    Luke  10:22.    John  8:19,45 

—M.    10:27.  13:20.  18:37.  20: 


21.    1  Cor.  14:37.    2  Cor.  10:7. 

2  Thes.  1.8. 
q  See  on  1.     Is.  8:20. 
r  John  14:17.      15:26. 
s    Is.  29:10.     Hos.  4:12.    Mic.  2. 

11.    Rom.  118.   2  Thes.  2:9— 


11. 


[717 


A.  D.  90. 


I.  JOHN. 


A.  D.  90 


cisioii  their  pernicious  doctrines.  (Note,  2:12 — 
14.)  This  had  been  done  through  the  teaching 
and  assistance  of  "the  Spirit  of  Christ,"  who 
dwelt  in  them;  and  who  was  more  powerful  to 
uphold  and  preserve  them,  than  the  evil  spirit, 
who  dwelt  and  wrought  in  the  deceivers,  and 
in  the  vi^hole  world  of  unbelievers,  was  to  as- 
o;ui!t  or  injure  them.  The  undeniable  and  stu- 
jiendous  miracles  also,  as  well  as  the  holy  lives, 
()i"true  Christians  and  faithful  ministers,  had  in 
many  places  given  them  decided  advantages 
over' the  false  teachers,  and  driven  them  away 
witii  disgrace.  These  indeed  were  "of  the 
Avorld,"  though  they  professed  to  be  Christians: 
they  belonged  to  Satan's  kingdom;  they  were 
of  a  worldly  disposition;  and  aspired  at  secular 
distinctions  and  advantages.  They  therefore, 
"spake  of  the  world,"  agreeably  to  its  wisdom, 
maxims,  and  taste;  so  as  not  to  offend,  but  to 
gratify,  carnal  men  who  loved  the  world;  and 
to  ensure  their  friendship,  by  flattering  them, 
and  giving  them  encouragement,  while  indulg- 
ing their  worldlv  lusts,  {Notes,  John  7:3 — 10. 
14:15—17.  15:17—21.)  On  this  account,  "the 
world  heard  them"  with  approbation;  they 
made  rapid  progress,  had  numerous  followers, 
ind  drew  off  many  unestablished  professors  ot^ 
Christianity  from  their  faithful  teachers.  But 
the  apostle  might  say  with  confidence,  of  him- 
self and  of  his  brethren  the  other  apostles,  "We 
are  of  God:"  and  those  who  knew  the  holy  and 
a^lorious  character  of  God,  and  had  an  experi- 
mental acquaintance  with  him,  through  regen- 
eration and  by  faith,  adhered  to  their  doctrine 
5nd  instructions:  whereas,  those  who  were  not 
"born  of  God,"  and  did  not  truly  belong  to  him, 
would  not  hear  them,  but  attended  to  the  more 
amusing  or  flattering  or  indulgent  speculations , 
of  other  teachers.  But  by  this  token,  all  im- 
partial inquirers  might  know  "the  Spirit  of 
truth,  and  that  of  error:"  for  they,  who  were 
influenced  by  "the  Spirit  of  truth,"  adhered  to 
the  doctrine  of  the  apostles,  whilst  their  genu- 
.ne  piety  and  holiness  showed  that  they  be- 
longed to  God;  but  those  who  were  guided  by 
the  spirit  of  error,  opposed  the  doctrine  of  the 
apostles:  and  the  worldly  disposition  and  con- 
duct of  those  who  propagated  and  embraced 
their  delusions,  as  well  as  the  tendency  and 
effects  of  them,  showed  evidently  that  neither 
they  nor  their  religion  Avere  of  God. — The  same 
IS  the  test  and  standard  of  truth  to  this  day; 
nor  can  we,  by  any  other  rule  "try  the  spirits, 
whether  thev  be  of  God,  or  not."  {Notes,  1  — 
3.  JVift^f.  16:18,19.)— 'Though  the  apostles  be 
'all  dead;  yet,  as  tliey  speak  in  their  divinely 
'inspired  writings,  John  in  this  passage  declares, 
'that  their  writings  are  the  test,  by  which  the 
disciples  of  Christ,  since  the  decease  of  the 
'apostles,  are  to  judge  both  of  teachers  and  of 
'their  doctrine.'  Macknight.  {Notes,  'i  Pet. 
i:\~4.)~ls  in  the  world.  (4)  Notes,  b:19. 
/o/m  12:27— 33.  1  Cor.  2:10—13.  2  Cor.  4:3, 
i.  Eph.  2:1,2.  Rev.  12:7—12. 

7  Beloved,  Met  us  love  one  another:  for 
» love  is  of  God;  and  "  everv  one  that  lov- 
eth  is  born  of  God,  yand  knoweth  God. 

8  He  that  loveth  not,  ^  knoweth  not 
God;  for  *  God  is  Love. 

t   20.21.— Stc  O.J  2:10.  3:10—33. 


Deut.  d0:6.    Gi].  5:22.     1     x 


718] 


The3.  4.9,10. 

P<:t.  1.22. 

!2 — Seeun  2:29 


2  Tim.  1:7.       1 


Note. — The  apostle  here  resumed  his  exhor- 
tation to  those,  who  adhered  to  the  true  doc- 
trine of  Christ,  that  they  would  cultivate  the 
most  endeared  affection  towards  one  another: 
for  this  holy,  spiritual,  and  self-denying  "love 
is  of  God;"  the  effect  and  evidence  of  regener- 
ation :  insomuch,  that  every  one,  who  thus  loves 
Christians  with  special  affection,  and  takes 
pleasure  in  doing  them  good,  because  of  their 
likeness  and  ■  relation  to  Christ,  is  certainly 
"born  of  God,"  and  has  a  saving  knowledge  of 
him;  (3:14.)  whereas  he,  who  does  not  thus 
love  the  image  of  God  in  his  people,  and,  in 
general,  is  not  of  a  loving  and  benevolent  dis- 
position, is  not  "born  of  God,"  and  is  destitute 
of  any  transforming  knowledge  of  him.  {Notes, 
2:7—11.  3:13—15.  5:1—3.  Gal.  5:22—26.  1 
Pet.  1  :22— 25.  3  John  9—12.)  For  "GOD  is 
LOVE,"  or  essential  goodness  and  benevo- 
lence. It  is,  as  it  were,  his  very  nature  to  be 
kind,  to  communicate  life,  and  impart  felicity; 
and  to  provide  for  the  happiness  of  his  crea- 
tures, in  all  cases  and  methods,  which  consi.st 
with  his  infinite  Avisdom,  justice,  truth,  and  ho- 
liness; for  love  must  always  be  exercised,  in 
entire  consistency  with  these  attributes,  by  the 
perfect  Source  of  all  excellence.  "The  earth 
is  filled  with  the  goodness  of  the  Lord,"  and 
doubtless  the  immensity  of  the  creation  is  the 
same:  holy  angels  derive  from  God  complete 
and  endless  felicity,  and  rebellion  alone  has 
made  any  rational  creatures  suffer  pain  and 
misery.  Being  and  happiness  could  not  have 
been  communicated,  in  that  vast  extent  and 
degree,  which  they  are  and  will  be,  without  the 
creation  of  intelligent  agents.  These  form  a 
kingdom  to  be  governed  by  a  perfect  laAV,  and 
a  righteous  Sovereign,  The  very  law  of  God 
is  "love,"  as  well  as  his  nature:  love  of  him 
and  of  each  other  constitutes  the  sum  of  its 
holy,  just,  and  kind  requirements;  and  all 
would  have  been  jierfectly  happy  had  all  per- 
fectly obeyed  it,  {Notes,  Ex.  20:3,  Lev.  19: 
18,  'Deut.  6:5.  PiOm.  7:9—12.)  Unless  infinite 
wisdom  had  seen  it  proper,  that  omnipotence 
should  be  unremittingly  exerted,  to  prevent 
free  agents  from  transgression,  (which  undeni- 
able facts  demonstrate  that  it  did  not;)  this  law 
must  be  guarded  i  snnctions:  and  those  who 
break  it  must  be  ex})osed  to  a  punishment  pro- 
portioned to  the  offence.  Thus  love  to  crea- 
tures, at  larg'e,  dictated  both  the  law  and  its 
sanctions.  When  angels  sinned,  a  God  of  love, 
in  kindness  to  his  obedient  creatures,  turned 
those  from  heaven  to  hell,  who  would  have  con- 
verted heaven  into  hell  if  they  had  continued 
there;  except  some  other  act  of  omnipotence 
had  prevented  it.  When  man's  apostacy  took 
place,  the  love  of  God  was  shown,  not  only  in 
sparing  sinners,  and  giving  them  a  rich  profu- 
sion of  temporal  benefits,  while  the  sentence 
denounced  against  them  was  in  part  respited; 
but  in  so  ordering  it,  that  even  their  pains,  sor- 
rows, and  temporal  death  were  expressive  of 
his  wise  compassion,  and  tended  greatly  to  pre- 
vent the  multiplication  of  crimes,  and  the  in- 
crease of  condemnation.  Especially,  the  pro- 
vision of  the  gospel,  for  the  forgiveness  of  sin 
and  the  salvation  of  sinners,  in  consistency 
with  the  glory  of  the  law  and  justice  of  God, 


y  .loli.i  17:3.      2Cor.  4:0.     Gil. 

4  9. 
I  2).    2:1,9.    John  8:54,55. 


16.   1:5.     Ei.  34:fi.7.     Ps.  S6:5, 
15.     E|)h.  2:4.  lleh.  12:29. 


A.  D.   90. 


CHAPTER  IV. 


A.  D.  90. 


whilst  present  sufferings  are  made  subservient' 
to  the  final  and  eternal  felicity  of  believers, 
undeniably  manifests  that  "God  is  Love."  So; 
immense  were  the  obstacles  to  be  surmounted,! 
and  so  astonishing  the  method,  by  which  mercy  | 
is  honorably  exercised  to  rebels,  deserving  of  | 
eternal  misery,  that,  even  if  the  entrance  of  j 
sin  had  been  prevented,  or  impunity  and  recov-; 
cry  to  holiness  could  have  been  insured  to  all 
transgressors  without  any  such  expedient,  the 
love  of  God  would  not  so  clearly  have  appeared 
to  be  infinite  and  incomprehensible.  Something 
we  can  nmv  see  of  its  immensity:  and  though 
impenetrable  and  incomprehensible  mystery 
rest  on  many  particulars  respecting  it;  yet  it 
will  surely  at  length  be  seen,  resplendent  as  the 
noon-day  sun,  that  the  most  perfect  love  pre- 
sided, when,  in  the  infinite  wisdom  of  God,  the 
entrance  of  sin  was  permitted;  and  when  infi- 
nite justice,  holiness,  and  truth  determined  to 
leave  many  rebels  in  their  impenitency,  to  be 
"vessels  of  wrath  fitted  for  destruction;"  as 
connected  with  the  election,  redemption,  and 
sanctificati(m  of  the  "vessels  of  mercy,  who  are 
thus  prepared  before  unto  glory."  So  that,  if 
wise  and  holy  love,  in  its  most  perfect  exercise 
towards  universal  being,  through  eternity,  had 
required  or  even  admitted  of  it;  no  pain  would 
have  been  suffered  by  any  creature,  much  less 
would  any  have  been  left  to  be  finally  misera- 
ble.— But  to  argue  from  hence,  that  none  will 
be  finally  miserable,  in  direct  opposition  to  his 
testimony,  who  is  TRUTH,  and  a  consuming 
FIRE,  as  well  as  LOVE,  is  the  height  of  impiety 
and  presumption.  What  do  we  know,  concern- 
ing the  purposes  of  love,  to  unnumbered  mil- 
lions, through  eternal  ages,,  which  may  be  an- 
swered, in  the  infinitely  wise  counsels  of  God, 
by  leaving  comparatively  a  small  number  of  reb- 
els, to  the  merited  punishment  of  their  crimes .-' 
Men  might  on  the  same  principles  argue,  that 
prisons  and  executions  could  not  have  any 
place,  in  the  dominions  of  an  eminently  benev- 
olent prince:  when,  in  reality,  wise  and  equi- 
table Ijenevolence  to  numbers,  would  dictate 
severity  to  a  few  atrocious  criminals,  who 
would  otherwise  make  multitudes  wretched. 
(A'o<e,9,  Prou.  20:8,26.  24:24,25.)  Indeed  we 
might  as  reasonably  argue,  that  since  "God  is 
Love,"  there  can  be  no  such  thing  as  misery 
in  the  creation;  for  omnipotence  could  certainly 
have  excluded  it:  but  if  infinite  wisdom,  justice, 
lioliness,  and  truth  require,  that  Love  himself 
should  cause  his  creatures  to  endure  anguish; 
(and  here  facts  preclude  the  vain  hypothesis, 
which  speculation  might  otherwise  have  adopt- 
ed;) no  created  understanding  can  determine, 
in  what  degree,  to  what  duration,  or  in  how 
many  instances,  the  wise,  righteous,  and  holy 
j)urposes  of  LOVE,  may  require  the  suffering 
of  his  rebellious  suVijects  So  that,  all  argu- 
ments and  calculations  of  this  kind  prove  noth- 
ing, but  the  vain  self-wisdom  of  foolish  man, 
who  deems  himself  competent  to  determine, 
what  God  ought  to  do,  and  what  he  will  do; 
and,  in  this  presumption,  opposes  his  arguments 
to  the  explicit  testimony  of  God  himself:  and 
professes  to  honor  his  love,  while  he  treats  his 


h  3:16.  John  3:16.     Rom.  5;8— 

10.     8:32. 
c  1(1.  Luke  4:13.   John  5:23.    6: 

23.     S;2H.42. 
(I   r-.  2:7.  Mark  12:6.   .Tohn  1:14 

—13.     3:18      Heb.  1-3.6. 


e    ,5:11.  John  6:57.  10:10,28—30. 

11:25,26.      14:6.       Col.  3:3,4. 
f    Sec  on  3,9.     3:1. 
g  19.      Dciil.  7:7,8.    John  15:16. 

Ri.m.  5:8—10.  8:29,30.   2  Cor. 

5:19-21.    Eph.  2:1,5.     Tit.  3. 


truth  as  a  lie,  and  supposes  his  awful  threaten- 
ings  to  be  terrifying  delusions,  to  frighten  the 
ignorant  part  of  mankind  into  good  behavior, 
and  to  be  despised  by  the  more  discerning  !  But 
it  is  enough  for  our  purpose;  that  God  has  so 
shown  himself  to  be  LOVE  in  his  dealings  with 
us,  that,  after  all  our  crimes,  we  cannot  come 
short  of  eternal  happiness,  except  through  our 
unbelief  and  impenitent  rebellion;  while  strict 
justice  would  have  consigned  us  to  hopeless  and 
final  misery,  as  soon  as  ever  we  transgressed 
our  Creator's  law. 

9  In  this  **  was  manifested  the  love  of 
God  toward  us,  because  that  *"  God  sent  his 
''  only  begotten  Son  into  the  world,  '^^  that 
we  might  live  through  him. 

10  ^Herein  is  love,  ^' not  that  we  loved 
God,  but  that  he  loved  us,  ''  and  sent  his 
Son  to  be  the  Propitiation  for  onr  sins. 

1 1  Beloved,  '  if  God  so  loved  us,  we 
ought  also  to  love  one  another. 

12  No  man  hath  'Sseen  God  at  anytime. 
If  we  '  love  one  another,  God  dwelleth  in 
us,  '"  and  his  love  is  perfected  in  us. 

Note. — In  this,  "the  love  of  God  towards 
us,"  the  apostate,  rebellious,  and  depraved  off- 
spring of  fallen  Adam,  has  been  especially 
"manifested;  because  he  sent  his  only  begotten 
into  the  world,  that  we  might  live  through 
him."  Hence  it  appears,  that  Christ  is  called^ 
"the  only  begotten  Son  of  God,"  previous  to 
his  incarnation,  or  coming  into  the  world:  and 
that  the  love  of  God,  in  giving  his  oum  Son  to 
assume  our  nature,  in  order  to  his  expiatory 
sufferings,  was  more  stupendous,  than  even  in 
giving  him,  as  incarnate,  to  the  death  upon  the 
cross  for  us.  {Notes,  John  1:18.  3:16—21.) 
When  God  in  his  infinite  compassion  and  mer- 
cy designed  so  vast  a  blessing  as  "life  eternal" 
for  fallen  men;  his  most  perfect  justice  and  ho- 
liness rendered  it  irnpossible  for  him  to  confer  it, 
(for  "he  cannot  deny  himself,")  except  an  all- 
sufficient  atonement  could  be  made  for  their 
sins:  and  when  no  other  method,  or  none  so 
proper  for  this  end,  was  perceived  by  hi.s  infi- 
nite wisdom,  as  the  sending  of  his  own  Son  to 
be  our  Surety,  and  the  atoning  Sacrifice  for  our 
sins;  "he  spared  him  not;"  but  sent  him  "into 
the  world,  that  we  might  live  through  him." 
(A^o^es,i?om.  3:21— 26.  8:32—34.  Heb.  1  ilG 
— 28.  10:3,4.)  None  of  our  words  or  thoughts 
can  do  justice  to  such  gratuitous,  abundant,  as- 
tonishing love,  of  a  holy  God  towards  sinners; 
to  whomheowed  nothing;  who  could  not  profit, 
or  harm  him;  whom  he  might  justly  have  crush- 
ed in  a  moment;  who  were  most  decisively 
shown  to  be  deserving  of  his  tremendous  ven- 
geance, in  the  very  method  by  which  they  were 
saved :  and  when  he  could,  by  bis  omnipotent 
word,  have  created  countless  worlds,  replenish- 
ed with  far  more  exalted  beings,  if  he  had  seen 
good.  {Notes,  Rom.  3 -.G—] 0,1 5—^1.)  Search 
we  then  the  whole  universe  for  LOVE,  in  its 
most  enlarged  and  glorious  displays.''  We  must 
at  length  be  constrained  to  own,  that  it  is  to  be 


3—5. 
h  2:2.     Dan.  9:24.       Kom.  3:25, 

26.      1  Pel.  2:24.       3:13. 
i   3:16.17,23.        Mall.     1P:32,S3. 

Luke  10:37.  John  13:34.  1o:l2, 

13.  2  Cor.  3:8,9.  Kph.  4:31,32 


5:1,2.     Col.  3:13. 
k  20.      Gen.  32:30.     Et.  33:20. 

Num.  12:8.  John  l:tS.  1  Tiui. 

1:17.     6:16.     ];cb.  11:^7. 
1    16.— See  on  3:24. 
lu  17,18 See  on  2:5. 

r7i9 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


found  in  the  Person  and  the  cross  of  Christ. 
"Herein  is  love,"  the  splendor  of  which  eclips- 
es all,  which  has  been  seen  elsewhere,  from  the 
beginning  of  the  world;  and  which  will  be  the 
special  subject  of  admiring  and  adoring  praise 
to  all  eternity.— Does  love  subsist  between  God 
and  sinners.?  Here  was  the  origin  of  it:  "not 
that  we  loved  God;"  for  we  were  enemies  to 
his  holy  character,  law,  sovereignty,  worship, 
and  ])rovidence;  but  that  "he,"  most  freely, 
and  with  most  condescending  compassion,  for- 
giveness, and  liberality,  "loved  us,  and  sent  his 
Son  to  be  the  propitiation  for  our  sins."  (Notes, 
2:1,2.  John  15:12—16.)  In  this  great  event, 
all  holy  beings  will  for  ever  see,  that  "GOD  is 
LOVE:"  and  the  more  fully  redeemed  sinners 
understand  this  subject,  the  clearer  views  will 
they  have  of  that  love,  which  can  never  be  per- 
fectly comprehended:  whereas,  those  who  ex- 
clude this  view  of  the  divine  benignity,  may 
speculate  about  the  subject,  but  can  scarcely 
know  any  thing  concerning  its  real  nature  and 
glory,  if  then  "God  hath  so  loved  us,"  in 
providing  salvation,  and  bringing  us  to  partake 
of  it;  most  certainiy  "we  ought  also  to  love  one 
another,"  in  imitation  of  his  example,  and  in 
grateful  obedience  to  his  command;  and  to  ex- 
press this  love,  by  a  reciprocally  forgiving, 
peaceable,  kind,  liberal,  and  compassionate  con- 
duct. For  "no  man  hath  seen  God,"  in  respect 
of  his  divine  essence,  at  any  time;  save,  that 
"he  who  hath  seen  Christ,  hath  seen  the  Fa- 
ther" also:  we  therefore  best  prove,  that  we 
love  him,  by  loving  his  image  in  his  people,  and 
by  doing  good  to  them  for  his  sake,  {Notes, 
Jo6  22:l— 4.  Ps.  16:2,3.)  Thus  it  will  ap- 
pear, that  "God  dwells  in  us,"  by  his  new-cre- 
ating Spirit;  and  that  his  love  has  accomplish- 
ed its  object  by  producing  its  genuine  effects 
upon  our  hearts,  and  in  our  renewal  to  his  holy 
image. 

Only  begotten.  (9)  Tov  /noroyevt].  John  1 : 
14,18.  3:16,18.— Propitiation.  (10)  'Ihta^oi. 
Note,  2:1, ^.—Perfected.  (12)  TerfiftwHf//;;. 
17,18.2:5.  Heb.  7:28.  Jam.  ^:22.  (Note,  2: 
3—6.) 

13  Hereby  "  know  we  that  we  dwell 
in  him,  and  he  in  us,  because  he  hath  given 
us  of  his  Spirit. 

14  And  *•  we  have  seen  and  do  testify, 
that  P  the  Father  sent  the  Son  to  be  i  the 
Saviour  of  the  world. 

15  Whosoever  shall '■  confess  that  Jesus 
is  the  Son  of  God,  '  God  dwelleth  in  him, 
and  he  in  God. 

16  And  ^we  have  known  and  believed 
the  love  that  God  hath  to  us.  "  God  is 
love;  and  he  that  dwelleth  in  love,  dwelleth 
in  God,  and  God  in  him. 

17  Herein  is  *  our  love  "  made  perfect, 
that  y  we  may  have  boldness  in  ^  the  day  of 
judgment:  because  ^  as  he  is,  so  are  we  in 

this   world.  [practical  observations.] 


n  15,16.— See     on    3;24 John! 

M;20— 2i3.    Rom.  8:9— 17.       1 

Cov.  2:12.  3:16,17.   6:19.  Gal.  ! 

5:22—25.     Eph.  2:20—22. 
o  1:1— 3.5:9.  John  3: 11,32.  5:39. 

13:26,27.  Acts18:5.  lPel..5:12. 
p  See  ua  lO. — Joliii    3.34.    5:36, 


720] 


37.     10:36. 
q  2:1,2.    John  1:29.    3:16,17.  4: 

42.     12:47. 
r  2.     5:1,5.    Malt.   10:32.     Luke 

12:8.     Rom.  |0;9.    Phil.  2:11. 

2  John  7. 
s  Sec  on  li 3:24. 


Note. — The  apostles  knew,  and  true  Chris- 
tians might  know,  that  they  "dwelt  in  God"  by 
faith,  and  he  in  them  as  in  his  consecrated  tem- 
ple, "because  he  had  given  them  of  his  Spirit." 
(Notes,  3:i8— 24.  iJom.  8:5— 17.)  For,  be- 
sides the  miraculous  powers  conferred  on  some, 
the  Holy  Spirit  had  so  changed  the  hearts  ol'all 
true  believers,  and  so  made  them  "partakers  of 
a  divine  nature,"  that  they  loved  the  children 
of  God  with  a  holy  love,  and  copied  his  example 
in  their  conduct  to  each  other.  Under  this  influ- 
ence and  energy,  the  apostles  and  others,  who 
had  seen  Christ,  and  had  long  known  and  ex- 
perienced his  love,  in  all  its  inestimable  fruits 
and  consolations,  did  testify  to  their  fellow  sin- 
ners every  where,  that  "the  Father  had  sent 
his  Son  to  be  the  Saviour  of  the  world,"  and 
to  confer  pardon,  grace,  and  eternal  life,  on  all 
men,  in  every  place,  who  sought  them  from  the 
Father,  through  the  propitiation  of  the  Son, 
by  living  faith  in  his  name.  Whoever,  there- 
fore, should  hear  and  receive  this  testimony, 
and  "confess  Jesus  to  be  the  Son  of  God,"  ac- 
knowledging the  love  of  the  Father  in  this  gra- 
cious dispensation,  cordially  falling  in  with  the 
design  of  it,  and  venturing  the  enmity  of  un- 
godly men,  i;i  professing  the  faith  of  the  gos- 
pel, and  obeying  the  divine  Saviour,  might  be 
assured,  that  "he  dwelt  in  God,"  as  his  Refuge 
and  Rest,  and  that  God  dwelt  in  him.  as  his 
beloved  temple.     (Notes,  3:18—24.  Is.  57:15, 

16.    2  Cor.  6:14— 18.    £pA.  2:19— 22.) All 

such  general  exiiressions  muvst  he  interpreted 
according  to  the  context:  for  unless  the  con- 
fession of  Christ  were  sincere,  intelligent,  and 
influential,  the  man  could  not  be  a  partaker  of 
holy  love;  and  therefore  the  apostle  would  have 
contradicted  what  he  before  asserted,  if  he  had 
meant  a  mere  confession  with  the  lips,  without 
faith  and  grace  in  the  heart  (8).  But  true  Chris- 
tians had  known,  understood,  and  experienced, 
as  well  as  believed,  the  love,  which  God  h.ad 
shown  towards  them,  in  the  redemption  of  his 
Son;  and  it  had  had  a  transforming  effect  upon 
them, by  bringina'  them  to  resemble  God,  in  the 
nature  and fruitsof  their  love;  and, by  an  habit- 
ual exercise  of  this  holy  affection  towards  God, 
each  other,  and  all  men;  and  to  live  in  the  most 
endeared  and  intimate  union  with  him.  Thus 
their  love  to  the  Lord  was  "made  perfect,"  or 
produced  its  genuine  and  valuable  effects,  in 
their  love  to  one  another:  and  they  cultivated 
this  holy  disposition,  and  acted  from  it,  in  order 
that  they  might  have  boldness  in  the  day  of 
judgment.  (Notes,  2:26—29.  Matt.  25:31  — 
46.)  Because  as  Christ  was,  so  were  they  in 
this  world:  like  him,  they  were  influenced  by 
holy  love  to  do  good  to  others  in  a  self-denying 
manner;  and,  being  treated  with  contempt,  re- 
proach, and  enmity,  they  meekly  and  patiently 
endured  it,  and  persevered  in  "doing  good 
against  evil"  as  he  had  done.  Or,  "as  God  is, 
so  are  they;"  they  bear  his  image,  which  the 
world  hates:  for  this  maybe  the  meaning,  and  it 
is  coincident  with  the  preceding  interpretation. 

Saviour  of  the  world.  (14)  I^mti/ou  tu  xoa/jy. 
John  4:42. 


t    See  on  9,10.    3:1,16 Ps    18:1 

—3.  31:19.  36:7-9.  Is.  64: 
4.     1  Cor.  2:9. 

u  See  on  8,12,13. 

*  Gr.  love  viith  U3 

r  Scr  ov   12.     2:5.     .T.nn.  2.-2. 


y  2:28.      3:19—21.      Jam.  2:13. 

z  Matt.  10:15.  11:22,24.  12:3& 
2  Pel.  2:9.     3:7. 

a  3:3.  Mall.  10:25.  John  15:20 
Rom.  8:29.  Iltb.  12:2.3.  1  IVL 
3:16— IS.     4:1— oU"ii4 


A.  D.  90. 


CHAPTER  IV. 


A.  D.  90. 


18  There  ^  is  no  fear  in  love:  but  per- 
fect love  casteth  out  fear;  because  '  fear 
hath  torment.  '^  He  that  feareth  is  not 
made  perfect  in  love. 

Note. — In  loving'  God,  through  Jesus  Christ, 
as  this  love  is  made  perfect  in  loving  Christians 
and  all  men   for  the   Lord's  sake,  there  is  no 
terror:  the  obedience  and  good  works  perform- 
ed from  this  principle,  are  not  like  the  servile 
diligence  of  one,  who  reluctantly  labors  from 
dread  of  a  haled  master's  indignation;  but  like 
that  of  a  dutiful  child,  who  performs  services 
to  a  beloved  father,  which  conduce  to  the  ben- 
efit of  his  brethren  and  family;  and  are,  on  ev- 
ery account,  pleasing,  and  voluntarily  perform- 
ed.    {Notes,  Ex.  20:18—25.    1    Sam.    12:20. 
Rom.  8:14—17.  2  Tim.  1 :6— 8.)— Reverence 
of  the  majesty  of  God,  and  fear  of  dishonoring 
him,  are  intimately  connected   with  the  most 
perfect  exercises  of  holy  love:  but  terrifying 
apprehensions  of  vengeance  have  no  place  in  it; 
and  cease,  in  proportion  as  love  prevails,   and 
inspires   confidence   and   gratitude.      So   that 
"perfected  love"  of  God  (and  of  man  for  his 
sake,)  must  produce  such  full  satisfaction  of  ac- 
ceptance, such  delight  in  his  service,  and  such 
experience  of  his  consolations,   as  to  cast  out 
all  terror.     This  gives  torment,  or  punishment, 
to  the  mind,  from  which  "the   Spirit  of  adop- 
tion" proportionably  delivers  the  believer.  The 
remains   and   returns   of  these   terrors,  there- 
fore, in  the  experience  of  established  believers, 
show,  that  they  are  not  "perfected  in  love;" 
yet  they  have  great  use,  in  this  state  of  con- 
flict  and    imperfections,    in  all  respects.     The 
habitual  prevalence  of  them  however  implies, 
that  the  persons  concerned  are  not  duly  brought 
under  the  influence  of  "the  Spirit  of  adoption," 
but  serve  God  more  from  slavish   fear,  than 
from  filial  love.     In  heaven  love  will  be  perfect, 
and  fear  will  be  forever  completely  excluded; 
and  in  this  world   the  more  we  obey  God  from 
love,  and  the  less  we  need  and  experience  that 
"fear,  which  hath  punishment,"  at  least  casti 
gation,  the  more  of  heaven  we  enjoy.      Yet 
this  does  not  imply,  that  any  Christians  are 
made  absolutely  perfect  in  love  on  earth,  to  the 
full  demand  of  the  divine  law;  or  that  slavish 
fears  prove  a  man  to  have  no  love,  or  grace; 
or  that  .exemi)tion    from    fear  of  every  kind, 
is   the   privilege   of  believers.       It  is   equally 
true,   "that  blessed  is  he  that  feareth  alway," 
as  that  "perfect  love  casteth  out  fear:"  for  dif- 
ferent kinds  of  fear  are  meant.     {Notes,  Prov. 
28:14.  Rom.  11:16—21.   Fleb.  4:1,2.   1  Pet.  1: 
17—21.) 

Fear.]  ffwfln;.  Rom.  13 ib.  2  Cor.  5:11.  1 
Pet.  3:14. — 'The  terror  of  the  wicked,  dreading 
'God  as  a  Judge,  and  fearing  to  offend  only  in 
'regard  of  puliishment.'  Leigh.  It  is,  however, 
very  often  used  in  a  good  sense,  for  reverential 
fear. —  Torinent.']  Koluaiv.  Malt.  25:46.  Ko- 
ht'rnuiu,  Jlcls  4:^1.  2  Pe^  2:9.  'It  is  taken 
'for  the  terrors  of  conscience  arising  from  ser- 
'vile  fear,  wliich  are  ...  foretastes  of  eternal 
'punishment.'  Leigh. 

1 9  We  ®  love  him,  because  he  first  loved  us. 


h  Luke  1:71,7.5.     Rom.  8:15.     2 
.      Tim.  1:7.     {leh.   12:28. 
C  Job  15:21.      Ps.  73:19.    88:15, 
in.     113:120.      .Taiii.  2:19. 

Vol.    \  I. 


d  See  on  12. 

e  See  on  10.    Luke  7:47.  .Tohn  3: 

16.2  Cor.  15:11,15.  Gal.  5:22. 

Eph.  2:3—5.     Til.  3:3—5. 

91 


Note. — They  who  serve  God  from  filial  af- 
fection, not  from  slavish  fear,  "love  him,  be- 
cause he  first  loved  them."  Not  that  their  love 
is  merely  gratitude  for  previous  benefits,  which, 
abstracted  from  other  exercises  of  love,  would 
be  only  a  selfish  affection;  and  not  at  all  that 
holy  love,  which  the  law  as  written  in  the 
hearts  of  all  true  Christians  requires:  for  that 
love  is  commanded  previous  to  the  considera- 
tion of  redemption,  and  our  failure  in  it  causes 
us  to  need  that  love  of  God  towards  us,  of 
which  the  apostle  was  speaking.  If  mere  grat- 
itude for  mercy  and  personal  forgiveness  were 
exclusively  intended;  no  man  could  love  God 
at  all,  on  good  grounds,  without  some  immedi- 
ate revelation,  to  assure  him  that  he  was  the 
object  of  his  special  love,  even  while  he  con- 
tinued altogether  impenitent  and  sinful.  {Note, 
Luke  7:44—50.  P.  O.  36—50.)  But  the  evi- 
dent meaning  is,  that  ifthe  Lord  had  not  "lov- 
ed them,"  before  they  loved  him,  "even  when 
they  were  dead  in  sin,"  they  must  forever  have 
continued  enemies  to  him.  {Note,  9 — 12.) 
His  love  suggested  the  plan,  and  provided  the 
means,  of  redemption;  he  revealed  to  sinners 
his  glorious  perfections  and  abundant  mercy,  in 
the  Person  and  work  of  his  Son;  he  sent  his 
word,  to  declare  to  sinners  this  great  salvation, 
and  to  invite  them  to  partake  of  it;  he  regene- 
rated them  by  his  Spirit,  and  so  brought  them, 
by  repentance,  and  faith  in  Christ,  into  a  state 
of  acceptance  and  reconciliation;  and  thus  he 
taught  and  enabled  them  to  love  his  excellen- 
cy, to  value  his  favor,  to  be  thankful  for  his 
inestimable  benefits,  and  zealous  for  his  glory. 
{Notes,  jRom.5:6— 10.  2  Cor.  5:18—21.  Eph, 
2:4—10.  Tit.  3:4— 7.)  As,  therefore,  his  love 
to  them  was  the  original  source  of  their  love 
to  him;  so,  from  the  latter  they  might  infer 
the  former:  if  they  were  sure  that  they  loved 
God,  they  might  be  sure  that  "he  had  first 
loved  thern,"  and  they  ought  to  take  the  com- 
fort of  the  happy  change,  which  had  been 
wrought  in  them,  whilst  they  gave  him  the 
whole  glory  of  it. 

20  If  *■  a  man  say,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar:  for  he  that 
loveth  not  his  brother  whom  he  hath  seen, 
how  can  he  love  God  s  whom  he  hath  not 
seen.^ 

21  And  ^  this  commandment  have  we 
from  him.  That  he  who  loveth  God  love 
his  brother  also. 

Note. — The  love  of  God  in  Christ,  produced 
in  the  heart  of  Christians,  by  "the  Spirit  of 
adoption,"  should  be  considered  as  the  grand 
proof  of  their  conversion:    {Notes,  Rom.  5:3 — 
5.  8:28 — 31.)   yet  that  love  also  must  he  trifd; 
by  its  effects,   in  their  temper  and  coiidiict  to- 
wards  their   brethren.     {Note,  5:1 — 3.)     For 
if  a  man  profess  to  "love  God,  and  yet  hate  his. 
brother,"  and  either  indulge    lijihiiiial   resent- 
ment against  anyone,  or  show  a  spiteful  or  self- 
ish disposition,  or  contempt  and  enmity  of  the 
image  of  God  in  his  children;  he  is  no  doubt  "a, 
liar,"  a  false  professor.     {Notes,  2:1 — 11.  3:11 


Secon.2-A.     3:17. 
g  Sec  on  12. 
h  11.     3:11,14,18,23.  Lev.  19:18. 

ilult.  22:2'i—6d.     Mark   12:2£ 


—.13.  Luk;  10:27.  Juh:>  13:.S4„ 
35.  lS:f2.  Pom.  12:9,10.  1S:9, 
10.  Gal.  5:6,14.  1  Tliei.  4.9. 
1  Fct.  3:3.      1: 


[.'^2 1' 


A.  D.  90. 


I.  JOHN. 


A.  D.  90» 


—17.)  For  if  a  man  do  not  love  the  holy  im- 
age of  God  in  his  brother,  "whom  he  hath 
seen,"  and  whose  good  behavior  is  sensibly 
endearing  and  advantageous  to  him;  or  refuses 
to  show  kindness  to  his  brother  in  distress,  when 
he  knows  this  to  be  the  commanded  expression 
of  love  to  God;  how  can  he  be  supposed  to  love 
'  God,  "whom  he  hath  not  seen,"  whose  perfec- 
tion he  can  only  contemplate  at  a  distance,  who 
is  not  visibly  present  to  excite  him  to  suitable 
returns  of  affection,  and  who  cannot  want,  or 
be  profited  by  any  of  his  services?  So  that  the 
pretence  of  loving  God,  when  the  love  of  the 
brethren  is  neglected,  is  no  more  than  a  cloke 
of  selfishness,  or  an  excuse  for  malignant  pas- 
sions. And  indeed  this  is  the  express  command 
of  God,  that  our  love  to  him  should  be  shown 
by  the  love  of  our  brethren:  but  how  can  he  be 
supposed  to  love  God,  who  habitually  violates 
his  command,  and  acts  contrary  to  his  most  en- 
dearing example ?  {Note,  5 : 1 — 3. — Marg.  Ref. 
h.) 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 

We  live  in  an  age,  in  which  but/<?i«  advance 
claims  to  immediate  revelations:  yet  we  have  at 
least  as  much  cause  to  try  men's  doctrines  and 
religion  by  the  word  of  God,  as  they  had  in  the 
primitive  times.     For  "many  false  teachers  are 
gone  forth  into  the  world;"  who  agree  in  scarce- 
ly any  thing,  but  in  denying  "that  the  Son  of 
God,  is  come  in  the  flesh,"  to  be  "the  Propitia- 
tion for  our  sins,"  and  the  anointed  High  Priest, 
Prophet,  and  King  of  his  church;  and  the  Sa- 
viour of  a  ruined  world.    If  indeed  no  teachers, 
who  do  not  confess  the  doctrine  of  the  apostles, 
concerning  the  Person  and  salvation  of  Christ, 
"God  manifested  in  the  flesh,"  "  are  of  God," 
which  the  apostle  expressly  asserts;  and  if  all 
others  are  actuated  by  the  lying  spirit  of  anti- 
christ; we  may  truly  say,  that  antichrist   did 
not  much  more  prevail,  in  the  darkest  days  of 
popery,  than  in  these  times  of  infidelity,  skepti- 
cism, socinianism,  arianism,  mysticism,  and  an- 
tinomianism;  whilst  the  scriptural  doctrine  con- 
cerning the  Person,  or  some  of  the  offices  of 
Christ,  seems  to  be  wholly  excluded  from  the 
religion  of  a  large  proportion  among  his  pro 
fessed  disciples!  nay,  from  that  of  some,  who 
possess  high  authority  and  much  influence  in 
the  church.     But  there  is  a  remnant,  "who  are 
of  God,"  and  who  have  overcome  the  assaults 
of  all  these  deceivers,  and  will  be  finally  victo- 
rious over  them;  because  they  are  taught  and 
kept  by  "the  Spirit  of  Christ,  who  is  greater" 
than  the  evil  spirit,  which  still  "worketh  in  the 
children  of  disobedience."     Indeed,  they  whose 
wisdom,  principles,  spirit,  and  conduct  accord 
to  the  judgment  and  disposition  of  the  world, 
will  be  heard,  applauded,  and  followed  by  world- 
ly ftien,  as  far  as  their  consciences  find  it   con- 
venient to  have  some  kind  of  religion,  by  way 
of  an  opiate:  and  as  the  way  to  destruction  is 
broad   and   frequented,  no   wonder   that  they 
have  the  majority  on  their  side;  for  in  all  ages 
and   places   hitherto,  the  friends  of  God  have 
been  comparatively  few,  {Notes,  Matt.  7 :13— 
20.)      IVe  must  not  indeed  take  it  for  granted, 
as  the  apostle  did,  that  "we  are  of  God:"  or 
that  "he  who  knoweth  God  heareth  us:"  but, 
as  far  as  we  can  prove,  that  our  doctrine,  tem- 
per, and  conduct,  "accord  to  the  oracles  of  God  " 
722] 


we  may  be  confident,  that  he  will  maintain  our 
cause,  and  that  his  friends  and  children  will  fa- 
vor us:  and  the  characters  of  the  persons  who 
adhere  to  the  testimony  of  preachers,  and  that 
of  those  who  reject  it,  may  often  go  far  in  de- 
ciding, who  they  are  that  declare  the  humbling, 
holy  truths  of  God,  and  who  speak  the  dictates 
of  "the  spirit  of  error,"  For  numbers  are  in- 
capable of  doing  so  much  honor  to  the  ministry 
of  the  true  servants  of  God  in  any  other  way, 
as  they  do  by  forsaking,  deriding,  and  reviling 
it;  whilst  their  actions  show  to  all,  who  under- 
stand that  most  emphatical  language,  the 
strong  reasons  of  their  dislike.  {Note,  John  3: 
19—21.  7:3—10.) 

V.  7—17. 
Again  and  again,  we  are  exhorted  to  "love 
one  another,  because  love  is  of  God:"  in  pro- 
portion as  this  love  abounds  in  our  heart,  and 
regulates  our  behavior,  we  bear  the  image  of 
God  and  show  that  we  are  "born  of  him,  and 
know  him."  Thus  we  anticijiate  the  temper 
and  happiness,  and,  as  it  were,  breathe  the  air 
of  heaven:  whilst  enmity,  selfishness,  malice, 
and  revenge,  are  from  hell,  and  the  beginning 
of  the  misery  "prepared  for  the  devil  and  his 
angels"  and  children.  But  our  "  GOD  is 
LOVE :"  and  with  such  displays  of  this  endear- 
ing attribute  before  us,  and  such  obligations  as 
we  are  brought  under  to  it;  how  large,  liberal, 
and  fervent  ought  our  love  of  each  other  to  be, 
and  even  that  of  our  very  enemies !  Seeing  that 
"God  hath  manifested  his  love  towards  us,  in 
sending  his  own  Son,  to  be  the  propitiation  for 
the  sins"  of  us  rebels  and  enemies,  "that  we 
might  live  through  him:"  how  earnest  ought 
we  to  be,  in  using  all  means,  Avith  ])ersevering 
self-denial,  to  promote  the  welfare,  and  save  the 
souls,  of  those  who  are  most  injurious  to  us! 
And  how  should  we  lay  ourselves  out,  to  do 
good  to  our  fellow  Christians  for  the  Lord's 
sake!  Let  us  not  then  think  it  enough  to  ad- 
mire the  love  of  God  in  Christ  Jesus:  but, 
since  we  cannot  profit  him,  "whom  no  man 
hath  seen  or  can  see;"  let  us  show  our  love  and 
gratitude  to  him,  by  imitating  his  kind  and  mer- 
ciful conduct,  in  our  dealings  with  our  brethren 
and  neighbors.  Thus  it  will  appear  that  he 
dwells  and  rules  in  our  hearts;  and  "his  love 
will  be  perfected  in  us." — Whilst  we  profess  to 
believe  the  doctrine  which  the  apostles  testified 
to  mankind,  and  confess  "that  the  Father  sent 
the  Son  to  be  the  Saviour  of  the  world;"  may 
our  holy  loving  tempers  shoAv,  that  "he  hath 
given  us  of  his  Spirit!"  Then  it  will  appear 
that  we  have  understood  the  nature  and  glory, 
as  well  as  believed  the  revelation,  of  "the  love 
which  God  hath  to  us:"  and  that,  as  "God  is 
love,"  so  "we  dwell  in  love,"  and  "in  God,  and 
he  in  us."  In  this  way  our  love  will  grow  un- 
to perfection;  and  our  confidence,^  before  the 
mercy-seat,  will  be  an  anticipation  of  our  "bold- 
ness in  the  day  of  judgment;"  while  we  are  con- 
scious, that  as  he,  our  Lord  and  Saviour  was, 
"so  are  we  in  this  evil  world." 

V.  18—21, 
By  "the  w^rk  of  faith,  and  labor  of  love,  and 
patience  of  hope,"  we  shall,  the  most  eflfectu- 
ally,  be  relieved  from  slavish  and  tormenting 
fears:  for  the  more  we  feel  of  the  loving  temper 
of  children  towards  our  Father,  and  of  affection 
to  our  brethren  for  his  sake;  the  less  we  shall 
fear  being-  treated    as  enemies,  and  the  fuller 


A.  D.  90. 


CHAPTER  V. 


A.  D.  90. 


will  be  our  assurance  of  the  special  love  of  God 
to  us.  Nor  would  there  be  occasion  for  our 
being  left,  to  the  painful  restraint  and  impulse 
of  terror,  if  we  were  more  entirely  "constrained 
by  love,"  in  every  part  of  our  duty:  so  that  all 
our  disquieting  doubts,  and  apprehensions,  arise 
from  our  not  being  made  perfect  in  love.  {Note 
Jer.  32:39 — 41.)  Let  us  then  pray  without 
ceasing,  that  we  may  more  entirely  "love  him, 
who  hath  first  loved  us:"  and  if  it  be  evident, 
that  our  natural  enmity  is  changed  into  filial 
affection  and  gratitude;  let  us  bless  the  name  of 
our  God  for  this  seal  and  earnest  of  eternal  fe- 
licity; and,  in  return  for  his  mercy,  and  in  obe- 
dience to  his  commandment,  let  us  do  good 
to  our  brethren  also,  and  to  all  men,  for  his 
sake,  and  after  his  example;  and  thus  show, 
that  though  our  love  is  imperfect,  yet  "that  we 
essentially  differ  from  all  those,  who  profess  "to 
love  God  whom  they  have  not  seen,"  and  yet 
"hate  their  brethren  whom  they  have  seen." 

CHAP.  V. 

The  apostle  shows  (he  connexion  between  faith  in  Christ,  regeneration, 
love  lo  (iod  and  his  children,  nhedience  to  his  coinmandnienls,  and 
victory  over  the  world,  1 — 5.  He  states  the  manifold  testimonies,  liy 
which  the  doctrine  of  Christ  is  proved;  and  declares  the  inseparable 
union  between  faith  and  eternal  life;  6 — 13.  He  reminds  Christians 
of  the  Lord's  readiness  to  hear  their  prayers,  for  themselves  and  each 
other,  14,  15;  gives  an  intimation  of  "a  sin  unto  death,"  and  the  re- 
i;enerale  man's  security  against  committing  it,  16 — IR;  he  strongly 
marks  the  difference  belween  the  "  world  that  lielh  in  wickedness," 
and  true  believers,  19,20;  and  cautions  Christiansagainst  idolatiy,  21. 

WHOSOEVER  "^believeth  that  Je- 
sus is  the  Christ,  ''is  born  of  God: 
•^  and  every  one  that  loveth  him  that  begat, 
loveth  him  also  that  is  begotten  of  him. 

2  By  this  '^  we  know  that  we  love  the 
children  of  God,  when  we  love  God,  and 
keep  his  commandments. 

3  For  ^  this  is  the  love  of  God,  that  we 
keep  his  commandments:  ^and  his  com- 
mandments are  not  grievous. 

Note. — Every  man,  who  truly  believes  Jesus 
to  be  the  promised  Messiah,  ancl  receives,  hon- 
ors, and  obeys  him  in  that  character,  according 
to  the  predictions  of  the  Old  Testament,  and 
the  testimony  of  the  apostles  concerning  him, 
is  doubtless  "born  of  God;"  (Notes,  John  1:10 
— 13.)  as  this  faith  must  be  the  eftect  of  divine 
hfe,  and  cannot  be  separated  from  repentance, 
love,  and  other  graces',  or  those  good  fruits 
which  spring  from  them:  and  all,  who  credibly 
profess  this  faith,  are  entitled  to  that  love  which 
Christians  owe  to  their  brethren;  whatever  dif- 
ferences there  might  be  in  their  previous  char 
acter,  abilities,  rank,  or  situation.  For  every 
one  who  loves  God,  the  Father  of  all  the  regen 
erate,  must  also  love  every  one  of  his  children 
(Notes,  4:7,8,  19 — 21.)  even  as  men  common 
ly  love  and  show  kindness  to  the  offspring  of 
their  dear  friends,  and  liberal  benefactors.  (2 
Sam.  9:19:31—40.  Notes,  John  8:41—47. 
Philem.  8 — 11.)  But,  as  every  gracious  affec- 
tion might  be  counterfeited,  it  was  necessary 
to  observe,  that  this  genuine  "love  of  the  chil- 
dren of  God"  might  be  distinguished  from  all 
natural  benevolence,  or  party  attachments,  by 


e  2:22,23.   4:14,15.    Matt.  I6:lfi.     d  3:22—24.     4:21.     John  13:34, 


.Inhn  1:12,13.  6:69.    Acts  8:37. 

Roin.  10:9.10. 
b  4.     2:29.     3:9.     4:7. 
c  2:10.     3:14,17.    4:20.   Jam.  1: 

18.      1  Pel.  1:3,22,23. 


35.      15:17. 
e  Ex.  20:6.    Deul.S:10.  7:9.    10: 

12.13.  D:.n.  9:4.     Matt.  12:47 
—50.  John  14:15,21—24.      15: 

10.14.  2  John  6. 


its  inseparable  connexion  with  the  love  of  God. 
and  a  cheerful  upright  obedience  to  all  his  com- 
mandments: for  the  same  Spirit,  who  had 
brought  the  sinner's  heart  to  love  the  image  of 
God  in  his  children,  must  also  have  taught  them 
to  love  his  holy  character,  precepts,  and  service. 
(Note,  Jam.  2:8 — 13.)  Christians  might  there- 
fore know  their  love  of  the  brethren  to  be  spir- 
itual, and  evid^^ntial  of  their  having  "passed 
from  death  unto  life;"  by  a  disposition  to  love 
and  obey  God  in  all  other  respects:  whereas 
that  man  could  not  truly  love  the  children  of 
God,  who  habitually  committed  known  sin,  or 
neglected  known  duty.  (Notes,  John  14:15 — 
17,21—24.  15:9—11.)  So  that  these  distinct 
parts  of  the  Christian's  character  must  recipro- 
cally prove  each  other  to  be  genuine.  In  fact, 
the  nature,  tendency,  effect,  and,  as  it  were, 
the  essence  of  love  to  God,  consist  in  its  dis- 
posing the  heart  to  unreserved  and  cheerful 
obedience:  and,  as  his  commandments  are  "ho- 
ly, just,  and  good,"  tiie  rule  of  liberty  and  fe- 
licity; so  they,  who  are  "born  of  God"  and  love 
him,  do  not  count  or  find  them  "grievous,"  but 
delight  in  obedience;  and  only  groan  and  la- 
ment that  they  cannot  serve  him  more  perfectly. 
(Notes,  Ps.  119:4,5.  Matt.  11  :28— SO.  Rom. 
7:22 — 25.)  Indeed,  the  natural  love  of  worldly 
objects,  which  is  found  in  every  human  heart; 
and  the  fear  of  those  inconveniences  and  suffer- 
ings, which  the  disj)leasure  of  ungodly  men 
threatens  and  occasions  (in  some  measure  at  all 
times,)  to  the  faithful  servants  of  God,  render 
obedience,  in  the  present  state  of  things,  ardu- 
ous, and  connected  with  self-denial,  and  various 
losses,  perils,  hardships,  and  distresses;  from 
which,  in  other  circumstances,  it  would  be 
wholly  exempted.  But  true  Christians  are  pos- 
sessed of  a  principle  of  divine  hfe,  Avhich  carries 
them  above  all  these  obstacles  and  impediments. 
(Note,  4,5.) 

Born  of  God.  (1)  iVo^e,  5:16— 18.  Comp. 
2:29.  3:9.4:7.— Grievous.  (3)  BuQeiui.  Matt. 
23:4,23.  .4c/«  20:29.  2  Cor.  10:10.  (Notes, 
Prov.  3:16,17.  Rom.  14:13—18.  2  Cor.  12:7 
—10.  Phil.  4:10—13.) 

4  For  ^  whatsoever  is  born  of  God 
^  overcometh  the  world:  and  this  is  the 
victory  that  overcometh  the  world,  even  our 
faith. 

5  Who  is  he  that  overcometh  the  world, 
'  but  he  that  believeth  that  Jesus  is  the  Son 
of  God.? 

Note.— "Jhat  Avhich  is  born  of  God,"  that 
new  and  heavenly  nature  which  is  communi- 
cated in  regeneration,  tends  so  powerfully  to 
God  and  holiness,  and  includes  in  its  essence 
such  a  spiritual  judgment,  and  such  heavenly 
affections;  that  all,  in  whom  it  is  found,  are  by 
it  made  victorious  over  the  world;  and  over- 
come both  their  natural  love  for  its  honors, 
riches,  pleasures,  decorations,  and  friendship; 
and  their  natural  fear  iif  the  frown,  rage,  and 
contempt  of  worldly  men.  (Notes,  2:15 — 17. 
4:4— 6.  JoAn  16:31— 33.  i?om.  12:2.)  Thus 
they  are  prepared  for  subm.itting  to  losses,  ex- 


f   Ps.  19:7—11.       119:47,48,103,      h  5.  2:13—17.    4:4.  John  16:33; 


104,127,128,140,143.174.  Prov. 
3:17.    Mic.  6:S.    M.itt.  11:28— 
30.  Rom.  7:12,22.    Heb.  8:10. 
g  See  oil  1.     3:9. 


Rom.  8:35—37.     1  Cor.  15:57. 
Rev.    2:7,11,17,26.     3:5,12,2). 
12:11.      15:2. 
i  See  on  a.     1.     4:15. 


[723 


A.  D:  90. 


I.  JOHN. 


A.  D.  90. 


ercising  self-denial,  and  enduring  affliction  in 
the  cause  of  God;  and  are  taught  to  disregard 
the  maxims,  fashions,  customs,  and  opinions  ol 
ungodly  men,  however  eminent,  numerous,  or 
powerful.     This  "new  creature,"  as  "born  ol 
God,"  has  the  ascendancy  in  the  heart  of  the 
youngest  and  feeblest  true  Christian;  and  there- 
fore they  all  aspire  after  and  attain  unto  this 
victory.    For,  though  the  conflictof  grace  with 
corrupt  nature,  and  the  allurements  and  terrors 
of  the  world,  is  often  very  sharp;  and  the  re- 
generate man  may  be  baffled,  cast  down,  nay 
apparently  slain  in  the  battle:  yet  "his  seed  re- 
maineth  "in   him,"  and  the  divine   life,  being 
again  invigorated  by  the  Holy  Spirit,  will  ex- 
cite him  to  arise  and  renew  the  combat,  with 
redoubled  fortitude  and  resolution.     So  that  at 
length  the  victory  will  be  his  decidedly;  and  he 
will  habitually  profess   the  truth,   and  do  the 
will  of  God,  as  far  as  he  knows  them,  whatev- 
er loss,  suffering,  disgrace,  or  hardship  may  en- 
sue; even  if  he  should  be  exposed  to  death,  in 
its  most  terrifying  form,  by  his  adherence  to  his 
duty.     In  acquiring  this  honorable  "victory," 
faith  is  principally  concerned :  a  realizing  be- 
lief of  the  testimony  of  God,  concerning  invis- 
ible and  eternal  things,  operating  by  fear  of  his 
wrath,  and  hope  of  holy  felicity  in  his  favor; 
a  believing  reliance  on  Christ  for  redemption, 
and  all  the  blessings  that  flow  from  it,  working 
by  love  and  gratitude;  with  an  abiding  sense 
of  God's  presence  at  ail  times,  to  witness  eve- 
ry action,  and  to  support,  help,   and   comfort 
those  who  trust  in  him.     These  exercises  of 
faith    give    such  a  determination  to   the    true 
Christian's  conduct,  that  he  cannot  habitually 
do  what  he  knows  to  be  contrary  to  the  will  of 
God,  whatever  emolument,  credit,  or  favor  he 
may  acquire  by  so  doing:  nor  can  he  habitual- 
y  neglect  what  God  commands,  to  whatever 
loss,  reproach,  or  suffering  it  may  expose  him. 
(Notes,  Rom.  6:1,2.  2  Cor.  4:13—18.   Gal.  2: 
17—21.    He6.  11:27.   12:2,3.  JJ^u.  12:7— 12.) 
Through  temporary  weakness  of  faith,  he  may 
be  drawn  into  sins  and  negligences:  but  he  will 
soon  find  such  fear,  shame,  sorrow,  remorse, 
and  self-abhorrence,  in  his  heart  and  conscience; 
that  he  cannot  but  return  into  the  way  of  obe- 
dience, and  reject  the  wages  of  transgression, 
whatever  may  be  the  consequence.      Nor  can 
this  ever  "be  altered;  unless  it  be  possible,  that 
"the  shield  of  faith"  should  be  finallv  torn  from 
him.     {Note,  Luke  ^2:31— S4.)     This  is  uni- 
versally the  case  with  true  believers;    though 
the  temporary  suspension  of  faith,  and  a  con- 
sequent prevalence  of  worldly  affections,  may 
be  longer  in  some  cases  than  in  others;  during 
which  lamentable   seasons,   their  evidence  of 
sincerity  must  be  equally  weakened.     And  this 
is  |)ecwZiar  to  believers;  so  that  we  may  chal- 
lenge the  whole  earth,  to  produce  one  instance 
of  a  man,  who  "did  not  believe  in  the  Son  of 
God,"  that  had,  in  every  respect,  so    "over- 
come" the  love  and  fear  of  all  persons  and 
things  in  the  world,  as  not  habitually,  in  one  way 
or  other,  to  act  contrary  to  his  own  judgment 
and  conscience,  from  a  regard  to  interest,  rep- 
utation,   ease,  liberty,  indulgence,   friendship, 
or  social  and  relative  comfort  and  affection:  or 
in  order  to  avoid  derision,  reproach,  the  cen 


k  John  19.34,3.5. 

I    Is.  45:3,4.  Ez.  3C:25.    John  1: 

7?41 


31—33.   3:5.    4:10,14.    7:r.8,39, 


sure  of  singularity,  or  more  material  losses  and 
sufferings.  All  men,  except  believers  in  Christ, 
are  habitually  enslaved,  in  some  respect  or  oth- 
er, to  the  customs,  opinions,  or  interests  of  the 
world :  and  who  is  there,  that  dares,  in  all  things, 
to  act  according  to  the  conviction  of  his  own 
mind,  without  being  warped  by  the  general  in- 
fluence of  society,  or  that  of  his  own  particu- 
lar circle,  or  sometimes  even  of  his  own  domes- 
tics.^ He,  and  he  only,  can  do  this,  who  "be- 
lieves that  Jesus  is  the  Son  of  God,"  and  trusts 
in  him  for  salvation,  according  to  the  scrip- 
tures: his  faith,  united  with  humble  love,  spir- 
ituality, fear  of  coming  short  of  salvation,  ha- 
tred of  sin,  a  constant  respect  to  his  Lord's 
example,  an  indifference  for  worldly  objects,  and 
a  deep  persuasion  of  the  miserable  condition  of 
all  worldly  men,  gives  him  this  victory.  {Note, 
Gal.  6:1} — 14.)  He  habitually  in  all  things 
follows  the  dictates  of  his  own  conscience,  and 
the  commandments  of  his  Lord,  whatever  con- 
sequences may  follow,  and  when  he  is  betrayed 
into  an  incidental  deviation  from  this  rule,  he 
deeply  repents  of  it,  and  attempts  renewed  obe- 
dience.— Hence  it  is,  that  the  world  will  tole- 
rate all  other  persons,  except  true  believers, 
whatever  their  forms  or  notions  be;  because  all 
others  will,  in  some  respects,  comply  with  the 
humors  and  court  the  friendship  of  worldly 
men.  But  Christians  are  so  unpliant,  and  so 
determined  to  follow  their  Lord,  according  to 
their  own  judgment  of  truth  and  duty,  without 
regarding  the  opinions,  counsels,  attentions,  de- 
rision, revilings,  or  enmity  of  the  many,  the 
wise,  the  great,  the  learned,  or  the  virtuous; 
nay,  without  being  turned  aside  by  persuasion, 
orthe  dictates  of  affection  and  gratitude,  from 
the  line  of  duty;  they  cleave  to  their  religious 
singularities,  (as  they  are  deemed,)  at  so  great 
an  expense,  and  often  amidst  so  many  suffer- 
ings; and  in  so  many  ways,  they  "testify  of  the 
world,  that  its  works  are  evil,"  and  its  wisdom 
folly;  that  they  can  hope  for  no  quarter  from 
worldly  men,  but  must  expect  to  be  hated,  or 
despised  by  all  for  Christ's  sake:  even  as  he 
was,  who  perfectly  "overcame  the  world,"  as 
their  Surety  and  example.  It  may  be  proper 
here  to  observe,  that  the  Christian,  in  propor- 
tion to  his  knowledge  and  grace,  will  be  singu- 
lar, only  where  truth  and  duty  require  him; 
and  steadfast,  according  to  the  certainty  or  im- 
portance of  the  truth  aad  duty:  but  in  all  things 
which  he  deems  indifferent,  and  where  his  own 
will  or  interest  alone  are  concerned,  he  will 
endeavor  to  be  pliant;  in  order  to  show,  that 
his  pertinacious  adherence  to  his  rule  of  duty, 
is  the  effect  of  conscientiousness,  and  not  of 
obstinacy  and  affectation. 

Whatsoever  is  born.  (4)  IJav  to  yfyevt'tj^ue- 
vov.  Some  read  tthq  6  yeyEvvrjfievog,  every 
one  who  is  born.  The  meaning  is  nearly  the 
same;  but  it  is  not  expressed  so  exactly  and 
clearly,  as  in  our  reading,  which  is  of  far  supe- 
rior authority. — How  can  all  these  propositions 
concerning  "him  who  is  born  of  God;"  and 
"all  that  which  is  born  of  God,"  be  explained 
by  those,  who  suppo.se  that  baptism,  or  some- 
thing inseparably  connected  with  it,  when 
rightly  administered,  is  exclusively  meant.'* 

6    This  ^  is  he  that  came   '  by   water 


Eph.     .5:25—27. 


Til.  3:5.      1  Pel.  3:2l. 


A.  D.  90. 


CHAPTER  V. 


A.  B.  90. 


and  ■"  blood,  even  Jesus  Christ;  not  by 
water  only,  but  by  water  and  blood.  And 
it  is  "  the  Spirit  that  beareth  witness,  be- 
cause the  Spirit  °  is  Truth. 

Note. — Having  mentioned  Jesus  "the  Son  of 
God,"  the  npostle  observed,  that  this  was  the 
anointed  Saviour  "who  came  by  water  and 
blood."  As  he  entered  on  his  ministry  on  earth, 
when  he  was  baptized  with  water  by  John,  and 
closed  it  by  shedding  his  blood  on  the  cross;  so, 
after  his  death,  "water  and  blood"  flowed  from 
his  pierced  side,  as  emblematical  of  the  remov- 
al of  our  guilt  by  his  atoning  sacrifice;  and  the 
purifying  of  our  souls  by  his  grace,  after  his 
example,  and  according  to  his  commandments. 
{Notes,  John  19:31  —  37.  1  Cor.  6:9— 11.) 
For  "he  came"  to,  save  sinners,  "not  by  the 
water  only" — not  merely  by  teaching  them  the 
way  of  holiness,  and  enabling  them  to  walk  in 
it;  "but  by  the  water  and  the  blood;"  by  aton- 
ing for  their  guilt,  and  thus  making  way  for 
their  sanctification,  and  the  acceptance  of  their 
persons,  and  works  of  faith  and  love.  To  this 
the  Holy  Spirit  bore  witness,  both  in  the  mira- 
cles wrought  by  those  who  taught  this  doctrine, 
and  the  holy  lives,  the  patient  sufferings,  and 
the  abundant  consolations  of  such  as  embraced 
it.  (Notes,  7,8.  John  15:26,27.  Acts  5:32. 
Heb.  2:1 — 4.)  This  testimony  of  the  Spirit  to 
the  doctrine  'of  his  atonement,  as  the  Son  of 
'God,  come  in  the  flesh,  to  save  sinners  by  his 
'blood-shedding,  could  not  be  objected  to,  or 
'rejected;  "because  the  Spirit  is  the  Truth," 
'even  essential  Truth  itself,  which  cannot  pos- 
'sibly  deceive  or  be  deceived.'  The  two  sacra- 
ments, of  baptism  with  water,  the  outward  sign 
of  regeneration,  and  purifying  from  the  pollu- 
tion of  sin,  by  the  Holy  Spirit;  and  tliat  of 
the  Lord's  supper,  as  the  outward  sign  of  the 
creatures  of  his  body  and  the  shedding  of  his 
blood,  and  the  receiving  him  by  faith,  for  par- 
don and  justification,  seem  also  intended. 
(Notes,  6,7,20,21.  4:1—8.  John  14:4—6,15— 
17.  16:12,13.) 

Truth.]  'HJlrji^sia.    John  14:6.  18:37,38. 

7  For  there  are  three  that  p  bear  record 
[in  heaven,  i  the  ''  Father,  '  the  Word,  and 
*the  Holy  Ghost:  "and  these  three  are  one. 

8  And  "^  there  are  three  that  bear  witness 
in  earth,]  ^  the  Spirit,  and  the  water,  and 
the  blood:  ^  and  these  three  agree  in  one. 

[Practical  Observations.] 

Note. — These  doctrines,  concerning  the  Per- 
son and  salvation  of  Christ,  had  been  and  were 
attested,  in  the  most  unexceptionable  manner. 
For  there  were  "Three,"  who  from  heaven, 
the  holy  habitation,  in  which  the  divine  pres- 
ence and  giory  is  peculiarly  displayed,  had 
borne  witness  to  it:  "The  Father,"  who  re- 
peatedly, in  an  audible  voice  from  heaven,  had 
declared  Jesus  to  be  his  "beloved  Son,  in  whom 
he  was  well-pleased;"  (Notes,  Matt.  3:16,17. 
17:5—8.  John  12:27—33.)  and  had  borne  wit- 
ness to  the  same  truth,  as  well  as  to  the  accep- 


m  1:7.  4:10.    Lev.  17:11.     Zech. 

9:11.  Mad.  26:28.   .Matk  14:24. 

Luke  22:20.    J<.hn  6:55.    Rom. 

3:25.  Eph.  1:7.  Col.  1:14.  TIeh. 

9:7,14.  10:29.  12:24.    13:20.    1 

Pet.  1:2.    Rev.  1:5.  5:9.    7:14. 
B  7.8.     John    14- 17.      15:26.     1 


Tim.  3:16. 
o  John  146.     16:13. 
p   10,11.     John  8:13,14. 
q   Ps.  33:6.     Hcb.      Is.  48:16,17. 

61:1.  Mall.  3:16,17.     2ri:I9.     I 

Cor.  12:4—6.       2  Cor.   13:14. 

Rev.  1:4,5. 


tance  of  his  sacrifice,  by  raising  him  from  the 
dead:  "the  Word"  who  was  himself  God,  as 
well  as  "from  the  beginning  with  God;"  who 
had  testified,  that  "He  and  the  Father  were 
One;"  that  "he  who  had  seen  him,  had  seen 
the  Father,"  and  that  "he  would  shed  his  blood 
a  ransom  for  many;"  while  his  miracles,  and 
the  fulfilment  of  ancient  prophecies  in  him,  the 
accomplishment  of  his  own  predictions  in  his 
resurrection,  and  various  other  events,  showed 
his  testimony  to  be  divine,  and  that  he  came 
from  heaven  in  human  nature,  to  attest  these 
truths  to  man:  "and  the  Holy  Ghost;"  who 
de,scended  from  heaven,  as  a  dove,  and  rested 
on  Christ  at  his  baptism;  (Notes,  Luke  3:21, 
22.  John  1 :30 — 34.)  who  had  "borne  witness 
to  him,"  by  the  mouth  of  all  his  prophets  from 
the  beginning  of  the  world;  and  who  came 
forth  from  the  Father  and  the  Son,  to  attest 
his  resurrection  and  exaltation  to  the  mediato- 
rial throne,  by  the  gift  of  tongues,  and  other 
miraculous  powers,  communicated  to  the  apos- 
tles on  the  day  of  Pentecost.  These  three  di- 
vine witnesses,  though  personally  distinct,  were 
yet  "One,"  in  the  Unity  of  the  Godhead,  in  a 
most  mysterious  and  incomprehensible  manner. 
— There  were  also  "three  that  bear  witness  on 
earth,"  perpetuating,  as  it  were,  the  testimony 
of  "the  Father,  the  Word,  and  the  Holy  Spir- 
it," whose  special  abode  is  in  heaven,  and  whose 
testimony  was  immediately  from  thence:  even 
"tlie  Spirit,"  in  the  miraculous  powers  commu- 
nicated to  the  disciples,  by  the  laying  on  of  the 
ajiostles'  hands;  the  sanctifying  efficacy  of  their 
doctrine;  the  holy  conduct  and  consolations  of 
Christians;  and  the  prophecies  delivered  to  the 
new  testament  church,  which  would  bo  fulfilled 
from  age  to  age:  "the  water,"  or  the  initiato- 
ry ordinance  of  baptism,  by  water,  "into  the 
name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Spirit:"  (Notes,  Matt.  3:5,6.  28:19,20.) 
"and  the  blood,"  or  the  Lord's  supper,  which 
was  appointed  as  a  memorial  and  attestation  of 
the  sacrifice  of  the  death  of  Christ,  till  his  sec- 
ond coming;  and  which  permanently  testifies, 
that  pardon  and  salvation  may  be  obtained,  by 
faith  in  the  atoning  blood  of  him,  whose  name 
is  Emmanuel,  who  is  "God  manifest  in  the 
flesh,"  and  who  will  surely  come  to  be  our 
Judge;  but  in  no  other  wav.  (Notes,  6.  Mali. 
26:26—28.  1  Cor.  10:14—17.  11:23—28.) 
As  the  accomplishment  of  the  prophecies  con- 
tained in  the  New  Testament  fully  counterbal- 
ances the  ceasing  of  miraculous  gifts;  so  these 
divine  attestations  to  the  scriptural  doctrine 
concerning  the  Person  of  Christ,  and  the  two 
grand  constituent  parts  of  his  salvation,  con- 
tinue to  this  present  day,  and  shall  to  the  enil 
of  the  world:  and  we  at  present  have  abundant 
testimony  to  those  truths,  which  our  Father  iu 
heaven,  the  incarnate  Word,  and  the  Holy 
Spirit,  immediately  testified  to  the  primitive 
Christians. — It  is  well  known,  that  volumes 
have  been  written,  concerning  part  of  the 
seventh  verse  and  the  beginning  of  the  eighth; 
in  order  to  prove,  or  to  disprove,  the  authenti- 
city of  the  passage  enclosed  within  crotchets. 


r    Malt.  3:17.      17:5     John  5:26. 

8:18,54.       10:37.38.      12:28. 
tSceon  1:1.      John    1:1,32—34. 
1   See  on  6.--Matt.     3:16.     John 

1:32,33.    Acb  2:33.  5:32.  Heb. 

2:3,4. 


u  Dtut.  6:4.    Matt.  28:19.     John 

10:30. 
X  See  on  7. 
y  See    on   6.— Matt.    26:26—2^, 

28:19.      Rom.  8:16.    Heb.  6:4, 
z  Mark  14:56.      Acts  15:15. 


[725 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


It  is  certainly  wanting  in  many  of  the  ancient 
manuscripts  and  versions;  and  is  not  authenti- 
cated by  many  of  the  Fathers:  but  whether 
the  Trinitarians  interpolated  it,  or  the  Anans 
nnd  Unitarians  omitted  it,  is  to  this  day  a  mat- 
ter of  controversy,  and  not  likely  to  be  fully 
determined.  Upon  such  questions  men  wdl  in 
general  decide,  according  to  their  preconceived 
opinions:  yet  it  is  very  wrong  to  deviate  from 
truth  in  support  of  system.  It  is,  however, 
perhaps  somewhat  more  likely  that  the  Arians 
or  Auti-Tiinitarians  should  silently  omit  in 
their  copies  a  testimony  which  was  so  decisive 
against  them,  or  that  it  should  be  left  out  by 
the  mistake  of  some  ancient  transcriber  than 
that  the  Trinitarians  should  directly  forge  and 
insert  it.  The  Trinitarian,  in  fact,  would  be 
deprived  only  of  one  argument  out  of  very  ma- 
ny, with  which  he  might  attempt  the  convic- 
tion of  his  opponent,  if  this  text  were  wholly 
rejected  as  spurious;  for  his  doctrine  is  abun- 
dantly supported  by  other  scriptures:  but  if  | 
this  testimony  were  admitted  as  the  unerring\ 
word  of  God;  all  the  ingenuity  and  diligence 
of  opponents,  would  scarcely  suffice  to  explain 
it  away,  or  to  avoid  the  inference,  which  must 
naturally  be  drawn  from  it.  It  has  indeed  by  j 
some,  even  Trinitarians,  been  maintained,  that 
the  words  rendered,  "these  three  are  One,"| 
only  mean,  that  their  testimony  is  one:  but  the 
writer  of  the  passage,  whoever  he  was,  did  not^ 
speak  of  testimony,  but  ol^  persons:  else,  whyi 
is  the  word  translated  three,  of  the  masculine  j 
gender?  Or  why  is  the  expression  so  remark-' 
ably  varied  in  the  next  verse?  "These  three,"! 
the  Father,  the  Son,  and  the  Holy  Spirit,  "are; 
One."  It  may  also  be  doubtful,  whether  the  | 
passage  connects  with  so  much  propriety,  if  the 
contested  words  be  omitted,  as  it  otherwise 
does:  for  if  we  read,  with  the  copies  in  which 
they  are  wanting,  "The  Spirit  beareth  wit- 
ness, because  the  Spirit  is  truth:  for  there  are 
three  that  bear  record,  ...  the  Spirit,  and  the 
water,  and  the  blood,  &c."  there  seems  to  be  a 
remarkable  repetition,  and  a  want  of  the  apos- 
tle's usual  energy  in  the  passage :  and  it  does 
not  appear  evident  for  what  reason  "the  water 
and  the  blood,"  or  the  two  great  ordinances  of 
the  New  Testament,  as  outward  signs  of  sanc- 
tificalion  and  justification,  by  the  grace  and 
atoning  blood  of  the  Son  of  God,  and  as  agree- 
ing in  One  with  the  testimony  of  the  Spirit, 
should  be  mentioned;  and  yet  nothing  should 
be  hinted,  concerning  the  testimony  of  the  Fa- 
ther from  heaven  to  Christ,  as  his  beloved  Son; 
or  that  of  Christ  himself,  as  confirmed  by  his 
miracles  and  resurrection,  and  the  fulfilment  of 
his  promise  in  pouring  the  Holy  Spirit  on  his 
assembled  disciples.  As  the  words  stand  in 
our  copies,  there  is  indeed  a  most  abundant 
concurrence  of  divine  testimonies  to  the  Person 
and  doctrine  of  Christ,  pointed  out  in  a  most 
compendious  and  energetic  manner.— It  cannot, 
however,  be  expected,  that  in  such  a  publica- 
tion as  this,  a  question,  which  has  long  em- 
ployed the  attention  of  the  most  learned  men 
in  Christendom,  should  be  settled:  and  after 
assigning  the  above  reasons  in  favor  oi'the  au- 
thenticity of  the  passage;  I  confess  that  I  my- 
self am  very  doubtful,  whether  they  be  suffi- 


1  10.  John  3;32,33.  5:31—36, 
39.  8:17—19.  10:38.  Acts  5: 
32.   17:31.     Heh.  2:4.     6:18. 


72G] 


h  Ste  on  1.     .John  3:16. 
c  Ps.  25:14.     I'rov.  3:32.     Eom. 
8:16.     Gal.  4.6.     Col.  3:3.     2 


cient  to  counterbalance  the  arguments  of  those 
who  think  otherwise.  We  need  not,  however, 
be  anxious  on  the  subject,  as  we  have  scriptu- 
ral evidence  in  abundance,  without  this  text,  to 
confirm  our  faith  in  one  God,  subsisting  in 
three  co-equal  Persons,  "the  Father,  the  Son, 
and  the  Holy  Ghost,"  into  whose  One  name  we 
have  been  baptized. 

9  If  *  we  receive  the  witness  of  men, 
the  witness  of  God  is  greater:  for  this  is 
the  witness  of  God,  which  he  hath  testified 
of  his  Son. 

10  He  ''that  believeth  on  the  Son  of 
God  '  hath  the  witness  in  himself:  he  that 
believeth  not  God,  ^  hath  made  him  a  liar; 
because  he  believeth  not  the  record  that 
God  gave  of  his  Son. 

Note. — The  testimony  of  two  or  three  cred- 
ible men,  was,  by  the  law,  deemed  sufficient  to 
prove  any  matter  of  fact;  and  almost  all  human 
affairs,  even  when  the  lives  of  men,  or  the  in- 
terests of  whole  nations,  lie  at  stake,  are  con- 
ducted and  determined  by  "receiving  the  testi- 
mony of  men."  And  though  it  is  known,  that 
all  men  are  liable  to  be  deceived  or  mistaken, 
and  prone  to  deceive:  yet  he  that  should  refuse 
to  act  upon  human  testimony,  and  should  re- 
quire another  kind  of  demonstration,  in  all  the 
various  concerns  of  life,  must  soon,  not  only 
give  over  all  business,  but  refuse  his  most  need- 
ful sustenance.  If  then,  "the  testimony  «)f 
man"  must  be  received,  how  absurd  is  it  to 
reject  that  of  God!  This  must  be  "greater,"  or 
more  indisputably  certain  ;  (3:20.)  as  "he 
knoweth  all  things,"  cannot  mistake  or  be  im- 
posed on,  can  have  no  possible  inducement  to 
deceive  his  creatures,  is  essential  Truth,  and 
"cannot  lie".  (Notes,  6.  Ps.  \9:7~11.  Is.  8: 
20.)  "The  testimony  of  God"  is  therefore  the 
highest  kind  of  demonstration:  and  we  only 
need  inquire  into  the  evidence,  or  proof,  that 
he  has  spoken;  and  into  the  meaning  of  his 
words,  in  which  the  honest,  humble,  and  dili- 
gent inquirer  will  not  be  left  greatly  to  mistake; 
and  then  we  obtain  the  utmost  certainty  which 
can  be  conceived,  in  things  of  the  highest  pos- 
sible importance.  (Notes,  Heb.  11:1,2.  1  Pet. 
3:13 — 16.)  Thus  faith  appropriates  the  infor- 
mation, contained  in  "the  testimony  of  G(xl," 
and  in  a  most  compendious  manner  renders  a 
man  "wise  unto  salvation." — For  the  principal 
truth,  which  "God  hath  testified"  in  his  holy 
word,  is  that  which  relates  to  his  Son,  and  to 
the  way  of  salvation  through  him.  (Notes,  11, 
12.  John  5:31—47..  20:24—31.)  He,  there- 
fore, who  credits  "the  witness"  or  testimony 
"of  God,"  will  "believe  on  the  Son  of  God," 
and  rely  on  him  for  the  blessings,  which  he 
came  into  the  world  to  procure  for  sinners  by 
his  righteousness  and  redemption,  and  to  bestow 
on  them.  In  consequence  of  this  faith,  the 
Christian  receives  another,  and  still  more  satis- 
factory testimony  to  the  truth  of  the  gospel, 
which  also  seals  to  him  his  interest  in  Christ 
and  his  salvation.  For  "he  that  believeth  on 
the  Son  of  God,  hath  the  witness"  or  testimony 
"in  himself."     The  discoveries  made  to  him 


Pet.  1:19.     Rev.  2:17,28. 
d  1:10.  >"um.  23:19.    Job  24:25. 


I«.  53:1.     Jer.  15:18.   John  3: 
33.     5:38.     Heb.  3:12. 


A.  D.  90. 


CHAPTER  V. 


A.  D.  90. 


of  the  glory  of  God  in  the  Person  of  Christ, 
and  the  change  thus  produced  in  his  judgment, 
dispositions,  and  affections;  (Notes,  20,21.  2 
Cor.  3:17,13.  4:5,6.)  the  views  which  he  has 
received  of  the  evil  of  sin,  of  his  own  charac- 
ter and  condition,  of  the  deceitfulness  and  wick- 
edness of  his  heart,  and  of  the  wretched  state 
of  the  world  around  him,  all  of  which  he  now 
perceives  to  accord  exactly  with  the  declara- 
tions of  scripture,  though  once  he  saw  nothing 
of  it;  the  victory  which  he  is  enabled  by  faith 
to  obtain  over  the  world,  his  own  evil  habits 
and  [)ropensities,  and  the  temptations  of  Satan; 
the  evident  answers  which  many  of  his  prayers 
receive,  and  his  exi)erience  of  the  faithfulness 
of  God  to  his  promises,  and  of  his  providential 
regard  to  him;  and,  above  ail,  "the  love  of  God 
shed  abroad  in  his  heart  by  the  Spirit  of  adop- 
tion;" the  peace,  hope,  and  consolation  con- 
nected with  it;  the  pleasure  he  finds  in  commu- 
nion with  God,  and  obedience  to  his  will;  his 
deligiit  in  the  society  of  spiritual  persons,  and 
the  support  which  he  receives  when  afflicted: 
these,  and  similar  experiences,  form  a  "testi- 
mony in  himself,"  to  which  all  other  men  must 
be  strangers.  For  thus  "the  Spirit  of  God 
witnesses  with  his  spirit,  that  he  is  the  child  of 
God,"  and  gives  him  sweet  earnests  and  fore- 
tastes of  his  eternal  inheritance.  {Notes,  Rom. 
5:3—5.  8:14—17.)  This  puts  the  matter  out 
of  all  doubt  with  him;  (except  in  hours  of  pe- 
culiar darkness,  conflict,  temptation,  or  humili- 
ating correction;)  and  he  can  no  more  be  ar- 
gued out  of  his  belief  of  the  leading  truths  of 
the  gospel,  respecting  the  Person  and  salvation 
of  Christ,  by  any  ingenuity  or  sophistry  of  in- 
fidels or  heretics,  than  he  could  be  convinced  by 
logic,  that  the  sun  is  a  dark,  cold  body,  when 
he  sees  its  light,  and  feels  its  genial  warmth. 
This  testimony  proves  that  the  scripture  is  the 
word  of  God,  that  he  rightly  understands  the 
most  essential  parts  of  it,  and  that  he  is  a  par- 
taker of  the  blessing  thus  announced  to  him. 
(Notes,  John  14:\5— '24.  2  Cor.  1:21,22.  ^  Pet. 
1 :19— 21.  Rev.  2:17.)  On  the  other  hand,  he 
who  believeth  not  God,  in  respect  of  his  testi- 
mony to  his  Son,  can  never  receive  "the  wit- 
ness in  himself;"  but  must  expect  his  heavy 
displeasure;  seeing  "he  maketh  God  a  liar"  or 
treats  his  word  as  a  lie,  as  utterly  unworthy  of 
credit  or  confidence.  This  is  the  case  of  every 
one,  "who  believes  not  the  testimony  which 
God  hath  given  of  his  Son,"  and  confirmed  in 
all  the  ways  above  enumerated.  As  all  revela- 
tion centres  in  this  fundamental  doctrine)  it  is 
in  vain  for  a  man  to  plead,  that  he  believes  "the 
testimony"  of  God  in  other  things,  while  he 
rejects  it  in  this.  His  opinion  may  indeed 
accord  with  the  doctrine  of  scripture,  in  mat- 
ters less  affronting  to  human  pride,  more  level 
with  the  human  understanding,  or  more  recon- 
cilable to  the  love,  friendship,  and  pursuits  of 
the  world.  Thus  a  man  assents  to  scriptural 
truths,  because  he  thinks  they  may  be  othev' 
wise  proved;  at  least  there  is  no  other  evidence 
to  be  opposed  to  "the  testimony  of  God,"  and 
nothing  to  be  lost  by  assenting  to  it.  But  if 
his  own  reasonings,  or  those  of  some  philoso- 
phy, lead  to  a  conclusion  contrary  to  the  word 


e  7,10  Jolin  1:10,32—34.  8:13, 
14.  l'J:35.  3  John  12.  Uev.  I: 
2. 

r  13.    2:25.    Malt.  25:46.     John 


3:15,16,36.  4:4,36.  6:40,47,68. 
l0:2n.  12:.'50.  17:2,3.  Rom.  5: 
21.  6:23.  I  Tim.  1:16.  TU.  1: 
2.     Jude  21. 


of  God;  he  will  "lean  to  his  own  understand- 
ing," or  believe  in  a  philosopher,  and  treat  "the 
testimony  of  God  as  a  lie."  Nay,  men  pro- 
fessing to  believe  the  scriptures  will  reject  doc- 
trines expressly  revealed  there,  or  employ  a 
perverse  diligence  and  ingenuity  to  explain 
them  away,  merely  because  they  can  find  no 
philosophical  arguments,  with  Avhich  to  confirm 
the  testimony  of  God!  The  lifht  of  the  sun  is 
not  sutficient  for  them,  nor  will  they  be  satisfied 
with  it,  unless  they  can  see  the  same  objects 
by  their  own  dim  candle!  On  the  other  hand, 
they  will  profess  to  believe  the  word  of  God, 
when  it  accords  with  their  own  reasonings,  or 
the  opinion  of  some  philosopher;  who  perhaps 
borrowed  that  glimmering  from  scrijUure,  which 
preserves  his  scheme  from  total  darkness:  and 
they  sometimes  suppose  themselves  doing  good 
service,  when  they  call  such  witnesses  to  sup- 
port "the  testimony  of  God!"  So  that,  in  fact, 
they  do  not  believe  God,  but  other  witnesses, 
when  they  assent  to  scriptural  truth:  for  they 
directly  treat  him  as  a  false  Witness,  when  he 
contradicts  their  pre-conceived  opinions.  It  is 
therefore  evident,  that  no  belief  of  the  Bible, 
or  of  any  thing  revealed  in  it,  is  of  any  avail 
to  salvation,  except  a  man  believe  "the  testi- 
mony, which  God  hath  given  of  his  Son." 
(Notes,  11,12.  JoAn  3:12— 21,27— 36.) 

Made  him  a  liar.  (10)  Wevqrjv  nenoirjxBv 
aviov.  1:10.  2:4,  JRom.  3:4.  Tit.  1:12.  (Notes, 
Num.  23:19,20.  Jam.  1:13—15.) 

11  And  ^this  is  the  record,  that  *"God 
hath  given  to  us  eternal  life;  and  ^this  lift) 
is  in  his  Son. 

12  He  '^  that  hath  the  Son  hath  life;  '  and 
he  that  hath  not  the  Son  of  God  hath  not 
life. 

Note. — "The  record,"  or  testimony,  "ol 
God,"  concerning  which  the  apostle  had  re 
peatedly  spoken,  might  be  summed  up  in  fev 
words,  as  to  its  grand  outline:  "God  hath  giv 
en,"  of  his  free  mercy  and  bounty,  "to  us,'* 
men,  sinners,  rebels  and  enemies,  even  to  all 
of  our  fallen  race,  who  are  willing  to  accept, 
of  the  inestimable  gift  in  his  appointed  way, 
"eternal  life,"  everlasting  felicity,  with  every 
thing  pertaining  to  it:  "and  this  life  is  in  his 
Son;"  in  his  Person,  as  "God  manifested  in  the 
flesh;"  (Note,  1  Tim.  3:16.)  and  in  his  medi- 
atory offices,  as  having  all  fulness  in  him,  in 
consequence  of  his  atoning  sacrifice,  for  the 
pardon,  sanctification,  and  salvation  of  every 
believer.  (Notes,  John  1:16.  Co/.  2:1— 10.) 
So  that  this  eternal  life  must  be  obtained  and 
enjoyed,  by  union  and  communion  with  Christ, 
both  in  respect  of  the  title  to  it,  the  meetness 
for  it,  and  the  earnests  and  the  full  and  final 
possession  of  it.  (Notes,  1  Cor.  1 :26 — 31.  Col. 
3:1—4.)  He,  therefore,  "that  hath  the  Son, 
hath  life;"  he  that  ])y  true  faith  receives  Christ, 
as  the  Son  of  God;  and  as  his  Prophet,  High 
Priest,  and  King;  his  "Wisdom,  Righteous- 
ness, Sanctification,  and  Redemption;"  who 
humbly  depends  on  him  for  all  these  purposes, 
and  is  thus  interested  in  him,  and  vitally  united 
to  him,  and  continually  seeks,  and  derives  the 


g  12,20.  1:1—3.  .lohn  1:4.  5:21,  I  Cor.  1:30.    Gal.  2:20.    Heb.  * 

26    11:2.5,26.  14:6.    Col.  3:3,4.  I  14.     2  .lohn  9. 

Hev.  22:1.  i  Mark  16:16.     John  3:36. 

h  2:23,24.   John  1:12.     5:24.     1  | 


[721 


A.   D.  90. 


I.  JOHN. 


A.  D.  90. 


blessings  of  salvation  from  liim,  through  the 
influences  of  the  Holy  Spirit;  "hath  life,"  is 
spiritually  alive,  has  the  promise  of  eternal  life 
ratified  to  him,  and  the  sure  earnests  of  it  in 
his  soul,  which  shall  certainly  be  completed  in 
his  everlasting  felicity.  (Notes,  John  1 :10— 13. 

5:24 27.  11:20 — 27.  14:4—6.)   "And  he,  that 

hath  not  the  Son  of  God,  hath  not  life:"  he, 
who  denies  him  to  be  truly  and  properly  "the 
Son  of  God,"  and  refuses  to  trust  and  honor 
him  as  such,  or  who  disdains  to  submit  to  his 
teaching  as  his  Prophet,  to  rely  on  his  atone- 
ment and  intercession  as  his  High  Priest,  or  to 
obey  him  as  his  King,  "hath  not  Hfe;"  he  is 
"dead  in  sin,"  under  condemnation,  and  "the 
wrath  of  God  abideth  on  him:"  nor  will  any 
morality,  learning,  philosophy,  forms  of  reli- 
gion, doctrinal  notions,  or  enthusiastical  confi- 
dences, at  all  avail  him.  {Note,  Gal.  5:1—6.) 
For  Christ  is  the  believer's  "Life;"  and  if  a 
man  do  not  live  in  Christ,  by  "faith  working  by 
love"  and  by  the  supply  of  his  Spirit,  he  has 
no  life,  whether  he  be  an  Infidel,  a  Socinian,  or 
an  Arian,  a  Pharisee,  a  Mystic,  an  Enthusiast, 
or  an  Antinomian.  (Notes,  2:20—25.  Matt.  11 : 
25,26.  John  5:20—23.)  To  have  Christ,  we 
must  "receive  him"  and  abide  in  him,  for  all 
the  purposes  for  which  he  came  into  the  world: 
we  cannot  truly  receive  him  in  one  character, 
whilst  we  reject  him  in  another.  He  will  not 
protect,  deliver,  or  accept  services,  as  a  King, 
from  those  who  will  not  be  taught  by  him,  or 
who  despise  or  neglect  his  precious  redemption 
and  all-prevailing  intercession;  and  he  will  not 
save,  as  a  High  Priest,  those  "who  will  not 
have  him  to  rule  over  them." 

Record.  (11)  MagrvQia.  9,10.  Jo/m  1:7,19. 
3:11.  5:32,34,36.  Tit.  3:13.  Rev.  12:11.  19: 
10. 

13  These  things  ''have  I  written  unto 
you  that  '  believe  on  the  name  of  the  Son 
of  God;  that  •"  ye  may  know  that  ye  have 
eternal  life,  and  that  ye  may  believe  on  the 

name  of   the    Son   of    God.    [Praetkal  observations.] 

Note. — (Marg.  Ref.)  "The  apostle  wrote 
the  things  above  stated,  unto  those,  who  be- 
lieved on  the  name  of  the  Son  of  God,  to  con- 
firm their  faith,  and  to  put  them  upon  their 
guard  against  the  seductions  of  false  prophets; 
to  assure  them  that  theirs  was  the  true  religion 
of  Christ,  and  that  "in  him  they  had  eternal 
hfe:"  (Note,  1  Pet.  b:l2.)  and  to  encourage 
their  hope,  that  they  might,  more  constantly 
and  vigorously,  exercise  and  profess  this  "faith 
in  the  Son  of  God,"  amidst  ail  the  delusions, 
persecutions,  and  tribulations  with  which  they 
met. — The  epistle  might  be,  as  indeed  it  has 
been,  very  useful  to  other  descriptions  of  men; 
but  this  was  the  primary  intent  of  it. 

14  And  "this  is  the  confidence  that  we 
have  *  in  him,  that,  °  if  we  ask  any  thing 
according  to  his  will,  p  he  heareth  us: 


k  1:4.    2;l,13,14,2l,26.    John  20: 

31.     21:24.     I  Pet.  5:12. 
I  3:23.    John  1:12.    2:23.    3:18. 

AcU  3:16.     4:12.    1  Tim.  1:15, 

16. 
m  10.  1:1,2.    Rom.  8:15—17.    2 

Cor.  5:1.  Gal.  4:6.  2  Pet.  1:10, 

11. 
n  3:21.  Eph.  3:12.    Heh.  3:6,14. 

10:35. 
*  Or.  coTicemin^  him. 
o  See  on  3:22.— Jer.    29:12,13. 


■728] 


33:3.     Matt.    7:7—11.      21:22. 
John  14:13.  15:7.   16:24    Jam. 
1:5,6.  4:3.  5:16. 
p  Job  34:28.     Ps.  31:22.    34:17. 
69:33.  Prov.  15:29.  John  9:31. 
11:42. 
q  Mark  11:24.   Luke    11:9,10. 
r  Gen.  20:7,17.     Ex.   32:10—14, 
31,32.  34:9.     Num.  12:13.   14 
11—21.       Deut.    9:18—20.      2 
C  hr.  30: 1 8—20.     ,1  oh  42;  7—9. 
Ps.  106:23.     Ei.   22:30.     Am. 


15  And  if  we  know  that  he  hear  us, 
whatsoever  we  ask,  "^  we  know  that  we  have 
the  petitions  that  we  desired  of  him. 

Note. — The  confidence,  which  established 
Christians  had  in  God,  respecting  the  promise 
of  "eternal  life  in  his  Son,"  had  an  especial 
reference  to  his  readiness  to  answer  their  pray- 
ers, through  the  heavenly  Advocate,  notwith- 
standing their  sinfulness.  They  were  assured, 
'that  if  they  asked  any  thing,"  however  great 
or  difficult,  "according  to  his  will,"  after  the 
prescribed  manner,  in  humble  faith,  b()j)e,  and 
uprightness;  grounding  their  requests  upon  his 
promises,  and  submitting  themselves  to  his  wise 
and  righteous  providence;  "  he  certainly  heard 
them"  and  accepted  of  their  worship.  (Notes, 
Jam.  4:1 — 3.  5:16 — 18.)  And,  knowing  this, 
they  were  thence  assured,  tliat  tlK\v  had  the 
"petitions  which  they  desired  of  him:"  being 
confident  that  his  oninijiotence  would  certainly 
effect  the  purpose  of  his  love,  and  fulfil  his  faith- 
ful promises.  In  some  things  their  prayers 
were  evidently  and  speedily  answered;  in  oth- 
ers, they  might  be  sati.sfied  that  they  were 
granted  in  the  best  manner,  though  not  exactly 
as  they  expected.  (Note,  2  Cor.  12:7 — 10.) 
Even  when  their  requests  were  for  the  present 
denied,  they  might  make  themselves  sure,  that 
in  the  best  time  and  way  they  would  at  length 
be  answered,  in  case  this  was  for  the  glory  of 
God,  and  their  own  real  and  abiding  advantage; 
which  would  compose  their  minds,  even  as  if 
they  had  already  obtained  their  petitions. 
(iVo<es,  3:18— 24.  JV/a».  21  :21,22.  Mark,  11: 
<22— 26.  Luke  11:5— 13.  18:1—8.  Jo/m  14:7 
—14.   16:23,24.  Rom.  8:24—27.) 

Confidence.  (14)  nnQQiiotit.  See  on  John!: 
4. — In  him.~\  ffooc  itviov.  "Concerning  him." 
JJ/flrg-.  "The  Son  of  God"  (13)  is  the  imme- 
diate antcQedent,  and  seems  especially  intended. 
(Notes,  3:1—3.  1  Pet.  1 :17— 21.)— J/e  hear- 
eth.] ^xHFi.  Matt.n-.b.  John9:31.  11:41,42. 
(Notes,  Ps.  10:17,18.  34:15—17.) 

16  If  any  man  see  his  brother  sin  a  sin, 
ichich  is  not  unto  death,  "■  he  shall  ask,  and 
he  shall  give  him  life  for  them,  that  sin  not 
unto  death.  '  There  is  a  sin  unto  death:  *I 
do  not  say  that  he  shall  pray  for  it. 

17  "All  unrighteousness  is  sin:  ^  and 
there  is  a  sin  not  unto  death. 

18  We  know  that  >' whosoever  is  born 
of  God  sinneth  not;  but  he  that  is  begotten 
of  God,  '■  keepeth  himself,  and  that  "wick- 
ed one  toucheth  him  not. 

Note. — While  believers  thus  asked  and  re- 
ceived, in  their  own  behalf,  that  "their  joy 
might  be  full;"  that  love,  which  had  been  so 
largely  insisted  on,  would  dictate  many  prayers 
for  their  brethren;  especially  such  as  had  been 
overcome  by  temptation,  or  who   were  under 


7  1—3.  Jam.  6:14  15. 
s    Num.    15:30.      1626—32.      1 

Sam.  2:25.  Jer.  15:1,2.     Malt. 

12:31.32.  Mark  3:28— 30.  Luke 

12:10.     2  Tim.  4:14.     Ileh.  6:4 

—6.   10:26—31.    2  Pet.  2:20— 

22. 
t  Jer.  7:16.  11:14.    14:11.     18:18 

—21.  John  17:9. 
II  See  on   3:4.— Deut.  5:32.     12: 

32. 
X  See  on  te.—U.    1:13.    Ez.  18: 


26—32.     Hoin.  5:20,21.    Jam. 

1:15.  4:7—10. 
y  1,4.    2:29.    3:9.    4:6.    John  1: 

13.  3:2—5.  Jam.  1:18.     1  P*t. 

1:23. 
z  21.  3:3.    Ps.  17:4.     18:23.    89: 

1.   119:101.     Prov.  4:23.    Joho 

15:4,7,9,10.     Acts  11:23.    Jam. 

1:27.    Jude  21,24.    Rev.  2:13. 

3:8—10. 
a  Set  «>i  2:13,14.  3:12. 


A.   D.  GO 


CHAPTER  V. 


A.   D.  90. 


any  sharp  chastisement.  In  general  they  might 
be  assured,  that  the  Lord  would  graciously  ac- 
cept and  answer  these  prayers;  and  in  answer 
to  them,  "grant  repentance  unto  life"  to  such 
as  "had  sinned,  but  not  unto  death,"  and  that 
he  would  remove  the  corrections,  with  which 
tliey  had  been  visited.  {Note,  Jam.  5:16 — 18.) 
Yet  they  must  observe,  that  "there  is  a  sin  un- 
to death,"  which  would  be  an  exception  to  this 
rule;  nor  were  they  required  or  encouraged,  to 
pray  for  those  who  had  committed  it. — It  had 
been  shown,  that  apostacy,  after  an  intelligent 
and  credible  profession  of  the  gospel,  when  con- 
nected with  strong  expressions  of  enmity,  could 
seldom  be  separated  from  "the  sin  against  the 
Holv  S|)irit."  {Notes,  Malt.  12:31,32.  ^  Tim. 
4:14,15.  Heb.  6:4— 8.  10:26—31.)  This,  no 
doubt,  was  "the  sin  unto  death,"  which  the 
apostle  intended:  and,  when  it  appeared  evi- 
dent, that  any  person  had  committed  it,  Chris- 
tians were  directed  to  leave  him  to  the  right- 
eous judgment  of  God,  without  expecting  to 
see  him  "renewed  to  repentance,"  or  even  pray- 
ing for  him,  {Notes,  Jer.  7:16.  14:10—12. 
15:1.) — Indeed  "all  unrighteousness,"  or  every 
deviation  from  the  perfect  rule  of  righteousness, 
"is  sin,"  and  so  deserves  death,  or  final  con- 
demnation, according  to  the  law;  {Note,  3:4 — 
6.)  and  all  who  turn  aside  from  the  gospel,  or 
act  contrary  to  it,  merit  this  punishment.  Yet 
"there  is  a  sin,"  even  of  this  kind,  "  which  is 
not  unto  death;"  for,  being  the  effect  of  sur- 
prise rather  than  of  deliberate  enmity,  many, 
who  have  been  thus  overcome  in  the  moment 
of  temptation,  have  been  recovered:  so  that 
Christians  were  admonished  to  pray  for  their 
brethren  when  grievously  fallen,  if  they  did  not 
see  in  them  the  marks  of  determined  obstinacy 
and  enmity. — The  apostle  had  before  observed 
that  none,  "who  had  been  born  of  God,"  could 
"work  or  practise  sin;"  {Note,  3:7 — 10.)  and 
he  here  added,  that  none  of  them  were  left  to 
commit  the  unpardonable  sin:  for  though  such 
apostates  "had  gone  out  from  them,  they  had 
not  been  of  them."  (2:19.)  The  man,  who,  as 
"born  of  God,"  does  not  allow  himself  in  any 
sin,  but  watches  and  prays,  in  faith,  fear,  and 
love,  to  be  preserved  from  temptation,  or  sup- 
ported under  it,  "keeps  himself,"  by  the  Holy 
Spirit,  out  of  the  way  of  this  fatal  transgres- 
sion: so  that  "the  wicked  one,"  by  whom  hyp- 
ocrites and  formalists  are  overcome  and  induced 
to  apostatize,  is  not  allowed  access  to  him,  or 
can  make  no  impre.ssion  on  him. — Satan  ob- 
tained leave  to  "sitt"  all  the  apostles,  and  he 
grievously  baffled  and  wounded  Peter;  but  he 
could  touch  none  of  them,  except  hypocritical 
Judas,  so  as  to  prevail  with  them  deliberately 
to  renounce  and  betray  their  Lord:  {Notes, 
Luke  22:31—34.  Uoni.  7:15— 17.)  for  "the  in- 
corruptible seed  abode  in  them,"  in  the  genuine 
faith,  love,  and  integrity  produced  by  it;  and 
therefore  they  "could  not"  thus  "sin,  because 
they  were  born  of  God."  {Notes,  1  Pet.  1  :S — 
5,22,23.) — Born  of  God.  (18)  I'eyevvtjftsvoi 
ex  TO  0m.  "Whosoever  believeth  that  Jesus 
is  the  Christ  is  born  of  God"  (1).  "Whatso- 
ever is  born  of  God  overcometh  the  world." 
"Whosoever  is  born  of  God  sinneth  not,  but  he 
that  is  begotten  of  God  (d  ysrvijifetg)  keepeth 


b  See  on  10,1.3,20.-3:14,24.  4:4  I  c  See  on  4:4,5.  John  15:18,19. 
—6.  Rom.  8:16.  2  Cor.  1:12.  Kom.  1:28— S2.  3:9— IE.  Gal. 
6:1.  2  Tim.  1:12.  1       1:4.     Tit.  3:3.     Jam.  4:4. 


Vol.  ^  I. 


himself,  &c."  "Every  one  that  doeth  righte 
ousness  is  born  of  him."  (2:29.)  "Whosoevei 
is  born  of  God  doth  not  commit  sin:  for  his 
seed  remaineth  in  him,  and  he  cannot  sin,  be- 
cause he  is  born  of  God."  (3:9.)  "Everyone 
that  loveth  is  born  of  God."  (4:7.)  "Every 'thing 
forming  an  essential  part  of  Christianity  is  in- 
Iseparabb^  connected  with  being  "begotten"  or 
j"born  of  God:"  and  it  is  evidently  intended, 
that  ihey  all  co-exist  in  the  regenerate. — But 
would  the  apostle  have  reversed  these  proposi- 
itions.'  Would  he  have  said,  "He  that  believ- 
eih  not  that  Jesus  is  the  Son  of  God,  is  not 
Iborn  of  God.^"  "That  which  does  not  over- 
jcome  the  world  is  not  born  of  God."  "He  who 
'doeth  not  righteousness  is  not  born  of  God." 
j"He  that  commitieth  sin  is  not  born  of  God." 
I  "He  who  loveth  not  is  not  born  of  God." 
Doubtless  he  would.  But  would  he  have  said, 
'He  has  not  been  baptized.?'  This  is  sufficient 
to  expose  the  absurdity  of  baptism  and  regen- 
eration, being  considered  as  the  same  thing,  or 
inseparably  connected. 

That  wicked  one.    (18)    '  0  novijoo;.  19.  3: 
12.  Matt.  0:13. 

1 9  And  ^  we  know  that  we  are  of  God, 
•"and  the  whole  world  lieth  in  *  wickedness. 

Note. — The  apostle,  and  such  established 
Christians  as  had  "the  witness  in  themselves," 
in  their  conscious  love  to  God  and  each  other, 
hatred  of  sin,  and  victory  over  the  world,  knew 
assuredly  that  they  "were  of  God,"  born  of 
God,  his  servants  and  worshippers,  his  children 
and  heirs.  {Note,  9,10.)  And  they  also  clearly 
perceived,  that  "the  whole  world  lay  in  wick- 
edness," or  "under  the  wicked  one."  All  the 
human  race,  unless  "born  of  God,"  and  become 
a  part  of  Christ's  kingdom,  abide  in  subjection 
to  the  devil,  (who  is  "the  god"  and  "prince  ol 
this  world,")  and  are  his  vassals  and  slaves 
they  willingly  do  what  he  requires  of  liis  slaves, 
though  perhaps  not  aware  that  ihey  are  serving 
him.  They  are  "overcome  by  him,  and  broughl 
into  bondage"  to  him:  they  bear  his  image; 
and  copy  his  example  of  pride,  envy,  malice, 
deceit,  murder,  mischief,  slander,  apostacy,  re 
bellion,  ingratitude,  and  enmity  against  God. 
They  do  "the  works  of  the  devil,"  and  concur 
in  supporting  his  cause:  they  have  neither  wis- 
dom, power,  nor  will  to  deliver  themselves;  and 
they  all  must  for  ever  have  continued  in  this 
dreadful  state,  if  Christ  had  not  "come  to  de- 
stroy the  works  of  the  devil."  {Notes,  3:7 — 
10,  4:4— 6,  JoAra  8:37— 47.  12:27—33.  2  Cor. 
4:3,4.  Eph.  2:1,2.)  This  general  declaration 
includes  all  unbelievers,  whether  Jews  or  Gen- 
tiles; idolaters,  or  hypocritical  worshippers  of 
the  true  God;  atheists,  infidels,  profligates,  pro- 
fane persons,  and  formalists;  the  wise  and  the 
foolish;  the  learned  and  the  unlearned;  the  rich 
and  the  poor;  the  royal  and  noble,  as  well  as 
the  base  and  vile;  yea,  the  moral  and  virtuous, 
as  well  as  the  vicious.  All  "lie  in  wickedness," 
under  the  power  of  unrepented  and  unmortified 
sin;  or  "under  the  wicked  one,"  as  in  some  way 
or  other  doing  him  service;  those  only  excepted, 
who  "are  delivered  from  the  power  of  darkness, 
and  translated  into  the  kingdom  of  the  Son  of 
God."    {Notes,  Acts 'ieim— 18.  Col.  1:9— 14. 


Or,  tJtr  wicked  one.     18.    John 
I2:3J     14:30.  16:11,    2  Cor.  4: 


92 


4.    Eph.  2:2.     Rev.  1 2:9.   13:7> 
8.     20:3,7,£. 

r729 


A.  D.  90. 


I.  JOHN. 


A.  D.  90. 


Rev.  12:7—12.)  This,  the  well  instructed  and 
established  Christian  knows  assuredly:  and  the 
criminality,  slavery,  and  misery  of  the  hu- 
man race  excite  his  lamentations,  prayers, 
and  endeavors  to  spread  tlie  gospel;  as  the 
only  method,  by  which  they  can  be  delivered 
from  their  abject  condition.  (Notes,  Rom. 
10:12—17.  Eph.  2:11—13.)  Yet  other  men 
perceive  nothing  of  it;  but  are  exceedingly  of 
fended  at  the  declaration,  and  at  the  endeavors 
used,  "to  turn  them  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God." — As  the 
apostle  made  no  exception,  in  favor  of  unbe- 
lieving Jews  in  his  day;  so  we  can  allow  of 
none,  in  favor  of  unbelieving,  heretical,  and 
worldly  and  unregenerate  men,  called  Chris- 
tians, in  this  present  time. 

Lieth.]  Kenui.     Matt.  5:14.  Lttfce  2:12,34. 
Phil.  1:17.    1  Tim.  1:9. 

20  And  ''  we  know  that  the  Son  of  God 
is  come,  ^  and  hath  given  us  an  understand 
ing,  that  we  may  know  '"him  that  is  true; 
^  and  we  are  in  him  that  is  true,  even  in  his 
Son  Jesus  Christ.  ''  This  is  the  true  God, 
and  eternal  \\ie. 

21  '  Little  children,   ^  keep  yourselves 
from  idols.     '  Amen. 

Note. — The  apostle,  and  his  brethren  also, 
"knew,  that  the  Son  of  God  was  come;  and 
that  he  had  given  them  an  understanding,  to 
know  him  that  was  true:"  (Notes,  Luke  21 
12—19.  24:44—49.  2  Cor.  4:5,6.)  so  that  their 
believing,  experimental,  and  sanctifying  knowl- 
edge of  the  Son  of  God,  as  "the  true  and  faith- 
ful Witness,"  the  "Truth  and  the  Life;"  and 
of  "the  only  true  God  in  him,"  (Note,  John 
17:1 — 3.)  was  the  effect  of  divine  grace, 
through  "the  Spirit,  who  is  Truth"  (6).  Thus, 
having  the  "witness  in  themselves,"  they  knew 
that  they  "were  in  him  that  is  true,"  corning  to 
the  true  and  eternal  God  by  faith,  cleaving  to 
him,  abiding  in  him  as  their  Rest  and  Refuge, 
and  living  in  him  by  his  indwelling  Spirit. 
"Even  in  his  Son  Jesus  Christ:" by  union  with 
Christ  they  were  thus  spiritually  united  unto 
God;  because  "He  and  the  Father  are  one." 
(Notes,  JoAti  10:26— 31.  17:20—23.)  ''This 
person  is  the  true  God,  and  eternal  life." 
(Note,  1 :1,2.)  The  language  here  used  is  pe- 
culiarly to  be  noted :  it  is  not  obvious  to  de- 
termine, in  some  of  the  clauses,  whether  the 
Father  or  the  Son  was  intended :  but  when  "the 
Son  of  God,  even  Jesus  Christ"  had  been 
mentioned;  the  apostle  made  use  of  a  personal 
pronoun,  ol\en  improperly  rendered  "this  man," 
when  applied  to  Christ,  but  commonly  signify- 
ing this  Person.  This  demonstrative  pronoun 
has  Jesus  Christ  for  its  immediate  and  evident 
antecedent:  and,  having  said  "this  Person  is 
the  true  God,  and  eternal  Life,"  the  apostle 
concluded,  by  solemnly  cautioning  his  beloved 
"children"  to  "keep  themselves  from  idols;" 
which  must  imply,  that  they  would  do  this,  by 
adhering  to  the  worship  oi'  the  Son,  as  "the 
true  God  and  eternal  Life,"  and  as  One  with 
the  Father  who  sent  him.     The  scripture,  and 


d  1.     4:2,14. 

e  Malt.  13:11.  Luke  21:15.  24: 
45.  .lohii  17:3,14,25,26.  1  Cor. 
1:30.  2  Cor.  4:6.  Eph.  1:17, 
18.     3:18,19.       Col.  2:2.3. 

f  John  lie.     Rev.  3:7,14.  6:10. 

730] 


15.3.     19:11. 
g  Set  on  2:6,24.  4:16.— .Tohu  10: 

30.    14:20,23.  15:4.  17:20—23. 

2  Cor.  5: 17.    Pliil.  3:9. 
ll  11,12.  1:1—3.      Is.  9:6.    44:6. 


the  New  Testament  especialljr,  was  expressly 
intended,  to  draw  men  off  from  the  worship  of 
idols  of  every  kind,  to  "serve  the  One,  living, 
and  true  God:"  and  can  it  possibly  be  im- 
agined, for  a  moment,  that  an  inspired  writer 
should  speak  in  this  manner  of  Jesus  Christ, 
if  he  had  not  been,  equally  with  the  Father, 
the  proper  object  of  all  adoration.''  If  the  wor- 
ship of  the  Son  of  God  be  idolatry,  (as  it  must 
be,  if  he  be  no  more  than  a  creature,)  surely 
the  apostle  introduced  his  caution  against  idols 
in  a  very  unaccountable  manner!  But  if  the 
triune  Jehovah,  "the  Father,  the  Son,, and  the 
Holy  Spirit,"  three  Persons  in  One  undivided 
Godhead,  be  the  Object,  and  the  only  Object, 
of  divine  adoration:  nothing  could  be  more 
proper  and  emphatical:  for  the  Jews,  rejecting 
the  Son,  and  professing  to  worship  God  in  One 
Person,  (as  the  Mohammedans,  Deists,  Socin- 
ians,  and  others  in  after  ages,  have  done,)  had 
really  changed  the  true  Object  of  worship,  the 
God  of  the  Bible,  for  an  imaginary  Being;  and 
could  not  be  exculpated  from  the  charge  of 
idolatry:  for  they  could  not  be  discriminated 
from  those,  who  worshipped  the  Supreme  Being, 
under  the  name  of  Jupiter,  or  Baal.  (Notes,  1 
Kings  18:17—21.)  So  that  nominal  Chris- 
tians, in  these  days,  (and  not  only  in  the  church 
of  Rome,)  have  more  need  to  be  warned  to 
"keep  themselves  from  idols,"  than  it  is  gener- 
ally supposed;  and  to  be  careful,  that  they 
adore  the  triune  God,  in  whose  name  Christ 
commanded,  that  his  disciples  should  be  baptiz- 
ed: and  that,  whilst  they  "bow  their  knees  to 
the  God  and  Father  of  our  Lord  Jesus,"  they 
forget  not  to  "honor  the  Son  even  as  they 
honor  the  Father  who  sent  him,"  (Notes,  2:20 
—25.  John  5:20—23.  2  John  7—11.)  in  de- 
pendence on  the  omnipresent  and  divine  Spirit, 
and  under  his  guidance;  that  "the  grace  of  the 
Lord  Jesus,  and  the  love  of  God  the  Father, 
and  the  fellowship  of  the  Holy  Ghost,"  "may 
be  with  them  at  all  times."  (Notes,  Matt.  28: 
19,20.  2  Cor.  13:11—14,  v.  l4.)—JVeknow. 
(20)  Is  there  in  these  clauses  nothing  like  per- 
sonal assurance  of  acceptance  and  salvation, 
arising  from  inward  consciousness  of  having 
been  enlightened  in  that  knowledge  of  God  and 
of  Jesus  Christ,  which  is  eternal  life.'' — Him 
that  is  true.  (20)    Tw  ixh^dn'u.     Rev.  3:7,14. 

PRACTICAL    OBSERVATIONS. 

V.  1—8. 
True  faith  in  Christ  always  springs  from  re- 
generation; and  all,  whoare  not  "born  of  God," 
are  either  infidels  and  avowed  unbelievers,  or 
have  only  a  dead  and  unprofitable  faith. — Real 
Christians  "show  their  faith  by  their  works:" 
they  "love  God;"  and  all  whom  they  judge  to 
be  his  children;  and  this  is  proved  to  be  genu- 
ine, by  the  pleasure  which  they  take,  in  keep- 
ing their  Father's  commandments.  For,  in- 
stead of  deeming  them  "grievous,"  they  seek 
liberty  and  happiness  in  obeying  them.  By  a 
new  and  divine  nature,  and  the  grace  of  the 
Holy  Spirit,  and  by  the  exercise  of  fnith  in  the 
testimony,  the  promise,  the  power,  and  the  love 
of  God,  they  gradually  acquire  "a  victory  over 


45:14.15,21—25.  54:5.  Jer.  10: 
10.  23:6.  John  1:1-3.  14:9. 
20:28.  AcU  20:28.  Horn.  9:5. 
1  Tim.  3:16.  Tit.  2:13.  Hcb. 
1:8. 


i   Sic  071  2: 1 . 

k  Kx.  20:3.4.     1  '  ,„.  10  7,14,    8 

Cor.  6:16,17.     Rev.  9:2a     1* 

14,15.      14:11. 
1   Sec  on  .Matt.  6:13k 


A.   D.  90. 


CHAPTER  V. 


A.  D.  90. 


the  world;"  and  learn  habitually  to  do  the  will 
of  God,  without  being  seduced,  persuaded,  or 
affrighted  from  it,  by  any  persons  or  objects  in 
the  world  around  them.  Indeed  this  victory 
cannot  be  acquired  without  conflict;  and  it  is 
never  absolutely  perfect  in  this  life:  yet  our 
faith  prevails  so  far  above  what  any  other  prin- 
ciple can  do,  that  we  may  boldly  say,  "Who  is 
he,  that  overconieth  the  world,  but  he  that  be- 
lieveth  that  Jesus  is  the  Son  of  God?"  Let 
tlien  all  who  profess  to  believe  the  gospel,  in- 
quire, Avhether  they  have  attained,  or  are  con- 
lending  for,  this  victory.  For  we  must  all, 
after  Christ's  example,  "overcome  the  world," 
or  it  will  overcome  us  to  our  final  ruin."  {John 
16:33.) — "Indeed  a  worldly  religion,  exhibiting 
the  appearance  of  evangelical  doctrine,  is  the 
peculiar  danger  of  the  present  day,  and  gives 
infidels  and  heretics  of  every  name  their  chief 
advantage,  against  ihe  great  and  glorious  truths 
of  the  sacred  scriptures.  The  gospel,  which  is 
so  abundantly  attested,  by  all  the  Persons  in 
the  Godhead,  by  miracles  and  prophecies,  by 
the  peculiar  ordinances  of  the  new  dispensa- 
tion, by  the  holy  lives,  patient  sufferings,  and 
joyful  deaths  of  apostles,  evangelists,  and  mar- 
tyrs, relates  especially  to  Emmanuel,  to  the  effi- 
cacy of  his  atoning  blood,  and  "the  sanctifica- 
tiou  of  the  Spirit  mito  obedience:"  and  as  the 
miraculous  powers  communicated  by  the  Holy 
Spirit  bore  witness  to  the  apostle's  doctrine;  so 
his  new-creating  work  in  our  hearts,  manifested 
in  our  holy  lives,  attests  our  interest  in  the 
great  redemption  of  the  Son  of  God:  nor  can 
this  deceive  us,  "because  the  Spirit  is  Truth." 
As  Jesus,  therefore,  "came  not  by  water  only," 
or  by  blood  only,  "but  by  water  and  blood;" 
let  us  never  attempt  to  separate  what  God  has 
thus  joined  together:  for  the  holy  lives  of  all, 
who  profess  the  doctrine  of  grace,  is  that  testi 
mony  to  the  truth,  which  is  at  present  princi- 
pally wanting,  in  order  to  "stop  the  mouths," 
and  silence  the  objections,  of  all  who  oppose 
them. 

V.  9—13. 
Nothing  can  be  more  absurd,  than  the  claim 
of  those  men,  who  will  be  satisfied  with  noth- 
ing but  strictly  logical  demonstration  in  matters 
of  religion:  whilst,  in  the  ordinary  affairs  of 
life,  they  do  not  hesitate  to  proceed  on  credible 
human  testimony,  and  would  deem  him  out  of 
his  senses  who  refused  to  do  so:  whereas,  if 
"we  receive  the  witness  of  men,"  surely  "the 
witness  of  God  is  greater!"  Indeed,  it  is  im- 
possible, that  the  invisible  things  of  God  and 
the  eternal  world  should  be  known,  except  by 
faith  receiving  the  information  of  divine  reve- 
lation: for  in  what  other  conceivable  way  can 
we  know  the  incomprehensible  perfections  of 
God,  his  inscrutable  counsels,  or  the  manner  in 
which  he  will  show  mercy  to  his  rebellious 
creatures.''  These  are  not  subjects  for  man  to 
discover,  to  know,  or  demonstrate,  by  specula- 
tion or  abstract  reasonings:  but  will  always  be 
best  understood  by  those,  who  most  simply  be- 
lieve the  "sure  testimony  of  God"  respecting 
them.  And  indeed  "they,  who  believe  in  the 
Son  of  God,"  have  an  inward  testimony  to  the 
truth,  through  the  illumination,  renewal,  and 
consolations  of  the  Holy  Spirit,  and  in  their 
own  happy  experience;  which,  when  possessed 


in  a  large  degree,  is  a  rational  foundation  of  the 
most  entire  confidence,  that  can  possibly  be  had 
by  those  who  have  not  come  to  the  immediate 
vision  and  enjoyment  of  God.  But  can  it  be 
expected,  that  this  "secret  of  the  Lord  should 
be  with  those,"  who  do  not  believe  his  word, 
and  who  treat  Him,  who  is  the  Truth  itself,  as 
a  liar  and  deceiver.?  This  is  the  case  of  all, 
"who  believe  not  the  record  which  God  hath 
given  of  his  Son:"  and  it  does  not  become 
them  to  censure  the  steadfastness  of  experienc- 
ed Christians  as  obstinacy,  or  their  consolations 
as  enthusiasm,  when  these  are  so  fully  ivar- 
ranted  by  the  word  of  God.  Disregarding  then 
the  self-wise  reasonings  of  such  incompetent 
judges,  let  us  thankfully  receive  the  record  of 
Scripture,  that  "God  hath  given  us  eternal  life, 
and  that  this  life  is  in  his  Son;  he  who  hath 
the  Son  hath  life,  and  he  who  hath  not  the 
Son  of  God  hath  not  life,"  Thus  we  "may 
give  diligence"  to  obtain  an  assurance  of  our 
interest  in  Christ,  and  know  that  we  have  eter- 
nal life;  and  daily  grow  stronger  in  faith,  more 
steadfast  and  rejoicing  in  hope,  "and  always 
abounding  in  the  work  of  the  Lord;  knowing 
that  our  labor  is  not  in  vain  in  the  Lord," 
V.  14—21. 
Confiding  in  the  love  of  our  heavenly  Father, 
and  coming  to  him  through  our  great  Advo- 
cate; we  may  be  assured  that  he  always  hears, 
accepts,  and  answers  all  those  prayers,  which 
accord  with  his  will,  and  tend  to  our  real  ben- 
efit. We  should  therefore  abound  in  supplica- 
tion for  our  brethren,  as  well  as  for  ourselves; 
especially  seeking  to  the  Lord  to  pardon  and 
recover  the  fallen,  as  well  as  to  relieve  the 
tempted  and  afflicted:  and,  as  we  cannot  know, 
who  has  "sinned  unto  death;"  we  should  not 
readily  yield  to  discouragement,  respecting 
those  whom  we  once  considered  as  brethren. 
We  ought  to  be  very  thankful,  that  no  "sin  is 
unto  death,"  according  to  the  gospel,  of  which 
a  man  truly  repents:  and  that  God  will  enable 
all  those  who  are  born  of  him  to  keep  them- 
selves, that  "the  wicked  one"  may  never  pre- 
vail on  them  to  sin,  in  the  manner  they  do  who 
are  "given  up  to  a  reprobate  mind." — If  we 
have  so  grown  in  faith  and  grace,  as  to  "know 
that  we  are  of  God;"  we  shall  readily  perceive 
that  "the  whole  world  lieth  in  wickedness,"  and 
under  the  power  of  Satan:  this  will  show  us 
how  vast  our  obligations  are  to  redeeming  love, 
and  special  grace;  and  it  ought  to  excite  our 
constant  prayers  and  unremitting  endeavors,  to 
promote  the  preaching  of  the  gospel,  and  the 
conversion  of  sinners,  at  home  And  abroad, 
even  to  the  ends  of  the  earth,  by  every  means 
in  our  power.  Happy  are  they,  who  "know 
that  the  Son  of  God  is  come,"  and  to  whom 
God  "hath  given  an  understanding  to  know," 
and  a  heart  to  rely  on,  "him  that  is  true!" 
May  this  be  our  privilege;  may  we  "dwell  in 
Christ,  and  Christ  in  us;"  may  we  be  "one 
with  him,  and  he  with  us;"  for  "This  is  the 
true  God  and  eternal  life:"  thus  our  lellowship 
will  be  with  the  Father  and  the  Son,  through 
the  Spirit  and  we  shall  be  preserved  from  all 
idols  and  destructive  heresies,  and  from  the  idol- 
atrous love  of  worldly  objects;  and  be  "kept 
by  the  power  of  God  through  faith  unto  eternal 
salvation."     (Note,  1  Pet.  1:3—5.) 

[731 


THE 


SECOND  EPISTLE  OF  JOHN. 


This  short  epistle,  and  that  which  follows,  being  written,  as  it  is  probable,  not  long  before  the 
apostle's  death,  and  neither  to  any  church  by  name,  nor  to  the  churches  at  large,  but  to  indi- 
viduals; were  not  generally  and  unanimously  known  and  acknowledged  to  be  written  by  him, 
in  the  earliest  ages,  in  the  decided  manner,  that  the  ])receding  epistle  was:  but  their  coinci- 
dence with  it,  in  sentiment,  manner,  and  language,  satisfied  all  concerned  at  an  early  period, 
that  they  were  written  by  the  same  person.  Mill  observes,  that  of  the  thirteen  verses  in  this 
epistle,  eight  may  be  found  in  the  first,  either  in  sense  or  in  expression. — The  word  rendered, 
"The  elder,"  might  probably  be  a[)plied  to  St.  John,  when  all  the  other  apostles  were  dead,  as 
a  title  of  honorable  distinction;  for  he  was  the  Senior  of  the  whole  church:  or  he  might  mod- 
estly, yet  as  claiming  authority,  assume  it  on  this  occasion.  Some  have  conjectured,  that  the 
church  of  Jerusalem  was  figuratively  meant  by  "The  elect  lady;"  and  that  of  Ephesus,  where 
John  is  supposed  to  have  at  this  time  resided,  by  "her  elect  sister:"  but  it  has  more  generally 
been  thought,  that  an  eminent  and  honorable  Christian  matron,  well  known  in  the  church,  was 
addressed  by  the  title  of  "the  elect  lady,"  and  that  some  other  honorable  Christian  woman, 
nearly  related  to  her,  was  intended  by  "her  elect  sister"  (13).  On  any  supposition,  however, 
the  title  of  catholic,  cannot  properly  belong  to  it;  {Preface  to  the  first  of  Peter;)  as  the  wri- 
ter's purpose  of  visitingf,  in  a  short  time,  those  whom  he  addressed,  is  alone  a  sufficient  proof. 
— It  is  supposed,  that  the  apostle  especially  intended,  in  this  epistle,  to  put  those  to  whom  he 
wrote  on  their  guard  against  such  heretics,  as  affirmed  that  Jesus  was  not  really  a  Man,  but 
only  appeared  to  be  one;  and  appeared  to  do  and  suffer  those  things,  which  the  apostles  and 
evangelists  recorded  of  him.  This  heresy  was,  in  its  consequences,  subversive  of  Chris- 
tianity; which  accounts  for  the  decided  language  of  the  writer  against  those  teachers  who 
held  it.  (Note,! — 11.)  The  same  decided  conduct  is,  however,  equally  needful,  reasona- 
ble, pious,  nay  charitable,  in  the  true  sense  of  the  word,  in  respect  of  those  who  propagate 
many  other  opinions,  subversive  of  the  gospel:  who  yet  exclaim  against  the  bigotry  of  those, 
however  benevolent  and  beneficent  in  all  other  things,  who  determine  not  to  be  "partakers  of 
their  evil  deeds." 


A.  D.  90. 

The  apostle  addresses,  with  expressions  of  alfeclionate  rei;ard.  and  wllh  ] 
salutalions,  "the  elect  lady  and  her  children,"  declarini»  his  joy  in 
their^ood  behavior,  1 — 4.  Me  exhorts  them  to  brotherly  love  'and 
obedience,  5, 6.  He  warns  Ihecn  against  deceivers,  that  neither' 
they,  nor  he,  may  lose  their  frdl  --oward,  7,  R;  and  against  givina;  the 
least  countenance  to  those,  who  did  not  bring  the  Irne  ductrinc  of 
Christ,  9 — 1 1 .  fie  hopes  to  see  them  shortly,  and  concludes  with  sal-  i 
utalions,  12,  13. 

THE  «  Elder  unto  ^  the  elect  lady  and 
her  children,  'whom  I  love  in  the 
truth;  and  not  I  only,  but  also  all  they  that 
have  ^  known  the  truth; 

2  For  ^  the  truth's  sake,  *"  which  dwell- 
eth  in  us,  and  shall  be  with  us  for  ever. 

3  ^  Grace  *  be  with  you,  mercy,  and 
peace,  from  God  the  Father,  and  from  the 
Lord  Jesus  Christ,  ■•  the  Son  of  the  Father, 
•  in  truth  and  love. 

Note. — The  aged  apostle  seems  to  have  writ- 
ten this  short  letter,  about  the  time  when  he 
wrote  his  general  epistle,  or  something  later; 
and  he  only  styled  himself  "the  Elder,"  (1  Pet. 
5:1.)  knowing  that  the  honorable  matron, 
whom  he  addressed,  would  be  satisfied  from 
whom  she  received  it;  and  properly  regard  it, 
without  a  more  explicit  declaration  of  his  au- 

al  Pet.  5:1.     3. John  1. 

b  5,13.       Luke  1:3.     Eph.  1:4,5. 

iThes.    1:3,4        2  This.  2:13, 

14.     1  Pel.  1:2. 
e  2,3.      1  Pet.  1:22,23.     1  John 

732] 


3  18.     3  John  1. 
d  John  8:32.    Gal.  3:1.  5:7.  Col. 

1:5.    2Thej.  2:13.   1  Tim.  2:4. 

Heb.  10:26.       I  John  2:21. 
e  1  Cor.  9:23.     2  Cor.  4:5. 


A.  D.    90. 

thority.  She  seems  to  have  been  a  person  of 
superior  rank;  he  did  not  scruple  to  give  her 
the  title  of  honor,  which  custom  had  allotted  to 
her;  and  his  acquaintance  with  her  "work  of 
faith,  her  labor  of  love,  and  her  patience  of 
hope,"  satisfied  him  concerning  her  "election 
of  God."  {Note,  1  Thes.  1:1—4.)  He  also 
addressed  her  children,  who  were  trained  up 
in  religion,  and  some  of  them  at  least  were 
partakers  of  her  grace.  {Note,  2  Tim.  1  :S — 
5.)  He  assured  them,  that  "he  loved  them  in 
the  truth;"  in  sincerity,  and  as  united  by  the 
bond  of  "the  truth  of  the  gospel,"  which  they 
all  believed.  Nor  was  this  peculiar  to  the  aged 
apostle:  for  all  those  loved  them,  who  had  un- 
derstood and  "known  the  truth;"  that  is,  all 
such  as  were  acquainted  with  this  matron  and 
her  family.  This  affection  was  borne  to  them, 
"for  the  truth's  sake,  which  dwelt"  both  in  his 
and  her  children,  and  in  those  who  loved  them; 
and  which  would  be  "with  them  for  ever,"  as 
the  incorruptible  seed  of  eternal  life.  {Notes, 
John  15:6—8.  Col.  3:16,17.  1  Pet.  1:22—25. 
1  John  3:7 — 10.) — ^Tlie  same,  or  a  similar  ben- 
ediction, has  repeatedly  been  considered; 
{Notes,  Rom.  1 :5 — 7.     1  Cor.  1 :3.)    except  as 


f  Johnl5:7.  Col.  3:16.  2Tim.  1: 
5.  I  Pet.  1:23—25.  1  John  2: 
14,17. 

g  See  on  Rom.  1:7.    1  Tim.  1:2. 


<  Ur.  skfill  be. 
h  1  John2:235-t.      4:10. 
i   1.   Zech.  (!;19.  r;.J.  S;C.  iTiin. 
1:14.     2  Tim.  1:13. 


A.  D.  90. 


II.  JOHN. 


A.  D.  00. 


the  apostle  added,  "in  truth  and  love;"  which 
seems  to  refer  to  the  conliality  aod  fervency, 
with  which  he  sought  those  si)iritual  blessings, 
in  behalf  of  the  persons  to  wiiom  he  wrote. 

Lady.  (1)  Kvoirt.  From  y.voto;,  which  is 
used  in  various  ways,  but  always  as  addressing 
or  speaking  of  one,  who  is  in  some  respect  an 
acknowledged  superior. 

4  1*^  rejoiced  greatly  that  I  found  of  ll)}' 
children  '  walking  in  truth,  as  we  have 
received  a  commandment  from  the   Father. 

JSote. — The  apostle  had  either  met  with  the 
children  of  this  honorable  matron,  in  some 
place  x^hither  he  had  journeyed,  and  found  that 
they  "walked  in  truth;"  and  evinced  their 
sincerity  in  professing  the  gospel,  by  an  habit- 
ual conduct  consistent  with  it:  or  he  had  wit- 
nessed this  when  he  was  with  them.  It  how- 
ever gave  great  joy  to  his  benevolent  and  pious 
mind,  to  see  them  tread  in  their  honored 
parent's  steps,  and  likely  to  be  instrumental  in 
their  future  lives  to  the  support  of  the  gospel. 

5  And  now  I  beseech  thee,  lady,  "'not 
as  though  I  wrote  a  new  commandment 
unto  thee,  but  that  which  we  had  from  the 
beginning,  "  that  we  love  one  another. 

6  And  °  this  is  love,  that  we  walk  after 
his  commandments.  ''  This  is  the  command- 
ment. That,  as  ye  have  heard  from  the  be- 
ginning, ye  should  walk  in  it. 

Note. — I  beseech,  &c.  (5)  Eomtu).  Matt.  15: 
23.  Luke  5:3.  John  14:16.  Jlcts  23:20.  Phil. 
4:3.  1  TAes.  4:1,  2  T/ies.  2:1.— 'This  sort  of 
'address  suits  a  particular  person,  better  than  a 
'whole  church,  consisting  of  many  individuals.' 
Macknight.  What  follows  entirely  accords  to 
that  which  has  already  been  considered.  {Notes, 
1  JoAn  2:7—11.  5:1—5.) 

7  For  1  many  deceivers  are  entered  into 
the  world,  ■"  who  confess  not  that  Jesus 
Christ  is  come  in  the  flesh.  This  is  a  de- 
ceiver and  an  antichrist. 

8  ^  Look  to  yourselves,  *  that  we  lose 
not  those  things  which  we  have  *  wrought, 
but  "  that  we  receive  a  full  reward. 

9  Whosoever  transgresseth,  "and  abideth 
not  in  >■  the  doctrine  of  Christ,  ^  hath  not 
God.  ^  He  that  abideth  in  the  doctrine  of 
Christ,  ^  he  hath  both  the  Father  and  the 
Son. 

10  If  there  *^  come  any  unto  you,  and 
bring  not  this  doctrine,  receive  him  not  into 
your  house,  '•neither  bid  him  God  speed: 

1 1  For  he  that  biddeth  him  God  speed 
is  ^  partaker  of  his  evil  deeds. 

Note. — The  influence  of  the  false  teachers 
tended  to  produce  disunion  among  Christians, 


k  Phil.     1:10.       1  Thes.    2:19,20. 

S:6— 10.     3.Tnlm3,4. 
1   Hos.    11:9.      Mai.  2:G.   Gal.  2: 

11.   Eph.  5:2,8.     1  John  1:G,7. 

2.G. 
m  1  ,Tohn  2:7.3.     3:11. 
D  .Tohn  13:34,35.    15-12.   Gal.  5: 

22.      Eph.  5:2.       1  Thes.  4:9. 

Hch.  13:1.  1  Pet.  1:22.23.  4:8. 

2  Pet.  1:7.  1  .lohii  3:14—18,23. 

4.7— ;2.20.2l. 


o  .John  14:15,21.   1.5:10,14.  Horn 

13:8,9.  Gal.  5:13,14.    1  John  5: 

3. 
p  Sec  on  5. 
q  See  on  2  Pi4.  2:1—3.      1  John 

2:18-22.     4:1. 
r  John  1:14.     1  Tim.  3:16.— Sec 

on  1  John  4:2,3.— I{ev.    12:9. 

13:14. 
s   Matt.  24:4,24,25.   Mark  13:5,6, 

9,23.    Luke  21:8.  Ileb.  12:15 


as  well  as  to  pervert  and  mislead  the  unstable. 
{Notes,  1  John '2 lis, 19.  4:1—6.)  It  therefore 
behoved  those,  to  whom  this  epistle  was  ad- 
dressed, and  all  into  whose  hands  it  might 
come,  to  be  upon  their  guard,  and  "to  take 
heed  to  themselves,"  to  tlieir  princijjles,  spirit, 
and  conduct:  {Notes,  Matt.  24:4,5,23—25.. 
Heb.  12:15 — 17.)  lest  the  labor  of  their  minis- 
ters should  prove  fruitless,  and  their  expecta- 
tions be  disappointed;  and  lest  even  their  own 
(isses,  self-denial,  and  diligence  in  the  cause  of 
the  gospel,  should  prove  of  no  use  to  them. 
This  would  be  wholly  the  case  of  apostates; 
and  in  some  degree  of  those,  who  were  seduced 
into  heretical  opinions  and  an  inconsistent  con- 
duct. {Notes,  1  Cor.  3:10--]5.  GaZ.  4:8— 
11,  Phil. '2:14— IS.  Rev.  3 -.10,11.)  Whereas 
the  apostle's  desire  was,  that  he  and  they  to- 
gether might  receive  a  full  reward;  which 
would  be  the  case,  if  they  were  steadfast  in 
the  faith  and  obedience  of  the  gospel:  as  this 
would  at  present  recompense  him,  by  his  joy 
in  them,  for  all  his  labors  on  their  account; 
and  they  would  at  last  be  "liis  crown  of  rejoic- 
ing in  the  day  of  Christ." — But,  whosoever 
transgressed,  habitually  and  with  allowance, 
the  commandments  before  spoken  of;  or  "abode 
not  in  the  doctrine  of  Christ,  had  not  God"  for 
his  Father  and  Portion;  as  he  only,  who 
'abode  in  that  doctrine,"  was  partaker  of  the 
special  love  of  the  Father,  and  the  redemption 
of  the  Son.  {Notes,  1  John  2:20—29.)  If  there- 
fore any  persons  came  to  the  jilace,  where  this 
elect  lady  and  her  family  resided,  to  propagate 
their  tenets,  who  brought  not  with  them,  in 
their  profession  and  preaching,  "the  doctrine 
of  Christ,"  respecting  his  Person,  as  the  incar- 
nate Son  of  God,  and  his  salvation  of  his  peo- 
ple from  guilt  and  sin :  they  were  warned  not 
to  entertain  the  deceivers  in  their  houses,  nor 
to  "wish  them  good  success  in  the  name  of  the 
Lord:"  for  by  thus  countenancing  their  minis- 
try, they  would  partake  in  the  guilt  of  their 
evil  deeds,  and  be  abetting  the  destruction  of 
men's  souls  and  the  dishonor  of  God. — {Note, 
1  Tm.  5:21,22.) — They  might  indeed  relieve 
them,  or  persons  of  any  character  or  principles, 
in  sickness  or  distress;  or  show  good  will  to 
them  in  any  way,  which  neither  gave,  ntjir  ap- 
peared to  give,  any  sanction  to  their  pernicious 
doctrines:  but  they  must  stand  alooi"  from 
them,  and  protest  openly  against  them,  in  this 
respect;  that  they  might  prevent  their  mis- 
chievous success  as  much  as  possible. — The 
heretics  especially  intended,  are  supposed  to  be 
those  who  denied  the  real  humanity  of  the 
divine  Word;  and  explained  all  that  was  re- 
corded of  his  actions  and  sufferings,  as  mere 
delusive  appearances.  {Note,  1  John  4:1 — 3.) 
—Hath  not  God,  &c.  (9)  1  John  2:23.  5:12. 
The  latter  part  of  the  verse,  1  John  2:23. 
which  is  printed  in  Italics,  as  of  doubtful  au- 
thority, is  here  fully  confirmed. — 'To  receive  a 
'seducing  teacher  into  their  houses,  and  to  have 
'given  him  suitable  accommodations,  ...  would 

I0i22. 


Ktv.S:ll. 
t    Gal.  4:11.     Phil.  2:15,16. 
*  Or,  gained.    Some  cupies  read, 

•which  yc  have  gained^  h\U  that 

ye  reC'Ave^  &:c. 
u  Dan.  12:3.     John4:3G.    1  C<-r. 

3:8,14.     15:58. 
X  See  on  1  John  2:22—24. 
y  John  7:16,17.    Acts  2:42.    Col. 

3:16.    Tit.  2:10.    Heb.  6:1. 


z  M:itt.   "  11:27.       Luke 

John  5:23.     14:6. 
a  Tleh.  3:14. 
b  1  Jolin  1:3. 
c  11.    Horn.  16:17, IS.      1  Cor.   5: 

II.    16:22.    Gal.  1:8,9.  2  Tim. 

3:5,6.     Tit.  3:10. 
d  Gen.  24:12.    Ps.  129:8. 
e  Ps.  50:18.    Eph.  5:11.    1  Tim. 

5:22.     Rev.  1£:4. 


[733 


A.  D.  90. 


II.  JOHN. 


A.  D.  90. 


'have  made  them  answerable  for  all  the  mis- 
•  'chief  he  might  do  in  the  church;  such  favors 
'beinff  not  merely  offices  of  common  humanity, 
*  ...  but  at  least  a  testimony  of  approbation.' 
Doddridge.— In  a  commercial  phrase,  it  woujd 
have  heen,  'endorsing  their  notes;'  as  wishing 
them  success  also  would  have  been.— It  would 
not  be  reckoned  uncharitable,  to  decline  all  in- 
tercourse with  those,  who  are  plotting  to  cheat 
men  out  of  their  money,  to  ruin  their  temporal 
circumstances,  or  to  destroy  their  lives:  why 
then  should  it  be  bigotry  and  want  of  charity, 
to  refuse  to  give  any  countenance  to  those, 
the  tendency  of  whose  doctrine  is  to  destroy 
men's  souls?  Unless  this  be  considered  as  a 
matter  of  far  inferior  consequence! 

Jl  deceiver.  (7)  'OttIuvoc.  JHa«.  27:63.  2 
Cor,  6:8.  1  Tim.  4:1.— That biddeth him  God 
speed.  (11)  '0  leyotv  uvtoi  %aiQeip. 

12  Having  *"  many  things  to  write  unto 
you,  ^  I  would  not  write  with  paper  and 
ink:  but  ^  I  trust  to  come  unto  you,  and 
speak  *  face  to  face,  '  that  f  our  joy  may 
be  full. 

13  The  "^children  of  thy  elect  sister 
greet  thee.     Amen. 

Note. — The  apostle  expected  much  joy  and 
comfort  in  visiting  and  conversing  with  this 
pious  matron  and  her  family,  and  to  be  a  helper 
of  their  joy  also;  that  so  their  consolation  in 
Christ  might  be  complete.  (Marg.  Ref.'x.) — 
We  know  nothing  concerning  "Tier  elect  sis- 
ter," who  sent  salutations  to  them,  to  which 
the  apostle  joined  his  hearty  Amen.  But,  it  is 
probable,  that  some  well  known  and  eminent 
family  of  believers,  residing  near  to  the  place 
where  the  apostle  was  at  this  time,  is  meant. 

PRACTICAL    OBSERVATIONS. 

A  consistent  and  fruitful  profession  of  the 
3[0spel  is  the  principal  honor,  even  of  those  few 
3f  the  noble  and  exalted  of  the  earth,  who  are 
thus  dislinguished:  and  that  love  is  most  cor- 
dial and  permanent,  which  Christians  bear  to 
one  another  "in  the  truth,  and  for  the  sake" 
of  it;  for  this  will  dwell  in  their  souls  to  eter- 
nity, and  be  with  them  as  the  source  of  most 
perfect  felicity. — All,  who  know  and  love  the 
gospel,  will  love  such  as  profess  and  adorn  it; 
and  will  pray,  that  "grace  may  be  with  them, 
even  rnercy  and  peace,  from  God  the  Father, 
and  the  Lord  Jesus  Christ,  the  Son  of  the 
Father,  in  truth  and  love:"  and  it  greatly 
rejoices  faithful  and  zealous  ministers,  to  see 
the  honorable  of  the  earth  employ  their  in- 
fluence, and  improve  their  talents,  to  promote 
true  religion;  to  observe  them  educating  their 
"children  in  the  nurture  and  admonition  of  the 
Lord;"  and  to  witness  their  descendants  walk- 
ing in  the  truth  and  obedience  of  the  gospel,  as 
ready  to  siipport  that  good  cause  while  they 


f  .Tolm  16;12. 

g  3  .lohii  13.  • 

h  Horn.  15:24.      1  Cor.  16:5—7. 


734] 


Philem.  22.    Heb.  13:19,23. 
Gr.    mouth  to  mouth.      Num. 
12:8. 


live,  and  to  bequeath  a  regard  towards  it  to  the 
succeeding  generation. — Some  few  families  of 
this  kind  are  found  among  us:  may  "the  Lord 
bless  them  more  and  more,  and  their  children 
after  them;"  and  rai.se  up  many  others  to  copy 
their  example!  For,  alas,  most  of  the  supe- 
rior orders  in  the  community  are  rapidly  diffus- 
ing irreligion,  infidelity,  and  vice,  in  their  ex- 
tensive circles;  and  preparing  to  leave  them  as 
a  fatal  legacy  to  their  posterity! — We  should 
employ  every  argui.ient  and  persuasion,  to  in- 
duce Christians  to  abound  in  love  of  their 
brethren,  and  to  render  obedience  to  all  the 
Lord's  commandments:  for  those  "many  de- 
ceivers, who  confess  not,  that  Jesus  Christ," 
the  Son  of  God,  "is  come  in  the  flesh,"  "to 
redeem  us  to  God  with  his  blood,"  will  have 
great  success  among  such  professed  Christians, 
as  are  not  "rooted  and  grounded  in  love,"  and 
taught  to  delight  in  God's  commandments. 
As  such  deceivers  and  antichrists  multiply  on 
every  side,  it  behoves  us  "to  look  to  ourselves" 
and  to  each  other;  especially  ministers  to  their 
people,  and  parents  to  their  children;  "that  we 
may  not  lose  the  things  which  we  have 
wrought,  but  receive  a  full  reward."  Let  us 
then  equally  disregard  those,  who  "transgress 
the  commandments,"  and  those,  who  "abide 
not  in  the  doctrine  of  Christ;"  that,  by  main- 
taining and  obeying  the  truth,  we  may  "have 
both  the  Father  and  the  Son,"  for  our  "Shield 
and  exceeding  great  Reward."  Let  us  protest 
against  such  teachers,  as  do  not  bring  with 
them  "the  doctrine  of  Christ;"  not  giving 
them  any  entertainment,  and  not  seeming  to 
"wish  them  God  speed;"  lest  any  should  by 
our  means  be  induced  to  hearken  to  their  "dam- 
nable heresies,"  and  so  we  should  be  found 
"partakers  of  their  evil  deeds;"  which,  though 
little  suspected,  are  often  a  thousand  times 
more  mischievous  to  mankind,  than  those  of 
profligates,  or  even  assassins;  as  they  murder 
far  more  souls  of  men,  than  the  others  can  do 
bodies. — In  obeying  this  commandment  of  God, 
amidst  the  clamors  which  will  be  raised  against 
our  bigotry  and  uncharitableness,  we  should  be 
careful  to  show  great  candor  to  those,  who  dif- 
fer from  us  in  matters  less  essential,  who  hold 
the  doctrine  of  Christ's  Person,  atonement, 
and  holy  salvation:  and  we  ought  to  pray  for 
those  deluded  men,  who  deny  the  fundamentals 
of  Christianity;  and  show  them  kindness,  in 
every  way,  and  by  every  method,  which  im- 
plies no  degree  or  kind  of  countenance  to  their 
lieresies,  and  which  consists  with  an  open  and 
decided  protest  against  them.  Thus  we  shall 
stand  at  a  distance  from  all  appearance  of  per 
secution  and  intolerance,  Avhile  we  strenuously 
assert  the  difference  between  the  gospel  of 
Christ,  and  the  doctrine  of  every  antichrist; 
and  between  the  love  due  to  enemies,  and  th'at 
which  belongs  to  the  saints,  in  communion 
with  whom  we  find  much  of  our  present  joy, 
as  an  anticipation  of  our  eternal  felicity. 


John  15:11.     16:24.  17:13.     2  I  t  Or,  your. 

Tim.  1:4.     lJohnl:4.  k  i'econ  1.     1  Pet.  5:13. 


THE 


THIRD  EPISTLE  OF  JOHN. 


*The  writer  of  this  epistle  speaks  with  an  authority,  which  the  bishop  of  a  particular  rh  jrch 
'could  not  pretend  to. — For  if  Diotrephes  was  bishop  of  one  of  the  churches  of  Adij;;  the 
'bishop  of  Ephesus'  (that  is,  if  not  an  apostle  also,)  'had  no  right  to  say  to  him,  "If  i  ccnie, 
'I  will  remember  his  deeds  which  he  does."  (Note,  9,10.)  That  language,  and  the  visit  made 
'to  the  churches,  denote  a  man  who  had  a  more  general  jurisdiction,  than  that  of  a  bishop, 
|and  can  only  suit  St.  John  the  apostle.'  Beausobre,  and  L'Enfant,  in  Macknight.— AW 
inquiries,  whether  Gaius,  to  whom  the  epistle  is  addressed,  was,  or  was  not,  the  same  person 
menti()ned- in  the  Acts  of  the  Apostles,  and  in  the  epistles  of  St.  Paul,  have  hitherto  term! 
nated  in  uncertainty.  (Note,  1—4.)  There  can  be  no  reasonable  doubt,  that  "the  strangers," 
and  those  "who  for  his  name's  sake  went  forth,  taking  nothing  of  the  Gentiles,"  were  evan- 
gelists, or  missionaries.  {Note,  5 — 8.) 


A.  D.  90. 


The  aposlle  addresses  Gaius,  with  ^ood  wishes,  commendalions,  and 
exhortalions  to  persevere,  in  his  liberal  and  zealous  support  of  those 
who  went  I'orth  to  preach  the  gospel,  1 — 8.  He  cautions  him  a^ain^t 
the  presumptuous  and  malicious  designs  of  Diotrephes;  and  highly 
commends  Demetrius,  9 — 12.  Giving  intimations  ol  an  intended  vbil, 
he  concludes  with  salutations,  13,  14, 


T 


HE   "  elder   unto  ^  the   well  belovetJ 
Gains,  *^  whom  I  love   *  in  the  truth. 

2  Beloved,  I  f  wish  '^  above  all  things 
^  that  thou  mayest  prosper  and  be  in  health, 
^even  as  thy  soul  prospereth. 

3  For  ^  I  rejoiced  greatly  ^  when  the 
brethren  came  and  testified  of  '  the  truth 
that  is  in  thee,  even  as  thou  walkest  in  the 
truth. 

4  I  have  no  greater  joy  than  to  hear 
that  ^  my  children  •  walk  in  truth. 

Note. — It  has  been  "generally  supposed,  that 
the  Gaius,  to  whom  St.  John  wrote,  was  the 
same  person,  of  whom  frequent  mention  is 
made  in  the  writings  and  history  of  Paul; 
{Marg.  Ref.  h.—Note,  Rom.  16:21—28.)  and 
his  character  may  seem  to  lavor  the  opinion: 
but  it  is  probable  that  John  wrote  his  epistle 
many  years  after  St.  Paul's  death.  Gaius  was 
a  very  common  name;  and  the  person  here  ad- 
dressed appears  to  have  been  converted  by 
John's  ministry:  so  that  no  certainty  can  be 
attached  to  the  opinion;  nor  is  it  of  any  con- 
sequence.— After  an  address,  couched  in  that 
affectionate  and  fervent  language  for  which  the 
apostle  was  remarkable,  he  added  his  earnest 
wish  "that  concerning  all  things"  (for  that 
beems  to  be  the  proper  rendering,)  "Gaius 
might  prosper;  and  that  he  might  be  in  health, 
even  as  his  soul  prospered."  Gaius  was  prob- 
ably of  a  weak  constitution,  and  had  perhaps 
sustained  heavy  losses  from  the  cruel  rapacity 


a    Sc^  on   2  John  1. 

b  Acts  19:29.  20:4.    Rom.  1G:23. 

1  Cor.  1:14. 
c  Sec  on  2   John    1. — 1  John  3: 

10. 
*  Or,  tru!ij. 
t  Or,p,-..i/. 
d  Jam.  .'i:l2.      1  Pet.  4:8. 


e   Ps.  20:1—5.      Phil.  2:4,27. 

f  3—6  Col.  1:1—6.  )  Thes.l: 
3—10.  2:13,14,19,20.3:6—9.  2 
Thes.  1:3.  2:13,14.  Philem.  5 
—7.2  Pel.  1:3—9.  3:18.  Rev. 
2:9. 

g  4.  See  on  2  John  4.— Phil.  1:  I 


A.  D.  90. 

of  persecutors;  while  at  the  same  time  "his 
soul  prospered"  exceedingly,  as  the  apostle  well 
knew.  He  therefore  earnestly  desired  the  con- 
firmation of  his  health,  that  his  valuable  life 
might  be  prolonged;  and  that  all  his  well  formed 
design.s  for  usefulness  might  be  prospered,  and 
his  ability  for  conducting  them  continued  and 
increased.  For  the  apostle  had  been  greatly 
rejoiced,  when  certain  brethren,  (who  seem  to 
have  been  preachers  of  the  gospel,)  had  come 
from  the  residence  of  Gaius,  "and  had  testified 
of  the  truth  that  was  in  him;"  and  of  the  con- 
sistency of^  his  character  and  conduct,  with  tht 
truths  which  he  had  received  and  professed 
The  apostle  indeed  had  no  greater  joy  on  earth 
amidst  all  his  labors,  infirmities,  aiidsulferings 
"^than  to  hear  that  his  children,"  (either  Chris 
tians  in  general,  or  such  as  had  been  convenet 
by  his  ministry,)  "walked  in  truth;"  or  whei 
adhering  steadfastly  to  the  truths  of  th'-  gospel 
they  showed  the  sincerity  of  their  profession, 
by  the  effect  of  the  truth  on  their  temper  and 
conduct:  for  this  would  doubtless  encourage 
his  prayers,  and  hope  in  God,  and  animate  him 
to  more  fervent  thanksgivings.  Indeed  it  must 
have  highly  gratified  the  zeal  and  benevolence 
of  his  pious  heart.  (Notes,  Philem.  4 — 7.  2 
John  1—4.) 

Wish  above  all  things.  (2)  Ufqi  nuvruiv 
sv^o/mn. — Evxofiai,  Acts '26:'29.  27:29.  Rom. 
9:3.  2  Cor.  13:7,9.  Jam.  b:16.—neQi,  John  6: 
41.  13:18.  16:8—11.  Rom.  8:3.— Prosper.l 
Evodua^ut.  Rom.  1:10.  1  Cor.  16:2.— Ps.  l': 
3.  Sept. —  To  hear.  (4)  'Ira  uy.ubi,  that  I  may 
hear. — 'Ira  seems  used  instead  of  ore,  or  otuv. 

5  Beloved,  "Mhou  doest  faithfully  what- 
soever thou  doest  to  the  brethren,  and  to 

strangers; 


4.     1  Thes.  2:19,20. 
h  Rom.  1:8,9.       2    Cor.    7:6,7. 

Kph.  1:15,16.      Col.  1:7,8.      1 

Thes.  3:6—9. 
i  Set  on  2  John  2,4 Ps.    119: 

19.  Philem.  lO. 
1    1  Kings   2:4.  3:6.  2  Kin?s20:a 

Ps.  2G:1— 3.  Is.  31:3.  John  12: 

35,36.  Gal.  2:14. 
m  Matt.  24:45.    Luke  12:42.    16: 

11. 
k  Is.  8:18.    1  Cor.  4:15.    Gal.  4: 

10—12.  2  Cor.  4:1—3.  Col.  3: 
17.     1  Pet.  4:10,11. 

1735 


A.  D.  90. 


lil.  JOHN. 


A.  D.  90. 


6  Which  "  have  borne  witness  of  thy 
charity  before  the  church:  "  whom  if  thou 
bring  forward  on  their  journey  *  after  a 
godly  sort,  thou  shah  •'  do  well: 

7  Because  ithat  for  his  name's  sake  they 
went  forth,  -^  taking  nothing  of  the  Gentiles. 

8  We  therefore  ought  to  receive  such, 
that  we  might  be  '  fellow-helpers  to  the  truth. 

[Practiiil  Observations,] 

Xfote.— The  apostle  thought  it  proper  to 
commend  his  beloved  Gaius,  as  one  who  in  all 
things  acted  in  that  manner  which  became  a 
belie'ver,  and  was  faithful  in  the  use  of  what 
had  been  committed  to  his  stewardship.  (Notes, 
Luke  16:1— S.  1  Pet.  4:9— 11.)  This  appeared 
in  whatever  he  did  towards  his  fellow  Chris- 
tians, and  the  ministers  of  the  gospel:  and  to 
the  strangers,  who  were  driven  from  home  by- 
persecution,  or  who  travelled  abroad  to  preach 
the  word  of  God.  For  these  had  "borne  testi- 
mony" to  his  liberal  and  hospitable  love,  before 
the  churches  of  Christ,  in  different  places,  espe- 
cially where  St.  John  then  resided:  and  in  con- 
tinuing to  entertain  such  persons,  and  in  aiding 
to  defray  their  expenses,  from  a  regard  to  the 
will  and  glory  of  God,  he  would  act  in  a  man- 
ner becoming  his  character,  and  honorable  to 
the  gospel.  Because,  from  love  to  Christ,  and 
for  the  honor  of  his  name,  they  had  gone  forth, 
as  evangelists,  leaving  their  native  country, 
friends,  connexions,  occupations,  and  temporal 
prospects,  to  preach  among  the  Gentiles:  de- 
termining to  take  nothing  of  them  for  their  sub- 
sistence, to  whatever  straits  they  might  be  re- 
duced, lest  they  should  appear  mercenary,  and 
so  prejudice  the  minds  of  men  against  their  doc- 
trine. (Notes,  2  Kings  5:15,16,20—27.  Acts 
20:32—35.  1  Cor.  9:7—23.  2  Cor.  11:7—12. 
1  Thes.  2:9—12.  2  Thes.  3:6—9.)  It  there- 
fore became  the  duty  of  established  Christians, 
to  entertain  such  zealous  and  disinterested  min- 
isters and  missionaries,  and  to  contribute  to 
their  support:  that  they  might  be  "helpers  to- 
gether with  them,"  in  propagating  the  truth 
jf  the  gospel,  by  enabling  them  to  proceed  in 
,  their  work  and  labor  of  love. — 'The  apostle's 
'sentiment  in  this  precept  is,  that  such  of  the 
'brethren  as  had  not  devoted  themselves  to  the 
'preaching  of  the  gospel,  but  followed  their  or- 
'dinary  occupations  at  home,  were  bound  to 
'contribute,  according  to  their  ability,  tOAvards 
'the  maintenance  of  those  who  went  about 
'preaching  the  gospel.'  Macknight.  It  is  man- 
ifest, at  the  first  glance,  how  exactly  this  ac- 
cords to  tjie  case  of  those,  in  this  commercial 
country,  who  cannot,  or  do  not,  become  mis- 
sionaries; and  to  their  conduct  respecting  those 
who  do. 

After  a  godly  sort.  (6)  ^Itw?  tov  Qfh. 
''Worthy  of  God."  Marg.  Rom.  16:2.  Eph. 
4:1.  Phil.  1:27.  Col.  1:10.  1  Thes.  2:12.— /n 
a  manner  worthy  of  God,  and  your  relations 
and  obligations  to  him. — Fellow-helpers.  (8) 
.^u^■foyo^.  Bom.  16:3,9,21.  1  Cor.  3:9.  2  Cor. 


n  12.      Philem.  5—'/. 

o  Acts  15;3.    21-.5.    Rom.  15:24. 

2  (;or.   1:16.       Til.  3:13. 
*  Or,  worthy  of  God.    1  Thes.  2: 

12. 
p  Gen.  4:7.    Jon.  4:4.   Matt.  25: 

21—23.  Acts  15:29.  Phil.  4:14. 

1  Pet.  2:20. 
H  Ads  8:4.     9:16.        2  Cor.  4:5. 

Col.  1:24.     Rev.  2:3. 

73G] 


r  2  Kin^s  5: 1 5. 1  P,20— 27.   1  Cor. 

9:12— 15.  2  Cor.   11:7— 9.    12: 

13. 
3    10.    Malt.  10:14.  Luke  10:7.  2 

Cor.  7:2,3. 
t    1  Cor.  3:5—9.  1G:10,H.  2  Cor. 

6:1.8:23.  Phil.  4:3.  Col.  4:11. 

1  Thes.  3:2.      Ph^lcm.  2,24. 
u  Matt.  20:20—28.   23:6.    Mark 

9:34.  10:-35— 45.  Luke  22:24— 


1:24.  8:23.  Phil. '2:15.  4:3.   Col.  4:11.  iThes. 
3:2.   Philem.  1,24. 

9  I  wrote  unto  the  church;  but  Dio- 
trephes,  "  who  loveth  to  have  the  pre-em- 
inence among  them,  "  receiveth  us  not. 

10  Wherefore,  if  I  come,  ^l  will  remem- 
ber his  deeds  which  he  doeth,  prating 
against  us  with  malicious  words:  and  not 
content  therewith,  neither  doth  he  himself 
receive  the  brethren,  and  forbiddeth  them 
that  would,  ^  and  castelh  them  out  of  the 
church. 

11  Beloved,  *  follow  not  that  which  is 
evil,  but  that  which  is  good.  ^  He  that 
doeth  good  is  of  God;  but  "^  he  that  doeth 
evil  hath  not  seen  God. 

12  Demetrius  hath  ''good  report  of  all 
wen,  and  of  the  truth  itself:  yea,  '^  and  we 
also  bear  record;  and  ye  know  that  our 
record  is  true. 

Note. — Some  expositors  think,  that  the  apo.s- 
tle  here  only  meant,  that  he  ''should  have  ivrit- 
ten  to  the  church,"  had  not  the  report  which 
he  had  heard  concerning  Diotrephes,  determin- 
ed him  rather  to  address  his  letter  to  Gaius; 
but  it  does  not  appear  how  the  words  can  admit 
of  that  construction.  It  seems  that  he  had 
written  to  the  church,  to  induce  them  to  help 
on  their  journey  and  assist  in  a  manner  becom- 
ing their  profession  the  persons  before  mention- 
ed: (Note,  5 — 8.)  but  Diotrephes  (probably  a 
pastor  of  the  church,  whose  circ^unistances,  or 
abilities,  or  eloquence,  concurring  with  his  am- 
bition of  pre-eminence,  had  ac(iuired  for  him  an 
undue  influence  over  his  brethren,)  would  not 
own  his  authority,  or  pay  any  regard  to  his 
counsel.  Wherefore  the  apostle  observed,  that 
"if  he  came"  thither,  as  he  intended  to  do 
shortly,  he  would  publicly  censure  his  conduct, 
or  even  enlcirce  his  decision  by  inflicting  some 
miraculous  punishment;  (^Notes,  2  Cor.  10:1 
— 6.  13:1 — 10.)  as  Diotrephes  was  not  afraid 
or  ashamed  to  vent  malicious  or  wicked  invec- 
tives and  slanders  against  him,  in  the  most  in- 
decent manner.  Nay,  he  did  not  think  this  a 
sufficient  expression  of  his  contempt  and  enmity; 
but  he  refused  to  entertain  or  countenance  those 
evangelists  or  missionaries,  whom  the  apostle 
had  recommended;  and  even  forbad  others  to 
do  it;  and  when  they  regarded  the  apostle's 
authority  more  than  his  prohibition,  he  proceed- 
ed to  ex-communicate  them  for  so  doing! — It  is 
indeed  most  wonderful,  that  a  professed  minis- 
ter of  Christ  should  thus  pertinaciously  oppose 
the  aged  apostle;  and  should  acquire  such  au- 
thority over  the  affairs  of  any  church,  as  to  be 
supported  in  the  disgraceful  contest:  yet  tliis 
was  most  evidently  the  case.  The  apostle, 
therefore,  warned  his  beloved  Gaius,  neither  to 
be  influenced  by  this  ambitious  man,  nor  to  imi- 
tate his  conduct;  let  him  not  "follow  the  evil, 


27.  Rom.  12:10.    Phil.  2  3—5. 
X  See  on    8.       Matt.    10:40—42. 

Mark  9:37.     Luke  9:48. 
y  1  Cor.  5:1— 5.      2  Cor.  10:1— 

II.     13:2. 
z  Luke  6:22.      John  9:22,34,35. 
a  Ex.  23:2.  Vs.  37:27.   Prov.  12: 

11.  Is.  I:16,l7.,rohn  10:27.  12: 

26.    1  Cor.  4:16.  11:1.   Eph.  5: 


1.   Phil.  .3:17.    1  Thes.  1:6.     2: 

14.    2  Till).  3:10.     mar^.  Heb. 

G:12.      1   Pel.  3:13. 
b  1  Pel.  3:11.— .S'ec  on    1  John  2: 

29.     3:G— 9. 
c  John  3:20. 
d  Acts  10:22.    22:12.    1  Thes.  4c 

12.     1  Tim.  3:7. 
e  John  19:35.     21:24. 


A.  D.  90. 


III.  JOHN. 


A.  D.  90. 


but  the  good;"  which  was  to  be  seen  in  the 
behavior  of  professing;  Christians;  for  "the  man, 
who  did  good,"  and  was  kind,  loving,  and  be- 
neficent from  evangelical  principles,  was  "born 
of  God,"  and  belonged  to  him:  whereas  he 
who  practised  evil,  had  no  saving  knowledge  of 
him.  {Notes,  1  Jo/m  3:4— 10,)— But  while  the 
apostle  cautioned  Gaius  against  Diotrephes,  he 
pointed  out  to  him  another  person  of  his  ac 
quaintance,  who  was  well  worthy  of  his  imita- 
tion; as  he  had  a  good  report  of  all  Christians, 
and  of  men  in  general;  yea,  the  very  truth 
itself,  as  it  were,  bore  testimony  to  Ids  humble 
diligence,  zeal,  and  honorable  conduct:  to  which 
the  apostle  also  added  his  testimony.  And 
Gaius  knew  this  to  be  true  and  faithful:  he 
would,  therefore,  be  sure  to  honor  and  imitate 
so  excellent  a  man. — 'Private  offences  against 
'ourselves  must  be  forgiven,  and  forgotten;  but 
'when  the  offence  ...  is  an  impediment  to  the 
'faith,  and  very  prejudicial  to  the  church,  it  is 
'to  be  opposed  and  openly  reproved.'  Whitby. 
Who  loveth  to  have  the  pre-eminence.  (9) 
^ikonoMievMv.  IIqojisvw,  to  hold  the  first 
placed  Col.  1:18.  (Notes,  Num.  16:1  —  11. 
Matt.  18:1—4.  20:20—28.  23:5—10.  Luke 
20:45—47.  22:24—27.  Jlcts  S -.IS— <24.)— Prat- 
ing. (10)  I'lvaQoti'.  1  Tim.  5:13. — Follow. 
(11)  Mif.w,  imitate. — He  that  docth  good.] 
'0  ayud-onoio)v.  Mark  3:4.  Luke  6:9,33,35. 
Actsi4:n.  1  Pe^  2:15,20.  3:17.— Hath  good 
report.  (12)    Me/naQivgr^Tui.  Heb.  11:2,4,5,39. 

13  I  had  ^  many  things  to  write,  but  I 
will  not  with  ink  and  pen  write  unto  thee: 

14  But  I  trust  I  shall  shortly  see  thee, 
and  we  shall  speak  *  face  to  face,  s  Peace 
be  to  thee.  ■*  Our  friends  salute  thee.  '  Greet 
the  friends  by  name. 

Note. — "The  friends,"  as  a  term  of  mutual 
address  among  Christians,  adopted  especially 
by  the  body  called  Quakers,  is  found  only  in 
this  place.  (Marg.  Ref.) — Some  copies  read, 
brethren. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
How  many  professors  of  the  gospel  are  there, 
concerning  whom  the  apostle's  wor^Js  may  be 
reversed;  so  that  we  must  earnestly  wish  and 
pray,  "that  "their  souls  may  prosper,"  as  their 
health  and  outward  circumstances  do!  For 
spiritual  languor,  and  Avant  of  appetite  for  the 
sj)iritual  provisions  of  the  gospel,  with  every 
other  symptom  of  disease;  attended  by  wantol' 
success  and  vigor,  in  every  thing  conducive  to 
the  glory  of  God,  may  be  observed  in  numbers 
to  bear  proportion  to  their  external  prosperity. 
But  there  are  even  in  these  days  a  few,  who 
are  so  eminent  in  grace,  and  zealous  of  good 
works,  that  the  ])recarious  state  of  their  health 
gives  concern  to  all  who  love  the  gospel:  and 
they  eafuestly  desire  the  continuance  of  their 
lives,  and  the  increase  of  their  ability  to  do 
good,  and  that  they  may  "prosper  in  all  things, 
even  as  their  souls  prosper."  The  conduct  of 
such  Christians  gives  a  joy  to  faithful  minis- 
ters, which  counterbalances  their  grief  on  ac- 
count of  those  wlio  disgrace  their  profession: 
and  every  renewed  testimony,   which  is  borne 


f  i'se  0,1  2  .lohn  12. 

*■  Gr.  ntcHili  til  mouth. 

Vol.  M. 


to  their  "walking  in  the  truth,"  renews  that  in- 
ward satisfaction;  for  the  rejoicing  of  such  pas- 
tors over  their  children,   and  in  their  fruitful- 
ness  and  consolation,  differs  widely  from  the 
selfish  joy  of  prosperous  hirelings,  or  that  of 
such  as   "love   to   have   the   pre-eminence." — 
Parents  and  ministers  should  be  as  ready  to 
commend  what  is  well  done,  as  to  point  out 
what  is  wrong  in  the  conduct  of  those,  whom 
they  superintend;  and  indeed   this  is  far  more 
pleasing  to  a  benev.lent  mind. — The  faithful 
stewards  of  Christ,  whether  they  have  been  in- 
trusted with  "the  mysteries  of  God,"  or  with 
talents  of  another  sort,  wilj  at  length  "obtain  a 
good  report:"  nor  can  multiplied  charities,  or 
"hospitality  without  grudging"  be  so  conceal- 
ed, as  tor.emain  unknown  to  the  church.  (Notes, 
Matt.    5:13—16.     6:1—4.     1    Tim.  5:24,25.) 
Applause  properly  introduces  exhortations  and 
even  needful   reproofs;  (Notes,    1  Cor.  11:2 — 
22.)  and  indeed  it  should  be  considered  as  an 
admonition,  to  proceed  in  the  same  commenda- 
ble behavior. — Ministers  and  missionaries,  Avho 
are  "constrained  by  the  love  of  Christ"  and  of 
the  souls  of  men,  to  leave  comfortable  stations, 
to  rend  themselves  from  beloved  relatives,  sub- 
mit to  many  and   great  privations,  and  even 
that  of  sweet  communion  with  Christian  friends, 
and'abundant  "means  of  grace,"  to  go  forth 
and  encounter  perils  and  hardships  in  spread- 
ing the  gospel;  and  who  are  content  to  strug- 
gle with  poverty  in  "their  labor  of  love,"  rath- 
er than  quit  their  stations,  or  do  any  thing  to 
prevent   their   own  success;  are   peculiarly  en- 
titled  to  '  the   countenance    and  assistance  of 
their  fellow  Christians.     Every  one,  according 
to  his  ability,  ought  to  assist  such  persons,  as 
circumstances  require;    that  "they  may  be  fel- 
low-helpers to  the  truth;"  not  as  a  matter  of 
choice,  or  as  if  giving  an  alms;  but  as  the  per- 
formance of  an   incundient  duly,   the  payment 
of  a  debt,  the  return  of  gratitude  due,  not  only 
to  God,  but  to  those  missionaries,  who  first,  by 
such  exertions  and  privations,  brought  the  gos- 
pel into  our  land;    and   "wlio  being  dead  yet 
speak,"  and  say,  "Go  and  do  likewise."  Indeed 
that  money  must  be  well  expended,  Avhich  pro- 
motes the  faithful  preaching  of  the  gospel,  in 
any  part  of  the  world:  and  it  is  greatly  to  be 
wished,  that  all   Christians  would  try  to  save, 
not  only  a  little,  but,  if  practicable,  ve7-y  much, 
from  their  expenses,  in  order  to  create  a  fund 
for  conducting  such  important  designs. 
V.  9—14. 
Alas!  we  live  too  much  to  ourselves,  iif  these 
lukewarm  days:  and   we   need   not  W(fnder,  if 
covetous    and    ambitious  men,    who-  "love  to 
have  the  pre-eminence"  in  the  church,  disdain 
admonitions  from  inferior  ministers;  when  even 
the    apostles    were    not  secured  IVom  the  pre- 
sumptuous, insolent,  and  m^alicious  opposition 
of  persons  of  this  description":  but   their  deeds 
will    one   day  be    remembered    against    them; 
when    "every   one   that  exalteth  himself  shall 
be  abased,  and  he  'who  humbleth  himself  shall 
be  exalted."  Let  us  then  not  follow  that  which 
is  proud,    selfish,    malicious,    slanderous,    and 
wicked;  though  the  example  be   given  b}^  emi- 
nent,  and   distinguished,   or  accomplished  per- 
sons; but  let  us  be  "followers  of  God,  as  dear 
children,  and  walk  in  love,"  after  the  example 


c;  Geii.  43:23. 
li.iti.   Jij)li 

9^ 


Dfiii.  4:1.       Gnl.  I 
■•-2S.    I  Vet.  3:14.1 


h   I'om.  1H:10,U.  m-r 


I  i  Sec  o;' 


[737 


A.  D.  90. 


III.  JOHN. 


A.  D.  90. 


of  our  Lord,  and  such  as  have  most  closely  im-| 
itated  him:  for  he,  who  thus  habitually  "doeth! 
good,  is  of  God;"  and  he  "that  doeth  evil  hath| 
not  seen  or  known  God,"  whatever  his  notions 
or  gifts  may  be.  We  should  therefore  notice 
those,  "who  by  well-doing  have  put  to  silence, 
the  ignorance  of  foolish  men,"  and  who  havei 
good  "report  of  the  truth  itself,"  and  of  itsi 


most  faithful  and  zealous  friends:  for  by  asso- 
ciating with  such  Christians,  and  copying  their 
example,  we  shall  have  peace  within,  and  live 
at  peace  with  the  brethren.  Thus  our  commu- 
nications with  the  Lord's  people  on  earth  will 
be  very  pleasant,  and  we  shall  at  length  be 
'numbered  with  them  in  glory  everlasting.' 


THE 


EPISTLE  GENERAL  OF  JUDE. 


The  writer  of  this  epistle  so  expressly  describes  himself,  as  Jude,  the  brother  of  James,  (Marg. 
Ref.  a.  1.)  that  we  must  either  allow  him  to  have  been  Jude  the  apostle,  called  also  Lebbeus, 
whose  surname  was  Thaddeus,  who  was  brother,  or  near  relation,  to  our  Lord;  (Note,  Matt. 
10:1 — 4.)  or  we  must  suppose  the  writer  guilty  of  a  direct  forgery.  Some  hesitation,  how- 
ever, as  to  the  authenticity  of  the  epistle,  seems  for  a  time  to  have  prevailed  in  the  church, 
which  was  at  length  fully  removed;  though  some  learned  moderns  have,  on  frivolous  pretences, 
as  they  appear  to  me,  endeavored  to  revive  it. — He  calls  himself,  not  an  apostle,  "but  a  servant 
of  JesUs  Christ;"  and  so  does  St.  Paul,  (Phil.  1:1.)  He  is  also  supposed  to  quote  apoc- 
ryphal books:  but  did  not  St.  Paul  quote  heathen  poets,  and  Jewish  traditions,  when  what 
was  true  in  them  might  be  adduced  to  good  pui;pose  without  at  all  sanctioning  the  fables  which 
they  contained.?  (iVo<es,  ^c<s  17 :26— 29.  2  Tm.  3:6— 9.  Tit.  1:10— 13.)  These  are  the 
chief  objections;  and  they  amount  to  nothing  against  the  internal  evidence,  and  the  general 
current  of  antiquity.  It  is  probable  that  Jude  wrote  to  caution  his  brethren  against  the  same 
deceivers,  whom  Peter,  in  his  second  epistle,  had  opposed;  and  nearly  at  the  same  time. — 
Many  think,  that  they  both  had  access  to  some  ancient  book,  which  is  now  lost,  and  that  they 
quoted  from  it;  and  likewise,  that  Jude  had  seen  St.  Peter's  epistle;  and,  in  order  to  add  his 
testimony  to  the  same  effect,  adopted  several  of  his  thoughts,  and  even  expressions.  This, 
however,  is  uncertain:  for  the  same  "Spirit  of  prophecy"  might  lead  these  two  witnesses  to 
oppose  the  corrupters  of  Christianity,  by  similar  examples,  arguments,  and  illusti^tions; 
without  either  of  them  knowing  what  the  other  wrote. — There  is  no  ground  for  the  opinion, 
that  it  was  exclusively  addressed  to  the  Jewish  converts:  on  the  contrary,  it  seems  to  have 
been  properly  a  catholic  epistle,  intended  for  all  Christian  churches  throughout  the  world. 
The  exact  time  when,  and  the  place  from  which,  it  was  written,  are  wholly  uncertain. 


A.  D.  70. 

The  address  and  salntafion;  and  the  writer's  purpose  in  the  epistle, 
namely,  (o  establish  Christians  against  certain  false  teachers,  whn 
were  men  of  a  very  had  character,  and  to  excite  them  to  "contend 
earnestly  for  the  faith  once  delivered  to  the  saints,"  1 — 4.  The  ex- 
ample of  the  Israelites  who  perished  in  the  wilderness,  that  of  fallen 
angels,  and  that  of  Sodom,  are  adduced,  as  showing  the  danger  to 
which  those  who  apo-tati/ed,  or  perverlcd  the  gospel,  were  exposed. 
5 — "7.  The  vile  character  of  these  seducers  further  shown,  and 
their  doom  denounced;  with  reference  to  some  trailitions,  con- 
cerning Mich;iel,  contending  with  the  devil  about  the  body  of  Moses; 
and  an  ancient  prediction  delivered  by  Enoch,  concerning  thc"diy 
of  judgment  and  perdition  of  ungodly  men,"  8 — 16.  Warnings 
counsels,  and  exhortations  suited  to  the  occasion;  and  a  concluding 
ascnpUon  of  glory  to  "(he  only  wise  God  our  Saviour,"  17—25. 

JUDE,  ^  the  servant  of  Jesus  Christ, 
and  brother  of  James,  to  =  them  that 
are  sanctified  by  God  the  Father,  and 
•^  preserved  in  Jesus  Christ,  ^  and  called: 

2  ^ Mercy  unto  you,  and  peace,  and  love 
be  multiplied. 


a  Matt.  10:3.  Lebbeiis,  Thadde- 
us. Mark  3:18.  Thaddeus. 
Luke  6:16.  John  14:22.  Acts 
1:13. 

b   lohn  12:26.  Acts  27:23.  Rom. 


738] 


1:1.  6:22.    16:18.    Jam.  1:1.2 
Pet.  1:1. 
c  John  15:16.    17:17,19.    ]  Cor. 
1:2.    6:11.   Eph.  5:26.  1  Thes. 


A.  D.  70. 

Note. — The  apostle  Jude,  or  Judas,  (John 
14:22.)  seems  to  have  written  this  short  circular 
letter,  soon  after  Peter  wrote  his  second  epistle; 
with  an  intention  of  adding  his  protest  also 
against  the  seducers  whom  Peter  opposed.  He 
styled  himself  "the  servant  of  Jesus  Christ,  and 
the  brother  of  .James,"  namely  of  James  the 
Less,  the  son  of  Alpheus,  who  was  the  author 
of  the  epistle  bearing  that  name.  (Preface  to 
James.) — The  unusual  ascription  of  "sanctifi- 
cation  to  God  the  Father,"  and  the  arrange- 
ment of  the  sentence,  have  induced  many  ex- 
positors to  explain  "sanctified,"  of  Christians 
having  been  "set  apart,"  or  separated  "in  the 
election  of  grace,"  by  "God  the  Father;"  in 
consequence  of  which  they  were  "given  to 
Jesus  Christ,"  and  preserved  in  and  by  him, 
from  dying  in  their  sins,  or  falling  into  fatal 


5:23.      1  Pet.  1:2. 
d  John  6:39.     10:28—30.     17:11, 

12.     2  Tim.  4:18.     1  Pet.  l:."!. 
e  Rom.  8:30.      9:24.     1  Thes.  2: 


12.  2  Thes.  2:13,14.  2  Tim.  1: 
9.  Veh.  3:1.    1  Pel.  2:9.    ,5:10. 
f  See  on  Rom.  1:7.  1  Pet.  1:2.  2 
Pet.  1:2.    Rev.  1:4—6. 


A.  D.  70. 


JUDE. 


A.  D.  70. 


delusions,  till  called,  by  the  word  and  Spirit  of 
God,  into  a  state  of  actual  fellowship  in  the 
gospel  of  Christ.  Others  suppose  the  order  of 
the  words  to  have  been  disregarded:  and  then 
the  apostle's  meaning  is,  that  the  persons  ad- 
dressed were  regenerated  and  sanctified,  by  the 
grace  communicated  from  God  the  Father;  that 
they  were  thus  brought  home  to  the  "good 
Shepherd,  who  bought  them  with  his  blood," 
and  were  preserved  by  his  watchful  care;  and, 
being  "called  according  to  his  purpose,"  they 
would  be  "kept  by  the  power  of  God  through 
faith  unto  salvation."  {Note,  1  Pet.  1:3 — 5.) 
— In  behalf  of  all  these  the  apostle  desired,  that 
"njercy,"  to  pardon  their  sins,  to  compassionate 
and  relieve  their  miseries,  and  to  supply  their 
wants;  "and  peace,"  inward  and  outward; 
"and  love,  might  be  multiplied  unto  them:" 
even  the  special  love  of  God  to  them  with  all 
its  precious  fruits,  and  their  love  to  him.,  to  one 
another,  and  to  all  men  for  his  sake.  (Notes, 
Rom.  1:5—7.  1  Pet.  1:1,2.  2  Pet.  1:1,2.) 

Sanctified.  (1)  ' ITyittouernic.  John  10:36. 
17:17,19.  1  Cor.  1:2.  6:11.  Heh.lM.  10:29. 
—  Called.]  KhiJOiQ.  Rom.  1:7.  8:28.  1  Cor. 
1:1,2. — Preserved.']  TeTTjorjfi&i'ot;.  (),'2l.  John 
17:11,15.  1  TAes.  5:23.  2  Pe^  2:4.  8:7.1 
John  5:18.  Rev.  3:10. 

3  Beloved,  ^when  I  gave  all  diligence 
to  write  unto  you  of  the  ^  common  salva- 
tion, it  was  needful  for  me  to  write  unto 
you,  and  exhort  you.,  '  that  ye  should  ear- 
nestly contend  for  the  faith  ^  which  was 
once  delivered  unto  ^  the  saints. 

4  For  there  are  certain  men  ""  crept  in 
unawares,  "  who  were  before  of  old  ordain- 
ed to  this  condemnation;  "ungodly  men, 
P  turning  the  grace  of  our  God  into  lasciv- 
iousness,  and  i  denying  the  'only  Lord  God, 
and  our  Lord  Jesus  Christ. 

Note. — When  the  apostle  applied  himself, 
with  all  assiduity  and  care,  to  write  to  his  fel- 
low Christians,  concerning  that  salvation, 
which  was  common  to  him  and  them,  and  to 
every  man  who  would  accept  of  it;  it  appear- 
ed to  him,  on  mature  consideration,  most  need- 
ful to  address  them  upon  the  duty  of  "contend- 
ing earnestly  for  the  faith,"  or  doctrine,  "once 
delivered  to  the  saints,"  by  the  apostles  and 
evangelists,  who  first  preached  the  gospel  after 
the  day  of  Pentecost.  They  could  not  but 
know  the  great  fundamentals  of  that  doctrine, 
respecting  the  Person  and  salvation  of  the  Lord 
Jesus,  and  his  mediatorial  authority  over  his 
redeemed  subjects,  and  "as  head  over  all,"  for 
their  benefit.  And,  as  these  were  violently  as- 
saulted, they  ought  to  "contend  earnestly"  for 
them;  patiently  and  constantly  professing  the 
faith,  and  adhering  to  the  commands  of  Christ, 
in  the  midst  of  hardships  and  persecution. 
They  should  diligently  endeavor,  notwithstand- 
ing all  kinds  of  opposition,  to  disseminate  the 
knowledge  of  uncorrupted  Christianity  in   the 


g  Horn.      15:15,16.       Gnl.  6tll. 

UeK  13:22.  1  Pel.  5:12.  2  Pet. 

1:12—15.     3:1. 
h  Is.  45:17,22.    Arts  4:12.  13:46, 

47.   2S:2S.  Gal.  3:28.  Tit.  1:4. 

2  Pet.  1:1. 
i   Nch.  13:25.     Jer.  9:3.    Acts  6: 

8—10.  9:22.  17:3.   18:4—6,28. 


Phil.  1:27.   1  Thes.  2:2. 1  Tim. 

1:18.  6:12.  2  Tim.  1:13.  4:7,0. 

Rev.  2:10.      12:11. 
k  Dent.  9:10.  31:9.    Acts  20:27, 

1  Cor.  15:3.      2  Pel.  3:2. 
1    SeeonEph.  1:1.  Phil.  1:1.  Col, 

1:2. 


world;  refusing  all  countenance  to  those  who 
opposed  it:  decidedly  using  all  their  influence 
to  put  others  upon  their  guard,  and  to  confirm 
them  in  the  faith  and  practice  of  the  gospel; 
and  to  show  them  the  falsehood  and  pernicious 
tendency  of  the  heresies,  which  were  propagated 
instead  of  them.  Thus  their  example,  profes- 
sion, conversation,  prayers,  and  improvement 
of  talents,  might  he  instrumental  to  stop  the 
progress  of  fatal  delusions:  to  establish  the 
faith  of  the  weak  and  wavering;  and  even  to 
recover  some  of  the  fallen.  And  an  earnest 
"contending  for  the  faith,"  with  such  weapons 
as  these,  Avould  consist  with  meekness  and  be- 
nevolence; differing  widely  from  that  contro- 
versy, which  has  too  often  been  conducted  with 
acrimony,  slander,  invective,  and  reciprocal 
contemp"^t.  (Note,  2  Cor.  10:1 — 6.)  These 
vigorous  measures  were  peculiarly  proper  at 
that  time,  as  certain  men  had  glided  in  like 
serpents,  with  subtlety  and  plausible  pretences, 
"unawares"  to  the  people  and  their  pastors: 
(for  the  enemy  sows  these  tares,  while  men 
sleep:)  but  the  Lord  had  foreseen  them;  for 
they  "were  of  old  ordained,"  or  registered,  "to 
this  condemnation."  Many  predictions  had 
from  the  beginning  been  delivered  to  this  effect; 
(Note.,  14 — 16.)  and  it  had  been  declared,  that 
persons  of  this  cliaracter  should  arise,  to  invent 
and  propagate  pernicious  errors;  deceiving  men, 
and  exposing  themselves  to  the  righteous  con- 
demnation denounced  against  lying  prophets. 
Nay,  these  predictions  had  been  extracts,  as  it 
were,  from  the  registers  in  heaven;  even  the 
secret  and  eternal  decrees  of  God,  "knowniin- 
to  whom  are  his  works  from  the  beginning  of 
the  world."  Such  were  "ungodly  men,"  who, 
professing  Christianity,  took  encouragement 
from  the  abundant  mercy  of  God,  and  the  way 
of  gratuitous  salvation  there  revealed,  to  in- 
dulge without  fear  or  shame  in  the  grossest 
"lasciviousness;"  thus  perverting  the  most  holy 
truths  into  an  occasion  to  the  vilest  unholiness! 
(Notes,  Rom.  %:\,1.  G«/.  5:13— 15.)  In  do- 
ing this  they  "denied  the  only  Lord  God,"  cast 
off  the  yoke  of  his  authority,  as  their  Creator, 
and  that  of  "our  Lord  Jesus  Christ;"  by  refus- 
ing to  have  him  to  rule  over  them,  or  to  be  the 
subjects  of  his  mediatorial  kingdom.  (Note, 
2  Pet.  2:1 — 3.) — Some  have  supposed,  that 
these  ungodly  men  denied  the  doctrine  of  the 
apostles,  concerning  the  Person  and  atonement 
of  Christ;  (Notes,  1  John  2:18—25.)  and  they 
therefore  explain  "turning  the  grace  of  our 
God  into  lasciviousness,"  of  some  attempts 
made  by  them  to  traduce  thedoctrines  of  grace, 
as  tending  to  licentiousness.  But  this  construc- 
tion is  very  unnatural :  and  the  whole  epistle 
shows  that  they  were  abominable  antinomians, 
who  "wrought  all  uncleanliness  with  greedi- 
ness," under  pretence  of  exalting  free  grace. 
It  is,  however,  very  probable,  that  they  also 
held  some  wild  notions  concerning  the  Person 
of  Christ;  for  this  was  generally  the  case,  with 
the  various  descriptions  of  these  primitive  here- 
tics; whose  absurd  and  presumptuous  specula- 
tions,   concerning   these    mysterious   subjects, 


ID  ftlall.  13:25.  Acts  15:24.    (ial. 

2:4.  Eph.  4:14.    2  TiiD.  3:6.  2 

Pet.  2:1,2. 
n  Rom.  9:21,22.     1  Pet.  2:8.     2 

Pet.  2:3. 
o  15.    2  Sam.  22:5.     Ps.    1:1.     1 

Pet.  4:18.     2  Pet.  2:5,6.      3:7. 


p  Rom.  fi:l,'2.       fial.  5  13.    Tit. 

2:11,12.    Heh,  12:I5,IH.  1  Pit. 

2:16.     2  Pel.  2:I.°— 22. 
q  Til.  1:16.     2  Ptt.2:I.    1  Jr^lm 

2:22. 
r    Ps.  62:2.  .lohn  17:3.  1  Tim.  6: 

15,16.     Rev.  15:4. 


[739 


A.  D.  70. 


JUDE. 


A.  D.  70. 


would  be  wholly  unworthy  our  notice,  did  they 
not  illustrate  the  folly  of  man's  wisdom,  in 
matters  of  religion;  the  perverse  disposition  of 
the  human  heart  to  prefer  any  senseless  false- 
hood to  the  truths  of  revelation;  and  the  arti- 
fice of  Satan  in  suiting  the  delusions,  which  he 
propagates  by  his  ministers,  to  the  taste  and 
capacities  of  those  whom  he  means  to  ruin  by 
them.  The  intellectual  poison,  which  he  ad- 
ministers, in  this  age  of  proud  reasoning  and 
skepticism,  is  of  a  more  specious  kind,  and  can 
be  supported  with  more  plausible  show  of  ar- 
gument; or  else  it  would  not  be  so  generally 
received. — Gave  all,  &c.  (3)  'I  was  sedulous- 
'Iv  devising  to  write  to  you  concerning  the 
'common  faith;  when  the  circumstances  of  the 
'times  rendered  it  necessary,  and  determined 
'me  to  this  subject.' 

Earnestly  contend.  (3)  Enayovi'i^scT&ui,.  To 
contend  with  the  utmost  earnestness  and  zeal. 
—Faith.]  Tf]  nn^Fi.  Jets  6:7.  Gal.  \  .IS.  1 
Tim.  3:9.  Tit.  1:13.  Heb.i'2:2.  i?ev.  2:18.— 
Once.]'Jna^.  Jfe6.  9:26— 28.  "Once  for  all;" 
ijo  that  no  addition  is  to  be  made  to  the  doc- 
trine thus  delivered,  or  alteration  in  it;  and  all 
that  either  human  learning  and  wisdom,  or 
human  folly  and  ignorance,  can  do  in  this  way, 
only  tends  to  corrupt  it.  {Notes,  Rom.  6:16 — 
19.  2  l^hes.  2:15.) — Crept  in  unaivares.  (4) 
UaQSiasdvauv.  Here  only. — Ordained.]  Uqo- 
YeyQafifievoi..  Rom.  15:4.  Gal.  3:1.  Eph.  3:3. 
Written,  or  described,  beforehand.  The  char- 
acter of  these  deceivers  had  been  drawn,  and 
their  doom  denounced,  by  the  ancient  prophets 
from  the  beginning. — {Note,  5 — 8.)  rQ<t(foi, 
without  a  preposition,  is  used  of  those,  "whose 
names  are  written  in  the  book  of  life:"  {Note, 
Rev.  13:8 — 10.)  and  this  being  generally  un- 
derstood of  election,  the  venerable  translators 
of  the  Bible  rendered  -nQoyeyouuiiFioi  ordained. 
This  shows  what  their  sentiments  were  on  this 
subject:  but  it  is  not  clear,  that  the  decree  was 
here  meant,  except  as  connected  with  the  pro- 
phetical description.  At  least,  it  is  not  meant, 
that  they  were  "ordained"  to  commit  these 
crimes,  by  any  constraint:  but  merely  that 
their  wilful  sin  and  impenitence  being  foreseen, 
and  God  for  wise  reasons  determining  lo  leave 
them  to  themselves,  he  "ordained  them  to  this 
condemnation;"  as  he  had  done  Judas,  and 
tliose  who  crucified  Christ.  {Notes,  Matt.  26: 
21—24.  ^c<s  2:22— 24.  4:23—28.)  Whatever 
objection  lies  against  this  view  of  the  subject, 
lies  at  least  equally  against  the  whole  system 
of  prophecy,  as  far  as  the  crimes  and  condem- 
nation of  men  are  expressly  foretold. — Con- 
demnalion.]  Koifiu.  Matt.  '23:14.  1  Cor.  11: 
29.  Jam.  3:l.~The  only,  &c.]  Toy  /itoi'or,  y. 
^  A.  These  words  may  be  differently  rendered : 
but  our  translation  seems  to  give  the  true  mean- 
ing; preserving  the  scriotural  distinction  be- 
tween the  Father  and  the'  Son.— Lord.]  Jfu- 
noTijv.  LMfee2:29.  ^c/s  4:24.  2  Tim  2-21  2 
PeL  2:1.  Rev.  6:10. 

5  I  will  therefore  '  put  you  in  remem- 


s    Roai.  15:15.  2  Pet.  1:12,13.  3- 

1. 
t    6'ee  on  1  Cor.  10:1—12. 
u  Num.    14-.22— J7.       26:64,65. 

Deut.  2:15,16.  Ps.    106:26. 

Heb.  Ji:17— 19.     4:1,2. 
X  John  8:44. 

*  Or,    principality.     Eph.    6:12. 
y  Malt.  25:il.—See   on    2    Pet. 


7401 


2:4. 
z  Matt.  8:29.    Heb.  10:27.    Rev. 

20:10. 
a  Gen.  13:13.  18:20.    19:24—26. 

Deut.  29:23.     Is.    1:9.      13:19. 

.Ter.  20:16.     50:40.    Lam.  4:6. 

Ez.  16:49,50.     Hos.  li:E.  Am. 

4:11.     Luke  17:29. 


brance,  though  ye  once  knew  this,  how 
that  the  Lord,  *  having  saved  the  people 
out  of  the  land  of  Egypt,  "  afterward  de- 
stroyed them  that  believed  not. 

6  And  the  ^  angels  which  kept  not  their 
*  first  estate,  but  left  their  own  habitation, 
y  he  hath  reserved  in  everlasting  chains  un- 
der darkness,  ^  unto  the  judgment  of  the 
great  day. 

7  Even  ^  as  Sodom  and  Gomorrah,  and 
the  cities  about  them  in  like  manner,  giv- 
ing themselves  over  to  fornication,  and 
going  after  f  strange  flesh,  ''  are  set  forth  for 
an  example,  suffering  the  vengeance  ol 
^  eternal  fire. 

8  Likewise  also,  ^  these  filthy  dreamers 
*^  defile  the  flesh,  *"  despise  dominion,  &  and 

speak  evil   of    dignities.         [Practical  observations.] 

Note.— {Notes,  1  Cor.  10:1—12.  2  Pet.  2:4 
— 9,20 — 22.)  External  privileges,  profession, 
and  apparent  conversion,  could  not  secure  from 
the  severest  vengeance  of  God,  those  who 
turned  aside  from  him  in  unbelief  and  disobe- 
dience. To  evince  this,  the  apostle  deemed  it 
proper  to  remind  his  readers,  though  they  had 
been  taught,  and  had  once  understood  it , 
{Note,  2  Pet.  1 :12— 15.)  that  the  Lord,  having 
delivered  the  whole  nation  of  Israel  from  Egyp- 
tian bondage,  and  having  made  a  covenant 
with  them  as  his  people;  yet  afterwards  des- 
troyed, with  terrible  judgments,  such  of  them 
"as  believed  not,"  and  so  would  not  obey  him; 
though  this  judgment  involved  a  vast  majority 
of  the  nation.  {Notes,  Ex.  19 :i.  24:1—11. 
Heb.  3:7 — 19.  4:1,2.)  In  like  manner,  those 
who  apostatized  from  Christianity,  or  mani- 
R'sted  their  unbelief  by  determined  and  habit- 
ual disobedience;  instead  of  being  secured  by 
external  privileges,  would  be  more  deeply  con- 
demned on  account  of  them.  Even  the  angels, 
originally  created  holy,  endued  with  noble  pow- 
ers, and  exalted  to  great  eminence  in  heaven 
itself;  when,  dissatisfied  with  "their  first  es- 
tate," they,  ambitiously  and  rebelliously,  left 
the  station  assigned  them  by  the  Creator,  had 
been  "cast  down"  from  their  holy  habitation, 
and  were  "reserved,"  as  "in  everlasting  chains 
of  darkness,"  wickedness,  misery,  and  despair, 
"unto  the  judgment  of  the  great  day;"  when 
their  condemnation  will  be  as  distinguished,  as 
the  rank  was  from  which  they  fell.  In  like 
manner,  the  inhabitants  of  Soilom  and  the  ad- 
jacent cities,  who  were  favored  with  a  most 
pleasant  and  fruitful  country,  and  with  great 
prosperity;  when,  after  the  manner  of  apostate 
angels,  they  daringly  rebelled  against  God, 
(wliich  appeared  especially  in  their  giving  up 
themselves  to  abandoned  lewdness,  and  the 
shameless  indulgence  of  their  unnatural  lust.-:,) 
had  been  exhibited  as  "an  example"  of  divine 
vengeance  to  the  whole  earth,  in  the  destruc- 
tion of  their  cities,  and  all  that  was  in  them,  by 


t  Gr.  other.     Gen.  19:5.      Rom. 

1:26,27.       1  Cor.  6:9. 
h  Mali,  n  :24.— See   on  2  Pel.  2: 

6. 
c  Deut.  29:23.    Is.  33:14.     Mall. 

25:41.     Mark  9:43— 49. 
d  .ler.  23:25—28. 
e  1  Cor.  3:17.  1  Tim.  1:10 See 


nn  2  I'et.  2:10—12. 
f  Gen.  3:5.    Num.  Ui:3, 12,13.     1 

Sara    10:27.  Ps.  2:1— 6.  12.3,4. 

Luke  19:14.     Acts  7:27,39.       1 

Thes.  4:8.     Heh.   13:17. 
g  9,10.    Ex.  22:28.    Prov.  30:11, 

17.     Ec.  10:20.     Acls23:5. 

Pet.  2:17. 


A.  D.  70. 


JUDE. 


A.  D.  70 


fire  from  heaven,  and  by  the  perpetual  desola- 
tions of  their  fertile  country:  so  that  it  became 
a  visible  emblem  of  the  eternal  fire  of  hell,  in- 
to which  that  judgment  swept  the  souls  of  such 
as  died  in  their  sins;  and  all  the  adults  seem 
thus  to  have  perished.  (Notes,  Gen.  19:24 — 
29.  Beut.  29:19—25.  Ez.  16:43—51.)  In  like 
manner  "the  dreamers,"  of  whom  the  apostle 
Bpal<e,  vainly  expecting  liberty  and  impunity  in 
sin,  followed  the  example,  and  would  share  the 
doom,  of  abominable  Sodom:  whilst  they  defil 
ed  their  bodies,  which  ought  to  have  been  con 
secrated  to  God;  despised  all  authority,  divine 
and  liuman;  ami  reviled  those  who  were  placed 
in  dignity,  or  invested  with  power,  in  so  inso- 
lent a  manner,  as  would  tend  to  exasperate 
them  against  Christians  in  general.  (Notes,  9, 
10.  2  Pet.  2:10,11.)  In  short,  they  would  not 
emlure  either  authority  or  reproof;  but  disdain- 
ed them,  as  the  inhabitants  of  Sodom  did  the 
far  too  efentle  expostulation  of  Lot.  (Note, 
Gen.   19:6—9.) 

First  estate.  (6)  -•/(»/'/''•  Either  beginning, 
John  8:44.  1  John  3:8.  or  dignity,  Eph.  6:12. 
Rev.  3:14. — hi  like  manner.  (7)  They  were 
rebellious,  as  the  fallen  angels  had  been  rebel- 
lious;  and  condemned  as  they  were:  but  the 
main  instance  of  this  rebellion  in  the  inhabitants 
of  Sodom,  and  in  the  heretics  whom  Jude  op- 
posed, was  such  as  evil  spirits  could  not  commit. 
— Eternal  fire. ^  IJuong  uimvih.  Matt.  25:46. 
(Notes,  Is.  33:14.  Matt.  25:41—46.  Mark  9: 
43 — 50.)  It  does  not  appear  in  what  sense  the 
fire  which  destroyed  Sodom,  and  then  was 
wholly  extinguished,  and  succeeded  by  a  lake, 
could  be  thus  called,  apart  from  its  effects  on 
the  inhabitants.  (Rev.  19:3.) — Dreamers.  (8) 
Ervnrta'Cofisroi.  'Perfectly  stupified,  and  des- 
titute of  reason,  as  if  their  senses  had  been 
*locked  up  by  a  deep  sleep,  or  an  inveterate 
'lethargy,  from  which  no  terrible  example  could 
'awake  them.'  Beza. — The  epithet  filthy,  add- 
ed in  our  translation,  implies  that  their  very 
dreams  were  defiled,  through  the  filthiness  of 
their  waking  thoughts. 

9  Yet  ''  Michael  the  '  archangel,  wlien 
contending  with  the  devil,  he  disputed  about 
^  the  body  of  Moses,  '  durst  not  bring 
against  him  a  railing  accusation,  but  said, 
"'  The  Lord  rebuke  thee. 

10  But  these  "  speak  evil  of  those  tilings 
which  they  know  not:  but  what  they  know 
naturally,  as  brute  beasts,  °  in  those  things 
they  corrupt  themselves. 

Note.— (Notes,  2  Pet.  2:10-17.)  It  is  most 
probable,  that  the  apostle  took  this  account  con- 
cerning Michael,  from  an  ancient  tradition 
which  was  well  known  among  the  Jews;  ;ind 
by  thus  adducing  it,  he  has  giv^en  an  attesintiori 
to  its  truth.  (Notes,  Deut.  34:6.  Dan.  10:10 
—14,20,21.  12:1.)  In  Daniel,  Michael  has 
been  supposed  to  be  the  Son  of  God  himself,  as 
the  great  Ruler  over  all  angels,  and  worshipped 
by  them  all.  Yet  we  do  not  seem  authorized 
to  interi)ret  this  text  of  the  Son  of  God,  as 
spoken  of  in  the  tradition  by  the  name  of  Mi- 


h  Dan.  I0:ia,21.    12:1.    Rev.  12:  1  k  Dtut.  34:6. 

.7-  1   I».    36:13—21.    Mark     15:29. 

I    1  The*.  4:16.  |      Luke  23:39,40.    1  Pet.  3:9.     2 


chael;  but  rather  of  some  created  angel,  invest- 
ed with  great  authority  over  his  fellows,  per- 
haps as  Messiah's  peculiar  vicegerent.  (Nffte, 
1  Thes.  4:13— 18.)— This  exalted  archangel, 
however,  had  a  contest  with  the  devil  about  the 
body  of  Moses.  It  may  be  supposed  that  Satan 
aimed  to  make  the  place  of  his  burial  known  to 
the  Israelites,  in  order  to  tempt  them  to  wor- 
ship him;  as  the  papists  do  the  bodies  of  mar- 
tyrs, real  or  supposed :  but  Michael  would  not 
suffer  him  to  do  it;  and  probably  the  devil  ex- 
pressed his  rage  in  desperate  blasphemy.  Yet 
Michael  "durst  not  bring  against  him  a  railing 
accusation;"  he  did  not  presume  to  denounce  on 
him  the  judgment  of  blasphemy,  or  to  retort  his 
revilings;  but  merely  said  to  him,  "The  Lord 
rebuke  thee."  (Zcc'h.  3:2.)  Though  the  hate- 
ful character  and  atrocious  conduct  of  the  dev- 
il must  have  excited  the  holy  abhorrence  and 
indignation  of  the  archangel;  he  yet  dared  not 
to  utter  any  reviling  expression:  not  from  fear 
of  the  devil;  but  because,  even  in  those  circum- 
stances, it  would  not  have  been  consistent  with 
the  perfection  of  his  character.  Yet  the  here- 
tics, of  whom  Jude  was  speaking,  claimed  su- 
perior eminence,  as  the  favorites  of  heaven,  and 
dared  to  "speak  evil  of  dignities,"  whom  God 
had  commanded  them  to  honor  and  obey.  Thus 
they  spoke  language  concerning  princes  and  ru- 
lers, which  Michael  scrupled  to  use  concerning 
the  devil  himself:  and  surely  they  would  not 
maintain,  that  they  were  more  privileged  than 
the  archangel!  or  that  their  rulers  were  more 
execrable  than  that  great  enemy  of  God  and 
man!  But  indeed  they  "spake  evil  of  such 
things  as  they  understood  not:"  for  they  were 
men  of  a  base  grovelling  mind;  whose  chief  at- 
tention was  paid  to  the  indulgence  of  their  ap- 
petites, in  such  things  as  "they  knew  naturally," 
even  like  the  brutes;  and  by  their  excessive  and 
lawless  gratification  they  wholly  polluted  them- 
selves.— To  suppose,  as  some  learned  men  have 
done,  that  "  the  body  of  Moses,"  means  the 
Jewish  church  after  the  captivity:  because  the 
true  church  is  called  "the  body  of  Christ,"  and 
to  refer  the  whole  to  the  transaction  recorded 
in  the  third  of  Zechariah,  merely  because  "the 
Lord  rebuke  thee,  Satan,"  occurs  there,  may 
be  ingenious;  but  it  is  ingenious  trifling,  which 
brings  no  instruction  nor  satisfaction  to  the 
mind.  (Note,  Zech.  3:1—4.) — 'Michael,  one 
'of  the  principal  angels,  was  contented  to  deliv- 
'er  up  the  devil,  however  execrable,  to  be  co- 
'erced  by  the  judgment  of  God:  yet  these  per- 
'verse  and  insignificant  men,  were  not  ashamed 
'to  reproach  "the  powers,  ordained  by  God" 
'himself!'  Beza. — 'The  angels  have  no  disposi- 
'tion,  and  I  believe,  they  have  no  talent,  or  fac- 
'ulty,  for  railing:  the  cool  consideration  where- 
'of  should  make  all  men,  especially  those  who 
'call  themselves  divines,  and  especially  in  con- 
'troversies  about  religion,  ashamed  and  afraid 
'of  this  manner  of  disputing.'  Jlrbp.  Tillotson. 
Disputed.  (9)  JiFXeyFin,  reasoned,  or  argu- 
ed. Acts  \1 -.M .  19:9.  20:7.  24:25.— 7)Mrs/.] 
ETolaijaF.  2  Cor.  10:2,12, — Bring  a  railing 
accusation.]  Kgiaiv  enFfFyxeip  pk(tacp)jfn(tc, 
to  bring  a  judgment  of  blasphemy. —Naturally. 
(10)  (l)vaixMc.  ffiuaixog,  Rom.  1:26,27.  2  Pet. 
2:12.   Iwaic,  Gal.  4:8.  Eph.  2:3.  2  Pet.  1:4. 


Pet   2:11.  I  n  See  on  2  Pet.  2:12. 

1  1  Chr.  12:17.    Is.  37:3,4,10—  |  o  See  on  Rom.  1:21,23 
20.    Zech.  3:2. 


[741 


A.  D.  70. 


JUDE. 


A.  D.  70. 


11  PWoe  unto  them!  i  for  they  have 
gone  in  the  way  of  Cain,  ""and  ran  greedily 
after  the  error  of  Balaam  for  reward,  and 

*  perished  in  the  gainsaying  of  Core. 

12  These  *  are  spots  in  your  "  feasts  of 
charity,  when  they  feast  with  you,  ''  feeding 
themselves  without  fear:  >"  clouds  they  are 
without   water,   ^  carried   about  of  winds; 

*  trees  whose  fruit  withereth,  without  fruit, 
••  twice  dead,  "  plucked  up  by  the  roots; 

13  '•  Raging  waves  of  the  sea,  ^foaming 
out  their  own  shame;  wandering  stars,  *"  to 
whom  is  reserved  the  blackness  of  darkness 
for  ever. 

Note. — The  apostle  denounced  a  dreadful 
woe  upon  these  deceivers:  for  they  had  "gone 
in  the  way  of  Cain;"  who,  proudly  disliking 
the  humble  obedience  of  faith,  and  the  spiritual 
tvorship  which  God  had  appointed,  failed  of 
finding  acceptance  with  him:  and,  being  enrag- 
ed by  this,  he  murdered  his  righteous  brother, 
■  nd  apostatized  from  the  religion  which  he  had 
professed.    (iVo/es,  Gen.  4:1— 17,  I  John  3:13 

-15.)  In  like  manner,  these  wicked  men  had 
'urned  aside  from  the  pure  doctrine  of  Christ, 
hecome  haters  of  those  who  adhered  to  it,  and 

vero  about  to  cast  off  all  profession  of  Chris- 
tianity.— They  had  also  run  with  eagerness  and 
jireediness  in  the  same  way,  which  Balaam  had 
laken,  in  order  to  obtain  "the  reward  of  un- 
righteousness:" like  him  they  had  gone  contra- 
ly  to  the  commandment  of  the  Lord,  from  "love 
to  filthy  lucre;"  they  had  sought  the  ruin  of 
Jehovah's  worshippers,  and  they  had  seduced 
many  of  them  into  licentiousness,  and  thus  ex- 
jiosed  them  to  divine  vengeance.  {Notes,  2  Pet. 
11:15,16.  Rev.  2:14— 16.)— Moreover,  as  "Ko- 
rah  and  his  company"  had  contradicted  and  op- 
posed the  authority  of  Moses  and  Aaron,  and 
<xcited  the  people  to  rebel  against  them;  so 
<hose  Avicked  men  had  rejected  the  authority  of 
'i^hrist's  apostles,  and  contradicted  their  doc- 
*rine:  yea,  they  had  induced  many  others  to 
oppose  them;  and  they  were  about  to  perish  in 
their  gainsaying,  or  rebellion,  as  Korah  and  his 
associates  did.  (Notes,  Num.  16:)  These  were 
"spots  in  their  religious  feasts,"  in  which  they 
met  together  as  Christian  brethren;  for,  feast- 
ing with  Christians,  and  indulging  their  appe- 
tites without  fear,  they  would,  by  that  and  oth- 
er scandalous  practices,  become  a  disgrace  to 
the  whole  company.  They  were  indeed  "clouds 
without  water,"  from  whom  no  good  could  be 
expected;  whilst  their  own  lusts,  and  Satan's 
temptation,  drove  them  from  one  folly  and  wick- 
edness to  another,  as  the  clouds  are  driven  about 
by  the  wind.  (Note,  Eph.  4:14— 16.)  They 
might  also  be  compared  to  trees,  which  seem  xl 


p  Is.  3.0, n.  .ler.  13:27.  Ez.  13: 
3.  Zrch.  11:17.  Mall.  11:21. 
23:13—16.      Luke    U:42—iT. 

q  Gen.  4:5—14.       1  .John    3:12. 

r  Num.  22—24:  31:16.  Dent 
23:4.  .Tosh.  24:9—11.  Mic.  6- 
5.     2  Pel.  2:15.    Rev.  2:14. 

8  Num.  16:1,  &c.  26:9,10.  Ko- 
rah. 

I    See  on  2  Pel.  2:13,14. 

u  1  Cor.  11:21,22. 

X  Ps.  78:29— 31.  Is.  56:10— 12. 
Ei.  34:8,18.  Luke  12:19,20,45. 
16  19.  21:34.  Phil.  3:19.  1 
Thes.  5:6,7,     Jam,  5:5. 


742J 


V  Prov.  25:14.     Hos.  6:4.    2  Pet. 

2:17. 
1   Eph.  4:14. 
a  Ps.  1:3.  37:2.  Matl.   13:6.    21: 

19,20.     Mark  4:6.  11:21.  Luke 

8:6.     John  15:6. 
b  1  Tim.  5:6.      neb.  6:7,8 See 

on  2  Pet.  2:18—20. 
c  2  Chr.  7:20.      Ei.  17:9.    Matl. 

15:13.     Mark  11:20. 
d  Pa.  65:7.      93:3,4.      I».  57:20. 

Jer.  5:22,23. 
e  Phil.  3:19.     2  Tim.  3:13. 
<    See  or.  2  Pet   2:17.— Rev.  14: 
10,11.     20:10.     21:8. 


to  take  root  and  to  give  hopes  of  fruit;  but  their 
buddings  were  withered,  and  they  remained 
wholly  unfruitful:  so  that  they  were  "twice 
dead;"  as  the  transient  hope  which  had  been 
given,  of  receiving  life  and  taking  root,  only 
made  way  for  their  being  reduced  to  a  more 
desperate  state,  from  which  they  could  not  be 
expected  to  recover:  for  they  were  as  barren 
trees  torn  up  by  the  roots,  that  they  might  be 
cast  into  the  "fire.  {Notes,  Matt. ^3:7— 10.  2 
Pet.  2:18—22.)  They  might  also  be  compared 
to  "raging  waves  of  the  sea,"  in  the  turbulency, 
clamor,  and  violence  of  their  conduct;  whilst, 
by  boasting,  reviling,  and  filthy  language,  they 
"ibamed  out  their  own  shame;"  and  proved  to 
all,  who  judged  by  the  word  of  God,  wliat  scan- 
dalous and  abominable  characters  they  were. 
They  were  like  "wandering  stars,"  whose  ir- 
regular courses  could  not  easily  be  described  or 
understood;  whilst  their  appearance,  though 
luminous,  foreboded  mischief'  to  mankind:  and 
"the  blackness  of  darkness,"  despair,  and  mise- 
ry, were  reserved  for  their  eternal  portion; 
along  "with  the  devil  and  his  angels, "  with 
whom  they  had  united  in  opposing  the  author- 
ity and  honor  of  Christ. — The  word,  rendered 
spots,  primarily  means  the  tops  of  the  rocks,  ap- 
pearing above  the  water,  which  give  the  sea 
the  appearance  of  being  spotted,  and  on  which 
ships  are  wrecked.  Thus  the  disgraceful  ap- 
pearance of  these  heretics,  and  the  danger  aris- 
ing from  them,  may  be  at  once  exhibited. — The 
word,  rendered  "wandering  stars,"  signifies 
planets:  but  it  may  be  questioned,  whether  the 
apostle  used  it  in  the  strict  astronomical  sense; 
or  not  rather,  according  to  the  popular  meaning 
of  it,  which  best  suiteti  his  purpose. — The  hor- 
rible enormities,  ascribed  to  the  heretics  who 
are  supposed  to  be  here  intended,  are  almost 
incredible;  but,  if  true,  it  is  by  no  means  prop- 
er to  speak  of  them  in  the  detail. 

Feasts  of  charity.  (12)  Jyunaig.  Notes,  1 
Cor.  11:23—28.  2  Pet.  ^.12— 14.— When  they 
feast  with  you.]  ^vyevoiynfievoi.  2Pe<.  2:13. 
—  Whose  fruit  withereth.]  'J'i^ivonwoiva. 
Comp.  of  cpit^ivu),  to  corrupt,  and  onojQa,  aw 
tumn. 

14  And  K  Enoch  also,  the  seventh  from 
Adam,  prophesied  of  these,  saying,  •*  Be- 
hold, the  Lord  cometh  with  ten  thousand 
of  his  saints, 

15  To  '  execute  judgment  upon  all,  and 
■^  to  convince  all  that  are  ungodly  among 
them,  of  all  their  ungodly  deeds,  which 
they  have  ungodly  committed,  '  and  of  all 
their  hard  speeches  which  ungodly  sinners 
have  spoken  against  him. 

16  These  are  ""  murmurers,  complainers, 
"  walking  after  their  own   lusts;  "and  their 


g  fien.  5:18— 24.   1  Chr.  1:1—3. 

Ileb.  11:5.6. 
h  Deul.   33:2.      Job   19:25—27. 

Ps.    50:3—5.         Dan.     7:9,10. 

Zech.  14:5.     Mad.  16:27.     24: 

30,31.  25:31.    1  Thes.  3:13.     2 

Thes.  1:7,8. 
i    Ps.  9:7,8.  37:6.  50:1-6.    98:9. 

149:9.    Ec.  11:9.  12:14.     John 

5:22,23,27.     Acts  17:31.    Fom. 

2:16.   14:10.     1  Cor.  4:5.  5:13. 

Rev.  20:12— 15.     22:12. 
k  Rom.  2:5.     3:19,20. 
1    16.  Ex.  16:8.  1  Sam.    2:3.  Fs. 


31:18.  94:4.  Is.  37:22— 36 
Dan.  7:20.  11:36.  Mai.  3:13— 
15.  Matl.  12:31—37.  Kev.  13: 
5,6,11. 

m  Num.  14:36.  16:11.  Deul.  1: 
27.  Ps.  106:25.  Is.  29:24. 
Luke  5:30.  15:2.  19:7.  John  6: 
41,61.  I  Cor.  10:10.  Phil.  2:14. 

n  18.  Gal.  5:16,24.  1  Thes.  4:5. 
2  Tim.  4:3.  Jam.  1:14,15.  I 
Pet.  1:14.  2:11.  4:2.  2  Pel.  2: 
10.       3:3. 

o  See  on  15.  Job  17:4,5.  Ps.  17: 
10.      73;  9— n  .—2  Pet.  2: 1 8. 


A.  D.  70. 


JUDE. 


A.  D.  70. 


mouih  speaketh  great  swelling  words,  p  hav- 
ing men's  persons  in  admiration,  because 
of  advantage.  [Pmctici  obsenatio,,,.] 

Note. — III  a  prophecy,  delivered  by  Enoch  to 
the  Antediluvians,  concerning  the  coming  of 
the  Lord  to  judgment,  men  of  this  character  had 
been  predicted  and  condemned.  This  ancient 
prophecy,  however,  had  not  been  committed  to 
writing,  either  by  Moses,  or  by  any  other  m- 
S|)ired  person;  but  it  had  been  preserved  by  tra- 
dition, and  accorded  to  the  general  doctrine  of 
revelation*  and  it  was  authenticated,  as  a  part 
of  it,  when  thus  quoted  by  the  apostle  of  Christ. 
Enoch,  though  he  lived  so  soon  after  the  crea- 
tion, as  to  be  the  seventh  in  descent  from  Ad- 
am; (Notes,  Gen.  5:21— ^4.  Heb.  11:5,6.)  yet 
foresaw  and  predicted  the  second  coming  of  the 
Lord,  even  of  the  promised  Messiah,  to  judge 
the  world  ;  of  which  the  approaching  deluge 
was  an  emblem.  (Note,  Job  19  :<23 — 27.)  He, 
therefore,  called  on  the  men  of  that  abandoned 
generation,  to  "behold"  and  take  notice,  that 
the  Lord  would  come,  and  was  even  then  com- 
ing, with  "ten  thousands  of  his  holy  ones,"  his 
holy  angels,  in  the  most  conspicuous  manner. 
(Notes,  Matt.  25:31—33.  2  Thes.  1:5—10.)— 
Then  he  would  "execute  judgment  upon  all" 
men:  and  arraign,  convict,  and  condemn  all 
that  were  ungodly  among  them,  both  in  respect 
of  their  j)rofane,  rebellious,  and  wicked  works, 
which  they  had  most  impiously  perpetrated,  in 
contempt  and  defiance  of  him;  and  of  all  the 
hard  speeches,  the  virulent,  presumptuous, 
scornful  blasphemous,  and  malicious  words, 
•which  they  had  dared  to  utter,  from  the  proud 
and  carnal  enmity  of  their  hearts  against  him. 
(Note,  Jam.  3:3 — 6.)  This  conviction  and 
condemnation  the  false  teachers,  of  whom  Jude 
wrote,  could  not  escape;  seeing  their  works  and 
words  were  exactly  of  the  same  kind.  For  they 
were  "murmurers;"  (after  the  example  of  the 
Israelites,  who  murmured  against  Moses  and 
Aaron,  and  thus  showed  their  enmity  to  Jeho- 
vah;) they  quarrelled  with  the  truth,  precepts, 
and  ministers  of  Christ;  (Note,  Rom.  2:7 — 11.) 
and  "complainers"  who  were  dissatisfied  with 
every  restraint  laid  on  them,  or  authority  exer- 
cised over  them;  and  also  expressed  continual 
discontent  with  the  Lord's  providential  dispen- 
sations respecting  them.  At  the  same  time, 
they  "walked  after  their  own  lusts,"  habitually 
making  their  ungovernable  carnal  inclinations 
the  rule  of  their  conduct,  and  disdaining  all  con 
trol.  Yet  "their  mouths  spake  great  swelling 
words;"  boasting  extravagantly  of  their  knowl- 
•  edge,  liberty,  and  gifts,  as  if  they  were  the  only 
favorites  of  heaven:  and  ihey  paid  court,  with 
abundant  flatteries  and  professed  admiration,  to 
such  persons,  as  wer^-  able  and  willing  to  pro- 
mote their  secular  advantages,  without  any  re- 
gard to  their  characters;  by  which  partiality, 
and  mercenary  servility,  they  attached  proud 
and  worldly  men  to  their  parly.  (Note,  2  Pet. 
2:18,19.) 

Hard  speeches.  (15)  ^y.lr}Qb)v.  Matt.  25:24. 
JoAn6:60.  Jlcts  9:5.  Jam.  3:4. — Murmurers. 
(16)  royyvcui.  royyv^M,  Matt.  20:11.  Luke 
5:30.  JoAn  6:41,43,61.  7:32.  1  Cor.  10:10.— 
Complainers.^    Msjuipt/ttotgnt.  Comp.  of  jusjuipo- 


p  r.er.  19:15.   .lol)  32:21.    34:19.  I  <)  Mai.  4:4.  Acl«  20:35.     Eph.  2: 

Ps.  15:4.  Prov.  2B:2I.    1  Tim.  |  20.    4:11.   2  Pel.  3:2.  Ijohn  4: 

r.;5.  Jam.  2:1—9.  2  Pet.  2:1—  6. 

a.  |r  Aclj  20:29.      1  Tiin.  4:1,2.     2 


fiut,  to  find  fault,  and  fioi^jn,  fate,  or  the  ap' 
pointment  of  God. — Having  men's  persons  in 
admiration.]  OavfAu'CovTsg  nooaoiTux.  Deut. 
10:17.  2  Kings  5:1.  2  Chr.  19:7.  Sept.~\tis 
the  general  term  in  the  Septuagint  for  "respect- 
ing the  persons  of  men." — The  frequent  repe- 
tition of  the  word  ungodly  is  remarkable: 
uae6eig'   aaeSsiug-  TjaeGrjaav. 

17  Cut,  beloved,  "^  remember  ye  the 
words  which  were  spoken  before  of  the 
apostles  of  our  Lord  Jesus  Christ; 

1 8  Hoto  that  they  told  you  ''  there  should 
be  mockers  in  the  last  time,  .*  who  should 
walk  after  their  own  ungodly  lusts. 

1 9  These  be  they  '  who  separate  them- 
selves, "  sensual,  *  having  not  the  Spirit. 

Note.— (Note,  2  Pet.  3:1—4.)  As  the  de- 
ceivers, of  whom  the  sacred  writer  spoke,  were 
making  destructive  progress  in  the  church;  he 
deemed  it  requisite  to  exhort  his  beloved  breth- 
ren, to  recollect  the  words  which  the  other 
apostles  of  Christ  had  spoken,  when  they  first 
preached  the  gospel  to  them;  (Notes,  1,2.  2 
Pet.  3:1—4.  1  John  4:4—6.)  as  well  as  what 
some  of  them  had  written  to  this  effect,  espe- 
cially Paul,  Peter,  and  James.  For  they  had 
warned  them,  that  under  the  Christian  dispen- 
sation there  would  arise,  within  the  visible 
church,  "mockers,"  who  would  treat  the  most 
sacred  truths,  and  most  important  duties  of 
Christianity  with  profane  contempt;  and  would 
be  a  scandal  to  that  holy  religion,  by  "walking 
after  their  own  ungodly  lusts."  (Notes,  2 
Tim.  3:1— 9.  4:1—5.  2  Pet.  S:l— 4.)  These 
warnings  and  predictions  related  to  those  per- 
sons, who  at  that  time  separated  from  the 
apostolical  churches,  to  form  heretical  sects; 
being  "sensual,"  or  natural,  unregenerate  men, 
who,  "not  having  the  Spirit"  of  God  dwelling 
in  them,  as  the  Author  and  Preserver  of  divine 
life  and  holy  affections,  were  entirely  actuated 
by  pride,  ambition,  avarice,  malignant,  and 
licentious  inclinations.  It  therefore  behoved 
the  disciples  of  Christ  to  remember  their 
Lord's  admonition  on  this  subject,  "By  their 
fruits  ve  shall  know  them."  (Note,  Matt.  7: 
15—20.) 

Their  own  ungodly  lusts.  (18)  Tug  fuvtuv 
enidv^iKtc  TMv  uaedfuxtv. — "Their  own  lusts 
of  ungodlinesses."  15,16.  2Pe<.  3:3.— Separate 
themselves.  (19)  JnodioQilovjec.  Comp.  of 
uno,  5ia,  and  ooilo),  Luke  22:22.  Jlcts  2:23. 
10:42.  11:29.  17:26,31.  Rom.  1:4.  Heb.  4:1. 
'Singling  and  separating  themselves  from  the 
'church;  and  consequently  making  sects  to 
'themselves.'  Leigh. — Sensual.]  Wv/ixot.  A 
careful  examination  of  the  places  in  which  \fiv- 
/txot  occurs,  (1  Cor.  2:14.  15:44,46.  Jam.  3: 
15.)  will  confirm  the  conclusion,  that  it  signi- 
fies natural,  that  is,  unregenerate ;  without 
determining  into  what  channel  natural  deprav- 
ity was  diverted  bv  special  circumstances. 
(Notes,  1  Cor.  2:14—16.  Jam.  3:13—16.)  It 
is  absurd  to  suppose,  that  the  apostle  would 
class  with  these  abominable  heretics,  all  those 
professed  Christians  who  had  not  the  miracu- 
lous gifts  of  the  Holy  Spirit:  and  if  that  inter- 
pretation  be  set  aside,   as  inadmissible,    "not 


Tim.  3:1— 5,13.    4:3.  2  Pel.  2: 

1.  b:3. 

I    Set  on  n.  16 Ps.  1 4;  1,2. 

t   I».  65:5.  Et.  14:7.     Hos.  4:14. 


9:10.     Jleh.  10:25. 
u  1  Cor.2I4.     .lam.  .=5:15.  Or. 
X  .Tohii    3:5,6.    Rom.  8:9.  1  Cor. 

6:19. 


[743 


A.  D.  70. 


JUDE. 


A.  D.  70 


having  the  Spirit"  must  mean  being  unregenc- 
rate,  not  having  the  Holy  Spirit  as  a  Sanclifier 
{Notes,  liom.  8 : 5—1 1.)— It  should  he  observed 
that  Jude,  as  well  as  Peter  and  John,  appeals 
to  the  "word  of  the  apostles,"  as  the  standard 
according  to  which  all  ought  to  he  regulated: 
but  this  word  of  the  apostles  can  be  found  in 
their  writings  only. 

20  But  ye,  beloved,  >'  building  up  your- 
selves on  your  ""  most  holy  faith,  "  praying 
in  the  Holy  Ghost, 

21  ''  Keep  yourselves  '  in  the  love  of 
God,  ''looking  for  •"  the  mercy  of  our  Lord 
Jesus  Christ  ^unto  eternal  life. 

jVo^e. — Instead  of  listening  to  the  deceivers, 
the  apostle  exhorted  his  beloved  brethren  to 
employ  themselves  in  "building  up  themselves" 
and  each  other,  "on  their  most  holy  faith." — 
The  doctrine  of  faith  is  "most  holy"  in  its  na- 
ture and  tendency;  leading  men  to  repent,  and 
hate  all  sin;  to  love  and  obey  God;  and  to  lead 
a  sober,  righteous,  and  godly  life;  by  which  it 
may  be  distinguished  from  all  false  doctrines. 
The  grace  of  faith  "is  most  holy;"  as  it 
"worketh  by  love,"  "purifieth  the  heart,"  and 
"overcometh  the  world,"  by  which  it  is  distin- 
guishable from  a  false  and  dead  faith.  Adher- 
ing, therefore,  to  the  holv  doctrine  of  the  gos- 
pel by  a  living  obedient  faith;  Christians  ought 
continually  to  be  seeking  an  increase  in  knowl- 
edge of  the  truths  of  God,  and  in  the  experi- 
ence of  the  power  of  them  on  their  hearts; 
that  they  may  be  more  and  more  established, 
in  a  realizing  and  efficacious  belief  of  them, 
and  in  all  those  holy  dispositions,  and  that  obe- 
dient practice,  which  depend  on  it,  as  the  su- 
perstructure rests  upon  the  foundation.  (Notes, 
1  Cor.  3:10— 15.  £pA.  2:19— 22.)  Thus  the 
consistency,  stability,  and  circumspection  of 
their  conduct  will  continually  be  advancing; 
and  they  will  more  effectually  "adorn  the  gos- 
pel," glorify  God,  and  do  good  to  men,  as  long 
as  they  live.  In  order,  "to  build  up  them- 
selves" and  each  other,  "on  their  most  holy 
faith,"  the  apostle  directed  them  to  continue 
"praying  in  the  Holy  Ghost,"  or  in  dependence 
on  his  sacred  teaching,  and  under  the  influence 
of  it;  (Notes,  Zech.  \'2:9— 14.  i?oni.  8:24— 
27.  Eph.  6:18 — 20.)  as  in  this  manner  alone 
they  could  escape  the  snares  and  resist  the 
temptations  which  would  be  laid  in  their  way. 
By  such  a  conduct  they  ought  "to  keep  them- 
selves in  the  love  of  God;"  in  the  assurance 
and  comfort  of  his  special  love  to  them,  which 
they  could  not  enjoy  if  they  were  slothf^ul;  and 
in  the  exercise  of  filial  love  and  gratitude  to- 
wards him.  (Notes,  John  15:9 — 11.  1  Pet. 
1 :3 — 5.)  Yet,  with  all  this  assiduity,  watch- 
fulness, devotion,  and  conscientiousness,  they 
must  put  no  trust  in  themselves,  or  their  own 


y  Acts  9:31.    Rom.  1.5:2.    1  Cor. 

1:S.    10:23.  14:4,5,26.    Ei.h.  4: 

12.16,29.  IThes.  5:11.    ITim. 

1:4.     Gr. 
t  Acts  15:9.     26:18.   2  Tim    1-5 

Tit.  1:1.. lam.  2:22.  2  Pel.  M. 

1  .Tohn.5:4    Uev.  13:10. 
»  Zech.  12:10.    Rom.  8: 15,26,27. 

iCor.    14:15.    Gal.  4:6.    Eph 

6:18. 
b  24.  .fohn  14:21.    15:9,10.    AcU 

11:23.     1   John4:l6.     5:18,21. 

Rev.  12:11. 
c  R..m.  5:.5.     8:39.     2  Thes.  3:5. 

1  .Tot,  0  3:16,17. 


d  Job    14:14.        Lam.    3:25,20. 

Malt.  24:42—51.    Luke    12:36 

—40.  2  Tim.  4:8.  Tit.  21:3,14. 

Heb.  9:28.     2  Pet.  3:12. 
e  John  1:17.  1  Tim.  1:2.  2  Tim. 

1:2,16,18. 
f  Rom.  5:21.  6:23.    1  John  5:10, 

11. 
g  4—13.     Ez.  34:17.    Gal.  4:20. 

6:1.   Heh.  6:4— 8.    Jam.  5:19, 

20.    1  John  5:16-18. 
hRom.l]:l4.     ICor.  5:3— 5.    2 

Cor.  7:10—12.      1  Tim.  4:16. 
"  Am.  4:11.  Zech.  3:2.  1  Cor.  3: 


works:  but  wait,  expect,  and  be  continually 
"looking  for  the  mercj^,"  shown  to  sinners,  by^ 
the  Lord  Jesus  Christ;  and  preparing  for  the 
completion  of  it,  in  "eternal  life,"  as  the  gift 
of  God  through  him.  (Note,  Gal.  5:1—6.)— 
Certainly,  "praying  in  the  Holy  Ghost"  does 
not  mean  extemporaneous  prayer,  as  distin- 
guished from  a  liturgy:  for  both  those  who 
pray  without  a  form,  and  those  who  read  words 
previously  put  together,  often  come  short  of 
"praying  by  the  Holy  Spirit."  But  how  is 
the  whole  of  this  most  beautiful  passage  ener- 
vated, by  explaining  the  words  in  question,  of 
in.spiration,  or  miraculous  gifts!  Whether 
with  a  written  form,  or  without,  no  man  can 
pray  spiritually,  except  by  the  teaching  and 
assistance  of  the  Holy  Spirit,  exciting,  in  the 
mind  and  heart,  holy  desires,  affections,  and 
expectations:  and  this  is  wholly  independent  of 
miracles,  and  of  inspiration  properly  so  called. 
All  Christians  are  commanded  to  jiray  in,  or 
"6y,  the  Holy  Spirit:"  but,  for  at  least  fifteen 
hundred  years,  no  Christians  have  had  the 
Spirit  of  miracles  and  inspiration.  Have  none 
then,  during  this  period,  prayed  according  to 
the  exhortation  of  the  apostles  and  prophets.' 
(Note,  John  4:21—24.) 

Building  up.  (20)  Enoixo(iouin'Tig.  Ads  20: 
32.  1  Cor.  3:10,12.  Eph.  2:20.  Col.  2:7. 
(Notes,  Matt.\&:\S.  1  Cor.  3:10— 15.  Eph. 
2:19—22.  4:11— 13.)-FoMrs6>/res.]  'Eavjug. 
Eph.  4:32.  5:19.   CoZ.  3:16.   1  Pet.  4:10. 

22  And  ^  of  some  have  compassion, 
making  a  difTerence: 

23  And  others  ''  save  with  fear,  '  pulling 
them  out  of  the  fire;  ^  hating  even  the  gar- 
ment spotted  by  the  flesh. 

24  Now  unto  him  that  is  '  able  to  keep 
you  from  falling,  and  to  ™  present  you 
"  faultless  before  °  the  presence  of  his  glory 
with  P  exceeding  joy, 

25  To  1  the  only  wise  "■  God  our  Sa- 
viour, '  he  glory  and  majesty,  dominion  and 
power,  both  now  and  ever.     Amen. 

Note. — It  was  peculiarly  needful  for  Chris- 
tians, in  those  perilous  times,  to  know  how  to 
act  respecting  such  of  their  brethren,  as  had 
been  seduced  by  the  deceivers  above  described; 
and  who  might  probablv  be  recovered.  (Notes, 
Gal.  6:1—5.  Jam.  5:19,20.  1  John  5:16—18.) 
Of  some  they  ought  to  "have  compassion," 
and  to  treat  them  with  gentleness,  tenderness, 
and  kmdness;  "making  a  difference,"  between 
those  who  had  fallen  through  inadvertency, 
and  appeared  penitent;  and  others  who  were 
more  hardened  and  profane.  The  latter  they 
were  directed  "to  save  with  fear;"  being  cau- 
tious, lest  by  attempting  their  recovery,  they 
should  be  themselves  entangled;    as  if  a  man, 


15 
k  Lev.  13:47—59.  14:47.     15:17. 

Is.  64:6.    Lam.  4:14.    Zech.  3: 

3,4.     1  Cor.  5:9—11.   15:33.    2 

Thes.  3:14.     Rev.  3:4. 
1    See  on  21 John      10:29.30. 

Rom.  8:31.  14:4.  16:25.      Eph. 

3:20. 
ID  2  Cor.  4:14.    11:2.    Eph.  5:27. 

Col.  1:22,28.  3:4.   Heb.  13.20. 

21. 
n  Rev.  14:5. 
o  Matt.  1627.       19:28.       25:31. 

Lukeft26.    1  Thes.  4:16,17.  1 


I'ct.   4:13. 
p  Ps.  2l:R.  43:4.    Matt.  5:12.    2 

Cor.  4:17.     1    Pet.  4:13. 
q   Ps.  104:24.  147:5.  Rom.  11:S3. 

16:27.  Eph.    1:8.3:10.  1  Tim. 

1:17. 
r  Ps.    68:20.     Is.  12:2.       4S:2l. 

John  4:22.  1  Tim.  2:3.    Tit.  1: 

3,4.    2:10,13.     34.  2  Pet.  1:1. 
s    I  Chr.  29:11.       Ps.  72:18,19. 

Dan.  4:37.— See  on  Malt.  6:13. 

—Eph.  3:21.  I  Pet.  4:11.  5:10, 

II.  2  Pet.  3:18.   Rev.  1:6.   4:9 

—11.     S:IS,14. 


744] 


A.  D.  70. 


JITDE. 


A.  D.  70. 


being  eager  to  rescue  others  from  a  fire,  should 
fall  in  and  be  himself  burned:  or,  they  ought 
to  use  alarming  and  terrifying  methods;  as  men 
would  do,  if  they  saw  any  persons  in  imminent 
danger  of  being  consumed  in  the  flames,  Avhile 
insensible  of  their  situation,  through  sleep  or 
intoxication.  All  endeavors,  in  this  case,  must 
especially  be  joined  with  decided  abhorrence  of 
the  crimes  committed  by  tlie  persons  concern- 
ed; and  care  to  avoid  whatever  led  to  "fellow- 
ship with  them,  in  their  works  of  darkness :"| 
even  as  a  garment  infected  with  the  plague 
would  be  cautiously  shunned  by  those,  who 
desired  to  keep  clear  of  that  most  destructive 
malady;  or,  as  the  Jews  would  fear  to  touch  a 
garment,  which  might  convey  ceremonial  un- 
cleanness.  Thus  ought  they  to  "hate  even  the! 
garment  spotted  with  the  flesh;"  or  whatever 
had  the  most  remote  alliance  with  the  sensual 
practices  and  licentious  doctrines  of  these  de- 
ceivers. (Note,  Eph.  5:8 — 14.) — It  has  been 
observed  by  some  writers,  that  such  ornamen- 
tal or  improper  clothing,  as  serves  to  tempt 
others  to  sinful  inclinations  or  practices,  or  is 
purchased  with  the  wages  of  licentiousness, 
may  very  properly  be  called  "garments  spotted 
with  the  flesh;"  and,  as  such,  however  rich, 
elegant,  or  becomins;,  it  ought  to  be  detested 
and  loathed,  more  than  the  meanest  rags,  by 
all  those  who  would  be  thought  Christians. — 
But,  whilst  the  apostle  gave  these  warnings 
and  counsels,  he  showed  his  readers  where  to 
place  their  whole  dependence  for  perservation, 
hy  the  form  of  his  concluding  doxology.  For 
he  addressed  it  "to  him,  who  was  able  to  keep 
them  from  falling,"  into  iniquity,  heresy,  or 
destruction,  whatever  their  dangers  and  temp- 
tations might  be;  and  who  alone  could  do  it, 
by  his  outward  protection  and  his  inward  sup- 
ports; and  thus,  at  length,  "to  present  them 
faultless,"  fully  justified,  and  perfected  in  holi- 
ness, "before  the  presence  of  his  glory,"  when 
displayed  at  the  day  of  judgment  before  the 
assembled  world;  "with  exceeding  joy,"  to 
each  of  them  on  his  own  account,  and  in  the 
felicity  of  all  the  rest;  to  all  the  holy  ansrels, 
yea,  to  the  Lord  himself,  who  will  "rejoice 
over  them  t )  do  them  good"  for  ever.  (Notes, 
Acts  20:32—35.  Rom.  16:25—27.  2  Cor.  11: 
1—6.  Eph.  5:22—27.)  To  him,  therefore,  as 
"the  only  wise  God,"  who  "knew  how  to  de- 
liver the  godly  out  of  temptation,"  even  to 
"God  our  Saviour,"  the  apostle  ascribed  "glory 
and  majesty,  dominion  and  power,  both  then 
and  for  ever.  Amen."  (Note,  1,2.)  He  re- 
joiced that  all  glory  and  dominion  belonged 
to  him,  and  would  for  ever  be  possessed  by 
him,  who  alone  was  worthy  of  them,  and  ca- 
pable of  exercising  them  in  a  suitable  manner, 
for  the  good  of  his  universal  and  everlasting 
kingdom. — As  the  Lord  Jesus  alone  will  visibly 
appear  at  the  day  of  judgment,  to  "present  his 
saints"  unto  himself;  it  has  been  thought  by 
some  expositors  that  this  doxology  was  address- 
ed personally  to  him.  (Marg.  Ref.)  But  oth- 
ers suppose,  that  the  apostle  had  the  "One 
true  and  living  God"  in  his  mind,  without  ex 
elusive  respect  to  any  of  the  persons  in  the 
sacred  Trinity:  as  "God  is  become  our  Sav 
iour,"  in  Jesus  Christ;  and  the  glory  "of  the 
Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,"  in  the  salvation  of  believers,  will  be 
displayed  at  the  day  of  judgment;  though 
Vol.  ^  I.  94 


Christ  alone  will,  visibly  and  personally,  appear 
to  judge  the  World.  (Notes,  \Tim.  1:17.  Rev. 
5:9—14.  7:9—12.) 

1  Spotted.  (23)  .  EanduifiFvoi'.  Jam.  3:6. — 
Note,  11— 13. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 

When  the  servants  of  Christ  address  those, 
who  "are  sanctified  by  God  the  Father,  and 
preserved  in  Jesus  Christ,  and  called;"  and  for 
whom  they  pray,  "that  mercy,  peace,  and  love 
may  be  multijilied  untp  them;"  they  must  not 
only  instruct  them,  "with  all  diligence,"  in 
things  pertaining  to  "the  common  salvation," 
but  select  such  subjects  as  more  es|)ecially  suit 
the  circumstances  of  the  times,  and  tend  to  put 
them  on  their  guard  against  prevailing  delu- 
sions.—  A  cordial  attachment  to  the  doctrines 
"once  delivered  to  the  saints,"  and  handed 
down  to  us  in  the  scriptures,  will  render  us 
"earnest  in  contending  for  them,"  and  against 
all  innovations,  by  every  means  consistent  with 
meekness  and  love:  and  a  competent  acquaint- 
ance with  them,  will  put  us  upon  our  guard 
against  those  "ungodly  men,  who  creep  in  una- 
wares," amidst  revivals  ol"  religion,  and  "turn 
the  grace  of  God  into  lasciviousness,"  by  their 
perverse  interjiretations  and  scandalous  crimes; 
through  which  they  "deny  the  only  Lord  God, 
and  our  Lord  Jesus  Christ,"  as  if  they  were 
determined  to  be  their  own  rulers  in  every 
sense,  and  to  be  subject  to  no  authority,  either 
human  or  divine.  Thus  they  bring  upon  them- 
selves that  destruction,  which  is  appointed  in 
scripture  to  men  of  this  character. — Whilst  we 
"contend  earnestly"  for  the  truths  which  relate 
to  the  Person  and  Salvation  of  Christ,  we 
should  guard  with  equal  caution  against  every 
perversion  of  them :  for,  though  the  infidel  or 
the  Pharisee  will  as  surely  come  short  of  sal- 
vation, as  the  Antinomian;  yet  he  does  not  so 
immediately  dishonor  the  gospel,  or  in  general 
do  so  much  to  set  mankind  against  it.  We 
ought  therefore  to  remind  the  people  not  to  rest 
in  any  profession,  knowledge,  or  experience, 
whicli  does  not  bring  the  soul  into  subjection 
"to  the  obedience  of  Christ:"  (Note,  2  Cor. 
10:1 — 6.)  for  nothing,  but  the  renewal  of  our 
souls  to  the  divine  image,  by  the  Holy  Spirit, 
can  secure  us  from  being  destroyed  among  the 
enemies  of  God.  We  are  continually  warned 
of  this:  and  the  examples  of  his  severity  on 
unbelieving  Israelites,  on  apostate  angels,  and 
on  Sodom  and  Gomorrah,  stand  on  record  for 
our  admonition;  that  we  should  not  presume 
on  former  favors  and  present  privileges,  or  take 
occasion  from  thence  to  rebel,  or  to  indulge 
our  ungodly  lusts,  if  we  also  would  not  be 
"bound  in  chains  of  darkness  unto  the  judg- 
ment of  the  great  day." 

V.9— 16. 

Whilst  we  are  on  our  guard  against  "filthy 
dreamers,  who  defile  the  flesh :"  let  us  also 
stand  aloof  from  those,  whether  moral  or  im- 
moral in  other  respects,  "who  despise  domin- 
ion, and  speak  evil  of  dignities,"  and  give 
themselves  the  license  to  revile  their  rulers,  in 
language  which  an  arcliangel  would  not  ven- 
ture to  use,  in  reply  to  the  blasphemies  of  the 
prince  of  darkness!  When  we  deem  any  thing 
amiss  in  the  conduct  of  our  governors,  and 
wish  well  to  sober,  and^egular,  and  peaceable 

[745 


A.  D.  70. 


JUDE. 


A.  D.  70. 


plans  of  securing  liberty,  and  redressing  griev- 
ances; let  us  by  no  means  lose  sigiit  of  "the 
meekness  of  wisdom,"  but  leave  every  matter 
to  the  Lord  in  the  use  of  proper  means.  Nay, 
even  if  oppressed  and  persecuted,  we  should, 
without  "rendering  evil  for  evil,"  "commit  our- 
selves to  him  that  judgeth  righteously."— There 
always  have  been  numbers  who  "speak  evil  of 
things,  which  they  do  not  understand,"  and 
corrupt  themselves  in  such  things  as  they 
"know  naturally  like  brute  beasts,"  The  way 
of  Cain,  of  Balaam,  and  of  Korah,  has,  in 
every  age  and  place,  been  frequented:  and  en- 
mity against  God,  concurring  with  avarice,  am- 
bition, and  sensuality,  drives  men  headlong  in 
similar  courses  to  their  own  destruction.  But 
when  persons  of  this  character  are  continued 
in  communion  with  the  churches  of  Christ, 
they  are  disgraceful  "spots"  and  blemishes  in 
them:  whilst  they  indulge  their  appetites  and 
passions  without  fear  or  shame;  and  bear  no 
good  fruit,  but  disappoint  all  the  expectations, 
which  promising  appearances  at  any  time  ex- 
cited. Such  persons,  remaining  unfruitful  after 
convictions,  and  under  high  professions,  and 
so  becoming  "twice  dead,  and  plucked  up  by 
the  roots;"  often  prove  like  "raging  waves  of 
the  sea,  foaming  out  their  own  shame,"  in  vir- 
ulent reproaches,  arrogant  boastings,  and  per- 
haj)s  horrible  blasphemies:  they  make  a  glare 
indeed  for  a  short  lime,  like  meteors,  and  then 
they  sink  "into  the  blackness  of  darkness  for 
ever."  The  "men  of  God,"  from  the  begin- 
ning of  the  world,  have  declared  the  doom, 
which  will  be  denounced  on  all  such  persons, 
when  Christ  shall  come  "with  ten  thousands 
of  his  saints,  lo  execute  judgment  on  all  the 
ungodly,"  for  all  their  wicked  works,  and  for 
all  the  impious  v/ords,  which  they  have  spoken 
against  him,  by  reviling  his  truths,  servants, 
providential   appointments,  righteous  decrees. 


and  holy  commt  idments.  We  should  therefore 
avoid  those  "murmurers  and  complainers,  who 
walk  after  their  ungodly  lusts,"  and  want  a 
religion  to  suit  such  a  course  of  litl3:  and  we 
ought  to  disregard  their  "great  swelling  worda 
of  vanity;"  whilst  we  mark,  how  they  have 
"men's  persons  in  admiration"  lor  their  own 
secular  advantage;  especially  such  as  are  rich, 
and  can  afford  to  purchase  at  a  high  rate,  flat- 
tery, authority,  and  influence  in  the  visible 
church. 

V.  17—25. 
We  should  constantly  "remember  the  words 
of  the  apostles  of  Christ:"  and  we  shall  find 
the  scriptures  verified  in  the  profane  and  Hcen- 
tious  scoffers,  who  separate  from  those  that  ad- 
here to  the  holy  doctrine  of  Christ,  and  even 
dare  to  deride  them;  and  who  expect,  that  the 
Lord  will  save  them,  though  they  remain  car- 
nal, and  sensual,  and  destitute  of  his  sanctify- 
ing Spirit.  Let  us  also  remember,  that  the 
doctrine  and  faith  of  Christians  are  "most 
holy;"  that  we  may  build  ourselves  on  them,  in 
all  spiritual  and  devoted  obedience  to  God; 
praying  for,  and  by,  the  Holy  Spirit,  to  be  pre- 
served in  "the  love  of  God/'  and  thus  "wait- 
ing for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life." — Whilst  with  tender  com- 
passion, or  more  solemn  and  awful  warnings, 
(as  the  case  may  require,)  we  seek  to  recover 
our  fallen  brethren,  from  dangerous  heresies 
and  sins;  we  should  "look  to  ourselves,"  and 
"hate  even  the  garment  spotted  with  the  flesh," 
as  afraid  of  being  infected  with  that  most  fatal 
pestilence:  and  still  trusting  in  him,  "who  is 
able  to  keep  us  from  falling,  and  to  present  us 
faultless  before  the  presence  of  his  glory,  with 
exceeding  joy;"  we  should  ascribe  to  him,  even 
God  our  Saviour,  Father,  Son,  and  Holy  Spirit, 
all  glory,  majesty,  dominion,  and  power,  now 
and  for  evermore.     Amen. 


THE 


REVELATION  OF  JOHN  THE  DIVINE. 


It  is  a  singular  circumstance,  concerning  this  book,  that  its  authenticity  was  very  generally,  if 
not  universally  acknowledged,  during  the  two  first  centuries:  and  yet  in  the  third  century,  it 
began  to  be  questioned!  This  seems  to  have  arisen  from  some  absurd  opinions  concerning  the 
Millennium,  which  were  grounded  on  it  by  those  who  maintained  them:  and  therefore  their 
opponents  injudiciously  and  presumptuously  endeavored  to  discredit  their  tenets,  by  denying  the 
authority  of  the  book  itself.  But  it  was  then  too  late  for  the  success  of  such  an  attempt;  and 
its  divine  original  and  authority  have  been  fully  established  by  the  clearest  and  most  decisive 
evidence. — Indeed,  the  prophecies  contained  in  it  have,  in  so  many  undeniable  instances,  been 
most  circumstantially  accomplished  through  a  long  series  of  ages,  that  it  stands  as  little  in 
need  of  external  evidence,  as  any  book  in  the  whole  scripture.  No  doubt  it  was  written  by 
John,  the  apostle,  to  whose  name  the  title  of  "The  Divine"  (or  the  Theologian,  OeoXoyog) 
was  added  some  time  after;  either  because  of  the  deep  and  mysterious  truths  relative  to  the 
nature,  decrees,  and  counsels  of  God,  with  which  his  writings  abound;  or  because  he  spoke 
so  much  concerning  the  divine  Person  and  glory  of  the  Lord  Jesus.  (OeoXoyoc-  Gfoc,  y(n- 
yo?) — The  book  is  styled,  "The  ,9pocalypse,"  or  "the  Revelation;"  (unoxalvnTii),  tounveil, 
or  uncover,  ivhat  was  before  hidden;)  as  consisting  of  matters  chiefly  prophetical,  which 
were  immediately  revealed  to  St.  John  from  Jesus  Christ.     This  took  place,  when  he  was  in 


A.  D.  95.  REVELATION.  A.  D.  95. 

the  isle  of  Patmos,  in  the  Egean  sea,  whither  he  was  banished,  as  is  generally  thought,  by 
the  emperor  Domitian,  A.  D.  94,  or  95.  Some  indeed  maintain  that  this  happened  much  ear- 
lier, even  during  the  persecution  of  Nero,  A.  D.  67,  or  68,  or  even  before  that  titne:  but  the  ar- 
guments adduced  in  support  of  this  opinion  are  by  no  means  concjusive:  and  as  it  stands  last  in 
the  sacred  canon,  so  it  seems  to  have  been  written  last,  and  to  have  been  intended  to  occupy 
that  place.  (iVo^es,  6:1,2.  22:18 — 21.) — The  Revelation  opens  with  the  apostle's  account 
of  an  extraordinary  vision,  which  he  had  of  the  Lord  Jesus,  appearing  to  him  in  glory. 
Then  follow  seven  short  epistles  from  Christ  himself,  to  the  seven  principal  churches  in  Asia: 
{Note,  Acts  19:8 — 12.)  and  after  them  it  contains  a  series  of  prophecies,  chiefly  emblematical, 
relating  to  events  which  would  take  place,  in  the  church  and  the  nations  of  the  earth,  through 
all  the  subsequent  generations  of  mankind,  to  the  end  of  the  Avorld,  the  day  of  judgment,  and 
the  eternal  state.  This  series  is  sometimes  interrupted  by  explanatory  digressions,  which  will 
be  noted  as  we  proceed:  such  predictions  as  are  suj)posed  by  the  author  to  be  already  fulfilled, 
will  be  compendiously  stated  with  the  events  to  Avhich  they  relate,  according  to  the  judgment 
of  the  most  approved  writers:  and  an  endeavor  will  be  thus  far  made  to  render  the  great  out- 
lines of  the  book  as  plain  as  possible  to  the  unlearned  reader,  whose  edification  must  princi- 
pally be  considered.  But  in  respect  of  those  things,  which  seem  not  to  be  yet  fulfilled;  a 
judgment  must  be  formed,  and  an  opinion  ventured,  with  very  great  caution,  and  in  a  very 
general  manner.  Many  indeed  have  objected  to  every  attempt  to  ex^  lain  a  book,  so  extremely 
abstruse,  and,  as  they  tiiink,  unintelligible;  nay,  some  ])rofessed  Christians,  and  ministers  of  the 
gospel,  have  even  derided  these  endeavors.  No  doubt  many  have  affected  to  be  "wise  above 
what  is  written,"  and  have  applied  general  prophecies  by  a  "private  interpretation,"  in  a  very 
unwarrantable  manner:  (Note,  2  Pet.  1:20,21.)  and  this  should  teach  others  modesty,  rev- 
erence, and  a  simple  dependence  on  the  teaching  of  the  Holy  Spirit,  in  all  their  inquiries, 
whatever  helps  or  advantages  they  may  possess  for  such  investigations.  But,  if  we  are  enabled 
to  study,  write,  and  read  in  this  manner,  there  can  be  no  doubt  that  we  shall  derive  most 
abundant  practical  instruction,  and  obtain  increasing  vigor  to  our  faith  and  holy  affections, 
by  attending  carefully  to  every  [)art  of  this  most  surprising  discovery  of  the  Lord's  purposes, 
respecting  his  church  and  the  world,  which  was  made  so  many  ages  before  the  period  of  their 
accomplishment. 
'They  who  censnre  and  dissuade  the  study  of  it,  do  it  for  the  most  part,  because  they  have  not 
'studied  it  themselves;  and  imagine  the  difficulties  to  be  greater,  than  they  are  in  reality.  It 
'is  still  "the  sure  word  of  prophecy;"  and  men  of  learning  and  leisure  cannot  better  employ 
'their  time  and  abilities,  than  in  studying  and  explaining  this  book,  provided  they  do  it,  as 
'Lord  Bacon  adviseth,  with  great  wisdom,  sobriety,  and  reverence. — The  folly  of  interpreters 
'has  been,  as  Sir  Isaac  Newton  observes,  to  foretell  times  and  things  by  this  prophecy,  as  if 
'God  designed  to  make  them  prophets.  By  this  rashness  they  have  not  only  exposed  them- 
'selves,  but  brought  the  prophecy  also  into  contempt.  The  design  of  God  was  much  other- 
'wise.  He  gave  this,  and  the  prophecies  of  the  Old  Testament,  not  to  gratify  men's  curiosities, 
'by  enabling  them  to  foreknow  things;  but  that  after  they  were  fulfilled,  they  might  be  inter- 
'preted  by  the  event;  and  his  own  providence,'  (or  foresight,)  'not  the  interpreter's,  might  be 
'manifest  thereby  to  the  world.'  Bishop  Newton. — It  should,  however,  be  admitted,  that  to 
give  the  attentive  and  pious  reader  a  general  assurance  of  the  final  and  most  glorious  victory, 
which  the  cause  of  God,  of  truth  and  righteousness,  shall  certainly  acquire  even  on  earth,  for 
his  encouragement,  during  the  triumphs  of  superstition,  idolatry,  heresy,  infidelity,  and  wick- 
edness, which  on  every  side  have  hitherto  been  witnessed,  or  reported  from  all  quarters,  was 
one  most  important  end  for  which  this  revelation  was  given. — But  when  even  the  most  learned 
and  respectable  men  attempt,  with  particularity  and  exactness,  to  explain  those  predictions 
which  are  not  evidently  fulfilled;  it  conuTionly  happens,  that  others  oppose  their  interpretation 
by  some  counter  scheme,  supported  also  by  plausible  arguments.  And  while  several  are  thus 
engaged,  each  in  defending  his  own  conclusions  against  those  who  combat  them,  the  readers 
in  general  are  perplexed,  instead  of  being  convinced;  the  difference  between  that  part  which 
is  fulfilled,  and  may  clearly  be  explained,  and  the  unaccomplished  predictions,  seems  to  disap- 
pear; the  evidence,  arising  from  the  fulfilment  of  prophecy,  as  demonstrating  the  divine  inspi- 
ration of  the  scriptures,  fails  of  producing  its  full  effect;  and  not  unfrequently,  the  whole  is 
laid  aside,  as  uncertain  or  inexplicable,  seeing  the  most  learned  writers  advance  such  discor- 
dant opinions  on  the  subject.  In  most  other  controverted  topics,  truth  is  generally  supposed 
to  lie  on  one  side  or  the  other,  or  to  be  divided  between  the  disputants:  but  in  this  particular, 
the  f'  bates  often  produce  a  kind  of  skepticism  in  the  minds  of  very  many  readers;  so  that 
they  are  led  to  doubt  about  the  whole  and  every  part  of  it.  In  order  to  avoid  this,  great  care 
should  be  taken,  to  mark  strongly  the  difference  between  what  is  fulfilled,  and  what  is  not 
fulfilled;  and  to  draw  the  line  between  these,  as  exactly  as  may  be;  that  the  uncertainty,  as 
to  the  grand  outlines,  may  not  appear  to  attach  to  those  parts,  which  have  already  received 
their  accomplishment,  but  be  wholly  confined  to  the  other  part. — In  respect  of  those  predic- 
tions especially,  which  are  supposed  to  be  fulfilling  in  the  eventful  period  during  which  we 
live,  peculiar  caution  is  necessary:  for  an  unexpected  turn  in  the  affairs  of  nations,  may,  after 
a  very  few  years,  confute  some  of  the  most  plausible  and  confident  assumptions  of  the  expos- 
itors; and  weaken  the  credibility  in  the  minds  of  men,  even  of  those  interpretations  which 
are  well  founded.  In  fact,  I  apprehend  this  has  been  in  many  instances  strikingly  verified 
since  these  remarks  were  first  written.  It  does  not,  indeed,  appear  probable,  that  the  proph- 
ecies, fulfilling  in  any  age,  should  be  clearly  understoodby  the  contemporaries;  any  more  than 
that  impartial  histories  should  be  written  by  men  of  their  own  times.  The  events,  in  which 
our  interests,  and  those  of  the  country  or  party  to  which  we  belong,  are  deeply  concerned, 

[747 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


must  have  such  an  effect  upon  our  minds,  as  to  deduct  from  that  cool  and  impartial  judgment, 
which  is  absolutely  requisite  in  inquiries  of  this  nature.     It  cannot  so  soon  be  known,  how 
the  successes  and  advancement  of  some  and  the  subversion  of  other  powers  may  terminate:  and 
till  that  be  known,  the  application  of  the  transactions  of  our  own  age  to  the  events  predicted 
in  scripture  must  be  attended  with  a  great  degree  of  uncertainty.    Our  nearness  to  the  objects 
likewise  tends  to  magnify  them  to  us:  and  we  are  apt  too  readily  to  conclude,  that  such  im- 
portant transactions' must  have  a  prominent  plact,  m  prophecy.     But,  I    apprehend,   that 
prophecy  (especially  that  contained  in  this  book)  resembles  a  map  of  the  world,  on  a  small 
scale-  in  which  only  countries,  and  capital  cities,  and  some  very  remarkable  places,  are  noti- 
ced: so  that  thev,  who  dwell  near  considerable  cities  and  large  towns,  are  disappointed  at  not 
finding  them  in  the  map.     Thus  the  events  of  a  century,  through  a  whole  continent,  or  con- 
tinents being  foretold  in  a  few  verses,  or  at  most  in  a  single  short  chapter,  we  certainly  shall 
look  in  vain  for  many  transactions,  which  appear  to  us  of  very  great  importance.     But  those 
who  shall  come  after  us,  on  reviewing  the  history  of  the  century,  or  the  continent,  and  com- 
paring it  with  the  prophecy,  will  doubtless  perceive  a  sufficient  coincidence,  to  enable  them  to 
say,  "Thus  it  was  written  and  thus  it  must  be:"  yet,  probably,  they  will  find  this   accom- 
plishment of  prophecy  materially  differing  from  what  the  most  sagacious  of  us  now  suppose. 
Since  the  author  first  printed  his  thoughts  on  this  book,  (in  1792,)  most  extraordinary  changes 
indeed  have  taken  place,  in  the  state  of  the  nations,  and  of  the  visible  church;  which  he 
doubts  not  will  be  found  accomplishments  of  the  predictions  contained  in  it.     Many  books 
also  have  been  written  on  the  subject;  several  of  which  he  has  considered,  and  means  further 
to  consider,  and  to  make  such  use  of  as  he  is  able.     But  he   purposes  still  to   adhere  to  his 
former  plan;  and  to  be  very  cautious  and  general,  in  attempting  to  explain  what  has    not 
hitherto  allowedly  been  fulfilled:  and  merely  supplying  this  deficiency,  (if  it  be  one,)  by  a 
few  quotations  from  those  who  have  ventured  to  be  more  particular.     He  does  not  indeed 
write  for  the  learned.     These  may  and  will  consult  the  several  authors,  who  have  purposely 
and  exclusively  treated  on  this  subject,  and  judge  for  themselves:  nor  has  he  the  presumption 
to  attempt  the  office  of  an  umpire,  between  those  who  maintain  different  opinions  respecting 
it.     The  plan  and  method,  on  which  he  proceeds,  will  appear  to  the  best  advantage,  in  the 
notes  on  the  several   parts  of  the  prophecy:  and  a  general  analysis,  or  outline   of  the  whole, 
will  be  more  properly  introduced  towards  the  conclusion,  than  at  the  beginning  of  the  book. — 
It  is  worthy  of  notice,  in   respect  of  the   Revelation,  that  the  views  given  in  it  of  God  and 
neaveniy  thmgs,  of  the  kingdom  of  providence  and  grace,  of  the  Redeemer's  glory,  the  hap- 
piness and  character  of  his  people,  with  the  wickedness  and  the  ruin  of  his  enemies,  are  set 
forth,  in  so  striking  and  peculiar  a  manner,  that  even  those  who  do  not  at  all  understand  the 
prophetical  meaning,  are  uniformly  interested  and  edified  by  reading  it,  in  proportion  to  the 
degree  of  their  humility,  faith,  arid  piety. 


CHAP.   I. 

The  source  and  design  of  the  liook:  wilh  a  hlewing  pronounced  on 
those  who  duly  attend  to  it,  1 — 3.  The  apostle  salutes  the  seven 
churches  'n  Asia;  ascribes  glory  to  God;  and  predicts  the  coming  of 
Christ  ((>  judgment,  with  the  terror  and  distress  of  his  enemies,  4 — 7. 
The  Lord  declares  his  own  eternity  and  omnipotence,  8.  The 
place,  time,  and  circumstances  of  John's  vision;  with  what  he  heard 
of  the  words,  and  saw  of  the  glory,  of  Christ;  and  the  command- 
ment given  him  to  write  these  things  to  the  churches,  9 — 20. 

THE  ^  Revelation  of  Jesus  Christ, 
•^  which  God  gave  ui  o  hini,  "^to  show 
unto  his  servants  things  ^  which  must  short- 
ly come  to  pass;  ^and  he  sent  and  signified 
it  by  his  angel  unto  his  servant  ''John; 

2  Who  5  bare  record  of  the  word  of 
God,  and  of  the  testimony  of  Jesus  Christ, 
''  and  of  all  things  that  he  saw. 

Note. — The  Lord  Jesus,  in  his  mediatorial 
character,  is  the  great  Prophet  of  the  church, 
the  incarnate  "Word  of  God,"  by  whom  he 
reveals  himself  to  men.  {Notes,  Deut.  18:15 
—19.  John  1:4—9.  Col.  3:16,17.  1  Pet.  1:10 
— 12.)  In  this  sense,  some  things  were  given 
to  him,  "as  his  revelation,"  to  he  through  him 
communicated  to  his  servants,  and  others  were 
not.  (Note,  Mark  13:32.)  An  infinity  of  the 
divine  designs  or  decrees  remain  impenetrably 
concealed  in  the  mind  of  God,  till  the  event 


discovers  them;  but  he  has  seen  good  previous- 
ly to  make  known  some  of  his  purposes  respect- 
ing future  ages,  in  order  to  confirm  the  faith, 
encourage  the  hope,  and  enlarge  the  views  of 
his  people;  and  that  the  accomplishment  of 
them,  in  after  times,  might  demonstrate  the 
truth  of  the  scriptures  to  every  diligent  inquir- 
er. (Note,  Deut.  29:29.)— -This  book  was 
therefore  called  "Tin-  Revelation  of  Jesus 
Christ;"  because  its  priucijjul  subject  is,  'A  pre- 
'vious  disctjverv  of  the  purposes  of  God  re- 
'specting  the  affairs  of  the  church,  and  of  the 
'nations  as  connected  with  it,  from  the  time 
'when  it  was  ffiven,  even  to  the  end  of  the 
'world.'  This  "Revelation"  was  given  to  Je- 
sus Christ,  that  he  might  show  to  his  servants 
those  events,  which  would  inmiediately  begin 
to  take  place,  and  which  Avouid  all  shortly  he 
accomplished:  as  the  transient  term  of  some 
thousands  of  years  bears  no  pro])ortion  to  eter- 
nity, in  which  the  whole  will  at  length  be  swal- 
lowed up.  These  things  Christ  sent  "his  an- 
gel," one  of  his  more  illustrious  servants  in  the 
world  above,  to  signify  and  explain,  in  order,  to 
John,  who  was  his  principal  servant  on  earth 
at  that  time;  as  it  is  probable,  that  he  was  then 
the  only  surviving  apostle.  (Notes,  17:7,8. 
19:9,10.  22:6—9,16,17.)     Thus,  future  events 


a  Dan.  2:2i!.2M.    Am.  5:7. 

16:25.  Gal.  1:12.  Eph. 

b  .John  3:32.  8:26.   12:49. 


748] 


c  22;fi.  Fs.  25:14.  John  15:15. 
1  d  3,19.  4:1.  22:10.  2  Pet.  3:8. 
I  e  22:6,16.  Dan.  8:16.  9:21,23. 


f  4,9.  21:2. 

g  9.  6:9.     12:11,17.     John   1:32. 
12:17.19:35.21:24.  1  Cor.  1:6. 


2:1.  1  John  5:7— II.  3Johnl2. 
h  19.  John  3:11.    .\cts  4:20.  22: 
15.  26:16.  1  John  1:1.  4:14. 


A.  D.  95. 


CHAPTER  I. 


A.   D.  9b 


were  made  known  to  him;  as  they  had  been  to 
several  of  the  ancient  jjrophets,  especially  Eze 
kiel,  Daniel,  and  Zechariah. — Accordingly  he 
faithfully  testified,  and  exactly  recorded,  "the 
word  of  God,  even  the  testimony  of  Jesus 
Christ,"  and  all  things  which  he  saw  in  these 
visions  of  the  Almighty. 

The  Revelation.  (1)  j7Tox(tXvi)>i;.  Rom.  2: 
5.  16:25.  2  Cor.  12:1,7.  Gal.  1:12.  2:2.  Eph. 
1:17.  3:3.  .■InoxulvniM,  to  brin«:  things  con- 
cealed to  light,  Matt.  11:25.  16:17.  1  Cor.  2: 
10.  !<.<i).vnjo),  to  conceal,  or  veil.  Kalvju/ut,  a 
veil.  2  Cor.  3:13 — 16.  The  removing  of  the 
veil,  and  uncovering  of  v^hat  was  veiled. — Sig- 
nified.^ F.aiifiuvFv.  John  \ '2:33.  18:32.  21:19. 
Acts  11:23.  25:27.  Jesus  Christ  signified,  or 
intimated  by  his  angel,  to  John  his  purpose  of 
revealing  future  things  to  him:  hut  in  whatever 
way  the  angel  was  employed,  doubtless  the  im- 
mediate revelation  was  made  by  the  Holy  Spir- 
it, and  not  by  any  creature. — The  angel  Ga- 
briel indeed  brought  a  verbal  message  to  Dan- 
iel, containing  an  extraordinary  prophecy: 
(Notes,  Dan.  9:21 — 27.)  but  the  visions  and 
revelations  of  this  book  were  not  verbal  mes- 
sages. (Notes,  9—11.  2:6,7.  4:1—3.  1  Cor. 
2:10—13.  2  Pet.  1:20,21.) 

3  '  Blessed  is  he  that  readeth,  and  they 
that  hear  the  words  of  this  prophecy,  and 
keep   those 
in:  ''for  the  time  is  at  hand 


things  which  are  written  there- 


Note. — The  apostle  introduced  his  testimo- 
ny, by  solemnly  pronouncing  a  blessing  on  all, 
who  should  read,  hear,  remember,  and  obedi- 
ently observe  the  words  of  this  prophecy,  of 
which  the  accomplishment  was  at  hand.  This 
Beems  to  have  been  prophetically  intended  to 
obviate  or  answer  the  objections,  and  obloquy, 
and  ridicule,  which  would,  in  after  ages,  be 
raised  against  the  study  of  this  mysterious 
book,  and  all  endeavors  to  bring  others  ac- 
quainted with  it.  Nothing  tends  more  to  for- 
tify the  mind  against  the  cavils  of  infidels  and 
skeptics,  or  the  incursions  of  unbelief,  or  to 
produce  patient  hope  amidst  trials  and  diffi- 
culties, than  the  observation  and  experience  of 
the  fulfilment  of  the  scriptures,  in  the  events 
which  take  place  around  us:  an  acquaintance 
therefore  with  this  Revelation,  concerning  the 
])urposes  of  God  respecting  his  church  to  the 
end  of  time,  when  connected  with  humility, 
sobriety,  and  the  obedience  of  faith,  must  great- 
ly conduce  to  the  Christian's  stability,  con- 
stancy, hope,  peace,  and  patience.  It  must  ex- 
ceedingly enlarge  his  views  of  the  great,  and 
glorious,  and  stupendous  plan  of  the  Lord's 
providential  government  of  the  world,  as  com- 
bined with  the  redemption  of  mankind;  and  di- 
rect or  encourage  his  prayers  for  those  prosper- 
ous days  of  the  church,  in  which  all  her  tribu- 
lations shall  terminate,  and  animate  his  exer- 
tions in  the  glorious  cause.  It  also  must 
greatly  conduce  to  reconcile  his  mind  to  those 
events,  which,  though  distressing  in  them- 
selves, form  a  part  of  one  vast  design,  already 


i  22-.7.    Prov.  8:34.     Dan.  12:12, 

13.  Lukr  11:28. 
k  22:G,12,20.  Rom.  13:11.    Jam. 

.5:8.   1  Pet.  4:7.  2  Pet.  3:8. 
1  See  0.1  f.  1. 
Ill  11,20.     2:1,8,12,18.    3:1,7,14. 

Acts  ;9:I0.  I  i'et.  1:1. 


n  See  on  Rom.  1:7.-1  Cor.    1:3. 

2  C(>r.  1:2.  1  Pel.  1:2. 
o  8.  Ex.  3:14.  Vs.  90:2.     102:25 

—27.  Is.  41:4.  57:15.    Mic.  5: 

2.  Heh.  1:10—13.    13:8.    Jam. 

1:17. 
p  3:1.  4:5.  5:6.  Zecb.  4:10.  6:5. 


in  a  considerable  measure  accomplished,  and 
evidently  hastening  to  an  entire  completion;  to 
the  eternal  glory  of  God  our  Saviour,  the  final 
victory  of  his  cause  ever  all  opjionition,  and 
the  endless  felicity  of  ail  his  faithful  servants. 
Nay,  the  very  mysteries  and  difficulties  of  this 
book  are  wonderfully,  yet  inseparably  united, 
with  such  grand  and  interesting  discoveries  of 
the  glory  of  God,  and  the  work  and  worship 
of  heaven,  as  are  peculiarly  suited  to  imfiress 
with  awe,  and  to  enliven  and  purify,  the  soul 
of  the  humble  and  attentive  reader,  even  when 
he  cannot  discover  the  prophetic  meaning  of 
the  passage.  Nor  is  it  any  objection  to  say, 
that  many  have  read  it  in  another  spirit,  anil 
got  much  harm  by  it:  for  this  is  the  case  with 
other  scriptures;  especially  with  those  passa- 
ges, which  may  be  called  "strong  meat,"  being 
peculiarly  strengthening  to  the  faith,  love,  and 
gratitude  of  such  as  can  digest  them:  though 
not  meet  nourishment  for  babes;  and  even  ca- 
pable of  being  turned  into  a  fatal  poison  by  the 
vicious  affections  of  a  proud  and  carnal  mind. 
(Notes,  Heb.  5:11—14.  2  Pet.  3:14—16.)— 
The  reasons  which  induce  infidels  and  profane 
"mockers,  who  walk  according  to  their  own 
ungodly  lusts,"  to  deride  all  attempts  towards 
explaining  this  prophecy,  are  obvious;  for  so 
much  of  it  has  most  manifestly  been  already 
fulfilled,  as  must  forever  ruin  their  cause,  could 
the  attention  of  men  be  drawn  to  the  subject, 
in  proportion  to  its  vast  importance:  and  no 
part  of  scripture  more  awfully  denounces  the 
doom  of  all  impenitent  sinners,  and  all  oppos- 
ers  of  the  gospel.  But  pious  men  could  never 
have  been  led  to  object  to  the  study  of  it,  as 
some  have  done,  in  strong,  nay,  rather  con- 
temptuous language;  had  not  the  misconduct 
of  many  in  this  respect  filled  them  with  preju- 
dice, and  formed  an  association  of  ideas  in  their 
minds,  which  have  no  necessary  relation  to  each 
other. — The  Lord  grant,  that  the  writer  and 
the  readers  of  the  present  attempt,  to  render 
this  mysterious  book  more  intelligible  and  in- 
structive to  Christians  in  general,  may  rely  on 
and  ])ray  for  the  participation  of  the  blessing 
here  promised,  in  every  part  of  their  progress 
through  it:  that,  in  faith,  humility,  reverence, 
and  expectation  of  great  advantage,  they  may 
read,  hear,  meditate  on,  and  keep,  the  things 
which  are  written  in  it,  "for  the  time  is  at 
hand,"  when  the  further  accomplishment  of 
them  will  render  them  so  plain,  that  they  shall 
no  longer  be  either  neglected  or  misunderstood. 

4  ^  TOHN  "*  to  ihe  seven  churches 
^  which  are  in  Asia:  "  Grace  be  unto 
you,  and  peace,  from  °  him  which  is,  and 
which  was,  and  which  is  to  come;  and 
P  from  the  seven  Spirits  which  are  before 
his  throne; 

5  And  from  Jesus  Christ,  ^  icho  is  the 
faithful  Witness,  ^and  the  First-begotten  of 
the  dead,  '  and  the  Prince  of  the  kings  of 
the  earth.     Unto  ^  him  that  loved  us,  and 


1  Cor.  12:4—13. 
q  3:14.      Ps.  89:36,37.     la.  55:4. 

John3:ll,32.  8:14—16.  18:37. 

1  Tim.  6:13.  1  John  5:7—10. 
r  Acts  26.23.     1  Cor.  15:20—23. 

Col.  1:18. 
s  11:15.  17:14.  19:16.    Ps.  72:11. 


(59:27.  I'rov.  f;:l5,l6.  Ann.  2: 
44.  7:14.  Malt.  28:18.  Kph.  1: 
20—22.  1  Tim.  6:15. 
t  Deiil.  7:8.  23:5.  Rom.  8:37. 
Gal.  2:20.  E|.li.  2:4.  5:2,25— 
27.   1  John  4:10. 


[749 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


"  washed  us  from  our  sins  in  his  own  blood, 
6  And  hath  "  made  us  kings  and  priests 
unto  God    and  his  Father;  >'  to  him  be  glory 
and  dominion,  for  ever  and  ever.     Amen. 

Note.— The  apostle,  contrary  to  his  general 
custom,  prefixing  his  name,  addressed  the  seven 
churches  of  Asia,  or  that  districtof  which  Eph- 
esus  was  the  capital  city,    (11.  Note,  Acts  19; 

8 12.)     The  benediction  which   he   used   is 

similar  to  what  has  been  repeatedly  considered, 
in  the  epistolary  part  of  the  New  Testament; 
but  it  is  here  expressed  in  more  sublime  and 
mysterious  language,  according  to  the  nature  of 
the  book  to  which  it  is  prefixed.  He  desired  and 
prayed  that  "grace  and  peace"  might  be  be- 
stowed on  them,  "from  him  who  is,  who  was, 
and  who  is  to  come;"  that  is,  from  the  self- 
existent,  eternal,  and  unchangeable  Jehovah. 
The  original  is  peculiar,  perhaps  unexampled, 
and  almost,  if  not  absolutely  incapable  of  an 
exact  translation;  the  preposition  governing 
the  genitive  case  of  the  article,  and  yet  all  the 
subsequent  words  being  in  the  nominative. 
(-^TTO  ru  6  0)v  y.ai  6  rjv  xul  6  BQ/ouevog.)  It  is 
supposed  to  refer  to  the  name  of  God  revealed 
to  Moses;  and  with  a  similar  disregard  to  the 
ordinary  rules  of  grammar.  {Notes,  Ex.  3:14. 
John  8:54 — 59.) — This  is  here  especially  meant 
of  the  person  of  the  Father.  {Notes,  8 — 11. 
22:13.  Heb.  13:7,8.)— As  "the  One  true  and 
living  God"  communicates  blessings  to  sinful 
man,  through  the  mediation  of  the  incarnate 
Son,  and  by  the  agency  of  the  eternal  Spirit;  it  is 
almost  unavoidable,  under  such  an  economy,  to 
speak  of  the  Father  in  the  absolute  style  of  Dei- 
ty, and  of  the  Son  and  the  Spirit  with  relation 
to  their  assumed  characters  and  offices;  though 
in  language  evidently  implying  a  participation 
in  all  divine  perfections,  and  co-equality  Avith 
the  Father,  in  their  original  and  essential  na- 
ture and  dignity.  Thus  "grace  and  peace" 
were  prayed  for,  for  the  Christians  addressed 
"from  the  seven  Spirits,  which  are  before  the 
throne."  This  is  generally,  and  doubtless 
justly,  interpreted  of  "the  divine  Spirit,"  Avith 
respect  to  the  abundance,  sulficiency,  and  vari- 
ety of  his  gii'ts,  graces,  and  operations;  and  in 
relation  to  "the  seven  churches,"  with  each  of 
which,  and  all  others,  the  One  and  self-same 
Spirit  dwelt,  as  the  Fountain  of  life,  grace,  and 
peace;  being  omnipresent  and  omnipotent,  and 
One  with  the  Father  and  the  Son,  "God  over 
all,  blessed  for  evermore."  {Notes,  3:1 — 3.  5: 
5 — 7.)  This  manner  of  expression  well  accords 
with  the  enigmatical  or  emblematic  style  of  this 
book;  and  it  is  absurd  to  suppose  any  created 
spirits  to  be  joined  in  this  solemn  benediction, 
with  the  eternal  Father, and  Jesus  Christ  the  Son 
of  the  Father;  and  indeed  it  would  fully  sanc- 
tion the  worship  of  created  angels.  {Notes, 
Matt.  28:19,20.  2  Cor.  13:11  —  14.)  Finall,^, 
this  grace  and  peace,  were  prayed  for  in  their 
behalf,  "from  Jesus  Christ,"  as*  the  appointed 
Mediator,  through  whom  the  eternal  Spirit, 
with  all  his  gifts,  graces,  and  consolations,  is 
given  to  fallen  man:  and  the  Saviour  was  de- 
scribed as  "the  raithfid  Witness,"  who  came 
into  the  world  to  bear  witness  to  the  perfec- 
tions, counsels,  truths,  and  will  of  God  to  men; 


U  7:1  t.  Zerh.  13.1.  John  13:3—  I 

10.     Arls  20:2!:.  1  Tor.  G:  I  I .  | 

rr-li.  9.14.   1  Pil.  1:19.   1  Jtihii 

750] 


1:7. 
X  .5:10.  20:6.    Es.  19:6.  Is.  61 
Horn.  12:1.  1  Pel.  2:5,9. 


and  who  fully  revealed  all  that  he  had  received 
from  the  Father  for  that  purpose.  {Marg.  Ref 
q. — Notes,  3:14 — 16.  Is.  55:4,5.)  He  was  also 
"the  First-begotten  from  the  dead."  Being 
"the  Only  begotten  of  the  Father"  before  all 
worlds,  and  "the  Heir  of  all  things,"  he  had 
come  on  earth  in  that  character,  to  tabernacle 
in  human  nature;  and,  having  been  put  to  death 
for  declaring  himself  to  be  "the  Son  of  God," 
he  arose  from  the  dead,  among  other  reasons, 
to  evince  that  he  was  what  he  declared  himself 
to  be.  {Notes,  Rom.  1  :1— 4.  Col.  1 :15— 20.) 
Thus  he  became  "the  First-fruits  of  the  resur- 
rection," and  appeared  as  "the  First-born"  of 
the  children  of  God,  in  and  through  whom  they 
shall  all  arise  again,  be  manifested  in  their  high 
and  honorable  character,  and  be  invested  with 
their  eternal  inheritance.  {Notes,  Luke  20:27 
— 40.)  Being  thus  arisen  from  the  dead,  and 
exalted  to  the  mediatorial  throne,  he  is  also  "the 
Prince,"  or  Sovereign,  "of  the  kings  of  the 
earth;"  by  whom  they  reign,  to  whom  they  are 
accountable,  whose  glory  they  ought  to  seek; 
and  by  whom  all  will  be  terribly  destroyed,  who 
oppose,  despise,  or  neglect  him.  This  declara- 
tion of  the  Redeemer's  sovereignty  over  all  "the 
kings  of  the  earth,"  was  a  proper  introduction 
to  the  prophecies  which  were  about  to  be  deliv- 
ered, of  the  opposition  Avhich  would  be  made  to 
his  cause,  and  his  final  triumph  over  all  his  en- 
emies. (iVb^fs,  11:15— 18.  17:9—14.  19:11  — 
16.  Ps.  2:7—12.  72:8—11.  89:19—37.  Prov. 
8:15,16.)  Animated  with  a  view  of  the  glory 
of  his  beloved  Lord,  and  contrasting  it  with  the 
vastness  of  his  condescension,  and  the  depth  of 
his  self-abasement;  the  inspired  writer  broke 
out  in  adoring  praises,  "to  him  who,"  great 
and  glorious  as  he  was,  "had  loved  them," 
when  defiled  with  the  loathsome  stains  of  guilt 
and  sin,  and  when  deserving  the  final  wrath  of 
God;  and  whose  love  had  been  so  immense, 
that  he  had  "washed  them  from  their  sins  in 
his  own  blood,"  which  he  had  Avillingly  shed 
upon  the  cross,  to  make  satisfaction  to  divine 
justice,  and  to  procure  all  the  blessings  of  sal- 
vation for  them.  And  having,  in  consecjuence 
of  this  atonement,  "quickened  them"  by  his 
Holy  Spirit;  he  had  taught  them,  in  penitent 
and  obedient  faith,  to  purge  their  consciences 
from  guilt  by  the  application  of  his  blood;  and 
their  hearts  from  the  pollution  of  sin,  by  the 
grace  promised  through  his  mediation.  In  this 
manner,  he  had  not  only  "delivered  them  from 
the  wrath  to  come,"  but  had  also  exalted  and 
ennobled  them  as  "kings,"  to  reign  with  him 
in  eternal  glory;  and  consecrated  them  as 
"priests,"  to  be  accepted  worshippers,  and  to 
olTcr  spiritual  sacrifices  unto  "God,  even  his 
Father."  {Notes,  5:8—10.  1  Pet.  2:4—10.) 
On  these  accounts  the  apostle  ascribed  unto 
Christ,  personally,  the  glory  and  dominion  for 
ever  and  ever:  {Note,  Phil.  'i-.^—U.  'i  Pet. 
3:17,18.)  and  in  thus  "honoring  the  Son,"  he 
especially  "honored  the  Father  that  sent  him;" 
as  all  do  who  cordially  add,  Amen.  {Note,  John 
5:20 — 23.)  Some  indeed  apply  the  doxology 
to  the  Father;  but  the  construction  is  by  nc 
means  so  obvious  and  natural. 

Washed.  (5)  Ananvu.  Jo/m  13:10.  Heb.  10: 
23.   {Notes,  7:13—17.    Ps.  51:1,2,7.    is.  1:16 


•1:11.  5:12—14.  Ps.  72:1R,19. 
D.in.  1:34.  Malt.  6:13.  .lolin  5: 
23.     Phil.  2:11.     1  Tim.  6:l6.  i 


Heb.  13:21.     I  Pel.  4:11.  5:11. 
2  Pel.  3:18.  Jude25. 


A.  D.   95. 


CHAPTER  I. 


A.   D.  05. 


—20.    Zech.  13:1.  3olin  13:6—11.  1  Cor.  6:9 
—  11.  Eph.  5:22—27.    Tit.  2:14.  3:4—7.) 

7  Behold,  ^  he  cometh  with  clouds; 
*  and  every  eye  shall  see  him,  ^  and  ihey 
aho  which  pierced  him:  *^  and  all  kindreds 
of  the  earth  shall  wail  because  of  him. 
''  Even  so,  Amen. 

iVbte. — The  prophecy  of  this  book  principally 
relates  to  the  opposition,  which,  in  one  form  or 
other,  would  be  made  to  the  cause  of  Christ; 
the  temporary  success  of  his  enemies;  and  his 
final  triumph  over  them  all:  and  therefore,  at 
the  very  opening:  of  it)  the  reader's  attention  is 
called  to  that  great  day,  when  these  scenes  will 
be  closed,  and  when  all  will  see  the  wisdom  and 
happiness  of  the  friends  of  Christ,  and  the  mad- 
ness and  misery  of  his  enemies.  For  "behold," 
with  attention  and  solemn  awe,  the  Saviour 
who  "loved  us  and  washed  us  from  our  sins  in 
his  own  blood,"  "is  coming:  with  clouds,"  or 
"in  the  clouds  of  heaven,"  in  his  own  glory  as 
Mediator,  and  in  the  glory  of  the  Father,  to  be 
the  Judge  of  the  world!  {Noles,  14:14—20. 
Drtra.  7:9— 14.  J»fa/L  24:29— 31.  26:63—68. 
JUarA:  8:33.  .;3c«s  1 :9— 12.)  The  intervening 
space  would  soon  pass  away,  and  it  might  even 
then  be  said,  "He  cometh!"  (Note,  Jude  14 — 
16.)  Then,  all  nations,  being  raised  from  the 
dead,  will  be  gathered  before  his  tribunal,  and 
"every  eye  shall  see  Him,"  in  human  nature, 
exercise  omnipotence,  omniscience,  and  all  di- 
vine perfections,  who  once  lay  prostrate  in  un- 
known agony  at  Gethseraane,  and  was  num- 
bered with  malefactors  on  mount  Calvary! 
Then,  they  especially,  "who  pierced  him," 
shall  be  compelled  to  witness  his  glory,  as  well 
as  to  feel  the  power  of  his  avenging  indignation. 
{l^otes,  Zec/t.  12:9— 14.  JoAn  19:31— -37.) 
Judas  the  traitor,  Caiaphas  and  the  chief  priests, 
"Herod  and  his  men  of  war,"  Pilate  and  his 
soldiers,  with  all  concerned  in  his  condemnation 
and  crucifixion;  and  those  in  every  age,  who 
by  their  infidelity,  apostacy,  persecutions,  her- 
esies, and  daring  crimes,  have  "crucified  him 
afresh  and  put  him  to  open  shame,"  shall  then 
with  unutterable  terror  behold  him,  preparing 
to  pronounce  and  execute  the  righteous  sen- 
tence of  their  eternal  condemnation.  And,  as 
"all  the  kindreds  of  the  earth,"  through  succes- 
sive generations,  hitherto  have  combined  in  op- 
posing, despising,  perverting,  or  neglecting  him 
and  his  gfreat  salvation,  with  the  exception  only 
of  a  small  remnant;  so  will  they  at  that  time 
"wail  because  of  him,"  in  horror  and  despair; 
for  neither  their  numbers  nor  their  power  can 
defend  them" from  his  omnipotent  vengeance. 
{Note,  6 -A 5 — 17.)  The  apostle,  however,  as- 
sured of  the  justice  of  these  awful  proceedings, 
and  knowing  that  then  the  redemption  of  all 
true  Christians  Avill  be  completed,  subjoined  to 
this  awful  declaration,  "Even  so.  Amen." 
"Thus  let  all  thine"  implacable  "enemies  per- 
ish, O  Lord."     (Note,  22:18—21.) 


z  14:14—1(5.     ri.  97:2.   I-i.  19:1. 

Dan.  7:13.  Nah.  1:3.  Malt.  2i: 

3).  26:'j4.    Ma:k  13:2i.    14:G2. 

Lnke  21:27.     Acts  1^9— 11.     1 

Thes.  4:17. 
a  22:4.    Num.  24:17.    Jol)  19:26, 

27.     33:23.     2  Thes.  I:i0.     1 

.lohii  3:2.   .luJe  14. 
bl's.  22:16.    Zech. 12:10.    John 

19:34,37.  Kcb.  6:6.    10:29. 


Luke 


Judg. 


c  6:15—17.       18:15—19. 

23:28—30. 
d  18:20.  19:1—3.    22:20. 

5:31.  Vi.  68:1. 
e  11,17.2:8.  21:6.  22:13.  Is.  41: 

4.  43:10.  44:6.  48:12. 
f  See  on  n.  4. 
g  4:8.  11:17.  16:I4.  19:15.  21:22. 

Gen    17:1.  28:3.  35:11.   43:14. 

48:3.  49:25.  Ex.  6:3.  Num.  24: 


Wail.]    Koiiiovrui.    18:9.  JV/fl«.  n  :17.  24 
30.     Luke  23:27. — The  word  signifies  to  cut, 
or  smite:  {Malt.  21  :8.)  and  is  used  figuratively 
for  wail,  or  lament. — "They  shall  smite  them 
selves,"  that  is,  on  their  breasts, 

8  I  am  '^  Alpha  and  Omega,  the  beginning 
and  the  ending,  saith  the  Lord,  *"  which  is, 
and  which  was,  and  which  is  to  come,  e  the 

Almighty.  [Prwtkal  ObsencHons.] 

Note. — As  the  Lord  Jesus  was  evidently 
spoken  of  in  the  preceding  verse;  it  is  obvious 
to  conclude  that  "the  Lord,"  who  speaks  in 
this,  is  the  same  Person:  nor  can  any  sufficient 
reason  be  assigned,  why  it  should  be  understood 
of  "the  Father"  personally;  except  that  men 
are  reluctant  "to  honor  the  Son,  even  as  tliey" 
ought  to  "honor  the  Father  that  sent  him." 
The  whole  vision  related  to  Christ,  from  whom 
immediately  the  revelation  was  given:  {Note, 
1 ,2.)  most  of  the  exjiressions  here  used,  or  oth- 
ers equivalent  to  them,  are  afterwards  spoken 
by  him,  and  concerning  himself,  and  the  con- 
struction and  arrangement  of  this  passage,  and 
the  context,  would  be  very  intricate,  if  we  were 
to  suppose  the  Father  to  be  the  Speaker. — The 
Lord  Jesus,  therefore,  here  declared,  "that  He 
is  tlie  Alpha  and  the  Omega,"  which  are  the 
names  of  the  first  and  the  last  letters  in  the 
Greek  alphabet,  the  language  in  which  the 
apostle  wrote.  This  implies,  that  he  is  the 
First  Cause  and  the  Last  End,  the  Author  and 
Finisher  of  all  things,  in  creation,  providence, 
and  redemption;  "the  Beginning  and  the  End 
ing,"  the  Source  of  existence,  of  life,  of  holi 
ness,  and  of  felicity;  and  the  Completion  of 
them,  in  every  sense,  and  in  all  respects. — 
"Who  is,  and  who  was,  and  who  is  to  come," 
as  One  with  the  eternal  Father;  {Note,  4 — 6.) 
"the  Almighty;"  the  omnipotent  and  sovereign 
Rulerof  all  worlds,  by  and  "for  whom  all  things 
were  made,  and  by  whom  all  things  consist." — 
No  words  can  more  strongly  express  eternal 
power  and  Godhead,  than  these  do.  {Notes,  9 
11.  OCT. 13/)  —  The  Beginning  and  the  End- 
ing.] Notes,  Ps.  90:1,2.  Prov.  8:22—30.  John 
1:1—3.    Col.  1:15—20.  Heb.  12:2,3.   13:7,8. 

The  Almighty.]  '0  navTOXQUTOJo.  4:8.  11: 
17.15:3.  16:14.  19:6.  21:22.  2  Cor.  6:18. 
'He  who  has  dominion  over  all.'  {Note,  Eph. 
1:15—23.) 

9  1''  John,  who  also  am  your  brother, 
'  and  companion  in  tribulation,  and  in  ^  the 
kingdom  and  patience  of  Jesus  Christ,  was 
in  the  isle  that  is  called  Patmos,  '  for  the 
word  of  God,  and  for  the  testimony  of  Jesus 
Christ. 

10  1  was  ™  in  the  Spirit  "  on  the  Lord's 
day,  and  heard  behind  me  a  great  voice, 
"  as  of  a  trumpet, 

11  Saying,  p  I  am  Alpha  and  Omega, 
the  First  and  the   Last:  and,   i  What  thou 


4.  2  Cor.  6:18. 

h  See  on  4. 

i  2:9,10.  7:14.  John  16:33.  Acts 
14:22.  Rom.  8:f7.  1  Cor.  4:9 
—13.  Phil.  1:7.  4:l4.  2  Tim. 
1:8.  2:3—12. 

k  3:10.  13  10.  14:12.  Rora.  2:7. 
8.  5:3,4.  8:25.  2  Thes.  1:4,5^ 
3:5.  Heb.  10:36.  .Inm.  5:7,8. 

1  2.  6:9.  11:7.  12:11,17.  19:10. 


m  4:2.  17.3.   21:l0. 

Acts  10:10,  &c.  2 
n  John  20:19(66. 

Cor.  16:2. 
0  4:1.   10:3—8. 
p  See  on  8. 
q    19.  2:1.  10:4.    11: 

5.    Deut.  31:19. 

30-2.  Heb.  2:2. 


,  Mall.  22:43. 
Cor.  12:2—4' 
AcU  20:7.     1 


13.    19:9.  21 
Is.  30:3.    Jer 


[751 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


spest,  write  in  a  book,  and  send  it  unto 
«■  the  seven  churches  which  are  in  Asia; 
unto  '  Ephesus,  and  unto  Smyrna,  and  unto 
Perganios,  and  unto  Thyatira,  and  unto 
Sardis,  and  unto  Philadelphia,  and  unto 
*  Laodicea. 

jVo<e.— The  apostle  next  proceeded  to  relate 
the  manner,  in  which  he  had  received  the  rev- 
elation that  he  was  about  to  deliver:  and  he 
merely  called  himself  "your  brother,"  address- 
ing himself  to  Christians,  without  mentioning 
his  apostolical  authority,  though,  most  proba- 
bly, the  only  surviving  apostle.  He  was  also 
their  "companion  in  tribulation;"  being  a  per- 
secuted servant  of  Christ,  and  exposed  to  the 
same  sufferings  in  his  cause,  as  they  were;  and 
a  fellow-subject  with  them  of  the  Saviour's 
kingdom  on  earth,  and  a  fellow-heir  of  his 
heavenly  kingdom.  These  sufferings  he  endur- 
ed, as  they  did,  with  that  submission,  constan- 
cy, composure,  and  perseverance,  which  Christ 
required  and  exemplified;  through  which  he 
experienced  present  consolations,  and  expected 
a  hapjiy  event  of  his  tribulations.  (Notes,  7: 
g_17.  2  Thes.  3:1—5.)  He  was,  at  the  time 
when  he  had  these  visions,  in  "the  Isle  of  Pat- 
mos,"  whither  he  had  btnii  banished  for  preach- 
ing the  word  of  God,  and  bearing  testimony  to 
Christ:  (Notes,  1  John  5:9—12.)  and  it  is  re- 
corded, that  he  was  confined  to  the  mines,  and 
compelled  to  labor  in  them,  notwithstanding  the 
infirmities  of  his  extreme  old  age.  "But  none 
of  these  things  moved  him!"  (Note,  Acts  20: 
22 — 24.)  His  soul  was  serene,  and  at  liberty, 
amidst  h*is  sufferings:  he  had  far  sweeter  com- 
forts than  the  emperor  or  any  of  his  prosperous 
persecutors  could  obtain;  and  he  expressed  no 
dissatisfaction  or  emotion,  on  account  of  the 
injustice  and  cruelty,  with  which  he  was  treat- 
ed.— While  in  this  situation,  "he  was  in  the 
Spirit,"  or  brought  under  the   immediate  im- 

Eulse  of  the  Spirit  of  prophecy;  as  Ezekiel, 
)aniel,  and  others  had  been,  when  favored 
with  visions  of  the  Almighty.  (Note,  4:1 — 
8.)  This  was  "on  the  Lord's  clay,"  which  can 
be  meant  of  no  other,  than  the  day  on  which 
the  Lord  Jesus  arose  from  the  dead,  even  "the 
first  day  of  the  week:"  and  it  is  a  conclusive 
proof,  that  the  first  day  was  set  apart,  and  kept 
holy,  by  tlie  primitive  Christians,  in  commem- 
oration of  that  great  event:  for  on  what  other 
account  could  it  have  been  thus  mentioned  ? — 
(Notes,  John  20:19—23,  Acts  10:7—12,)— 
Being  thus  cast  into  an  ecstacy,  he  heard  be- 
hind him  a  voice,  loud  and  clear  as  the  sound 
"of  a  trumpet,"  saying  some  of  the  same  words, 
which  have  been  already  considered,  or  to  the 
same  effect.  (Note,  8.)  They  must  here  be 
understood  of  Christ;  and  thisis  an  additional 
reason  for  interpreting  the  others  of  him :  and 
the  immediate  recurrence  of  them  in  this  con- 
nexion, gives  energy  to  the  arguments  drawn 


T  See   on   4.— 2:l,8,:2,18.     3:1,7, 
14.  >  >  1 

s  A^l3  18:19—21,24.     19:  20:17. 

1  Cor.   15:32.   16:8.    Eph.  1:1. 

1  Tiin.  1:3.  ' 

t  Col.  4:15,16. 
u  Ez.  43:5,6.  Mic.  6:9. 
X  13,20.    2:1.    Ex.  25:37.    Zech. 

4:2. 
y  14:14.     Ez.  1:26.      Dan.  7:13. 

10:16.    Phil.  2:7,8.    Heb.  2:14 

—17.  4:15. 


z  Dan.  10:5. 

a  15:6.    Ex.  23:6—8.  39:5.    Lev. 

8:7.  Is.  11:5. 
b  Uan.  7:9.     Mali.  28:3. 
c  2:18.   19:12.,  Dan.  10:6. 
d  2:18.    Ez.  1:7.  40:3.    Dan.  JO: 

6. 
e  14:2.  19:6.  Ps.  93:4.  Is.  17:13. 

Ez.  43:2. 
f  20.  2:1.  3:1.   12:1.     Job  38:7. 

Dan.  S:10.      12:3. 
g  2:12,16.  19:15,21.  I>.  11:4.   49- 


from  them.  But  if  any  should  still  be  disposed 
lo  understand  the  foregoing  passage  of  the  Fa 
ther;  they  cannot  but  admit,  that  Christ  and 
the  Father  are  One:  for  otherwise,  how  can  it 
be  conceived  that  Christ  would  have  used  the 
same  words  of  himself,  which  had  just  before 
been  spoken  by  the  Father,  as  descriptive  of  his 
eternal  Godhead.''  So  that,  on  either  interpre- 
tation, they  are  conclusive,  in  resjiect  to  the 
Deity  of  Christ. — The  voice  then  ordered  John 
to  write  what  he  saw,  in  a  book,  and  send  it  to 
the  seven  churches  in  Asia,  on  which  we  shall 
have  occasion  afterwards  to  make  some  obser- 
vations; (Marg.  Hef.)  but  shall  in  this  place 
otily  take  notice,  that  it  seems  to  confirm  the 
ancient  tradition  of  John's  having  resided  and 
labored  at  Ephesus,  and  in  that  vicinity,  for  a 
considerable  time  before  his  banishment  to  Pat- 
mos. —  The  testimony  of  Jesus,  (9)  19:10, 
Johril9:3b.  21:24,  dels  1:8.  1  JoAn  5:11,12. 
—In  the  spirit.  (10)4:2.17:3.  21:10.  Luke 
2:27.  (Note,  Ez.  ll:^'2—^b.)— The  First  and 
the  Last.   (11)  17.     Notes,  h.  41:2—4.  43:10 

—  14,  44:6—8.  48:12—15, 

Companion.  (9)  Ivyyoitoivoc.  Rom.  11:17. 
1  Cor.  9:23.  Phil.  1:7,    (Note,  Phil.  1:3—6,) 

—  The  Lord'^s  day.  (10)  Trj  KvQiuy.r/  y'lfjFQn.  1 
Cor.  11 :20,— Tiie  first  day  of  the  week  is  "the 
Lord's  day,"  as  the  Eucharist  is  "the  Lord's 
supper;"  and  to  be  distinguished  from  other 
days,  as  that  from  other  meals, 

12  And  I  tiu'ned  to  "  see  the  voice  that 
spake  with  me.  And,  being  turned,  *  I  saw 
seven  golden  candlesticks; 

13  And  in  the  midst  of  the  seven  can- 
dlesticks, one  >■  like  unto  the  Son  of  man, 
^  clothed  with  a  garment  down  to  the  foot, 
*  and  girt  about  the  paps  with  a  golden 
girdle. 

14  His  head '^  and /lis  hairs  icere  white 
like  wool,  as  white  as  snow;  *^  and  his  eyes 
were  as  a  flame  of  fire; 

15  And  ''his  feet  like  unto  fine  brass, 
as  if  they  burned  in  a  furnace;  ''and  his 
voice  as  the  sound  of  many  waters. 

16  And  '^he  had  in  his  right  hand  seven 
stars:  ^  and  out  of  his  mouth  went  a  sharp 
two  edged  sword :  ^  and  his  countenance 
was  as  the  sun  shineth  in  his  strength. 

17  And,  when  I  saw  him,  '  I  fell  at  his 
feet  as  dead.  '^  And  he  laid  his  right  hand 
upon  me,  saying  unto  me,  '  Fear  not,  "M 
am  the  First  and  Last: 

18  I  am  he  "that  liveth,  and  "was  dead; 
and,  behold,  p  I  am  alive  for  evermore, 
Amen;  and  have  i  the  keys  of  hell  and  of 
death. 

19  Write  ''the  things  which  thou  hast 


2.      Eph.  6:17.     Heb.  4:12. 
h  10:1.  Is.  24:23.  60:19,20.  Mai. 

4:2.     Ac(3  26:13. 
i    Ez.  1:28.    Dan.  8:18. 10:8.9,17 

—19.  Hall.  3:16.  Matt.  17:2—6. 

John  13:23.     21:20. 
Ic  Dan.  8:18.     10:10. 
I    (Jen.  15:1.     Ex.  14:13.    20:20. 

Is.  41:10.     Dan.    10:12.    Matt. 

28:4,5.  Mark  16:5,6.    I-nke  24: 

37—39. 


mSee  on  R,ll. 

n  Job  19:25.      Ps.  18:46.     John 

14:19.   Rom.  6:9.     2  Cor.  13:4. 

Gal.  2:20.    Col.  3:3.     Heb.  7: 

25. 
o  Rom.  14:8,9.      2  Cor.  5:14,15. 

Heb.  1:3.    12:2,3. 
p  4:9.  5:14.     Heb.  7:16,25. 
q  3:7.     9:1.    20:1,14.    P^.  68:2a 

Is.  22:22.     Matt.  16:19. 
r  See  on  11,12. 


A.    D.  95. 


CHAPTER  I. 


A.  D.  95. 


seen,  '  and  the  things  which  are,  *  and  the 
things  which  shall  be  hereafter; 

20  The  "  mystery  of  "  the  seven  stars 
which  thou  sawest  in  my  right  hand,  and 
the  seven  golden  candlesticks.  >'  The  seven 
stars  are  the  angels  of  the  seven  churches; 
^  and  the  seven  candlesticks  which  thou 
sawest,  are  the  seven  churches. 

Note. When    the   apostle   had    distinctly 

heard  the  words  which  have  been  considered, 
he  turned  to  see  from  whom  the  voice  proceed- 
ed: and  he  then  had  a  vision  of  "seven  golden 
candlesticks,"  in  allusion  to  the  golden  candle- 
stick \vith  seven  branches,  which  was  made  for 
the  tabernacle:  (Notes,  Ex.  25:31—40.  Zech. 
4:2,8,11  — 14.)  and  in  the  midst  of  them,  as 
presiding  over  and  taking  care  of  them,  he 
"sav/  One  like  unto  the  Son  of  man."  The 
apostle  had  been  well  acquainted  with  Jesus, 
when  he  was  on  earth  "a  Man  of  sorrows;" 
{Note,  John  13:18 — 30.)  and  honored  as  his 
peculiar  friend:  but,  while  he  perceived  him  in 
human  form,  and  with  some  resemblance  of  his 
former  appearance;  he  saw  him  in  such  resplen- 
dent glory,  that  he  seemed  quite  another  per- 
son. "He  was  clothed,"  after  the  manner  of 
the  priests,  "with  a  garment  down  to  his  foot;" 
perhaps  representing  his  perfect  mediatorial 
righteousness  and  royal  priesthood.  This  ves- 
ture was  "girt  around  his  breasts  with  a  gold- 
en girdle;"  which  inay  denote  the  preciousness 
of  his  love,  and  the  cordiality  with  which  he 
maintains  the  cause  of  his  people.  {Notes,  Ex. 
28:15—30.  Dan.  10:4—9.)  "His  hairs  like 
wool,"  and  "white  as  snow,"  may  signify  his 
majesty,  purity,  and  eternity.  {Notes,  Dan. 
7:9 — 14.)  His  "eyes,  as  a  flame  of  fire,"  may 
represent  his  omniscient  acquaintance  with  the 
secrets  of  all  hearts,  and  with  the  most  distant 
events.  (iVoffs,  2:18,19.  19:11—16.  Heb.  4: 
12,13.)  His  "feet  like  fine  brass,  burning  in  a 
furnace,"  may  denote  the  stability  of  his  ap- 
pointments, and  the  transcendent  excellency 
of  all  his  proceedings.  {Marg.  Ref.  d.)  His 
"voice,  as  the  sound  of  many  waters,"  may 
represent  the  energy  of  his  word,  to  astonish 
and  terrify;  or  its  invincible  efficacy  to  convert 
or  destroy,  as  he  sees  good.  {Notes,  Ez.  1:15 
—25.  43:1—5.  Heb.  4:12,13.)  The  "seven 
stars  in  his  right  hand"  were  emblematical  of 
the  presiding  ministers  of  the  seven  churches, 
to  which  tlie  apostle  was  ordered  to  write, 
whom  Christ  upheld,  directed,  governed,  and 
managed  by  his  power,  and  according  to  his 
will.  The  "sharp  two-edged  sword  out  of  his 
mouth"  seems  to  represent  his  awful  and  irre- 
sistible justice,  in  cutting  down  his  enemies  on 
every  side,  and  "slaying  them  by  the  breath  of 
his  mouth."  {Note,  Is.  11:2—5.)  Moreo- 
ver, "his  countenance  was  like  tlie  sun"  at 
noon-(!ay,  Avhen  it  shines  most  clearly  and  pow- 
erfullv,  so  that  "nothing  can  be  hid  from  the 
heat  thereof."  {Note,  Ps.  19:3— 6.)— Upon 
this  display  of  the  Redeemer's  glory,  even  his 
beloved  apostle,  who  had  not  only  "leaned  on 
his  breast  at  table,"  hut  had  seen  his  glory  on 
the  holy  mount,  {Note,  Matt.  17:1,2.)  was  ut- 
terly overwhelmed  with  the  effulgency  of  his 
majesty!     {Notes,  Dan.   10:4—19.)    *But  the 


u^ito/i    -Mall.   13:11.      Luke: 


divine  Redeemer  graciously  supported  him,  and 
dispelled  his  fears;  again  declaring  himself,  to 
be  the  "First  and  the  Last;"  {Notes,  8 — 11.) 
adding,  "I  am  he  that  liveth:"  the  ever-living, 
self-existent  God,  to  whom,  as  Mediator,  it  was 
"given  to  have  life  in  himself,"  and  to  be  "the 
life  of  men;"  {Notes,  John  1 :4,5.  14:4—6.  1 
John  1:1,2.)  who  had  also  been  obedient  to 
death  for  binners.  But,  "behold  he  was  alive," 
as  the  first-fruits  of  the  resurrection,  to  die  no 
more;  to  which  the  apostle  seems  to  have  add- 
ed, "Amen,"  as  expressive  of  his  unspeakable 
satisfaction.  Nay,  so  absolute  was  his  con- 
quest over  the  king  of  terrors  that  he  had  pos- 
session of  "the  keys  of  hell  and  of  death." 
He  possesses  the  absolute  sovereignty,  as  dwell- 
ing in  human  nature,  over  the  invisible  world, 
the  state  of  separate  spirits,  and  over  death 
and  the  grave:  so  that  he  removes  men  out  of 
this  life,  and  consigns  their  bodies  to  the  grave 
and  corruption,  when  and  as  he  pleases.  He 
then  fixes  their  souls,  in  happiness  or  misery, 
with  absolute  authority;  and  he  will  soon  raise 
all  their  dead  bodies,  and  either  receive  them 
into  heaven,  or  shut  them  up  for  ever  in  hell,  aa 
he  sees  good.  {Note,  20:11 — 15.)  None, 
therefore,  of  his  friends  can  have  aught  to  fear 
from  any  creature,  either  during  life,  or  at  the 
approach  of  death;  as  every  circumstance  will 
certainly  be  ordered  in  that  manner,  which  may 
best  subserve  their  everlasting  ad  vantage. -The 
Lord  Jesus  then  ordered  his  apostle  to  write, 
First,  "The  things  which  he  had  seen;"  name- 
ly, the  circumstances  of  that  vision:  Secondly, 
"The  things,  which  then  were,"  or  what  re- 
lated to  the  state  of  the  churches  at  that  time: 
and  Thirdly,  "The  things,  which  should  be 
hereafter,"  even  the  prophecies,  which  he  was 
about  to  receive:  and  this  seems  distinctly  to 
mark  out  to  us  the  contents  of  the  whole  book. 
(Note,  4:1 — 3.) — This  mysterious  and  em- 
blematical vision  of  the  seven  stars,  was  then 
explained  to  John,  to  signify  "the  seven  an- 
gels," or  presiding  ministers  of  the  churches, 
who  were  the  messengers  of  Christ  to  them: 
{Note,  2:1.)  and  "the  seven  golden  candle- 
sticks" were  shown  to  represent  "the  seven 
churches"  themselves;  as  enlightened  by  the 
word  and  Spirit  of  the  Lord,  and  holding  forth 
that  light  to  others,  by  the  profession  and 
preaching  of  the  word,  the  administration  of 
holy  ordinances,  and  their  Christian  conversa- 
tion and  behavior. — Keys.  (18)  Notes,  3:7. 
Is.  22:20—25.  Matt.  16:19. 

Fine  brass.  (15)  XuXxohOdroi.  2:18.  It  is 
not  agreed  what  kind  of  brass,  mixed  metal, 
formed  principally  of  copper,  was  meant. — 
Hell.  (13)  '.^ds.  See  on  L«A-<?  16:23.  {Note, 
Ps.  16:8—11.) 

PRACTICAL    OBSERVATIONS. 
V.  1—8. 

The  revelations  of  God,  by  Jesus  Christ, 
were  intended  to  inform  his  servants  about  as 
much  of  his  designs,  respecting  them  and  oth- 
ers, through  the  short  period  of  time,  and  to 
the  countless  ages  of  eternity,  as  it  was  needful 
and  useful  for  them  to  know. — Those  who  are 
intrusted  with  "the  word  of  God  and  the  tes- 
timony of  Christ,"  must  "bear  record  of  all" 
things   which   they  know;   and   "declare    the 


Vol.  M. 


95 


Seeun  13,16.  |  z  Zech.  4.2.  Mall.  StlS.lfi.   Phil, 

y  2::,0,l2,if;.  :::1.7,M.  I\Ial.  2:7.  i       2:l5.tL.    J  Tin..  y:i-i— f6. 

[753 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


■whole  counsel  of  God,"  as  far  as  it  is  profita- 
ble for  those  to  whom  they  speak.  (Notes, 
Acts  20:18— 27.)— While  ittsecomes  us  to  leave 
"secret  things  to  God,"  we  ought  carefully  to 
read,  hear,  "keep,  and  obey,  whatever  he  re- 
veals: for  "every  word  of  God  is  pure,"  and 
"doeth  good  to  him  that  walketh  uprightlj^." 
(Note,  Mic.^:6,7.)  Even  difficult  and  mys- 
terious passages  will  be  useful  to  the  humble 
believer,  though  he  cannot  fathom  the  depth  of 
them;  and  the  times  may  speedily  arrive,  when 
the  dispensations  of  Providence  will  fully  illus- 
trate the  meaning  of  obscure  prophecies,  to  the 

most   unlearned    readers. The   "grace    and 

peace,"  which  come  from  the  everlasting  and 
unchangeable  love  of  the  Father,  by  the  com- 
munion of  the  omnipresent  Spirit,  who  dwell 
in  all  believers;  and  through  "Jesus  Christ,  the 
faithful  Witness,  the  First-born  from  the  dead, 
and  the  Prince  of  the  kings  of  the  earth;"  be- 
long to  all  those,  and  to  those  only,  whom  he 
had  "washed  from  their  sins,  in  his  own  blood :" 
nor  can  they  sufficiently  admire  "his  love  which 
passeth  knowledge,"  or  rejoice  in  the  dignity 
and  felicity,  to  which  he  has  advanced  them; 
or  devote  themselves  too  much  to  the  sacred 
duties  of  their  royal  priesthood;  or  ascribe  too 
great  honor  to  their  divine  Redeemer,  "to 
whom  be  glory  and  dominion  for  ever  and  ev- 
er." Amen..  This  will  soon  appear:  for,  "be- 
hold, he  Cometh  in  the  clouds,  and  every  eye" 
of  man,  however  averse  to  the  sight,  "shall  see 
him"  placed  upon  the  dread  tribunal,  from 
which  there  can  be  no  appeal.  What  then  will 
be  the  terror,  dismay,  and  anguish  of  his  cru- 
cifiers,  and  of  all  in  every  age,  who  have  been 
of  their  judgment  and  disposition!  and  how 
will  "all  the  kindreds  of  the  earth  wail  because 
of  him!"  while  all  bis  faithful  followers  shall 
rejoice,  and  say,  "Even  so  let  it  be.  Lord  Je- 
sus: Amen,  Amen." — Tf  we  would  be  'num- 
'bered  with  his  saints  in  glory  everlasting;'  we 
must  now  willingly  submit  to  him,  receive 
him,  and  honor  him,  as  a  Saviour,  who  (we 
profess  to  believe,)  'will  come  to  be  our  Judge;' 
for  he  is  "the  First  and  the  Last,  the  Begin- 
^  ning  and  the  Ending,"  the  unchangeable,  eter- 
nal, and  omnipotent  Lord,  to  whom  all  must  be 
subject,  or  perish  for  ever.  (Notes,  Ps.  2:7 — 
12.'  2  Thes.  4:5—10.)  And  they,  who  will 
not  believe  him  to  be  tlie  great  I  AM,  and  who 
refuse  to  honor  him  as  co-equal  with  the  Fa 
ther,  will  discover  their  awful  mistake,  when 
made  to  feel  the  weight  of  his  anger,  and  the 
power  of  that  eternal  vengeance,  which  they 
now  despise. 

V.  9—20. 
Those  who  are  brethren  to  the  apostles  and 
ancient  servants  of  Christ,  and  partakers  of  their 
faith  and  grace,  must  expect  to  be  "compan- 
ions" with  them  "in  tribulation,  and  in  the  pa- 
tience," as  well  as  "the  kingdom"  of  their 
Lord:  though  few  are  called  to  suffer  so  much, 
as  they  endured  in  this  good  cause.  A  peaceful 
conscience,  however,  and  the  consolations  of 
the  Holy  Spirit,  will  enable  the  afflicted  Chris- 
tian to  be  more  joyful  in  communion  with  God, 
when  immured  in  a  prison,  than  ungodly  men 
can  be  in  the  most  prosperous  circumstances. 
If  believers  are  confined,  on  the  Lord's  holy  day, 
from  public  ordinances  and  the  communion  of 


a  K,I2,K-:.     3:1,7,14. 
h  See  on  s.  1:11. 


751] 


I  c  1:1!;,20.    8:10—12.  22:1. 
6:35. 


saints,  by  necessity  and  not  by  choice;  they 
may  expect  great  comfort  in  meditatitm  and  se- 
cret duties,  from  the  influences  of  the  Spirit; 
and  by  hearing  the  voice  and  contemplating  the 
glory  of  their  beloved  Saviour,  of  whose  gra- 
cious visits  no  confinement  or  circumstances  can 
deprive  them.  The  name  itself  shows  how  this 
sacred  day  should  be  observed:  surely  "the 
Lord's  day"  should  be  wholly  devoted  to  the 
Lord;  and  none  of  its  hours  employed  in  a  sec- 
ular, sensual,  or  dissipated  manner. — We  may 
well  be  satisfied  to  walk  by  faith,  during  our 
continuance  here  on  earth;  for  could  we  now 
see  the  Lord  "as  he  is,"  the  displays  of  his  glo- 
ry, even  as  dwelling  in  human  nature,  would 
overwhelm  us:  (Notes,  Is.  6:1 — 7.  John  12: 
37 — 41.)  and  we  must  be  totally  changed  in 
body  and  soul,  before  we  can  bear  the  effulgen- 
cy  of  his  majesty,  and  find  unalloyed  happiness 
in  that  beatific  vision.  Let  us  then  at  present 
hearken  to  his  voice,  lean  on  his  arm,  and  re- 
ceive the  encouragements  of  his  love  to  obviate 
our  fears:  for  what  can  he,  "the  First  and  the 
Last,"  even  the  eternal  Son  of  the  Father, 
withhold  from  those,  for  whom  he  became  in- 
carnate, that  he  might  die  for  their  sins,  and 
what  can  be  too  hard  for  him,  who  has  "the 
keys  of  death  and  hell,"  and  lives  as  our  al- 
mighty Friend  for  evermore.''  (Notes,  John  14: 
18—20.  Acts  7 -.bl—bA.  Rom.  5:6—10.  8:32— 
39.  Col.  3:1 — 4.)  May  v/e  then  obey  his  word 
and  walk  in  his  light:  may  "our  light,"  as  de- 
rived from  liim,  "shine  before  riien,"  for  their 
conviction  and  edification:  and  thus  may  we  ex- 
pect the  time  of  our  departure  hence;  which, 
with  every  thing  relative  to  it,  will  be  appoint- 
ed by  his  unerring  wisdom  and  love;  who  will 
come  to  receive  our  souls  to  his  presence;  and 
who  will  at  length  raise  and  change  "the  bodies 
of  our  humiliation"  also,  "that  they  may  be  like 
unto  his  glorified  body,  according  to  the  mighty 
power,  by  which  he  is  able  to  subdue  all  things 
unto  himself"  (Notes,  1  Cor.  15:20—28,50— 
58.  Phil.  8:20,21.  1  Thes.  4:13—18.) 

CHAP.  IL 

The  epislle  of  ClirisI  to  the  angel  of  the  church  of  Ephesus;  consisting 
of  commendation  and  reproof,  a  call  to  repentance,  a  solemn  w.irn- 
in^,  and  a  5^acioll^  promise  to  those  who  overcame,  1 — 7.  That  to 
Smyrna,  replete  with  commendalion,  and  encournging  exhortatinna 
to  faithfulness  imder  tribulation,  8 — 11.  That  to  Peiganios;  in  which 
are  warnings  against  the  Nicolaitar.s,  threatenings  of  judgments  on  the 
impenitent,  and  promises  to  the  victorious,  12 — 17.  That  to  Thya- 
tira,  nearly  of  similar  import,  18 — 29. 

UNTO  =»  the  angel  of  the  ''  church  of 
Ephesus  write;  These  things  saith 
he  that  "  holdeth  the  seven  stars  in  his  right 
liand,  who  '^  walketh  in  the  midst  of  the 
seven  golden  candlesticks; 

[Practical  Observations.] 

Note. — Many  expositors  have  imagined,  that 
these  epistles,  to  the  seven  churches,  were  mys- 
tical prophecies  of  seven  distinct  periods,  into 
which  the  Avhole  term,  from  the  apostle's  days 
to  the  end  of  the  world,  would  be  divided.  But 
there  is  no  proof  from  scripture,  that  seven  such 
periods,  and  no  more,  were  to  be  expected,  in 
the  state  of  the  church;  unless  tlie  e])istles 
themselves  be  admitted  as  proofs  of  it:  nor  are 
there  any  distinct  traces  in  ecclesiastical  histo- 
ry, in  respect  of  such  as  are  supposed  to  be  al- 
ready past;  though  a  lively  imagination  and  a 

d  See   on     1:12,13.— Ez.    28:13,14.     Malt.  18:20.     28:'.;0.       " 


A.  D.  95. 


CHAPTER  II. 


A.  D.  95. 


prompt  invendoii,  may  advance  plausible  thingn 
on  the  subject.  It  cannot  be  conceived,  if  the 
concluding  part  of  this  book  itself  be  recollected, 
that  the  last  period  of  the  church  will  be  worse 
than  any  that  has  gone  before,  as  the  Laodice- 
an church  was  far  more  corrupt  than  any  of  the 
rest.  {Notes,  20:1—10.)  Nor  can  it  "be  true 
in  fact,  that  a  more  flourishing  period  succeeded 
that  of  the  church  in  the  apostles'  days,  or  that 
immediately  subsequent  to  their  death:  yet  the 
stale  of  the  church  of  Smyrna  was  far  purer  and 
more  excellent,  than  that  of  Ephesus,  nay,  per- 
haps than  that  of  Philadelphia,  which  on  this 
hypothesis  must  accord  to  the  Millennium.  So 
that  there  seems  no  ground  at  all  for  this  senti- 
ment, though  it  has  been  sanctioned  by  many 
respectable  names. — But  the  churches,  here  ad- 
Sressed,  were  in  such  different  states,  in  respect 
of  purity  of  doctrine,  and  "the  power  of  godli- 
ness;" that  the  words  of  Christ  to  them  will 
always  be  suitable  to  the  case  of  other  church- 
es, and  professors  of  Christianity,  in  all  ages 
and  places,  to  the  end  of  the  v/orld:  and  some 
of  them  contain  the  proper  message  or  instruc- 
tion to  those  of  one  character,  and  some  to 
those  of  another,  in  all  the  variety  which  they 
contain, — The  Lord  Jesus  himself,  appearing  in 
vision  to  John,  directed  him  what  to  write  to 
each  of  these  seven  churclies:  so  that,  in  fact, 
they  may  be  considered  as  "  the  epistles  of 
Jesus  Clirist;"  even  as  those  which  tiie  apos- 
tle wrote  by  an  amanuensis,  are  called  properly 
"the  epistles  of  Paul." — Each  of  these  was  ad- 
dressed to  "the  angel  of  the  church,"  the  stated 
messenger  or  ambassador  of  Christ  among  them. 
{Note,  2  Cor.  5: 18— 21.)  It  is  more  natural  to 
understand  this  of  one  presiding  minister,  than 
of  several  elders  or  pastors  spoken  of  collective- 
ly, because  one  in  office;  and  thus  it  counte- 
nances the  opinion,  which  has  been  advanced, 
concerning  the  introduction  of  a  moderate  kind 
of  episcopacy  in  the  primitive  church,  even  in 
the  days  of  the  apostles.  {Notes,  Acts  20:17. 
1  Tm.  5:21,22,24,25.  Tt7.1:.5— 9.)  It  is  also 
undeniable,  that  there  were  several  elders,  or 
pastors,  in  the  church  at  Ephesus,  before  this 
time;  so  that,  some  ruler,  or  minister,  presiding 
over  the  other  pastors,  must  be  intended. — The 
address  to  "the  angel  of  the  church"  doubtless 
iinjilied  commendation,  reproof,  instruction,  or 
encouragement  to  liim  personally,  and  to  the 
])astors  in  general,  on  whose  ministry  and  exam- 
jile  the  state  of  each  church  greatly  depends: 
yet  the  church  was  principally  intended.  That 
of  Ejjhesus  was  planted  by  St.  Paul.  {Notes, 
Ads  18:18—23.  19:)  There  is  no  proof  that 
Timothy  ever  statedly  resided  there:  {Note, 
Acts  20:1 — 6.  Preface  to  1  Tim.)  nearly  thirty 
years  seem  to  have  elapsed,  since  the  second 
epifitle  of  St,  Paul  to  Timothy  was  written;  va- 
rious changes  had  doubtless  taken  place  in  that 
time:  and  it  was  longer  since  St.  Paul  wrote 
his  Epistle  to  the  Ephesians.  John  himself  is 
also  recorded  to  have  abode  at  Ephesus,  and  to 
have   superintended  that  and  the  neighboring 


e  9.13,19.       3:1,8,1.5.         I's.   1:6. 

Matt.  7:23.       1   Thes.    1:3.     2 

Tim.  1:19.     Heb.  6:10. 
f  6. 11, 15,20,21.     Gal.   1:7.  Eph. 

4:14.     1  Thes.  5:21.  2  Pet.  2:1 

—3.      1  .lohn  4:1. 
g2Cor.     11:13—15.      1  Jol)n  2: 

21,22. 
h    Ps.  60:7.     Mic.  7:9.    Mark  1.5: 

21.    Luke  14:27.    1   Cor.  13:7. 

Gal.  6:2.     Ueb.  13:13. 


i     1.9.  3:1 0.  Ps.  37:7.  Luke  8:15. 

21:19.     Rom.  2:7.  5:3,4.    8:25. 

12:12.      15:4,5.     Col.  1:11.     2 

TI>M.  3:5.  Ileb.  6:12,15.       10: 

36.    12:1.    Jam.  1:3,4.  5;7—U. 

2  Pet.  1:6. 
k  Rom.  16:12.    1  Cor.  16:16.     2 

Cor.  5:9.     6:5.    10:15.      11:23. 

Phil.  2:16.     4:3.      1  Thes.  1:3. 

2:9.  5:12.   2  Thes.  3:3.  1  Tim. 


churches  for  .several  years. — Ephesus  was  the 
capital  of  the  province  called  Asia;  {Note,  Acts 
19:8 — 12.)  and  the  apostle  was  directed  to 
write  the  first  epistle  to  the  church  in  that  city, 
as  a  message  from  "him  that  holdeth  the  seven 
stars  in  his  right  hand,  and  walketh  amidst  the 
seven  golden  candlesticks."  {Note,  1:12 — 20,) 
This  intimated  the  absolute  authority  of  Christ 
over  his  nanisters,  with  their  entire  dependence 
on  him;  and  his  constant,  though  invisible  pres- 
ence with  his  churches,  in  which  he  had  fixed 
the  light  of  his  word  and  ordinances;  {Note, 
Matt.  ■28:19,^0.)  his  attention  to  their  whole 
conduct;  his  readiness  to  help  and  bless  them, 
whilst  they  made  a  proper  use  of  their  light;  and 
his  power  and  purpose  to  remove  it,  if  provoked 
by  their  perversion  or  negflect  of  it, — They  shine 
by  his  light,  and  are  absolutely  under  his  con- 
trol and  at  his  disposal. 

2  1^  know  thy  works,  and  thy  labor, 
and  thy  patience,  and  'how  thou  canst  not 
bear  them  which  are  evil:  and  ^  thou  hast 
tried  them  which  say  they  are  apostles,  and 
are  not,  and  hast  found  them  liars: 

3  And  ^  hast  borne,  and  '  hast  patience, 
and  for  my  name's  sake  ''hast  labored,  'and 
hast  not  fainted. 

4  Nevertheless,  ™  I  have  somewhat 
against  thee,  "  because  thou  hast  left  thy 
first  love. 

5  °  Remember  therefore,  from  whence 
P  thou  art  fallen,  i  and  repent,  '"  and  do  the 
first  works;  or  *  else  I  will  come  unto  thee 
quickly,  and  will  remove  thy  candlestick 
out  of  his  place,  except  thou  repent. 

Note  Our  Lord  reminded  the  presiding  min- 
ister at  Ephesu.s,  and  by  him  all  the  church, 
that  he  knew,  or  observed  and  accepted,  "their 
works  of  faith  and  love,"  {Marg.  Ref.  e,)  the 
labor  which  they  bestowed  in  his  service,  their 
"patient  continuance  in  well-doing,"  under 
heavy  trials  and  afflictions;  and  their  decided 
abhorrence  of  false  teachers  and  evil  workers, 
whom  they  would  not  on  any  account  endure 
in  their  communion.  He  had  likewise  noticed; 
with  approbation,  the  trial  which  they  had  n  ade 
of  certain  persons,  who  confidently  claimed 
apostolical  authority,  as  if  immediately  commis- 
sioned by  Christ  himself,  and  had  thus  attempt- 
ed to  draw  them  off  from  "the  faith  once  deliv- 
ered to  the  saints;"  and  hov/  they  had  found 
them  out  to  be  impostors.  {Notes,  Matt.  7:15 
—20.  1  John  4:1—3,  2  .John  7—11.)  They 
had  also  repeatedly  endured  affliction,  and  exer- 
cised patience  in  the  cause  of  Christ;  and  he 
repeatedly  took  a  kind  notice  of  it,  and  of  theii 
persevering  labors,  without  wearying  or  faint- 
ing, from  a  regard  to  his  name.  {Notes,  Prov. 
24:10.  2  Cor.  4:13— 18.  Gal.  6:6—10.  2  Thes. 
3:13.)  Nevertheless,  he  had  somewhat  to  al- 
lege against  them;  because  the  fervency  of  their 


4;10.     5:17.      Ileb.  6:10. 

I  Luke  18:1.  2  Cor.  4:1,16.  Gal. 
6:9.  2  Thes.  3:13.  Heb.  12:3 
—5. 

m  14,20. 

II  3:14—17.  .Ter  2:2—5.  Milt. 
24:12,13.  Phil.  1:9.  3:13— Ifi. 
1  Thes.  4:9,l6.  2  Thes.  1:3. 
Hib.  6:10,11. 

o  3:!:,19.    Ez.  16:61— 63.    20:43.  i 


3(.:dl.     2  Pet.  1:12,13. 
p  Is.  14:12.        Hos.   14:1.       Gal 

5:4.     Ji:de24. 
q   16,21.22.   3:3,19.     9:20,21.    16; 

3.     Acts  17:30,31. 
r    19.  3:2.3.     Is.  1:26.    Hos.  9:10. 

Mai.  3:4.     4:(;.     Luke  1:17. 
a    16.  3:3.    Malt.  21 :41— 43.     24: 

48—51.    Mark  12:9.    Luke  12: 

45,46.     20:16. 


[755 


A.  D.  95. 


REVELATION. 


A.   D.  95. 


love  to  him,  and  their  zeal  for  his  ^lory  had 
sensibly  declined,  since  they  first  embraced 
Christianity;  and  thev  had  become  more  negli- 
gent and  formal  than  they  used  to  be.  This 
abatement  of  holy  affection  naturally  tended  to 
still  more  apparent  and  evident  evil:  the  Lord 
therefore  called  on  them  to  recollect,  how  lively, 
zealous,  fervent,  united,  and  active  they  had 
been;  and  to  compare  their  present  fallen  con- 
dition with  it;  that  thus  they  might  be  excited 
to  "repent  and  do  their  first  works."  Else  he 
would  come,  by  his  providence,  in  a  short  time 
and  an  unexpected  manner,  and  "remove  their 
candlestick-  out  of  its  place;"  or  deprive  them  of 
the  light  of  the  gospel,  and  the  advantage  of  its 
ordinances:  nor  could  this  judgment  be  averted 
without  "repentance  and  works  meet  for  re- 
pentance."— This  sentence  was  after  a  time 
most  awfully  executed:  and  at  this  day,  Ephe- 
sus,  which  was  so  renowned  a  city,  is  an  incon- 
siderable village,  in  which  there  are  none  who 
so  much  as  bear  the  Christian  name. — There  is 
some  difficulty  in  conceiving,  how  the  persever- 
ing diligence  and  patience  of  this  church,  could 
consist  with  that  abatement  in  love,  with  which 
it  is  charged.  But  observation  and  experience 
combine  to  prove,  that  in  many  instances,  "while 
the  affections  are  lively  and  fervent,  men  engage 
zealously  m  services,  and  form  habits  of  exer- 
tion, self-denial,  patience,  and  courageous  dis- 
regard to  opposition  and  reproach;  in  which,  as 
to  the  outward  conduct  at  least,  they  persevere, 
from  various  motives,  and  often  conscientiously; 
though  it  is  lamentably  true,  and  they  know  it, 
that  their  hearts  are  not  so  thoroughly  engaged 
•in  what  they  do,  as  they  once  were.  Many  are 
well  aware,  that  this  is  their  case:  they  have 
zeal  enough  to  retain  them,  in  their  former 
course  of  active  service,  which  is  become  habit- 
ual, and  in  some  circles  creditable:  but  had  they 
not  been  more  "fervent  in  spirit,  serving  the* 
Lord,"  in  former  days,  those  habits  would  nev- 
er have  been  formed,  those  services  had  never 
been  engaged  in.  Perhaps  most  Christians  are 
too  apt  to  take  encouragement  from  such  dili- 
gence, and  to  silence  the  remonstrances  of  their 
consciences  by  it:  but  it  is  plain,  that  our  Sa- 
viour and  Judge  considers  this,  as  a  very  crim- 
inal state  of  heart  and  conduct. 

Bear.  (2)  finzaam.  3.  J\1att.  S-A\.  Luke 
7:14.  14:27.  JoAn  16:12.  19:17.  20:15.  ^cts 
15:10.  Mom.  lb  A.  Gal.  6:'2,b.  To  bear  or 
carry  a  burden;  to  sustain  what  is  wearisome. 
Primarily  it  relates  to  the  body;  and  figura- 
tively, to  the  mind:  the  Ephesians  could  carry 
the  cross,  though  heavy;  but  they  could  not 
endure  wicked  persons,  who  were  a  burden  to 
them,  which  they  resolutely  threw  off. 

6  But  this  thou  hast,  *  that  thou  hatest 
the  deeds  of  the  Nicolaitans,  which  I  also 
hate. 

7  He  "  that  hath  an  ear,  "  let  him  hear 
what  the  Spirit  sailh  unto  the  churches; 
'  To  him  that  overcometh,   will  I  give  to 


I    14,15.   2Chr.  19:2.     Ps.  26:5. 

101:3.    139:21,22.  2  John  9,10. 
U  11.17,29.  3:B,13,22.  13:9.  Malt. 

11:15.   13:9.    Mark  7:16. 
«  14:13.   22:17.    1  Cor.  2:10.  12: 

4—12. 
y  11,17,26— 2i?.  3:5,12,21.  12:10, 

756] 


11.   15:2.   21:7.  John  16:33.    1 

John  5:4,5. 
z  22:2,14.     Gen.  2:9.    .'?:22— 24. 

Prnv.  3:18.  11:30.   13:12.  15:4. 
a  Luke  23:43.     i  Cor.  12:4. 
b  Sec  on  1. 
c  .See  on  1:8,11,17,18. 


eat  of  ^  the  tree  of  life,   which  is  in   the 
midst  of  *  the  paradise  of  God. 

\^l'ractical  Ohstrvntions.^ 

Note. — The  Ephesian  church,  though  de- 
clined in  love,  was  not  corrupted  with  licen- 
tious principles,  or  immoral  practices,  but  hated 
and  detested  "the  deeds  of  the  Nicolaitans," 
which  Christ  also  abhorred.  This,  as  it  will 
be  shown  presently,  was  a  sect  of  avowed  and 
most  abominable  Antinomians.  (Notes,  14 — 
16.  2  Tint.  2:14—18,  3:1— 9.)— But,  whilst 
these  things  were  immediately  addressed  to  the 
rulers,  pastors,  and  church  at  Ephesus;  every 
person  in  all  other  places,  and  in  all  future 
ages,  "who  had  an  ear,"  and  could  perceive 
the  meaning  of  the  words,  was  concerned  to 
attend  to  them;  and  to  all  those  things,  which 
the  Holy  Spirit  (by  whose  agency,  the  apos- 
tle had  this  vision  of  Christ  speaking  lo  him,) 
thus  declared  unto  the  churches.  {Note,  1:1, 
2.) — This  is  a  most  emphatical  call  to  ministers 
and  Christians,  in  every  age,  carefully  and  dili- 
gently to  study  these  epistles  to  the  churches; 
as  replete  with  most  important  instruction,  not 
only  to  those  immediately  addressed,  but  to  all 
others,  "even  to  the  end  of  the  world."  {.Marg. 
Ref.  a.) — After  this  solemn  introduction  the 
Lord  Jesus  promised  to  every  man,  who,  by 
faith  in  him,  should  overcome  the  temptations 
of  the  world,  the  flesh,  and  the  devil;  {Notes, 
1  John  4:4 — 6.  5:4,5.)  and  especially  those, 
to  which  his  peculiar  disposition  or  circumstan- 
ces most  exposed  him;  that  he  would  give 
"him  to  eat  of  the  Tree  of  life." — This  is  a 
figurative  expression  taken  from  the  account 
of  the  garden  of  Eden;  (Notes,  Gen.  2:8,9. 
3:22 — 44.)  and  denoting  the  pure,  satisfactory, 
and  eternal  joys  of  heaven;  and  the  anticipa- 
tion of  them  in  this  world,  by  faith,  commun- 
ion with  Christ,  and  the  consolations  of  his 
Holy  Spirit.  (Notes,  22:2—5.  Ez.  47:12.) 
Every  victory  over  sharp  temptation  would  be 
graciously  rewarded  with  foretastes  of  this 
fruit;  and  the  final  victory,  with  the  eternal 
fruition  of  the  happiness  intended  by  it,  in 
heaven  itself,  and  in  the  presence  and  love  of 
God.  (A'o^es,  10,11,17,26— 28.  3:4—6,12,13, 
20—22.   7:9—12.) 

Paradise.  (7)  UaQadstaov.  Luke  23.43.  2 
Cor.  12:4.— iVeA.  2:8.  Ec.  2:5.  'Orchards 
'planted  for  the  sake  of  pleasure  and  delight.' 
Leigh. 

8  IF  And  unto  ''  the  angel  of  the  church 
in  Smyrna  write;  These  things  saith  "  the 
First  and  the  Last,  which  was  dead,  and  is 
alive ; 

9  1*^  know  thy  works,  *  and  tribulation, 
*"and  poverty,  (but  ^thou  art  rich,)  and  / 
knoiv  ^  the  blasphemy  of  them  '  which  say 
they  are  Jews  and  are  not,  but  are  ''  the 
synagogue  of  Sataft. 

Note. — Smyrna  was  a  large  city  to  the  north 
of  Ephesus.  The  epistle  sent  to  "the  angel 
of  the  church"  established  there,  was  the  mes- 


d  See  on  2. 

e  7:14.  John  16:33.    Acts  14:22. 

Rom.  5:3.   8:35.  12:  l2.  1  Thc3. 

3:4.     2Thej.  1:6.7. 
f  Luke  4:18.  6:20.    2  Cor.  8:2,9. 

Jam.  2:6,6. 


g  3:17,18.  Luke  12:21.  2  Cor.  6: 
10.    1  Tim.  6:18.    Jam.  2:5,6. 

h  Luke  22:65.  Acb  26:11.  1 
Tim.  1:13. 

i    Rom.  2:28,29.     9:6. 

k  8:9. 


A.  D.  95. 


CHAPTER  II. 


A.  D.  95. 


Bage  of  him,  who  is  "the  First  and  the  Last." 
{Note,l:S — 11.)  These  words  were  spoken 
by  Jehovah  of  himself,  when  declaring  his 
own  eternal  Deity,  and  asserting  "that  beside 
him  there  was  no  God,  yea,  he  knew  not  any:" 
(Note,  Is.  44:6 — 8.)  so  that  the  repeated  use 
of  them  by  the  Lord  Jesus  must  be  allowed  by 
all,  who  reverence  tlie  words  of  the  prophets 
and  apostles,  to  be  a  full  proof,  that  he  is  the 
self-existent  and  eternal  God.  And,  as  the  dis- 
tinction between  the  Father  and  the  Son,  ia 
every  where  established,  whilst  it  is  declared 
that  there  is  but  "one  living  and  true  God;"  it 
might  easily  be  proved  in  form,  that  there  can 
be  no  consistent  alternative,  between  rejecting 
the  Bible,  or  denying  it  to  be  the  unerring 
word  of  God,  and  acknowledging  a  plurality 
of  Persons  in  the  Unity  of  the  Godhead.  For 
the  same  has  repeatedly  been  shown  concerning 
the  Holy  Spirit,  in  respect  of  the  attributes 
and  operations  peculiar  to  Deity,  and  his  dis- 
tinct personal  subsistence.  {Notes,  John  H: 
15—17.  16:8—13.  1  Cor.  2:10— 13.  3:16,17. 
12:4—11.)  Thus  the  doctrine  of  the  Trinity! 
is  fixed  on  the  firm  basis  of  divine  revelation: 
and  it  will  always  be  found,  that  no  other 
scheme,  however  modified,  can  be  supported  by 
any  learning,  ingenuity,  or  diligence  of  man, 
except  with  a  proportionable  disregard  to  the 
oracles  of  God:  and  the  full  establishment  of 
such  doctrine  must  be  the  effect  of  a  total  dis- 
belief of  the  scrij)tures,  in  respect  of  the  na- 
ture, subsistence,  and  perfections  of  the  God- 
head. The  church,  mdeed,  as  built  on  the 
Person  of  Christ,  cannot  be  subverted  by  "the 
gates  of  hell:"  (Note,  Matt.  16:18.)  and 
though  we  may  well  be  concerned  for  our 
children,  and  the  cause  of  the  gospel  in  these 
lands;  and  should  therefore  use  every  proper 
method  of  "earnestly  contending  for  the  truth 
once  delivered  to  the  saints:"  yet  we  may  be 
free  from  anxiety  about  the  event  of  the  con- 
test, and  predict,  that  the  triumpliing  of  those, 
who  strive  against  "the  First  and  the  Last," 
will  assuredly  be  short. — He  who  thus  asserted 
his  own  essential  Deity,  in  the  same  place  gave 
an  intimation  of  his  incarnation,  death,  resur- 
rection, and  everlasting  intercession:  (1:18.) 
and,  in  the  character  of  the  omnipotent  Friend 
and  Saviourof  his  people,  he  assured  the  Chris- 
tians at  Smyrna,  that  he  noticed  and  accepted 
their  works,  and  was  well  acquainted  with  their 
trials  and  poverty:  for  though  Smj'rna  Avas  a 
rich  and  populous  city;  either  the  poorest  of 
the  inhabitants  alone  had  been  converted,  or 
the  Christians  there  had  been  impoverished  by 
persecution.  They  were  indeed  poor  in  the 
world,  as  well  as  "poor  in  spirit;"  (Notes, 
Matt.  5:3.  Jam.  1:9—11.)  yet  Christ  declar- 
ed, "thai  they  were  rich  in  faith,"  and  by  an 
interest  in  his  "unsearchable  riches,"  and  the 
precious  promises  of  the  new  covenant;  rich  in 
wisdom,  grace,  and  good  works,  and  as  heirs 
of  an  unfailing  treasure  in  heaven:  (Notes,  3: 
17.  1  Cor.  3:18—23.  2  Cor.  6:3—10.  Jam. 
2:5 — 7.)  for  they  were  in  a  very  flourishing 
state  in  respect  of  their  souls,  though  greatly 
reduced  in  their  outward  circumstances.  (Note, 
3  John  1 — 4.) — Moreover,  he  knew  the  blas- 


1    Dan.  3;16— 18.       Mall.    10:28.1 
Luke  12.4—7.  | 

11112.9—11.    13.2,7,15—17.  Luke 
21:12.    JohD  13:2,27.    Epb.  2:  | 


2.     G:I2.      I  Pt:t.  5:8. 
n  See    on  9. 

o  Hab.  2:3.     1  Pet.  1:6,7. 
p  12:11.       .Mad.  10:22.       24:13. 


phemy  of  certain  persons,  who  "said  they  were 
Jews,"  and  reviled  both  them  and  him.  Some 
think  that  these  men  professed  Christianity: 
but  in  their  zeal  for  the  Mosaic  law,  they  spoke 
such  things  of  the  Person  and  righteousness  of 
Christ,  as  amounted  to  constructive  blasphemy: 
but  it  is  more  obvious  to  conclude,  that  they 
were  virulent  opposers  and  persecutors,  who 
"contradicted  and  blasphemed"  as  the  Jews  at 
Antioch  in  Pisidia  had  done,  at  the  time  when 
St.  Paul  preached  among  them.  (Jicts  18:45.) 
They  professed  to  be  Jews,  and  the  people  and 
worship|)ers  of  God;  but  they  were  not  what 
they  professed  to  be.  Whether  they  were  of 
the  Jewish  nation  or  not,  God  did  not  allow  of 
them  as  his  congregation;  the  rites  for  which 
they  contended  were  no  longer  of  any  validity; 
their  worship  was  carnal  and  hypocritical;  they 
violently  opposed  the  truth  and  cau.se  of  God'; 
and  they  were  in  fact  "the  synagogue  of  Sa- 
tan," a  company  of  people,  bearing  the  image, 
copying  the  example,  doing  the  works,  and 
combining  together  to  support  the  kingdom  of 
the  devil.     (Notes,  3:8,9.  John  8:41— 47.) 

10  Fear  none  of  those  things  which  thou 
shalt  suffer:  behold,  '"  the  devil  shall  cast 

some  of  you  into  piison,  that  ye  may  be 
tried;  and  "ye  siiall  have  tribulation  "ten 
days:  p  be  thou  faithful  unto  death,  and  I 
will  give  thee  '»  a  crown  of  hfe. 

11  He  ""that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches; 
He  that  overcometh  shall  not  be  hurl  of 
*  the  second  death. 

Note. — The  concluding  verses  intimate,  that 
the  persons  above  mentioned  were  fierce  per- 
secutors, and  not  subtle  deceivers:  for  Christ 
did  not  warn  his  people  to  beware  of  false  doc- 
trine; but  to  prepare  for  the  cross.  He  ex- 
horted them  "to  fear  none  of  those  things 
which  they  should  suffer:"  for  he,  "the  First, 
and  the  Last,"  was  able  to  protect,  support, 
comfort,  uphold,  and  deliver  them.  Yet,  be- 
hold, he  saw  good  to  permit  the  devil  to  prevail 
so  far,  that  he  would  cast  some  of  them  into 
prison,  by  means  of  "his  synagogue"  of  pro- 
fessed Jews,  who  probably  stirred  up  the  peo- 
ple and  magistrates  against  them.  Their  ene- 
mies meant  that  they  should  thus  be  destroyed; 
but  their  Lord  and  Saviour  permitted  it,  that 
they  might  be  tried,  and  proved,  and  purified. 
(Notes,  Dan.  12:10.  Zech.  13:8,9.  Mai.  3:1 
—4.  Jam.  1:2— 5.  1  Pet.  1:6,7.  4:12—16.) 
For  this  purpose  the}'  would  have  "tribulation 
ten  days.'^  This  may  either  mean  ten  year."?, 
which  is  recorded  to  have  been  the  duration  of 
Domitian's  persecution;  or  a  considerable  but 
limited  time;  during  which  space,  many  of 
them  might  be  called  to  silffer  martyrdom  for 
the  truth.  The  Lord  therefore  exhorted  them 
to  be  "faithful  unto  death;"  maintaining  their 
allegiance  to  him  inviolable,  fighting  valiantly 
as  his  soldiers,  and  adhering  to  his  truth  and 
will,  even  if  called  to  suffer  death  for  his  sake; 
or  in  any  case,  till  the  close  of  their  lives. 
And  then  he  "who  had  been  dead,  and  was 


Mark  8:35.    13:13.    Luke  21:16  I  q  3:11.     Jam.  1:12.      1  Pel.  5:4. 
—  19.    John  12:25.   Acts  20:24.     r  See  on  7. 
21:13.     2  Tim.  4:7,8.  j  i   20:6,14.     21:8. 


[757 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


alive,"  would  recompense  them,  as  no  other 
prince  or  captain  could  do  his  faithful  adher- 
ents; for  he  would  give  them  "a  crown  of  life," 
or  eternal  glorv  and  felicity,  {Notes,  Acts  7: 
54_60.  Jam."  1:12.)— This  epistle  also  con- 
cerned all,  who  could  hear  and  understand ;_  as 
no  one,  who  conquered  in  this  spiritual  warfare, 
should  be  hurt  by  "the  second  death;"  though 
he  might  die  in  winning  the  battle.  But  he, 
"who'hath  the  keys  of  hell  and  death,"  engag- 
ed to  secure  the  souls  of  his  servants,  at  the 
time  of  their  dissolution,  and  their  bodies  at 
the  resurrection;  that  they  should  not  be  finally 
separated  from  God,  or  sent  away  into  the  ev- 
erlasting punishment,  prepared  for  all  wicked 
men;  which  is  emphatically  called  "the  second 
death:"  on  the  contrary  they  would  be  pre- 
served from  every  degree  of  this  misery,  and 
receive  the  gift  of  eternal  felicity,  after  their 
transient  sufferings  in  this  world.  {Notes,  20: 
4 — 6,11 — 15.) — Nothing  of  reproof  or  warning 
is  contained  in  this  epistle :  and  it  is  remarkable, 
that  there  are  more  Christians  at  this  day  in 
Smyrna,  than  at  any  other  place  in  all  that 
part  of  the  world:  the  candlestick  has  not 
wholly  been  removed  from  them;  but  some 
glimmerings  of  light  are  still  continued  to  the 
harassed  remnant  of  this  church. —  The  devil, 
&c.  (10)  Notes,  12:7—12.  13:8—10.  20:1— 
8,7—10,  2  Tim.  4:16—18.  1  Pet.  5:8,9. 

13  IF  And  to  *  the  angel  of  the  church 
in  Pergannos  write;  These  things  saith  he 
"  which  hath  the  sharp  sword  with  two 
edges; 

13  1  ^know  thy  works,  and  where  thou 
dwellest,  even  where  ^  Satan's  seat  is:  and 
*  thou  holdest  fast  "  my  name,  and  hast  not 
''  denied  my  faith,  even  in  those  days  where- 
in Antipas  "^  was  my  faithful  martyr,  who 
was  slain  among  you,  where  Satan  dwelleth. 

Note. — This  epistle,  "to  the  angel  of  the 
church  in  Pergamos,"  (a  city  to  the  north  of 
Smyrna,)  contains  both  reproof  and  threaten- 
ings;  and  therefore  it  was  sent  as  from  him, 
"who  hath  the  sharp  sword  with  two  edges." 
(Notes,  14— 16.  1:16.19:11—16.  /s.  11:2— 
5.) — The  Lord  Jesus  Christ  took  favorable  no- 
tice of  the  works  of  the  Christians  in  this  city, 
as  far  as  they  were  obedient  to  his  command- 
ments; and  he  reminded  them,  that  he  knew 
their  habitation  to  be  in  a  place,  where  Satan 
had  especially  established  his  throne,  and  taken 
up  his  abode.  This  must  denote,  that  Perga- 
mos was  not  only  a  very  wicked  city  in  other 
respects,  but  also  that  it  was,  as  it  were,  the 
head  quarters  of  both  persecution  and  heresy; 
the  two  principal  engines  of  the  devil,  in  op- 
posing the  pure  gospel  of  Christ:  and  that 
Ironi  thence  these  dire  evils  diffused  their  bale- 
ful influence  to  other  cities.  (Note,  Acts  20: 
"^  ^^•)  Yet,  even  in  this  perilous  situation, 
the  church  in  general  held  fast  and  professed 
the  truth  of  the  gospel,  and  a  zealous  regard  to 
the  nonor  and  authority  of  Christ:  so  that  they 

t    Sec  on  1 .      1:11. 
u   16.     1:16.    19:15,21.    Is.  11-4 
Hel).  4:12,13. 


X  See  on  2,9. 
y  9,10,24.     3:9. 

z  25.    3:3,11.     1  Thes.  S:2l.     2 

Tim.  1:13.     Ileh.  3:6.      10:23. 

a  3:3      Malt.  24:9.    Luke  21:17. 


Arls  9:14.     Jam.  2:7. 
b  Malt.    10:23.     1  Tim.   5:8.     2 

Tim.  2:12.     Jude  3,4. 
c  Acts  22:20. 
d  See  on  4,20. 
e  Num.  25:1—3.  31:8,16.    .Tosh. 

24:9.       2  Pet.  2:15.     Jude  11. 


had  not  "denied  the  faith,"  either  by  open 
apostacy,  or  by  temporizing  to  avoid  the  cross; 
not  even  in  those  trying  days,  in  whicli  Anti- 
pas  (who  probably  was  a  pastor  of  the  church,) 
had  been  a  faithful  witness  to  the  truth  of 
Christ,  and  had  been  slain  for  his  testimony,  by 
those  among  whom  Satan  dwelt. — 'Ecclesias- 
'tical  history  has  not  informed  us,  who  this 
'Antipas  was. — Perhaps  he  was  some  zealous 
'minister;  ...  or  some  private  Christian  of 
'obscure  birth,  rank,  and  circumstances,  enno- 
'bled  by  enduring  martyrdom  in  the  Christian 
'cause,  .,.  This  condescending  notice  taken  of 
'him  by  his  divine  Master,  .,,would  ...  animate 
'the  courage  and  fidelity  of  other  Christians, 
'who  might  be  called  out  to  like  extremities.' 
Doddridge. 

14  But  "^I  have  a  few  tilings  against 
thee,  because  thou  hast  there  them  that 
hold  the  doctrine  of  ^  Balaam,  who  taught 
Balak  to  cast  *'a  stumbling-block  before  the 
children  of  Israel,  to  »  eat  things  sacrificed 
unto  idols,  and  ''  to  commit  fornication. 

15  So  hast  thou  also  them  that  hold 
'  the  doctrine  of  the  Nicolaitans,  which 
thing  I  hate. 

16  ''Repent;  or  '  else  I  will  come  unto 
thee  quickly,  and  '"will  fight  against  them 
with  the  sword  of  my  mouth. 

Note. — The  Lord  had,  however,  "a  few 
things,"  to  allege  against  the  church  of  Perga- 
mos: because  they  had  permitted  in  their  com- 
munion, or  otherwise  connived  at,  some  of 
those  licentious  teachers,  against  whom  his 
apostles  had  protested;  even  such  as  "held  the 
doctrine  of  Balaam."  For  that  wicked  man, 
though  really  favored  with  prophetic  visions, 
had  yet,  "for  filthy  lucre's  sake,"  plotted  mis- 
chief a<rainst  Israel,  by  teaching  Balak  to  se- 
duci^  them  into  idolatry  and  fornication;  and 
tluis  to  throw  in  their  way  an  occasion  of  fall- 
ing into  sin,  and  under  the  wrath  of  God. 
(Notes,  2  Pet.  2:15,16.  Jttde  11—13.)  In  like 
manner,  the  church  at  Pergamos  contained  per- 
sons, who  held  "the  doctrine  of  the  Nicolai- 
tans," which  thing  (that  is,  the  doctrine,  and 
all  which  was  connected  with  it,)  Christ  hated. 
Hence  it  is  evident,  that  the  teachers  of  this 
sect  sought  "the  wages  of  unrighteousness," 
by  endeavoring  to  corrupt  and  pervert  profess- 
ed Christians;  and  that,  in  order  to  obtain 
them,  they  laid  "stumbling-blocks"  in  their 
way;  and,  on  some  pretence  or  other,  encour- 
aged and  enticed  them  to  join  in  the  idolatrous 
feasts  of  their  neighbors;  and  on  those  occa- 
sions, and  at  other  times,  to  commit  fornication. 
(Notes,  Num. '2b:  1  Cor.  8:7—13,  10:23—28,) 
They  might,  perhaps,  inculcate  the  lawfulness 
of  dissembling  their  religion  to  escape  persecu- 
tion, which  is  an  occasion  of  falling  to  numbers 
in  circumstances  which  expose  men  to  it:  and 
joining  in  the  idolatry  and  excess  of  the  hea- 
then worship  would  effectually  answer  this 
end.      They,  however,  certainly  grafted  this 


f  Is.  57:14.  Jer.  6:21.    Ei.  3:20. 

44:12.    Malt.  18:7.  R<-ni.  9:32. 

11:9.     14:13,21.       1  Cor.  1:23. 

8:9.     1  Pet.  2:8. 
g  Acts  15:20,21,29.  21:25.  I  Cor. 

8:4—13.      10:18—31. 
h  21:8.  22:15.  I  Cor.    6:13—18. 


7  2.     Heb.  13:4. 
i    See  on  6. 
k  See  on  a.  r.     5—21,22.     : 

16:9.     Acts  17:30,31. 
1    See  on  s.  5. 
m  See  on  12.— Is.     11:4. 

E|>li.  6:17.     2  Thes.  2:3. 


758] 


A.   D.  05. 


CHAPTER  II. 


A.  D.  95. 


pr'vriricjifion  nn  morp  crcneral  priiicijilos;  and 
an  fiTonedns  mid  perverted  view  ot"  the  evnn- 
pfiiciil  ildctriiie  of  "salvation  by  ^race,"  and 
(.•■piiCv-vnipg^  Clirisfian  liberty,  contjtituted  "the 
v<u,i  dj"  bitterness,"  IVoin  vvliicli  their  evil  prac- 
tires  naturally  grew.  "They  turned  the  grace 
•  'I'  G'h]  jnti)  lasciviousness,"  and  taugiit  others 
t  I  (Id  the  same,  and  were  the  Antinoniians  ot" 
I'le  j)ri!nitive  church;  a  heresy,  which,  in  one 
i'jrni  or  other,  has  always  hitherto  sprung  up, 
when  the  true  gospel  of  Christ  has  been  suc- 
cessfully preached;  being  a  kind  of  tare,  which 
the  enemy  will  at  all  times  sow  among  the  good 
seed,  as  far  as  he  is  permitted. — Many  have 
supposed,  that  this  sect  derived  its  name  from 
Nicholas;  one  of  the  primitive  deacons:  and 
such  a  tradition  prevailed  early  in  the  church. 
Yet  the  name  was  then  so  common,  and  might 
be  given  to  the  sect  on  so  many  other  accounts, 
that  there  is  no  certainty  in  it.  We  read  noth- 
ing of  Nicholas  in  scripture,  to  warrant  so  un- 
favorable an  opinion  of  him:  neither  Peter  nor 
Jude,  who  opposed  heretics  of  the  same  stamp, 
called  them  by  this  name;  and  it  may  thence, 
almost  with  certainty,  be  concluded,  that  it 
was  afterwards  given  them.  Some  have  noted 
that  Nicolaus,  in  Greel\,  signifies  the  same  as 
Balaam  does  in  Hebrew,  namely,  'the  conquer- 
or of  the  people;'  and  have  thence  inferred, 
that  they  were  so  called  from  the  influence 
which  they  obtained  over  men's  minds,  and  the 
fatal  use  which  they  made  of  it,  as  Balaam  had 
done  before  them. — The  Lord,  however,  com- 
manded the  church  of  Pergamos  to  repent,  and 
forsake  these  corrupt  practices  and  principles; 
to  exclude  such  scandalous  and  pernicious  per- 
sons from  their  communion;  and  by  every 
means  to  show  a  decided  abhorrence  of  their 
tenets:  otherwise,  he  would  quickly  visit  them 
in  judgment,  and  fight  against  the  deceivers, 
and  all  who  countenanced  them,  "with  the 
sword  of  his  month;"  inflicting  the  threatened 
vengeance  on  them:  nay,  he  would  even  de- 
prive the  church  of  their  abused  privileges. — 
This  city  is  at  present  in  a  very  ruinous  condi- 
tion; very  few  professed  Christians  are  found 
in  it,  and  they  are  wholly  dependant  on  the 
church  at  Smyrna;  being  in  a  most  abject 
state,  and  having  scarcely  any  thing  of  our 
holy  religion,  except  the  empty  name. 

Them  that  hold.  (14)  KgaiuPia:,  13,25.  3: 
U.  Mark  1:3.  2Thes.<2-A6.  'Holding,  that 
*is,  strictly,  studiously,  and  with  all  their  might, 
'the  traditions  of  the  Elders.'  Leighf  on  Mark 
7:3. 

17  He  "that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches; 
To  hirn  that  overcometh  will  I  give  °  to  eat 
of  the  hidden  manna,  and  will  give  him  a 
white  stone,  and  in  the  stone  ''  a  new  name 
written,  which  no  man  knovvelh,  saving  he 

that  receiveth  it.  [Practical  observations.] 

Note. — What  the  Spirit  spake  by  John,  to 
the  church  at  Pergamos,  was  meant  for  the 
instruction  of  all,  who  should  ever  hear  or  read 
it:  for  whilst  judgments  impended  over  the 
head  of  the  impenitent,  blessings  were  prepar- 


n  See  on  7.  I  q  See    on  1.      1:11. 

o  Pi.  25:14.  3n:E.  Pn.v.  3:32.  1  4:  |  r  l'»   2:7.      Malt.  3:17.     4:3— fi. 

10.      Is.6S:l3.       M.1(I.    13:11.  i  17:.5     27  .51.   I,ijl:r  1:3.5.    .UiUn 

.Ii.li:i4;32.  6:4C— SR.    Col.  3.3.  I  1  :l4,4y.  3:  lf>,l  8,35,30.  5:25.  10; 

P  3.U.     19:12.     Is.  (35:15. 


ed  for  those,  who  overcame  the  multiplied 
temi)tations  to  which  they  were  exposed.  To 
each  j)erson,  who  thus  adhered  to  the  truth 
and  ])recepts  of  Christ,  he  promised  to  give 
"the  hidden  manna;"  or  those  invigorating  and 
satisfying  consolations,  which  spring  from  the 
lively  exercise  of  faith  in  a  crucified  Saviour; 
a  steadfast  contemplation  of  the  glory  of  God 
in  him;  and  communion  with  the  Father  and 
the  Son,  by  the  influences  of  the  Holy  Spirit. 
{Notes,  Ex.  16:  JoAn  6:47 — 58.)  This  manna 
is  hidden  from  carnal  men;  who  see  neither  the 
source,  the  nature,  the  communication,  nor  the 
excellency  of  it:  it  is  placed  out  of  the  reach 
of  every  enemy;  nor  can  the  supplies  of  it  be 
intercepted:  so  that  it  is  "the  secret  of  the 
Lord,  which  is  with  them  that  fear  him."- — 
The  gracious  Saviour  also  promised  to  give  to 
every  conqueror,  in  this  holy  war,  "a  white 
stone."  In  ancient  times,  when  any  person 
among  the  Greeks,  accused  of  crimes  against 
the  state,  was  tried  by  the  suffrages  of  the  cit- 
izens; they  balloted  for  his  acquittal  by  a 
while  stone,  and  for  his  condemnation  by  a 
black  one:  so  that  Christ,  the  sole  Judge  of 
his  people,  in  promising  to  give  the  victors  "a 
white  stone,"  assured  them  of  their  full  justifi- 
cation at  the  great  day  of  account;  and  of  the 
present  comfortable  sense,  that  they  were  par- 
doned and  accepted  in  him.  The  name  written 
upon  it  is  probably  that  of,  "children  of  God;" 
and  it  represents  the  inseparable  connexion  of 
adoption  into  his  family  with  forgiveness  of 
sins.  This  name  would  be,  as  it  were,  inscrib- 
ed upon  the  pardon  given  them,  and  made  legi- 
ble to  the  soul  by  "the  Spirit  of  adoption." 
(Note,  Rom.  8:14 — 17.)  But  "no  man  know- 
eth  it,  saving  he  that  receiveth  it:"  for  the 
ground  of  this  knowledge  is  laid  in  his  in- 
ward consciousness  and  experience;  it  is  com- 
municated to  the  lively  Christian  by  "a  witness 
in  himself;"  the  world  knoweth  not  the  child- 
ren of  God;  (Notes,  1  John  3:1—3.  5:9,10.) 
and  even  their  brethren  cannot  exactly  distin- 
guish them,  so  that  sometimes  they  suspect  or 
condemn  the  upright,  and  think  well  of  spe 
cious  hypocrites.  But  when  the  Holy  Spirit 
illuminates  his  own  work  in  the  believer's  soul, 
this  "new  name,"  and  its  real  import,  become 
legible  and  intelligible  to  him,  and  he  knows 
himself  to  be  a  child  and  heir  of  God. — The 
expression  may  also  signify,  that  the  fehcity 
which  awaits  the  children  of  God,  vi^hen  they 
shall  have  obtained  a  complete  victory  over  all 
their  enemies,  can  never  be  understood,  but  by 
the  enjoyment  of  it:  yet,  I  apprehend,  that 
present  consolations,  as  the  gracious  recom- 
pense of  victory  over  particular  urgent  temp- 
tations, were  principally,  though  not  exclu- 
sively intended. 

18  IT  And  ''unto  the  angel  of  the  churcli 
in  Thyatira  write;  These  things  saith  'the 
Son  of  God,  *vvho  hath  his  eyes  like  unto 
a  flame  of  fire,  and  his  feet  are  like  fine 
brass ; 

19  I  *know  thy  works,  "and  charity, 
and  service,  and  faith,  and   thy  ^  patience, 


36.    Ac(«  .'::.)7.    Koin.  1:4.8:32. 
8  See  on    1 :14,I5. 
I  See  on  2,9,13. 
u  1  Cor.  13.1—3,13.     Col.  3:14. 


1  Thes.  3:6.       2  Tliej.  1:3. 
Tim.  1:5.    1  Pel.  4:8.  2  Pet.  1: 
7. 
X  See  on  2,3. 


[759 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


and  thy  works;    and  5"  the  last  to  ie  more 

than  the  first. 

Note.— Thyaiira  lay  to  the  south-east  of 
Pergamos;  and  the  epistle,  to  the  church  es- 
tablished in  that  city,  was  sent  in  the  name  of 
the  "Son  of  God,  who  hath  his  eyes  as  a  flame 
of  fire;"  which  represented  his  authority  and 
omniscience,  and  the  steadfastness  and  right- 
eousness of  his  appointments  and  decisions. 
"The  Son  of  God"  here  reminded  the  pastors, 
and  Christians  at  Thyatira  also,  that  he  knew 
their  works,  and  observed  with  approbation 
their  love  of  him,  and  of  the  brethren,  and 
their  general  benevolence;  their  diligent  at- 
tention to  the  various  duties,  by  which  they 
were  called  to  serve  him  and  each  other,  in 
the  church  and  the  community;  their  bold  and 
steadfast  profession  of  his  doctrine,  in  genuine 
faith;  the  patience,  with  which  they  persever- 
ingly  endured  afflictions  and  persecutions;  and 
especially  that  their  last  works  were  more 
abundant  than  those,  which  they  had  at  first 
performed.  (Notes,  2—5.  2  Thes.  1 :3,4.)— 
Son  of  God,  &c.  (18)  Compare  1:1.3,14. 

20  Notwithstanding,  ^  I  have  a  few 
things  against  thee,  because  thou  sufferest 
f  that  woman  Jezebel,  which  calleth  herself 
a  prophetess,  to  teach,  ''and  to  seduce  my 
servants  to  commit  fornication,  and  to  eat 
things  sacrificed  unto  idols. 

21  And  I  gave  her  "^  space  to  repent  of 
her  fornication;  and  she  repented  not. 

22  Behold,  I  will  cast  her  into  a  bed, 
^  and  them  that  commit  adultery  with  her 
into  great  tribulation,  ^  except  they  repent 
of  their  deeds. 

23  And  I  will  kill  her  children  <'with 
death;  ^  and  all  the  churches  shall  know 
that  "^  I  am  he  which  searcheth  the  reins  and 
hearts:  'and  I  will  give  unto  every  one  of 
you  according  to  your  works. 

iNToie.—  Thus  far  the  church  at  Thyatira 
seemed  in  a  flourishing  condition:  yet  there 
was  a  worm  at  the  root  of  its  prosperity,  which 
would  destroy  the  whole,  unless  it  were  remov- 
ed. Notwithstanding  all  tho.ie  things  which 
deserved  commendation,  the  Lord  Jesus  had  "a 
few  things"  to  allege  against  the  presiding  min- 
ister and  the  pastors  at  Thyatira,  especially 
because  they  suffered  such  persons  as  taught 
those  abominable  tenets,  and  perpetrated  those 
evils,  which  Christ  hated :  for  the  same  heresy 
is  here  doubtless  opposed,  as  in  the  foregoing 
epistle.  It  is  not  agreed,  whether  the  expres- 
sion, "that  woman  Jezebel,"  is  to  be  under- 
stood literally,  or  figuratively.  From  the  read- 
ing in  some  manuscripts  it  has  been  thought, 
that  the  wife  of  the  presiding  minister  was  in- 
tended; that  she  had  obtained  great  influence 
in  the  affairs  of  the  church,  and  made  a  bad 
use  of  it;  that  she  pretended  to  prophetic  gifts. 


f  See  on  4.— .Tnb  17.9.  I>s.  92: 
14.  Prov.  4;18.  John  1S;2.  2 
I'et.  3: 1  8. 

I  See  on  4,14. 

■  1  King.  1631.  17:4.13.  1RI.2. 
21:7— 1.W3— 25.  2  Kings  9:7, 
■      10.30—37. 

))  See    nn  14.^Ez.  34;  15.    Num. 


760] 


25:1.2.     Arts  15:20,29.    1  Cor. 

8:10—12.    10:18—21,28. 
c  920,21.    .Tei.  8:1—6.  Rom.  2: 

•1.5.    9:22.   I   Pet.  3:20.   2  Pet. 

3  9.15. 
d   17  2.    1R:3,9.    19:18—21.      Ez. 

1(5  37 — (1.     23:45—18. 
e  Jer.  3fi:3.    Ez.  18:30—32.   33: 


and  under  that  sanction  propagated  abomina- 
ble principles;  and  though  her  conduct  was 
disapproved  by  many,  yet  no  proper  decision 
was  used  in  censuring  her,  or  preventing  the 
mischiefs  which  she  occasioned. — The  figura- 
tive meaning,  however,  seems  more  suited  to 
the  style  and  manner  of  this  book:  and  in  this 
sense,  we  may  understand  it  to  denote  a  com- 
pany of  persons,  of  the  spirit  and  character  of 
Jezebel,  within  the  church,  under  one  principal 
deceiver;  as  the  Roman  antichrist  is  represent- 
ed by  the  emblem  of  an  abandoned  harlot. 
(Notes,  17:1 — 5.)  Jezebel,  a  Zidonian,  and  a 
zealous  idolater,  being  married  to  the  king  of 
Israel,  contrary  to  the  divine  law,  used  all  her 
influence  to  seduce  the  Israelites  from  the  wor- 
ship of  Jehovah  into  idolatry,  with  which  the 
vilest  licentiousness  was  connected;  and  this 
greatly  aided  the  temptation.  (Marg.  Ref. 
a.)  Thus  these  persons  at  Thyatira,  having, 
through  the  fault  of  the  pastors  and  members 
of  the  church,  found  admission  among  them,  and 
by  their  artifices  and  blandishments  attached  a 
party  to  their  cause,  employed  their  whole  in- 
fluence to  draw  men  from  the  pure  religion  of 
Christ,  into  carnal  and  spiritual  fornication  and 
adultery,  and  to  poison  their  minds  with  abom- 
inable doctrines.  Yet,  they  had  not  been  duly 
censured  and  opposed:  and  it  is  evident,  that 
neitiier  the  fatal  tendency  of  their  opinions, 
nor  the  atrociousness  of  their  conduct,  had 
been  fully  noticed  and  understood,  till  this  epis- 
tle was  sent.  (Notes,  1  Cor.  5:)  This  evil 
had  long  been  working:  and  the  Lord'had,  in 
his  long-suffering,  "given  space  for  repentance" 
to  the  ringleader,  and  those  who  abetted  the 
delusion;  but  they  still  persisted  in  their  wick- 
edness. He  therefore  declared  that  he  would 
cast  the  principal  offender  "into  a  bed,"  as  vis- 
ited with  some  painful  and  incurable  disease, 
at  length  to  terminate  in  death;  whilst  such  as 
had  been  seduced  to  join  in  these  abominations, 
would,  "unless  they  repented  of  their  deeds," 
be  thrown  into  the  most  grievous  afflictions. 
(Note,  1  Cor.  11:29—34.)  Indeed  Christ, 
their  Lord  and  Judge,  purposed  to  destroy  by- 
pestilence,  or  other  tremendous  judgments, 
these  seducers,  and  their  whole  progeny,  or 
party;  in  order,  that  "all  the  churches"  might 
be  assured,  by  the  detection  and  exemplary 
punishment  of  such  scandalous  oflfenders,  that 
he  was  that  glorious  God,  who  claimed  it  as 
his  peculiar  prerogative  "to  search  the  reins 
and  hearts"  of  men;  to  discern  all  their  secret 
imaginations,  purposes,  and  inclinations;  and 
to  render  to  every  one  of  them  according  to  his 
works. — Here  again  the  peculiar  style  of  Deity 
is  employed  by  "the  Son  of  God."  It  is  far 
more  expressive  to  say,  "I  am  he,  who  search- 
eth the  heart"  than  "I  search:"  nor  can  such 
language  be  accounted  for,  on  any  other  ground 
than  the  trinitarian  doctrine,  whatever  pains 
and  ingenuity  may  be  employed  in  the  attempt. 
(Marg.  Ref. —Note,  Jer.  17:9,10.) 

24  But  unto  you  I  say,  and  unto  the  rest 
in  Thyatira,  as  many  as  have  not  this  doc- 


11.  Ztph.  3:7.     Luke  13  3,5.  2 

Cor.  12:21.      2  Tim.  2:25,26. 
f   6:8 
g  7,11.    Peut.  13:11.    17:13.   19: 

20.  2l;2l. 
h   1   Sam.  16:7.    1  Chr.  28:9.    29: 

17.  2  Clir.  6:30.  Ps.  7:9.44:21. 


Jer.  11:20.  17:lO.  20:12.  John 
2:24,25.  21:17.  Acts  1:24. 
Kom.  8:27.  Heb.  4:13. 
20:12.  Ps.  62:12.  Is.  3:10,11. 
Mall.  16:27.  Honi.  2:5—11.  2 
Cor.  S;lO.  Gal.  6:5.  1  Pel.  I: 
17. 


A.  D.  95. 


CHAPTER  II. 


A.   D.  95. 


trine,  and  which  have  not  known  ^  the  depths 
of  Satan,  as  they  speak;  '  I  will  put  upon 
you  none  other  burden: 

25  But  ^  that  which  ye  have  already, 
hold  fast  "  till  I  come. 

2Q  And  °  he  that  overcometh,  v  and 
keepeth  my  works  unto  the  end,  i  to  him 
will  I  give  power  over  the  nations: 

27  And  "■  he  shall  rule  them  with  a  rod 
of  iron;  as  the  vessels  of  a  potter  shall  they 
be  broken  to  shivers:  'even  as  I  received 
of  my  Father. 

28  And  I  *will  give  him  the  morning 
star. 

Note. — To  those  who  repented,  andseparat 
ed  from  the  evils  before  mentioned;  and  to  the 
rest,  who  had  never  received  that  doctrine,  and 
had  no  acquaintance  with  those  "depths,"  as 
they  called  them;  perhaps  avowing  that  they 
were  peculiarly  "the  deep  thina^s  of  God,"  but 
which  Christ  declared  to  be  "the  depths  of  Sa- 
tan," the  most  sagacious,  and  covert  devices 
of  that  enemy,  to  dishonor  Christ  and  destroy 
men's  souls; — to  such  as  had  kept  clear,  or  had 
got  free,  from  these  "mysteries  of  iniquity," 
he  would  give  no  other  command  or  injunction, 
than  what  they  had  already  received  from  his 
ministers.  (Note,  Matt.  11 :28— 30.)  But  he 
exhorted  them  to  hold  fast  those  truths  and 
precepts,  till  he  came  to  remove  them  by  death, 
or  to  judge  the  world.  He  also  promised  to 
every  man,  who  overcame  these  too  generally 
successful  temptations,  and  kept  his  words  in 
"the  obedience  of  faith;"  that  he  would  grant 
him  the  privilege  of  sharing  his  victories,  and 
the  authority  connected  with  them,  as  far  as 
this  could  add  to  his  true  honor  or  felicity;  so 
that  he  should  be  partaker  of  the  honor,  joy, 
and  triumph,  which  would  arise  to  the  Re- 
deemer, when  all  the  nations  of  his  enemies 
shall  be  dashed  in  pieces,  as  the  potter's  fragile 
vessel  by  the  blow  of  an  iron  rod.  (Notes,  16: 
18:  19 :'Ps.  2:7—9.  149:  Is.  34:  63:1—6.  Ez. 
38 :  39 :)  He  will  also  be  an  assessor  of  Christ 
in  judgment,  and  concur  in  the  sentence  de- 
nounced on  the  nations  of  the  ungodly.  (Notes, 
3:20—22.  1  Cor.  6:1— 6.)  Thus  the  victori- 
ous believer  will  receive  from  Christ,  "glory, 
honor,  immortality,"  and  an  immovable  king- 
dom; even  as  He  has  "received  of  the  Father." 
(Note,  Matt.  28:18.)— Moreover,  he  promised 
to  give  him  "the  morning  star:"  which  may 
either  mean  the  earnests  of  the  Spirit,  as  in- 
troductory to  the  felicity  of  heaven,  as  the 
morning-star  to  the  rising  of  the  sun;  (Note,  2 
Pet.  1:19 — 21.)  or  the  ineffable  glory,  with 
which  he  will  invest  his  victorious  disciples,  in 
the  presence  and  enjoyment  of  him  their  Lord 
and  Saviour,  and  in  conformity  to  his  glory. 
(Note,  22:16,17.) 

The  depths.  (24)  Ta  Baf^rj.  Rom.  8:39.  11: 
S3.  1  Cor.  2:10.— i?u/e.  (27)  rJoi/ituvFi.  Feed. 
19:15.  JVfrt/«.  2:6.  JoAn  21:16.  ^c/«  20:28.  1 
Pet.  5:2. —  With  a  rod  of  iron.]     The  quota- 


k  12:9.   13;14.    2  Cor.  2:11.  11:3, 

13—1.5.  Eph.  6:11,12.   2  Thes. 

2:9—12. 
1    Acts  15:2^^. 
in5;3,n.     Actsll:2R.    Rom.  12: 

9.    1  Thes.  5:21.    Heb.  3:6.  4: 

14.      10:23. 

Vol.  VI. 


1:7.  22:7,20.  John  14:3.  21:22 

23.  1  Cor.  4.5.  n:2d.  2  Pel.  3: 

10. 

See  oil  7,11,17.— Rom.  8:37.     1 

.Tolin  5:5. 

Mutt.  24:13.     Luke    8:13—15. 


tion  is  as  neatly  from  the  Septuagint,  (Ps.  2: 
9.)  as  the  application  of  the  passage  will  admit. 
—  The  morning  star.  (28)  Tof  aqega  jov 
TtQbHPov.  IlQbJi,  the  morning,  Matt.  20:1. 
John  20  .-1. 

29  He  "  that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches. 

Note. — This  concerned  all  other  professed 
Christians,  as  much  as  those  to  whom  it  was 
immediately  written.  (Marg.  Ref.) — This 
church  is  at  present  wholly  extinct,  and  the  city 
is  in  a  very  desolate  condition. — Each  epistle 
begins  with  "These  things  saith  the  Son  of 
God,  &c."  and  each  ends  with  the  call;  "Let 
him  hear  what  the  Spirit  saith  to  the  church- 
es."—What  "Christ  saith,"  that  "the  Spirit 
saith:"  the  same  individual  words  and  works 
are  ascribed  to  each;  as  in  many  instances  to 
the  Father  and  to  the  Son.  "For  the  Father, 
the  Son,  and  the  Holy  Spirit"  are  three;  and 
"these  three  are  one." 

PRACTICAL  OBSERVATIONS. 
V.  1. 

The  Lord  Jesus  alone  can  uphold  and  pros- 
per his  ministers;  their  light  is  wholly  derived 
from  him  and  maintained  by  him;  he  supports 
them  by  his  powerful  right  hand,  and  disposes 
of  them  in  his  sovereign  wisdom.  It  there- 
fore behoves  all  those,  who  are  favored  with 
able  and  faithful  teachers,  to  be  thankful  for 
them,  to  walk  in  the  light  thus  vouchsafed 
tliem,  and  to  be  careful  that  they  do  not  pro- 
voke the  Lord  to  remove  it.  And  all,  who  sus- 
tain that  important  and  arduous  office,  should 
remember  their  dependence  on  Christ,  and 
their  accountableness  to  him;  and  "take  heed 
to  thenqselves,  and  to  their  doctrine,"  "and  to 
all  the  flock,  over  the  which  the  Holy  Ghost  has 
made  them  overseers;  to  feed  the  church  of  God, 
which  he  hath  purchased  with  his  own  blood." 
(Notes,  Acts '20:28.  1  2'm.  4:11— 16.)— In 
all  these  respects,  the  presiding  ministers, 
whether  called  Bishops,  or  by  some  other  name, 
should  remember,  that  the  largest  proportion 
of  responsibility  attaches  to  them;  their  con- 
duct is  more  extensively  beneficial,  or  the  con- 
trary, than  that  of  inferior  pastors;  and  their 
judgment  will  be  proportionably  useful,  if  they 
neglect  their  duty,  connive  at  iniquity  and 
false  doctrine;  or  mislead  their  inferiors  by  he- 
retical instruction,  or  a  worldly  example.  If 
they  have  "the  rejoicing  in  the  testimony  of 
their  own  consciences;"  to  their  simplicity  and 
godly  sincerity  in  this  sacred   service;    the  im-  ' 

partial  retrospect  may  give  them  confidence, 
that  he  will  make  their  cause  his  own. — The 
manifold  evils,  which  abound  in  every  part  of 
the  church,  in  a  very  great  degree,  arise  from 
the  misconduct  and  negligence  of  its  rulers  and 
pastors,  who  ought  especially  to  weigh  with  • 
great  seriousness,  and  much  self-examination, 
as  in  the  prospect  of  the  last  decisive  day,  the 
import  of  these  epistles  of  Christ;  and  frequent- 
ly they  will  find  cause  to  apply  to  themselves  a 
great  part  of  the  reproof  and  warning,  which 
they  contain. — Our  Lord  is  "like  a  man  who  is 


.Tohii  8:31,32.  Horn.  2:7.  1 
The3.  3:5.  Ueb.  10:38,39.  1 
.lolin  2:19. 
q  3:21.  20:4.  22:5.  Ps.  49:14. 
Dan  7:18,22.27.  Matt  19:28. 
LuL«  22:29,50.    1  Cor.  6:3,4. 


Ps.  2:(;,9. 
Luke     22:29. 


r    12:5.    19:15. 
s   Malt.     11:27. 

John  17:24. 
t   22:16.    Luke  1:78,79.  2  Pet.  1: 

19. 
u  See  on  7. 


96 


[761 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


gone  into  a  far  country,  having  given  to  every 
servant  his  work:"  but  faith  realizes  him,  as 
"walking  in  the  midst  of  the  golden  candle- 
sticks," both  in  respect  of  his  omnipotent  Dei- 
tv,  and  his  omnipresent  and  all-pervading  Spirit. 
He  observes  the  conduct  of  those,  who  have 
the  light  of  his  word  and  ordinances,  and  main- 
tains that  light,  so  long  as  a  good  use  is  made 
of  it:  but  he  will  not  fail  to  rebuke  and  correct 
those,  who  walk  inconsistently;  and  he  contin- 
ues his  gnklen  candlestick  in  one  place,  and  re- 
moves it  from  another,  as  he  sees  good;  for 
all  second  causes  are  whollv  subservient  to 
his  all-disposing  sovereign  will,  but  he  orders 
the  whole  in  perfect  wisdom,  equity,  and  truth. 
V.  2—7. 
Our  gracious  Lord  "seeth  in  secret,"  and  is 
not  backward  to  commend  "the  work  of  faith, 
and  labor  of  love,  and  patience  of  hope"  of  his 
servants.  {Notes,  Matt.  6:1— 4.  1  Cor.  4:1  — 
5.)  He  marks  and  approves  their  abhorrence 
of  that  which  is  evil,  and  their  separation  from 
the  company,  and  protestation  against  the  mis- 
conduct, of  those  who  profess  the  gospel,  but 
disgrace  it  by  their  crimes.  (Notes,  1  Cor.  5: 
2  Thes.  3:6—9,14,15.  1  Tim.  6:1—5.  2  Tim. 
3:1 — 5.)  Nor  does  he  less  approve  their  con- 
duct, in  examining  the  pretensions  of  those  who 
speak  in  his  name,  or  claim  attention,  as  imme- 
diately inspired  by  him;  that  they  may  detect 
and  condenm  those  as  "liars,"  who  contradict 
the  doctrine  of  his  holy  word.  He  also  kindly 
notices  the  trials  and  hardships,  which  his  peo- 
ple bear,  and  the  patience  with  which  they  en- 
dure them;  and  "how  for  his  name's  sake  they 
labor,  and  have  not  fainted."  Thus  he  sets 
ministers,  parents,  masters,  and  seniors,  an  ex- 
ample of  commending  what  is  right  in  those 
placed  under  their  care;  and  of  thus  introduc- 
ing needful  reproof.  But  lie  will  by  no  means 
connive  at  what  is  evil,  in  any  kind  or  degree. 
Even  when  believers  and  churches  steadily  pro- 
fess his  truth,  attend  on  his  ordinances,  and 
outwardly  obey  his  precepts;  yet  he  "hath 
somewhat  against  them,"  if  they  decline  from 
the  fervor  of  their  "first  love:"  nay,  he  not  on- 
ly reproves  them  for  these  abatements  in  affec- 
tion and  zeal;  but  threatens,  that  unless  they 
"remember  whence  they  are  fallen,  and  repent, 
and  do  their  first  works,  he  will  quickly  remove 
their  candlestick  out  of  his  place."  The  pres- 
ent state  of  Christianity,  in  the  cities  men- 
tioned in  these  epistles,  is  an  alarming  instance 
of  the  divine  truth  and  justice  in  this  respect; 
and  in  every  age  he  calls  on  all,  who  liave  eyes 
to  see,  and  "ears  to  hear,"  to  observe  the  truth 
of  what  "the  Spirit  said  unto  the  churches." — 
The  state  of  religion  in  most  places  where  a 
reformation  from  popery  took  place,  and  with 
several  descriptions  of  Christians  among  us 
^  where  once  spiritual  religion  shone  most  illus- 
triously, manifestly  prove,  that  he  still  removes 
the  candlestick  from  those  "who  forsake  their 
first  love,"  and  do  not  repent  at  his  call;  even 
though  they  hate  and  strongly  protest  against 
"the  deeds  of  Nicolaitans"  and  antinomians, 
"which  he  hateth."  This  should  teach  those, 
who  now  have  the  '.ight,  to  "be  zealous  and  re- 
pent;" lest  they  too  should  be  left  in  the  dark. 
And  surely  this  single  mention  in  scripture,  of 
Christians  "forsaking  their  first  love,"  when 
the  context  and  consei] nonces  are  well  consid- 
ered, most  awfully  reproves  those  numbers, 
702] 


who  speak  of  this  as  a  common  case;  who  ex- 
cuse lukewarnmess  and  sloth,  in  themselves  and 
others,  as  a  thing  of  course,  by  words  to  this 
effect;  (iVo/e,  3:14 — 16.)  and  who,  speaking 
of  Christians  as  "in  their  first  love,"  mean  that 
this  is  a  low  attainment;  and  that  they  will,  as 
a  thing  of  course,  grow  "less  fervent  in  spirit, 
in  serving  the  Lord,"  as  they  get  above  the  in- 
fancy of  Christianity!  When  the  majority  in 
any  church  adopt  such  notions,  and  accustom 
themselves  and  each  other  to  such  expressions, 
it  is  a  certain  sign,  that  they  will  speedily  pro- 
voke Christ  to  "remove  their  candlestick,  un- 
less they  repent:"  nay,  it  is  the  natural  lan- 
guage of  stony-ground  hearers,  whose  joy  and 
affection  have  subsided,  and  who,  "having  no 
root  in  themselves,"  are  gradually  withering 
away.  (Note,  Matt.  13:20— 22.  "'P.  O.  18— 
23.)  For,  though  the  aged  flourishing  Chris- 
tian may  jfeel  less  vigor  of  affection,  than  he 
did  at  some  times,  soon  after  his  conversion,  in 
which  novelty  and  self-love  had  no  small  share; 
yet  there  is  far  more  constancy  and  energy  in 
his  love,  influencing  him  to  habitual  self-deny- 
ing obedience,  and  exertion  in  the  cause  of  God, 
apart  from  all  selfish  motives,  than  there  was 
before.  The  former  resembles  the  transient 
noisy  flame  of  thorns;  the  latter  is  like  the 
constant,  vehement,  penetrating,  and  efficacious 
heat  of  a  fire  made  by  substantial  fuel. — But 
in  the  midst  of  all  the  stratagems  and  open  as- 
saults of  the  enemy,  which  the  traitof  in  the 
camp  so  often  renders  successful;  there  are 
some,  who  through  faith  obtain  the  victory; 
and  to  them  Christ  still  "gives  to  eat  of  the 
Tree  of  Life,  which  is  in  the  midst  of  the  Para- 
dise of  God." 

V.  8—17. 
As  "the  First  and  the  Last,  who  was  dead 
and  is  alive,"  is  the  believer's  Brother  and 
Friend;  he  must  be  rich  in  the  deepest  poverty, 
honorable  amidst  the  lowest  abasement,  and 
happy  under  the  heaviest  tribulations.  {Notes, 
Matt.  12:46—50.  25:34—40.  John  15:12— 
16.)  Indeed  the  disciples  can  reasonably  ex- 
pect no  other,  than  to  be  reviled  by  those,  who 
blaspheme  their  divine  Lord,  and  "say  that  they 
are  Christians,  but  are  not;"  and  whom  Christ 
will  one  day  show  to  have  been  "the  syna- 
gogue of  Satan;"  being  combined  together  by 
every  means  to  oppose  his  truth,  and  vilify  and 
injure  his  faithful  servants.  The  devil  may  al- 
so prevail  to  cast  true  Christians  and  zealous 
ministers  into  prison,  or  otherwise  to  try  them, 
and  they  "may  have  tribulation  many  days:" 
but  with  such  a  Friend  and  Comforter,  as  "the 
Son  of  God,"  they  ought  not  to  "fear  any  of 
those  things,  which  they  may  suffer:"  their  tri- 
als will  be  only  for  a  limited  season,  and  for 
gracious  purposes;  they  will  not  be  "hurt  by 
the  second  death,"  for  their  enemies  can  only 
kill  their  bodies;  and  if  they  are  enabled  to  be 
"faithful  till  death,"  the  Cajptain  of  their  saiya- 
tion,  who  conquered  by  dying,  Avill  give  them 
a  crown  of  eternal  life.  {Notes,  Matt.  10:27, 
28.  Horn.  8:32—39.  1  Pet.  1:6,7.)  The  Chris- 
tian, who  thus  holds  fast  the  Lord's  name,  and 
denies  not  his  truth,  in  those  places  where 
Satan  peculiarly  erects  his  throne,  and  at  those 
times  when  his  faithful  witnesses  are  liable  to 
be  martyred  in  his  cause,  needs  not  fear  his 
"sharp  s'word  with  two  edges;"  any  more  than 
the  beloved  wife  need  be  alarmed  at  a  sword  in 


A.  D.  95. 


CHAPTER  III. 


A.  D.  95. 


the  hand  of  her  affectionate  husband,  who  yet 
would  tremble  and  faint  to  see  it  in  the  hand 
of  an  assassin.  But  this  confidence  cannot  be 
supported,  without  steady  obedience:  for  the 
Lord  not  only  hates  the  principles  and  conduct 
of  those,  who  indulge  avarice  or  sensuality,  un- 
der the  pretence  of  abounding  grace  and  Chris- 
tian liberty,  and  seduce  others  into  the  same 
abominations;  but  he  will  come  (juickly,  and 
"fight  with  the  sword  of  his  mouth  against" 
those  bishops,  pastors,  and  churches,  who  coun- 
tenance them;  unless  they  repent  of  their  con- 
nexion with  the  most  abhorred  of  his  enemies,' 
and  the  sanction  which  thev  give  them. 
V.  18—29. 
Even  when  the  Lord  knows  the  Avorks  of  his 
people  to  be  wrought  in  love,  zeal,  faith,  and 
patience,  and  "the  last  to  be  more  than  the 
first;"  if  his  "eyes,  which  are  as  a  flame  of 
fire,"  observe  that  they  allow  among  them 
such  as  teach  licentiousness,  and  seduce  his 
servants  to  commit  wickedness,  or  to  turn  aside 
to  any  false  worship,  he  will  rebuke,  correct,  or 
punish  them,  without  respect  of  persons,  men 
or  women,  high  or  low,  w'latever  influence 
they  may  possess,  or  however  they  may  be 
gifted  or  distinguished.  He  gives  them  indeed 
"space  to  repent;"  (Notes,  Rom.  2:4 — 6.  2 
Pet.  3:9,14—16.)  but  if  they  do  not  avail  them-' 
selves  of  his  long-sufl^ering,  he  will  surely  "cast 
them  into  great  tribulation:"  and  frequently,! 
the  remarkable  sufferings,  with  the  discoveries 
of  the  secret  wickedness,  of  the  actors  in  such 
corruptions  of  the  gosjjel,  even  in  this  world, 
show  the  churches,  that  Christ  is  "He,  wh0| 
Kearcheth  the  reins  and  hearts,"  and  establishes  i 
his  counsels  in  wisdom  and  justice.  This  at 
least  will  be  evident  to  the  whole  assembled; 
world,  when  he  shall  come  to  judgment,  to  givej 
unto  every  one  of  us  "according  to  our  works."  i 
Let  us  then  avoid  and  protest  against  such] 
perversions  of  Christianity;  and  beware  of  I 
these  "depths  of  Satan,"  of  which  they  who 
know  the  least  are  the  most  happy.  Let  us  re- 
member, that  the  yoke  of  Christ  "is  easy,  and^ 
his  burden  light:"  that  he  lays  nothing  on  his 
servants,  but  what  is  for  their  good,  and  author- 
izes none  to  add  to  it;  and  that  he  calls  upon 
us  "to  hold  fast  what  we  have  received  until 
he  come."  {Notes,  Matt.  2.3:1—4.  Acts  15:7 
—  11,22-29.  Gal.  5:1—6.)  When  we  are 
tempted  to  sin,  let  us  recollect  what  consolations 
he  has  prom.ised  to  the  victorious  combatant: 
and,  looking  lo  him  for  help,  let  us  aspire  to 
"the  hidden  manna,"  "the  joy  that  a  stranger 
intermeddleth  not  with,"  the  assurance  of  ac- 
ceptance, the  Spirit  of  adoption,  and  the  earnest 
of  eternal  glory.  And  after  every  victory,  may 
we  follow  up  our  advantage  against  the  enemy; 
that  we  may  "overcome,  and  keep  the  works" 
of  Christ  "unto  the  end;"  and  at  last  have 
glory,  honor,  and  felicity,  beyond  all  our  pres- 
ent conceptions.  This  sbould  often  be  thought 
of,  under  the  animating  idea  of  receiving  power 
and  authority  from  the  Son  of  God,  according 
to  what  "he  hath  received  from  the  Father," 
as  the  fruit  of  his  conflicts  and  victories;  being 


a  See  an   1:11,20. 

b  Set  on   1:4—4:5.  .Tohn  1:16,33. 

3:34   7:37—39. 1526,27.  20:22. 

Acts  2:23.      1  Pet.  1:11. 
c  1:16,20.     2  1. 
d  S«on2:2,9, 13,19. 
e  Luke    15:24,32.       Eph.  2:1,5. 


Col.  2:13.  1  Tim.  5:6.  Jam.  2: 
26.     Jiide  12. 

16:15.  Is.  56:10.  62:6,7.  Ei. 
.14:8—10,16.  Zpch.  11:16. 
Mall.  24: 12— 51.  25:13.  Mark 
13:33—37.  Acls  20,23— 31 .  2 
Tiin.  4:1—4.    1  Pet.  4:7.    5:8. 


made  partakers  of  his  felicity,  abiding  for  ever 
in  his  presence,  and  having  bim  for  our  ever- 
lasting Light  and  Glory.  {Note,  21 :22 — 27.) 
Let  then  every  one,  who  has  an  ear,  attend  to 
"what  the  Spirit  saith  unto  the  churches." 

CHAP.  in. 

The  epistle  of  Christ  lo  the  angel  olthechnrrh  of  Sardis;  consisting  of 
reproofs.  <;xhorlalions,  warnings,  and  promises  to  the  pious  remnjnt, 
1 — 6.  Thatio  the  angel  of  the  church  in  I'hiladelphi  i,  jeplrtewith 
encouragement,  7 — 13.  Thai  lo  Lnodiceaj  compiisiiig  se  ere  re- 
bukes of  lukewannness  and  spiritual  pridt:;  connected  u'ilh  insltuc- 
tion,  counsels, calls  to  repentance,  invilatinns,  and  projniscs,  1 1 — 22. 

ND  "  unto  the  angel  of  the  church  in 
Sardis  write;  These  things  saith  ''he 
that  hath  the  seven  Spirits  of  God,  'and  the 
seven  stars;  ^  I  icnow  thy  works,  that  thou 
hast  a  name  that  thou  Hvest,  ^and  art  dead. 

2  Be  *"  watchful,  and  ^  strengthen  the 
things  which  remain,  that  are  ready  to  die: 
for  I  have  not  found  ••  thy  works  perfect  be- 
fore God. 

3  '  Remember  therefore,  how  thou  hast 
received  and  heard,  ^  and  hold  fast,  and 
'  repent.  If  therefore  thou  shah  not  watch, 
'"  I  will  come  on  thee  as  a  thief,  and  thou 
shalt  not  "  know  what  hour  I  will  come 
upon  thee. 

Note. — Sardis  lay  to  the  south  of  Thyatira, 
and  was  once  the  renowned  capital  of  Lydia, 
the  kingdom  of  Croesus. — The  epistle  to  the 
presiding  pastor,  and  lo  the  church,  in  this  city, 
Avas  sent  as  a  message  from  him,  "that  hath  the 
seven  Spirits  of  God,  and  the  seven  stars.' 
(Notes,  1 :4— 6,12— 20.  2:1.)  That  is,  it  came 
from  the  divine  Saviour,  through  wbom  the 
Holy  Spirit,  in  the  variety  and  abundance  of 
his  precious  gifts  and  graces,  was  communicated 
to  all  the  churches,  and  to  the  seven  here  men- 
tioned in  particular;  and  who  was  their  sover- 
eign Proprietor  and  Ruler.  This  reminded  the 
persons  addressed,  from  whom  they  must  seek 
wisdom,  strength,  and  grace,  for  those  things 
to  which  he  called  them;  and  it  implied  a  com- 
mand to  the  ministers  to  "take  heed  to  them- 
selves and  to  their  doctrine,"  and  to  be  active 
and  zealous  in  promoting  a  revival  in  the  church ; 
especially  to  "the  angel,"  the  bishop,  or  presid- 
ing minister,  who,  it  is  probable,  had  by  his 
misconduct,  his  bad  example,  or  want  of  vigi- 
lance and  activity,  greatly  contributed  to  reduce 
the  church  to  a  very  declined  and  withering 
condition.  For  the  divine  Saviour  "knew  their 
works"  not  to  be  such  as  he  could  approve. 
(Note,  2:2 — 5.)  They  had  indeed  "a  name  to 
live:"  they  professed  the  truth,  and  had  not  de- 
viated into  heresy;  they  possessed  gifts,  and 
had  the  ordinances  of  God  regularly  adminis- 
tered among  them;  and  they  were  considered, 
by  others,  and  by  themselves,  as  vitally  united 
to  Christ,  perhaps  in  a  flourishing  state:  but 
he  knew,  "that  they  were  dead."  Numbers 
were  wholly  hypocrites,  and  "dead  in  sin;" 
others  were  in  a  very  torpid,  disordered,  and 
lifeless  state;  and  the  church  in  general  was 


g  Deul.  3:2B.  .Toh  4  4,5.  16:5.  Is. 

35:3.  Lukf  22:31.32.  Acts  1 8:23. 
h  1  Kings    11:4.  |i5:3.  2  Chr.25: 

2.  Is.  57:12.    Matt.  6:2—4.23: 

5,25—28. 
i   See     on    2:5.— Ez.    16:61-63. 

20:43.  36:31.    2  Pet.  1:13.     3: 


1. 

k  11.  See  071  2:25.    1  Tim.  650. 

2  Tim.  1:13. 
1    19.    See  <m  2:5,21,22. 
m  16:15.    Matt.  24:42,43.      I.uke 

12:39,40.      1  Thes.  .5:4.5. 
n  Matt.  25:13.    Mark  13:33  56. 

[763 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


rather  a  dead  corpse,  or  a  statue  resembling;  a 
Christian  congregation,  tiian  a  company  o^i^- 
ing  members  of  Christ's  mystical  body.  The 
Lord  therefore  called  on  them,  the  bishop  and 
pastors  especially,  to  awake,  and  look  about 
them;  to  be  vig'ilant  in  guarding  against  the 
stratagems  and  assaults  of  their  enemies;  to  be 
active  and  earnest  in  the  duties  of  their  several 
stations  ;  and  to  examine  carefully  into  the 
state  of  their  souls,  and  into  that  of  the  church: 
that  so  they  might  use  proper  means  of 
"strengthening  the  things  that  remained,  and 
were  ready  to"  die;"  and  endeavor,  in  depen- 
dence on  the  grace  of  the  Holy  Spirit,  to  revive 
and  invigorate  the  faith,  hope,  love,  and  spiri- 
tual affections  of  those  who  were  alive  to  God, 
though  in  a  declining  state;  to  bring  formalists 
to  repentance  and  conversion;  and  to  purge 
out  such  as  were  scandalous,  and  infectious  to 
others.  In  this  manner  the  lamp,  which  was 
ready  to  expire,  might  be  made  again  to  burn 
more  bright;  and  the  state  of  the  church, 
which  seemed  like  a  dying  man,  might  revive 
and  be  restored  to  spiritual  health  and  vigor. 
For  their  heart-searching  Lord  had  "not  found 
their  works  perfect,  or  complete,  before  God." 
They  were  radically  defective:  most  of  them 
were  formal  and  hypocritical;  and  the  rest  lan- 
guid, partial,  and  corrupted  by  sinister  motives 
and  purposes.  He  could  not,  therefore,  com- 
mend them,  as  he  had  done  the  more  hearty 
and  complete  obedience  and  services  of  flour- 
ishing Christians:  because  they  were  not  such 
before  God,  whatever  they  might  appear  to  be 
m  the  sight  of  men.  He  therefore  called  on 
them  to  "remember"  the  favors  which  they 
had  received;  the  advantages  for  religious  im- 
provement which  they  possessed ;  and  the  truths, 
Erecepts,  and  exhortations  which  they  had 
eard;  that  they  might  "hold  fast"  pure  and 
undefiled  religion,  and  repent  of  their  incon- 
sistent and  negligent  conduct.  But  if,  after 
this  warning,  they  did  not  become  more  vigi- 
lant, sober,  zealous,  and  diligent;  he  assured 
them,  that  he  would  come,  with  some  unex- 
pected, surprising,  and  terrible  judgments,  with- 
out any  further  intimation  of  his  purpose,  till 
they  were  suddenly  overwhelmed  by  it. — He 
that  hath  the  seven  spirits  of  God.  (1)  This 
accords  with  the  several  texts,  in  which  our 
Lord  promises  to  send  the  Holy  Spirit  to  his 
disciples:  but  who  is  he  that  has  the  Spirit  of 
God  and  sends  him  to  men,  even  as  he  himself 
was  ^sent  bv  the  Father.^ — Art  dead.]  Notes, 
Luke  15:22—24.  Eph.  2:1,2.  1  Tim.  5:5,6. 
Jam.  2:19—26.—^  thief.  (3)  Notes,  Matt. 
24:42—44.   1   Thes.  5:1-3. 

Be  watchful.  (2)  /"tj'o  yqriyoQwv.  Become 
watchful,  though  now  un watchful. — Perfect.] 
nenlr/OMfiefu.  JoAn  3:29.  17:13.  Bom.  15: 
19.   Col.  4:12. 

4  Thou  hast  a  few  °  names  p  even  in 
Sardis,  i  which  have  not  defiled  their  gar- 
ments: and  they  shall  ••  walk  with  me  in 
white;  "for  they  are  worthy. 


5  He  *  that  overcometh,  "  the  same  shall 
be  clothed  in  white  raiment:  *  and  I  will 
not  blot  out  his  name  out  of  ^  the  book  of 
life,  but  I  will  ^  confess  his  name  before  my 
Father,  and  before  his  angels. 

6  He  '^  that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches. 

[Practical   Observations.] 

Note. — Even  at  Sardis  there  were  a  few 
Christians,  whose  names  would  be  at  length 
mentioned  with  distinguished  honor,  on  ac- 
count of  their  holy  singularity:  as  they  had  not 
"defiled  their  garments,"  or  disgraced  their 
profession  by  the  worldly  lusts  and  sinful  prac- 
tices, to  which  the  rest  were  addicted.  And 
Christ  assured  them,  that  they  "should  walk 
with  him  in  white,"  the  emblem  of  perfect  pu- 
rity, triumph  and  joy;  and  so  be  his  accepted, 
holv,  and  honored  companions,  in  heavenly 
felicity.  (iVo^fs,  6:9— 11.7:9— 17.  19:7,8,11  — 
16.  Esth.  8:15.  Ec.  9:7— 9.)— "For  they  were 
worthy,"  or  meet  and  proper  persons,  to  be 
admitted  to  that  glorious  and  happy  state, 
having  approved  themselves  to  be  his  faithful 
friends  and  servants,  whilst  they  lived  on  earth. 
{Note,  2  Thes.  1:5—10.)  In  short,  to  every 
conqueror  in  the  spiritual  warfare,  at  a  place 
especially  where  temptations  and  bad  examples 
so  much  abounded,  the  Lord  promised,  "that 
he  should  be  clothed  in  white  raiment,"  as  com- 
pletely and  eternally  justified,  sanctified,  and 
made  glorious  in  the  presence  and  favor  of  God. 
{Note,  Eph.  5:22—27.)  Neither  would  "he 
blot  the  name"  of  any  such  person  "out  of  the 
book  of  life,"  in  which  his  chosen  and  accepted 
servants  are  registered;  even,  though  the  cor- 
rupt church  to  which  he  belonged  should  be 
given  up;  though  numbers  of  those,  who  had 
"a  name  to  live,"  and  were  deemed  heirs  of 
heaven,  were  left  to  apostatize,  or  to  be  reject- 
ed as  hypocrites;  and  though  the  Christian 
himself  might  often  have  fears  of  this  kind 
amidst  his  conflicts  and  temptations.  On  the 
contrary,  Christ  would  surely  confess  his  namej 
as  one  of  his  friends  and  brethren,  at  the  last 
day,  before  his  eternal  Father  and  all  his  holy 
angels.  {Notes,  Matt.  10:32,33.  25:34—40 
Luke  12:8—10.  John  6:36—40.  10:26—31.) 
— All  this  related  to  other  bishops,  pastors,  and 
churches  also,  who  were,  or  should  hereafter 
be  placed  in  similar  circumstances. — This  once 
flourishing  city  now  lies  in  ruins:  a  few  persons 
called  Christians  are  found  there;  but  they  are 
reduced  to  the  most  abject  slavery,  and  have 
neither  church  nor  minister  among  them. — 
Blot,  &c.  (5)  Notes,  Ex.  32:30—33.  Ps.  69: 
22— 28.— iJooA:  of  life.]  Notes,  13:8—10.  20: 
11—15.  22:18—21.  Luke  10 AT— '20.  Phil. 
4:2,3, — Before  my  Father,  &c.]  Compare 
Matt.  13:41.     Luke  12:8.     2  Thes.  1:7. 

7  IT  And  ^  to  the  angel  of  the  church  in 
Philadelphia  write;  These  things  saith  ''he 
that  is  holy,  ^  he  that  is  true,  he  that  hath 


o  11:13.   Cfr.  Acts  1:15. 

p  1  Kings  19:18.     Is.  1:9.     Rom. 

11:4—6. 
q  7:14.   19:8.    Is.  52:1.  59:6.  61: 

3,10.   64:6.  Zecli.  3:3—6.  Jude 

23. 
r   5,18.     4:4.    6:11.    7:9,13.     19: 

14.    Estb.  8:13.  Ps.  68:14.  Ec. 


764] 


9; 8.      Zech.  3;4.       Mark  16:5. 
s   Malt.  10:11.     Luke  20:35.    21: 

36      2  Th^  1  S 
t   See  on  2;7W-1 
u  See  on  r.  4. 
)i  Ex.  32:32,33.     Deut.  9:14.  Ps. 

69:28.      109:13. 


1-1  Sa 


17.25. 


y   13:8.      17:8.     20:12,15.  21:27. 

22:19.      Phil.  4:3. 
z  Mai.  3:17.  Mnll.   10:32.     Luke 

12:8.     Jiide24. 
a  See  on  2:7. 
b  See  on  1:11.  2:1. 
c  4:8.     6:10.     P».   16:10.     89:18. 


145:17.  Is.  6:3.  30:11.  4l:l4, 
16,20.  47:4.  48:17.  49:7.  54. 
5.  55:5.  Mark  1:24.  Luke  4: 
34.  Acts  3-14. 
14.  1:5.  6:10.  15:3.  16:7.  19: 
2.11.  21:5.  Malt.  24:35.  Jclm 
14:6.     1  John  5:20. 


A.    D.  95. 


CHAPTER  III. 


A.  D.  95. 


*  the  key  of  David,  '"he  that  openeth,  and 
no  man  shutteth;  and  shuttelh,  and  no  man 
openeth; 

Note, — PliilaJelphia  lay  to  the  south-east  of 
Sardis. — The  epistle  to  the  an:^el  of  the  church 
in  that  city,  was  sent  in  the  name  of  "Him 
that  is  holy,"  and  of  "Him  that  is  true,"  or  of 
"the  Holy  One,  and  the  True  One:"  which 
words  contain  a  very  conclusive  proof  of  the 
Deity  of  Christ;  for  what  mere  creature  can 
with  propriety  speak  of  himself  in  this  lan- 
guage? {Notes,  4:6— -8.  6:9—11.  15:1—4. 
Js.  6:1— 4.  30:8—14.  57:15,16.)  It  was  also 
sent  in  the  name  of  him.  "that  hath  the  key 
of  David."  (1 :18.  iVo/cs,  8,9.  5:1—10.  Is. 
22:20 — 25.)  Bein^  the  promised  Son  of  Da- 
vid, according  to  the  flesh,  and  the  King  of 
the  true  Israel  to  all  generations,  he  has  the 
absolute  power  to  open  the  gate  of  mercy  to 
whom  he  pleases;  to  open  the  kingdom  of 
heaven  to  the  souls  of  his  people,  when  remov- 
ed by  death;  and  to  open  their  graves,  and 
bring  forth  their  bodies  glorious  and  immortal, 
that  they  may  be  reunited  to  their  souls  in 
everlasting  felicity:  and  on  the  other  hand  to 
sbut  out,  and  exclude  from  mercy,  and  from 
heaven,  whom  he  will,  and  to  shut  them  up  in 
hell;    nor  can  any  resistance  be  made  to  his 

Kower,  or  any  appeal  from  his  decision.  He 
as  likewise  power  to  "open  the  understand- 
ing" and  tlie  heart,  or  juilicitilly  lo  close  them; 
to  "open  a  door"  for  the  ])reaching  of  his  gos- 
pel, or  for  the  deliverance  of  his  servants  out 
of  trouble:  and  when  in  these  or  any  other  in- 
stances he  opens,  no  one,  either  man  or  angel, 
can  shut;  when  he  shuts,  no  creature  can  pos- 
sibly open.  (iVo/es,  8,9.  5:1—10.  Job  11:7 
—12.  12:13—25.  34:20—30.  Matt.  16:19. 
Gal.  3:19—25.) 

8^1  know  thy  works :  behold,  I  have 
set  before  thee  ''  an  open  door,  and  no  man 
can  shut  it:  for  thou  hast  'a  htde  strength, 
^  and  hast  kept  my  word,  '  and  hast  not  de- 
nied my  name. 

9  Behold,  I  will  make  them  of  ">  the 
synagogue  of  Satan,  which  say  they  are 
Jews,  and  are  not,  but  do  lie;  behold,  "I 
will  make  them  to  come  and  worship  before 
thy  feet,  and  to  know  that  I  have  loved 
thee. 

Note. — The  holy,  faithful,  and  sovereign 
Lord  and  Saviour  above  mentioned,  "knew  the 
works"  of  his  presiding  pastor,  ministers,  and 
disciples,  at  Philadelphia;  and  they  were  such 
as  he  graciously  approved :  they  might,  there- 
fore, for  their  encouragement  he  assured,  that, 
by  his  gospel,  and  the  means  of  grace  afforded 
them,  he  had  "set  before  them  an  open  door" 
of  access  into  the  family  and  kingdom  of  God, 
and  to  all  the  present  and  everlasting  privileges 
of  his  people,  which  no  creature  could  shut 
against  them;  or,  as  some  explain  it,  he  had  set 
before    them   an   open  door  of  usefulness,  in 


e  1:1R.    U.  22;22.    Luke  1:^2. 
f  5:3—5,9.       Job  11:10.     I2:l4. 

Matt.   16:19. 
g  1,15.  Ste  nn  2:2. 
h  7.     1  Cor.  16:9.      2  Cor.  2:12. 

Col.  4:3. 
I    Dan.  11:34.      2  Cor.  12:8— 10. 

Phil.  4:13. 


k  10.  22:7.  John  14.21—24.  15: 
20.      17:6.      2   liiii.  4:7. 

I  See  on  2:19.  I'rov.  30:9.  Mafl. 
2(;;70— 72.  Luke  l2:9.  Acts  3: 
13,14.  1  Tim.  5:3.  I  John  2: 
22:23.     Jude  4. 

m  Sec  on  2:9. 

u  Ex.  11:8.      12:30—32.    1  Sam. 


spreading  bis  gospel,  nor  could  any  one  prevent 
the  success  of  their  "work  and  labor  of  love" 
for  that  purpose.  {Note,  7.)  For  though  this 
church  seems  not  to  have  been  so  eminent  as 
some  others,  for  numbers,  and  gifts,  and  abil- 
ity of  every  kind;  yet  they  "had  a  liitle 
strength:"  they  were  upright  in  their  proies- 
sion  of  the  gospel;  they  had  some  vigor  of 
faith  and  holy  affection,  and  were  zealously  us- 
ing their  little  influence  to  promote  the  success 
of  Christianity.  They  had  also  "kept  the 
word  of  Christ;"  having  adhered  to  his  truths, 
commands,  and  institutions,  in  faith,  obedience, 
and  steadfastness;  neither  Iiad  they  denied 
their  relations  and  obligations  to  him,  or  acted, 
to  the  dishonor  of  his  name,  notwithstanding 
fears  and  dangers.  (iVb<e,  2:10,11.)  For  they 
likewise  were  exposed  lo  persecution,  from 
some  who  professed  to  be  the  people  of  God; 
but  whom  Christ  disowned,  and  declared  to  be 
"liars,  and  the  synagogue  of  Satan:"  and  he 
promised  that  he  would  at  length  constrain 
these  opposers  to  come  and  pay  court  to  them, 
in  the  most  submissive  manner,  prostrating 
themselves  at  their  feet,  and  supplicating  their 
favor,  as  convinced  of  his  love  to  them.  (Notes, 
£x.  11:8.  12:29— 36.  Esth.S:\l.  Js.  49:22, 
23.  60:10—14.  Zech.  8:20— 23.)— Perhaps 
the  unexpected  success  of  the  gospel,  in  Phila- 
delphia and  the  neighborhood,  rendered  the 
Christians  so  powerful,  that  the  Jews  and  their 
adherents  were  glad  to  seek  their  protection, 
from  the  rage  of  the  multitude;  by  which  vast 
numbers  of  them  were  frequently  massacred  in 
those  turbulent  times.  The  language  leads  us 
also  to  conclude,  that  many  were  converted  to 
Christianity  by  means  of  those  events.  Some 
indeed  think,  that  Judaizing  Christians  were 
meant;  but  it  is  far  more  natural  to  understand 
the  word  "Jews"  in  its  ordinary  sense;  and  to 
consider  them  as  open  opposers,  rather  than  as 
false  professors  of  the  gospel. 

10  Because  thou  hast  kept  "the  word  of 
my  patience,  ■*  I  also  will  keep  thee  from 
the  hour  of  temptation,  which  shall  come 
upon  ••  all  the  world,  ■■  to  try  them  that 
dwell  upon  the  earth. 

11  Behold,  '  I  come  quickly:  Miold  that 
fast  which  thou  hast,  that  no  man  take  "  thy 
crown. 

Note. — As  the  bishop,  pastors,  and  church 
at  Philadelphia  had  kept  the  word  of  Christ, 
in  that  constancy  and  patience  which  he  had 
commanded  and  exemplified;  {Notes,  Heb.  12: 
2,3.  1  Pet.  4:1,2.)  and  had,  by  his  grace,  been 
enabled  to  stand  their  ground,  and  to  "deny 
themselves,  take  up  their  cross,  and  follow 
him:"  he  promised  to  keep  them  "from  the 
hour  of  temptation."  This  relates  to  some 
remarkable  season  of  persecution,  heresy,  or 
apostacy,  which  was  about  to  come  on  all  the 
churches  in  the  world,  especially  through  the 
whole  Roman  empire^  to  try  and  prove  the  sin- 
cerity  and    strength  of  their   faith   and   love. 


2:36.  K*lh.  3:17.  Job  42:3— 10. 

Is.  49:23.   60:14.  Zech.  8:20— 

23.  Aclii  16:37-39. 
o  19.  13:10.  14:12. 
p  Matt.   6:13.  26:41.     1  Cor.  10: 

13.    Eph.  6:13.     2  Pet.  2:9. 
q  .Mall.  24:14.   Mark  14:9.    Luke 

2:1.     Rom.  1:8. 


r    Dan.  12:10.    Zech.  13:9.  Jam. 

1:3,12.      1  Pet.  4:12. 
s    1:3.      22:7,12,20.      Phil.  4:5. 

Jam.  5:9. 
t    Sec  on  3.     2:1 3. 
u  2:10.    4:4,10.      1  Cor.  9:25.     2 

Tim.  2:5.     4:8.    Jam.  1:12.    1 

Pet.  5:3.4. 


[765 


A.  D.  96. 


REVELATION. 


A    D.  96. 


On  this  trying  occasion,  the  Lord  Jesus  would 
shelter   the  church  at   Philadelphia   from   the 
fury   of  the  storm,    and  not   let   them  be  so 
sharply   tried   or  tempted,  as  other   churches 
were-,   which  might,  in   some   respects,    have 
more  strength,  but  had  also  more  need  of  cor- 
rection, and  of  being  proved  and  purified.     It 
IS  generally  supposed  to  refer  to  Trajan's  per- 
secution, which  was  more  general  and  violent, 
than  the  j)ersecutions  under  Nero  and  Domi- 
tian.     But,  as  this  city  was  the  last  of  all  the 
seven,  which  was  taken  by  the  Mohammedans; 
and  as  there  has  been  a  succession  of  Chris- 
tians there,  in  every  generation   to  this  time; 
some  have  applied  this  to  their   preservation 
from  tliat  awful  delusion,  which  almost  extir- 
pated Christianity  in  those  regions. — It  is  in- 
deed to  be  feared,  that  the  professed  Christians 
at  Philadelphia,  have  at  present  but  little  of 
the  power  of  godliness:  yet  we  may  hope,  that 
Christ  has  had  a  few  real  disciples   in  every 
age,  and  has  some  even  at  present,  in  this  city. 
— The  Lord  next  called   the  attention  of  the 
persons  concerned   to  the  assurance,    that  lie 
•'was   coming   quickly,"  to   try  his  professed 
peo])Ie;  to  deliver  such  as    were  faithful;    to 
destroy  their  enemies,  or  to  judge  the  world. 
(Notes,  1:7.  22:6,7,18—21.    Heb.  10:35—39. 
Jam.    5:7 — 11.)      He,   therefore,  commanded 
them  "to  hold  fast"  the  truth  which  they  had 
received,  and  to  maintain  the  ground  which 
they  had  got;  that  no  one  might,  through  their 
dread  of  trials  and  sufferings,  deprive  them  of 
the  victor's  crown,  for  which  they  Avere  con- 
tending; or  take  away  that  distinguished  hon- 
or,   which   this    commendation    conferred    on 
them;  for  this  could  not  be  preserved  without 
vigilance,  diligence,  and  persevering  courage. 
(Notes,  2:24—23.  2  John  7— 11.)— 'The  cap- 
'tivity  or  ruin  of  the  seven  churches  of  Asia 
'was  consummated,'   [viz.  by  the  Ottomans,] 
'A.  D.  1312;  and  the  barbarous  lords  of  Ionia 
'and  Lydia  siill  trample  on  the  monuments  of 
'classic  and   Christian  antiquity.     In  the  loss 
'of  Ephesus,  the  Christians  deplored  the  fall  of 
'the  first  angel,  the  extinction  of  the  first  can- 
'dlestick  of  the  Revelation:    the  desolation  is 
'complete;    and  the   temple  of  Diana',  or  the 
'church  of  Mary,  will  equally  elude  the  search 
'of   the   curious  traveller.      The   circus,    and 
'three  stately  theatres,  of  Laodicea,  are  now 
'peopled  with  wolves  and  foxes;  Sardis   is   re- 
'duced  to  a  miserable  village;  the  god  of  Mo- 
'hammed,  without  a  rival,  ...  is  invoked  in   the 
'mosques  of  Thyatiraand  Pergamos;    and  the 
'popuiousness  of  Smyrna  is  supported  by  the 
'foreign  trade  of  the  Franks  and   Armenians. 
'Philadelphia  alone   has  been   saved   by  proph- 
'ecy,  or  courage.'    (Such  is  the  insidious  lan- 
guage of  this  infidel  writer,  who  sneers  at  the 
prophecy,   while    he   records    its    accomplish- 
ment!)   'At  a  distance  from  the  sea,  forgotten 
't  I    ^ijf  emperors,  encompassed  on  all  sides  by 
t.he  Turks,  her  valiant  sons  defended   their  re- 
ligion and  freedom,  above  fourscore  years,  and 
at  length  capitulated    with  the    proudest  of 
the  Ottomans.      Among  the  Greek  colonies, 
and    churches  of  Asia,   Philadelphia  is  still 
erect;  a  column  m  a  scene  of  ruins,  a  pleasing 
'example  that  the  paths  of  honor  and  safety 


X  See  on  2:7.-17:14.    1  . 

13  U.     4:4. 
y  1  Kings  7:21.    Jer.  1:1£ 


2:9. 
z  2:17.     14:1.     22-4. 
a  2l:2,;0— 27.      Ps.  43: 


'may  sometimes  be  the  same.'  Gibbon. — Some 
readers  may  need  to  be  informed,  that  Gibbon 
wrote  a  much  admired  history  of  'the  decline 
of  the  Roman  empire,'  in  which  he  has,  with 
great  skill,  infused  an  abundant  proportion  of 
infidelity  and  impiety,  in  a  peculiarly  plausible 
and  imposing  manner. 

12  Him  that  "  overcometh  will  I  make 
a  5'  pillar  in  the  temple  of  my  God,  and  he 
shall  go  no  more  out:  and  ^  I  will  write 
upon  him  the  name  of  my  God,  and  the 
name  of  ^  the  city  of  my  God,  which  is  new 
Jerusalem,  which  cometh  down  out  of 
heaven  from  my  God:  and  I  will  ivritc  upon 
him  ^  my  new  name. 

13  He  'that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches. 

[Piacticul  Observatioiis.] 

Note. — To  animate  the  Christians  at  Phila- 
|delphia,  and  all  others,  to  the  spiritual  conflict, 
our  Lord  next  promised  to  make  every  con- 
queror "a  pillar  in  the  temple  of  his  God;"  to 
establish  him  as  an  ornamental,  nay,  essen- 
tial part  of  the  spiritual  edifice,  which  he,  as 
Mediator,  was  building  to  the  glory  of  his  God 
and  Father:  that,  being  consecrated  to  him, 
and  placed  in  the  sanctuary  above,  he  might 
conduce  to  the  beauty,  proportion,  and  magni- 
ficence of  the  whole;  and  be  for  ever  most 
honorable  and  blessed,  as  "an  habitation  of 
i  God  through  the  Spirit;"  without  any  fear  of 
being  separated  from  him,  or  deprived  of  his 
favor  and  presence  for  ever.  (Notes,  Eph.  2: 
19—22.  1  Pet.  2:4—6.)  Upon  this  pillar,  he 
promised  "to  write  the  name  of  his  God;"  that 
all  might  know  to  whom  it  belonged,  and  to 
whose  glory  it  was  erected;  according  to  the 
custom  of  inscribing,  on  stately  columns,  the 
name  and  exploits  of  the  person,  to  whose 
memory  they  were  dedicated.  He  would  also 
write  on  it,  "the  name  of  the  city  of  his  God;" 
(the  God  whom  he,  Christ,  in  human  nature, 
worshipped  and  served:  Note,  John 20:11-17.) 
this  is  called  the  new  Jerusalem;  it  is  of  heav- 
enly original,  and  derives  its  glory  from  the 
presence  of  God  in  it.  (Notes,  21 :  Gal.  4:21 
— 31.)  Thus  all  would  know  to  what  city  the 
Victor  belonged,  and  that  he  was  entitled  to  all 
its  privileges  for  evermore.  The  Lord  promis- 
ed also  to  write  upon  him  "his  own  neiv  name;" 
even  that  of  Emmanuel,  Jesus,  the  Redeemer 
of  sinners,  which  he  has  newly  assumed  in  ad- 
dition to  his  former  titles,  of  Creator,  Uphold- 
er, and  Lord  of  all  worlds.  Thus  he  would 
own  him  as  one  of  his  chosen  people;  a  trophy 
of  his  victory  over  the  world,  sin,  Satan,  and 
death;  and  a  monument  erected  to  the  power 
of  his  arm,  the  truth  of  his  word,  the  etficacy 
of  his  atonement  and  mediation,  and  the  un- 
searchable riches  of  his  grace.  In  these  decia 
rations  all  bishops,  pastors,  and  churches,  yea 
all  professed  Christians,  in  every  age  and  na- 
tion, are  interested,  according  to  the  difficulty 
and  completeness  of  their  victory. 

14  IF  And  unto  "^the  angel  of  the  chtn-ch 
*  of  the  Laodiceans  write;    These   thing's 


Cal.  4  26,27.     Heh.  12:22. 
h  22:4.     Is.  65:15.     E|ih.  3:15. 
c  See  o..  2:7. 


d  See  on  1:11.     2:1. 

*  Or,  in  Laodicea.     Col.  2:1. 

1       16. 


A.  D.  95. 


CHAPTER  III. 


A.   D.  95. 


saith  ^  the  Amen,  *"the  faithful  and  true 
Witness,  ^the  beginning  of  the  creation  of 
God; 

15  '^  I  know  thy  works,  'that  thou  art 
neither  cold  nor  hot;  "^  I  would  '  thou  wert 
cold  or  hot. 

16  So  then  because  thou  art  lukewarm, 
and  neither  cold  nor  hot,  *"  I  will  spue  thee 
out  of  my  mouth. 

Note. — Laodicea  lay  to  the  south  of  Phila- 
delphia, and  in  the  road  from  that  city  to  Eph- 
esus:  for  the  seven  churches  were  situated  in  a 
kind  of  circle;  and  the  progressive  journey  from 
one  to  another  of  them,  in  rotation,  might  be 
made  in  the  order  of  these  epistles. — A  flour- 
ishing church  had  been  planted  at  Laodicea,  in 
the  time  of  the  apostle  Paul:  (Notes,  Col.  iJ:l 
— 4.  4:15,16.)  but  it  had  greatly  declined  be- 
fore this  epistle  was  sent  thither.  The  Lord 
Jesus  ordered  it  to  be  written  in  the  name  of 
"The  AMEN;"  of  Him  who  is  Truth  in  him- 
self, and  who  will  surely  confirm  and  ratify  all 
his  words,  which  are  established,  and  unchange- 
able like  his  own  nature.  (Notes,  Is.  65:16.  2 
Cor.  1:17—20.)  For  he  is  "the  faithful  and 
true  Witness,"  most  exactly  testifying  the  na- 
ture, truths,  purposes,  and  will  of  God  to  man, 
and  bearing  witness  most  impartially  for  or 
against  the  conduct  and  characters  of  his  pro- 
fessed servants,  and  of  all  his  creatures. 
(Notes,  1:4—6.  /s.  55:4.)  He  sent  to  the 
Laodiceans  also,  under  the  title  of  "the  Be- 
ginning of  the  creation  of  God,"  or  the  Ori- 
gin, Author,  and  Ruler  of  the  whole  universe, 
who  has  authority  and  power  to  dispose  of  all 
things  as  he  sees  good.  (Note,  Col.  1 :15 — 17.) 
This  glorious  Lord  of  all  "knew  their  works" 
to  be  such,  as  were  utterly  unworthy  of  his 
approbation;  for  they  were  "neither  cold  nor 
hot;"  they  neither  wholly  cast  off  all  regard  to 
the  gospel;  nor  yet  were  they  zealous,  fervent, 
and  diligent  in  religion.  He  therefore  declar- 
ed, that  "he  would  they  were  cold  or  hot;"  he 
desired,  (speaking  after  the  manner  of  men, 
expressing  their  utter  dislike  to  any  one's  con- 
duct,) that  they  would  either  renounce  their 
profession,  and  cease  from  the  worthless  form 
of  attending  on  his  ordinances;  or  that  they 
would  show  a  becoming  earnestness  in  those 
things,  which  pertained  to  his  service  and 
glory.  For,  while  they  were  called  by  his 
name,  and  reluctantly  performed  a  scanty  meas- 
ure of  external  duties,  with  an  evident  indiffer- 
ence and  weariness  in  them;  their  evil  tempers, 
unholy  actions,  and  attachment  to  the  world, 
and  to  its  pleasures,  company,  and  interests, 
dishonored  him  more  than  their  apostacy  could 
do;  and  in  the  event,  it  would  be  equally  fatal 
to  their  own  souls.  Because  in  this  manner 
they  would  give  numbers  an  unfavorable  opin- 
ion of  Christianity,  as  if  it  had  been  an  unholy 
religion:  Avliile  others  would  conclude  that  it 
could  affiird  no  real  satisfaction;  otherwise  its 
professors  would  not  have  been  so  heartless  in 
it,  or  so  ready  to  seek  pleasure  or  happiness 


from  the  world;  or  that  it  was  not  of  much 
value,  seeing  they  would  not  give  up  any  thing 
of  supposed  value  for  the  sake  of  it.-^In  short, 
professed  Christians  of  this  character  are  trai- 
tors in  the  camp,  who  are  always  more  danger- 
ous than  open  enemies;  or  wicked  servants, 
who  disgrace  and  rob  th^ir  masters  more,  than 
they  can  do  after  they  quit,  or  are  turned  out 
of,  the  fahjily. — Unless,  therefore,  they  became 
more  "fervent  in  spirit,  in  serving  the  Lord;" 
he  was  determined  to  show  his  contempt  and 
abhorrence  of  them,  by  rejecting  them;  even 
as  a  man,  whose  stomach  nauseates  water 
which  is  lukewarm,  casts  it  out  of  his  mouth 
with  loathing  and  disgust.  (Notes,  Jer.  14: 
19—22.   15:1—4.  Zech.  11:7—9.) 

The  Amen.  (14)  '0  Jfiijr.  Truth.  Notes, 
jMatt.  6.0.  John  3:3.  14:4— 6.— The  begin- 
ning.] 'JlaQ/ij.  Col.  1:18. — 'It  signifies  not 
'passively,  but  actively.  From  whom  all  crea- 
'tures  draw  their  beginning.'  Leigh.  (Note, 
John  1:1— 3.)— Cold.  (15)  Vi'/oog.  Malt.  10: 
42. — Hot.]  Zf-gog.  Zfoi,  to  be  fervent.  Acts 
18:25.  Rom.  l'2:il.— Lukewarm.  (16)  Xha- 
Qog.  XltuivM,  to  make  moderately  warm. 

17  Because  thou  sayest,  "I  am  rich,  and 
increased  with  goods,  and  "have  need  of 
nothing;  and  I'knovvest  not  that  thou  art 
1  wretched,  and  miserable,  and  poor,  ""and 
blind,  and  ^  naked: 

Note. — While  the  state  of  the  Laodicean 
church  was  so  lamentably  declined,  that  very 
few  real  Christians,  and  those  of  very  small 
proficiency,  remained  in  it;  the  spiritual  pride 
and  self-confidence  of  the  presiding  minister, 
the  pastors  and  people,  had  proportionably  in- 
creased !  and  this  gave  occasion  to  the  following 
reproof,  instruction,  and  counsel.  They  were 
ready  to  say  within  themselves,  to  each  other, 
and  even  in  a  boasting  manner  to  their  neigh- 
bors, that  "they  were  rich"  in  spiritual  gifts 
and  attainments;  that  they  were  "increased  in 
goods,"  and  had  obtained  a  larger  measure  of 
every  spiritual  gift  and  endowment,  than  they 
formerly  had,  even  when  the  apostles  were  Avith 
them.  (Notes,  1  Cor.  4:8—13.  5:1—5.)  They 
thought  indeed,  they  had  need  of  nothing;  but 
were  complete  in  knowledge,  wisdom,  goodness, 
strength,  and  establishment  in  the  privileges 
and  liberty  of  the  gospel;  like  poor  lunatics, 
who  fancy  every  hotise  and  estate,  which  they 
see  or  hear  of,  to  be  their  own. — Thus  they 
preferred  themselves  to  others  ;  and,  being 
proud  in  spirit,  instead  of  "poor  in  spirit,"  they 
could  only  pray  in  the  Pharisee's  manner; 
(Note,  Luke  18:9 — 14.)  and  Avere  utterly  in- 
capable of  the  life  of  faith  in  Christ  for  all 
things  pertaining  to  salvation.  For  they 
"knew  not  that  they  were  Avretched  and  mis- 
erable," in  a  most  abject,  perilous,  and  perish- 
ing condition,  and  utterly  destitute  of  Avisdom 
and  grace:  not  only  poor,  as  all  natural  men 
are,  but  poor  as  professors  of  the  gospel;  being 
Pharisees  upon  evangelical  principles;  and 
proud    of  their   attainments    in    Christianity, 


e  Is.  65:16.     2  Cor.  1:20. 

k  Dent.  5:?9.   Ps.  81:11—13.     2 

r  7.   1:5.   19:11.    22:6.     Is 

55:4. 

Cor.  12:20. 

Jer.  42:5. 

1   .Tosh.  24:15—24.      1  Kings  18: 

e  Col.  1:15. 

21.    Prov.  23:26.    lies.  7:8.  10: 

h  See  tm  2;2. 

2.  Zeph.  1:5,6.  Matt.  6:24.  10: 

i    2.4.    Matl.  24:12.    Phil. 

:9.    2 

37.  L.ike  14-26,27.    1  Cor.  16: 

Thes   1.3     1  Pet.  1:22. 

22.    Jam.  1:8.                              I 

m  2:5.       Jer.    14:19.       15:1—4. 

Zech.  1 1 :8,9. 
n  2.9.      Prov.  13:7.      Ho9.   12:8. 

Zech.  11:5.     Luke  1:53.    6:24. 

18:11,12.  Rom.  11:20,25.  12:3. 

1  Cor.  4:8—10. 
o  Deul.   8:12-14.      Prov.  30:9. 


Jer.  2:31.     Mall.  9:12. 
p  Horn.  2:17—23. 
q  M.ilt.5:3.    Rom.  7:24. 
r  Is.  42:19.  John  9:40,41.  2  PeL 

1:9. 
s   16:15.      Gen.  3:7,10,11.     Ex. 

32:25. 

r767 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


•when  in  fact  most  of  them  were  wholly  un 
converted.  This  delusion  took  place  because 
they  were  "blind;"  they  had  only  that  "knowl- 
edge Avhich  pufleth  up;"  but  they  had  never 
seen  the  real  glory  of  God  in  Christ,  the  evil 
of  sin,  their  own  exceeding  sinfulness,  the  de- 
ceitfulness  of  their  hearts,  or  the  excellency  of 
the  g-ospel.  (Notes,  John  9:39— 41.  1  Tim.  6: 
1 — 5.  2  Pet.  1:8,9.)  They  therefore  continued 
"naked,"  though  they  knew  it  not ;  being 
neither  covered  with  the  justifying  righteous- 
ness of  Christ,  nor  adorned  by  his  grace. — The 
orio'inal  is  peculiarly  emphatical;  for  the  arti- 
cle is  prefixed  to  the  first  epithet,  so  that  the 
passage  may  be  thus  rendered,  "Thou  art  the 
wretched  one,  the  miserable  one,  &c."  and  thus 
alone  were  they  distinguished  from  all  the  other 
churches. 

18  1'  counsel  thee  to  "buy  of  me  ^  gold 
tried  in  the  fire,  >'  that  thou  mayest  be  rich; 
and  ''white  raiment,  that  thou  mayest  be 
clothed,  and  that  ^  the  shame  of  thy  naked- 
ness do  not  appear;  ^  and  anoint  thine  eyes 
with  eye-salve,  that  thou  mayest  see. 

19  As  *^many  as  I  love,  I  rebuke  and 
chasten:  ''be  zealous  therefore,  *and  repent. 

Note. — The  case,  described  in  the  preceding 
verse,  was  that  of  the  church  in  gi  ',  ;iikJ 
of  its  bishop,  pastors,  and  members  in  paiticu- 
lar,  by  the  testimony  even  of  "the  Searcher  of 
all  hearts!"  yet  he  counselled  them  "to  buy  of 
him"  those  things,  of  which  they  were  in  such 
urgent  need.  They  could  have  them  from  no 
other  in  the  world;  and  he  sold  them  to  the 
poorest,  who  applied  for  them,  "without  money 
and  without  price."  (Note,  Is.  55:1 — 3.)  Even 
such  wretched  and  indigent  sinners  as  they 
were  might  obtain  these  invaluable  blessings; 
yet,  much  of  what  they  valued,  though  worth- 
less in  itself,  must  be  renounced  in  order  to  ap- 
propriate them,  and  hence  it  might  properly  be 
called  "buving"  them.  {Notes,  Matt.  13:44— 
46.  PAi/.' 3:8—11.)  They  were  therefore 
"counselled,"  (and  the  counsels  of  Christ  are 
commands,  invitations,  and  promises,)  to  apply 
to  him  for  "gold  tried  in  the  fire,  that  they 
might  be  rich."  This  denotes  that  true  and 
precious  faith  and  grace,  which  in  numberless 
mstances  has  endured  the  hottest  fire  of  perse- 
cution without  being  consumed,  and  has  been 
rendered  more  resplendent  by  the  flames;  and 
which  proves  most  advantageous  in  affliction, 
in  the  hour  of  death,  and  in  the  day  of  judg- 
ment. This  would  make  them  "rich"  in  real- 
it(y,  as  it  would  ensure  and  evidence  their  in- 
terest in  "the  unsearchable  riches  of  Christ," 
and  in  all  the  promises  given  through  him  to 
his  people.  (Notes,  Eph.  3:8.  2  Pel.  1:3,4.) 
He  advised  them  also  to  buy  of  him  "white 
raiment,  that  they  might  be  clothed,  and  that 
the  shame  of  their  naked  ness  might  not  appear :" 
for  as  "their  own  righteousnesses  Avere  as  filthy 
rags,"  and  their  profession  of  Christianity  hy- 
pocritical; so  they  must  soon  be  exposed  and 


Ps.  16:7.     32;8.    mar^.    73:21. 
107:11.     Prov.  1:25,30.    19:23. 


Ec.  8:2. 
u  Prov.  23:23. 

13:44.     25:9 
X  Mai.  3:3.     1  Cor.    3:12,13.     1 

Pet.  1:7. 
y  2:9.    Luke  12:21.     2  Cor.  8:9 

1  ■'"i-M.    e:lC.     .lam.  2:f. 


Is.  55:1.     Mall. 


768] 


z  See  on  4,5.— Ps.  51:7. 

a  lfi:15.      I3.  47:3.      Jer.  13:26. 

Dan.  12:2.    Mic.  1:11.  Nah.  3: 

5. 
h  .Tohn  9:ij— II.    1  .Tohn  2:20.27. 
c  Dent.  8:.5.        2  Snin.  7:14.  .Fnh 

5:17.       Ps.  B:l,    39:11.    91:10. 

Prov.  3:11,12.  15:10,32.  22:1.5. 

Is  2":'.G.  .7cT.  2:00.7:2?.  10:21. 


put  to  shame  before  men  and  angels,  unless 
they  had  his  righteousness  put  on  them,  for  "a 
robe  of  salvation,"  and  were  made  holy  by  his 
sanctifying  Spirit.  (Notes,  4—6.  16:12—16. 
Gen.  2:25.  3:7—11.  Hos.  2:2—5.)  But  as 
their  pride  and  self-confidence  had  blinded  them 
to  the  truth  of  their  case  and  character,  and 
consequently  to  the  value  of  these  blessings; 
so  Christ  directed  them  to  "anoint  their  eyts 
with  eye-salve,  that  they  might  see:"  let  them 
examine  themselves  by  the  rule  of  his  word, 
and  pray  earnestly  for  the  teaching  of  his  Holy 
Spirit,  to  purge  away  their  pride,  prejudices, 
and  worldly  lusts;  that  they  might  learn  their 
own  real  character  and  situation,  and  the 
nature  and  preciousness  of  his  salvation,  and 
value  it  in  a  more  suitable  manner.  (Notes,  17. 
John  16:8—11,14,15.  Rom.  11:16—21.)— 
These  warnings  and  exhortations  were  not 
given  them  in  indignation,  but  in  mercy;  f  >r  it 
was  the  general  rule  of  his  conduct,  to  "rebuke 
and  chasten  those  whom  he  loved:"  (Notes, 
Heb.  12:4 — 11.)  and  they  might  consider  the.se 
rebukes  as  tokens  of  his  favor;  for  such  they 
would  prove  if  properly  attended  to.  It  behov- 
ed them,  therefore,  to  be  very  zealous  and  earn- 
est in  these  most  important  concerns;  especially 
in  repenting,  renouncing,  cleansing  away,  and 
seeking  forgiveness  of  the  evils  into  which  they 
had  fallen.   (Note,  2:2—5.) 

Tried  in  the  fire.  (18)  IlFnvQbii^tFvnr.  1 :15. 
Eph.  <a:\«6.  2  Pe<.  3:12.— Zec/i.  13:9.  Sept. 
Having  been  fired,  or  tried  in  the  fire.  IJvooi- 
aig,  1  Pet.  4:12. — Eye-salve.]  KokKuoiov.  The 
derivation  is  uncertain,  but  the  meaning  undis- 
puted.    (Notes,  1  JoAn  2:20— 29.) 

20  Behold,  ''I  stand  at  the  door,  and 
knock:  if  any  man  hear  my  voice,  and  open 
the  door,  c  I  will  come  in  to  him,  and  •"  will 
sup  with  him,  and  he  with  me. 

21  To  'him  that  overcometh  will  I  grant 
■^  to  sit  with  me  in  my  throne,  even  as  I  also 
overcame,  '  and  am  set  down  with  my  Fa- 
ther in  his  throne. 

22  He  ""that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches. 

Note. — To  encourage  the  repentance,  and 
excite  the  earnestness,  of  the  lukewarm  Laodi- 
ceans,  the  Lord  called  on  them  to  notice,  with 
admiration,  his  condescension,  patience,  and 
grace;  that,  while  they  were  so  wanting  in 
love  to  him,  he  stood  waiting  "at  the  door," 
and  seeking  to  be  re-admitted  into  the  church, 
and  into  their  hearts,  from  whence  their  sins 
had  driven  him.  He  stood  without,  "knock- 
ing," by  the  dispensations  of  his  providence, 
the  warnings  and  instructions  of  his  word,  ami 
the  convincing  influences  of  his  Spirit  ;  and 
thus  requiring  them  to  receive  and  entertain 
him.  (Notes,  Cant.  5:2—8.)  Nay,  though 
the  church  should  not  admit  him;  yet,  if  any 
individual  among  them  was  willing  to  "open," 
and  give  up  his  heart  and  aflfections  to  him,  in 


30:11    31:18.  7,p|.Ii.  32.  1  Cor. 

11:32.  2  Cor.  fi  9.  Heb.  12:6— 

II.     Jam.  1:12. 
d  Num.   25:11  —  13.        Ps.    69  9. 

John2:17.    Rom.  12:11.  2  (Jof. 

7:11.      Gal    4:18.        Tit.  2:l4. 
t  See  on  2  5,21.22. 
f  Uant.  5:2—4.     Luke  12:36. 
S  .Jolin  14:21— 2J. 


h   19:9.     Liil<e  )2;37.      17.8. 

i  See  on  2:7. 

k   1:6.       2-26.27.       M:ill.    19:28. 

Lu->e  22:30.     1  Cor.  6:2,3.      2 

Tim.  2:12 
1    5:6—8.      7:17.      Dnn.   7:I3U. 

lVI;i(l.    28:18.      .Tohn   5:22,23. 

Eph.  1:20—23.  Phil.  2;t^— 21. 
:ii  U13.— i'..e  '.u  2:.",ii.l.. 


A.  D.  95. 


CHAPTER  III. 


A.  D.  95. 


order  that  he  might  destroy  his  enemies  and 
rivals,  cast  out  idols,  subdue  all  iniquities,  and 
"make  all  things  new;"  he  would  certainly 
"enter  in,"  and  take  such  delight  in  the  work 
of  his  grace,  and  communicate  such  blessings 
and  consolations  to  the  soul  of  that  man,  that 
it  might  be  said,  "he  supped  with  him,  and  he 
with  him;"  such  intimate  communion  should 
be  thenceforth  maintained  between  redeemed 
sinners  and  their  most  gracious  Saviour !  (Notes 
5:1.  Cant.  6:1—3.  Matt.  26:29.  Luke  12:35— 
46.  22:24 — 30.) — He  graciously  condescends  to 
"sup  with  them"  now,  and  he  will  take  them 
to  "sup  with  him"  hereafter,  and  that  for  ever. 
— {Note,  19:9,10.) — In  short,  to  every  con- 
queror over  such  strong  temptations  as  the 
Laodiceans  were  exposed  to,  the  Lord  promis- 
ed a  blessing  proportioned  to  the  difficulty  of 
the  conflict:  for  he  engaged  to  "grant  him  to 
sit  with  him  in  his  throne;"  and  by  an  incon- 
ceivable union  and  fellowship  with  him  in  all 
his  glory,  and  an  interest  in  all  the  benefits  of 
his  mediatorial  authority  and  power,  to  possess 
an  honor  and  felicity  which  can  never  be  ex- 
plained or  conceived,  except  by  those  who  ex- 
perience it.  For  as  these  victors  would  be 
^rst  conformed  to  Christ  in  conflict,  self-denial, 
and  suflfering,  so  would  they  at  last  be  conform- 
ed to  him  in  victory  and  exaltation;  being 
"seated  with  him  in  his  throne,"  even  "as  he 
overcame  and  was  set  down  with  his  Father  in 
his  throne."  The  same  inexpressible  dignity 
would  also  be  bestowed  on  other  conquerors  in 
like  difficult  circumstances,  for  the  warnings 
and  instructions  were  intended  for  the  benefit 
of  all  who  heard  them,  in  every  age  and  nation. 
— The  ruins  of  this  city  show  that  it  once  was 
most  magnificent;  but  at  present  no  human 
creature  dwells  there.  So  that  the  state  of 
these  seven  cities,  both  respecting  Christianity, 
and  their  outward  prosperity,  exactly  accords 
to  the  commendation  or  rebuke,  which  were 
given  to  the  churches  established  there,  by  the 
Spirit  of  prophecy,  above  seventeen  hundred 
years  ago !  which  remarkable  coincidence  con- 
tains an  instructive  lesson,  and  a  solemn  warn- 
ing to  all  other  cities  and  nations  favored  with 
the  gospel,  and  to  their  rulers  ecclesiastical  and 
civil,  not  to  neglect  or  trifle  with  so  great  a 
blessing. — Nothing,  in  these  short  epistles,  is 
said,  concerning  distinct  congregations  in  any 
of  the  cities  mentioned;  though  some  time  be- 
fore, there  were  several  eldcs  {TTQeaSvrsQoi.,  or 
eniaxoTTOi)  at  Ephesus:  on  the  other  hand, 
nothing  is  introduced  respecting  any  dependent 
churches  in  the  neighboring  towns,  or  villages, 
as  under  the  authority  of  me  angel,  or  presid- 
ing minister,  in  each  of  these  churches.  Hence 
it  appears,  iliat  men  of  discordant  sentiments, 
on  the  subject  of  ecclesiastical  government,  in 
vain  attempt  to  support  their  several  systems, 
in  every  part,  by  this  portion  of  scripture, 

I  stand,  &c.  (20)  'Egyjxa  ...  x«^  xqhm.  "I 
have  stood,  ...  and  do  knock."  'I  have  been 
•standing  without  for  a  long  time;  and  yet  I 
'continue  to  knock  for  admission,  though  hilh- 
'erto  neglected.' 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 

When  he,  who  has  "the  fulness  of  the  Spirit," 
and  who  rules  over  all  means  and  instruments, 
reproves,  counsels,  or  commands;  his  words  im- 

VoL.  M.  97 


ply  the  promise  of  al.  r  jeedful  assistance,  to  those 
who  obediently  attend  to  them.  But  how  many 
professed  Christians  does  that  heart-searching 
Judge,  who  "knoweth  our  works,"  behold, 
"who  have  a  name  that  they  live,"  and  perhaps 
much  celebrity  in  the  church,  and  "yet  are  dead 
in  trespasses  and  sins !"  Alas !  it  is  to  be  feared, 
that  in  some  cases  both  national  establishments, 
regularly  constituted,  with  rulers  and  teachers; 
but  many  more  select  religious  societies,  who 
have  exact  forms  and  notions,  and  who  profess 
the  truths  of  the  gospel  with  some  reputation, 
consist  almost  entirely  of  such  persons,  and 
have  very  little  vital  godliness  among  them. 
We  should,  therefore,  be  very  diligent  and  im- 
partial in  examining  ourselves  by  the  rules  of 
scripture;  very  earnest  in  prayer  to  the  Lord 
to  show  us  what  we  are;  and  very  careful  not 
to  rest  satisfied  with  the  opinion  of  men,  even 
of  the  wisest  and  most  discerning  of  the  human 
race,  respecting  us. — When  it  is  evident,  that 
we,  or  the  society  to  which  we  belong,  have 
declined,  in  respect  to  vital  godliness;  we  should 
spare  no  pains,  and  neglect  no  means,  Avhich 
may  "strengthen  the  things  that  remain,  and 
are  ready  to  die;"  for  the  heart-searching  Sav- 
iour often  judges  those  works,  not  to  be  sound 
and  upright  before  God,  which  men  admire  and 
applaud:  and  our  great  concern  is  with  our 
Judge,  not  with  our  fellow-subjects,  or  fellow- 
criminals. — In  seeking  a  revival,  in  our  own 
souls,  or  in  those  of  others,  it  is  incumbent  on 
us,  "to  remember  what  we  have  received  and 
heard;"  that,  by  comparing  our  advantages anft 
profession  with  our  proficiency,  we  may  be 
humbled  and  quickened;  and  so  excited  "to  hold 
fast"  what  we  retain,  and  to  "repent  and  do 
our  first  works." — But  if  men  will  despise 
warnings  to  "watch  and  pray;"  Christ  will 
surely  come,  when  they  do  not  expect  him,  and 
appoint  such  slothful  servants  their  portion 
among  his  enemies. — Yet,  even  in  very  corrupt 
churches,  he  has  commonly  "a  few  names,  who 
have  not  defiled  their  garments:"  and  if  our 
lot  be  cast  in  such  a  situation,  we  should  be 
ambitious  of  this  true  honor;  that,  amidst  nu- 
merous bad  examples,  and  strong  temptations, 
we  may  be  found  "a  peculiar  people,  zealous  of 
good  works."  At  present  we  may  indeed  be 
hated,  or  derided,  for  this  holy  singularity  of 
conduct:  but  the  Lord  will  admit  us  to  the  honor 
of  "walliing  with  him  in  white,"  as  g_'-aciously 
accounted  worthy  of  so  great  a  felicity;  when 
all  unbelievers  and  formal  professors  shall  have 
their  portion  in  the  blackness  of  eternal  dark- 
ness. (Notes,  il  Pet.  ^-.n.  Jude  11— \3.)  For, 
whether  few  or  many  overcome  the  peculiar 
temptations  of  their  situation,  they,  and  they 
only,  will  be  accepted  and  triumphant  at  the^ 
last :  not  one  of  them  shall  have  his  "name  blot-- 
ted  out  of  the  book  of  life;"  nor  will  the  di- 
vine Saviour  refuse  to  confess  the  meanest  of 
their  names,  "before  his  Father  and  all  his  holy 
angels." 

V.  7^13. 
It  is  incumbent  on  us  to  attend  to  him,  "who 
is  Holy  and  True,"  who  hates  sin,  yet  performs 
his  largest  promises  to  believing  sinners:  he 
reigns  on  the  throne  of  David;  he  "opens"  the 
gates  of  life  and  death,  of  heaven  and  hell,  and 
none  can  shut  them;  "he  shutteth  and  none  can 
open."  Whether,  therefore,  "he  set  before  us 
an  open  door"  of  access  to  his  mercy-seat,  or 

[769/ 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


afford  us  an  opportunity  of  usefulness;  no  cre- 
ated being  can  shut  us  out  from  it.  Even  if  we 
have  but  "little  strength,"  yet  if  we  have  "kept 
his  word,  and  have  not  denied  him,"  amidst^ 
fears  and  discouragements;  he  will  not  let  anyj 
enemy  prevail  against  us:  and  as  he  has  allj 
hearts  in  his  hands,  so  he  often  disposes  the  op- 
posers  of  his  people  to  show  them  respect,  to 
desire  their  friendship,  to  own  that  he  has  lov-| 
ed  them,  or  gladly  to  receive  the  truth  from; 
them.  {Note,  Gen.  50:15— 20.)— If  we  would  | 
escape  those  severe  corrections  and  violent] 
temptations,  which,  from  time  to  time,  are  per-; 
mitted  to  try  the  churches  throughout  the 
earth;  we  must  patiently  adhere  to  the  truth 
and  will  of  Christ;  and  shrink  from  no  cross,' 
with  which  we  meet,  when  following  his  exam- 
ple: for  an  unwatchful  conduct  makes  way  for 
temptation,  and  unfits  men  to  resist  it.  {Note,\ 
Matt.  26:40,41.)  While,  therefore,  we  waitj 
for  him  who  "cometh  quickly,"  we  should, 
"hold  fast  the  beginning  of  our  confidence; 
steadfast  unto  the  end;"  that  none  may  rob  us  of] 
"our  crown,"  or  even  of  the  comfortable  assur- 
ance of  obtaining  it.  For  those  who  overcome,; 
in  the  strength  and  after  the  example  of  Christ, 
shall  be  placed  by  him  as  pillars  in  the  temple 
above,  to  go  no  more  out;  and  they  shall  for 
ever  enjoy  all  the  privileges  and  the  felicity  of 
the  city  of  God,  to  the  glory  of  the  Father,  and 
that  of  the  eternal  Son,  who  has  redeemed  them 
with  his  precious  blood;  that  they  may  forever 
show  forth  his  praise,  and  enjoy  his  love. 
^^o<es,  £1:22— 27  JoAn  17:24.  2  TAes.  1  : 
11,12.) 

V.  14—22. 
While  we  bow  our  ear  to  the  encouraging 
topics  of  the  gospel,  let  us  advert  also  to  the 
language  of  "the  Amen,  the  true  and  faithful 
Witness,"  the  Origin  and  Ruler  of  the  "crea- 
tion of  God,"  whilst  he  speaks  of  the  character 
and  doom  of  lukewarm  Christians.  Alas!  how 
many  are  there  of  the  Laodicean  stamp  in  every 
place!  Did  we  suppose  these  epistles  to  be 
prophetical,  as  to  the  church  in  general,  we 
might  be  induced  to  conclude,  that  the  end  of 
the  world  was  nigh:  for  amidst  the  abounding 
of  iniquity  and  infidelity,  "the  love  of  many 
waxes  cold;"  and  the  state  of  religion,  (Note, 
Matt.  24:9 — 14.)  even  in  this  highly  favored 
nation,  too  much  resembles  that  of  this  seventh 
church.  The  Lord  knows,  that  very  many 
professors  of  evangelical  doctrine  at  present  are 
"neither  cold  nor  hot;"  except  as  their  indiffer- 
ence in  essential  matters  is  strangely  counter- 
poised by  a  hot  and  fiery  spirit  of  disputation 
about  things  of  far  inferior  moment!  No  doubt 
the  Laodicean  state  of  the  Christian  churches, 
in  most  parts  of  the  world,  is  one  grand  hin- 
drance, nay,  the  grand  hindrance  of  all,  to  the 
propagation  of  the  gospel  among  the  nations; 
who  can  scarcely  conceive,  that  religion  to  be 
from  heaven,  the  professors  of  which  are  so 
"earthly,  sensual,  devilish:"  and  certainly  the 
state  of  those  who  "hold  the  truth,"  too  often 
"in  unrighteousness,"  and  generally  in  a  luke- 
warm manner,  forms  one  grand  objection  and 
prejudice  against  the  gospel,  in  the  minds  of 
numbers  m  this  land;  and  gives  moral  and  de- 
tent Infidels,  Socinians,  and  Arians,  their  chief 
advantage  against  us.     Yet  the  persons,  who 


»   1:— 3: 

h  Ez.  1:1.     Matt.  3:16. 


10.    Liike3:2t.    Acts  7:53.  10: 


are  chiefly  reprehensible,  are  least  likely  to  re- 
gard such  admonitions:  for  whilst  the  Lord  is 
saying,  "I  would  thou  wert  cold  or  hot;  but  be 
cause  thou  art  lukewarm,  and  neither  cold  nor 
hot,  I  will  spue  thee  out  of  my  mouth;"  they 
are  boasting  "that  they  are  rich,  and  increased 
with  goods,  and  have  need  of  nothing!"  It  is 
indeed  a  general  rule,  that  professors  of  religion 
grow  proud,  in  proportion  as  they  become  car- 
nal and  formal:  for,  like  glovv-worms,  they 
shine  most  in  the  dark,  according  to  their  ap- 
prehensions of  themselves,  and  their  commen- 
dations of  one  another.  The  Pharisaical  spirit 
is  indeed  always  odious  and  dangerous;  v.hilst 
it  renders  men  ignorant  of  their  wretchedness, 
poverty,  nakedness,  and  blindness,  and  insensi- 
ble of  the  preciousness  of  Christ  and  his  salva- 
tion: yet  the  legal  Pharisee  is  a  hopeful  char- 
acter, compared  with  those,  who  graft  the 
Pharisee  on  an  evangelical  profession,  and 
strangely  connect  it  with  Antinomian  principles 
and  laxity  of  morals!  The  gracious  Saviour, 
however,  still  continues  to  declare  to  all  men 
their  lost  estate:  and  he  mercifully  counsels, 
even  lukewarm  and  proud  professors  of  the  gos- 
pel, as  well  as  others,  to  come  and  buy  of  him 
unsearchable  and  never  failing  treasures,  un- 
fading robes  of  righteousness,  and  that  heavenly 
unction,  which  renders  the  most  ignorant  "wise 
unto  eternal  salvation."  Happy  are  they,  who 
take  his  counsel!  for  all  others  must  perish  in 
their  sins.  Ev^n  when  he  enforces  his  neglect- 
ed counsels  and  invitations,  with  sharp  rebukes 
and  painful  corrections;  (which  he  will  do  in 
respect  of  as  many  as  he  loves;  Note,  1  Cor. 
11:29 — 34.)  if  we  be  thus  made  zealous  and 
penitent,  we  shall  deem  them  additional  and 
most  precious  favors.  May  we  then  hear  the 
voice  of  his  word  and  his  rod,  while,  with  infi- 
nite compassion  and  condescension,  he  contin- 
ues to  stand  waiting  and  knocking  at  the  door 
of  our  hearts;  that  he  may  enter  in,  and  bring 
salvation  with  him.  Let  us  earnestlj'-  beseech 
him  to  j>ut  forth  his  almighty  power,  and  thus 
break  down  all  obstacles  to  his  own  admission; 
and  so  take  entire  possession  of  our  whole  souls: 
that  we  may  be  ashamed  of  our  folly  and  in- 
gratitude in  allowing  any  creature  to  rival  him 
in  our  affections,  or  attempting  to  divide  our 
hearts  between  him  and  worldly  objects.  Then 
we  may  hope,  that  he  will  communicate  his 
consolations  to  us,  "fill  us  with  peace  and  joy 
in  believing,  and  cause  us  to  abound  in  hope  by 
the  power  of  the  Holy  Spirit;"  that  he  will 
"delight  over  us  to  do  us  good,"  and  cause  us 
to  glory  in  him:  and  that,  by  his  help,  and  un- 
der his  banner,  we  shall  conquer  every  enemy: 
till  our  blessed  experience  explains  to  us,  that 
which  we  cannot  possibly  before  undarstand, 
even  what  is  meant  by  our  "sitting  down  with 
him  on  his  throne,  even  as  he  overcame,  and  is 
set  down  with  the  Father  upon  his  throne." 

CHAP.  IV. 

John,  in  vision,  hrholtla  lieaien  opened,  antl  the  glory  of  Ond,  as  seat- 
ed on  an  exalted  throne,  I — 3;  surrounded  hv  tweiity-four  elders, 
and  four  livin?  creatnres,  ivho  unite  in  adoring  Him,  as  the  Creator 
and  Lord  of  all,  4 — 11. 

AFTER  this  I  looked,  and,  behold,  ^  a 
door  was  opened  in  heaven:  and  "^  the 
first  voice  which  I  heard  was  as  it   were  of 


c  1:10.     16:17. 


770] 


A.  D.  95. 


CHAPTER  IV. 


A.  D.  95 


a  trumpet  talking  with  me;  which  said, 
**  Come  up  hither,  ^  and  I  will  show  thee 
things  which  must  be  hereafter. 

2  And  immediately  *"!  was  in  the  Spirit: 
and,  behold  ?  a  throne  was  set  in  heaven, 
''  and  one  sat  on  the  throne. 

3  And  he  that  sat  was  to  look  upon  '  like 
a  jasper  and  a  sardine-stone:  and  there  was 
^  a  rainbow  round  about  the  throne,  in  sight 
'like  unto  an  emerald. 

Note. — When  the  Lord  Jesus  had  dictated 
to  his  apostle  tlie  preceding  epistles,  and  thus 
instructed  him  to  write  "the  things  which 
then  were;"  a  short  interruption  of  his  visions 
seems  to  have  taken  place.  But  afterwards, 
looking  and  waiting  for  further  discoveries,  he 
beheld  "a  door  opened  in  heaven,"  the  holy 
habitation  of  God;  and  then  another  vision  was 
introduced,  which  made  way  for  his  being  shown 
"things  which  must  be  hereafter,"  (Note,  1:12 
— 20.)  For  this  chapter  and  the  next  constitute 
an  introduction  to  the  prophetical  part  of  the 
book,  especially  to  the  "opening  of  the  seals," 
in  the  sixth  and  seventh  chapters. — While  he 
was  contemplating  the  "door  opened  in  heav 
en,"  he  heard  a  voice,  as  before,  calling  him  to 
come  up  thither;  and  immediately  he  was  "in 
the  Spirit."  (Note,  1 :9— 11.)  It  is  not  to  be 
supposed,  that  any  external  objects  were  pre- 
sented to  the  senses  of  the  prophets,  on  such 
occasions:  but,  the  natural  use  of  all  their  fac- 
ulties being  suspended,  their  minds  were  su- 
pernaturally  impressed  with  the  ideas  of  such 
things,  as  were  particularly  suited  to  illustrate 
the  subjects,  which  thev  were  employed  to  re- 
veal. (Notes,  Ez.  l-A—3.  S:l—4.  11:22— 
25.  Jlcts  22:17—21.  2  Cor.  12:1—6.)  It  should 
not  therefore  be  supposed,  that  the  objects, 
afterwards  mentioned,  have  a  real  existence  in 
heaven:  but  they  were  visionary  emblems, 
suited  to  give  proper  instruction  to  the  apostle, 
and  to  his  readers:  and  the  chief  business  of 
the  expositor  is  to  develope  the  meaning  of 
them,  and,  as  it  were,  to  read  the  hieroglyph- 
ics. "Being  in  the  Spirit,"  and  cast  into  an 
ecstasy,  or  trance,  we  may  suppose  that  John 
did  not  well  know  "whether  he  were  in  the 
body,  or  out  of  the  body:"  He  was,  however, 
as  to  his  own  apprehension,  admitted  into  the 
immediate  presence  of  God,  and  had  the  vision 
of  a  glorious  throne,  on  which  One  sat,  whom 
he  did  not  attempt  to  describe.  This  was  em- 
blematical of  the  universal,  absolute,  and  eter- 
nal dominion  of  Jehovah;  and  of  his  exalta- 
tion far  above  all  creatures,  as  their  great  Cre- 
ator and  Sovereign  Lord.  (Notes,  4 — 11.  5: 
7.9—17.  Is.  6:1—4.  Ez.  1:26—28.)  The  vis- 
ible glory,  (which  seems  to  have  had  some  ref- 
erence to  the  glory  above  the  mercy-seat  in  the 
holy  of  holies,  as  there  is  throughout  these  vis- 
ions an  allusion  to  the  temple,  its  furniture,  and 
■.services,)  being  resplendent  like  the  "jasper," 
might  be  emblematical  of  the  perfect  purity 
and  excellency  of  the  divine  nature;  and  its 
color  like  the  red  sardincj  stone,  might  represent 


d  11:12.    Ex.  19:24.  24.12.  34:2, 

17.  12:5.    19:4.    21:5.22:1—3. 

3. 

Is.  6:1.      Dan.  7:9.       He'i.  8:1. 

c  1:19.    22:6.     John  1G:13. 

i   21:11,10.20.    Ex.  24:10.  Ei.  1: 

f  i'ec  on  1: 10.-17:3.   21:10.    E?. 

26.     2ii:l3. 

3:12—14. 

k  10:1.     Hon.  9:13—16.     Is.  54: 

t,  a.  20:)  1     Ez.  1:26.      10:1. 

9.10.     Ez.  1:28. 

h  9.  3:21.  5:1,6,7,13.  G:l^.  7:9— 

1   21:19.    E.x.  23:18.    39:11.    Ei. 

his  awful  justice  and  fiery  indignation.  "The 
rainbow"  was  a  well  known  emblem  of  the  cov- 
enant of  grace;  (Notes,  Gen.  9:9 — 17,  Is.  54: 
6 — 10,)  and,  its  surrounding  the  throne  deno- 
ted, that  the  holiness  and  justice  of  God,  and 
all  his  dispensations  as  the  Sovereign  of  all 
worlds,  had  respect  to  his  covenant  of  peace 
and  engagements  of  love,  which  he  had  ratified 
to  his  believing  people;  and  that  it  harmonized 
with  them.  In  this  rainbow,  the  soft  green  of 
the  emerald  was  predominant:  which  perhaps 
might  imply,  that  as  the  green  relieves  the  eye, 
which  some  other  colors  fatigue  and  dazzle,  so 
the  discovery  made  of  the  mercy  of  God  in  the 
covenant  of  grace  refreshes  the  believer's  mind, 
which  the  display  of  his  glorious  power,  holi- 
ness, and  justice  would  otherwise  dismay  and 
confound.  On  these  subjects,  the  author  writes 
with  great  diffidence.  He  conceives,  that  all 
the  scriptural  emblems  have  some  distinct 
meaning,  especially  those  of  this  book:  but 
whether  he  has  pointed  out  that  meaning,  or 
not,  in  general,  and  in  particular  instances, 
forms  another  question, — A  door  opened.  (1) 
Note,  3:7.  5:1-10, 

Jasper.  (3)  luantSi.  21 :11, 18,19,— Sar- 
dine.]  ^nQdirog.  The  adjective  from  aa^jdio:, 
21:20.  :^uQdovvS,  '2,1  iW.— Emerald.]  J",mu- 
Q(xydii'co.  ^UdQctYdog,  Ex.  28:17.  Sept.  Note, 
Is.  54:  11— 14. 

4  And  round  about  the  throne  "'  were  four 
and  twenty  seats:  and  upon  the  seats  I  saw 
"  four  and  twenty  elders  sitting,  °  clothed  in 
white  raiment;  and  they  had  on  their  heads 
P  crowns  of  gold. 

5  And  out  of  the  throne  *i  proceeded  light- 
nings and  thunderings  and  voices:  ai>d  there 
were  '"  seven  lamps  of  fire  burning  before  the 
throne,  which  are  '  the  seven  Spirits  of  God. 

[Practical  Obsen'ations.] 

Note. — Round  about,  at  some  distance  from 
the  exalted  throne  of  God,  were  placed  twenty- 
four  thrones,  of  an  inferior  order,  on  which  were 
seated  twenty-four  elders.  These  are  generally 
allowed  to  have  been  the  emblematic  represent- 
atives of  the  whole  church  of  God,  both  under 
the  old  and  the  new  dispensation.  The  thrones 
on  which  they  tat,  their  white  raiment,  (Note,  S: 
4 — 6.)  and  their  crowns  of  gold,  implied  their 
acceptance,  sanctification,  and  royal  priesthood. 
(Note,  1 :4 — 6.)  For,  though  the  cliurch  mili- 
tant was  thus  represented,  as  well  as  the  church 
triumphant;  yet  the  whole  was  described  with 
relation  to  the  security  of  the  state  of  true 
Christians,  their  glorious  privileges,  and  the 
honor  to  which  the  Lord  purposed  to  advance 
them.  The  number  of  these  elders  may  refer  to 
the  twenty-four  courses,  into  which  the  priests 
were  divided;  (Notes,  1  Chr.  24:)  or  to  the 
twelve  patriarchs,  and  .twelve  apostles,  as  the 
heads  of  the  old  and  the  new  Testament  church- 
es, "The  lightnings,  thunders,  and  voices," 
which  proceeded  from  the  throne,  according  to 
the  awful  scene  exhibited  on  mount  Sinai,  might 
imply,  that  God  was  as  terrible  as  ever  to  the 


28:13. 
in  11:16.        20:4.      Matt.   19:28. 

Luke  22:30. 
n  10.  5:8,14.   7:11.  19:4. 
o  See  on  3:4,5—6:11. 
p  10.— See  on  2:10—9:7.    Esth 

8:16.   Ps.  21:3.  2  Tim.  4:8. 


q  f:5.   11:19.    16:17,)R.     E.K.    19: 

16.  20:18.   Ps   i;:13,14.  63:35. 

.Totl3:l6.    Heb.  I2:lf;— 29. 
r  Ex.  37:23.  2  Chr.  4:20.    Ez.  1: 

13.  Ztch.  4:2,11  —  14. 
3   1:4.        3:1.       5:6.        Wall.    3:11. 

Acts  2:3.    1  Cor.  12:1—11. 


[771 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


impenitent  and  unbelieving.  (Notes,  8:1 — 6. 
11:19.  £x.  19:16— 25.  Heb.  12:18— 21.)— The 
"seven  lamps  of  fire,  burning  before  the  throne," 
were  emblematical  of  "the  seven  Spirits  of 
God,"  or  the  manifold  gifts  and  graces  commu- 
nicated to  all  Christians  by  the  baptism  of  the 
Holy  Spirit  and  of  fire.  (Marg.  Ref.  r,  s.— 
Notes,  1:4—6.  Matt.  3:11,12.) 

6  And  before  the  throne  there  was  ^  a  sea 
of  ^lass  like  unto  "  crystal:  and  in  "  the  midst 
of  the  throne,  and  round  about  the  throne, 
were  >  four  beasts  ^  full  of  eyes  before  and 
behind. 

7  And  ^the  first  beast  teas  like  a  lion,  and 
the  second  beast  ''like  a  calf,  and  the  third 
beast  had  a  face  *=  as  a  man,  and  the  fourth 
beast  was\\ke  ^z  flying  eagle. 

8  And  the  four  beasts  had  each'' of  them 
*six  wings  about  him;  and  they  were  *" full  of 
eyes  within:  &and  they  *  rest  not  day  and 
night,  saying,  ^  Holy,  holy,  holy,  '  Lord 
God  almighty,  ^  which  was,  and  is,  and  is 
to  come. 

Note. — The  "sea  of  glass,  clear  as  crystal," 
being  perfectly  pure  and  transparent,  (perhaps 
in  allusion  to  the  molten  sea  of  brass  in  the  court 
of  the  temple,)   seems  to  refer  to  the  "Foun- 
tain opened  for  sin  and  uncleanness,"  in  which 
all  the  spiritual  priesthood  must  wash,  previous- 
ly to  their  acceptable  spiritual  sacrifices.  {Note, 
15:1—4.    Ex.  30:18— 21.     1  Kings  7:23—39. 
Zech.  13:1.)     Various  opinions  have  been  held 
concerning  "the  four  beasts,"  or  "living  crea- 
tures;" as  it  certainly  ought  to  have  been  trans- 
lated, in  order  to  adhere  to  the  exact  meaning 
of  the  original,  and  to  preserve  the  truth  of  the 
emblem.     The  unaccountable  notion,  that  the 
Trinity  of  Persons  in  the  Godhead  was  repre- 
sented by  them,  while  two  emblems  were  given 
of  the  Son,  because  of  his  incarnation  and  sac- 
rifice, can    have  no    other  support,  than  the 
names  which  have  sanctioned  it:  for  this  plain 
reason;    that    "these    living    creatures"     are, 
throughout,  represented  as  the  principal  wor- 
shippers, not  as  the  Object  of  worship.     Nor 
can  the  far  more  general  and  plausible  opinion, 
that  they  were  representatives  of  the  angels,  as 
the  cherubim  in  Ezekiel's  vision  evidently  were, 
be  supported  by  any  sufficient   proof:    {Notes, 
JSr.  1 :5 — 14.  10:1,2.)     Angels  indeed  are  per- 
sonally introduced,   in   the  subsequent  part  of 
this   vision;   but  "these  living  creatures"  are 
spoken  of,  as  adoring  "the  Lamb  that  was  slain, 
who  had  redeemed  them  to  God  with  his  blood." 
{Note,  5:8—10.)      They  must  therefore,  un- 
deniably, represent  some  part  of  the  church  of 
redeemed  sinners,  of  the  human  race.     Perceiv- 
ing this,  some  expositors  have  supposed  them 
to  be  representatives  of  the  whole  church,  and 
the  twenty-four  elders  of  its  rulers  and  pastors: 
but  it  is  surely  far  more  reasonable  to  reverse 
this  arrangement,  and  to  conclude   that  "the 
four   living   creatures"    represent   a   part,  the 


twenty-four  elders  the  whole,  of  the  church, 
than  that  the  larger  number  should  represent 
only  a  part,  and  the  smaller  the  whole.  In 
short,  it  seems  evident  that  they  were  emblems 
of  the  true  ministers  of  Christianity,  in  the  dif- 
ferent parts  of  the  earth,  through  successive 
generations. — Ezekiel,  being  about  to  predict 
providential  dispensations  respecting  the  nation 
of  Israel,  had  a  vision  emblematical  of  the  min- 
istry of  angels,  by  which  those  events  would 
be  accomplished:  but  John's  predictions  relat- 
ing chiefly  to  the  church  in  the  different  regions 
of  the  earth,  and  to  the  affairs  of  nations  only 
in  subserviency  to  it,  he  had  a  vision  emblem- 
atical of  the  ministers  of  religion,  by  whom  the 
interests  of  the  church  would  principally  be 
maintained.  As  the  heavenly  temper  of  mind, 
and  the  spiritual  endowments  which  qualify 
men  for  this  arduous  work,  accord  in  great 
measure,  though  in  a  far  lower  degree,  to  the 
affections  and  endowments  of  angels;  it  is  not  at 
all  wonderful  to  find  a  coincidence  in  the  hie- 
roglyphics, by  which  they  were  represented. 
But  each  cherub,  in  Ezekiel's  vision,  had  four 
faces;  while  John's  "living  creatures"  had  the 
same  four  appearances,  divided  among  them: 
for  angels  may  be  supposed  to  possess  singly 
the  several  excellencies,  which  are  given  to  ma- 
ny of  the  most  eminent  ministers. — In  various 
particulars,  the  emblem  teaches  what  true  and 
able  ministers  are  and  do:  and  thus  it  serves  to 
instruct  and  remind  themof  their  important  du- 
ties. "The  lion"  is  the  known  emblem  of 
courage  and  magnanimity:  "the  calf," or  young 
ox,  of  strength,  hardiness,  and  patient  endur- 
ance of  labor:  "the  human  face"  is  the  emblem 
of  prudence,  benevolence,  and  compassion:  and 
"the  eagle"  of  penetration,  soaring  beyond 
earthly  things,  contemplation  of  heavenly  ob- 
jects, and  "affections  fixed  on  things  above." 
The  six  wings  denote  alacrity,  humility,  promp- 
titude, and  speed  in  the  Lord's  work.  These 
"living  creatures"  were  also  "full  of  eyes"  be- 
fore, behind,  and  within;  which  aptly  represent- 
ed vigilance,  circumspection,  attention  to  their 
work  and  charge,  watchful  and  cautious  obser- 
vance of  the  motions  and  stratagems  of  their 
enemies,  self-acquaintance,  and  jealous  diligence 
in  searching  their  own  hearts,  and  taking  heed 
to  their  own  spirits.  Their  unceasing  and  un 
wearied  worship  of  the  Lord,  day  and  night, 
may  signify,  that,  through  their  instructions, 
exhortations,  example,  and  assistance,  convert- 
ed sinners,  in  every  part  of  the  earth,  from  age 
to  age,  are  continually  blessing  and  glorifying 
God,  and  worshipping  at  his  mercy-seat:  and 
the  three-fold  repetition  of  the  word  holy,  (as 
in  the  worship  of  the  seraphim,  in  the  above 
cited  passage  in  Isaiah,)  might  be  an  intima- 
tion of  the  Trinity  of  persons  in  the  Godhead; 
to  which  respect  was  had,  which  Person  soev- 
er was  immediately  addressed.  {Notes,  1 :4 — 
11.  Is.  6:1—4.  John  12:37—41.) 

Of  glass.  (6)  'YuhvT].  15:2.  'YaXog,  21:18, 
21.  The  laver  at  the  tabernacle  was  formed 
of  the  brass,  which  had  been  used  as  mirrors  by 
the  women  of  Israel.    (Note,  Ex.  38:8.)— The 


t    1.5:2.   Ex.  38:8.  1  Kings  7:23. 
II  21:11.  22:1.   Job  28:17.   Ez.  1: 

22. 
t  oS.  7:17.  Er.  1:4,5. 
y  8.9.  5:6,14.  6:1.  7:11.  1 1:3.  15: 

7.   19:4. 
7   ?,.   ¥.z.  1:18.    10:12. 

772^ 


a  6.     Gen.    49:9.     Num.    23:24. 
24:9.   Prov.  28:2.   Ez.  1:10.  10: 
14,21. 
I'  K'.  1:10.   1  Cor.  9:9,10. 
I  c  1  Cor.  14:20. 

I  d   I>eut.28:49.     2  Sam.  1:23.    Is. 
.       40X1.   Kt.  1:8.10.   10:14.  L-an. 


7:4.  Ob.  4. 
e  Is.  6:2.     Ez.  1:6.  10:21,22.     2 

Tim.  4:2. 
f  See  on  T.  6.— 1  Tim   4:16. 
g  7:15.    Is.  62:1,6.7.     Acts  20:31. 

1  The*.  2:9.  2  Thes.  3:8,9. 


*  Gr.  have  no  rest. 

h  3:7.  Ex.  15:11.— See  on  Is.  6: 3. 

i  1:8.   11:17.     15:3.    16:7,14.    19 

15.  21:22.  GiU.  17:1.    Ps.gi:! 

Is.  13:6.  Joel  l:l.=i.  2f'or.6;18 
k  See  OK  1:4.— Heb.  13:3. 


A.  D.  95. 


CHAPTER  V. 


A.'D.  95. 


brazen  sea  was,  no  doubt,  highly  polished;  but 
this  sea  was  formed  of  materials  transparent  as 
crystal:  for  the  vessel  seems  here  to  be  intend- 
ed.— Beasts.]  Zwa.  From  toirj,  life.  Any  liv- 
ing creatures  may  be  intended.  Beast,  Oijqiov, 
Dan.  7:3.  Sept. 

9  And  '  when  those  beasts  give  glory  and 
honor  and  thanks  to  him  that  sat  on  the 
throne,  "'who  liveth  for  ever  and  ever; 

10  The  four  and  twenty  elders  "  fall  down 
before  him  that  sat  on  the  throne,  "and 
worship  him  that  liveth  for  ever  and  ever, 
Pand  cast  their  crowns  before  the  throne, 
saying, 

11  Thou  lart  worthy,  0  Lord,  "■  to  re- 
ceive glory  and  honor  and  power:  'for  thou 
hast  created  all  things,  'and  for  th}'^  pleasure 
they  are,  and  were  created. 

Note. — While  these  "four  living^  creatures" 
ascrihed  glory  and  honor,  and  rendered  thanks, 
to  the  eternal  Jehovah,  in  the  midst  of  the  cir- 
cuit of  the  throne,  and  nearer  than  the  seats  of 
the  elders  (6);  the  four  and  twenty  elders  pros- 
trated themselves  before  him  in  humble  grate- 
ful adoration:  and,  in  acknowledgment,  that  all 
their  honor  and  felicity  were  bestowed  on  them 
of  his  mercy,  they  "cast  their  crowns  before 
the  throne;"  and  declared  him  to  be  worthy  of 
all  honor  and  dominion,  as  the  great  Creator  of 
all  worlds,  by  whose  sovereign  will  they  con- 
tinued to  exist,  as  they  had  been  originally 
formed  for  his  glory.  (Notes,! :9 — 12.  John  1 : 
1 — 3.  Col.  1 :15 — 17.) — In  the  next  chapter  we 
shall  find  the  same  company  worshipping  the 
Son,  as  the  Redeemer  of  sinners,  and  joined  by 
the  angels  in  that  sacred  service.  {Note,  4: 
8—11.) 

Pleasure.  (l\)  Oelrj^u.  Will.  John  6:38, 
S9,40.  Eph.  1:5,9,11.   Col.  1:1. 

PRACTICAL    OBSERVATIONS. 
V.  1—5. 

The  Lord  Jesus,  'having  overcome  the  sharp- 
'ness  of  death,  hath  opened  the  kingdom  of 
•heaven  to  all  believers;'  and  if  we  look  unto 
him  by  faith,  and  obediently  attend  to  his  voice, 
whilst  he  calls  us  to  "set  our  affections  on 
things  above;"  we  shall,  by  the  teaching  ofthe 
Holy  Spirit,  behold  the  glory  of  our  reconciled 
God  upon  his  "throne  of  grace;"  be  encourag- 
ed by  the  engagements  of  his  everlasting  cove- 
nant, and  draw  nigh  in  humble  boldness  with 
our  worship;  notwithstanding  the  terrors  of  his 
justice,  and  the  awful  curses  of  his  broken  law. 
For  blessed  are  all  they  who  belong  to  his 
church,  in  heaven,  or  on  earth.  Great  is  the 
honor  and  dignity  conferred  on  them,  or  pre- 
pared for  them;  yea,  far  greater  than  all  the 
thrones,  sceptres,  diadems,  or  triumphs,  which 
have  excited  the  ambition  or  envy  of  mankind 
in  every  age  and  place;  and  which  have  been 
sought  by  furious  contests,  and  most  horrible 
crimes,  and  through  seas  of  human  blood, — 
But  our  conflicts  are  of  a  more  benign  and  be- 
nevolent kind,  though  generally  requiring  much 


I  5:r3,t4.  7:11,12. 

m  10:6.     15:7.     Ex.  15:18.     Pi. 

43:1  J.  TIel).  7;R,25. 
D  5-i4.   19  4.    .loh  1.20.     Ps.  72: 

11.  Matt.  2:11. 
o  7:11.  15:4.  22:8.9.     1  Chr.  29: 

20.  2  Chr.  7:3.  Pi.  95:6.  Malt. 


4:9,10.  Luke  24:52. 
p  4.   I  Chr.  29:11—16.     Pi.  115: 

1,2.   I  Cor.  15:10. 
q  5:2,9,12.  2  Sam.  22:4.    P».  18: 

3. 
r  14:7.     Dent.  32:4.     1  Chr.   16: 

23,29.  Neh.9:5.  Job36:3.  Pi. 


self-denial  and  patience.  If,  however,  we  are 
baptized  with  the  illuminating,  purifying,  and 
transforming  influences  of  the  Holy  Spirit, 
washed  in  the  pure  fountain  of  the  Redeemer's 
blood,  and  clotlied  in  the  sacerdotal  robe  of  his 
righteousness;  we  shall  ere  long  have  done  with 
conflict  and  suffering,  receive  the  victor's  hon- 
orable crown,  and  join  in  the  rapturous  adora- 
tion ofthe  heavenly  worshippers.  {Note,  7:13 
—17.  P.  O.  9—17.) 

V.  6—11. 
Here  on  earth  the  Lord  conducts  the  affairs 
of  his  church  by  his  ministers,  whom  he  has 
brought  nearer  to  him  than  their  brethren,  and 
who  ought  to  aspire  after  a  proportionable  pre- 
eminence in  holiness.  Many  indeed  bear  that 
name,  who  are  far  from  answering  the  scriptu- 
ral character  of  ministers:  and  we  all  may  learn, 
by  these  instructive  emblems,  what  need  we 
have  to  be  humbled,  and  ashamed  of  our  incofl- 
sistent  conduct,  and  defective  services:  for 
though  faithful  ministers  emulate  the  obedience 
of  angels;  yet  they  are  conscious,  that  they  "do 
not  the  things  which  they  would."  It  behoves 
us,  however,  to  look  into  this  mirror  that  we 
may  learn  "what  manner  of  persons  we  ought 
to  be,"  and  what  we  are;  and  may  thus  know 
what  to  pray  and  strive  for;  that  we  may  be- 
come more  bold,  laborious,  loving,  prudent, 
spiritual,  active,  vigilant,  attentive  to  our  own 
hearts,  and  devoted  to  the  work  of  our  gracious 
Lord.  May  he  bless,  uphold,  encourage,  and 
prosper  all,  who  in  any  measure  answer  to  these 
characters:  maybe  raise  up  numbers  of  such 
ministers,  in  all  the  four  quarters  of  the  globe: 
and  may  he  convert  many  blind  guides  into 
faithful  pastors:  and  'illuminate  all  bishops, 
'priests,  and  deacons,  with  the  true  knowledge 
'of  his  holy  word.'  Thus  the  worship  of  the 
church  on  earth,  under  the  guidance  and  in- 
struction of  able  and  spiritual  ministers,  will 
become  more  like  that  of  adoring  seraphim: 
whilst  the  multitude  of  his  people,  in  every 
place,  as  with  one  heart  and  voice,  ascribe  the 
whole  honor  of  their  redemption  and  conver- 
sion, their  present  privileges  and  future  hopes, 
to  the  eternal  and  most  holy  God,  who  is  "wor- 
thy to  receive  glory  and  dominion,"  as  the  Om- 
nipotent Creator  and  Sustainer,  and  the  Sov- 
ereign Lord  of  the  whole  universe.  May  the 
name  of  our  "heavenly  Father  be"  thus  "hal- 
lowed, his  kingdom  come,  his  will  be  done  on 
earth,  as  it  is  in  heaven."  Amen.  {Notes, 
Matt.  6:9,  10,13.) 

CHAP.  V. 

The  apnstir  heholds  a  sealed  book,  which  none  could  open,  and  he 
weeps  on  that  account,  I — 4.  He  is  assured  hy  one  of  the  elders, 
that  the  Lamb  had  prevailed  to  open  il;  who  accordingly  comes  and 
takes  it,  5 — 7.  He  hears  Ihe  living  creatures  and  the  elders  adoring 
the  Redeemer,  while  aneeli,  and  all  creatures,  join  in  the  praises 
of  "him  who  sili  on  the  throne,  and  of  the  J.aiuh  that  was  slain," 
8—14. 

ND  I  saw  in  the  right  hand  of  him 
"  that  sat  on  the  throne,  ''  a  book  writ- 
ten within  and  on  the  back  side,  "sealed 
with  seven  seals. 

2  And  I  saw  ^  a  strong  angel  proclaiming 


A 


29:1,2.  6R:34.  96:7.8. 
I  10:6.  Gen.  1:1.    Ex.  20:11.  Is. 

40:26,28.     Jer.    10:11.     32:17. 

John  l:l-.3.    Acts  17:24.  Col. 

1:16,17.  Hob.  I:2,l0. 
t  Prov.  16:4.  Koio.  11:36. 


a  See  on  4: 3. 

b  10:2,8—11.    Is.  34:16.     Ei.  2: 

9,10. 
c  6:1.    Is.  8:16.    29:11.     D»D.  8: 

26.   12:4—9. 
d  Pi.  103:20. 


[773 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


with  a  loud  voice,  *Who  is  worthy  to  open 
the  book,  and  to  loose  the  seals  thereof? 

3  And  f  no  man  in  heaven,  nor  in  earth, 
neither  under  the  earth,  was  able  to  open 
the  book,  neither  to  look  thereon. 

4  And  I  wept  much,  ^because  no  man 
was  found  worthy  to  open  and  to  read  the 
book,  neither  to  look  thereon. 

Note. — The  vision  still  continuing,  the  apos- 
tle next  "saw  a  book  in  the  right  hand  of  him 
who  sat  upon  the  throne,"  (Note,  4:1—3.) 
which  was  "written  within,  and  on  the  outside, 
and  sealed  with  seven  seals."  (Note,  Ez.  2:9, 
10.)  It  appeared  as  a  roll,  consisting  of  several 
parchments,  according  to  the  custom  of  those 
times:  and  though  it  was  supposed  to  be  writ- 
ten within,  yet  nothing  could  be  read  till  the 
seals  were  loosed.  It  was  afterwards  found  to 
contain  seven  parchments,  or  small  volumes, 
each  of  which  was  separately  sealed:  but  if  all 
the  seals  had  been  on  the  outside,  nothing  could, 
have  been  read  till  they  had  all  been  loosed; 
whereas  the  loosing  of  each  seal  was  followed! 
by  some  discovery  of  the  contents  of  the  roll : 
yet  the  appearance  on  the  outside  seems  to  have 
indicated,  that  it  consisted  of  seven,  or  at  least 
of  several  parts.  This  roll,  however,  was  an 
emblem  of  the  secret  decrees  and  purposes  of 
God,  relative  to  future  events,  from  which  all 
prophecies  are,  as  it  were,  extracts;  but  it  rep- 
resented especially  those  secret  purposes  of 
God  which  were  about  to  be  revealed;  and  it 
may  therefore  be  considered  as  the  same,  for 
substance,  with  that  part  of  this  book  of  the 
Revelation,  which  follows. — A  mighty  angel,  as 
the  Lord's  herald  to  all  creatures,  by  proclama- 
tion, inquired  who  was  "worthy,"  by  his  per- 
sonal dignity  or  excellency,  or  the  extraordi- 
nary services  performed  by  him,  to  have  the 
honor  of  opening  this  book.  But  there  was  no 
one,  either  angel  in  heaven,  or  man  on  earth, 
or  spirit  of  man  in  the  separate  state,  whose 
body  lay  under  the  earth,  who  could  claim  so 
high  an  honor;  or  so  much  as  behold,  and  ob- 
tain the  least  insight  into  "the  deep  things  of 
God"  which  it  contained.  (Notes,  11 — 14. 
Phil.  2:9 — 11.)  When  this  was  made  known, 
the  apostle,  who  had  gone  up  thither,  with  ear- 
nest desires  and  expectations  of  hearing  things, 
which  should  come  to  pass  in  after  times,  wept 
much  at  his  supposed  disappointment. 

On  the  backside.  (1)  Omad^ev.  Some  copies 
read  f^M^ev,  on  the  outside. — Proclaimins;, 
(2)  KTjQvaaovra.  Matt.  3:1.  4:17.  11:1.— iVo 
man.  (3)  Ovdeig.   Not  one. 

5  And  *•  one  of  the  elders  saith  unto  me, 
'Weep  not:  behold,  •'the  Lion  of  the  tribe 
of  Juda,  'the'Root  of  David,  "> hath  pre- 
vailed to  open  the  book,  and  to  loose  the 
seven  seals  thereof. 

6  And  I  beheld,  and,  lo,  "in  the  midst 
of  the  throne  and  of  the  four  beasts,  and  in 
the  midst  of  the  elders,  stood  "a  Lamb  as 
It  had  been  slain,   having;  p  seven  horns  and 


e.  5.    Is.  29:11,1-. 
f  13.  Is.  40:13,14 

11:34. 
K  4:1.  Dan.  12:8,&. 
h  4:4,10.   7:13. 
i    Ter.  31:16.      Luke  7:13, 


11:22,23.  I 

41:28.    Rom.  1 


774] 


23:28.  John  20:13. 
k    Gpn.    49:9,10.       Num.     24:9. 

Hell.  S:14. 
1  22,1R.  I,.  11:1,10.    Jer.  23:5,6. 

Rom.  1:3.   15:12. 
•<i   1:1.  6:1. 


^  seven  eyes,   which  are   *■  the  seven  spirits 
of  God  sent  forth  into  all  the  earth. 

7  And  he  came  and  took  the  book  '  out 
of  the  right  hand  of  him  that  sat  upon  the 

tnrone.  [Practical  Ohstnations.] 

Note. — One  of  the  Elders,  the  emblematical 
representatives  of  the  church,  seemed  to  the 
apostle,  in  his  vision,  to  notice  his  grief,  and  to 
encourage  him  with  the  assurance,  that  "the 
Lion  of  the  tribe  of  Judah"  had  prevailed  to 
open  the  book;  being  distinguished  from  all 
creatures,  and  honored  far  above  them  all.  A 
tradition  has  generally  prevailed,  that  a  lion 
was  painted  on  the  standard  of  Judah,  when  the 
nation  of  Israel  encamped  in  the  wilderness; 
but  this  is  not  at  all  probable.  (Note,  Num.  2: 
2.)  Christ,  however,  was  descended  from  Ju- 
dah, and  had  been  predicted  under  this  emblem 
of  a  lion,  in  Jacob's  blessing.  (Notes,  Gen. 
49:  8 — 10.)  He  was  infinitely  superior  in  dig- 
nity and  power  to  all  others  of  the  tribe;  and 
he  is  most  terrible  to  his  obstinate  enemies, 
merciful  to  those  who  submit  to  him,  and  the 
guardian  of  his  people:  so  that  this  title  was 
peculiarly  suited  to  him.  He  was  described  as 
"the  Root  of  David:"  in  his  human  nature  he 
was  "a  Branch  of  renown, "sprung  up  from  the 
decaying  root  of  David's  royal  family;  in  re- 
spect of  his  Deity,  he  was  the  Root  whence 
David  himself  sprang;  and,  as  the  promised 
Messiah,  he  was  the  great  Honor,  and  the 
Source  of  all  the  dignity  and  authority  of  that 
distinguished  race.  (iVo/es,  22:1  G, 17.  Is. 11: 
1.  Jer.  23:5,6.  Matt.  22:41—46.)  While  the 
Elder  was  informing  John,  that  Christ  had 
prevailed  to  open  the  book;  he  looked,  and  saw 
with  astonishment,  that  near  to  the  throne,  and 
within  the  circle  formed  by  the  living  creatures 
and  the  elders;  (Note,  4:4,5.)  there  stood  "a 
Lamb,  even  as  it  had  been  slain,"  with  the 
marks  of  the  mortal  wounds  upon  it,  though  it 
had  been  marvellously  restored  to  life.  (Notes, 
8—14.  6:15—17.  7:9—17.  JoAw  1 : 29.)  This 
was  an  emblematical  representation  of  the  Sa- 
viour's High  Priesthood,  before  God,  in  our  na- 
ture, as  risen  from  the  dead,  through  the  merit 
of  his  Sacrifice,  in  behalf  of  "all  who  come  to 
the  Father  through  him:",  so  that  it  was  in 
consequence  of  that  atonement,  which  the  sac- 
rificing of  spotless  lambs  had  prefigured  from 
the  beginning,  that  he  prevailed  to  open  the 
book.  "The  seven  horns"  of  this  emblematical 
Lamb,  represented  the  power  of  his  providen- 
tial kingdom,  to  protect  his  subjects,  and  annoy 
his  enemies;  and  his  "seven  eyes"  may  denote 
his  prophetical  office,  and  his  personal  knowl- 
edge of  all  hearts  and  of  all  events;  but  espe- 
cially, the  "treasures  of  wisdom,"  laid  up  in 
him  to  be  communicated  to  his  church  by  "tbe 
seven  Spirits  of  God  sent  forth  into  all  the 
earth;"  that  is,  the  Holy  Spirit,  as  given  "by 
him  to  reveal  the  truth  and. will  of  God  to  apos- 
tles and  prophets,  that  they  might  be  written 
for  the  instruction  of  mankind;  and  as  illumin- 
ating the  understanding  and  preparing  the 
hearts  of  his  people  to  receive  that  instruction. 
(Notes,    1:4 — 6.  4:4,5.) — Several  eminent  ex- 


n  Sec  on  4:4—6. 

o  9,12.  6:16.  7:9-  17.  12:11.  13:3. 
17:14.  21:23.  22:1,3.  It.  53: 
7,P.  .John  1:29,36.  Acts  8:32. 
1  Pet.  1:19,20. 

p  iSam.  2:10.     Dan.  7:14.    Mic. 


4:13.     Hall.    3:4.     Luke    1:69 

Pliil.  2:9—11. 
q  2  (^hr.  16:9.    Zech.  3:9     4:10 
r  Sec  on  4:5. 
s  \.~Sce  on  4:2,3. 


A.  D.  95. 


CHAPTER  V. 


A.  D.  95. 


positors  suppose,  that  seven  superior  angels,  or 
archangels,  are  meant;  but  the  texts  referred 
to,  aiui  the  emblematical  style  of  the  book,  are 
inconsistent  with  that  interpretation.  (Notes, 
2  CAr.  16:7— 10.  ZecA.  3:9,10.  4:8—10.6: 
1 — 8.) — This  divine  Saviour,  however,  ap- 
proached to  receive  the  book  from  "the  hand 
of  him  that  sat  upon  the  throne." 

8  And  when  he  had  taken  the  book,  *  the 
four  beasts  and  four  and  twenty  elders  fell 
down  before  the  Lamb,  "having  every  one 
of  them   harps,  ''and   golden   vials  full  of 

*  odors,  which  are  >  the  prayers  of  saints. 

9  And  they  ^  sung  a  new  song,  saying, 

*  Thou  art  worthy  to  take  the  book,  and  to 
open  the  seals  thereof:  ''for  thou  wast  slain, 
*-■  and  hast  redeemed  us  to  God  by  thy  blood, 
•^out  of  every  kindred,  and  tongue,  and 
people,  and  nation; 

10  And  hast  made  us  unto  our  God 
*^ kings  and  priests:  '"and  we  shall  reign  on 
the  earth. 

Note. — When  Christ,  as  "the  Lamb  which 
had  been  slain,"  had  received  the  book,  and 
was  preparing  to  loose  "the  seals,"  the  "four 
living  creatures,  and  the  elders,"  who  had  be- 
fore prostrated  themselves  in  adoration  of  the 
great  Creator,  (Note,  4:9 — 11.)  now  fell  down 
in  like  manner  to  worship  the  Lamb,  or  the  in- 
carnate Son,  as  the  Saviour  of  sinners;  thus 
rendering  him  divine  honor,  even  in  the  pres- 
ence of  the  Father's  manifested  glory.  Their 
"  harps"  (with  reference  to  the  music  and 
psalmody  of  the  temple,)  were  emblems  of  their 
melodious  praises  and  thanksgivings:  "the  gol 
den  vials,"  or  small  censers  or  cups,  full  of 
odors,  like  the  burning  of  incense  at  the  taber- 
nacle and  temple,  represented  the  acceptable- 
ness  of  the  prayers  of  the  saints,  through  the 
intercession  of  Christ,  and  by  the  influences  of 
his  sanctifying  Spirit.  (Note,  Ps.  141:2.) 
These  were  presented  by  the  living  creatures 
^and  elders,  as  the  prayers  of  Israel  were  offered, 
while  the  priests  were  burning  incense  in  the 
sanctuary.  (Note,  Luke  1:8 — 10.)  For  though 
heaven  is  the  scene  of  these  visions:  yet  they 
had  continual  reference  to  the  temple  and  its 
worship;  and  the  state  of  the  church  on  earth 
is  throughout  particularly  adverted  to.  More- 
over, they  all  joined  in  a  song  of  praise,  which 
was  not  only  most  excellent ;  but  it  was  also 
new,  in  respect  of  the  occasion  and  composition: 
for  the  Old  Testament  church  celebrated  the 
praises  of  JEHOviH,  their  Redeemer  from 
Egypt,  and  anticipated  the  coming  of  the  ex- 
pected Messiah;but  the  New  Testament  church 
adored  Christ,  as  actually  come,  as  having  fin- 
ished his  work  on  earth  by  his  sacrifice  on  the 
cross,  and  as  entered  into  his  mediatorial  glory. 
(Marg.  Ref.  7..— Notes,  7:9—1^.  14:1—5.   lb: 


il — 4.)  He,  therefore,  and  he  alone  was  wor- 
thy to  take  the  book,  and  disclose  the  purposes 

jof  God  to  mankind;  for  he  had  become  incar- 
nate, and,  for  the  glory  of  God,  and  the  salva- 

jtion   of  men,  had  willingly  given  himself  to  be 

! slain  as  a  Sacrifice.  Thus  "he  had  redeemed 
them  to  God,"  by  the  shedding  of  his  all-atoning 
blood;  that  lie  might  bring  them,  as  reconciled 
and  accep'ed  worshippers,  into  his  ])resence; 
and  he  had  collected  them,  by  the  preaching  of 
the  gospel  and  the  power  of  his  grace,  out  of 
the  various  families,  languages,  and  nations  of 
the  world,  to  be  exalted  and  consecrated,  "  as 
kings  and  priests,"  through  their  union  with 
him  and  conformity  to  him:  they  were  there- 
fore assured,  that  even  on  earth  they  should 
acquire  the  ascendancy  both  over  their  personal 
enemies,  and  those  of  his  church,  as  well  as 
"reign  with  him  for  ever  in  heaven:"  (Note, 
1 :4 — 6.)  and  that  their  cause  also  would  finally 
triumph  on  earth.  (Notes,  18:— 20:1— 6.)— It 
is  indisputably  manifest,  that  the  "four  living 
creatures,"  join  in,  or  rather  lead,  the  worship 
of  the  Lamb,  as  "having  redeemed  them  to 
God:"  and  this  proves  beyond  controversy,  that 
part  of  the  redeemed  church  is  meant  by  this 
emblem;  and  not  angels,  whose  worship  is  next 
described,  but  in  language  evidently  different. 
(Notes,  11 — 14.  4:4 — 11.) — Every  kindred. 
(9)  Note,! :9— 12. 

Vials.  (S)  Inalixc.  15:7.  16:1,2,3,4,8,10,12, 
17.  17:1.  <i\ -.9. —Redeemed.  (9)  HyoQuaas. 
1  Cor.  6:20.  7  :23.— JV/arg-.  Ref.  c. 

11  And  I  beheld,  and  I  heard  the  voice 
of  s  many  angels  round  about  ^  the  throne, 
and  the  beasts  and  the  elders:  and  the  num- 
ber of  them  '  was  ten  thousand  times  ten 
thousand,  and  thousands  of  thousands; 

12  Saying  with  a  loud  voice,  ''Worthy 
is  the  Lamb  that  was  slain  'to  receive  pow- 
er, and  riches,  and  wisdom,  and  strength, 
and  honor,  and  glory,  and  blessing. 

1 3  And  ■"  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the 
earth,  and  "  such  as  are  in  the  sea,  and  all 
that  are  in  them,  heard  I  saying,  °  Blessing, 
and  honor,  and  glory,  and  power,  be  unto 
pHim  that  sitteth  upon  the  throne,  ^and 
unto  the  Lamb,  for  ever  and  ever. 

14  And  ■'the  four  beasts  said,  Amen. 
^  And  the  four  and  twenty  elders  fell  down 
and  worshipped  him  that  liveth  for  ever  and 
ever. 

Note. — While  these  adoring  praises  were 
rendered,  by  the  representatives  of  the  church 
of  redeemed  sinners,  to  their  divine  Saviour; 
the  apostle  heard  likewise  "the  voice  of  many 
angels  round  about  the  throne,"  and  encircling 
without  the  living  creatures  and  elders;  whose 


t  14.— See  on  4:4,10.-7:10—12. 
19:4.  .Iohn5:23.  Kom.  14:10— 
12.   Phil.  2:9-11.  Heh.  1:R. 

u  14:2,3.  15:2.  Ps.  33:2.  43:4. 
81:2.   150:3. 

X  15:7. 

*  Or,  intcnst. 

y  8:3.4.   Ps.  141:2. 

17:10—12.   14:3.   Pt.  33:3.  40:3. 

9R:1.  98:1.  144:9.  149:1.  Is.  42: 

10. 

•  Ste  on  2,3.  4:11. 


b  6:12.   13:8. 

c  14:6.   Mall.  20:22.  2fi:28.    Ads 

20:28.  Rom.  3:24—26.    1  Cor. 

6:20.  7:23.    Eph.  1:7.     Col.  I: 

14.  Tit.2:l4.   Heh.  9:12— 14.  1 

Pel.  1:18,19.  2Ptt.2:l.  Ijohn 

1:7.  2:2. 
d  7:9.   11:9.    14:6.    Dan.  4:1.    6: 

25.  Mark  16:15,16.    Col.  1:23. 
e  16.  20:6.    22:5.     Ex.  14:6.     1 

Pel,  2:5—9. 


f  20:6.  Dan.  7:18,27. 

g  7:11.     1  Kings  22:19.     2  Kings 

6:16—18.   Ps.  103:20.  148:2. 
h  Steon  4:4,9,10. 
i  19:6.      Deul.    33:2.     Ps.  68:17. 

Dan.  7:10.  Heh.  12:22. 
k  Set  on  9.  Ztch.  13:7. 
1  4:11.  7:12.     19:1.    Matt.  28:18. 

John  3:35,36.  17:2.  2Cor.  8:9. 

Phil.  2:9—11.   1  Tim.  1:17. 
m  3.  7:9,10.  Pi.96:ll— 13.   148: 


2—13.    Luke  2:14.    Pfail.  2:10. 

Col.  1:23. 
n  Is.  24:14.    42:10. 
o  12.   1:6.  1  Chr.  29:11.    Ps.  72: 

18,19.  Matt.  6:13.  Rom.  11:36. 

16:27.   Eph.  3:21.    1  Tim.  6:16. 

I  Pet.  5:11.  Judc2.\ 
p  Set  on  4:2,3. 
<]  See  on  6,9.-6:16.  7:10. 
r  19:4. 
s  See  on  4:10,11. 


[775 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


number  amounted  to  many  millions,  and  could 
not  be  ascertained.  Yet  they  all,  in  perfect 
harmony,  with  a  loud  voice  of  adoration  con- 
fessed, that  "the  Lamb,  who  had  been  slain," 
for  the  redemption  of  sinful  men,  was  "worthy 
to  receive  power,"  in  his  mediatorial  character, 
and  in  human  nature,  over  all  creatures  in 
heaven  and  earth;  and  "riches,"  even  all  the 
treasures  of  grace  and  glory,  for  the  benefit  of 
his  people;  and  that  "wisdom,  strength,  honor, 
glory,  and  blessing,"  should  be  vested  in  him 
and  ascribed  to  him,  as  the  Object  of  universal 
adoration,  praise,  gratitude,  and  admiring  love. 
Thus  "the  innumerable  company  of  angels," 
though  they  do  not  stand  related  to  the  Saviour 
as  partakers  of  the  same  nature,  and  have  no 
immediate  concern  in  his  redemption,  are  yet 
represented,  as  beholding  such  divine  excellency 
and  glory  in  him,  and  his  mediatorial  work, 
(for  "into  these  things  they  desire  to  look,") 
that  they  adore  and  honor  him  with  most  rap- 
turous ascriptions  of  praise;  rejoice  in  his  ex- 
altation "far  above  all  principalrty  and  power," 
and  his  authority  in  human  nature  over  all  of 
them;  and  seemed  to  vie  with  redeemed  sinners 
in  his  worship!  (Notes,  Eph.  3:9—12.  1  Pet. 
1:10 — 12.) — In  this  they  were  immediately 
joined  by  all  the  inhabitants  of  heaven  and 
earth,  and  the  souls  of  those  in  the  separate 
state,  whose  bodies  were  under  the  earth,  or  in 
the  sea;  or  by  all  creatures  in  the  universe,  ac- 
cording to  their  several  capacities,  with  the  ex- 
ception of  none  but  the  determined  enemies  of 
God.  {Notes,  Ps.  148:)  These,  indeed  the 
nature  of  the  case,  and  the  whole  tenor  of 
scripture,  as  well  as  other  visions  in  this  book, 
necessarily  exclude;  yet  they  too,  though  re- 
luctantly, shall  bow  to  Christ,  and  be  put  under 
his  feet.  (Notes,  Is.  45:20—25,  Rom.  14:10— 
12.  1  Cor.  15:20—28.  PAz7.  2:9— 1 1.)  All  the 
rest,  however,,  rendered  and  ascribed  "blessing 
and  honor  and  glory  to  him  that  sat  on  the 
throne,  and  to  the  Lamb,  for  ever  and  ever;" 
to  which  "the  four  living  creatures"  joined  a 
cordial  "Amen."  Thus  the  whole  church,  by 
its  representatives,  fell  down  and  worshipped 
tne  eternal  God.     (Notes,   1:8—11.  4:9—11. 

John   5:20—23.     1     John    5:20,21.) What 

words  could  more  fully  and  emphatically  de- 
clare, that  Christ  is  and  ought  to  be  worship- 
ped, equally  with  the  Father,  by  all  creatures, 
to  ail  eternity.''  Will  any  one,  after  reading  this, 
assert  that  he  is  a  mere  Man,  or  a  created  Being.' 
or  that  it  is  idolatry  to  worship  him.''  Or  will 
such  persons  profess  to  believe,  that  this  book 
is  the  unerring  word  of  God?  If  they  waver 
as  to  this  point,  can  they  disprove  the  divinity 
of  a  book,  the  prophecies  of  which  have  already 
been  so  remarkably  accomplished.'  Or  can  any 
man,  who  opposes  the  worship  of  Christ,  or 
the  doctrines  of  his  Deity  and  atonement,  and 
of  salvation  through  faith  in  his  blood,  suppose 
that  he  can  ever  enter  heaven.-'  or,  if  this  might 
be,  that  he  could  join  in  the  work  and  worship 
of  that  blessed  world,  or  even  so  much  as  en- 
dure it.' — But  there  can  be  no  dissentients,  no 
discordant  voices,  in  that  world  of  Hght  and 
love!  (Note,  Col.  1:9—14.) 

Ten  thousand,  &ic.  (\l)'MvQiu5eg  ftvQiadcjv. 
Not  "ten  thousand  times  ten  thousand;"  but 
•'ten  thousands  of  ten  thousands,"  both  being 
plural.  (Note,  9:lG.)~Him  that  Hveth  for  ever 
and  ever.  (14)  Z-ju'ti  etg  jag  aiutfug  ju)p  uiw- 

r,6] 


vb)v.  1:18.  4:9.  Here  the  same  language  is 
undeniably  used  of  Jesus  Christ,  along  with  the 
Father. 

PRACTICAL    OBSERVATIONS. 
V.  1—7. 

How  vain  and  presumptuous  must  all  man's 
endeavors  be,  to  discover  future  events,  beyond 
the  discernment  of  a  sagacious  probable  conjec- 
ture, or  as  instructed  by  "the  sure  word  of 
prophecy:"  seeing  that  all  things  respecting 
the  future  are  sealed  up  in  impenetrahle  secre- 
cy; and  no  creature  in  heaven,  earth,  or  hell, 
is  able  or  worthy  to  disclose  the  least  tittle  of 
them,  except  the  incarnate  Son  of  God  alone! 
We  need  not  indeed  weep,  that  we  cannot 
foresee  the  future  events  respecting  ourselves 
in  this  world:  as  the  eager  ex])ectati(m  and 
prospect  of  distant  prosperity  would  unfit  us 
for  present  duties  and  conflicts;  and  the  fore- 
sight of  future  calamities  would  render  our 
most  prosperous  days  distressing.  Yet  in  this 
distracted  evil  world,  we  may  properly  desire 
to  learn,  from  the  promises  and  prophecies  of 
scripture,  what  will  be  the  final  event  to  believ- 
ers, and  to  the  church;  and,  in  both  respects, 
the  Incarnate  Son  has  prevailed  to  procure  us 
all  the  informatinn  which  our  circumstances 
need.  May  we  then  value,  and  study  to  be- 
come acquainted  with,  every  part  of  that  reve- 
lation, which  he  has  given  us. — What  appar- 
ently contrary  excellencies  centre  in  our  Re- 
deemer's character!  "The  Lion  of  the  tribe  of 
Judah,"  is  also  a  meek  and  spotless  Lamb,  and 
a  bleeding  Sacrifice  for  sin :  and  while  as  a  Lion 
he  protects  his  people,  even  as  a  Lamb  be  is 
most  formidable  to  ln"s  obstinate  enemies.  (Note, 
6:15—17.)  The  whole  universe  could  never, 
in  any  other  instance,  show  such  a  union  of 
unsearchable  riches  and  deep  poverty,  of  sov- 
ereign authority  and  willing  entire  subjection, 
of  divine  dignity  and  immense  humiliation  and 
condescension,  of  majesty  and  meekness,  of 
holiness  and  love  of  sinners,  of  justice  and 
mercy,  of  desert  of  honor  and  happiness,  with 
patient  endurance  of  most  complicated  suffer- 
ings. In  these,  and  various  other  respects,  he 
is  altogether  worthy  of  our  admiration,  confi-^ 
dence,  and  imitation,  as  far  as  it  is  possible  for 
us  to  be  placed  in  similar  circumstances. 
V.  8—14. 

As  the  omnipotent  and  omniscient  Lord  of 
all,  our  gracious  Saviour  rules  all  things  by  his 
universal  providence,  and  the  energy  of  his 
omnipresent  Spirit,  in  subserviency  to  his  great 
concern  of  "redeeming  us  to  God  with  his 
blood."  His  faithful  ministers,  therefore, 
through  all  the  earth,  while  they  instruct  men 
to  worship  the  Creator  and  Governor  of  the 
world;  will  also  excite  them,  by  their  doctrine 
and  example,  most  humbly  to  adore  "the  Lamb 
that  was  slain;"  and  to  present  their  loudest, 
sweetest  songs  of  praise  to  him,  in  and  through 
whom  "the  prayers  of  the  saints"  ascend  as  in- 
cense before  the  throne  of  God.  He  is  worthy 
to  reveal  and  to  direct  the  dispensations  of 
Providence;  yea,  he  is  entitled  to  universal 
adoration:  and  if  all  the  angels  of  God  with 
one  voice  proclaim,  "Worthy  is  the  Lamb  that 
was  slain,  to  receive  authority,  riches,  wisdom, 
honor,  glory,  and  blessing!"  and  if  all  holy  and 
accepted  creatures,  in  the  whole  universe,  give 
the  same  "blessing,  and  honor,  and  glory,  to 


A.  D.  95. 


CHAPTER  VI. 


A.  D.  95. 


him  that  sitteth  on  the  throne,  and  to  the  Lamb, 
for  ever  and  ever"  surely  they,  "whom  he  hath 
redeemed  to  God  with  his  blood,  out  of  every 
kindred,  and  tongue,  and  people,  and  nation," 
of  the  earth,  should  cordially  say  Amen  to  it! 
vCan  we  allow  those  persons  to  he  his  ministers 
and  disciples,  who  refuse  that  honor  to  him 
which  all  obedient  creatures  render  him  with- 
out one  discordant  voice?  If  it  were  possible 
for  true  Christians  to  refuse  these  adorations  to 
the  eternal  Son  of  the  Father,  "even  the  very 
stones  would  cry  out"  in  abhorrence  of  man's 
ingratitude  to  him,  who  stooped  so  low  fir  their 
salvation.  We  cannot  err  in  adoring  him, 
"whom  all  the  angels  of  God  worship."  Thus 
we  shall  most  acceptably  "glorify  him,  that 
Hveth  for  ever  and  ever,"  and  be  trained  up  for 
the  work  and  joy  of  heaven;  for  which  no  sin- 
ner is  qualified,  who  cannot  cordially  join  "the 
new  song"  of  the  redeemed,  and  ascribe  "sal- 
vation, and  glory,  and  blessing,  to  him  that  sit- 
teth on  the  throne,  and  to  the  Lamb  for  ever- 
more."    Amen. 

CHAP.  VI. 

The  opening  of  SIX  of  Ihc  seven  se^ls.  and  the  eniblemalic  discovery  of 
future  events  made  afler  each  of  ihem,  1 — 17. 

AND  I  saw  *vvhen  the  Lamb  opened 
one  of  the  seals,  and  I  heard,  as  it 
were  **  the  noise  of  thunder,  "  one  of  the 
four  beasts  saying,   Come  and  see. 

2  And  I  saw,  and  behold,  ^  a  white 
horse:  ^  and  he  that  sat  on  him  had  a  bow; 
*"and  a  crown  was  given  unto  him:  ^and  he 
went  forth  conquering,  and  to  conquer. 

Note. — It  is  generally  agreed,  that  this  chap- 
ter relates  to  the  events,  which  took  place  from 
the  time  of  the  vision,  to  the  establishment  of 
Constantine  the  Great  upon  the  Imperial 
throne,  as  the  first  Christian  emperor;  by  which 
the  persecutions  of  Pagan  Rome  ceased,  and 
Christianity  became  the  established  and  favor- 
ed religion,  throughout  the  empire. — When  the 
Lord  Jesus,  as  "the  Lamb  that  had  been  slain," 
"opened  the  first  seal,"  the  apostle's  attention 
was  excited,  by  a  voice  like  thunder;  and  one 
of  "the  f  iur  living  creatures,"  called  on  him  to 
come  and  see  what  passed.  This  was  the  voice 
of  him  who  was  "like  a  lion:"  and  the  same 
took  place,  respecting  the  other  living  creatures 
in  their  order,  after  the  opening  of  the  next 
three  seals;  but  the  meaning  of  the  emblem 
does  not  clearly  apjiear.  {Note,  4:6 — 8.) — The 
apostle  then  beheld,  with  astonishment,  "a 
white  horse,"  on  which  One  was  mounted, 
armed  with  a  bow,  as  for  the  battle:  to  him 
"a  crown,"  denoting  royal  authority,  was  given, 
and  he  went  forth  conquering  all  who  opposed 
him,  and  still  preparing  to  obtain  new  victories. 
(Notes,  19:11—16.  Ps.  45:3—5.  Zech.  9:13— 
16.) — Those  who  suppose  the  apostle  to  have 
had  this  vision  in  the  reign  of  Nero,  about  A. 
D.  68,  explain  this  emblem  of  the  victories 
gained  by  Vespasian  and  Titus,  among  which 
the  taking  and  destruction  of  Jerusalem  was 
most  considerable.  But  it  is  almost  incredible, 
that  this  most  important  event  should  be  only 


a  See  on  S:S — 7. 

b  4:5.   10:3,4.   11:19. 

e  3.5.7.  4:6.7.   Acts  4:20. 

d  19:11.14.  Zech.  1:8.  6:3. 

t  Pt.  45:,'}— 5. 

Vol.  ^  I. 


f  M  II.  I'>:I2.  Zech.  6:11  —  13. 
Malt    28:18. 

t;  11:15.18.  15:2.  17:14.  Pt.  9n: 
1.  110:2.  li  25:8.  Rom.  15: 
18,19.  1  Cor.  J5:Z5,55— 37.     2 


thus  obscurely  hinted  at;  if  it  had  been  then 
in  futurity:  and  it  is  far  more  likely,  that  the 
apostle  wrote  this  book  a  considerahle  time 
after  that  event.  Others,  therefore,  exj)lain 
this  discovery  of  some  victories,  obtained  by 
the  Emperor  Trajan,  over  the  surrounding  na- 
tions: but  these  events  had  no  immediate  con- 
nexion with  the  affairs  of  the  church;  and  Tra- 
jan, who  was  a  persecutor,  however  celebrated 
in  other  respects,  was  not  aptly  described  by 
one  mounted  "on  a  white  horse."  (Notes, 
Zech.  1:7—11.  6:1—8.)  This  emblem  rather 
denotes  righteousness  and  purity:  and  the  nn'ld 
beneficent  victories  of  Christ,  by  his  word  and 
Holy  Spirit,  in  the  conversion  of  sinners  to 
"the  obedience  of  faith,"  seem  to  have  been 
thus  predicted.  After  his  advancement  to  his 
mediatorial  throne,  he  had  gone  forth,  as  a 
merciful  and  beneficent  Conqueror,  and  had  ob- 
tained many  victories:  but  both  Jews  and  Gen- 
tiles opposed  the  progress  of  his  gospel;  yet 
the  opening  of  this  seal,  showed  that  he  would 
still  go  on  with  his  conquests,  and  more  widely 
than  ever  extend  his  spiritual  dominion.  Ac- 
cordingly, accurate  historians  are  of  opinion, 
that  Christianity  spread  more  rapidly  and  ex- 
tensively among  the  Gentiles  just  after  this 
time,  than  it  had  before  done. — A  crown,  &c. 
(2)  14:14.  17:12.  Matt.  28:18. 

To  conquer.  (2)  '/rr<  vixrjaij.  That  he  might 
conquer,  or  add  to  his  conquests.  (Notes,  Ps. 
110:) 

3  And  ''  when  he  had  opened  the  second 
seal,  I  heard  the  second  beast  say,  Come 
and  see. 

4  And  there  went  out  another  '  horse 
that  was  red:  "^  and  power  was  given  to  him 
that  sat  thereon,  to  take  peace  from  the 
earth,  and  that  they  should  kill  one  another: 
'and  there  was  given  unto  him  a  great 
sword. 

Note. — The  "red  horse,"  which  appeared  at 
the  opening  of  the  second  seal,  leads  our 
thoughts  to  wars  and  conquests  of  another  na- 
ture, than  those  before  considered.  The  Lord 
Jesus,  in  his  righteous  providence,  seems  to  be 
here  represented,  as  commissioning  and  employ- 
ing the  executioners  of  his  vengeance  on  his 
obstinate  enemies.  (Marg.  Ref.  i — I.)  Accord- 
ingly historians  record,  that  insurrections, 
bloody  battles,  massacres,  and  devastations  of 
a  most  extraordinary  kind,  took  place,  between 
A.  D.  100,  and  A.  D.  138.  Five  hundred  and 
eighty  thousand  Jews  are  computed  to  have 
been  slaughtered,  in  different  places  during  that 
period;  and  even  a  larger  number  of  the  Ro- 
mans and  Greeks  seem  to  have  been  butchered 
by  them,  in  the  most  barbarous  manner  imagi- 
nable. So  that  the  two  parties  of  the  enemies 
of  Christ  and  the  gospel,  the  Jews  and  idola- 
ters, seemed  to  vie  with  each  other,  in  execut- 
ing his  rigliteous  vengeance  on  their  competi- 
tors. Thus  the  instruments  of  his  indignation 
were  empowered  "to  take  peace  from  the 
earth,"  and  to  set  men  on  to  kill  me  another; 
and  "a  great  sword,"  of  war  and  slaughter, 


Cor.  10:3 — 5. 
h  See  on  I. 

i   12  3.   17:3,6.  Zech.  I:R.   6:2. 
k  13:10.    Ex.  9:16,17.    Ij.  37:26, 


27.  Ez.  29:13— 20.    Uan.  2:37, 
38.  5:19.  John  19:11. 
I  Pj.  17:13.    1».  ia5,6.    Ez.30: 
24,25. 


98 


[777 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


was  put  into  their  hand,  (Notes,  Is.  10:5 — 15, 
Jer.  27:4—9.  51:20—24.  Ez.  30:20—26.)— 
Some  make  this  period  to  have  lasted  longer, 
than  is  above  stated;  but  such  difficult  ques- 
tions cannofbe  particularly  discussed,  in  this 
compendious  view  of  these  comprehensive 
prophecies, 

5  And  when  '"  he  had  opened  the  third 
seal,  I  heard  the  third  beast  say,  Come  and 
see.  And  I  beheld,  and  lo,  "  a  black  horse; 
and  he  that  sat  on  him  "had  a  pair  of  bal- 
ances in  his  hand. 

6  And  I  heard  a  voice  in  the  midst  of  the 
four  beasts  say,  *  A  measure  of  wheat  for  a 
penny,  and  three  measures  of  barley  for  a 
penny;  ''and  see  thou  hurt  not  the  oil  and 
the  wine. 

Note. — "Tlie  black  horse,"  which   appeared 
on  the  opening  of  the  third  seal,  was  a  proper 
emblem  of  calamity  and  mourning;    and  the 
balances  in  the  hand  of  the  rider  denoted,  that 
in  the  times  referred  to  there  would  be  a  great 
scarcity  of  provisions;  so  that  men  would  have 
.heir  food  weighed  out  to  them,  with  great  ex- 
ictness,  as  it  is   done  when   any  company  is 
•educed  to  short  allowance,   (L^r,  26:26,  Note, 
Ez.    4:9 — 17,)     The   voice   also,   which  pro- 
claimed the  price  of  corn,  has  the  same  mean- 
ng;  though  to  an  English  reader  it  seems  to 
denote  the  contrary.     For  the  measure  speci- 
fied, according   to  the  most  accurate   calcula- 
tion, held  no  more  than  the  usual  daily  allow- 
ance for  bread  to  a  laboring  man,  or  even  to  a 
slave;    and   the   penny,    or   denarius,    (about 
seven-pence    half-penny,)    was  commonly  his 
day's  wages.   (Matt.  lO-.i.— Table  of  Monetj.) 
If  then  a  poor  man  could  only  earn  enough  to 
Duy  a  sufficient  quantity  of  bread   for  himself, 
without  any  other  necessary  of  life;    to  what 
titraits  must  he  be  reduced,  in  endeavoring  to 
sustain  a  family!     The  barley  indeed  was  sta- 
ted to  have  been  much  cheaper:    but  then  it  is 
much  less  serviceable  for  bread;    and  the  poor 
could  not  possibly  have  obtained  more   than  a 
bare  subsistence,  on  the  meanest  food,  without 
,  reserving  any  thing  for  raiment,  or  other  ne 
cessaries, — Yet  the  orders    given  to    the   em 
blematical    executioner    of   this   sentence,    to 
"spare  the  oil  and   the  wine,"  may  imply,  that 
there  should  not  be  a  total  failure  of  the  fruits 
of  the  earth.     Perhaps  the  luxuries  were  not 
so  much  injured  as  the  bread  corn.      {Note, 
Gen.   43:11,12,) — This   seal  is  supposed,  by 
some  expositors,   to  have  reached   from  A,  D, 
138,  to  A.  D,  193;  though  others  state  it  dif- 
ferently.    There  is,  however,  no  material  dis- 
agreement between  them;    and  there  are  ac- 
counts, in  the  history  of  those  years,  of  long 
continued  scarcities,  through  the  whole  Roman 
empire;    during  which,  all  the  care  of  the  em- 
perors and  their  ministers,  could  only  just  pre- 
vent the  horrors  of  entire  famine. — This  was 
another    method,    by    which     Christ    fought 
against  the  persecutors  of  his  church, 

^  measure.  (6)  Xotvii.  Rather  more  than  a 
quart.     See  Table  of  Measures. 


m  See  o.i  l.  4:6,7.  5:5,9. 

n  Zerh.  R:2.fi. 

o  Lev,    56.26,     Lam.  5:10.     Ez. 

4:10,1,1 
*  The  woifl    rhcc  <ix,    ji^niRelh  a 


quart,    and    the    tweinh     of 

qunrt. 
p  9:4.   Pi.  76:10. 
r|  See  on  1.35, 
r   Zech.  6:3. 


intasiire    containing   one    wine  |  •  20:13,14.  1j.  25:8.    Hos.  13:14. 


778] 


7  And  1  when  he  had  opened  the  fourth 
seal,  I  heard  the  voice  of  the  fourth  beast 
say.  Come  and  see. 

8  And  I  looked,  and  behold,  a  ""pale 
horse:  and  his  name  tbat  sat  on  him  '  was 
Death,  and  hell  followed  with  him.  And 
power  was  given  funto  them  *  over  the 
fourth  part  of  the  earth,  "  to  kill  with  sword, 
and  with  hunger,  and  with  death,  and  with 
the  beasts  of  the  earth, 

[Pructicnl  Ohstrvutirms.^ 

Note. — The  pale  horse,  which  appeared  at 
the  opening  of  the  fourth  seal,  on  which  Death 
rode  as  a  terrific  conqueror,  followed  by  hell, 
(or  the  grave,  and  the  state  of  departed  souls) 
to  seize  on  the  dead,  was  an  apt  emblem  of  the 
several  divine  judgments,  which  are  afterwards 
enumerated;  and  through  which,  it  is  said,  that 
"power  was  given  to  death  and  hell,"  over  the 
fourth  part  of  the  earth;  or  a  large  proportion 
of  its  inhabitants,  especially  throughout  the 
whole  Roman  empire.  Some  expositors  make 
this  seal  to  reach  from  A,  D.  193,  to  A,  D. 
270:  others  include  only  50  years  of  that  time 
under  it,  How'ever,  within  the  shorter  period, 
there  were  more  than  twenty  Roman  empe- 
rors, who  for  a  time  ruled  with  great  jjower, 
and  most  of  them  with  great  tyranny  and 
cruelty,  as  long  as  their  dominion  continued; 
there  were  also  above  thirty  usurpers  in  differ- 
ent parts  of  the  empire,  who  supported  their 
claims  by  war,  and  perished  with  multitudes  of 
their  adherents.  Amidst  such  intestine  con- 
vulsions and  fierce  contests  vnthin  the  several 
provinces  of  the  empire,  "death  on  his  pale 
horse"  must  have  destroyed  immense  numbers 
with  the  sword.  This  universal  war  and  con- 
fusion, by  taking  men  off  from  the  cultivation 
of  the  earth,  and  destroying  the  fruits  of  it 
when  produced,  naturally  made  way  for  fam- 
ine; which  grievously  prevailed  in  every  place. 
The  scanty,  low,  and  unwholesome  diet,  occa- 
sioned by  hunger  or  famine,  naturally  intro- 
duced pestilence,  which  is  often  called  death 
by  the  eastern  writers:  and  the  most  learned 
men  have  declared,  that  so  extensive  and  des- 
tructive a  pestilence,  as  that  which  during  this 
period  wasted  the  empire  for  fifteen  years  to- 
gether, is  not  met  with  in  universal  history. 
These  desolations  must  also  have  given  oppor- 
tunity to  wild  beasts  to  increase  upon  the  resi- 
due of  the  inhabitants;  and  accordingly  we 
read,  that  they  were  forced  to  wage  war  with 
wolves,  lions,  and  tigers,  and  that  many  were 
devoured  by  them.  (Notes,  Ez.  5:14 — 17. 
14:13-21.) 

Pale.  (8)  XlMQog.  8:7.  9:4,  Mark  6 :S9.— 
The  word  more  generally  signifies  g-reen:  but 
the  meaning  of  pale  is  also  of  full  authority, 
and  must  be  here  intended. — Death.']  Oitmrn-. 
Note,  20:11—15,  1  Cor.  15:55—58.— Hell.] 
'Adrjg.     Note,  Ps.  16:8—11, 

9  And  when  he  had  opened  the  fifth  seal, 
^  I  saw  under  the  altar  ^  the  souls  of  them 
that  were  ^  slain  for  the  word  of  God,  and 
for  the  testimony  which  they  held : 


Hab.  2:5.  1  Cor.  15:55.  mar^. 
t  Ot,  to  him. 
t  8:7—12.  9:15,18.   12:4. 
II  Lev.  26:22—33.     .Ter.    1.5:2A 

16:4,16.    43:11.    Ez.  5:15— 17. 

14:li— 21. 


14:18.      Lev.  4:7.     .lohn 
Gr.    Phil.  2:17.     2  Tim. 


X  9:13 

16:2- 

4:6. 
y  20:4.  2  Tor.  5:8.  Phil.  1:23. 
z  1:9.  2:13.   11:3—7.   12:11.    19 

10.  2  Tim.  1:8. 


A.  D.  95. 


CHAPTER  VI. 


A.  D.  95 


10  And  "they  cried  with  a  loud  voice, 
saying,  '^  How  long,  0  Lord,  *^  holy  and 
true,  •*  dost  thou  not  judge  and  avenge  our 
b'ood  on  them  that  dwell  on  the  earth? 

1 1  And  *■  white  robes  were  given  unto 
every  one  of  them;  and  it  was  said  unto 
them,  '"that  they  should  rest  yet  for  a  little 
season,  ^  until  their  fellow-servants  also, 
and  their  brethren,  that  should  be  killed  as 
they  were,  should  be  fulfilled. 

Note. — On  the  opening  of  the  fifth  seal,  the 
apostle  observed  "under  the  altar,"  (for  there 
is  a  continual  reference  to  the  appearance  of 
the  divine  glory  in  the  sanctuary,  and  to  the 
peculiarities  of  the  Jewish  worship,  (Notes,  Is 
6:1 — 8.)  "the  souls  of  those"  persons,  "who 
had  been  slain"  for  believing  and  obeying  the 
word  of  God,  and  "for  the  testimony  which 
they"  had  borne  lo  the  truth  of  the  gospel 
These  appeared  as  sacrifices,  which  had  newly 
been  offered;  to  show  their  fellowship  with 
Christ  in  his  sufferings,  {Note,  5:5 — 7.)  and 
the  acceptableness  of  their  faithfulness  unto 
death,  through  his  propitiatory  oblation:  for  it 
is  probable,  that  the  altar  of  burnt  offering  is 
intended;  though  some  understand  it  of  the 
golden  altar  for  incense,  within  the  sanctuary 
These  souls  appear  to  have  represented,  not 
only  such  persons  as  had  suffered  martyrdom 
before  the  apostle  had  this  vision;  but  the 
whole  multitude,  who  were  slain  previous  to 
the  prophetical  period  referred  to,  beginning 
about  A.  D.  270.  They  however,  with  one 
consent  and  a  loud  voice,  inquired  of  the  Lord, 
as  "holy  and  faithful,"  or  "the  holy  and  the 
true  one,"  (Note,  3:7.)  how  long  he  would 
endure  the  provocations  of  the  persecutors, 
before  he  proceeded  to  judge  their  cause,  and 
avenge  their  blood  on  the  inhabitants  of  the 
earth,  by  the  subversion  of  the  persecuting 
power  of  Pagan  Rome.  This  was  the  lan- 
guage of  their  zeal  for  the  honor  of  God,  and 
their  desire  of  tlie  prevalence  of  the  gospel. 
(Notes,  18:20.  Deut.  32:31,35.  Ps.  94:1—7. 
J?om.  12:17 — 21.)  The  "white  robes  given" 
to  each  of  them  denoted,  that  they  were  imme- 
diately admitted  into  a  state  of  felicity,  as  ac- 
cepted and  holy:  but  they  were  required  to 
"rest,"  and  wait  a  short  space  for  "the  aveng- 
ing of  their  blood;"  as  there  were  many  oth- 
ers of  their  brethren,  who  would  suffer  death 
in  the  same  cause,  before  the  purposes  of  God 
respecting  the  destruction  of  their  persecutors 
were  fulfilled.  (iVo<e«,  7:13— 17.  12:7—12, 
18:20.  19:1— 6.)— 'Mr.  Lowman  observes 
'very  well,  that  this  representation  seems  much 
'to  favor  the  immediate  happiness  of  departed 
'saints,  and  hardly  to  consist  with  that  uncom- 
'fortable  opinion,  the  insensible  state  of  depart- 
*ed  souls,  till  after  the  resurrection.'  Bp. 
Newton. — This  seal  seems  to  have  been  a  pre- 
diction of  the  terrible  persecution  of  the 
church,  under  Dioclesian   which  reached  much 


•  Gen.  4  to.  P».  9:12.    Luke  18: 

7,8.  Heh.  12:24. 
b  P».  13:1,  a5;n.    74:3,10.  94:3, 

4.  Dii.  8:13.    12:6.    Zech.  1: 

12. 
c  See  Ml  3:7. — 15:3,4. 
d  11:18.   1B:5— 7.   1S:20,24.  19:2. 

Deut.  32:3&— 43.   Judg.  16:28. 

1  Sam.  24:12.  Pi.  08: 10,11.  Is. 


61:2.     63:1—6.     Luke  21:22. 

Koin.  12:19.  2  Thes.  1:6—3. 
e  See  &,i  3;4..5.— 7:9,U. 
f  14: 13.     Is.  26:20,21.    Dan.  12: 

13. 
g  7:14.    13:15.     17:6.     Matt.    10: 

21.  23:34,35.  John  16:2.  Ileb. 

11:40. 
h  8:5.  11:13.  16:18.    1  Kings  19: 


further,  and  was  far  more  bloody,  than  any  of 
those  that  had  preceded  it.  Tlie  fury  of  it 
lasted  for  ten  years,  which  was  called  by  Chrirf- 
tians,  'The  Era  of  martyrs;'  but  this  seal  is 
supposed  by  some  expositors  to  relate  to  the 
whole  time  between  A.  D.  270,  and  304. — 
Here  also  there  are  immaterial  differences  of 
opinion  among  learned  men:  and  as  so  many 
interesting  events  are  hinted  at  in  a  i'ew  verses; 
it  can  scarcely  be  supposed  that,  after  many 
centuries,  we  should  be  able  to  determine  these 
matters  with  exactness;  especially  as  the  his- 
torians of  those  times  were  uncommonly  inac- 
curate and  confused  in  their  writings. 

O  Lord,  holy  and  faithful.  (10)  '0  Jearzo- 
TTjc,  6  dytog,  yai  6  cehj^tvng.  3:7.  Acts  4:'24.  2 
Pef.  2:1. — Should  rest.  (11)  yiyunavawiiui. 
See  on  Matt.  1 1 :28. 

12  IF  And  I  beheld  when  he  had  opened 
the  sixth  seal,  and  lo,  ''  there  was  a  great 
earthquake;  'and  the  sun  became  black  as 
sackcloth  of  hair,  and  the  moon  became  as 
blood ; 

13  And  ^  the  stars  of  heaven  fell  unto 
the  earth,  even  as  a  fig-tree  casteth  her 
*  untimely  figs,  when  she  is  '  shaken  of  a 
mighty  wind: 

14  And  ""  the  heaven  departed  as  a  scroll 
when  it  is  rolled  together;  "  and  every 
mountain  and  island  were  moved  out  oi 
their  places. 

Note. — The  great  earthquake,  (or  violent 
concussion,  whether  of  the  earth  or  the  heav- 
ens,) which  followed  the  opening  of  the  sixth 
seal,  was  the  emblem  of  extraordinary  revolu- 
tions, in  the  civil  and  religious  state  of  the 
world,  attended  with  vast  commotions  of  every 
kind.  The  extreme  "blackness  of  the  sun," 
and  'the  moon  becoming  blood,"  denote  the 
extinction,  with  horror  and  bloodshed,  of  the 
most  exalted  and  conspicuous  persons,  such 
as  the  emperors  and  their  chief  ministers,  offi- 
cers, and  nobles:  the  "falling  of  the  stars," 
was  emblematical  of  the  degradation,  or  death, 
of  illustrious  persons  in  great  numbers,  such  as 
magistrates  and  senators.  The  departure  of 
the  heaven,  like  the  "rolling  up  ot'  a  parch- 
ment" to  be  laid  aside;  and  the  removal  of  the 
mountains  and  islands,  seem  to  have  represent- 
ed the  total  subversion  of  the  Pagan  persecut- 
ing dominion,  by  the  victories  ofConstantine, 
and  by  his  accession  to  the  imperial  throne; 
and  the  entire  and  universal  change,  which 
took  place  at  that  time.  'The  great  lights  of 
'the  nea.,h?!i  world,  the  powers  civil  and  eccle- 
'siastical,  were  all  eclipsed  and  obscured,  the 
'heathen  emperors  and  Caesars  were  slain,  the 
'heathen  priests  and  augurs  were  extirpated, 
'the  heathen  officers  and  magistrates  were  re- 
'moved;  the  heathen  temples  were  demolished, 
'and  their  revenues  were  appropriated  to  better 
'uses.'  Bp.  Newton.     (Marg.  Bef.  i. — Notes, 


11—13.  Is.  29:6.  Am.  1:1. 
Zech.  14:5.  Matt.  24:7.    27:54. 

28:2. 

Is.  13:9,10.  24  23.  60:19,20. 
Ei.  32:7,8.  Joel  2:10,30,31.  3: 
15.  Am.  8:9.  Hag.  2:6,7,21,22. 
Matt.  24:29.  27:45.  Mark  13: 
24,25.  15:33.  Luke  23:44,45. 
Actj  2:19,20. 


k  8:10—12.  9:1.  Ez.  32:7.  Dan. 

8:10    Luke  21:25. 
*  Or,  grtenji^s. 
I  Is.  7:2.  33:9.  Dan.  4:14.     Nah. 

3:12. 
m  Ps.  102:26.    Is.  34:4.    Hcb.  1: 

11,12.  2  Pet.  3:10. 
n  16:20.  Is.  2:14— 17.    Jer.  4:2S 

—26.  51:25. 

[779 


A.  D.  95. 


REVELATION. 


A.  D.  95 


Is.  13:9,10.  Jer.  4:19—27.  £z.  33:7,8.  Matt. 
24:29— 35.)— Such  bold  metaphorical  descrip- 
tions of  great  revolutions  abound  in  the  proph- 
ecies of  scripture;  for  these  events  are  emblems 
and  antici])ations  of  the  end  of  the  world,  and 
the  day  of  judgment:  nor  could  any  revolution 
be  more  properly  represented  by  this  language, 
than  the  entire  and  final  subversion  of  the 
greatest  faliricof  Pagan  idolatry,  tyranny,  and 
persecution,  which  ever  existed  on  earth. 
(Note,  20:11-15.) 

Earthquake.  (12)  J'm(t,//oc.  See  on  Matt. 
8:24.  The  similitude  of  the  figs,  in  a  strong 
wind,  falling  from  the  fig-tree,  is  highly  ener- 
getic. 

15  And  °  the  kings  of  the  earth,  and  the 
great  men,  and  the  rich  men,  and  the  chief 
captains,  and  the  mighty  men,  and  every 
bond-man,  and  every  free-man,  p  hid  them- 
selves in  the  dens,  and  in  the  rocks  of  the 
mountains; 

16  And  said  to  the  mountains  and  rocks, 
^  Fall  on  us,  and  hide  us  from  "■  the  face  of 
him  that  sitteth  on  the  throne,  '  and  from 
the  wrath  of  the  Lamb: 

17  For  'the  great  day  of  his  wrath  is 
come;  and  "  who  shall  be  able  to  stand. "* 

Note. — This  unexpected  change  would  throw 
all  the  persecuting  and  opposing  party  into  the 
utmost  consternation  and  despair:  and  the  apos- 
tle, in  his  vision,  saw  them  all,  even  the  slaves 
and  freed-meri,  as  well  as  the  kings,  captains, 
and  great  or  rich  men,  endeavoring  to  shelter 
themselves  in  dens  and  caverns,  and  vehemently 
wishing  to  ])e  crushed  by  rocks  and  mountains; 
if  that  might  but  cover  them  from  the  power 
and  manifested  presence  of  God,  and  from  "the 
wrath  of  the  Lamb,"  whose  gospel  they  had 
opposed,  and  whose  servants  they  had  perse- 
cuted. For  the  prevalence  of  Christianity,  and 
the  accession  of  a  Christian  emperor,  would 
lead  them  to  conclude  with  desperation,  that 
Jesus  was  indeed  the  Lord;  that  the  time  was 
come  when  he  would  take  full  vengeance  on 
his  enemies;  and  that  none  could  resist  him,  es- 
cape from  him,  or  pacify  him.  (Notes,  9:6. 
JosA.  10:16— 18.  Is.  2:19—22.  Hos.  10:7,8. 
Luke  23:26— 31.)— The  series  of  prophetic 
events  requires  us  to  interpret  this  seal,  of  the 
victories  and  accession  of  Constantine;  when 
the  Christian  church  gained  a  complete  triumph 
over  the  persecuting  power  of  Rome  Pagan: 
but  the  passage  may  profitably  be  accommodat- 
ed to  the  day  of  judgment.  (Notes,  Ps.  2:7 — 
12.  21:8— 12.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  ministers  of  the  gospel  ought  to  call 
men's  attention  to  the  prophecies  of  scripture, 
and  to  the  events  in  Providence,  which  accom- 
plish them. — The  victories  of  our  exalted  Re- 
deemer, by  the  preaching  of  the  gospel,  in 
bringing  "the  nations  to  the  obedience  of  faith," 
have  been  and  will  be  progressive,  till  his  cause 
be  universally  triumphant,  we  should  therefore 


o  13;9— 11.  I9:l?._2l.  .lohai: 
19,20.  Ps.  2:10—12.  49: 1,2. 
76:12.   110:5,6.  Is.  24:21,22. 

p  Josh.  10:16,17.  Jiid^.  6:2  I 
Sam.  13:6.  Li.  2:10,19.    42:22. 


780] 


Mic.  7:17.  Heb.  11:38. 
I  q  9:S.       Jer.    8:3.       Hot.     10:8. 
I       Luke  23:30. 
I  r  4:2.5,9.  2J:I1. 
Iiiai9:15i     Pi.  2:9— 12.    14:5. 


rejoice  to  be  in  any  way  instrumental  in  pro 
moting  these  beneficent  conquests;  and  oui 
prayers,  that  "he  may  still  go  forth,  conquer 
ing  and  to  conquer,"  should  continually  be 
presented  before  "the  throne  of  grace." — But 
he  fights  in  another  manner  against  the  despis- 
ers  of  his  salvation,  and  the  opposers  of  his  glo- 
ry: he  can  raise  up  and  employ  sanguinary  po- 
tentates, or  insurgents,  to  execute  his  vengeance 
on  his  enemies;  (Note,  Matt.  '2<2:l — 10.)  and 
when  he  gives  them  power,  and  leaves  them  to 
their  "own  hearts'  lu.sts,"  they  soon  excite  mul- 
titudes to  kill  one  another  by  "the  force  of  the 
sword."  He  can  also  withhold  the  influences 
of  the  heavens,  and  restrain  the  earth  from 
yielding  its  increase;  and  sb  visit  the  nations 
with  distressing  scarcity,  or  destructive  famine: 
and  death,  when  commissioned  by  him,  march- 
es forth  on  "his  pale  horse,"  and  pestilences 
sweep  away  millions  into  the  grave,  and  their 
eternal  state;  till  at  length  the  beasts  of  the 
earth  seem  to  acquire  the  dominion  of  the  des- 
olated lands,  and  add  to  the  miseries  of  the  few 
remaining  inhabitants.  How  mad  must  it  then 
be  for  the  potsherds  of  the  earth  to  contend 
against  his  iron  rod ! — But  let  us  be  thankful 
for  our  exemption,  in  this  highly  favored  land, 
from  these  dire  calamities,  and  for  our  peace, 
liberty,  plenty,  and  manifold  advantages;  and 
let  the  rich  be  reminded,  even  in  times  of  com- 
parative scarcity,  to  give  more  liberally  to  the 
relief  of  their  poor  neighbors,  and  needlessly 
spend  much  less  on  themselves.  In  these  tem- 
poral judgments,  the  Lord  in  wrath  remembers 
mercy;  and  even  his  own  people  also  partake 
of  many  of  the  calamities,  in  addition  to  the 
persecutions  which  they  often  endure;  but  he 
will  be  v/ith  them,  and  cause  all  to  "work  to- 
gether for  their  good;"  and  bring  them  forth 
out  of  them,  as  gold  purified  in  the  furnace. 

V.  9—17. 

Multitudes  have  already  been  "slain  for  the 
word  of  God,  and  for  the  testimony  which  they 
held  constantly"  to  the  truth;  and  many  more 
will,  probably,  be  thus  killed,  before  his  pur- 
poses shall  be  accomplished.  But  the  Lord 
himself  is  the  Comforter  of  his  afflicted  ser- 
vants: "precious  is  their  blood  in  his  sight;" 
and  their  patience  unto  death  in  his  cause,  is  a 
sacrifice  most  honorable,  and  therefore  most 
"acceptable,  to  him  through  Jesus  Christ." — 
Their  enemies  can  "only  kill  the  body:"  then 
"the  Lord  delivereth  them  out  of  all  their  trou- 
bles;" "white  robes"  of  joy  and  triumph  "are 
given  to  every  one  of  them;"  they  enter  into 
immediate  rest;  and,  after  a  short  season,  "the 
earth  shall  disclose  their  blood,"  and  the  ven- 
geance which  is  written  will  be  executed  on  all 
their  impenitent  persecutors,  by  the  holv  and 
faithful  Lord  of  all.  (Notes,  Ps.  149:7—9.  Is. 
26:20,21.)  He  has  gained  many  signal  victo- 
ries over  the  most  powerful  enemies  of  his 
church;  and  vast  revolutions,  and  convulsions 
in  empires,  have  been  effected,  in  order  to  the 
establishment  of  Christianity,  in  defiance  of  op- 
posing princes  and  nations:  yet  hitherto  the 
co.nmanders  in  this  contest  have  rallied  their 
scattered  troops,  and  returned  to  the  desjierate 


I 


21:3—12.    IIO:5,'5.  Zech.  1:14,  I  2:31.     Zeph.    1:14.     Ham.  2:5 

15.  Malt.  26:04.  2  The*.  1:7—  |  Jude  6. 

9.                                                   I  u  P».  130:3,4.  Joel  2:11.  Mai.  3 

t  11:18.     16:14.    Jer.  30  7.    Joel  2. 


A.  D.  95. 


CHAPTER  VII. 


A.  D.  95. 


charg'e.  But  he  will  shortly  gain  a  more  de- 
cided, universal,  and  durable  victory,  than  any 
which  he  has  yet  obtained:  and  with  more  ter- 
rible destruction  to  the  armies  of  the  aliens. 
(^Notes,  19:11 — 21.)  And  if,  on  such  occasions, 
the  most  powerful  kings,  and  valiant  captains, 
and  all  other  opposers  of  his  power,  are  so  dis- 
mayed, as  to  hide  themselves  in  dens  and  cav- 
erns; what  will  the  terror  of  the  wicked  be  at 
the  day  of  judgment,  when  the  sun  and  moon 
shall  literally  be  turned  into  darkness;  when 
the  heavens  and  earth  shall  become  one  com- 
mon conflagration,  till  "they  pass  away,  and  no 
l)lace  be  found  for  Ihem;"  and  when  the  great 
day  of  the  wrath  of  the  Lamb  will  indeed  be 
come,  and  none  of  his  enemies  will  be  able  to 
abide  it!  In  vain  will  they  then  "call  to  the 
rocks  and  mountains,  to  hide  them  from  him 
that  sitteth  upon  the  throne,  and  from  the 
wrath  of  the  Lamb;"  from  which  none  will  be 
preserved,  except  that  despised  company,  who 
have  here  believed,  loved,  and  obeyed  him. 
"Heaven  and  earth  shall  pass  away,  but  his 
words  shall  not  pass  away."  Be  wise  now, 
therefore,  O  "ye  kings,  be  instructed,  ye  judges 
of  the  earth;  serve  the  Lord  with  fearj  and  re- 
joice with  trembling.  Kiss  the  Son,  lest  he  be 
angry,  and  ye  perisn."  (Notes,  Ps.  2:7 — 12.) 
And  may  all  those  who  "look  for  such  things 
be  diligent,  that  they  may  be  found  of  him  in 
peace,  without  spot,  and  blameless."  (Note,  2 
Pet.  3:10—13.) 

CHAP.  VTI. 

The  four  winds  nre  restrained,  hy  four  arrets,  from  hiirlins;  tlie  earlh 
(ill  '*another  Angel" seals  the  servants  of  God  in  the  foT-ehead,  ] — 3. 
The  niiniher  of  the  sealed  from  the  several  tribes  of  Israel,  4 — 8. 
Ad  innumerable  miillilude  of  all  nations  are  seen  before  the  throne, 
9 — 12;  with  an  account  of  the  way  in  which  they  came  thither,  and 
the  blessedness  which  they  enjoy,  13^17. 

AND  *  after  these  things,  I  saw  ^  four 
angels  standing  on  the  four  corners  of 
the  earth,  *=  holding  the  four  winds  of  the 
earth,  that  ^  the  wind  should  not  blow  on 
the  earth,  nor  on  the  sea,  nor  on  any  tree. 

2  ^  And  I  saw  another  Angel  ascending 
from  the  east,  '"having  the  seal  of  ^  the  liv- 
ing God:  and  he  cried  with  a  loud  voice  to 
the  four  angels,  ''  to  whom  it  was  given  to 
hurt  the  earth  and  the  sea, 

3  Saying,  '  Hurt  not  the  earth,  neither 
the  sea,  nor  the  trees,  ^  till  we  have  sealed 
'  the  servants  of  our  God  ""  in  their  fore- 
heads. 

Note. — This  chapter  is  a  continuation  of  the 
sixth  seal,  (iVofes,  6:12— 17,  8:1— 6.)— The 
"four  angels,  standing  on  the  four  corners  of 
the  earth,"  represent  the  instruments  of  Provi- 
dence thouffhout  the  nations,  in  all  parts  of  the 
earth:  and  their  "restraining  the  winds,"  that 
no  destructive  tempests  might  be  excited  by 
land  or  sea,  is  supposed  to  be  an  emblem  of  the 
tranquillity  of  the  Roman  empire,  and  of  all  na- 
tions, subsequent  to  Constantine's  accession  to 


a  4:— 6: 

b  4:6.  9:14.  Er..  7;2.  37:9.  Zerh. 

1:18—20.      6:1.     Matt.    24:31. 

Mark  13:27. 
c  Is.  27:R.  .ler.  49:36.     Dan.  7:2. 

8:8.    Jon.  1:4.    Malt.   8:20,27. 

24:31. 
d  6  6.9:4.  Is.  27:3. 
e  8:3.  10: 1.  Mai.  3:1.    4:2.    Acts 


7:30—32. 
f  3—8.     5:2.     10:4.     Canl.    r.:6. 

John  6:27.  2  Cor.  1:22.     Eph. 

1:13.  4;3a 
g  Sec  0,1  Ueiit.  5:26.    1  Sam.  17: 

26,36.  2  Kin»s  19:4.    Malt.  26: 

63.  1  Thes.  1:9.  Hcb.  12:22. 
h  1.3.   8:7—12. 
i   6:6.  9:4.     Is.  C:13.  27:8.  65:8. 


the  imperial  throne;  which  was  the  more  de- 
lightful, as  it  succeeded  such  long  continued 
and  terrible  convulsions  and  desolations. — At 
the  same  time,  "another  angel  came  up  from 
the  east."  This  angel  seems  to  have  been  an 
emblem  of  Christ  himself;  for  who  else  could 
have  "the  seal  of  the  living  God,"  even  the 
Holy  Spirit,  by  which  his  people  are  "sealed 
unto  the  day  oi' redemption.''"  (Notes,  2  Cor. 
1:21,22.  Eph.  1:13,14.  4:30— 32.)— By  his 
gospel,  he  came  from  the  eastern  nations,  Avliere 
his  religion  was  first  published;  as  the  rising 
sun  proceeds  from  east  to  west:  and  he  diffused 
that  heavenly  light  to  the  western,  or  Europe- 
an, provinces  of  the  empire,  and  accompanied 
it  by  his  new  creating  Spirit;  and  thus  "sealed" 
great  numbers  as  "the  servants  of  God."  This 
great  "Angel  of  the  covenant"  as  one  having 
sovereign  authority,  called  to  the  other  angels, 
to  whom  a  commission  had  been  given,  to  bring 
calamities  on  mankind  by  land  and  sea;  order- 
ing them  not  to  execute  it,  till  he  and  his  min- 
isters, as  the  instruments  of  his  grace,  had  seal- 
ed the  "servants  of  God  in  the  forehead;"  that 
they  might  be  evidently  distinguished  from 
others,  and  so  be  preserved  during  the  approach- 
ing calamities.  This  signified,  that  great  num- 
bers would  be  baptized,  and  profess  themselves 
disciples  of  Christ,  during  the  happy  tranquilli- 
ty which  followed  Constantine's  accession;  and 
that  very  many  would  be  really  converted,  and 
renewed  to  the  image  of  God,  by  the  sanctifi- 
cation  of  the  Holy  Spirit. — The  gospel  was 
very  extensively  preached  during  this  period, 
and  immense  multitudes  embraced  Christianity. 
The  favor,  indeed,  shown  to  the  converts  to 
Christianity,  in  an  indiscriminate  and  injudi- 
cious manner,  induced  numbers  from  secular 
motives  to  profess  themselves  Christians;  and 
thus  tended  greatly  to  fill  the  church  with  hyp- 
ocrites, which  introduced  a  worldly  spirit,  and 
at  length  caused  manifold  evils:  yet  this  proph- 
ecy fully  proves,  that  real  religion  was  at  first 
greatly  promoted  by  the  advancement  of  a 
Christian  emperor;  and  that  it  obtained  an  es- 
tablishment in  many  places,  which  before  had 
little  regarded  it. — 'I  saw  another  Angel,  even 
'the  great  Angel  of  the  covenant,  Christ  Jesus, 
'ascending  up  from  the  eastern  coast,  where 
'Jerusalem  stood;  who,  by  virtue  of  his  Medi- 
'atorship,  had  in  his  hand  that  vSeal,  or  mark 
'of  the  living  God,  which  in  his  eternal  decree 
'is  set  upon  his  elect,  whereby  they  are  sealed 
'both  to  salvation  in  the  end,  and  to  a  gracious 
'protection  till  then:  who  did,  by  the  mighty 
'voice  of  his  word,  command  these  four  angels, 
'...  saying,  Hold  your  hands,  &c.'  Bp.  Hall 
(Notes,  9:3—5.  Ez.  9:1—7.) 

4  And  "  I  heard  the  number  of  them 
which  were  sealed:  and  there  were  sealed 
°  an  hundred  and  forty  and  four  thousand 
of  P  all  the  tribes  of  the  children  of  Israel. 

5  Of  the  •!  tribe  of  Judah  uere  sealed 
twelve  thousand.       Of  the  tribe  of  Reuben 


Mall.  24:22,31. 
k  Ex.     12:13,23.      Is.   26:20.21. 

E/..  9:4—6.  Zeph.  2:3. 
1   19:2.    Is.  54:17.    Dan.  3:17,26. 

0:16,20.    Mai.  3:18.     John  12: 

26.  Rom.  6:22. 
m  13:16.  14:1.  20.4.  22:4. 
n  9:16. 


o  14:1,3.     Gen.    15:5.     Rom.  9: 

27.   11:5,6. 
p  Ez.  47:13.  48:19,31.  Zfch.    9: 

I.     Matt.  19:23.     Luke  22:30. 

Acts  26:7.  Jam.  1:1. 
q  Ex.    1:2—4.      Num.    1:4—15. 

10:14—27.   13:4—10.   1  Chr.  2: 

1,2. 


[781 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


were  sealed  twelve  thousand.       Of  the  tribe 
of  Gad  were  sealed  twelve  thousand. 

6  Of  the  tribe  of  -^  Aser  were  sealed 
twelve  thousand.  Of  the  tribe  of  Neph- 
thalim  were  sealed  twelve  thousand.  Of  the 
tribe  of  Manasses  icere  sealed  twelve  thou- 
sand. 

7  Of  the  tribe  of  Simeon  were  sealed 
twelve  thousand.  Of  the  tribe  of  Levi  were 
sealed  twelve  thousand.  Of  the  tribe  of 
Issachar  were  sealed  twelve  thousand. 

8  Of  the  tribe  of  Zabulon  icere  sealed 
twelve  thousand.  Of  the  tribe  of  Joseph 
icere  sealed  twelve  thousand.  Of  the  tribe 
of  Benjamin  were  sealed  twelve  thousand. 

[Practical  Observations,] 

Note. — This  account  of  the  numbers  sealed 
from  the  twelve  tribes,  cannot  be  understood 
in  a  Hteral  sense;  for  if  we  explain  it  exclusive- 
ly of  converts  from  the  nation  of  Israel,  it  can 
hardly  be  supposed,  that  exactly  the  same  num- 
ber of  each  tribe  was  sealed.  But  Israel  was 
the  ancient  people  of  God,  which  aftei;  some 
generations  was  incorporated  as  a  church  end 
a  nation:  and  the  Christian  church,  which  suc- 
ceeded to  it,  had,  after  a  long  time,  supplanted 
both  the  Mosaic  dispensation,  and  the  idolatry 
of  Pagan  Rome,  and  acquired  an  establishment 
upon  the  ruins  of  them.  For  the  times  of  Con- 
stantine  seem  intended.  (Note,  6:12 — 14.)  As 
therefore  the  tribes  of  Israel  were  numbered, 
after  they  were  formed  into  a  nation;  so  the 
numbers"^  added  to  the  church,  in  consequence 
of  this  establishment,  were  figuratively  declar- 
ed to  be  one  hundred  and  forty-four  thousand, 
or  twelve  times  twelve  thousand;  a  large  defi- 
nite number,  probably,  being  put  for  an  indefi- 
nite: and  this  being  divided  into  twelve  parts, 
one  of  them  was  assigned  to  each  of  the  tribes 
of  Israel;  intimating  that  these  persons  suc- 
ceeded to  their  privileges  and  occupied  their 
place:  for,  I  apprehend,  the  Gentile  converts, 
as  well  as  those  of  Israel,  were  intended,  (Note, 
9 — 12.)  since  none  else  are  mentioned  as  hav- 
ing been  sealed. — The  tribes  are  here  arranged 
differently  than  in  any  other  place.  Judah  is 
placed  first,  in  honor  of  Christ  who  sprang  from 
him:  Dan  is  wholly  omitted,  perhaps  because 
idolatry  was  first  publicly  established  by  that 
tribe.  (Notes,  Judg.  18:)  Others,  hov^ever, 
think  that  the  tribe  of  Dan  had  long  before  be- 
come nearly  extinct:  and,  indeed,  the  tribe  is 
not  expressly  mentioned  in  the  genealogies  con- 
tained in  the  first  of  Chronicles.  Levi  is  num- 
bered with  the  rest;  and  Joseph  is  placed  instead 
of  Ephraim,  while  Manasseh  is  likewise  con- 
tinued. The  order  of  primogeniture  is  neg- 
lected; nor  is  any  regard  shown  to  the  children 
of  the  free-women,  above  those  of  the  bond- 
women, as  both  are  alike  in  Christ. — No  satis- 
factory reason  for  these  variations  can  be  as- 
signed. (Gen.  29:32—35.  30:1—22.  49:  Num. 
1:  26:  Beut.  33:) 


r  1.11  ke  2;3«. 

s  Gen.  49:10.  Ps.  2:8.  22:27.  C6- 
4.  67:2.  72:7—11.  98:3.  110:2, 
3.  117:  13.2:2.3.49:6—8.60:1 
—14.  Jer.  3:17.  16:19.  Zech. 
2:11.  8:20—25.  Rom.  15:9— 
12. 

i  5:11.  11:15.  Gen.  13:16.  Hos. 
1:10.  Luke  12:1.    Horn.  11:25. 


782] 


Heh.  11:12.   12:22. 
u  5:9.    Dan.  4:1.  6:25. 
X  Luke  21:36.  Eph.  6:13. 
y  13,14.— See  OH   3:4,5,18.-4:4. 

6:11. 
7.  T.ev.  23:40.  John  12:13. 
a  19:1.   Pa.  3:8.    37:39.  68:19,20. 

115:1.    Is.  43:11.     45:1,5,21,22. 

Jei.  3:23.  Hns.  13:4.  Joii.  2:9. 


9  IT  After  this  I  beheld,  and  lo,  ^  a  great 
multitude,  which  '  no  man  could  number, 
"  of  all  nations,  and  kindreds,  and  people 
and  tongues,  "  stood  before  the  throne,  and 
before  the  Lamb,  ^  clothed  with  white 
robes,  ^  and  palms  in  their  hands; 

10  And  cried  with  a  loud  voice,  saying, 
"  Salvation  to  our  God  which  ^  sitteth  upon 
the  throne,  and  '  unto  the  Lamb. 

11  And  ''all  the  angels  stood  round  a- 
bout  the  throne,  and  about  the  elders  and 
the  four  beasts,  ^  and  fell  before  the  throne 
on  their  faces,  '"and  worshipped  God, 

12  Saying,  sAmen:  ''Blessing,  and 
glory,  and  wisdom,  and  '  thanksgiving,  and 
honor,  and  power,  and  might,  be  unto  our 
God  for  ever  and  ever.     Amen. 

Note.— Many  expositors  suppose,  that  the  pre- 
ceding verses  relate  exclusively  to  the  Jewish 
converts,  who  were  at  this  time  added  to  the 
church;  and  that  these  refer  to  the  Gentiles 
who  embraced  the  gospel  during  the  same  pe- 
riod; and  others  explain  them  of  the  peace  and 
prosperity  of  the  church  during  those  days. 
But  it  appears  to  me  evident,  that  the  happy 
estate  of  those,  who  had  adhered  to  Christ 
during  the  preceding  calamities,  and  had  been 
"faithful  unto  death,"  was  intended:  for  though 
they  had  been  slain,  or  had  otherwise  been  re- 
moved, before  the  favorable  change  took  place: 
they  were  by  this  no  losers,  nay,  exceedingly 
benefited:  and  the  language  of  the  subsequent 
verses  is  so  energetic,  that  nothing  short  of 
heavenly  felicity  can  answer  to  it.  (Note,  13 
— 17.) — A  multitude  so  large,  that  no  man 
could  number  it,  collected  from  the  several  na- 
tions of  the  earth  known  in  those  days,  appear- 
ed to  "stand  before  the  throne,"  as  accepted 
worshippers  of  God;  and  "before  the  Lamb," 
as  his  redeemed  people.  (Notes,  5 -.d — 10.  19: 
1 — 6.)  This  view  and  interpretation  give  us 
enlarged  conceptions  of  the  success  of  the  gos- 
pel, during  the  first  three  centuries;  and  may 
encourage  the  hope,  that  vast  numbers  lived  by 
obedient  faith,  and  died  in  Christ,  unknown  to 
history;  notwithstanding  the  lamentable  ac- 
count transmitted  to  us,  of  the  heresies,  con- 
tentions, and  corruptions,  which  prevailed  at 
that  early  period.  For  these  form  by  far  the 
most  prominent  subjects,  in  the  ecclesiastical 
records  of  those  times. — Every  one  of  this 
company  was  "clothed  in  white  robes,"  as  per- 
fectly justified,  sanctified,  and  made  happy  in 
heaven.  (Notes,  3:4—6.  6:9—11.  19:7,8. 
Ps.  51:7.  Is.  1:16—20.  1  Cor.  6:9—11.) 
They  had  also  been  engaged  in  Avar:  as  vic- 
tors, they  carried  the  well  known  emblem  of 
palm  branches:  and  having  obtained  com- 
plete salvation,  in  respect  of  their  souls,  they 
ascribed  it  in  no  degree  to  themselves,  or  to 
their  own  wisdom,  strength,  labors,  services, 
sufferings,  or  martyrdom;  but  gave  the  whole 


Zecli.  9.9.     Luke  3:6.    John  4: 

22.   Eph.  2:3. 
b  4:2,3,9—11.  5:7,13.14.  21:5. 
c  5:6,9.  22:3.  John  1:29.36. 
d  4:6w     5:11—13.    19:4—6.      Ps. 

103:20,21.   148:1,2. 
e  11:16. 
f  4:10.    15:1.  19:4.  22:9.    Ps.  45: 

11.  97:7.    Matt.  4:10.    John  5: 


23.  lli'h.  1:6. 
g  1:18.  5:14.  19:4,  P3.4l:I3.  72: 

19.89:62.106.48.     Matt.  6:13. 
h  Sec  on  5:12,13. 
i  Nch.  12:8,46.     Ps.  50:14.    05:2. 

100:4.   107:22.    116:17.     147:7. 

Is.51:3.  Jer. 33:9,11.  Jon.2:a 

2  Cor.  4:15.  9:11,12.  Col.  2:7. 

3:17. 


A.   D.  95. 


CHAPTER  VII. 


A.  D    95. 


glory  of  it  to  their  God  and  Father,  who  was 
seated  "on  the  throne,"  as  being  the  effect  of 
his  unmerited  love  and  grace;  "and  unto  the 
Lanrib,"  as  it  was  entirely  bestowed  on  them 
through  his  atonement  and  mediation.  While 
these  redeemed  sinners  stood  next  to  the  throne, 
and  led  the  worship  of  heaven,  in  virtue  of 
their  union  with  the  incarnate  Son  of  God; 
the  angels,  free  from  the  least  emotion  of  envy, 
and  rejoicing  in  their  exaltation,  and  the  glory 
of  God  in  it,  stood  without  the  circle,  made  by 
the  emblematical  representatives  of  the  church 
and  its  ministers,  and  in  prostrate  adoration 
added  their  cordial  Amen,  to  the  praises  ren- 
dered to  God  and  the  Lamb.  They  then  show- 
ed their  delight  in  that  solemn  and  rapturous 
worship,  by  ascribing  "blessing  and  glory  to" 
their  God  and  Portion,  as  the  Fountain  of  all 
excellency  and  felicity;  celebrating  his  mani- 
fold wisdom  in  these  surprising  events;  joining 
their  thanksgivings  to  those  of  redeemed  sin- 
ners; rendering  him  the  honor  of  all  his  won- 
derful Avorks;  and  rejoicing  that  power  and 
might  belonged  to  him  for  ever  and  ever. 
This,  being  connected  vvith  their  consent  to 
the  praises  rendered  to  God  and  the  Lamb, 
clearly  intimated  that  "they  honored  the  Son, 
even  as  they  honored  the  eternal  Father." 
{Note,  5:11—14.) 

Palms.  (9)  fl'oivtxFc.  John  12:13,  (Notes, 
J.ev.  23:39—42.  Matt.  21:8—11.  Luke  19:28 
— 40.) — Forever  and  ever.  (12)  Eic  rue  mio- 
vag  ran'  aioivotv.  4:9.  b:lS,l4.  10:6.  il:15. 
14:11.  15:7.  19:3.  20:10.  22:5.  .4ibjv,  quasi 
a  SI,  o)v,  always  existing. 

13  And  •*  ohe  of  the  elders  answered, 
saying  unto  me,  What  are  these  which  are 
'arrayed  in  white  robes?  '"and  whence 
came  they? 

14  And  I  said  unto  him,  Sir,  "thou 
knowest.  And  he  said  to  me.  These  are 
they  which  °  came  out  of  great  tribulation, 
Pand  have  washed  their  robes,  and  made 
them  white  in  i  the  blood  of  the  Lamb. 

15  Therefore  '"  are  they  before  the  throne 
of  God,  *  and  serve  him  day  and  night  in 
his  temple:  and  he  that  sitteth  on  the  throne 
shall  ^  dwell  among  them. 

1 6  They  shall  "  hunger  no  more,  nehh- 
er  thirst  any  more;  neither  shall  "  the  sun 
light  on  them,  nor  any  heat: 

17  For  the  Lamb  which  is  ^'in  the  midst 
of  the  throne  shall  ^  feed  them,  and  *  shall 
lead  them  unto  living  fountains  of  waters: 
and  ^  God  shall  wipe  away  all  tears  from 
their  eyes. 

Note. — The  scene,  thus  presented  to  the 
apostle's  mind,  related  to  events  which  did  not 
occur  till  above  two  hundred  years  afterwards, 
namely,  in  the  time  of  Constantine:  as  he  was. 


therefore,  receiving  prophetical  information, 
one  of  the  representatives  of  the  universal 
church  inquired  of  him,  whether  he  knew  who 
they  were,  thus  "arrayed  in  white  robes,"  or 
whence  they  came.  And  the  apostle  having 
respectfully  replied,  that  he  was  persuaded  the 
elder  well  knew,  thus  intimating  his  desire  of 
instruction;  he  was  shown,  that  "these  were 
persons  who  had  come  out  of  great  tribula- 
tion."— This  could  not  be  meant  of  the  Gen- 
tiles, converted  to  Christianity  after  the  acces- 
sion of  Constantine:  for  they  had  come  out  of 
no  great  tribulation  peculiar  to  them  rather  than 
others:  and  though  it  might  be  accommodated 
to  the  state  of  the  church  at  large  in  those 
peaceful  days,  which  had  succeeded  to  a  season 
of  exrtreme  tribulation;  yet  it  far  more  aptly 
and  emphatically  represented  the  case  of  those 
multitudes,  who  had  been  "faithful  unto  death," 
amidst  the  harassing  persecutions  of  the  fore- 
going ages.  (Notes^ G:9— 11.  Acts  14:19—23. 
1  Thes.3:\-b.  2  Thes.  1  :5— 10.  2  Tm.3:10— 
12.) — They  had,  indeed,  been  "in  great  tribula- 
tion," from  many  causes,  but  they  were  now  conie 
forth  out  of  it;  and  their  sorrows  and  suiier- 
ings  were  finished  and  terminated  for  ever. — 
They  were  attired  "in  white  robes:"  but  their 
robes  had  not  always  been  white;  for  they  had 
"washed  them  and  made  them  white."  This 
they  had  effected,  not  by  their  repentance,  or 
forms,  or  services,  or  acts  of  charity;  no,  not 
by  their  labors  and  sufferings  for  the  gospel,  or 
their  blood  shed  in  martyrdom:  but  they  had 
washed  their  robes  from  the  guilt  and  pollution 
which  had  contaminated  them,  "in  the  blood 
of  the  Lamb;"  by  faith  in  his  atoning  Sacrifice 
and  prevailing  intercession,  and  by  trusting  in 
his  name  for  the  mercy  and  grace,  which  he 
died  to  procure  for  sinners;  and  by  living  by 
the  sanctification  of  his  Spirit  unto  obedience, 
"Therefore"  they  had  found  acceptance  with 
God,  and  admission  into  heaven,  and  "stood 
before  the  throne;"  where  with  unceasing,  yea, 
continually  augmented  pleasure,  they  served 
and  worshipped  God  "day  and  night;"  (Notes, 
Ps.  134:  Heb.  4:3—11,  v.  9.)  whilst  he  gra- 
ciously dwelt  among  them  as  their  Father  and 
Friend,  overshadowing  them  with  his  presence, 
and  filling  them  with  ineffable  and  rapturous  joy. 
Thus,  by  his  love,  and  the  displays  of  his  glo- 
ry, all  their  thirstings  after  him  and  holiness 
were  fully  satisfied;  nor  were  they  troubled 
with  one  desire  of  any  other  or  greater  hap- 
piness, than  thev  securely  enjovcd.  (Notes, 
Matt.  b:6.  L«/fe  16:24—26.  JoAn  4:10— 15. 
(3:30 — 35.)  Neither  were  they  exposed  to  nuy 
affliction,  temptation,  fear,  or  persecution;  (like 
the  heat  of  the  noon-day  sun;)  as  all  these 
were  finally  passed  avvav.  (Notes,  Ps.  121:5 
—8.  Js.  26:3— 6.  32:i,2.  Matt.  13:3— S,^0, 
21.)  For  "the  Lamb  who  redeemed  them  to 
'God  with  his  blood;"  and  who,  in  consequence 
of  his  victory,  was  seated  with  his  Father  up- 
on his  throne,  employed  his  power  and  author- 
ity in  satisfying  and  anticipating  all  their  wants, 


k  4:4,10.  5:5,11. 

1  See  on   9. 

m  Sen.  16:8.    Jiulg.  13:6.     John 

7:28. 
n  Ez.  37:;!. 
O  2:'».   R:9— II.   15:2.   17:fi.  John 

1(5:355.      Act?  14:22.    Rom.  6:3. 

2  Thei.  1:4. 
p  1:5.      T«    1:1".     Zech.   3:3—5. 

13:1.  .luhii  13:8—14.  1  Cor.  6: 


11.     Eph.  5:20,27.    Heb.  9:14. 

1  ,Iohn  1:7. 
q  5:9.  12:11.  Heb.  13:12.  1  Ptt. 

1:19. 
r   4:4.   14:3—5.   Heb.  8:1.  12:2. 
s  20:10.  22:5.    Ps.  134:1,2. 
t  21:3.    22;3.  Ex.  29:45.    1  Kinc;9 

6:13.    IChr.  23:25.   Ps.  68:16— 

18.  .John  1:14.     1  Cor.  3:16.  2 

Cor.  6:16. 


u   Ps.  42:2.  63:1.     143:6.    Is.  41: 

17.    49:10.     65:13.    Matt.  5:6. 

Liikc  1:53.  6:21.  John  4:14. 
X  Ps.    121:6.    Cant.  1:6.    Is.  4:5, 

6.  25:4.  32:2.  Jon.  4:8.    Matt. 

13:6,21.    Mark  4:6,17.  Jam.  1: 

11. 
y  See  on  5:6. 
z  Ps.  22:26.  23:1,5.    28:9.    36:S. 


Cant.  1:7,8.  Is.  25:6.  40  II.  49 

9.    Ez.  34:23.     Mic.  5:4.  7:14. 

Matt.  2:6.     mare^.    Jnhii    21:15 

—17.   Acts  20:28.   1  Pet.  5:2. 
a  21:6.   Ps.  36:9.  Is.  12:3.  30:25. 

35:6,7.    Jer.  2:13.   31:9     John 

4:11,14.  7:37,3(;. 
b  21:4.     Is.  25:8.    30:19.    35:10. 

60:20. 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


and    conducting    them    to    the    inexhaustible 
Fountain-head  of  unalloyed  felicity;  whilst  the 
eternal  Father,  as  "delig-hting  over  them  to  do 
them  good,"  "wiped  away  all  tears  from  their 
eyes,"  and  turned  their  former  sorrows  into  the 
fulness  of  eternal  loy.      (Notes,  21 :1 — 4,22 — 
27.  22:1—5.  /«.  25. -e— 9.  60:15— 22.)— Noth- 
ing on  earth  can  fully  answer  to  such  language 
as  this:  and  indeed  the  prosperity  of  the  church 
at  the  time  predicted  very  soon  terminated  as  a 
dream;  (Notes,  12.)  and  cannot  be  reasonably 
considered,  as  exclusively,  or  j)rimarily,  nor  in- 
deed at  ail  intended,  by  this  most  energetic  and 
rapturous  language.     But  such  a  view  of  the 
immediate  felicity  of  those,  who  followed  Christ 
faithfully  in  the  predicted  season  of  persecu 
tion,  was  very  proper  to  reconcile  the  minds  of 
Christians  to  their  trials,  and  to  animate    them 
to  face  death  in  its  most  terrifying  forms.    Ac- 
cordingly, the  church,  during  these  times,  seems 
to  have  studied  this  book  more,  and  even  to 
have  understood  this  first  part  of  it  far  bet 
ter,  than  Christians  in  succeeding  generations 
have  generally  done.- — -'With  God  is  the  Foun- 
tain  of  life:"  but  it  is    "the    Lamb  that    was 
slain,"  who  "leads  sinners  unto  that  Fountain 
of  living  waters."      (Note,  22:1.) — Washed, 
&c.  (14)  How  could  such  an  idea  ever  enter 
the  human  mind,  as  washing  linen  garments  in 
blood,  and  so  rendering  them  white;  apart  from 
the  doctrine  of  the  atonement,  and  ihe  efficacy 
of  faith  in  that  atonement,  to  cleanse  the  soiil 
from  sin.'     (Notes,  1 :4— 6.  1  Pet.  1 :17— 21.   1 
John  1 :5— 7.) 

Great  tribulation.  (14)  Tijc  &lniiFoig  ri^g  fie- 
yttXt/g.  The  ^reat  tribulation. — Serve.  (15) 
AaTQevHOiv.  Matt.  A:\Q.  Luke  1:14,  Rom.  I: 
9.  AuTQFut,  Jo/m  16:2.  Rom.  9:4.  12:1.— 
Heat.  (16)  Kuvuu.  16:9.— Lead  them.  (17) 
'OStjyijaFi.  John  16:\3.  (Notes,  Ps,  23:1— 3. 
Prov.  8:20,21.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  intervals  of  peace  on  earth  are  caused 
by  a  positive  divine  interposition,  to  restrain 
the  furious  passions  of  men,  and  the  agency  of 
Satan;  which  at  all  times  naturally  tend  to  con- 
fusion, discord,  mischief,  and  misery. — When 
the  Lord  Jesus  sees  good  to  grant  his  church 
seasons  of  rest,  and  to  raise  up  men  endued 
with  authority,  to  countenance  and  concur  in 
promoting  the  gospel;  he  commonly  "seals" 
many  by  his  converting  grace,  "unto  the  day 
of  redemption:"  (Note,  Jets  9:3].)  But  hu- 
man depravity,  and  the  artifices  of  Satan,  often 
pervert  peaceful  and  prosperous  days  into  an 
occasion  of  negligence  and  hypocritical  profes- 
sion; and  this  makes  way  for  the  ministering 
angels  being  again  commissioned  to  bring  ca- 
lamities upon  the  earth.  Nothing,  however, 
can  finally  hurt  thosc^  who  are  "sealed  by  the 
i?"^'*u'  ""*"  ^^^  "^  ^^  deemed  futile  to  observe, 
li  V  u^  seal  must  be  "on  the  forehead,"  visi- 
ble both  to  friends  and  foes,  but  not  to  the  be- 
liever himself,  except  as  he  looks  steadfastly  in 
P  n  f%  •^"'^''  '''""^-  i^'ofes,  Ez.  9:1-7. 
J  -lu  '^  ,*^"<;«"i"aging  to  those,  who  are 
decidedly  on  the  Lord's  part  in  this  evil  world, 
to  hear  of  the  increase  of  "the  true  Israel  of 
God;"  and  they  will  pray  him  to  add  to  their 
numbers  "a  hundred  fold  more,  how  many 
soever  they  be:"  and,  though  they,  who  offer 
these  fervent  prayers,  may  not  live  to  witne'^'i 
4o4i 


this  blessed  change,  they  must  exult  to   recol- 
lect what  multitudes  are  gone  before  them  to 
heaven;  and  what  accessions  are  daily  making' 
to  the  number  from  all  the  nations  of  the  earth; 
and  what  glorious  times  are  coming,  according 
to  the  sure  word  of  prophecy. 
V.  9— 17. 
The  fevj  believers,  who  are  scattered  abroad 
in  this  world,  seem  a  solitary  and  singular  rem- 
nant, and   as  such  are   generally  despised*  yet 
they  have  innumerable  friends  and   coadjutors, 
with  whom  they  will  shortly  and  for  ever  be 
united.     The  whole  multitude,  who  now  stand 
before  the  throne  of  God,  with   all   that  ever 
shall  be  saved,   were  once  "dead  in  sin"  and 
exposed  to  wrath;    but  they  were  taught  their 
euilt  and  danger,  and  led  to  trust  in  the  Lamb 
of  God.     (iVo/es,  2  Cor.  5:13— 15.    £pA.  2:1 
— 10.)     Thus  they  began  to  fight  the  good 
fight  of  faith,  against  Satan,  the  world,  and 
sin;  amidst  many  fears,  sorrows,  and  tempta- 
tions: at  length  they  obtained  "the   garments 
of  joy,"  and   the  palm  of  victory;    and    now 
they  ascribe  all  their  "salvation  to  God,  and  to 
the  Lamb;"    while  adoring  angels   delight  to 
swell  the  chorus  of  their  joyful  thanksgivings. 
Could   we   ascend    into  heaven,   and    inquire, 
"who  they  are  that  are  arrayed  in  white  robes, 
and  whence  they  came;"    amidst  ten  thousand 
differences  in  other  matters,  we  should   learn 
that  every  one  of  them  had  come  out  of  sor- 
row, and  out  of  sin;  that  they  had  all  been  in 
conflict  and  tribulation;    and  that  they  had  all 
"washed  their  robes,  and  made  them   white  in 
the  blood  of  the  Lamb." — Not  one  discordant 
voice  will   be   heard  in   heaven   for  ever;    nor 
could  those  who  expect  salvation,  in  any  other 
way,  join  the  praises  of  that  blessed  world,  or 
even  say.  Amen,  to  them.  As  all  the  redeemed 
owe  their  felicity  wholly  to  the  sovereign  mer- 
cy of  the  Father,   through  the  atonement  of 
the  Son,  and  by  the  sealing  and   new  creation 
of  the  Holy   Spirit;    so  the  work  and  worship 
of  God  their  Saviour  is  their  element,  and  his 
presence  and  favor  complete  their  felicity;    nor 
can  they  conceive  of  any  other  joy.     Let  us 
then  inquire  whether  we  have,  in  our  judgment, 
exi)erience,   and   affections,  "the  meetness  for 
this  inheritance  of  the  saints  in  light."    (Note, 
Col.  1:9 — 14.)     All  who  are  admitted  to  the 
marriage  supper  of  the  Lamb,  previously  seek 
and  obtain  "the  wedding  garment:"    none  will 
ever  join  this  company  before  the  throne,  who 
have  not  on  earth   learned  to  lisp  their  song, 
and  to  anticipate  their  felicity.     If  this  be  our 
privilege,  let  us  bless  God  for  bis  mercy,  and 
patiently  endure   our  season   and  measure  of 
tribulation;    expecting  shortly  "to  hunger  no 
more,  and  thirst  no  more;"    to  have   no  more 
sin,  temptation,  or  sorrow;    to  be  with  our  be- 
loved Saviour,  enjoying  the  fulness  of  his  love, 
drinking   ineffable   "delights    from    "the    living 
fountains  of  waters,"  to  which  he  will  lead  us, 
and  to  have  all  tears  for  ever  wiped  from  our 
eyes. — "I    have   waited   for   thy   salvation.  O 
Lord."     (Notes,    Gen.    49:18.     Is.    12:1  —  3. 
Luke  2:25—32.) 

CHAP.  VIII. 

The  seventh  seal  is  opened;  ami,  after  a  short  silem-e,  seven  an^i  Is 
appear  with  seven  tniniprts  prepared  lo  arrnounre  appioariiine 
jiidsment';  with  reference  lo  fhri't's  intercession,  and  Ihe  prayers 
of  his  sainl.s,  1 — 6.  The  sonmling  of  four  of  the  tiunipels,  wilh"  (he 
emhieinaliol  predictions  followini;  each  of  thei:r,  and  an  iDlnn.iticu 
of  irorr  nwfii!  calaa-.ilics,  liiijcr  the  oilier  llircf,  7 — 13. 


A.  D.  95. 


CHAPTER  VIII. 


A.  D.  95. 


"AND  when  he  had  opened  the  seventh 
/\    seal,   there  was  ''silence  in  heaven 
about  the  space  of  half  an  hour. 

2  And  I  saw  the  *^  seven  angels  which 
stood  before  God;  and  to  them  were  given 
seven  "•  trumpets. 

3  And  ^another  Angel  came  and  '"stood 
at  the  altar,  s  having  a  golden  censer;  and 
there  was  given  unto  him  ''  much  incense, 
that  he  should  *  offer  it,  '  with  the  prayers 
of  all  saints,  upon  ^  the  golden  altar  which 
was  before  the  throne. 

4  And  '  the  smoke  of  the  incense,  ichich 
came  with  the  prayers  of  the  saints,  ascend- 
ed up  before  God  out  of  the  AngePs  hand. 

5  And  the  Angel  took  the  censer,  "^  and 
filled  it  with  fire  of  the  altar,  and  cast  it 
finto  the  earth:  "  and  there  were  voices, 
and  thunderings,  and  lightnings,  and  °an 
earthquake. 

6  And  the  p  seven  angels,  which  had  the 
seven  trumpets,  prepared  themselves  to 
sound. 

Note. — The  last  of  the  seven  seals  contains 
under  it  far  more  than  all  the  others;  as  it  in- 
troduces, and  indeed  included  that  period 
which  fell  under  the  seven  trumpets.  When 
this  seal  was  opened,  "there  was  silence  in 
heaven  for  about  half  an  hour;"  which  either 
intimated,  that  the  peace  of  the  church  and  of 
the  empire,  would  be  of  a  very  short  continu- 
ance, or  it  was  expressive  of  the  solemn  ex- 
pectation excited  on  the  occasion.  During  this 
interval,  the  apostle  saw  "the  seven  angels 
who  stood  before  God,"  having  been  appointed 
to  this  service,  of  wliom  we  shall  read  more 
afterwards:  and  "to  each  of  them  was  given  a 
trumpet"  that  they  might  in  succession  sound 
an  alarm  to  the  nations.  {Marg.  Ref.  d.) — 
At  the  same  time  "Another  Angel"  appeared 
as  a  Priest,  standing  before  the  altar  of  incense. 
The  appearance  of  a  Lamb  was  emblematical 
of  "Christ  oi.ir  Passover,  sacrificed  for'  us;" 
and  this  Angel  no  doubt  represented  him  in  his 
priestly  character,  offering  up  the  prayers  of 
all  his  saints  before  God,  accompanied  by  his 
all  prevniling  intercession.  (Note,  Luke  1:8 — 
10.)  This  being  done,  "the  Angel  filled  the 
censer  with  fire  from  the  altar."  As  there  was 
no  fire  on  the  golden  altar,  except  that  in  the 
censer,  which  was  taken  from  the  altar  of 
burnt-offering;  the  fire,  here  spoken  of,  must 
have  at  first  come  from  the  altar  of  burnt-offer- 
ing. Tliis  the  Angel  cast  on  the  earth;  "and 
there  were  voices,  and  thunderinofs,  and  light- 
nings, and  an  earthquake."  This  denoted, 
that  the  approaching  calamities  would  be  the 
efU'Ct  of  the  disjileasure  of  God  with  men,  for 
their  opposition  to  the  gospel  of  his  Son,  and 


a  6:1.9.  6:1,3,5,7,9,12. 

b    Job    4:16.— Ps.     37:7.       62:1. 

mnrg-.  Hal).  2:20.  Zerh.  2:13. 
C  15:1.   16:1.  Matt.  18:10.    Luke 

1:19. 
d  6—12.  9:1,13,14.    11:15.— i'ee 

on  Num.  10:1—10.    2Chr.  29: 

25—28.  Am.  3:6—8. 
e  7:2.    10:1— 5«  on  Gen.  4ft:15, 

16.    Ex.  3:2-18.    Acb7:30— 


Vol.  ^  I. 


f  9:13.  Ex.  30:1—8.  2  Chr.  26: 
16—20.  Koiu.  8:34.  Ileb.  7: 
25. 


1     Kings     7:50. 
Num.    16:46,47. 


5  Lev.    16:12. 

Hcb.  9:4. 
h  Lev.    16:13. 

Mai.  1:11. 
*  Or,  add  it  to  the  prayers. 
i  4.  5:1L     Ps.  141:2.     Luke  1:10 

Heh.    4:15,16.      10:19—22.     1 

John  2:1,1 

99 


their  injurious  and  cruel  treatment  of  his  peo 
pie;  and  so  in  fact  be  inflicted,  as  an  answer  to 
their  prayers  for  deliverance,  through  the  in- 
tercession of  Christ.  (Notes,  6:9 — 11.  11:15 
— 18.)  After  this,  the  seven  angels  prepared 
to  sound  the  trumpets. — 'The  great  Angel  of 
'the  covenant  ...  came  and  stood,  as  the  High 
'Priest  of  his  church,  before  the  altar  of  heav- 
'en;  ...  ai  d  many  holy  and  effectual  prayers 
'were  ofTered  unto  him,  that  he  might  .by  his 
'merciful  mediation  present  them  to  God  the 
'Father.'  Bp.  Hall.— 'The  placing  of  this  cir- 
'cumstance  immediately  before  the  sounding 
'of  the  trumpets,  suggests,  that  the  subject  of 
'these  prayers  was  the  occasion  of  something 
'to  be  calleJ  for  by  these  trumpets;  and  what 
'could  this  be,  but  that  of  the  destruction  of 
'the  Roman  empire.''  It  is  plainly  suggested, 
'that  the  petition  for  some  delay  would  be  ac- 
'cepted;  yet  all  further  applications  on  that 
'head,  are  discouraged  by  a  most  significant 
'emblem,  the  censer  being  cast  awav.'  Whit- 
'aker.  (Notes,  Ex.  27 :1—S.  30:1—8.  Lev. 
10:1,2.    16:11—14.) 

Censer.  (3)  AtGavcnov.  From  Xiduvog, 
frankincense.     Malt.  2:11. 

7  The  first  angel  sounded,  and  diere  fol- 
lowed ihail  and  fire  mingled  with  blood, 
and  they  were  ■■  cast  upon  the  earth:  and 
'  the  third  part  of  trees  was  burnt  up,  and 
all  green  grass  was  burnt  up. 

Note. — The  emblematical  predictions  follow- 
ing the  four  first  trumpets,  principally  related 
to  the  gradual,  but  complete  subversion  of  the 
Roman  empire,  in  the  western  part  of  the 
world;  though  this  was  connected  with  multi 
plied  calamities  in  the  eastern  provinces,  which 
are  also  implied.  Constantine  the  great  built 
Constantinople,  and  made  it  his  residence,  and 
the  metropolis  of  the  empire;  and,  by  a  con- 
currence of  circumstances  some  time  after  his 
death,  that  vast  fabric,  the  Roman  empire,  was 
divided  into  two  parts,  governed  by  two  dis- 
tinct successions  of  emperors.  But  the  west- 
ern and  eastern  empires,  when  thus  separated, 
were  not  wholly  unconnected:  so  that  the  ruin 
of  the  western  empire  was  attended  by  great 
convulsions  in  the  eastern;  and  the  subsequent 
subversion  of  the  latter  occasioned  manifold 
evils  in  the  countries,  which  had  constituted 
the  former.  As  therefore  the  events,  which 
related  to  the  two  divisions  of  the  empire, 
were  thus  involved  with  one  another,  it  was 
proper  that  the  predictions  of  them  should  be 
so  likewise:  yet  the  residue  of  the  chapter  pri- 
marily predicts  the  subversion  of  the  western, 
and  the  next  chapter  that  of  the  eastern  empire. 
(Notes,  9:) — The  calm,  which  followed  Con- 
stantine's  accession  to  the  throne,  did  not  last 
long:  even  the  latter  part  of  his  life  was  far 
from  being  undisturbed;  and  after  his  death 
many  bloody  wars  were  waged  within  the  em- 
pire, by  his  sons  with  each  other,  and  other 


k  9:13.   Ex.  37:25,26.  40:26. 

1  3.  15:8. 

m    16:l,&c.        Is.     66:6,14-16. 

Jer.  51:11.  Ei.  10:2—7.  Luke 

12:49. 
I  Or,  upon. 
n  .">•««  on  4:5.— 11:19.      16:18.    2 

Sam.  22:7—9.     Ps.  18:13.     Is. 

30.30.   Heb.  12:18,19. 
o  11:15,19.      1  Kines    19:11.    Is. 

2S:6.    Zech.  14.5.    Matt.  24:7. 


27:52—54.  AcU  4:31.   16:26. 
p  See  on  2. 
q  16:21.    Ex.  9:23—25,38.    Josh. 

10:11.  Ps.  11:5,6.  18:12,13.  78: 

47,48.   105:32.    Is.  28:2.    29:6. 

30:30.     32:19.     Ez.  13:10—15. 

38:22.  Matt.  7:25—27. 
r  16:2. 
5  9,10,12.6:8.  Is.  2:12,13.  10:17, 

18.  Jam.  1:11.  1  Pel.  1:24. 


[785. 


A.  D.  95. 


REVELATION. 


A.   D.  96. 


competitors,  for  the  imperial  authority:  whilst 
the  church  was  disturbed  by  various  descrip- 
tions of  heretics;  and  unna'tural  persecutions 
were  raised,  by  men  who  called  themselves 
Christians.  These  and  other  evils  weakened 
hoth  the  church  and  the  state;  and  after  a 
time,  the  Huns  and  Goths  from  the  northern 
regions  of  Europe,  broke  in  u])on  the  distract- 
ed empire,  and  made  terrible  ravages  in  many 
of  its  provinces.  The  latter  events  seem  to 
have  been  especially  intended  by  the  storm  of 
"hail  and  fire  mingled  with  blood,"  by  which 
a  third  part  of  tlie  productions  of  the  earth 
were  destroyed;  that  is,  multitudes  were  killed, 
both  high  and  low,  grown  persons  and  infants, 
through  the  whole  Roman  empire,  which  might 
be  deemed  a  third  part  of  the  earth,  as  discov- 
ered at  that  time,  (Ex.  9:22—25.  Marg.  Ref.) 
— This  period  is  supposed  by  some  approved 
expositors,  to  reach  from  A.  D.  338,  to  412: 
but  others  explain  it  principally  of  the  incur- 
sions of  the  Goths  under  Alaric,  who  entered 
the  empire  A.  D.  395;  and  after  spreading  des- 
olation by  fire  and  sword  through  the  provin- 
ces, A.  D.  410,  took  and  plundered  Rome,  with 
circumstances  of  barbarity  very  correspondent 
to  these  emblems,  as  contemporary  writers 
have  testified:  especially  in  that  he  slew  with- 
out distinction,  princes,  nobles,  priests,  and 
people,  and  showed  no  mercy  even  to  the  ten- 
der infants;  thus  destroying  "the  trees  and  the 
green  grass,"  or  smaller  vegetable  productions, 
indiscriminately. — 'The  first  four  trumpets  de- 
'scribe  the  removal  of  that  power;  which  in 
'the  days  of  Paul,  ...  prevented  the  develope- 
'ment  of  "the  man  of  sin:"  namely,  the  west- 
'ern  imperial  dignity  of  Rome.'  Faher.-'On  the 
'decease  of  Theodosius,  that  great  prince,  A. 
'D.  895,  the  northern  cloud,  which  had  been 
'so  long  gathering,  discharged  itself  He  died 
'in  the  month  of  January,  and  before  the  end 
'of  the  same  year,  the  Gothic  nation  was  in 
'arms. — The  barriers  of  the  Danube  were 
'thrown  open;  the  savage  warriors  of  Scythia 
'issued  from  their  forests;  and  the  uncommon 
'severity  of  the  winter,  (the  season  in  which 
'natural  hail  and  snow  are  generated,)  allowed 
'the  poet  to  remark,  that  they  rolled  their  pon- 
'derous  wagons  over  the  broad  and  icy  back 
'of  the  indignant  river.  The  fertile  fields  of 
'Phocis  and  Beotia  were  covered  with  a  deluge 
'of  barbarians,  who  massacred  the  males  of  an 
'age  to  bear  arms,  and  drove  away  the  beauti- 
'ful  females,  with  the  spoil  and  cattle  of  the 
'flaming  villages.'  Gibbon. — 'I  have  adopted  the 
'language  of  the  historian.  Unconscious,  that 
'he  was  bearing  his  testimony  to  the  truth  of 
'prophecy,  he  has  used  the  same  allegorical 
'language,  as  that  employed  by  St.  John. 
'  'The  correspondence  of  nations,'  says  he,  'was 

*  'in  that  age  so  imperfect  and  precarious,  'that 
'  'the  revolutions  of  the  north  might  escape 

*  'the  knowledge  of  the  court  of  Ravenna;  till 
'  'the  dark  cloud,  which  was  collected  along  the 
'  'coasts  of  the  Baltic,  burst  in  thunder  upon 
'  'the  banks  of  the  upper  Danube.'  '  Faber.— 
The  nature  of  this  publication  must  exclude 
most  of  the  quotations,  which  might  be  made 
from  Gibbon,  the  elegant  and  infidel  historian 
of  the  decline  of  the  Roman  empire:  but  he 
has  certainly,  without  intending  it,  shown  the 


t  Jer.  5I-.25.  Mark  11:23. 
11  Am.  7:4 


I  X  7.  16:3.  Ex.  7:17—20. 


exact  completion  of  these  prophecies,  in  many 
instances. — Diflferent  opinions  prevail,  as  to  the 
duration  of  the  events,  predicted  by  tlie  sound- 
ing of  the  first  trumpet;  but  it  cannot  be  ex- 
pected, that  these  topics,  which  alter  all,  very 
slightly  affect  the  main  subject,  should  be  here 
particularly  noticed.  Some  think,  that  all  the 
calamities  brought  on  the  empire,  by  the  north- 
ern invaders,  and  especially  those  of  Attila, 
mentioned  in  the  ensuing  note,  were  intended 
by  the  general  language  of  this  verse;  though 
other  eminent  expositors  place  a  part  of  them 
under  the  second  trumpet, 

8  IF  And  the  second  angel  sounded,  *  and 
as  it  were  a  great  mountain  "  burning  with 
fire  was  cast  into  the  sea;  "and  the  third 
part  of  the  sea  became  blood: 

9  And  y  the  third  part  of  the  creatures 
which  were  in  the  sea,  and  had  life,  died; 
and  the  third  part  of  ^  the  ships  were  de- 
stroyed. 

Note. — "A  great  burning  mountain"  is  an 
emblem  of  a  mighty  destructive  warrior,  and 
has  been  so  used  by  the  most  celebrated  poets. 
(Note,  Jer.  51 :25,)  The  Roman  empire,  Avith 
its  vast  multitude  of  people  and  nations,  might 
be  aptly  compared  to  the  sea.  (17:15.)  This 
"great  mountain,  burning  v/ith  fire,"  therefore, 
being  "cast  into  the  sea,"  with  the  eflects  pro- 
duced by  it,  represented  most  em})hatically  the 
irruption  of  the  barbarous  nations,  under  fero- 
cious leaders,  into  the  Roman  empire,  and  their 
shedding  of  the  blood  of  immense  multitudes, 
and  destroying  the  cities,  or  desolating  the 
country  with  fire  and  sword.  After  Alaric, 
with  his  Goths,  had  finished  his  depredations; 
Attila,  at  the  head  of  a  vast  army  of  Huns, 
ravaged  the  empire  during  the  space  of  fourteen 
years,  massacreing,  plundering,  and  destroying 
all  before  him,  in  the  most  barbarous  manner 
which  can  be  conceived.  He  even  called  him- 
self'the  scourge  of  God,  and  the  terror  of  man- 
'kind;'  and  perhaps  no  man  ever  better  merited 
that  title.  He  was  indeed  a  "burning  moun- 
tain east  into  the  sea,  and  turning  it  into  blood;" 
for  he  drenched  the  countries  with  the  blood  of 
the  inhabitants,  and  destroyed  every  thing 
which  came  in  his  way;  nor  did  any  part  of 
the  empire  wholly  escape  his  fury.  These 
events  seem  to  have  been  principally  intended; 
bat  we  may  include  under  this  trumpet  the  va- 
rious calamities,  which  befell  the  empire  from 
A.  D.  412,  to  450. — If  these  devastations  under 
Attila  from  the  north,  belong  to  the  first  trum- 
pet; those  under  Genserick,  king  of  the  Van- 
dals, from  Africa,  to  the  south,  must  be  here 
intended.  (Note,  10,11.) — But,  whether  At- 
tila or  Genserick  were  meant,  it  is  manifest, 
that  the  "third  part  of  the  sea  turned  into 
blood,"  is  the  emblem  of  the  Roman  empire, 
suppo.sed  to  contain  a  third  i)art  of  the  world; 
and  the  burning  mountain  must  consequently 
mean  the  conqueror,  who  produced  these  ef- 
fects, and  not  the  conquered:  else  in  the  same 
verse  there  are  two  emblems  of  the  latter,  and 
none  of  the  former.  (Notes,  16:3 — 7.  Ex.  7: 
15—21.) 

10  IF  And  the  third  angel  sounded,   and 


y  7,10,12.  Ex.  7:21.  Zech.  13:3.  |  z  Pa.  48:7.  Is.  2:16.  21-1. 


A.  D.  95. 


CHAPTER  VIII. 


A.  D.  95. 


there  fell  *a  great  star  from  heaven,  burn- 
ing as  it  were  a  lamp,  and  it  fell  upon  the 
third  part  of  the  rivers,  and  upon  ''  the 
fountains  of  waters. 

1 1  And  the  name  of  the  star  is  called 
"=  AVormwood:  and  the  third  part  of  the 
waters  became  wormwood :  and  "*  many  men 
died  of  the  waters,  because  they  were  made 
bitter. 

Note. — The  "great  star  falling  from  heaven," 
is  explained  by  some  expositors,  of  the  Arian 
and  Pelagian  heresies,  and  the  contests  and  per 
secntions  connected  witli  them.  And,  no  doubt, 
such  events  might  very  aptly  be  represented  by 
"the  falling  of  a  star,"  and  its  imbittering  and 
poisoning  the  waters,  to  the  destruction  of  those 
who  drank  of  them;  the  church  also  was  miser- 
ably corrupted,  and  deformed  by  heresy,  during 
that  period.  (Notes,  Ex.  15:22—24.  '2  Kings 
2:19 — 22.) — Yet,  the  series  of  the  prophecy  fa- 
vors the  interpretation  of  those,  who  explain 
these  verses,  to  predict  the  continuation  of  those 
calamities,  which  subverted  the  empire.  An 
eminent  prince,  suddenly  appearing  in  the  heart 
of  the  empire,  and  conspicuous  even  in  the  mis- 
chiefs which  he  occasioned,  might  be  aptly  rep- 
resented by  "a  great  star,"  or  luminous  meteor, 
shooting  "from  heaven,  and  burning  as  a  lamp." 
The  name  "Wormwood,"  and  the  effect  of  its 
falling  upon  the  waters,  denoted  the  further 
desolations  of  the  empire,  and  the  ruin  of  the 
remaining  comforts,  which  were  left  to  the  rel- 
ics of  the  miserable  inhabitants;  who  were  so 
harassed  and  afflicted,  that  they  could  not  seek 
for  the  necessary  support  of  life,  without  expos- 
ing themselves  to  the  fury  of  the  invaders. 
(Notes,  Judg.  5:11.  Lam.  5:8—10.)  Thus 
the  imbittering  and  poisoning  of  the  rivers  and 
fountains,  completed  the  former  judgment  of 
turning  the  sea  info  blood. — Accordingly,  very 
soon  after  Attila's  retreat,  Gcnserick  unexpect- 
edly invaded  the  empire  with  three  hundred 
thousand  Vandals  and  Moors  from  Africa;  be- 
sieged and  took  Rome,  and  abandoned  that  city 
to  the  cruelty,  avarice,  and  licentiousness  of  his 
troops;  and  by  this  success  he  so  weakened  the 
empire,  that  it  was  soon  after  subverted.  As 
this  assault  was  made  at  the 'very  source  of  the 
Roman  power  and  prosperity,  it  might  on  this 
account  likewise  be  represented,  as  poisoning 
the  rivers  and  fountains  of  waters. — Genserick 
was  also  a  bigoted  Arian,  and  a  cruel  persecu- 
tor of  the  orthodox  Christians;  and  in  this  sense 
too  he  poisoned  the  fountains.  These  events 
occurred  between  A.  D.  450,  and  456. 

Wormwood.  (11)  ^iiinvOov.  Here  only. 
(Note,Deut.<i^:\S.) 

12  TT  And  the  fourth  angel  sounded, 
^  and  the  third  part  of  the  sun  was  smitten, 
and  the  third  part  of  the  moon,  and  the 
third  part  of  the  star^;  so  as  the  third  part 
of  them  was  darkened,  '"and  the  day  shone 
not  for  a  third  part  of  it,  and  the  night 
likewise. 


a   1;20.    6:13.    9:1.    12:4.  Is.   14:  I  c  Deut.  29:1E.  Rulli  1:20.  Prov. 

12.     Luke  10:18.     Jude  13.  5:4.    Jer.  9:15.    23:15.      Lam. 

h  16:4.  Ex.  7:20,21.  Jud?.  5:11.  i       3:5.19.    Am.  5:7.     6:12.    Heb. 

2  Ki>-!;5  2:19—22.  2  Chr.  32:3.  j       12:15. 

Is.  12:3.  Ilos.  I3:>5,16. 


Note. — Under  the  fourth  trumpet  the  sun, 
moon,  and  stars,  or  the  great  luminaries  of  the 
Roman    empire  were  eclipsed   and    darkened: 
(Notes,   6:12—14.     JVIa«.  24:29— 31.)  for  the 
third  part,  though  spoken  of  the  luminaries,  or 
the  time  of  their  shining,  seems  still  to  refer  to 
the   extent  of  the  empire,   as  contnining  one 
third  of  the    then    known    world.     While  the 
splendor  of  the  eastern  empire  was  greatly  tar- 
nished, and  it  shone  but  with  a  feeble  and  al- 
most expiring  light;  that  of  the   western  was 
gradually  extinguished.     'Genserick  left  it  in  a 
'weak  and    desperate   condition:    it  struggled 
'hard,  and  as  it  were  gasped  for  breath,  during 
'eight  short  and  turbulent  reigns,  for  the  space 
'of  twenty  years,  till  at  length  it  expired,  A.  D. 
'476,  under  Momyllus,  who  was  in  derision  call- 
'ed  Augustulus,   or  the  diminutive   Augustus.' 
Bp.  Newton.     Still,  hoAvever,  though  the  Ro- 
man sun  was  extinguished,  its   subordinate  lu- 
minaries  faintly  shone,   whilst  the  senate  and 
consuls   continued.     But,    after   several    other 
changes,  at  length,  A.  D.  566,  the  whole  form 
of  the  ancient  government  was  subverted,  and 
Rome  itself  was  reduced,   from   being  the  em- 
press of  the  world,  to  be  a  poor  dukedom  tribu- 
tary to  the  Exarch  of  Ravenna. — The  events 
of  above  two  hundred  years  are  here  predicted 
in  six  verses;  events  peculiarly  important  in 
themselves,  and  in  their  consequences,  yet  re- 
corded by  historians  in  the  most  disorderly  and 
intricate  manner.     However   therefore  it  may 
suit  the  design  of  those,  who  confine  their  labor 
to  this  one  part  of  scripture,  to  enter  into  par- 
ticulars, or  to  argue  either  for  or  against  any 
interpretation;  it  cannot  fall  in  with  the  design 
of  a  practical  exposition  of  the  whole  word  of 
God.     The  author  observes,  with  satisfaction, 
that  the  interpreters  agree  in  the  grand  outline: 
and  even  the  testimony  of  infidels,  when  Avrit- 
ing  the  history  of  these  times,  demonstrates  the 
exact  accomplishment  of  the  prophecy. — 'I  have 
'now  accomplished  the  laborious   narrative  of 
'the  decline  and  fall  of  the  Roman  empire,  from 
'the  fortunate  age  of  Trajan  and  the  Antonines, 
'to  its  utter  extinction  in  the  west,  about  five 
'centuries  after  the  Christian  era.     At  that  un- 
'happy  period,    the    Saxons  fiercely  struggled 
'with  the  natives  for  the  possession  of  Britain; 
'Gaul  and  Spain  were  divided  between  the  pow- 
'erful  monarchies  of  the   Franks  and  the  Visi- 
'goths,    and    the    dependent   kingdoms  of  the 
'Suevi   and   Burgundians:  Africa  was  exposed 
'to  the  cruel  persecution  of  the  Vandals,  and  to 
'the  savage  insults  of  the  Moors;  Rome  and 
'Italy,  as  far  as  the  banks  of  the  Danube,  were 
'afflicted  by  an  army  of  barbarian  mercenaries, 
'whose  lawless  tyranny  was  succeeded  by  the 
'reign  of  Theodorick  the  Ostrogoth.     All  the 
'subjects  of  the  empire,  iviio,  by  the  use  of  the    ' 
'Latin    language,    more   particularly   deserved 
'the  name  and  privileges  of  Romans,  were  op- 
'pressed  by  the  disgrace  and  calamities  of  for- 
'eign  conquest;  and  the  victorious  nations  of 
'Germany  established  a  new  system  of  manners 
'and  government,  in  the  western  countries  of 
'Europe.'     Gibbon. — Can    there   now  be   the 
shadow  of  a  doubt,  concerning  the  exact  ac- 


d  Ex.  15:23. 

e  16:8,9.    Is.  13:10.  24:23.    Jer. 

4;23.      Ei.  32:7,8.      Joel  2:31. 

Am.  8:9.    Matt.  24:29.    27:45. 


Mark  13:24.    15:33.    Luke  21: 
2,5.  23:44,45.  Acts  2:20. 
f  Ex.  10:21—23.     2  Cor.   4:4.    2 
Thes.  2:9—12. 


[787 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


complishment  of  these  compendious  prophecies, 
some  hundreds  of  years  after  they  were  written  ? 
And  who  can  then  hesitate  to  say,  that  bt, 
John  wrote  by  the  inspiration  of  that  God,  who 
sees  the  end  from  the  beginning? 

13  H  And  I  beheld,  and  beard  an  angel 
=  flying  through  the  midst  of  heaven,  saying 
with  a  loud  voice,  ^  Woe,  woe,  woe,  to  the 
Mihabiters  of  the  earth,  by  reason  of  the 
other  voices  of  the  trumpet  of  the  three 
angels,  which  are  yet  to  sound! 

^ote. — This  "angel  flying  through  the  midst 
of  heaven,"  to  denounce*  a  Avoe  thrice  repeated, 
on  the  inhabitants  of  the  earth,  under  the  three 
remaining  trumpets,  was  an  emblem  intended 
to  excite  the  strictest  attention,  and  most  awful 
expectation;  and  to  intimate  that  evils  still 
greater,  more  extensive,  and  durable,  would 
come  on  mankind  in  the  subsequent  ages;  the 
events  of  whicli  were  about  to  be  predicted. 
Hence  they  are  generally  called  'the  three  woe- 
'trumpets:'  and  this  introduction  should  be 
kept  in  mind. 

Midst  of  heaven.]  Mcanqavri^uit.  14:6.  19: 
17.— See  1  Chr.  21:16.  Sept. 

PRACTICAL  OBSERVATIONS. 

The  intervals  of  peace,  which  the  church  has 
hitherto  enjoyed,  have  commonly  been  of  short 
continuance. — Amidst  the  confusion  occasioned 
by  the  vices  of  mankind,  we  should  rejoice  that 
"the  Lord  reigneth;"  and  that  the  prayers  of 
all  true  believers,  being  presented  through  the 
meritorious   intercession   of   our    great    Higli 
Priest,  will  surely  be  accepted  and  answered. — 
All  created  angels  are  "ministering  spirits,"  for 
the  benefit  of  "the  heirs  of  salvation;"  even 
when  they  are  employed  to  visit  nations  with 
terrible  calamities:  nay,  "the  fire  from  the  al- 
tar," being  cast  on  the  earth,  (the  vengeance 
inflicted   for   men's  contempt  of  the   sacrifice 
and  salvation  of  Christ,  and  the  injuries   done 
to  his  people,)  causes  the  most  terrible  desola- 
tions which  occur  in  human  affairs. — While  the 
present  wrath  of  Gcxl  and  of  the  Lamb,  through 
those  executioners  of  vengeance  who  mean  not 
so,  fills  countries  with    misery,    destroys    the 
wretched  inhabitants,  and  embitters  and  poi- 
sons all  the  comforts  of  life,  till  the  greatest 
prosperity  is  totallj^  darkened  and  extinguished, 
and  all  ranks  and  orders  of  men  involved  in  one 
common  and  dire  calamity;  the  messengers  of 
the  Lord  are  ordered  to  proclaim   aloud  in  all 
the  world,  that  still  more  dreadful  woes  are  in 
reserve  for  all  the  impenitent  "workers  of  in- 
iquity:" for  what  are  all  temporal  evils,  com- 
pared with  "the  Qpstruction  of  body  and  soul 
in   hell?"     Let  sinners  then  take  warning  to 
"flee  from  the   wrath  to  come:"  let  believers 
learn  to  value  and  to  be  thankful  for  their  priv- 
ileges;   and  let   them  "patiently  continue   in 
well-doing,"  and  so  "look  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life." 

CHAP.   IX. 

The  fifth  (rumpet  sounds,  and  Ihe  hottomless  pit  is  opened,  1,2.  The 
success  of  the  Saracens,  and  the  prnpatalion  of  (he  imposture  of 
Mohammed,   are    emblematically    predicted,    3 — 12.      The    siji<h 


6  14:6.  19:17.  Ps.  103:20.    Heb. 

1:14. 
h  9:1,12.  11:14.  Ei.  2:l0. 
a  12,13.  8:6—8,10,12.   11:14,15. 


h  1:20.  «:10.  Is.  14:12.  Luke 
10:|8.  2Thes.  2:3— 8.  2  Tim. 
3:1—5. 

c   1:13.  20:1. 


trumpet  sounds;  and  predictions  of  the  successes  of  the  Turks,  and 
the  impenitence  of  Innse  who  escaped  their  ravages,  are  delivered, 
13—21. 

ND  ^  the  fifth  angel  sounded,  and  I 
saw  ^  a  star  fall  from  heaven  unto  the 
earth:  and  "^  to  him  was  given  the  key  of 
'^  the  bottomless  pit. 

2  And  he  opened  the  bottomless  pit; 
and  ^  there  arose  a  smoke  out  of  the  pit, 
as  the  smoke  of  a  great  furnace;  *"  and  the 
sun  and  the  air  were  darkened  by  reason 
of  the  smoke  of  the  pit. 

JVb/e. —  (iVo<e,  8:10,11.)  There  can  scarcely 
remain  a  doubt,  in  the  mind  of  an  attentive  in- 
quirer, who  has  com])etent  information  on  the 
subject,  that  these  verses  predict  the  rise  and 
progress  of  Mohammed  and  his  successors, 
as  ruling  over  the  Arabians  orSaracens.  Early 
in  the  seventh  century,  (about  A.  D.  606 — 
608,)  Mohammed  began  to  aver  a  very  extra- 
ordinary intercourse  with  God:  declaring  that 
the  angel  Gabriel  was  frequently  sent  to  him, 
to  teach  a  religion,  which  he  was  to  propagate 
in  the  world,  being  an  improvement  and  a  per- 
fecting both  of  the  religion  of  Moses  and  of 
Jesus,  as  at  first  delivered,  and  a  reformation 
of  them  from  subsequent  perversions  and  cor- 
ruptions. His  fabled  journey  to  heaven  was 
announced  some  years  after.  He  pretended, 
that  he  had  been  predicted  in  the  books  of 
Moses;  but  that  the  Jews  had  expunged  these 
predictions.  He  also  declared  that  Jesus  had 
foretold  his  coming,  under  the  name  of  Mmed, 
which  signifies  very  illustrious,  and  is  nearly 
allied  to  Mohammed.  (It  is  supposed  that  he 
mistook  IJu()axlTjioc,  comforter,  for  neQixXiiog, 
very  illustrious.)  These  pretences  are  here, 
as  it  is  generally  agreed,  described  by  "a  star 
falling  from  the  heaven  to  the  earth;"  and  the 
emblem  is  the  more  appropriate,  because  he 
shone  with  a  very  conspicuous,  though  pesti- 
ferous light.  The  key  given  to  him,  to  "open 
the  bottomless  pit,"  or  the  abyss  of  liell,  was  a 
very  suitable  emblem  of  the  power  and  influ- 
ence which  God  was  pleased  to  permit  him  to 
acquire,  for  the  propagation  of  his  satanical 
delusions;  as  if  hell  itself  had  been  opened  by 
him,  and  its  destructive  exhalations  allowed 
to  obscure  the  sun  and  infect  the  air.  {Note, 
3:7.)  For  this  most  artful,  politic,  and  pros- 
perous impostor,  gradually  acquired  such  ascen- 
dency among  the  Arabians,  or  Saracens,  to 
whom  he  belonged,  that  they  not  only  received 
his  religious  system,  but  enlisted  under  his  ban- 
ner as  their  captain  and  ruler;  and  he  led  them 
forth  to  conquest,  that  they  might  by  this 
method  compel  others  to  receive  his  doctrine. 
In  this  enterprise,  he  and  his  successors  were 
so  prosperous,  that  the  light  of  Christianity 
was  obscured;  and  many  nations,  where  once 
it  had  shone  in  the  clearest  manner,  were  almost 
totally  darkened,  and  infected  with  this  smoke 
from  the  abyss. — Mohammed  liad  never  been 
"a  star,"  as  that  emblem  marks  out  the  mini> 
ters  of  Christianity;  {Note,  1  :li2— 20.)  and  he 
emerged  from  obscurity,  acquired  eminence  and 
celebrity,  and  never  declined  from  it.  It  has 
therefore  been  reasonably  questioned,  whether 


d  2,11.    17''.   aj:lO 

Pom.  10:7.  Or. 
e  17.    14:il.    Gen.  15:17 


Luke  8:31.  I       Is.  14:31.  .loel  2:30.  ArU2:l!;. 
f  A'«oii    S;I2 — Ex.    10:21—21 
19:28.  I       Joel  2:2,10. 


788] 


A.  D.  95. 


CHAPTER  IX. 


A.  D.  95. 


he  could  properly  he  denoted  under  the  emhlem 
of  "a  falling  star;"  or  rather,  according  to  the 
original,  "a  star  which  had  fallen,  from  heaven 
unto  the  earth."  (Notes,  12:7—12.  Luke  10: 
17 — 20.)  An  apostate  Nestorian  monk,  called 
Sergius,  or  Baheira,  has  therefore  heen  consid- 
ered as  this  star;  because  he  assisted  Moham- 
med in  forging  his  imposture,  and  was  in  many 
ways  subservient  to  his  designs.  Thus  he  is 
supposed  to  have  opened  the  abyss,  and  let 
forth  the  locusts  and  their  king.  (2,11.)  But 
it  may  be  doubted,  whether  so  important  a  jiart, 
according  to  the  general  style  and  manner  of 
prophecy,  would  be  assigned  to  an  individual 
comparatively  obscure;  of  whose  name  few, 
except  those  who  have  very  particularly  studied 
Mohammed's  history,  have  so  much  as  heard. 
If  "the  fallen  star"  then  means  some  agent 
distinct  from  Mohammed,  who  was  his  forerun- 
ner, as  I  conceive  it  does;  I  should  fix  upon 
the  western  corrupter  of  Christianity,  whose 
"mystery  of  iniquity"  had  been  long  working, 
but  burst  forth  almost  at  the  same  time  with 
the  imposture  of  Mohammed.  (Notes,  2  Thes. 
2:3 — 7.)  The  worship  of  images,  saints,  and 
angels,  prayers  for  the  dead,  and  many  other 
of  the  corruptions  of  popery,  had  at  this  time 
made  very  great  progress  in  Christendom. 
These  corruptions,  of  which  the  bishop  and 
church  of  Rome  were  the  source,  centre,  or 
principal  support,  evidently  prepared  the  way 
for  Mohammed,  in  connexion  with  the  wicked- 
ness of  the  professors  and  ministers  of  Chris- 
tianity; and  furnished  him  with  his  most  plau- 
sible pretexts;  and  so  the  "fallen  star,"  the 
western  antichrist,  (if  that  name  may  for  brev- 
ity's sake  be  used,)  opened  the  door  for  Mo- 
hammed and  his  imposture,  that  is,  for  the  east- 
ern Antichrist.  It  appears  clearly,  that  not  an 
individual,  no  not  Mohammed,  as  considered 
apart  from  the  Caliphs  his  successors,  is  meant, 
either  by  "the  fallen  star,"  or  "the  angel  of 
the  abyss;"  but  a  succession  of  men,  or  asso- 
ciated bodies  of  men,  carrying  on  from  gener- 
eration  to  generation  the  same  design.  And, 
as  the  corrupters  of  Christianity  made  way  for 
the  imposture  of  Mohammed,  and  the  apostacy 
which  it  occasioned;  who  can  more  properly 
be  designated  by  "the  star  fallen  from  heaven 
to  earth,"  "and  opening  the  abyss"  than  they.'' 
{See  Faber,  Vol.  II.  29— 33.J— 'The  Chris- 
'tians  of  the  seventh  century  relapsed  into  a 
'semblance  of  Paganism:  their  public  and  pri- 
'vate  vows  were  addressed  to  the  relics  and 
'images,  that  disgraced  the  temples  of  the  east. 
'The  throne  of  the  Almighty  was  darkened  by 
*a  crowd  of  martyrs  and  saints  and  angels,  the 
'objects  of  popular  veneration:  and  the  Colly- 
'ridian  heretics,  who  flourished  in  the  fruitful 
'soil  of  Arabia,  invested  the  Virgin  with  the 
'name  and  honors  of  a  goddess.'     Gibbon. 

Bottomless  pit.  (1)  rftoFujog  t//c  nSvaait. 
The  pit,  or  well,  of  the  abyss.  11.  11  :7,  17:8, 
20:1,3.  Luke  8 :'Sl.— Gen.  1:2.  Ps.  106:9. 
Sept. 

3  And  there  came  out  of  the  smoke 
s  locusts   upon   the   earth:   and   unto   them 


g  Ex.  10:4—15.  Jii<l<.  7:12.     Is. 

33:4.  Joel  1:4.  2:23.     Nah.  3: 

15,17. 
h  5,10,11.    Deut.  8:15.     1  Kings 


12:11.    El.  2:6.    Loke  10:19. 
i    6:G.  7:3.   Job  1:10,12.    P».  76: 

10.    Matt.  24:24.  2  Tim.  3:8,9. 
k  8:7. 


was  given  power,  ''  as  the  scorpions  of  the 
earth  have  power. 

4  And  it  was  commanded  them  '  that 
they  should  not  '^hurt  the  grass  of  the  earth, 
neither  any  green  thing,  neither  any  tree; 
but  only  those  men  '  which  have  not  the 
seal  of  God  in  their  foreheads. 

5  And  to  them  "•  it  was  given  that  "  they 
should  not  kill  them,  but  that  °  they  should 
be  tormented  five  months:  f  and  their  tor- 
ment 7/'as  as  the  torment  of  a  scorpion,  when 
he  striketh  a  man. 

Note. — "Out  of  the  smoke"  above  mention- 
ed "came  locusts:"  that  is,  great  armies  of 
Arabians,  or  Saracens  were  raised,  b_y  means 
of  Mohammed's  imposture,  to  spread  desola- 
tions through  the  nations.  (Notes,  Ex.  10:6, 
13.  JoeZ  1:4— 7.  2:4,5,7— 9,18—20.)  They 
resembled  locusts  in  their  numbers;  and  they 
came  from  the  same  regions,  whence  the  largest 
swarms  of  those  destructive  insects  have  in  all 
ages  arisen.  Locusts  are  said  to  be  bred  in 
pits  and  caverns;  and  these  proceeded  from 
"the  smoke,  which  came  out  of  the  bottomless 
l>it."  Yet,  at  the  same  time,  they  also  resem- 
bled scorpions,  the  sting  of  which  gives  extreme 
pain,  and  often  proves  mortal.  Thus,  whilst 
locusts  destroy  the  fruits  of  the  earth,  yet  do 
not  hurt  the*  bodies  of  men;  these  mystical 
locusts  were  commanded  not  "to  hurt  the 
grass;"  or  other  vegetable  productions;  but 
only  "those  men,  who  had  not  the  seal  of  God 
upon  their  foreheads:"  and  it  is  remarkable, 
that  the  Saracen  armies  were  expressly  laid 
under  a  similar  injunction. — 'When  Yezed  was 
'marching  with  his  army  to  invade  Syria, 
'Abubeker  charged  him  with  this,  among  other 
'orders,  Destroy  no  palm  trees,  nor  burn  any 
'fields  of  corn;  "cut  down  no  fruit  trees,  nor 
'do  any  mischief  to  cattle,  only  such  as  you 
'kill  to  eat.'  Bp.  Newton.  Corrupt  and  hy- 
pocritical professors  of  Christianity  were  espe- 
cially meant  by  "those  men,  who  had  not  the 
seal"  of  God  in  their  foreheads;"  which  fully 
proves,  that  something  wholly  distinct  from 
outward  baptism,  and  exclusively  belonging  to 
true  Christians,  is  denoted  by  that  emblem. 
(Notes,  6:5,6.  7:1— 3.)— Now,  it  is  well 
known,  that  the  Saracens  extended  their  con- 
quests principally  in  those  countries,  where  the 
worship  of  saint's  and  angels,  and  other  corrup- 
tions of  Christianity,  prevailed  ;  whilst  the 
places,  where  religion  was  preserved  more  pure, 
were  sheltered  from  their  fury:  and  no  doubt 
God  permitted  this  scourge  to  come  on  the 
nations,  where  his  gospel  was  perverted,  for 
their  correction  or  punishment. — It  was  also 
predicted,  that  they  would  be  restrained  from 
killing  those,  whom  they  were  commissioned  to 
torment:  but  as  immense  multitudes  were  slain 
by  these  cruel  victors,  this  cannot  with  propri- 
ety be  interpreted  literally;  and  it  evidently 
means,  that  they  would  he  empowered  durably 
to  ravage,  harass,  and  disturb  the  nations  and 
the  church;  but  not  utterly  to  destroy  them.— 
'They  might  kill  them  as  individuals;  but  still 


I   5ee  on  7:3,4.— 14:1.  Ex.  12:23.  I  D  11:7.     Job  2:6. 

Ei.  9:4,6.      Eph.  4:30.  |  o  10. 

m  13:5,7.      Dan.  5:18 — 22.  7:6.  \  p  Set  on  3. 

Joho  19:11. 


[789 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


'they  should  not  kill  them  as  a  political  body, 
'as  a  state,  or  empire.'  Bp.  Newton. — Accord- 
ingly, they  miserably  desolated  and  oppressed, 
both  the  (Greek  and  Latin  churches,  and  the 
nations  in  which  they  were  established,  but 
they  could  not  totally  extirpate  them:  they  re- 
peatedly besieged  Constantinople,  but  were 
always  repulsed;  they  even  plundered  Rome, 
but  they  could  not  make  tiiemselves  permanently 
masters  of  it;  they  took  from  the  eastern  em- 
pire many  of  its  'richest  provinces,  but  they 
could  not  utterly  subvert  it.— Moreover,  it  was 
predicted,  that  they  should  distress  and  torment 
mankind,  during  "'five  months;"  according  to 
the  term  of  life,  which  naturalists  assign  to 
locusts  (10).  These  months  consisting  of 
thirty  days,  and  each  day  denoting  a  year, 
amount  to  one  hundred  and  fifty  years:  and 
Mohammed  first  began  publicly  to  propagate 
his  imposture,  A.  D.  612;  and  A.  D.  762,  (just 
one  hundred  and  fiftv  years  afterwards,)  the 
city  of  Bagdad  was  builded,  the  Saracens  ceas- 
ed from  their  ravages,  and  became  a  settled 
peoi)le;  they  made  no  more  rapid  conquests, 
and  obtained  no  further  accession  to  their  pow- 
er, which  thenceforth  began  to  decline.  They 
then  ceased  to  be /ocus/s;- though  this  "woe- 
trumpet"  continued  much  longer,  as  it  will 
presently  be  seen. — These  invaders  speedily 
conquered  Palestine,  Syria,  Armenia,  almost 
all  Asia  Minor,  Persia,  India,  Egypt,  Numidia, 
Barbary,  Spain,  Portugal,  part  of  Italy,  and 
the  principal  islands  in  the  Mediterranean  sea. 
Scorpions.  (3)  iYo<e,  Lw/ce  10:17— 20.  Comp. 
Matt.  7:10.  with  Luke  11:11,12. 

But  only.  (4)  Et  jut].  Matt.  l<2:4.  Luke  4: 
26,27.  John  17:12. 

6  And  in  those  days  ''  shall  men  seek 
death,  and  shall  not  find  it;  and  shall  desire 
to  die,  and  death  shall  flee  from  them. 

Note. — It  was  also  foretold,  that  these  tre- 
mendous conquerors  would  cause  extreme  ca- 
lamities and  miseries  to  the  inhabitants  of  the 
countries  which  they  ravaged,  by  giving  the 
utmost  license  to  the  cruelty,  rapacity,  and  lust 
of  the  soldiers.  So  that  death  would  appear 
to  vast  numbers  more  desirable  than  life;  and 
the  conquerors  would  have  been  more  merciful 
if  they  had  despatched  the  wretched  victims 
of  their  unbridled  passions  than  by  constrain- 
ing them  to  drag  on  an  unwilling  life;  and  so 
prolonging  those  miseries,  which  they  ardently 
wished  for  death  to  terminate.  (Notes,  6:15 — 
17.  Deut.  28:65—67.  1  Kings  19:3,4.  Job.  3: 
20—24.  Jon.  4:9—11.) 

7  And  ■■  the  shapes  of  the  locusts  were 
like  unto  horses  prepared  unto  battle;  and 
on  their  heads  icere  as  it  were  crowns  like 
gold,  and  '  their  faces  were  as  the  faces  of 
men. 

8  And  they  had  *  hair  as  the  hair  of 
women,  "  and  their  teeth  were  as  the  teeth 
of  lions. 

9  And  ''they  had  breast-plates,  as  it  were 
breast-plates  of  iron;  ^  and   the   sound   of 


q  6:16.     2  Sam.  1:9.  .loli  3.20—  I  t  2  Kinj;s  9:30.     Is.  3:24.   1  Cor. 

22.  7:15,1«-    Jer.  8:3.  Ho5. 10:  |       11:14,15.   1  Tim.  2:9.  I  Pet.  3: 

8.     Jon.  4:8,9.     Ltike  23:30.  3. 

.-   .Toel2:(,5.     Nah.  3:17.  u  I's.  57:4.      .Top!  1:6. 

s    Dan.  7:4,3.  |  I  17.      Job  40:18.       41:23—30. 


their  wings  was  as  the  sound  of  chariots  of 
many  horses  running  to  battle. 

10  And  they  had  ^  tails  like  unto  scor- 
pions, and  there  were  stings  in  their  tails: 
and  their  power  teas  to  hurt  men  five 
months. 

Note. — The  shape  of  these  figurative  "lo- 
custs" was  next  described:  they  resembled 
horses;  as  indeed  locusts  do,  especially  in  their 
heads.  Now  the  Arabians  were  remarkable 
for  their  skill  in  horsemanship,  and  their  chief 
force  lay  in  cavalry.  (Note,  Joel  2:1 — 6.)  The 
"crowns  on  their  heads  like  gold,"  may  denote 
the  turbans,  which  the  Arabians  have  always 
worn;  or  it  may  refer  to  the  many  kingdoms, 
which  they  subjected  to  their  dominion.  They 
had  "faces,  like  men;"  but  they  wore  their 
hair  like  women,  plaited,  or  flowing  down  their 
backs;  and  the  Arabians  are  known  to  have 
done  this.  The  "teeth,  as  of  lions,"  which  are 
ascribed  to  them,  represented  their  strength 
and  fury  to  destroy;  whilst  their  "breast-plates 
of  iron"  showed  their  care  to  protect  them- 
selves, by  defensive  armor,  that  is,  by  the  most 
effectual  public  measures.  The  sound  of  their 
wings  prefigured  the  fury  with  which  they 
assaulted  their  enemies,  and  the  rapidity  of 
their  conquests.  But  though  they  devoured 
and  caused  desolations,  like  locusts;  yet  the 
principal  mischief  which  they  did  was  effected 
by  their  tails,  in  which  they  had  "stings  like 
those  of  scorpions;"  for  wherever  they  extend- 
ed their  conquests,  thev  left  behind  them  the 
poison  of  their  abominaV)le  religion :  so  that  the 
consequences  of  their  victories  were  far  more 
mischievous,  than  the  slaughter  made  by  them. 

Stings.  (10)  KsvTQa.  Acts9:b.  26:14.  1 
Cor.  15:55,56. 

1 1  And  "  they  had  a  king  over  them, 
which  is  the  angel  of  the  bottomless  pit, 
whose  name  in  the  Hebrew  tongue  is 
*  Abaddon,  but  in  the  Greek  tongue  bath 
his  name  *  Apollyon. 

[Prtictical  Observations.^ 

Note. — The  king  over  these  locusts,  who 
was  "the  angel  of  the  abyss,"  or  a  messenger 
from  the  abyss,  may  signify  their  Caliphs  in 
succession,  who  were  the  chief  priests  of  their 
religion,  the  commanders  of  their  armies,  and 
their  emperors.  The  name  of  this  king,  even 
"the  destroyer,"  (for  so  the  word  means  in 
both  languages,)  was  peculiarly  suitable  to  a 
succession  of  rulers,  who  murdered  both  the 
bodies  and  souls  of  men,  by  the  same  malig- 
nant expeditions;  as  they  seemed  to  be  Satan 
the  first  murderer's  vicegerents  and  visible  rep- 
resentatives upon  earth. — Every  circumstance 
of  this  emblematical  prediction  so  exactly  ac- 
cords to  the  Saracens,  and  so  little  suits  the 
church  or  hierarchy  of  Rome,  or  any  of  their 
religious  orders,  (who  gained  their  advantage 
by  priest-craft,  not  by  arms,)  that  there  can  be 
no  propriety  in  attempting  to  explain  it  of 
them;  especially  as  they  are  described  with  suf- 
ficient precision  in  what  follows.     Prophecies 


Joel  2:8. 
y  Job  39:25.    Is.  9:5.  Joel  2:5— 

7.      Nah.  2:4,.5. 
7.  See  on  3.5. 
a  12:9.  Jobn  12:31.  14:30.  1(;:11. 


2  Cor.  4:4.     Eph.  2:2.    1  John 

4:4.     5:19. 

That  13,  a  destroyer.     Johu  S: 

44. 


790] 


A.  D.  95. 


CHAPTER  IX. 


A.  D.  95 


have  a  determinate  meaning;  and  by  giving 
loose  to  a  lively  imagination,  to  find  distant  re- 
semblances, we  are  more  like  to  perplex,  than 
to  satisfy  the  inquirer. 

12  One  ''woe  is  past;  and,  behold,  there 
come  '  two  woes  more  hereafter. 

Note. — After  the  apostle  had  seen  these 
things,  he  was  informed,  that  "one  woe  was 
past,  and  two"  others  were  coming. — 'This  is 
'added,  not  only  to  distinguish  the  woes,  and 
'to  mark  more  strongly  each  period;  but  also 
'to  suggest,  that  some  time  will  elapse  between 
'this  first  woe  of  the  Arabian  locusts,  and  the 
'next  of  the  Euphratean  horsemen.'  Bp  New- 
ton. (Note,  13 — 15.)  It  also  serves  to  fix 
the  order  of  time,  in  respect  of  the  predicted 
events. 

13  IT  And  •'the^^ixth  angel  sounded,  and 
I  heard  ^  a  voice  from  the  four  horns  of  the 
golden  altar  which  is  before  God, 

14  Saying  *" to  the  sixth  angel  which  had 
the  trumpet,  ^  Loose  the  four  angels  which 
are  bound  in  ^  the  great  river  Euphrates. 

15  And  the  four  angels  were  loosed, 
which  were  prepared  *  for  '  an  hour,  and 
a  day,  and  a  month,  and  a  year,  ''  for  to 
slay  the  third  part  of  men. 

Note. — The  "voice  of  the  horns  of  the 
altar,"  on  which  incense  used  to  be  burned, 
strongly  indicated,  that  the  judgments  about  to 
be  predicted  were  appointed  to  punish  men  for 
corrupting  the  gospel,  and  so  turning  it  into 
"the  savor  of  death"  and  condemnation. 
(Notes,  8:1—6.  2  Cor.  2:14— 17.)— After  the 
sixth  angel  had  sounded  his  trumpet,  he  was 
ordered  to  "loose  the  four  angels,  who  had 
been  bound  near  the  Euphrates;"  which  was 
done  accordingly.  This  is  explained,  by  the 
most  approved  interpreters  according  to  the 
emblematical  style  of  the  prophecy,  to  be  a 
prediction,  that  the  Turks,  or  Othmans,  who 
had  hitherto  been  restrained  beyond  the  Eu- 
phrates, would  be  released  from  that  restraint, 
and  proceed  to  make  conquests  to  the  west  of 
that  river.  The  only  material  objection  to  this 
interpretation  is  drawn  from  the  distance  of 
time,  which  intervened  between  the  events  be- 
fore predicted,  and  the  victorious  invasions  of 
the  Turks.  But  this  is  readily  answered,  by 
observing:,  that  "the  three  woe-trumpets"  must 
necessarily  take  in  all  the  intervening  time, 
between  the  subversion  of  the  western  empire, 
and  the  destruction  of  the  beast,  which  is  yet 
to  be  expected.  (Note,  11 :13,14.)  The  SaVa- 
cens  continued  to  possess,  though  they  did  not 
extend,  their  dominions,  till  the  Turks  sup- 
planted them,  and  all  this  time  properly  be- 
longs to  the  first  woe-trumnet.  Indeed  no 
other  events  can  be  found  in  nistory,  satisfac- 
torily correspondent  to  the  discoveries  made 
after  this  second  woe-trumpet;  nor  any  other, 
which  will  not  leave  a  far  greater  distance,  be- 
tween it  and  the  third  woe-trumpet,  than  this 
interpretation  leaves  between  the  first  and  the 
second.  (Nole,  1 1 :15 — 18.) — The  Turks  pour- 
ing into  Persia,  and  the  regions  bordering  on 
the  Euphrates,  in  the  eleventh  century,  estab- 


lished four  sultanies,  or  kingdoms,  in  those 
parts:  but  they  were  prevented  from  making 
further  conquests;  especially  by  the  Croisades, 
or  religious  wars,  waged  in  that  and  the  two 
following  centuries,  by  the  western  Christians, 
who  attempted  to  wrest  Palestine  out  of  the 
hands  of  the  infidels.  But  when  these  ruinous 
jirojects  were  finally  abandoned,  the  "lour  an- 
gels which  had  been  bound  in  the  Euphrates," 
who  were  emblems  of  these  four  sultanies, 
"were  loosed."  Then  the  Turks,  uniting  to- 
gether, began  their  ravages  and  victories;  and 
made  great  havoc  among  the  inhabitants  of 
that  part  of  the  world,  which  had  constituted 
the  Roman  empire,  and  which  we  have  often 
read  of,  as  "the  third  part  of  men."  (Note, 
8:7.)  The  western  empire  had  been  broken 
to  pieces  under  the  four  first  trumpets;  (Notes, 
8:)  the  eastern  had  been  nearly  ruined  under 
the  fifth;  and  under  the  sixth  it  was  finally 
subverted.  The  Turks  conquered  all  the 
countries,  which  had  belonged  to  it.  A.  D. 
1453  they  took  Constantinople,  and  thus 
brought  to  an  end  the  whole  Imperial  })ower, 
which  originally  belonged  to  Rome. — These 
powers  were  prepared  for  a  certain  fixed  time, 
which  being  comj)uted  by  a  year  for  each  day, 
according  to  the  prophetic  manner,  and  twelve 
months  of  thirty  days  each  being  allowed  to  the 
year  here  mentioned,  that  is,  360,  days  or  years; 
thirty  more  being  added  for  the  month,  and  one 
for  the  day;  the  whole  amounts  to  391  years 
and  fifteen  days.  Now  the  first  conquest  of 
the  Turks  over  the  Christians  took  place 
A.  D.  1281:  and  the  last  success  by  which 
they  extended  their  dominions,  was  A.  D. 
1672;  being  exactly  391  years  from  the  one 
to  the  other.  So  that  one  of  their  historians 
(Prince  Cantemir)  here  divides  his  narrative, 
calling  the  former  part  'The  growth  of  the 
'Othman  empire,'  the  latter  'The  decay  of  the 
'Ofhman  empire.'  Since  that  period,  they  have 
had  little  success  in  any  of  their  wars;  and 
their  power  is  so  much  weakened  and  strait- 
ened at  present,  by  the  rival  power  of  Russia, 
that  it  is  not  at  all  probable,  they  will  ever  re- 
cover their  ascendency,  or  renew  their  con- 
quests. Had  we  records  of  these  events  suffi- 
ciently exact,  we  should  no  doubt  find,  that 
the  half  hour,  or  fifteen  days,  was  fixed  with 
the  same  punctuality  by  the  Spirit  of  proph- 
ecy.— Though  the  term  of  their  "slaying  the 
third  part  of  men,"  or  that  during  which  they 
would  extend  their  ravages  and  conquests,  was 
predicted;  yet  that  of  the  duration  of  their 
empire  was  not;  but  it  will  end  after  the  sound- 
ing of  the  third  woe-trumpet.  (11 :14.) — 'Dr. 
'Lloyd,  ...  bishop  of  Worcester,  who  has  now, 
'for  above  twenty  years,  been  studying  the 
'Revelations,  with  an  amazing  diligence  and 
'exactness,  had  long  before  this  year  said.  The 
'peace,  between  the  Turks  and  the  papal 
'Christians,  was  certainly  to  be  made  in  the 
'year  1698,  which  he  made  out  thus;  the  four 
'angels,  mentioned  in  ...  Revelation,  that  were 
'bound  in  the  river  Euphrates,  which  he  ex- 
'pounds  tu  be  the  captains  of  the  Turkish  for- 
'ces,  that  till  then  were  subject  to  the  sultan  at 
'Babylon,  were  to  be  loosed,  and  freed  from 
'that  yoke,  and  set  up  for  themselves.     And 


h  Ste  on  1,2. 

c  I.T— 21.     8:13. 

d  oce  on  1. 


I  e  See  on  8:3 — 5.  Heb.  9:2-1.     10.  i 
21. 
f  8:2,6.  1 


g  15.     16:12. 
h  Gen.  2:14.    2  Sam.  8.3. 
I      61:C3. 


*  Or,  at. 

i    SlO. 

k  18.     8:7,9.11,12. 


i91 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


'these  were  prepared  to  slay  the  third  part  of 
'men,  for  an  hour,  a  day,  a  month,  and  a  3'ear. 
'He  reckons  the  year  in  St.  John,  as  the  Julian 
'year  of  three  hundred  and  sixty-five  days;  a 
'month  is  thirty  of  these  days,  and  a  day  makes 
'one:  which  added  to  the  former  number  makes 
'three  hundred  and  ninety-six.  Now  he  proves | 
'from  historians,  that  Ottoman  came,  and  be-' 
'gan  his  conquests  at  Prousse,  in  the  year  1302;' 
'to  which  the  former  number,  in  which  theyj 
'were  to  slay  the  third  part  of  men,  being  ad- 
'ded,  it  must  end  in  the  year  169S.  And, 
'though  the  historians  do  not  mark  the  hour, 
•or  the  twelfth  part  of  the  day,  or  year;  yet  he: 
'is  confident,  if  that  ever  is  known,  that  the 
'prophecy  will  be  found,  in  that,  to  be  punc-i 
'tually  accomplished.  After  this,  he  thinks,! 
'their  time  of  hurling  the  papal  Christians  is; 
'at  an  end.  They  may  indeed  still  do  mischief 
'to  the  Muscovites,  or  persecute  their  own 
'Christian  subjects,  but  they  can  do  no  more 
'hurt  to  the  papalins.'  Bp.  BurneVs  History 
of  his  own  time. — In  several  subordinate  i)ar- 
ticulars  this  statement  differs  from  that  above 
given;  which  seems  to  be  the  more  exact,  both 
as  to  the  beginning  of  the  Othmans'  successes, 
and  the  close  of  them;  and  also  of  the  method 
by  which  the  time  should  be  computed.  Yet 
the  grand  outline  of  interpretation  is  the  same: 
and,  considering  the  date  of  bishop  Lloyd's 
conclusions,  which  preceded  the  final  successes 
of  the  Othmans,  but  which  have,  for  sub- 
stance, been  verified  for  much  above  a  hund- 
red years,  they  may  justly  be  considered  as  ex- 
traordinary; and  as  an  important  proof  of  the 
true  meaning  of  the  prophecy,'and  of  its  exact 
accomplishment.     (Note,  16:12 — 16.) 

16  And  'the  number  of  the  army  of 
the  "'  horsemen  icere  two  hundred  thousand 
thousand:  and  "  I  heard  the  number  of 
them. 

Note. — The  number  of  the  army  of  horse- 
men was  declared  to  be  "two  hundred  millions;" 
(dvo  /jv()ui6Fg  ftvoiudoiv,  twice  ten  thousand 
times  ten  thousand;)  that  is,  an  immense  mul- 
titude, a  very  large  definite  number  being  put 
for  an  indefinite.  (Note,  5:11 — 14.)  According- 
ly the  Turks  brought  vast  armies  into  the  field, 
often  to  the  amount  of  four,  five,  six,  or  seven 
hundred  thousand  men,  chiefly  cavalry:  and 
when  the  whole  multitude  of  those  is  consider- 
ed, who  were  employed  in  this  manner  during 
the  conquests  of  391  years,  we  shall  see  the 
propriety  of  the  apostle's  strong  prophetical 
language. 

17  And  thus  I  saw  the  horses  in  the 
vision,  and  them  that  sat  on  them,  °  having 
breast-plates  of  fire,  and  of  ^  jacinth,  and 
^  brimstone:  and  the  heads  of  the  horses 
icere  'as  the  heads  of  lions:  and  out  of 
their  mouths  issued  fire,  and  smoke,  and 
'brimstone. 

18  By  these  three  was  'the  third  part 

1    fi.  6 
m  Ez. 


,  68:17. 
.  23:6. 
n  7:4. 
o  9. 

p  21:20. 
«]  18.  l-t:10. 
19:24.  Ps. 
SR:22. 

792] 


D.-in. 

38:4. 


7:10. 
Dan.  11.40. 


19:20.  21:8.    Gen. 
11:6.  Is.  30.33.  Ki. 


r   1  Chr.  12:8.     Is.  5:28,29. 

s  See  on  15,17. 

t    10.     Is.  9:15.      Eph.  4:14. 

11  21.  2:21,22.  16:9.  Deiil.  31: 
20.  2  Chr.  28:?2.  Jer.  5:3.  8: 
4—6.  Matt.  2l:3J.  2  Cor.  12: 
21. 

X  Lev.  17:7.       Deul.     32:17.      2 


of  men  killed,  by  the  fire,  and  by  the 
smoke,  and  by  the  brimstone,  which  issued 
out  of  their  mouths. 

19  For  their  power  is  in  their  mouth, 
and  *in  their  tails:  for  their  tails  were  like 
unto  serpents,  and  had  heads,  and  with  them 
they  do  hurt. 

Note. — The  apostle  likewise  saw  both  "the 
horses  and  their  riders,"  in  his  vision,  as  hav- 
ing "breast-plates  of  fire,  hyacinth,  and  brim- 
stone;" which  may  be  considered  as  represent- 
ing the  scarlet,  blue,  and  yellow  colors,  for 
which  they  have  always  been  remarkable. 
The  horses'  heads,  like  those  of  lions,  denoted 
their  strength,  courage  and  fierceness:  and  "the 
fire,  smoke,  and  brimstone,  which  issued  out  of 
their  mouths,  and  killed  the  third  part  of  men," 
appears  to  me  an  evident  and  most  astonishing 
prediction  of  the  use  of  gunpowder  and  of 
artillery,  which  were  first  invented  about  this 
period,  and  which  the  Turks  emjiloyed  with 
great  success  in  their  wars,  especially  in  the 
siege  of  Constantinople;  when  immensely  large 
guns  were  used,  so  that  one  of  them  is  said  to 
have  carried  a  stone  of  three  linndred  pounds 
weight.  By  these  the  walls  of  that  city  were 
at  length  battered  down,  which  made  way  ibr 
the  final  destruction  of  that  empire. — These 
tremendous  conquerors,  before  whom  desolation 
marched,  and  from  whose  mouths  "fire,  and 
smoke,  and  brimstone  issued,"  not  oidy  slew 
men  in  battle,  when  they  faced  them;  but  they 
had  tails  like  serpents,  with  heads  upon  them, 
with  which  they  hurt  men,  as  by  an  enven- 
omed bite.  That  is,  the  Othmans  or  Turks 
left  behind  them,  wherever  they  went,  the 
same  poisonous  and  ruinous  religion,  which  the 
Saracens  had  done  before  them;  and  this  prov- 
ed more  durably  mischievous  than  their  most 
bloody  conquests.  So  that  the  remains  of  the 
Greek  church,  and  of  Christianity  in  those 
countries,  were  almost  wholly  extirpated;  and 
Mohammedism  became  universally  prevalent, 
and  indeed  continues  so  to  this  day,  in  that 
part  of  the  world,  in  which  the  gospel  liad 
been  for  a  long  time  most  signally  successful. — 
Tails.  (19)  Note,  7—10,  v.  10. 

Jacinth.  (17)  '  Y'lixir^ttHg.  Here  only. 'Fa- 
xivifoQ,  21:17.  The  color  of  a  hyacinth. — 
Brimstone."]  Qficodeig.  From  S^eioy,  sulphur^ 
or  brimstone. — Power.  (19)  Eluauxi,  powers, 
or  authorities.  Rom.  13:1. 

20  And  the  rest  of  the  men  which  were 
not  killed  by  these  plagues,  "  yet  repented 
not  of  the  works  of  their  hands,  that  they 
should  not  *  worship  devils,  ^  and  idols  of 
gold,  and  silver,  and  brass,  and  stone,  and 
of  wood,  which  neither  can  see,  nor  hear, 
nor  walk, 

21  Neither  repented  they  of  ^  their  mur- 
ders, nor  of  *  their  sorceries,  ''nor  of  their 
fornication,  nor  of  their  thefts. 


Kings  22:17.    2  Thr.  34:25.   Is. 

2:8.  .rer.  25:6.  44:8.  Acts 7:41. 

19:26.    1  Cor.  10:20,21.  I  Tim. 

4:1. 
y  P«.  115:4—8.    135:15—18.   Is. 
-   41:7.    42:17,18.  44:9—20.  46:5 

—7.        .Ter.    10  3—5,8,9,14.15. 

16:19,20.  51:17,18.    Uaii.  5:23. 


nab.  2:18—20.       Acts    17:29. 

Rom.  1:21—23. 
z   11:7—9.    13:7,15.  16:6.    18:24. 

Dan.  7:21— 2.5.     11:33. 
a  13:13.   18:23.   21:8.     22:15.  K 

47:9,12.    5-7:3.     JVIal.   3:5. 
b  14:3.  17:2,5.    18:3.  19:2.    MltU 

15:19.     2  Cor.  12:21. 


A.  D.  95. 


CHAPTER  X. 


A.  D.  95. 


ISole. — "The  rest  of  the  men,"  wlio  were 
not  destroyed,  or  compelled  to  become  Moham- 
medans, by  the  above  mentioned  calamities, 
did  not  repent  of  their  evil  works.  The  Latin 
or  Roman  church,  which  escaped  this  destruc- 
tion, still  persisted  in  tiie  idolatrous  worship  of 
demons,  or  angels  and  departed  saints,  real  or 
fictitious,  bv  which  devils  are  virtually  wor- 
shipped; {Notes,  Dan.  11:38.  1  Tim.  4:\—b.) 
in  their  stupid  adoration  of  senseless  images, 
for  which  they  have  no  better  plea  to  use 
than  the  Pa2:ans  had;  in  their  "murders,"  mas- 
sacres, and  bloody  wars  with  heretics,  so  called, 
and  their  execrable  persecutions;  in  their  "sor- 
ceries," or  pretended  revelations  and  miracles: 
and  in  "their  fornication;"  forbidding  marriage, 
yet  conniving  at  concubinage  in  the  clergy; 
binding  numbers  by  vows  lo  a  single  life,  and 
yet  licensing  brothels  by  public  authority  of 
the  Pope,  in  Rome  itself:  and  in  "their  thefts," 
or  those  exactions  and  impositions,  by  which 
they  fraudulently,  oppressively,  and  iniquitously 
drew  immense  treasures  from  the  nations. 
(iVo<es,  13:11— 17.  16:10,11.  17:1—6.)  The 
eastern  church,  inAvhich  many  corruptions  first 
prevailed,  was  punished  by  the  first  woe  of  the 
Saracens;  and  as  this  did  not  bring  them  to 
repentance,  the  second  leoe  of  the  Turks  or 
Othmans  completed  its  ruin.  But  the  western 
church,  not  repenting  of  her  abominations,  will 
at  length  be  overwhelmed  with  the  third  woe. 
For  the  reformation  from  popery,  and  all  that 
has  hitherto  taken  place  in  these  western  re- 
gions, has  amounted  only  to  the  "two  witness- 
es," {Note,  11:3 — 6.)  protesting  against  the 
prevailing  abominations:  and  the  prevalence 
of  infidelity,  skepticism,  and  heresy,  in  propor- 
tion to  the  supposed  decline  of  popery  and  su- 
perstition, gives  no  just  room  to  suppose,  that 
matters  are  very  much  improved  in  the  western 
church.  In  this  skeptical,  profane,  licentious, 
and  superficial  age,  indeed,  Satan  has  evidently 
changed  his  ground;  but  the  scriptural  Chris- 
tian will  readily  perceive,  that  he  has  hitherto 
in  great  measure  maintained  it. — The  perse- 
vering idolatry  in  the  remains  of  the  Greek 
church  and  elsewhere,  and  the  iniquity  of  pro- 
fessed Christians,  notwithstanding  the  desola- 
tions made  among  them  by  the  Saracens  and 
Turks,  renders  the  prophecy  more  circumstan- 
tial, and  the  exact  accomplishment  of  it  more 
wonderful.  The  very  things  which  infidels 
urge,  as  objections  to  the  divine  original  of 
Christianity,  are  expressly  predicted  in  the 
New  Testament,  and  demonstrate  its  divine 
inspiration. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 

The  Lord  frequently  sees  good  to  punish  the 
abuse  of  spiritual  advantages,  by  spiritual  judg- 
ments; leaving  "the  sun,  and  the  air,  to  be 
darkened  with  the  smoke  of  the  infernal  pit," 
and  the  word  of  the  gospel  to  be  withdrawn, 
or  corrupted,  by  the  artifices  of  Satan;  because 
men  would  not  walk  in  the  light,  while  they 
enjoyed  it.  "A  fallen  star,"  some  apostate  en- 
dued with  abilities  and  possessed  of  influence, 
often  proves  Satan's  instrument  in  blinding  and 
deceiving  mankind.  This  judgment,  however, 
would  for    the  present    be   little   regarded,  if 


a  5,6.  5:2.  7:1,2.  8:2—5,13.  9:13,  I       P».  97:2.  104:3.  Is.  19:1.  Lam, 

14.     14:14,15.  3:44.    Dan.  7:13.     Luke  21:27, 

b  1:7.       Ex.  16:10.       Lev.  16:2.  |  c  4:3.   Gen.  9:11—17.    I«.  54:9, 


other  visitations  were  not  connected  with  it: 
but,  sooner  or  later,  devouring  locusts  and  tor- 
menting scorpions  will  come  out  of  the  baleful 
smoke;  and  the  prevalence  of  false  religion 
against  the  truth  of  Christ  will  make  way  for 
such  calamities  on  guilty  nations,  as  may  ren- 
der life  itself  a  burden,  and  death  the  only  ap- 
parent and  desired  relief. — In  the  future  world, 
all  the  wicked  will  be  tormented,  but  not  killed: 
they  will  desire  in  vain  to  sink  into  non-exis- 
tence :  in  this  sense  "death  shall  flee  from 
them,"  and  they  shall  never  overtake  it.  As 
we  ought  to  "fear  him,  who  is  able  to  destroy 
both  body  and  soul  in  hell,"  far  more  "than 
them  that  can  only  kill  the  body;"  so  those  de- 
stroyers are  most  to  be  dreaded,  who  act  as 
"angels  of  the  bottomless  pit,"  and  vicegerents 
of  Satan,  by  dilfusiiig  pernicious  heresies  and 
impostures,  contrary  to  the  pure  doctrine  of 
Christ.  For  that  grand  deceiver,  which, 
"transformed  into  an  angel  of  light,"  and  his 
ministers  when  they  appear  to  be  teachers  of 
righteousness,  do  far  more  mischief  to  mankind, 
than  the  most  barbarous  and  successful  warriors 
could  ever  accomplish:  but  he  who  murders  at 
once  both  the  souls  and  bodies  of  men,  most 
completely  merits  the  title  of  Maddon,  ApoU 
lyon,  the  Destroyer. 

We  may  rejoice,  that  the  Lord  has  "a  hook 
in  the  no.se,  and  a  bridle  in  the  mouth"  of  every 
boasting  enemy,  by  whatever  method  he  threat- 
ens to  subvert  his  cause.  He  gives  deceivers 
or  destroyers  power,  till  his  own  purposes  of 
judgment  or  correction  are  accom])lished;  and 
then  he  cuts  them  off,  or  lays  them  aside,  at 
his  pleasure.  Thus  one  woe  comes  after 
another,  on  hypocrites  and  corrupt  churches; 
but  they  "who  have  the  seal  of  God  in  their 
foreheads"  cannot  be  hurt:  for  the  Lord  binds 
and  looses,  limits  or  enlarges,  increases  or  di- 
minishes nations  and  their  rulers,  "according 
to  the  counsel  of  his  own  will."  The  atten- 
tive reader  of  scripture  and  of  history  may 
therefore  find  his  faith  and  hope  increased  by 
those  events,  which  in  other  respects  fill  his 
heart  with  horror  and  anguish,  and  suftuse  his 
cheeks  with  floods  of  tears:  while  he  contem- 
plates men's  ingenuity  and  indefatigable  indus- 
try in  the  work  of  destruction,  and  in  extend- 
ing misery  among  their  fellow  creatures;  and 
while  he  observes,  that  the  rest  of  men,  who 
escape  these  plagues,  repent  not  of  their  evil 
works,  but  go  on  with  their  idolatries,  impiety, 
infidelity,  iniquity,  oppression,  cruelty,  and 
licentiousness,  "till  wrath  come  upon  thera 
also  to  the  uttermost." 

CHAP.  X. 

The  apostle  in  vision  beholds  a  mighty  Angel,  with  a  little  hook  open 
in  his  hand;  and  hears  (he  voice  of  seven  thunders,  which  he  was 
ordered  to  seal  up,  1 — 4.  The  Angel  swears  liy  the  eternal  Grea 
tor,  that  at  an  appointed  time,  after  the  sounding  of  the  seventh 
trumpet,  the  mystery  of  God  shall  he  finished,  5 — 7.  The  apostle 
receives  and  eats  (he  little  book,  8 — 11. 

AND  I  saw  "another  mighty  Angel 
come  down  from  heaven,  "^clothed 
with  a  cloud :  '  and  a  rainbow  was  upon  his 
head,  •*  and  his  face  was  as  it  were  the  sun, 
and  his  feet  as  *  pillars  of  fire: 


Ei.  1:28. 
d  1:16.     Daa.  10:6. 


I       Acts  26:13. 
e  1:15.     Caiit.5:15. 


Vol.  M. 


100 


[793 


\.  D.  95. 


REVELATION. 


A.  D.  95. 


Note. — In  the  conclusion  of  the  former  chap- 
ter, the  apostle  had  received  some  intimations, 
concerning  the  pertinacious  corruptions  of  the 
western  church,  and  other  professed  Christians, 
during  the  period  of  the  two  preceding  trum- 
pets: but  before  he  was  made  acquainted  with 
the  events  which  would  follow  the  sounding  of 
the  seventh  trumpet,  he  was  shown  something 
more  of  the  state  of  that  church,  in  the  ages 
previous  to  this  grand  event.  This  informa- 
tion was  introduced  by  a  most  august  and  con- 
solatory vision.  Being,  in  his  own  apprehen- 
sion, on  earth,  he  saw  another  "mighty  Angel 
come  down  fiom  heaven,  clothed  with  a  cloud" 
to  veil  the  splendor  of  his  appearance,  and  as 
an  emblem  of  the  darkness  of  the  dispensations 
which  were  predicted;  "a  rainbow,"  signifying 
"the  covenant  of  grace,"  surrounded  his  head; 
his  "face  shone  like  the  sun,  and  his  legs  were 
as  pillars  of  fire."  (Notes,  1 :12— 20.  4:1—3.) 
This  mighty  Angel  must  be  either  Christ  him- 
self, or  an  emblematical  display  of  his  glory. 

2  And  he  had  In  his  hand  *'a  little  book 
open:  and  ^he  set  his  right  foot  upon  the 
sea,  and  his  lehfoot  on  the  earth, 

3  And  cried  with  ^  a  loud  voice,  as  when 
a  lion  roareth:  and  when  he  had  cried, 
'seven  thunders  uttered  their  voices. 

4  And  when  the  seven  thunders  had  ut- 
tered their  voices,   ^  I  was   about  to  write 
and  I  heard  a  voice  from  heaven,  saying 
unto  me,  '  Seal  up  those  things  which  the 
seven  thunders  uttered,  and  write  them  not. 

Note. — The  angel,  thus  introduced,  held  in 
his  hand  "a  little  book"  as  containing  the  Rev- 
elation of  the  purposes  of  God,  which  he  was 
about  to  communicate  to  his  servant.  This 
was  distinct  from  the  larger  book  before  men- 
tioned, being  a  kind  of  appendix  or  codicil  to 
it.  (Note,  5:1 — 4.)  Or  it  might  be  one  of  the 
seven  parts  of  that  book,  which  as  some  think, 
might  each  be  called  "a  little  book."  It  had 
been  sealed,  but  appeared  as  having  been  open- 
ed: and  contained  a  part  of  "the  book  before 
spoken  of,"  though  thus  introduced  separately, 
to  call  and  fix  the  attention.  At  least  it  per- 
fectly coincided  with  the  contents  of  it.  Seve- 
ral respectable  interpreters  suppose  this  little 
book  to  have  contained  all  the  following  parts 
of  "the  Revelation;"  and  thus  they  make  it 
much  greater,  than  all  the  rest  of  the  book,  of 
which  Christ  opened  the  seals:  containing  (as 
some  of  them  suppose,)  all  which  should  take 
place  after  the  sounding  of  the  seventh  trum- 
pet: whereas  the  former  part  of  the  next  chap- 
ter, and  all  the  two  following  chapters  at  least, 
belong  to  the  sixth  trumpet.  These  are  objec- 
tions against  that  arrangement,  to  which  I 
could  never  find  a  satisfactory  answer:  besides, 
the  great  book  would  end  abruptly  in  the  mid- 
dle of  the  sixth  trumpet;  and  the  same  subject 
would  be  as  abruptly  taken  up  in  "the  little 
book."  It  therefore"  appears  to  me,  that  this 
little  book  contained  no  more,  than  the  former 
part  of  the  next  chapter;  (Notes,  11:1—14.) 
which  was  an  important  appendix  to  the  ninth 
chapter,  as  it  gives  a  general   account  of  the 

f  10.    5:1—5.   6:1,3.    Ez.  2:9,10.  I 
g  5.8.    Ps.  2:8.  r,S:5.    Prov.  3:15, 
16.       Is.  39:19.       Mall.  28:IB.  | 

704] 


Eph.  1:20—22.     Phil.  2:10,11. 

h   Pn.v.     19;  12.     I,.  5:29.    31:4. 

42:13.    Jer.  25:30.    Joel3:lG. 


state  of  the  western  church,  and  all  connected 
with  it,  during  the  period  of  the  fifth  and  sixth 
trumpets.  Then  the  former  subject  proceeds, 
the  seventh  trumpet  is  sounded,  and  a  compen- 
dious view  is  given  of  the  subsequent  events 
to  the  end  of  the  world.  (Note,  11:15—18.) 
After  this  the  second  part  of  the  book  is  intro- 
duced; (Note,  11 :19.)  and  the  aposile  is  shown 
a  great  variety  of  events,  tending  to  explain 
those,  which  had  before  been  predicted,  in  a  more 
summary  manner:  but  chiefly  relative  to  the 
state  of  the  church,  as  the  former  part  had 
been  to  those  which  concerned  the  empire. 
This  arrangement,  which  is  nearly  the  same 
with  that  adopted  by  Bishop  Newton,  makes 
no  material  alteration  in  the  plan  of  the  cele- 
brated Mr.  Mede,  and  those  who  have  followed 
him;  while  it  avoids  the  difficulty  of  making 
the  little  book  by  far  the  largest,  and  the  ne- 
cessity of  dividing  the  sixth  trumpet,  between 
the  two  books.  Still  every  event  is  referred  to 
the  times,  to  which,  according  to  the  synchro- 
nisms of  that  able  and  labprious  writer,  it 
belongs,  and  which  are  evidently  deduced,  not 
from  vague  hypotheses,  but  from  the  interna! 
construction  of  the  prophecy  itself.  And  the 
observation  of  another  learne<l  writer,  Bp. 
Hurd,  stands  equally  good:  'The  knowledge 
'of  this  order  is  a  great  restraint  on  the  fancy 
'of  an  expositor,  who  is  not  now  at  liberty  to 
'appl}"-  the  prophecies  to  events  of  any  time  to 
'which  they  may  appear  to  suit;  but  to  events 
'only  falling  within  that  time,  to  which  they 
'belong,  in  the  course  of  this  predetermined 
'method:  and  if  to  this  restriction  we  add 
'another,  which  arises  from  the  necessity  of  ap- 
'plying  not  one,  but  many  prophecies,  to  the 
'same  time;  we  can  hardly  conceive  how  an  in- 
'terpretation  should  keep  clear  of  all  these  im- 
'pediments,  and  make  its  way  through  so  many 
'interfering  checks,  unless  it  Avere  the  true  one. 
'Just  as  when  a  lock  (to  use  Mr.  Mede's  allu- 
'sion,)  is  composed  of  many  and  intricate 
'wards;  the  key,  that  easily  turns  within  them, 
'and  opens  the  lock,  can  only  be  that  which 
'properly  belongs  to  it.' — Since  I  first  wrote 
these  remarks,  expositors  have  ari.sen,  (espe- 
cially the  pious  and  learned  Mr.  Faber,)  who 
suppose,  that  the  little  book  contained  the  elev- 
enth, twelfth,  thirteenth,  and  fourteenth  chap- 
ters of  Revelation.  But,  after  very  much  con- 
sideration, I  feel  constrained  to  dissent  from 
this  opinion,  however  respectably  supported. 
First,  because  it  makes  the  little  book,  or  codicil, 
bear  a  too  great  proportion  to  the  whole  prophe- 
cy. The  prophetical  chapters,  properly  speaking, 
are  only  twelve;  namely,  the  sixth,  eighth, 
ninth,  eleventh,  to  the  fourteenth  inclusive,  and 
the  sixteenth  to  the  twentieth  inclusive:  for 
the  seventh,  tenth,  and  fifteenth  contain  not 
much  explicit  prediction  ;  and  the  two  last 
chapters,  succeeding,  as  it  appears  to  me,  the 
day  of  judgment,  are  rather  descriptive  of  the 
heavenly  state,  than  prophetical,  in  the  ordi- 
nary sense  of  the  word.  Now  the  four  chap- 
ters, assigned  to  the  little  book,  not  being  very 
short,  yet  crowded  with  most  important  pre- 
dictions, contain  at  least  a  third  of  the  whole 
prophecy;  which  is  more  than  can  pro])erly  be 
assigned  to  "the  little  book."     Secondly,  the 


Am.  1:2.      3:8. 
i    8:5.     15:1.7. 
k  1:11.2:3:  Is.  S:!.  IIab.2:2,3. 


Dciit.  29:29.     Is.  8:16.      29;U. 
D»n.  8:26.     12:1,9. 


A.  D.  95. 


CHAPTER  X. 


A.  D.  95. 


eleventh  chapter  evidently  carries  on  the  pre- 
diction, in  a  general  manner,  to  the  Millenni- 
um, and  indeed  to  the  end  of  the  world.  (Note, 
11:15 — 18.)  Now,  the  succeeding  chapters 
to  the  twentieth,  plainly  treat  of  times  previous 
to  the  Millennium.  The  prophet  must,  there- 
fore somewhere  go  back  to  take  a  more  partic- 
ular view  of  his  subject,  than  he  at  first  gave: 
but  no  place  can  be  assigned  for  this,  so  satis- 
factorily, as  the  close  of  the  eleventh  chapter. 
The  coarse  of  predicted  events  cannot  be  suc- 
cessive, in  those  chapters;  therefore  some  of 
them  must  be  coincident.  Thirdly,  no  inter- 
pretation of  the  former  verses  of  the  twelfth 
chapter,  gives  the  least  satisfaction,  except 
that  which  recalls  the  reader's  attention  to  the 
events,  which  took  place  when  pagan  persecu- 
tion terminated,  the  Roman  emperors  professed 
Christianity,  and  further  corruptions,  calami- 
ties, and  persecutions,  sprang  from  that  very 
source,  which  seemed  to  promise  far  happier 
days.  I  therefore  am  most  decidedly  of  opin- 
ion, that  "the  little  hook"  contains  only  the 
first  fourteen  verses  of  the  next  chapter,  to  the 
close  of  the  sixth  trumpet;  being  coincident, 
as  to  the  state  of  things  in  the  west,  with  that 
of  the  eastern  empire,  as  predicted  in  the  ninth 
chapter.  I  am  not,  however,  unwilling  to  con- 
cede, that  the  following  verses,  to  the  close  of 
the  eighteenth,  may  be  assigned  to  it,  as  a  gen- 
eral pre-intimation  of  the  final  success  of  that 
cause,  which  had  so  long  been  trampled  under 
foot.  Several  objections  to  this  interpretation 
will  be  obviated  as  we  proceed. — The  mighty 
Angel  above  described,  "set  his  right  foot  on 
the  sea,  and  his  left  on  the  dry  land,"  to  denote 
his  sovereign  authority  over  the  whole  terra- 
queous globe:  and  perhaps  intimating  his  de- 
termination of  spreading  the  gospel  through 
every  part  of  it:  and  he  demanded  attention, 
with  a  loud  voice  like  the  roaring  of  a  lion;  to 
show  the  power  and  terror  of  his  word  to  his 
obstinate  enemies.  After  this  seven  thunders 
were  heard,  which  in  the  most  majestic  manner 
uttered  intelligible  voices:  these  either  related 
to  matters  proper  for  the  apostle  to  know,  but 
not  proper  to  be  published;  or  else  they  are 
coincident  with  some  things,  which  are  after- 
wards more  clearly  revealed.  They  were,  how- 
ever, ordered  to  be  sealed  up,  and  it  does  not 
become  us  to  inquire  any  further  concerning 
them. 

Little  book.  (2)  Bi6lnQ>.()iov.  8,9,10.  'Val- 
'de  diminutivum i  a  very  little  book.^  Leigh. 
— Rom-eth.  (3)  Mvxdiai.  'It  is  used  without 
'distinction,  of  a  lion,  an  ox,  a  camel,  or  an 
*ass.'  Leigh. 

5  And  the  Angel  which  I  saw  ""stand 
upon  the  sea  and  upon  the  earth  "  hfted  up 
his  liand  to  heaven, 

6  And  sware  "  by  him  that  liveth  for  ever 
and  ever,  P\vho  created  heaven,  and  the 
things  that  therein  are,  and  the  earth,  and 
the  things  that  therein  are,  and  the  sea,  and 


m  See  on  2. 

o  Gen.   11:22.      2:15,16.      Dent. 

32:40.       Ez.   20:5,15,23,28.42. 

36;7.    47:14.   Dan.  12:7.    Heb. 

6:13. 
o  1:18 See  on  4:9,10.— J er.  10: 

10. 


p  See  on  4:11.-14:7.  Gen.  1:2 
Ex.  20:11.  Neh.  9:6.  Pa.  95:3 
—6.  146:5,6.148:1—7.  .ler.  10: 
11  —  13.  Acts  14:15.  17:23,24. 
Rom.  1:20,21. 

q  16:17.     Dan.  12:7. 

r  11:15—18. 


the  things  which  are  therein,   ithat  there 
should  be  time  no  longer: 

7  But  ""in  the  days  of  the  voice  of  the 
seventh  angel,  when  he  shall  begin  to  sound, 

the  mystery  of  God  should  be  finished, 
'as  he  hath  declared  to  his  servants  the 
prophets 

Note. — The  apostle  next  saw  the  mighty 
Angel  "lift  up  his  hand  to  heaven,"  as  it  was 
customary  to  do  when  solemn  oaths  were  tak- 
en; (Notes,  Deut.  3'i:40—4±  Dan.  12:5—9.) 
and  heard  him  swear  by  the  self-existent,  eter- 
nal Creator  of  all  things,  (Note,  4:9—11. 
Marg.  Bef.  o,  p,)  "that  there  should  be  time 
no  longer:"  or  as  it  may  be  rendered,  that  "the 
time  should  not  be  yet":"  that  is,  the  time  of 
those  glorious  things,  with  which  "the  mystery 
of  God  would  be  finished."  Further  delays 
must  be  expected:  till  at  length,  in  "the  days 
of  the  seventh  angel,"  after  he  had  begun  to 
sound  his  trumpet,  that  would  be  accomplished; 
according  to  the  predictions  of  former  prophets; 
namely,  as  it  may  be  supposed  from  the  subse- 
quent part  of  the  book,  in  the  destruction  of 
every  opposing  power,  and  the  universal  prev- 
alence of  true  religion;  which  would  continue, 
with  little  interruption,  to  the  consummation 
of  all  things,  and  so  terminate  in  the  eternal 
state.  (Notes,  11:15—18.  18:— 20:)  But 
before  those  events  began  to  take  place,  other 
preparatory  transactions  must  occur;  and  this 
solemn  declaration  seems  to  have  been  intend- 
ed to  teach  Christians,  in  the  intervening  ages, 
to  wait  with  patience,  and  to  expect  a  happy 
event  of  the  calamities  of  the  church,  though 
the  time  of  it  seem  long  delayed.  (Notes,  Dan. 
7:9—14,23—27.  8:13,14.  12:5— 13.)— If  we 
adhere  to  our  translation,  the  meaning  must  be, 
that  all  the  subsequent  events,  to  the  end  of 
time,  would  fall  under  the  period  of  the  seventh 
trumpet.— Liveth,  &c.  (6)  1:18, 

Declared.  (7)  Evtjyyfiias.  Proclaimed  the 
gospel,  referring  to  the  glad  tidings  of  the  Mil- 
lennium. 

8  And  "the  voice  which  I  heard  from 
heaven  spake  unto  me  again,  and  said,  Go 
and  take  the  little  book,  which  is  open  in 
the  hand  of  the  Angel  which  standeth  upon 
the  sea  and  upon  the  earth. 

9  And  I  went  unto  the  Angel,  and  said 
unto  him,  Give  me  the  little  book.  And  he 
said  unto  me,  "Take  t7,  and  eat  it  up;  and 
it  shall  make  thy  belly  bitter,  but  it  shall  be 
in  thy  mouth  sweet  as  honey. 

10  And  I  took  the  little  book  out  of  the 
Angel's  hand,  and  ate  it  up;  and  it  was  in 
my  mouth  'sweet  as  honey;  and  as  soon  as 
I  had  eaten  it  ^  my  belly  was  bitter. 

1 1  And  he  said  unto  me,  *  Thou  must 
prophesy  again  before  many  peoples,  and 
nations,  and  tongues,  and  kings. 


5   Rom.  11:25.    16:25.    Eph.  3:3 

9. 

t   See  on  Liikc  24:44 — 47.     Acts 

3:21. 
u  See  on  4,5. — Is.  30:21. 
X  Jub  23:12.  J«T.  15:16.    Ez.  2- 


8.     3:1—3.     Col.  3:16. 
y  Vi.  19:10.     104:34.      119:103. 

Prov.  16:24.     E/.  3:3. 
2  Ez.  3:14-  marg. 
a  11:9.    14:6.   17:15.  Jcr.  1:9,10. 

25: 15—30. 


[795 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


Note.— (Notes,  Ez.  3:1—3,12—15.)  The 
apostle's  "eating  the  book,"  was  an  emblem 
of  his  duly  considering  and  understanding  it; 
and  thus  making  it  his  own,  as  it  vyere,  to  the 
purposes  for  which  he  received  it.  The  knowl- 
edge of  future  events  was  at  first  very  sweet  to 
him,  as  honey  to  the  taste;  (Notes,  5:1—4. 
Jer.  15:16—18.)  but  when  he  had  more  fully 
understood  them,  they  occasioned  him  inward 
grief  and  anguish  of  heart.  By  publishing  the 
contents  of  this  little  book,  and  the  rest  of  the 
predictions,  which  he  was  about  to  receive,  he 
has  indeed  "prophesied  before  many  peO|)les, 
and  nations,  and  tongues,  and  kings,"  and  does 
so  to  this  very  day,  in  all  the  languages  into 
which  the  scriptures  have  been  or  shall  be 
translated;  and  in  all  the  countries  in  which 
they  are  circulated. 

Make  hitter.  (9)  HixQavet.  8:11.  Col.  3: 
19.  It  is  used  figuratively  for  whatever  excites 
uneasy  and  painful  sensations. 

PRACTICAL  OBSERVATIONS. 

The  divine  Surety  of  the  new  covenant,  who 
"purchased  the  church  with  his  own  blood," 
manages  all  things  in  heaven  and  earth  with 
uncontrollable  authority.  His  power  and  his 
word  are  most  terrible  to  his  enemies;  but  the 
believer  can  have  no  reason  to  fear  his  .un- 
changeable Friend;  for  he  will  communicate 
those  discoveries  and  consolations  to  him,  which 
are  kept  secret  from  all  others.  (Notes,  Ps. 
25:14.  JoAn  15:12— 16.)— The  final  salvation 
of  the  righteous,  and  tlie  final  prevalence  of 
true  religion  on  earth,  are  engaged  for  by  the 
same  unfailing  word  of  the  Lord:  and,  though 
"the  time  shall  not  be  yet,"  we  have  solid 
ground  to  conclude,  that  "the  sounding  of  the 
seventh  trumpet"  is  near  at  hand,  when  glori- 
ous scenes  will  be  exhibited  Very  soon,  how- 
ever, to  us,  ''time  shall  be  no  more:"  but  if  we 
are  believers,  a  happy  eternity  will  follow;  and 
we  shall  look  down  from  neaven,  to  behold  and 
rejoice  in  the  triumphs  of  Christ,  and  his  cause 
on  earth.  Let  us  then  rely  on  the  unchangea- 
ble word  and  oath  of  the  Lord,  for  strong  con- 
solation amidst  all  our  trials;  let  us  attend  to 
and  obey  the  voice  from  heaven,  which  calls  us 
from  the  attractions  of  things  present,  that 
we  may  consider  "the  things  which  shall  be 
hereafter."  Let  us  seek  our  instructions  from 
Christ,  and  obey  his  orders;  daily  meditating 
on  his  word,  and  so  digesting  it,  and  turning 
it  into  nourishment  to  our  own  souls;  and  then 
declaring  it  to  those  around  us,  according  to 
the  duties  of  our  several  stations.  Indeed  the 
sweetness  of  such  contemplations  will  often  be 
mingled  or  followed  with  bitterness;  while  we 
compare  the  scriptures  with  the  state  of  the 
world,  and  the  church,  or  even  with  that  of 
our  own  hearts.  Yet,  if  we  have  scriptural 
ground  to  conclude,  that  we  are  interested  in 
the  salvation  of  Christ;  and  if  we  be  employ- 
ed in  any  measure  for  the  good  of  others;  we 
should  not  so  much  regard  our  present  feelings, 
as  the  glory  of  God  in  our  eternal  happiness, 
in  that  of  those  with  whom  we  are  connected, 
and  in  the  salvation  of  sinners  in  all  the  regions 
of  the  whole  earth. 


a  21:15.  Is.  28:17.    Ei.  40:3—5. 
42:15—20.     Zech.  2:1,2.    Gal. 
6:14—16. 
b  10:1—5. 

«  Ez.  40:— 48:      1  Cor.  3:16,17. 
1(\ 


70G] 


2  Cor.  6:16.  Eph.  2:20—22.  J 

Pet.  2:5,9. 
d  K?.  40:17—20.     42:20. 
*  Or.  cast  out. 
e  13:— 18:    Pi.  79:1.    Lam.  1:10. 


CHAP.  XI. 

The  apostle  is  direcled  lo  measure  the  temple,  the  altar,  and  the  wor- 
shippers; but  lo  leave  the  "outer  court  lo  the  Gentiles;"  wiih  a  pre- 
diction  of  their  prevalence  for  forty-two  months,  1,2.  Power  isei«en 
to  two  witnesses,  who  prophesy  in  sackcloth,  durins;  twelve  hundred 
and  sivly  days,  3 — 6.  The  lieast  makes  war  upon  them,  and  slavi 
them:  but  aflcr  three  days  and  a  half,  Ihey  arise,  and  ascend  in:c 
heaven,  7 — 12.  Divine  judgments  overtake  their  entniifs,  13,14. 
The  se;cnlh  trumpet  sounds;  and  a  discovery  is  made  of  the  glorious 
events  which  shall  follow,  15 — 18.  An  introduction  to  the  prophe- 
cies of  the  suUseipient  chapter,  19. 

ND  there  was  given  me  ^a  reed  like 
unto  a  rod:  ''and  the  Angel  stood, 
saying.  Rise,  and  '^measure  the  temple  of 
God,  and  the  altar,  and  them  that  worship 
therein. 

2  But  ''the  court  which  is  without  the 
temple  *  leave  out,  and  measure  it  not;  for 
'^it  is  given  unto  the  Gentiles:  *"and  the  holy 
city  shall  they  ^  tread  under  foot  ''  forty  and 
two  months. 

Note. — It  has  before  been  supposed,  that  the 
former  part  of  this  chajiter  exhibits  the  con- 
tents of  the  little  book;  (Notes,  10:2—4.) 
which  represents  the  state  of  the  western 
church,  during  the  two  preceding  woe-trum- 
pets, and  before  the  sounding  of  the  seventh 
trumpet  (15);  and  this  fixes  the  chronology  of 
it. — The  discoveries  of  this  little  book  are  re- 
lated under  emblematical  appearances  and  ac- 
tions, as  before.  The  scene  is  the  temple;  and 
"a  reed,"  like  a  "measuring  rod,"  being  given 
to  the  apostle,  he  was  ordered  to  measure  the 
temple,  the  altar,  and  the  worshippers  in  the 
inner  court.  (Notes,  Ex.  27:9 — 19,  Ez.  40: 
3.)  This  denoted  that,  in  the  predicted  period, 
there  would  be  a  small  number,  whose  doc- 
trine, worship,  and  behavior,  would  bear 
measuring  by  the  word  of  God;  and  that  these 
only  would  be  acceptable  interior  worshippers: 
whereas  "the  outer  court,"  being  left  by  ex- 
press command  unmeasured,  and  "given  unto 
the  Gentiles,"  emphatically  showed,  that  the 
greatest  number  of  professed  Christians  would 
be  formal,  superstitious,  and  idolatrous  wor- 
shippers; Christians  only  in  name,  but  Gen- 
tiles i4i  wickedness,  and  even  in  idolatry.  The 
"holy  city"  also,  being  "trodtlen  uniler  foot" 
by  them,  implied  that  the  church  at  large,  and 
its  most  lucrative  and  eminent  places,  would  be 
filled  with  idolaters,  infidels,  and  hypocrites, 
and  that  true  Christians  would  be  oppressed  in 
a  errievous  manner.  The  duration  of  these 
evil  times  was  fixed  to  forty-two  months,  or 
twelve  hundred  and  sixty  days,  which  by  pro- 
phetical computation  are  so  many  years.  (Notes, 
Dan.  7:23—27.  8:9—14.  12:5—13.)  The 
whole  of  Daniel's  prophecies  should  be  com- 
pared with  the  subsequent  parts  of  this  book, 
as  the  same  events  and  dates  are  intended  in 
both;  and  this  gives  a  measure  of  certainty  to 
the  interpretation.  Daniel  also  fixes  these 
events  to  the  remains  of  the  fourth  monarchy, 
after  it  was  broken  to  pieces,  and  formed  ten 
kingdoms;  and  this  determines  the  geography 
of  them  especially  to  the  western  empire,  which 
was  properly  the  seat  of  that  monarchy.  So 
that  the  outlines,  both  of  the  time  and  place, 


Luke  21:24.      2  Thes.  2:3— 12.  I  g  Pan.  7:lfl.     8:10,24.25.      Matt 

1  Tim.  4:1— 3.    2  Tim.  3:1— 6.  I  5:13.     IfeS.  10:29. 

f  21:2.    22:19.      Is.  43:2.     62:1.  1  h  .1,1 1.  12:6.    13:5.    Xurn.  l4:34 

Malt.  4:5.    27:53.  |  lJan.7.25.    12:7,11,12. 


A.  D.  95. 


CHAPTER  XL 


A.  D.  95. 


to  which  these  prophecies  belonged,  are  unal- 
terably determined,  by  the  prophets  themselves: 
nor  can  the  accomplishment  of  them  be  referred 
to  any  other  times  or  places,  without  doing  the 
most  manifest  violence  to  them  in  both  respects. 
Indeed  the  prophecies  of  Daniel,  and  those  of 
the  apostle,  when  |>roperly  explained,  and  com- 
pared with  each  other  and  with  their  accom- 
plishment, constitute  the  fullest  imaginable  de- 
monstration of  the  truth  of  the  scripture.  But 
demonstration  itself  cannot  convince  those, 
who  will  not  bestow  due  pains  to  examine  it. — 
The  beginning  of  these  twelve  hundred  and 
sixty  years  must  be  placed  subsequent  to  the 
first  four  trumpets,  on  the  subversion  of  the 
western  empire,  which  was  completed  A.  D. 
566.  This  made  way  for  the  pope,  in  process 
of  time,  to  ac(iuire  a  vast  accession  of  ecclesi- 
astical dominion.  {Note,  2  Tkes.  2:3 — 7.) 
He  became  universal  bishop,  A.  D.  606;  and 
was  fully  established  as  a  temporal  prince,  A. 
D.  7.56.  Did  we  know  exactly  at  what  time 
to  date  the  beginning  of  the  twelve  hundred 
and  sixty  years,  we  might  show  with  certainty 
when  they  would  terminate:  but  this  would  not 
consist  with  that  wise  obscurity,  which  always 
in  some  respects  rests  on  prophecies,  before 
they  are  fulfilled.  Till  the  event,  therefore, 
shall  explain  this  matter,  it  must  be  left  unde- 
termined: but  perhaps  the  beginning  of  the 
rise  and  of  the  fall  of  this  antichristian  tyran- 
ny, and  the  completion  of  them,  may  both  be  at 
the  distance  of  twelve  hundred  and  sixty  years 
from  each  other;  as  in  more  than  one  way  the 
Babylonish  captivity  lasted  seventy  years. 
(Notes,  2  Kings  24:1,8—16.  Ezra  1:1—4. 
Van.  1 :1,2.)  The  beginning  hov/ever  of  these 
years  cannot  well  be  fixed  sooner  than  A.  D. 
606,  nor  later  than  A.  D.  756.  It  is,  indeed, 
far  from  probable,  that  the  beginning  fell  so 
late  as  this;  but  that  it  did  not  much  precede 
606,  will  I  think  afterwards  appear.  {Note,  7 1 
— 12.) — 'Measuring  the  servants  of  God  is 
'equivalent  to  sealing  them. — The  unmeasured 
'tenants  of  the  outer  court,  and  the  unsealed 
'men  throughout  the  Roman  empire,  are  alike 
'the  votaries  of  the  apostacy:  while  they  that 
'were  measured,  and  they  that  were  sealed,  are 
'the  saints  who  refused  to  be  partakers  of  his 
'abominations.'     Faber. 

3  And  *  I  will  give  power  unto  my  '  two 
^  w'ltnesses,  and  they  shall  prophesy  '  a 
thousand  two  hundred  and  threescore  days, 
"'clothed  in  sackcloth. 

4  These  are  the  "  two  olive-trees,  and 
the  "two  candlesticks  p standing  before  "^the 
God  of  the  earth. 

5  And  if  any  man  will  hurt  them,  "^fire 
proceedeth  out  of  their  mouth,  and  devour- 
eth  their  enemies:  and  if  any  man  will  hurt 
them,  he  must  in  this  manner  be  killed. 

6  These  have  *  power  to  shut  heaven; 
that  it  rain  not  in  the  days  of  their  proph- 
ecy: and  *have  power  over  waters  to  turn 


*  Or,  /  zvill  give  unto  -my  two  ziHt- 

nesses,  that  they  mny  prophesy. 

John  3.27.    1  Cor.  12:28.  Eph. 

4:11. 
i  Num.  30:30.      Dciit.  17:6.     19: 

15.    Malt.  18:16.    2  Cor.  13:1. 
k  20:4.    Luke  24:48.  John  15:27. 


Arts  1:8.     2:32.     3:15.    13:31. 
1  See  on  h.  2.-12:6. 
mfien.    37:34.        1    Chr.    21:16. 

Esth.  4:1,2.   .loh  16:15.  Is.  22: 

12.  Lam.  2:  lO.     Joii.  3:5—8. 
n  Ps.  52:8.  Jer.  11:16.     Zech.  4: 

2,3,H— 14.     Koin.  11:17. 


them  to  blood,  and  to  smite  the  earth  with 
all  plagues,  as  often  as  they  will. 

[Pjoctical  Observations.] 

Note. — It  would  be  tedious  even  to  mention 
the  conjectural  explications,  which   have   been 
given  of  this  prophecy  concerning  the  witness- 
es: but  they  generally  and  notoriously  violate 
the  apostle's  fule;  {Notes,  2  Pet.  1 :20',21.)  not 
proceeding  upon    a    large    and  comprehensive 
view  of  the  subject,  but  confining  the  interpre- 
tation   to    private,    and    comparatively    little 
events.     A  "king,"   in    prophetical    language, 
commonly  means  a  succession  of  monarchs:  a 
"witness,"  therefore,  must  be  explained  by  the 
same  rule;  and  not  individuals,  but  a  succession 
of  men,  who,  during  the  period  referred  to,  bore 
testimony  to  the  truth,  must  be  intended  by  the 
prophecy.     "Two  witnesses"  were  mentioned, 
because  one  was  insufficient  for  the  legal  proof 
of  any  fact.     {Notes,  Deut.  17:2—7,  v.  6.    Ifl: 
15 — 21,  V.  15.)     For  these  "witnesses"  would 
be  as  few,  as  could  suffice  to  attest  the  true  gos- 
pel, and  to  enter  a  public  protest  against  the 
antichristian  perversions  of  it:  perhaps  Moses 
and  Aaron,  Elijah  and  Elisha,  and  the  apostles 
and  seventy  disciples,  sent  forth  "two  and  two," 
might  be  alluded  to.     All  real  Christians,  who 
boldly  professed  their  religion,  may  be  consid- 
ered as  uniting  in  this  testimony:  yet  ministers, 
and  especially  bold  and  zealous  men,  who  at- 
tempted reformation,  were  "the  witnesses"  pri- 
marily intended.    The  Angel  before  mentioned 
(1),  even  the   Lord   Jesus,    declared    that    he 
would  "give  them  power,"  or  authority,   "to 
prophesy,"  during  the  assigned  time;  yet  "in 
sackcloth,"  as  expressive  of  their  afflicted  per- 
secuted  state,  and  of  their  deep  concern  and 
sorrow  of  heart,   on  account  of  the  abomina- 
tions  against   which    they    protested.— It  has 
been  shown  by  many  writers,  that  during  the 
darkest  ages  of  popery,  men  were  raised  up, 
who  bore  a  decitied  testimony  against  the  pre- 
vailing corruptions  of  the  Roman  church,  and 
for  the  leading  doctrines  of  the  gospel.     It  was 
I  indeed  the  interest  and  the  constant  practice  of 
j  their  opponents,  to  silence  their  testimony,  to 
hlnrken  their  characters,   or  to  destroy  them  as 
iheretics:  yet,  after  all   their  endeavors  to  sup- 
press, misrej)resent,  and  mutilate  their  writings; 
enough  remains  to  show,  that  Christ  hnd  a  rem- 
nant of  faithful  witnesses  and  discijiles,  through 
all  the  ages  intended,  even  to  this  day.     From 
the  eighth  to  the  eleventh  century  inclusive,  Ave 
find  accounts  of  individuals,  or  collective  bodies, 
who,  under  the  brand  of  heresy,  and  in  the  face 
of  persecution,  evidently  held,  and  openly  pro- 
fessed, the  great  doctrines  of  salvation  by  faith 
ill  Christ,  and  through  his  mediation,  merits, 
and  grace;  and  protested  against  the  abuses  of 
popery:  and  these,  who  just  prevented  the  to- 
tal darkness  of  that  gloomy  period,  could  by  no 
means  be  extirpated.     On  the  contrary,  they 
continued  to  increase  in  many  places:  in  the 
valleys  of  Piedmont  especially,  vast  multitudes 
were  collected,  and  called  Waldenses,  and  Mbi- 
genses,  who  were  evidently  Calvinists,  (to  sjieak 
in  modern  language,)   more  or  less  moderate, 


o  1:20.    Matt.    5:14—16.      Luke 

11:33. 
p  Doul.  10:fi.      1  Kinjf  17:1. 
q  Ex.  «:22.    Is.  54:5."  Mic.  4:13. 

Zech.  4:14, 
r    Num.     16:28—35.     2  Kings  1: 

10—12.    Is.  11:4.  Jer.  1:10.  5: 


14.  El..  43:3.   Ho3.  6:5.  Zech. 

1:6.     2:8.     Acts  D: 4.5. 
s    1     Kings   17:1.       Luke     4:25. 

Jam.  5:17,18. 
t    Ex.  7:  — 12:   14:     Ps.  105:2G— 

36. 


[797 


A.  D.  95. 


REVELATION. 


A.  D.  95 


and  consistent  in  their  views;  and  their  lives 
were  generally  exemplary,  as  some  of  the  Pa- 
pists themselves  have  allowed.     These  subsist- 
ed during  the  twelfth,  thirteenth,  and  following 
centuries:  though  they  were  persecuted  with 
such  unrelenting  fury,  and  pursued  with  such 
cruel    and   destructive    wars,    that  in    France 
alone,  a  million  of  them  are  computed  to  have 
been   slain,    for   the   sole   crime  of  protesting 
against  the  tyranny  of  the  Pope,  and  the  cor-| 
ruptions  of  the  church  of  Rome!     They,  how-; 
ever,   continued   to   "prophesy  in   sackcloth;"! 
and  when  driven  from   Piedmont,   they  settled' 
in  other  places,  propagated  their  religion,  andj 
prepared  the  way  for  the  Reformation.     Con-i 
nected   with  them,  and  agreed  in  their  leading 
doctrines,  and  in  opposition  to  the  church  of 
Rome,  were  the  Lollards  m  England;  and  the 
Bohemians,  from  among  whom  arose  John  Huss 
and  Jerom  of  Prague,  who  were  burnt  in  the 
fifteenth  century  by  the  council  of  Constance. 
Multitudes  embraced  the  doctrines  of  the  gos- 
pel in  different  places,  during  those  times,  and 
professed  or  preached  it  at  the  hazard  of  their 
lives;  and  great  numbers  were  burnt  or  put  to 
deatli  in  the  most  cruel  manner,  for  so  doing. 
— 'The  visible  assemblies  of  the  Paulicians,  or 
'Albigeois  were  extirpated  by  fire  and  sword; 
'and  the  bleeding  remnant  escaped   by  flight, 
'concealment,  or  catholic  conformity.     But  the 
'invincible  spirit   which  they  had  kindled   still 
'lived  and  breathed  in  the  western  world. — In 
'the  state,  in  the  church,  and  even  in  the  clois- 
'ter,  a  latent  succession  was  preserved  of  the 
'disciples  of  St.  Paul,  who  protested  against  the 
'tyranny  of  Rome,  embraced  the  Bible  as  the 
'rule  of  faith,  and  purified  their  creed  from  all 
'the  visions  of  the  Gnostic  theology.  The  strug- 
'gles  of  Wickliff  in  England,  and  of  Huss  in 
'Bohemia,  were  premature  and  ineffectual:  but 
'the  names  of  Zuinglius,  Luther,  and  Calvin, 
'are  pronounced  with  gratitude  as  the  deliverers 
'of  nations!'  Gibbon. — 'How  striking  a  testi- 
'mony  is  here  given,  by  an  enemy  of  Christi- 
'anity,  to  the  fulfilment  of  prophecy!     Gibbon 
'writing  an  involuntary  comment  on  St.  John !' 
Cunninghame.     At  length  Luther  arose,  and 
the  reformation  took  place;  since  which  time,| 
the  same  testimony  for  the  truth  of  Christ,  and 
against  the  errors  of  Antichrist,  has  been  main- 
tained.    Nor  does  it  appear,  that  the  term  is 
yet  expired;  for  "they  shall  prophesy  1260  days 
clothed  in  sackcloth."    The  term  of  their  "pro- 
phesying in  sackcloth,"  before  they  "are  slain 
and  rise  again,"  {Note,  7 — 12.)    must   extend 
through  the  whole  of  the  forty  and  two  months, 
and  cannot  terminate  till  these  are  ended.  This 
is  wonderfully  overlooked  by  many  expositors, 
who  inconsistently  suppose   the   witnesses  to 
have  finished   their   "testimony  in  sackcloth," 
and  having  been  slain,  to  have  risen  again;  at 
a  time,  when,  by  their  own  computation,  the 
1260  years  were  not  ck)sed.     The  witnesses 
are  not  indeed  at  present  exposed  to  such  terri- 
ble  sufferings,   as   in  former  times:  but  those 
scenes  may  be  re-acted  before  long,  for  what 
any  man  can  foreknow;  and  they  have  abun- 


dant cause  "to  prophesy  in  sackcloth,"  on  ac- 
count of  the  declined  state  of  religion  even  in 
the   protestant    churches. — However,    though 
men   despised  and  hated  the  witnesses,    they 
were  in  reality  "the  two  olive-trees,"  endued 
with   spiritual   gifts   and   grace,  that  through 
their  instrumentality,  others  also  might  receive 
"the  unction  from   the  Holy  One;"  and  "the 
tvyo  candlesticks,"  to  hold  forth  the  light  of  di- 
vine truth  in  this  benighted  world:  they  stood 
to  minister  with  acceptance,  "before  the  God 
of  the  earth,"  the  Proprietor  and  Governor  of 
all  mankind;  and   were  the   champions,    as  it 
were,  of  his  cause,  and  the  heralds  of  his  glory, 
in  the  countries  where  they  lived.     (Notes,  1 : 
12—20.     Zech.   4:2,3,11—14)     Moreover,  if 
any  man,  being  enraged  by  their  testimony,  and 
emboldened  by  their  apparent  weakness,  should 
attempt  to  injure  them;  "fire  proceedeth  from 
their  mouths,   and  devoureth   their  enemies," 
who  would  in  this  manner  he  slain:  that  is,  the 
Lord  would  certainly  plead  and  avenge   their 
cause,  and  resent  the  injuries  done  to  them,  as 
done   against    himself.     (Notes,  Zech.  2:6 — 9. 
^^cts9:3 — 6.)   Their  warnings  and  instructions 
would  tend  to  the  condemnation  of  those,  who 
hated  them  on  that  account:  the  denunciations 
of  divine   vengeance,   uttered   by  them,  would 
infallibly  be  accomplished;  and  even  their  pray- 
ers would  be  answered  in  judgments  on  those, 
who  persisted  in  their  enmity.    For,  in  this  re- 
spect, they  would  have  power,  like  Elijah,  "to 
shut  heaven,   and  to  restrain  the  rain  from  fall- 
ing," during  "the  three  years  and  a  half"  of 
their  prophesying;  (Notes,  1  Kings  17:1.  Jam. 
5:16 — 18.)  or  to  prevent  blessings  coming  from 
above  on   those,  who  rejected  their  testimony 
and  persecuted  them  for  it:  as  well  as  to  "turn 
the  waters  into  blood,"  or  to  inflict  all  other 
plagues  at  their  pleasure,  as  Moses  did  upon 
the  Egyptians.    (Notes,  Ex.  7:15—25.)   That 
is,  they  would  have  as  great  an  interest  in  hea- 
ven, as  the  most  eminent  of  the  prophets;    and 
God  would  as  surely  punish  those  nations,  prin- 
ces, or  persons,  who  injured  them,  as  he  did 
those  who  had  formerly  oppressed    his  people, 
or  murdered  his  messengers. 


u  3.    Luke  13:32.  John  17;4.  10: 

30.      Acts  20:24.      2  Tim.  4:7. 
X  13:1,7,11.     17:6—8.     19:19,20. 

Dan.    7:21,22,25.     8:23,24.    2 

Thes.   2-3,9. 
y  9.    Ps.  79:2,3    Jer.  26:23.  Ez 

37  11. 


798] 


z  13.    14:8.    16:19.  17:1,5.   18:2, 

10,18,21. 
a  Oen.  13:13.  19:24.   Jer.  23:14. 

Ez.      16:53—55.       Am.   4:11. 

Matt.  10:15.    2  Ptt.  2:6.  Jude 

7. 
b  Ex.  1:13,14.    3:7.    Vi.  78:  13— 


7  And  "  when  they  shall  have  finished 
their  testimony,  "the  beast  that  ascendeth 
out  of  the  bottomless  pit  shall  make  war 
against  them,  and  shall  overcome  them,  and 
kill  them. 

8  And  'their  dead  bodies  sliall  lie  in  the 
street  of  ^  the  great  city,  which  spiritually  is 
called  ^  Sodom,  and  ''Egypt,  where  also 
•^our  Lord  was  crucified. 

9  And  they  of  '^  the  people,  and  kindreds, 
and  tongues,  and  nations  shall  see  their  dead 
bodies  ''three  days  and  an  half,  *"and  shall 
not  suffer  their  dead  bodies  to  be  put  in 
graves. 

10  And  they  that  ^  dwell  upon  the  earth 
shall  ''rejoice  over  them,  and  'make  merry, 


51. 
c  18:24.   Luke  13:33,34.    Acts9: 

4.  Heh.  6:6.      13:12. 
(1   10:11.      13:7.      17:15. 
e  See  on  2,3,11. 
f  See  on  y.  ?, 19:17,18.  Ec.  6:3. 

13.33:1.     Jer.  7:33.    Mall.  7:2. 


g  12:13.  13:8,14.    Matt.  10:22. 
h  Judg.  16:23,24.    P?.  13:4.    35: 

19.21-26.89:42.    Prov.  21:17. 

Jer.  50:11.     Ob.  12.    Mic.  7:8. 

John  16:20. 
i    Nch.  8:10—12.      1    Cor.  13:6. 

Eslh.  9:19—22. 


A.  D.  95. 


CHAPTER  XI. 


A.  D.  95. 


and  shall  send  gifts  one  to  another;  because 
^  these  two  prophets  tormented  them  that 
dwelt  on  the  earth. 

11  And  after  hhree  days  and  an  half, 
•"  the  Spirit  of  life  from  God  entered  into 
them,  and  they  stood  upon  their  feet;  "  and 
great  fear  fell  upon  them  which  saw  them. 

12  And  they  heard  a  great  voice  from 
heaven,  saying  unto  them,  "Come  up  hither. 
''And  they  ascended  up  to  heaven  in  a  cloud; 
•J  and  their  enemies  beheld  them. 

[Fractical  Obseii'ations.] 

Note. — When  these  witnesses  "shall  have 
finished,"  or  "shall  be  about  to  finish,"  their  tes- 
timony; "the  beast  that  asi^endeth  out  of  the 
bottomless  pit,"  (that  is,  the  persecuting  power, 
which  will  afterwards  be  more  fully  described, 
Notes,  13:1—7.  17:7,8.)  shall  fight  against 
them,  and  "kill  them."  Many  private  inter- 
pretations, (tor  so  they  appear  to  me,)  have 
been  given  of  this  passage,  as  if  it  related  to 
the  martyrdom  oi' individuals,  or  partial  perse- 
cutions, in  past  times;  and  some  strangely  im- 
agine, that  it  only  denotes  the  constant  perse- 
cution of  true  Christians,  through  the  whole 
period  of  twelve  hundred  and  sixty  years:  I 
cannot,  however,  but  think,  that  it  relates  to 
events  yet  future;  and  the  fulfilment  of  it  must 
be  nearly  at  the  same  time,  as  the  sounding  of 
the  seventh  trumpet. — "  The  great  city,"  in 
the  street  of  Avhich  the  dead  bodies  of  the  wit- 
nesses shall  lie  unburied,  does  not  seem  to 
mean  either  Rome  or  Jerusalem  literally;  but 
Jerusalem  mystically;  that  is,  the  professing 
church  of  God,  as  possessed  by  Gentiles  (2) ;  and 
so  become  the  rival  of  "Sodom"  in  lewdness;  of 
"Egypt"  in  cruelty  to  the  children  of  God;  and 
of  "Jerusalem"  at  the  time  Avhen  Christ  was 
there  crucified,  in  general  enmity  to  him  and 
his  cause.  Yet  the  arrangement  of  the  prophe- 
cy in  other  respects  shows,  that  the  countries, 
which  belonged  to  the  church  of  Rome,  when  at 
the  height  of  its  power,  and  most  prosperous  in 
its  rage,  "for  crucifying  our  Lord  afresh"  in 
his  people,  were  principally  intended:  and  in- 
deed it  is  worthy  of  notice,  that  though  onr 
Lord  personally  was  crucified  at  Jerusalem,  it 
was  by  the  authority  of  the  Roman  emperor, 
when  Judea  was  a  province  of  that  empire. — 
Present  appearances,  indeed,  in  some  degree 
may  seem  to  favor  the  opinion,  that  this  gener- 
ai_  and  successful  war  of  the  beast  against  the 
witnesses  of  Christ,  will  be  conducted  under 
another  form,  and  other  pretences,  and  perhaps 
by  other  instruments  and  means,  than  former 
assaults  have  been.  Papal  y)ersecutors  were 
often  concealed  infidels;  and  infidels  concealed 
under  any  other  mask,  and  so  opposing  vital 
Christianity  within  the  same  district,  niay  per- 
haps equally  answer  to  the  prediction:  for  the 
peculiar  opinions  of  this  anti-christian  power 
are  not  here  specified,  and  the  apostle  elsewhere 
speaks  of  antichrist  as  one,  who  ojjposes  the 
doctrine,  the  authoritv,  or  glory  of  Christ. 
(Notes,  1  Jo/i7i  2:18— 25.  4:1—3.)  The  pre- 
valence of  infidelity  in  different  forms,  through- 
out Europe,  and  the  zeal,  with  which  princi- 

k  5,6.  16:10.  )  Kin:;-  18:17.  21: 
20.  22:2,lf!.  .ler.  S?.-A.  John  7: 
7.  AcU5.S3.  7:54—57.  17:5,6. 


m  fien.  2:7.  Ez. 37:5— 14.  Rom. 

8:2,11. 
n  la.    Josh.  2:9.  .Tcr.  33:9.  Hos. 

3:5.   Acls  5:5,11. 


pies  of  that  tendency  are  every  where  propa- 
gated, when  contrasted  with  the  declining  state 
of  Popish  superstition,  renders  it  not  wholly 
improbable,  that  "the  beast"  may  change  his 
ground  and  method  of  attack,  before  he  thus 
prevails  against  the  witnesses;  for  that  time  ap- 
proaches :  though  popery  itself  is  far  more  deep- 
ly rooted  in  a  vast  proportion  of  professed 
Christians,  than  is  generally  supposed;  and 
seems  at  present  (1815)  greatly  prevailing 
against  open  infidelity,  nay,  I  fear  nominal  pro- 
testantism.— It  likewise  appears  from  the  pre- 
diction, that  the  temporary  victory  of  this  en- 
emy over  the  truth  will  be  so  entire,  through- 
out the  extent  of  the  Avestern  church,  that 
there  will  be  scarcely  any  open  ])rofession  or 
preaching  of  the  true  gospel,  or  steady  opposi- 
tion to  the  prevailing  antichristianity,  in  all 
that  part  of  the  Avorld :  so  that  the  dill'orent  na- 
tions of  Europe,  and  others  as  connected  with 
them,  will  have  nothing  to  do,  but  to  contem- 
plate and  insult  "over  the  dead  bodies  of  the 
witnesses,"  which  they  will  not  suffer  to  be 
buried.  This  may  signif^v,  that  they  will  re- 
vile and  deride  all  those,  who  before  had  jiro- 
fessed  and  preached  the  truth;  and  thus  pre- 
serve them  from  oblivion,  by  exposing  them  to 
ignominy.  At  the  same  time,  they  will  use  the 
customary  methods  of  mutual  congratulation 
on  an  event,  which  they  deem  so  joyful:  sup- 
posing that  they  have  at  last  finally  extirpated 
a  race  of  men,  whose  examples,  doctrines,  warn- 
ings, and  reproofs,  alarmed  and  disquieted  their 
minds,  and  prevented  them  from  proceeding 
without  disturbance,  in  their  ungodliness  and 
iniquitv.  (Notes,  Judg.  iG:<23—3\.  Mic.ll:8— 
10,  Matt.  27  :S9— 44.  John  1  iS— 10.)  But  the 
"triumphing  of  these  wicked  men"  shall  be 
short;  for  "after  three  days  and  a  half,"  pro- 
phetically computed,  the  witnesses  shall  rise 
again  from  the  dead,  to  the  great  consternation 
of  their  insulting  murderers.  That  is,  the  Lord 
will  speedily  raise  up  a  competent  number  of 
witnesses,  to  stand  up  for  his  pure  gospel;  to 
the  terror  of  its  opposers,  who  hoped  that  it  was 
finally  extirpated.  (Note,  20:4—6.)  Nay, 
these  \Vltnesses  will  be  called  by  "a  voice  from 
heaven,  to  ascend  thither,"  which  they  will  ac- 
cordingly do,  in  the  sight  of  their  enemies. 
That  is,  the  apparent  extirpation  of  genuine 
Christianity  in  the  western  church,  (the  bounds 
of  which  are  considered  in  their  largest  dimen- 
sions; for  all  true  protestants  are  only  "witness- 
es" for  the  truth,  within  the  dominions  of  the 
beast,)  will  make  way  for  more  glorious  times, 
when  the  ministers  and  professors  of  the  gospel 
shall  be  far  more  zealous,  honored,  and  ])ios- 
pered,  than  before;  even  as  the  ascension  of 
Christ  to  glory  was  subsequent  to  his  death  and 
resurrection;  and  preparatory  to  the  success  of 
the  gospel. — The  outline  of  the  above  interpre- 
tation was  given  in  the  first  edition  of  this  work: 
and  since  that  time,  during  twenty-four  years, 
the  author  has  had  abundant  opportunity  of  re- 
considering his  interpretation;  and  of  compar- 
ing it  with  those  of  many  other  commentators, 
and  with  events  which  have  occurred  in  Prov- 
idence. He  must,  however,  still  avow  his  full 
conviction,  that  the  tran.sactions,  predicted  un- 


4  1.     Ps.  15:1.  24:3.  Is.  40:34.  I       37.    Eph.  2:5.6. 
p  3:21.  12:5.    2  Kings  2:11.     Is.     q  Ex.  14:25.  Ps.  £6:17.     112:10, 
14:13.  Acls  1:9.    ilom.  8:34—        Mai.  3:18.  Luke  16:23. 


[799 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


der  the  emblems  of  these  verses,  have  not  hith- 
erto taken  place. — It  is  generally  agreed,  that 
this  chapter  coincides  in  time  with   the  ninth; 
(Notes,  9:)  and  that  the  state  of  the  church, 
and  of  the  nations  in  the  western  empire,   is 
here  predicted,   as  that  of  the  eastern  empire 
had  before  been.     The  whole  testimony,  there- 
fore, against  idolatry  and  popery,  in   the  ten 
kingdoms,  during  "the  twelve  hundred  and  six- 
ty years,"  must  be  intended:  and  till  that  tes- 
timony is  generally  suppressed,  the  witnesses 
are  not  slain.     The  triumphs  of  the  persecu 
tors,  in  Germany,  Bohemia,   Spain,  or  Italy, 
did  not  amount  to  any  thing,  which  can  with 
the  least  propriety,  be  called  "the  slaying  of 
the  witnesses;"  so  long  as  a  public  testimony 
against  papal  corruptions,  and  for  the  true  gos 
pel,  was  borne  in  any  other  parts  of  the  west- 
ern empire. — However  we  explain  the  express- 
ion, "when  they  shall  have  finished  their  testi 
mony,"  we  must  make  it  agree  with  this  part 
of  the  prediction;  "they  shall  prophesy  a  thou- 
sand, two  hundred,  and  sixty  days,  clothed  in 
sackcloth."     Now,  if  the  witnesses  were  slain 
at  the  council  of  Constance,  or  by  the  total  ru- 
in of  the  league  at  Smalcalde,  or  at  any  of  the 
times,  which  different  expositors  fix  upon;  it  in- 
evitably follows,  that  they  prophesied  one,  two, 
or  three,  "hundred  days  in  sackcloth"  less  than 
the  predicted  period:  except  any  will  say,  that 
they  "prophesied  in  sackcloth,"  after  their  res- 
urrection and  ascension  into  heaven. — The  dif- 
ferent opinions  of  eminently  learned  and  able 
men  on  the  subject,  and  the  extreme  difficulty 
which  they  all  seem  to  find,  in  making  one  part 
of  their  interpretations  consistent  with  the  oth- 
ers, are  powerful  arguments  in  my  mind,  that 
they  have  not  fact  and  truth  to  bear  them  out. 
The  fulfilment  of  the  prophecy  seems  to  me  in- 
dispensably to  require  the  following  particulars: 
1st   The  general  suppression  of  the  public  tes- 
timony for  the  truth,  and  against  the  grosser 
perversions   of  Christianity,    in    doctrine   and 
worship  throughout  all    the  kingdoms  of  the 
western  empire:  but  no  such   general  suppres- 
sion has  taken   place,   especially  in  the  latter 
ages  of  the  period  in  question.     2dly.  The  open, 
avowed,  and  general  triumph  of  enemies,  how- 
ever distinguished;  as  if  the  hated  cause  of  true 
Christianity  were  finally   ruined:   but  this  has 
never  yet  been  the  case,   throughout  the  ten 
kingdoms,  however  a  part,  and  comparatively 
a  small  part,  vainly  exulted  in  some  of  them. 
Sdly.  The  very  sj)eedy  and   unexpected   "re- 
vival of  the  witnesses;  and  the  immediate,  gen- 
eral, and  extraordinary  triumphs  of  the  gospel, 
in  all  those  countries,  where  it  was  supposed  to 
be  extirpated. — Whether   this  will  be,  as  some 
with  much  probability  think,  the  last  persecu- 
tion before  the  Millennium,  the  event  must  de- 
termine: but  the  war  of  the  beast  against  the 
witnesses,   is  surely  a  widely  diflierent  thing, 
from  the  war  of  Christ  against  the  persecutors, 
which,  I  apprehend,  is   meant  by   the  pouring 
out  of  the  vials,  at  the  opening  of  the  seventh 
trumpet.     {Notes,  16:)  During  the  former,  the 
enemy  triumphs,  and   "the  witnesses  prophesy 
in  sackcloth,"  till  slain:   during   the  latter,  the 
witnesses  and  their  cause   triumph,  and   their 
enemies    are   destroyed    by   tremendous  judg- 
ments.    Yet   these   distinct   events    have,    by 
some   respectable  expositors,   been  apparently 
confounded.     'The  death  and  resurrection  of 
800] 


'the  witnesses,  whatever  events  maybe  intend- 
'ed  thereby,  happen,  as  we  learn  from  the  con- 
'cluding  clause  of  the  above  passage,  before  the 
'end  of  the  second  woe,  and  before  the  coming 
'of  the  third  woe.'    Cunninghame.     Had  this 
writer,  in  company  with  many  others,  forgot 
the  third  verse,  when  he  wrote  this,  and  when 
he  dates   the  slaying  of  the  witnesses  A.  D. 
1546.?  Were  the 'l260  days  of  "their  prophesy- 
ing in  sackcloth,"  terminated  at  that  time.?  Or 
from  what  year  does  he  date  the  beginning  of 
the  twelve  liundred  and  sixty  years.?  Certainly 
this  calculation  dates  it  from  A.  D.  286:   earli- 
er by  several  centuries,  than   the  date  hitherto 
by  almost  general  consent,  assigned  to  it:  or  by 
himself  in  other  places.     (Notes,  1,2.  Dan.  7 : 
23—27.  8:13,14.     12:5—9.)     Indeed  it   makes 
it  precede   the  times   of  Constantine.     (Note, 
14:3 — 6.) — If  the  slaying  of  the  witnesses  be 
future;  it  is  of  vast  importance  that  Christians 
should  be  aware  of  it,  and  act  accordingly.     It 
does  not  follow,  from  the  suppression    of  the 
public  testimony,  viz.  the  general  silencing  of 
faithful  ministers,  and  inhibiting  the  public  ad- 
ministration of  ordinances,  in  the  purity  and 
simplicity  of  Christian   worship,  through  the 
ten  kingdoms,  that  there  will  be  no  true  Chris- 
tianity in  those  kingdoms.     Nay,  it  is  not  im- 
probable, that  the  prevalence  of  true  Christian- 
ity  will    provoke  this  persecution;   that  there 
will  be  thousands,  and  tens,  nay  hundreds  of 
thousands,  who  secretly,  at  the  hazard  of  their 
lives,  will  meet  together,  fnr  the  worship  of 
God;   that  books,    previously    circulated,   con- 
taining clear  and  practical  religious  instruction, 
Avill  in  a  very  great  degree  sujt])ly  the  want  of 
public  ordinances,   during  this  short  interrup- 
tion; that  the  persecution  itself,   and   the   sup- 
pression of  the  testimony,  will  so  show  the  odi- 
ousness  of  the  persecutors,   and   the  excellency 
of  true  Christians,  as,   by  the  divine   blessing, 
exceedingly  to  multiply  real  believers,  during 
the  interdiction;  and,  in  short,   that  the  means 
previously  used,  nay,  the  seed    which  we  are 
now  sowing,  may  be  abundantly  prospered,  in 
bringing  forward  the  glorious  times  which  shall 
succeed  this  event.     The  term  of  three  years 
and  a  half,   according  to  the  prophetical  calcu- 
lation of  the  days,  in  which  the  testimony  shall 
be  suppressed;  and  the  energy  and  success  with 
which  it  shall  then  burst  forth,  from  the  ashes 
under  which  it  had  been  smothered;  and   this, 
through  all  the  ten  kingdoms,  appear  to  me  to 
give  an  astonishing  interest  to  this  view  of  the 
subject;  as  well  as  most  animating  motives,  now 
to  sow  to  the  utmost  that  seed,  which  Avill  then 
produce  the  glorious   harvest.     In   many  other 
cases,  we  should  "rejoice  with  trembling;"  but 
in  this,  while  we  cannot  but  tremble,  at  the 
prospect  before  us;  we  should  tremble  ivilh  re- 
joicing.    Like  the  believer's  death,  it  will'be 
a  dark  and  painful  entrance  on  scenes  inexpress- 
ibly delightful:  and  the  approach  of  it,   if  per- 
ceived, will  assure  the  intelligent  Christian,  that 
the  final   triumphs  of  the  church  are  at  hand, 
even  at  the  door.     In   what  way,   the  accom- 
plishment will  take  place,  the  event  must  show; 
and  it  is  in  vain  to  argue  against  the  improba- 
bility of  it;  for  the  dispensations  of  Providence 
commonly  subvert   all   our  preconceptions  of 
probability.     It  should  also  be  noted  that  this 
exceedingij'-  depressed  state  of  real  Christianity 
seems  only  to  relate  to  the  western  church  ex- 


A.  D.  95. 


CHAPTER  XI. 


A.  D.  95. 


clusively.  and  probably  in  America,  in  Africa, 
in  the  East  Indies,  or  other  parts  of  Asia,  there 
may  be  very  flourishing  churches  at  the  same 
time. 

13  And  the  same  hour  ""was  there  a 
great  earthquake,  '  and  the  tenth  part  of  the 
city  fell,  and  in  the  earthquake  were  slain 
of  *  men  seven  thousand:  *  and  the  remnant 
were  affrighted,  and  "  gave  glory  to  the  God 
of  heaven. 

14  The  ''second  woe  is  past;  anc?,  be- 
hold, the  third  woe  cometh  quickly. 

Note. — Immediately  after  the  events,  intend 
ed  by  the  resurrection  and  "ascension  of  the 
witnesses,"  some  terrible  judgment  will  befall  a 
large  part  of  the  antichristian  city,  in  whicl 
they  were  slain  and  lay  unburied,  especially 
some  one  of  the  ten  kingdoms;  which  will  de 
stroy  a  great  number  of  persons,  and  so  alarm 
others,  as  to  tend  to  their  conversion,  and  to 
"the  glory  of  God"  in  it. — The  original  ex- 
pression, "seven  thousand  names  of  men, 
(Note,  Jlcts  1 :15.)  induces  many  to  think,  that 
this  refers  to  the  degradation  and  destruction 
of  the  most  renowned  and  powerful  supporters 
of  the  papal  Antichrist:  but  the  event  alone 
can  determine  the  precise  meaning  of  this. — 
Thus  the  second  woe,  or  the  sixth  trumpet  will 
terminate;  and  behold,  the  third  woe  will  speed- 
ily approach.  Whether  the  revolutions  and 
desolations  in  France  and  on  the  Continent, 
during  the  last  twenty  years,  are  specially 
meant,  (as  some  expositors  confidently  decide,) 
our  descendants  will  be  more  competent  to  de- 
termine, than  we  are.  But  if  the  whole,  con 
cerning  the  slaying  of  the  witnesses,  be  yet  un- 
fulfilled, as  I  decidedly  think,  that  cannot  be. — 
Same  hour.  (13)  The  destruction  implied  in 
this  verse  must  be  coincident  witli  the  ascen- 
sion of  the  witnesses,  at  the  very  same  time, 
or  when  the  prophecy  is  fulfilled. 

15  IF  And  ythe  seventh  angel  sounded: 
*and  there  were  great  voices  in  heaven, 
saying,  "  The  kingdoms  of  this  world  are 
become  the  kingdoms  of  our  Lord,  and  of 
his  Christ;  ^  and  he  shall  reign  for  ever  and 
ever. 

16  And  "^the  four  and  twenty  elders, 
which  sat  before  God  on  their  seats,  fell 
upon  their  faces,  and  worshipped  God, 

17  Saying,  ''We  give  thee  thanks,  0 
^  Lord  God  almighty,  *" which  art,  and  wast, 
and  art  to  come;  because  ^  thou  hast  taken 
to  thee  thy  great  power,  and  hast  reigned. 

18  And  ''the  nations  were  angry,  '  and 
thy  wrath  is  come,  "^and  the  time  of  the 
dead,  that  they  should  be  judged,  '  and  that 


r  19.— See  oil    6:12.— 8:5.    16:18. 

I  8:9—12.    13:1—3.      16:10. 

*  Gr.  namn  of  men.    3:4.     Gen. 

6:4.     Acts  1:15. 
t  See  on  1 1 . 
u  14:7.  15:4.  16:9.    Josh.  7:19.   1 

Sam.  6:5.     Jer.  13:16.  Mai.  2: 

2. 
S  8:13.    9:12.    15:1.     16:1, tc. 
y  8:2—6,12.   9:1,13. 
t  12:10.    16:17.    19:6.     I?.  27:13. 

44:23.        Luke  15:6,10. 
«  12:10.    15:4.     17:14.  20:4.    Ps. 

22:27 ,?R.  7'::11.    R6:9.  £9:15— 

Vol.  ^  i. 


17.  ls.2:2,3.  49:6,7,22,23.  55:5. 

60:3—14.  .Icr.  16:19.  Dan.2:44, 

45.  7:14,22,27.  Uw.  2:23.  Am. 

9:11,12.  Mic.  4:1,2.   Zeph.  3:9, 

10.  Zech.  2:11.  8:20—23.  14:9. 

Mai.  1:11. 
bKx.  15:18.    Ps.  110.4.    146:10. 

Is.  9  7.    E?..  37:25.    D.in.  2:44. 

7:18,27.    Mic.  4:7.    Matt.  6:13. 

Luke  1:33.     Ileh.  1:8. 
c  4:4,10.  5:5— 8,14.    7:11.    19:4. 
d  4:9.      D,in.  2:23.    6:10.     Matt. 

11:25.     Luke  10:21.   John  11: 

41.    2  Cor.  2:14.  9:13.    1  Tim. 

101 


,thou  shouldest  give  reward  unto  thy  servants 
the  prophets,  and  to  the  saints,  ""  and  them 
that  fear  thy  name,  small  and  great;  and 
"  shouldest  destroy  them  which  f  destroy 
the  earth. 

Note. — "The  little  book"  has  been  shown  to 
contain  such  extensive  and  important  predic- 
tions, as  abundantly  to  account  for  the  solem- 
nity with  which  it  was  delivered  to  the  apostle. 
(Note,  10:2 — 4.)  He  tlierefore  next  proceeds 
with  the  subject  which  closed  the  ninth  chaj)- 
ter.  When  "the  seventh  angel  had  sounded" 
his  trumpet,  there  were  great  voices  in  heaven; 
all  the  blessed  inhabitants  rejoicing  with  admir- 
ing gratitude,  because  "the  kingdoms  of  this 
world,"  which  had  so  long  "lain  under  the 
wicked  one,"  were  becoming  willing-ly  subject 
to  Jehovah,  and  to  his  anointed  King,  who 
would  reign  over  them  for  ever;  for  his  king- 
dom on  earth  would  continue  to  the  end  of 
time,  and  in  heaven  to  eternity.  (Note,  19:1 — 
6.)  Then  the  emblematical  representatives  of 
the  whole  church  were  seen  to  prostrate  them- 
selves, in  adoring  worship;  praising  and  ren- 
dering thanks  to  him,  as  the  self-existent,  om- 
nipotent, and  eternal  Lord  God;  because  he 
had  "taken  to  him  the  power"  over  tlie  nations, 
which  was  his  by  right  at  all  times,  and  had 
now  established  his  kingdom  throughout  the 
earth.  (Notex,  Ps.  2:7—12.  22:27—31.  72:8 
—  11.  /s.  9:6,7,  Zcch.9:9,\0.  Matt.  6 -.IS.)— 
If  tiiis  be  not  addressed  to  Christ  personally, 
(as  some  think,)  it  must  be  allowed  to  include 
him,  as  One  with  the  Father  and  the  Holy 
Spirit,  in  the  Unity  of  the  Godhead.  (Note,  1 : 
3,8 — 11.) — What  follows  is  explained  by  some 
persons,  to  relate  to  the  execution  of  the  wrath 
of  God  on  the  nations  before  the  Millennium, 
for  their  rage  and  enmity  against  his  people 
whom  they  had  slain;  but  who  were  figuratively 
"raised  from  the  dead,"  in  the  revival  and  final 
prevalence  of  the  gospel,  and  rewarded  in  the 
exceeding  prosperity  of  the  church,  whilst  those 
who  destroyed  the  earth,  were  exterminated: 
(Notes,  18:  19:  20:4—6.)  but  others  suppose 
it  to  refer  to  the  temporary  opposition  raised 
against  the  gospel  after  the  Millennium,  and 
just  before  the  general  resurrection,  and  the 
final  judgment.  (iVo<es,  20:7— 10.)  The  ac- 
count, however,  in  this  place  is  very  brief;  for 
it  will  be  explained  and  dilated  on  afterwards, 
in  several  chapters:  and  perhaps  both  events 
are  compendiouslv  hinted  at.  (Marg.  Kef.  a,. 
h.— Notes,  I>ara.  2:34,35,44,45.  7:9—14,19— 
27.) — 'Thus  we  are  arrived  at  the  consumma- 
'lion  of  all  things,  through  a  series  of  proj)he- 
'cies,  extending  from  the  apostle's  days  to  the 
'end  of  the  world.  This  series  has  been  the' 
'clue  to  conduct  us  in  our  interpretation  of  these 
'prophecies:  and  though  some  of  them  may  be 
'dark  and  obscure,  considered   in  themselves;. 

i    Sec  on  6:15-17.-14:10.    15:1 ' 

7.      16:   19:15. 
k  Sec   on     6:10,11.— 20: 4,.5, 12— 

15.     Is.  26:19—21.     Dan.  7:9, 

10.     12:1,2. 
1   22:12.    Matt.  5:12.  2  Thes.  1:5 

—7.  Heh.  11:25,26. 
m  19:5.    Ps.    85:d.    103:11.     115: 

13,14.  147:11.  Ec.  8:12.   12:13. 

Luke  1:50. 
n  13:10.     18:16—24.      IM9,21. 

Dan.  7:26.     8:25.    11:'I1,45. 
t   Or,  corrupt. 


1:12. 
e  .Sec  on  1:8.4:8.-15:3.  16:7,14. 

Gen,  17:1. 
f  See   on  1:4,8.-16:5. 
g  See  on    15.-19:6,11-21.  20:1 

—3.  I's.  21:13.   57:11.  64:9,10. 

93:1—3     102:13—18.    Is.  51:9 

—II.    52:10. 
h  2,9,10.     17:12—15.      19:19,20. 

Is.  2:1—3.    Is.  34:1  —  10.  63:1 

—6.  Et.  3S:9— 23.   Joel  3:9— 

14.   Mic.  7: 15— 17.  Zech.  14:2, 

5. 


[801; 


A.  D.  95. 


REVELATION. 


A.   D.  95 


'yet  they  receive  light  and  illustration  from 
•others  preceding  and  following.  Altogether 
'they  are,  as  it  were,  a  chain  of  prophecies, 
•whereof  one  link  depends  on  and  supports 
'another.  If  any  parts  remain  yet  obscure  and 
'unsatisfactory,  "they  may  perhaps  be  cleared 
'up,  by  what 'the  apostle  has  added  by  way  of 
'explanation.'     Newton. 

1 9  IF  And  °  the  temple  of  God  was 
opened  in  heaven,  and  tliere  was  seen  in 
his  temple  ''  the  ark  of  his  testament:  i  and 
there  were  lightnings,  and  voices,  and  tbun- 
derings,  and  an  earthquake,  'and  great  hail. 
Note. — This  verse  introduces  a  new  subject, 
and  should  have  been  placed  at  the  beginning 
of  the  next  chapter.  {Notes,  A:\—S.  15:5-8. 
]6;]7_21.  Is.  6:1—4.)  The  scene  of  the 
vision  was  laid  at  the  temple,  which  was  so  far 
opened,  that  "the  ark  of  the  covenant"  became 
visible:  this  denoted,  that  further  discoveries 
were  about  to  be  made,  relating  to  the  interior 
parts  of  religion;  for  the  preceding  chapters 
(jhiefly  referred  to  the  affairs  of  the  empire,  and 
(he  external  concerns  of  the  church.  "The 
ightnings,  and  voices,  and  thunderings,"  were 
tokens  of  the  special  divine  presence;  and  em- 
:)lems  of  the  terrible  judgments,  which  were 
about  to  he  revealed.  {Marg.  Ref.  q,  r.)  The 
lext  chapter  seems  to  go  back  to  the  primitive 
tges  of  the  church :  and  we  must  pass  a  second 
lime  through  many  of  the  succeeding  periods 
.»s  before:  though  principally  with  relation  to 
the  times  of  the  three  last  trumpets,  called  the 
woe-trumpets.     (Note,  12:1,2.) 

PRACTICAL    OBSERVATIONS. 
V.  1—6. 

The  Lord  measures  his  professed  worshippers 
by  the  rule  of  his  word,  and  weighs  them  in 
his  balance.  His  ministers  must  also  use  the  I 
same  standard;  and  they,  who  would  be  ap- 
proved as  inner  court-worshippers,  must  try 
themselves  by  the  same  unerring  touchstone. 
For  mere  nominal  professors  are  accounted 
Gentiles  before  God;  and  "the  holy  city"  has 
frequently  been  trodden  under  foot  by  such  en- 
emies of  the  Lord,  in  the  habit  of  the  worship- 
pers!— Indeed,  for  many  ages,  a  small  number 
of  "witnesses,  prophesying  in  sackcloth;"  have 
appeared  on  the  part  of  Christ  and  the  truth; 
whilst  multitudes,  in  great  splendor  and  power, 
have  been  ranked  on  the  side  of  antichrist,  in 
one  form  or  another.  But  it  is  a  most  honora- 
ble employment  to  unite  with  these  witnesses, 
however  few,  despised,  or  persecuted  they  may 
be;  and  to  enter  a  public  protest,  connected 
with  a  holy  and  exemplary  conduct,  against  the 
prevailing  corruptions  of  the  age  and  place  in 
which  we  live.  They  who  do  this  are  "green 
olive-trees  in  the  house  of  God,"  and  "shining 
lights"  in  the  dark  places  of  the  earth.  (Notes, 
Ps.  52:8,9.  Matt.  5:13—16.  Phil.  2:14—18.) 
But  we  cannot  obtain  this  honor,  without 
courage,  self-denial,  and  patience.  Christians 
of  this  description  are  "harmless;"  and  they 
appear  to  be  helpless  and  friendless:  but  it  i"s 
safer  to  meet  a  roaring  lion,  or  to  face  a  battery 
of  cannon,  than  to  injure  them;  "for  the  LorIo 
will  plead  their  cause,  and  spoil  the  souls  of 


c  14:15—17.  15:5—8.  19:11.   Is. 

6:1—4. 
p  Kx.    •;5:21,22.      Num.  4:5,15. 


802] 


10.33. 

9:4—8. 

1  13,15.- 


2  Cor.  3:14—16.  Heli. 
-See  on  4:5.     8:5. — 16: 


those  that  spoil  them;"  (Note,  Prov.  22:22, 
23.)  and  their  pious  instructions,  friendly  warn- 
ings, and  benevolent  prayers,  will  be  as  fire  to 
consume  their  inveterate  enemies.  Indeed  the 
wrath  of  God,  against  the  persecutors  of  his 
saints,  will  either  stop  the  current  of  his  boun- 
ty, or  turn  their  comforts  into  curses,  or  bring 
the  heaviest  plagues  on  offending  nations. 
V.  7—12. 

Neither  Satan,  nor  any  of  his  emissaries,  can 
cut  off  the  Lord's  ministers,  till  they  have  "fin- 
ished their  testimony,"  and  are  ripe  for  glory. 
The  cruelties  and  outrages  of  persecutors,  on 
the  living,  or  on  the  dead,  as  if  they  would  car- 
ry their  revenge  into  another  world,  cannot 
hinder  the  immediate  felicity  of  their  souls,  the 
glorious  resurrection  of  their  bodies,  or  their 
final  admission  into  heavenly  mansions.  But 
by  such  impious  'mrbarities,  "Christ  is  cruci- 
fied afresh,"  and  Jerusalem  is  turned  into  Sod- 
om and  Egypt:  and  the  external  homage  paid 
to  Christ  by  men  of  this  character,  (as  the  pa- 
pists adore  the  crucifix,)  seems  even  to  crucify 
him  again  in  effigy;  after  the  example  of  those 
who  builded  the  sepulchres  of  the  prophets,  and 
murdered  the  incarnate  Son  of  God.  (Note, 
Matt.  23:29— 33.)— Determined  rebels  against 
the  light  rejoice,  as  on  some  most  happy  event, 
when  they  can  silence,  or  drive  to  a  distance, 
or  destroy,  the  faithful  servants  of  Christ, 
whose  doctrine  and  conduct  are  a  torment  to 
them:  but  this  joy  is  soon  turned  into  terror 
and  anguish;  for  the  servants  of  God  will  rise 
again  to  be  swift  witnesses  against  them:  then 
they  will  behold  them  ascending  to  the  glory  of 
the  Lord,  while  more  terrible  vengeance  awaits 
their  enemies,  than  earthquakes,  or  death  in 
its  most  terrific  forms,  can  so  much  as  shadow 
forth. 

V.  13—19. 

Many  woes  await  the  impenitent  in  this 
world;  but  the  most  dreadful  woe  will,  as  it 
were,  cause  all  the  rest  to  be  forgotten;  and  it 
will  arrive  quickly.  For  the  seventh  angel 
shall  sound;  and  the  inhabitants  of  heaven  will 
rejoice,  because  "the  kingdoms  of  the  earth 
shall  become  the  kingdoms  of  the  Lord  and  of 
his  Christ,  and  he  shall  reign  for  ever."  At 
present,  prayer  for  that  blessed  revolution  in 
the  state  of  the  world,  is  the  duty  of  all  real 
Christians;  but  shortly  they  will  be  called  to 
join  in  songs  of  loud  thanksgiving  and  humble 
adoration,  "to  the  Lord  God  almighty,  who  is, 
and  was,  and  is  to  come."  Oh  may  the  name 
of  our  "heavenly  Father  be  thus  hallowed; 
may  his  kingdom  thus  come,  and  may  his  will 
be  done  in  earth,  as  it  is  in  heaven;"  for'his  "is 
the  kingdom,  the  power,  and  the  glorv,  for  ever. 
Amen."  (Notes,  Matt.  6:9,10,13.)— The  anger 
of  the  nations  against  his  righteous  authority 
will  bring  on  the  great  day  of  his  wrath:  "the 
time  of  the  dead,  when  they  shall  he  judged," 
will  soon  come:  then  shall  his  faithful  servants 
and  friends,  both  great  and  small,  be  most  mu- 
nificently rewarded;  and  they  who  have  de- 
stroyed the  earth,  shall  be  themselves  destroy- 
ed. In  the  mean  time,  we,  through  the  rended 
veil,  may  see  the  ark  of  the  covenant,  and  our 
God  upon  a  mercy-seat:  and  if  we  humbly  ap- 
proach him  in  this  "new  and  living  Way,"  the 


7.        16:21.       Ex.  9:18—29. 
3h.  10:11.    Job  68.22,23.  Ps. 


18:12.    105:32.    Is.  28:2.  3  :.0 
32:19.    Ez.  13:11.     38;;2. 


A.  D.  95. 


CHAPTER  Xn. 


A.  D.  95. 


most  tremendous  threateninefs  of  his  word,  and 
the  most  awful  judgments  of  his  hand,  will  do 
us  no  harm,  and  should  cause  us  no  conster- 
nation. 

CHAP.  XII. 

The  aposllesees  in  virion  a  (lavailing  woman,  watched  hy  a  red  dragon, 
thai  he  mighl  devour  her  ofTspring;  she  is  delivered  of  a  son;  he  is 
caught  up  to  (he  throne  of  (>od,  and  she  (lees  into  the  wilderness,  1 
— I").  Michael  oierconie'*,  and  casts  out  Satan;  joy  in  heaven  on  that 
occa-i(.n;  and  woe  denounced  on  the  earth,  through  Satan's  rage 
and  malice,  7 — 12.  The  dragon  persecutes  the  woman;  she  having 
wings  given  her  flies  into  IhewildcrnesH,  and  is  preserved  from  hisun 
wearied    and  varied  cflbrts,  13 — 17. 

AND  ^  there  appeared  a  great  *  wonder 
in  heaven;  ''a  woman  *=  clothed  with 
the  sun,  ^  and  the  moon  under  her  feet,  and 
upon  her  head  ^a  crown  of  twelve  stars: 

2  And  she,  being  with  child,  cried, 
^travailing  in  birth,  and  pained  to  be  deliv- 
ered. 

Note. — The  prophecies  of  this  hook  (as  it 
appears  to  me,)  naturally  divide  themselves  into 
two  parts;  the  second  of  which  begins  with  the 
last  verse  of  the  preceding  chapter:  though 
some  begin  it  with  the  first  verse  of  this  chap- 
ter. So  that  we  are  here  brought  back  to  the 
primitiv^e  ages  of  the  church;  though  they  are 
far  more  briefly  mentioned,  than  those  are 
which  followed.  Inattention  to  this  circum- 
stance has  occasioned  much  perplexity,  in  ma- 
ny attempts  to  explain  these  predictions:  for  if 
we  do  not  keep  hold  of  the  clue,  which  has 
properly  been  called  the  internal  geography  and 
chronology  of  the  book,  imagination  will  rove 
at  large;  and  supposed  allusions  to  detached 
events,  in  different  ages  and  places,  will  disjoint 
the  interpretation,  and  render  the  whole  ambig 
uous  and  suspicious. — The  church,  under  the 
common  emblem  of  "a  woman,"  the  mother  of 
individual  believers,  deriving  its  original  from 
"heaven,"  and  being  destined  to  return  thither, 
was  beheld,  by  the  apostle  in  vision,  in  heaven; 
with  such  attire  and  circumstances  as  rendered 
the  appearance  peculiarly  wonderful,  or  "a 
sign,"  being  significant  of  some  great  events. 
She  was  "clothed  with  the  sun;"  as  an  emblem 
of  her  being  justified,  sanctified,  and  irradiated, 
bv  virtue  of  her  union  with  Christ,  "the  Sun 
of  righteousness:"  she  had  "the  moon  under  her 
feet;"  to  denote  her  superiority  to  the  reflected 
and  feebler  light  of  the  Mosaic  dispensation, 
and  to  the  love  of  all  sublunary  objects:  her 
"crown  of  twelve  stars,"  represented  her  hon- 
orable maintenance  of  the  doctrine  of  the  twelve 
apostles.  Her  pregnancy  and  travailing  pains 
seem  to  be  an  emblem  of  the  afllicted  state  of 
th^"  church  in  the  three  first  centuries;  during 
wliich  time,  amidst  many  hardships  and  perse- 
cutions, with  fervent  prayers  and  earnest  la- 
bors, she  sought  deliverance  from  her  oppres- 
sion, and  an  increase  of  her  family,  and  wailed 
Ihe  appointed  term,  which  was  to  bring  a  hap- 
py crisis  to  these  her  sorrows.  {Note,  Has.  2: 
o_5.   Gah  4:17—20.) 

Pained.  (2)  f^anttnlnuFVTj.  9:5.   14:10.  20: 
10,  Matt.  8:29.  2Pe/.^2:8.     The  word  shows 


»  3.    11:19.    15:1.    2f:hr.  32:31. 

Mark  13:2.5.    Acts  2- 1 9. 
*  Or,  .«V„.     Matt.  12:38.    24:30. 

I.nke  21  11.25. 
h  Is.  49:14—23.    54:5—7.  CO:t  — 

4.   Hos.  2:19,20.  John  3:29.    2 

Tor.  11:2.      Eph.  5:25—27,32. 
c  21:23.  P«.f!4:ll.    Is.  fi:):l9,20. 

61:10.     Mai.  4:2.     Rom.  3:22. 


13:14.      Gal.  3:27. 
d  Gal.  6:14.     Tit.  2:11.12. 
e  1  20.    21:14.  Is.  62:3.  Zcch.  9: 

Ifi. 
f  4.   Is.  53: 11.. 54:1.  6fi:7,8.  Mic. 

5-3.  .Tohn  I6:2l.    Gal.  4:19,27. 
t  Or,  «i57i.    See  on  1 . 
g  4,9,17.    13:2,1.      16:13.  17:3,4. 

20:2.    Is.  27:1.     51:9. 


the  extreme  sufferings,  or  tortures,  by  which 
the  faith  and  patience  of  the  church  were  prov- 
ed, previously  to  her  deliverance,  especially  im- 
mediately before  it. 

3  And  there  appeared  another  f  wonder 
in  heaven;  and  behold  ^a  great  red  dragon, 
having  ''  seven  heads  and  '  ten  horns,  and 
^  seven  crowns  upon  his  heads, 

4  And  '  his  tail  drew  the  third  part  of  the 
stars  of  heaven,  and  did  cast  them  to  the 
earth:  and  '"the  dragon  stood  before  the 
woman  which  was  ready  to  be  delivered, 
for  to  devour  her  child  as  soon  as  it  was 
born, 

5  And  "  she  brought  forth  a  man  child, 
who  was  to  °  rule  all  nations  wiih  a  rod  of 
iron:  and  her  child  was  p  caught  up  unto 
God,  and  to  his  throne. 

6  And  '•the  woman  fled  into  the  wilder- 
ness, where  she  hath  a  place  prepared  of 
God,  ■■  that  they  should  feed  her  there  *  a 
thousand  two  hundred  and  threescore  days. 

[Practical  Ohservations.^ 

Note. — About  the  same  time,  another  mar- 
vellous sight  or  "sign,"  was  seen  in  heaven, 
even  "a  great  red  dragon." — "A  dragon"  was 
a  known  emblem  of  Satan,  and  of  his  princi- 
pal agents  or  vicegerents  on  earth.     {Note,  7 

\1.—Marg.  Ref.  g.)  "Red,"  purple,  or 
scarlet,  was  the  distinguishing  color  of  the  Ro- 
man emperors,  consuls,  and  generals;  even  as 
it  has  been  since  of  the  popes  and  cardinals. 
{Note, 17:3— b.)  "The  seven  heads"  of  the 
dragon  signify  the  seven  hills  on  which  Rome 
was  built^  and  the  seven  forms  of  government 
which  successively  prevailed  there.  {Note, 
17:9 — 14.)  "The  ten  horns"  marked  out  the 
ten  kingdoms,  into  which  the  western  empire 
was  at  length  divided.  {Notes,  Dan.  2:31 — 
49.  7:23 — 27.)  But  "the  seven  crowns  on 
the  dragon's  heads,"  and  not  "ten  crowns  on 
his  horns,"  showed,  that  ihe  whole  power  was 
yet  vested  in  the  emperors  and  senate  at  Rome; 
and  not,  as  afterwards,  in  the  nionarchs  of  the 
ten  kingdoms.  This  circumstance,  which  ma 
ny  have  not  observed,  precisely  fixes  the  date 
of  the  prophecy,  and  undeniably  proves,  that 
it  related  to  the  pagan  emperors,  and  not  to 
the  antichristian  power  afterwards  mentioned. 
{Note,  13:1.)  "Thetail"of  the  dragon,  "draw- 
ing a  third  part  of  the  stars,"  represented  the 
power  of  the  Romans,  which  had  casidown  the 
princes  of  one  third  part  of  the  earth,  and  re- 
duced their  countries  to  subjection.  {Note,  8: 
7.)  This  monster  appeared  to  watch  the  wo- 
man, being  prepared  to  devour  her  ofisjjring; 
as  Pharaoh  destroyed  the  male  children  of  Is- 
rael, or  as  Herod  sought  the  life  of  Christ. 
{Notes,  Ex.  1 :15— 22.  Matt.  2:16—18.)  Thus 
the  Roman  emperors  and  magistrates  jealouslv 
watched  the  progress  of  Christianity  from  the 
first,   and  harassed  the  church   with   constant 


h   13:1.3.      17:9. 

17:3,7,12,13.    Dan.  2:42.    7:7,S, 

20,24. 
k   13:1. 

I    9:10,19.     Dan.  P:9— 12. 
m  Et.     1:16.        .Matt.     2:3—15. 

John  8:44.     1  Pet.  5:8. 
D  2.   Is.  7:14.     Jer.  31:22.    Mic. 


5:3.    Mall.  1 :25. 
o  See  on  2:26,'::7.— 19: 

2:9. 
p  .See  on  11:12. — Mark 
H  14. 
r  1    King!   17:3—6,9—1 

— fl.     Malt.  4:11. 
a  See  on  11:2^3. 


1 5.       fs. 
16:19. 
G.       19:4 

[803 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


persecutions. — But,  at  length,  the  woman  was! 
delivered  of  a  male  child.  During  the  time  of 
the  persecuting  emperors  the  church  was  great- 
ly increased;  until  one  sprang  from  her,  who 
ascended  the  imperial  throne,  being  appointed 
to  be  the  vicegerent  of  Christ,  in  ruling  the  na- 
tions, and  crushing  the  enemies  of  the  gospel, 
"as  with  a  rod  of  iron."  (Notes,  2:24—28. 
6:12 — 17.  Ps.  2:7 — 9.)  Thus  the  offspring 
of  the  church,  even  Christians  in  general;  and 
Constantine,  with  the  Christian  emperors,  who 
succeeded  him  in  particular,  escaped  the  rage 
of  the  red  dragon;  and  the  latter  was  exalted 
to  very  great  honor  and  authority,  under  the 
immediate  protection,  and  by  the  special  favor 
of  God. — New  trials,  however,  awaited  the 
woman,  which  at  length  drove  her  into  the 
wilderness,  or  rendered  her  desolate  and  dis- 
tressed. For  the  termination  of  Pagan  perse- 
cution made  way  for  those  events,  which  at 
length  terminated  in  the  antichristian  power, 
the  continuance  of  which  was  fixed  to  one  thou- 
sand two  hundred  and  sixty  years.  (Notes,  11  :1 
—14.  2  Thes.  2:5—7.)  But  Godhad  provid- 
ed a  place  where  he  would  sustain  the  church 
when  the  time  arrived:  and  her  flight  into  the 
wilderness  is  here  mentioned  by  way  of  anti- 
cipation.— This  interpretation  has  been  object- 
ed to,  because  the  sixth  verse  is  supposed  to  be 
introduced  by  anticipation :  but,  in  fact,  it  is 
manifest,  that  the  apostle  thus  introduces  it; 
else,  why  does  he  resume  it,  with  some  addi- 
tional circumstances,  after  several  verses  pre- 
dicting most  important  events?  (14.)  Yet  even 
then,  the  church  is  represented  only  as  prepared 
to  fly,  not  as  yet  actually  fled. — The  author  has 
before  shown  his  decided  opinion,  and  stated 
his  reasons  for  it,  thai  "the  little  book"  con- 
tained no  more  than  pan  of  the  eleventh  chap- 
ter: that  the  slaying  of  the  witnesses  is  yet  fu- 
ture; and  that  the  concluding  part  of  tlie  pre- 
ceding chapter,  to  the  end  of  the  eighteenth 
verse,  brings  the  series  of  predicted  events  to 
the  Millennium,  and  indeed  to  the  end  of  the 
world.  (Notes,  10:  11:)  If  then,  this  and 
the  following  chapters  relate,  as  undoubtedly 
they  do,  to  events  preceding  the  Millennium; 
the  sacred  writer  must  in  some  place  go  back, 
and  resume  his  subject:  and  no  part  can  be  se- 
lected, in  which  this  can  so  naturally  be  fixed, 
as  the  last  verse  of  the  preceding  chapter, 
which  introduces  the  beginning  of  tliis. — 'We 
'would  also  divide  the  Revelation  into  two 
'parts;  or  rather  the  book  so  divides  itself.  For 
'the  former  part  proceeds,  as  we  have  seen,  in 
'a  regular  and  successive  series,  from  the  apos- 
'tle's  days  to  the  consummation  of  all  things. 
'Nothing  can  be  added,  but  it  must  fall  some- 
'where  or  other  within  the  com])ass  of  this  pe 
'rind;  it  must  be  a  resumption  of  the  same  sub- 
'jects;  and  this  latter  part  may  most  properly 
'be  considered  as  an  enlargement  and  iihistra- 
'tion  of  the  former.  Several  things,  which  be- 
'fore  Avere  only  touched  upon,  required  to  be 
'more  copiously  handled,  and  placed  in  a  strong- 
'er  light.  It  was  said  tliat  "the  beast  should 
'make  war  against  the  witnesses,  and  overcome 
'them:"  but  who  or  what  the  beast  is,  we  may 
•reasonably  conjecture;  but  the  apostle  himself 
•will  more  surely  explain.  Tlie  transactions  of 
•the  seventh  trumpet  are  all  summed  uoand  com^ 
'prised  in  a  few  verses;  but  we  shall  see  the  par 
'I'culars  branched  out  and  enlarored   on   into  as 


'many  chapters.  In  short,  this  latter  part  is 
'designed,  as  a  supplement  to  the  former,  to 
'complete  what  was  deficient,  to  explain  what 
'was  dubious,  to  illustrate  what  was  obscure: 
'and  as  the  former  described  more  the  destinies 
'of  the  Roman  empire,  so  this  latter  relates  to 
'the  fates  of  the  Christian  church.'  Bp.  New- 
ton.— Nothing  more  fully  confirms  my  opinion, 
that  Bishop  Newton's  outline  is  the  true  inter- 
pretation, than  the  dissatisfaction  which  perma- 
nently rests  on  my  mind,  after  carefully  con- 
sidering those  expositions,  which  have  been 
substituted  in  the  place  of  it.  While  objec- 
tions are  stated,  I  hesitate,  not  at  once  per- 
ceiving how  they  can  be  answered;  but  when 
the  interpretation,  substituted  in  its  place,  has 
excited  my  attention,  still  more  insuperable  ob- 
jections crowd  on  my  mind. — 'The  man  child 
'is  the  mystic  word  of  God,  which  is  described 
'as  the  Son  of  the  church,  because  it  is  the  in- 
corruptible seed,  from  which  all  true  believers 
are  born.'  Faber.  The  'mystic  word,'  ac- 
cording to  this  statement,  is  in  fad  i\\e  parent , 
not  the  son,  of  the  church :  but  waving  this,  if 
the  respectable  writer  here  cited  could  notmake 
out  his  system,  without  having  recourse  to  so 
indefinite  and  allegorical  an  interpretation,  of 
an  event  evidently  most  important  in  the  proph- 
ecy; I  cannot  but  conclude,  that  his  plan  ofin- 
terpretation  is,  in  this  respect  erroneous:  and  I 
must  give  that  of  Bishop  Newton  the  decided 
preference.  Most  certainly,  the  subversion  of 
the  Pagan  persecuting  Roman  empire,  and  that 
of  the  immense  ancient  system  of  idolatry,  as 
supported  by  all  the  genius,  influence,  and 
power  of  Greece  and  Rome,  was  no  inconside- 
rable event,  in  the  prophetical  history  of  the 
Christian  church:  and  had  it  not  been  specially 
and  prominently  marked,  it  might  have  been 
thought  an  extraordinary  omission.  (Note,  6: 
11 — 14.)  Whatever  the  character  of  Constan- 
tine or  that  of  his  successors,  was,  the  revolu- 
tion was  wonderful,  and  indeed  one  of  the  most 
extraordinary  recorded  in  universal  history. 
(Note,  Zech.  8:20—23.)  The  whole  pagan 
system  was  cast  down  from  its  "heaven,"  its 
authority  and  persecuting  domination;  and  the 
ruler  or  rulers  of  the  nations  professed  Chris- 
tianity, and  protected  the  church.  Subsequent 
corruptions,  terminating  in  still  more  dire  and 
destructive  ]>ersecutions,  indeed  followed,  and 
are  particularly  foretold:  but  surely,  it  is  natu- 
ral to  suppose,  that  the  prophet,  if  indeed  he 
resumed  his  subject,  to  give  a  more  particular 
account  of  the  periods  which  he  had  compen- 
diously mentioned,  should  go  back  to  the  first 
ages,  and  in  few  words  mark  the  deliverance  of 
the  church  from  pagan  persecution,  and  the 
revolution  in  the  empire  from  pagan  to  Chris- 
tian. I  by  no  means  think,  with  Bishop  New- 
ton, that  (Galerius,  or  any  personal  enemy  to 
Constantine,  is  meant  by  the  red  or  fiery  drag- 
on; but  the  v/hole  pagan  authority  and  influ- 
ence, instigated  by  the  devil,  (as  the  papal 
power  and  influence  afterwards  was,)  and  seek- 
ing the  destruction  of  Christianity,  and  of  the 
Christian  rulers  and  princes  who  supported  it. 
So  that  we  may  understand,  as  literally  as  we 
choose,  the  language  concerning  "the  old  drag- 
on;" only  remembering  that  he  "works  in"  and 
by  "the  children  of  disobedience."  (Notes, 
Eph.  2:1,2.  1  John  4:4—6.  5:19.)— Christians 
are  sp  ^ken  >f   as  exercising  the  authority  of 


A.  D.  95. 


CHAPTER  XII. 


A.  D.  95. 


Christ,  and  ruling  the  nations  with  a  rod  of 
iron:  (2:27.)  it  can  therefore  be  no  objection, 
that  the  same  allusion  is  made,  in  respect  of 
the  first  Christian  emperors,  under  whom  the 
most  entire  revolution,  from  persecuting  idola- 
try in  full  domination,  to  the  establishment  of 
Christianity  as  the  reiigrion  of  the  Roman  em- 
pire, took  place. — Some  commentators,  indeed, 
would  interpret  this  man  child  to  be  Christ 
himself;  but  this  cannot  be  meant.  Cor  he  was 
born  of  the  church  of  Israel,  not  of  the  Chris- 
tian church;  nor  is  he  ever  spoken  of  as  "the 
Son  of  the  church;"  but  rather  as  the  Husband, 
or  even  Father  of  it.  {Notes,  Ps.  22:30,31. 
/s.  9:6,7.  53:9,10.  54:4,5.  59:20,21.  Jo/m  3: 
27 — 36.  )The  apostle  also  spakeasa  prophet,  not 
as  a  historian;  therefore  events,  future  to  him, 
must  exclusively  be  intended. 

Red.  (3)  nvQQog.  6:4.  Fiery  red.  nvQ()ittoi, 
to  be  red  like  fire.  Matt.  16:2,3. — Dragon.] 
^^uy.mr.  4,7, 9,'l 3,16,17.  13:2,4,11.  16:13.20: 
2.  (Notes,  Is.  27:1.  51:9,11.  Jer.  51:34—37. 
Ez.  30:3 — 5.)  The  largest  and  most  terrible 
of  the  species  of  serpents. — Man  child.  (5) 
'Ymi'  aoftevn.  A  son,  a  male.  This  repetition 
of  the  same  idea  seems  to  imply  the  vigor  and 
manliness,  so  to  speak,  of  this  son  of  the 
church, 

7  IF    And   there   was   *  war  in  heaven 
"  Michael  "  and  his   angels  fought  against 
y  the   dragon;    and  the  dragon  fought  and 
*  his  angels, 

8  And  ^  prevailed  not;  neither  was 
••their  place  found  any  more  in  heaven. 

9  And  "^the  great  dragon  was  cast  out, 
^  that  old  serpent,  called  ^  the  Devil,  *"  and 
Satan,  which  ^  deceiveth  the  whole  world : 
''  he  was  cast  out  '  into  the  earth,  and  his 
angels  were  cast  out  with  him. 

10  And  "^  I  heard  a  loud  voice,  saying 
in  heaven.  Now  is  come  salvation,  and 
strength,  and  '  the  kingdom  of  our  God, 
and  '"  the  power  of  his  Christ:  for  "  the  ac- 
cuser of  our  brethren  is  cast  down,  which 
accused  them  before  our  God  day  and  night. 

11  And  "they  overcame  him  by  p  the 
blood  of  the  Lamb,  and  by  '^  the  word  of 
their  testimony;  and  ""they  loved  not  their 
lives  unto  the  death. 

12  Therefore  *  rejoice,  ye  heavens,  and 
ye  that  dwell  in  them.  *  Woe  to  the  inhab- 
iters  of  the  earth  and  of  the  sea,  for  the 
devil  is  come  down  unto  you,  having  great 
wrath,  "  because  he  knoweth  that  he  hath 
but  a  short  time. 


t  13:7.       19:11—20.       Is.    34:5. 

Eph.  6:12.     Cir. 
u  Is.  55:4.    Dan.  10:13,21     12:1. 

Heh.  2:10.     Jude  9. 
m  Malt.   13.41.  IG:27.  24:31.  26: 

53.     2The5.  1:7. 
y  Setun  3,4. 
z  9.    Ps.  73:49.     Malt.  25:41.-2 

Cor.  12:7.    Gr 2  Vet.  2:4. 

■  11.  Ps.  13:4.    118:10—13.  129: 

2.  Jer.  1:19.    5:22.      Matt.  16: 

18.    Rom.  8:31—39. 
b  Job  7:10.     8:18,  20:S.  27:21  — 

23.  Pj.  37:10.    Actj  1:25.  Jude 

6. 
c  8,1. 


d  14,15.20:2.  Geci.  3:1,4,13.  If. 
27:1.     65:25. 

e9:20.  1G:14.  18:2.  Mall.  4:1,5, 
8.  13:39.  Luke  fi:l2.  John  P.: 
44.  I  Tim.  36,7.  Ifch.  2:14.  1 
John  3:8—10.    Jude  9. 

f  2:9,13,24.  3:9.  1  Chr.  21:1. 
Job  1:6—12.  2:1.  Ps.  109:6. 
Zech.  3:1,2.  Mall.  4:10.  Luke 
»3: 16.  22:3,31.  Acts  5:3.  26:18. 
Rom.  16:20.  2  for.  2:11.  11: 
14.      12:7.     2  Thes.  2:9. 

5  13:14.18:23.  19:20.20:3,8,10. 
M»U.  24:24.  Horn.  16:18.  2 
Cor.  11:3.  Eph.  4:14.  2  Thes. 
2:3,9—11.  1  Tiin.  2:14.  2  Tim. 


Note. — The  events,  here  foretold,  preceded 
and  made  way  for  the  flight  of  the  church  into 
the  wilderness;  {Note,  13 — 17.)  and  therefore 
cannot  possibly  mean  the  reformation  which 
took  place  many  ages  after  that  event.  The 
strenuous  and  combined  efforts  of  the  Pagans 
against  the  establishment  of  Christianity,  and 
the  destruction  of  their  idolatrous  worship, 
was,  as  I  apprehend,  represented  by  "the  drag- 
on and  his  angels'"  warring  in  heaven  against 
"Michael  and  his  angels;"  perhaps  with  some 
reference  to  the  e.xpulsion  of  Satan  and  his  ad- 
herents from  heaven,  on  their  original  aposta- 
cy.  (Notes,  Luke  10:17—20.  JoAn  12:27— 
33.  '2  Pet.  2:4 — 9.)  Michael  may  represent 
Christ;  (J)Iarg.  Ref.  u;)  and  "the  devil,  and 
Satan,"  the  old  slanderer,  adversary,  and  mur- 
derer of  mankind,  was  the  invisible  commander 
of  the  opposite  army.  The  former  employed 
as  his  instruments  Christian  magistrates,  faith- 
ful ministers,  and  believers,  as  well  as  holy  an- 
gels: the  latter  fought  by  persecuting  empe- 
rors, such  as  Julian  the  apostate,  idolatrous 
priests,  and  heathen  philosophers.  (Note,  Gen. 
3:14,15.)  The  conflict  was  long  and  sharp; 
but  it  ended  in  the  total  defeat  of  Satan's  ar- 
my, in  the  deposing  of  idolaters  from  all  rule 
and  authority,  and  in  their  reduction  to  the 
most  abject  condition.  This  was  represented 
by  the  devil  being  cast  out  of  heaven:  for,  by 
the  power  of  idolatrous  emperors  and  magis- 
trates, he  had  maintained  that  false  religion,  by 
which  he  had  deceived  all  the  world,  and  se- 
duced them  to  be  his  subjects  and  worshippers; 
but,  by  the  subversion  of  that  authority,  and 
the  subsequent  demolition  of  idolatry,  he  was 
cast  down  from  his  dignity,  as  "god  and  prince 
of  this  world,"  for  a  time,  and  in  a  measure. 
When  the  Pagan  emperors  were  dethroned, 
Satan's  angels  were  cast  out  with  him :  for  both 
the  instruments  and  ministers  of  idolatry  were 
laid  aside,  and  even  their  very  idols  were  des- 
troyed with  contempt  and  execration. — It  is  re- 
markable,  that  Constantine  himself,  and  others 
of  his  time,  describe  these  events  under  the  same 
image  of  thed^throning  of  the  dragon.  'More- 
'over,  a  picture  of  Constantine  was  set  up  over 
'the  palace-gate,  with  a  cross  over  his  head, 
'and  under  his  feet  the  great  enemy  of  rnan- 
'kind,  (who  persecuted  the  church  by  means 
'of  impious  tyrants,)  in  the  form  of  a  dragon, 
'transfixed  with  a  dart  through  the  midst  of  its 
'body,  and  falling  headlong  into  the  depth  of 
'the  sea.'  Bp.  Newton,  This  shows  how 
Christians  then  understood  the  prophecy;  and 
no  doubt  they  rightly  interpreted  it. — Upon  this 
great  victory,  the  apostle  heard  songs  of  praise 
in  heaven;  because  "salvation  and  strength 
were  come,"  the  church  was  delivered  from 
persecution,  and  its  friends  advanced  to  author- 
ity; the  kingdom  of  God  was  openly  establish- 


3:13.      1  John  5:19. 
h  9:1.       Kz.  28:16.        Luke  10: 
18.     John  12:31. 
Job  1:7.   2:2.    Is.  14:12.65:2.5. 
John  14:30.    16:11.  2  Cor.  4:4. 

1  Pet.  5:8. 

k  /ice  on  11:15.-19:1-7. 

I    1    Chr.  29:11.   Pi.  22:28.  45:6. 

145:11—13.     Dan.   2:44.  Mall. 

6:10.     Luke  11:2. 
m  2:26.       Ps.  2:8— 12.     110:5,6. 

Mall.  26:64    28:18.    1  Cor.  5:4. 

2  Cor.  12:9. 

n  Job  1:9.       2:5.       Zech.  S:l,2. 

Luke22:31.— Tit.  2:3.  Or. 
0  2:7,11,17,26.     3:5,12,21.  John 


16:33.    Kom.  8:34—39.     16:20. 

1  Cor.  15:57.     2  Cor.  10:3—5. 

Eph.  6:13— 18.    2  Tim.    4:7,8. 

Ileh.  2:14,15.     1  Joh..  2:13,14. 

4:4.     5:5. 
p  7:10—14.  14:1—4.     15:3. 
q   17 See  an   1:2,9.    6:9.    11:7. 

19:10. 
r    2:10,13.      20:4.      Luke  14.26. 

Acls20:24.    21:13.    Heb.  11:35 

—38. 
I  18:20.  (9:1-7.    Ps.  96:11—13, 

148:1—4.  Is.  49:13.    55:12,13. 

Luke  2:14.     15:10. 
t    8:13.     9:12.      Il:l4. 
u  10:6.     Ileb.  10:37.    2  Pet.  3:8. 


[805 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


ed,  and  the  power  of  his  anointed  Son  most 
gloriously  displayed.  (^Note,  19:1—6.)  "For," 
sav  Ihey,  "the  accuser  of  our  brethren  is  cast 
out  of  his  dominion,"  and  deprived  of  his  in-i 
fluence:  he  could  no  longer  lay  grievous  crimes i 
to  the  charge  of  the  Christians,  for  which  to 
))ut  them  to  death;  as  Satan  had  accused  Job! 
before  God  himself,  and  was  ready  to  accuse 
others  continually,  night  and  day.  (Notes, i 
Job  1:9—11,  2:4,5.  Zech.  3:1—4.)  But  this 
victory  was  not  ascribed  to  the  sword  of  war,' 
Avhich'  was  only  a  subordinate  means,  when' 
matters  were  brought  to  a  crisis:  for  it  wasac-, 
quired  through  the  merit  and  efficacy  of  thei 
atoning  sacrifice  of  Christ,  by  faith  in  hisblood, 
and  a  bold  and  holy  })rofes3ion  of  his  gospel;] 
together  with  "theWord  of  their  testimony," 
even  that  of  those  who  went  forth  every  where 
preaching  the  doctrine  of  salvation;  and  "who 
loved  not  their  lives  unto  the  death,"  but  read- 
ily sealed  their  testimony  with  blood,  when  call- 
ed to  it.  These  were  the  warriors  and  the  wea- 
pons, by  which  Christianity  undermined  and 
subverted  the  power  of  the  idolatrous  empire, 
and  acquired  an  entire  ascendancy  over  their 
Pagan  enemies:  and  if  Christians  had  continu- 
ed to  fight  with  these  weapons,  and  such  as 
these,  their  victories  would  have  been  more  nu- 
merous and  glorious,  and  the  effects  of  them 
more  durable.  The  "heavens  were,  therefore, 
called  upon  to  rejoice,  with  all  the  inhabitants 
of  them,"  or  all  who  were  on  the  Lord's  side 
in  this  contest.  But  at  the  same  time  a  woe 
was  denounced  upon  the  inhabitants  of  the  earth 
and  the  sea,  or  the  nations  in  general;  because 
the  devil,  and  his  dethroned  agents,  would  not 
rest  in  their  disgraced  condition:  though  idol- 
atry was  suppressed,  it  was  not  destroyed,  and 
its  partisans  would  surely  excite  fresh  commo- 
tions. Nay,  the  devil  would  be  the  more  furi- 
ous in  his  opposition  to  the  gospel,  to  the  ruin 
of  numbers  of  souls,  and  to  the  great  distrac- 
tion of  the  empire;  as  he  would  know  that  "his 
time  was  short,"  that  Pagan  idolatry  would 
soon  be  totally  crushed,  and  that  "the  Seed  of 
the  woman  would  at  length  bruise  his  head:" 
he  would,  therefore,  take  his  opportunity  of 
doing  all  possible  mischief  to  mankind,  whilst  he 
had  it  in  his  power. — His  ans;els,  &c.  (9)  Note, 
Matt.  26:4\—4Q.—Ashort^time.  (12)  This  is 
made  an  objection  to  interpreting  the  prophecy 
of  the  ruin  of  Pagan  idolatry:  but  any  limited 
time  is  short,  compared  with  the  eternal  doom 
awaiting  the  gre-.it  enemy  of  the  church  and 
all  its  coadjutors. — They  who  interpret  it  of 
the  Reformation,  strangely  forget,  that  the 
dragon  had  at  the  lime  of  his  being  cast  out, 
"the  crowns  on  his  seven  heads,"  and  not  on 
his  fen  horns:  (Notes,  3 — 6.  13:1.)  and  that 
this  event  preceded  the  1260  years  of  the 
church's  abode  in  the  wilderness. 

That  old  serpent,  called  the  devil.  (9)  '0 
nrf^tg  6  nQXiuct;,  6  y.ithiue t'o;  diaHoln;.  20:2.  2 
Cor.  11:3.  A  learned  commentator  has  lately 
endeavored  to  prove  that  the  animal,  by  which 
the  devil  deceived  Eve,  was  an  ape,  or  some 
animal  of  the  ape  species. — Tt  is  however  evi- 
dent, that  the  Hebrew  word,  used  Gen.  3:1. 
never  means   an  ape,  in   the  Old  Testament. 


The  Arabic  word,  adduced,  is  indeed  one  name 
of  the  devil;  and  some  words  from  the  samo 
root  signify  an  ape;  but  they  also  signify  a 
lion,  a  wild  cow,  or  any  animal  with  a  peculiar 
kind  of  nose.  (Richardson^s  Arabic,  Persian, 
j  and  English  Dictionary.) — Waving  this,  how- 
ever, are  we  to  suppose,  that  the  inspired  writ- 
'ers  of  the  New  Testament,  kept  up,  by  express 
words,  when  not  quoting  from  the  Septuagint, 
the  false  opinion,  derived  from  that  version, 
that  Satan  deceived  Eve,  as  concealed  in  a 
serpent,  when  in  fact  he  was  concealed  in  an 
ape7  Is  this  our  reverence  for  the  words  of 
the  living  GoiM—Now.  (10)  Jgrt.  Matt.3:\5. 
26:29.  Hitherto.  "Hitherto  the  Lord  has 
helped  us,"  (Note,  1  Sam.  7  :12.)— The  church 
and  all  her  friends  might  praise  God,  very  prop- 
erly, for  deliverance  from  Pagan  persecution, 
though  other  trials  still  awaited  her. 

13  And  when  the  dragon  saw  that  he 
was  cast  unto  the  earth,  "  he  persecuted  the 
woman  which  brought  forth  the  man  child. 

1 4  And  ^  to  the  woman  were  given  two 
wings  of  a  great  eagle,  ^  that  she  might  fly 
into  the  wilderness,  into  her  place,  where 
she  is  nourished  for  ^  a  time,  and  times,  and 
half  a  time,  from  the  face  of  the  serpent. 

15  And  the  serpent  ''cast  out  of  his 
mouth  water  as  a  flood  after  the  woman, 
that  he  might  cause  her  to  be  carried  away 
of  the  flood. 

16  And  ''the  earth  helped  the  woman, 
and  the  earth  opened  her  mouth,  and  swal- 
lowed up  the  flood  which  the  dragon  cast 
out  of  his  mouth. 

1 7  And  •*  the  dragon  was  wroth  with  the 
woman,  and  went  •'to  make  war  with  the 
remnant  of  her  seed,  *" which  keep  the  com- 
mandments of  God,  ^and  have  the  testimo- 
ny of  Jesus  Christ. 

Note. — While  the  idolatrous  party,  who 
were  the  agents  of  the  devil,  were  constrained 
to  submit  to  the  power  of  Christian  rulers; 
they  still  persisted  in  their  persecuting  enmity 
to  the  church,  and  tried  various  methods  of 
re-establishing  their  ancient  worship.  Several 
attempts  were  made  of  this  kind,  during  the 
reign  of  Constantine.  Julian,  afterwards  the 
apostate,  left  no  method  untried,  by  which  he 
could  hope  to  effect  it.  He  endeavored  to  hin- 
der the  liberal  education  of  the  Christians,  that 
their  ignorance  might  expose  them  to  contempt, 
and  render  them  incapable  of  defending  or  pro- 
pagating their  religion:  he  employed  writers, 
of  great  learning  and  ingenuity,  to  ridicule, 
revile,  and  reason  against  Christianity:  he  ex- 
cited Arian  princes  to  persecute  their  orthodox 
subjects;  and  in  many  other  ways  he  attempt- 
ed 10  undermine  the  cause  of  Christ.  At  the 
same  time,  the  devil  and  his  agents,  prevailed 
to  corrupt  the  church  with  manifold  heresies, 
to  deform  it  with  various  scandals,  and  to  rend 
it  in  pieces  with  fierce  contentions;  and  these 
evils  grew  Avorse  and  worse,  during  the  period 


i,.'i.      Oifn.  3:l5.     Ps.  37:12— I 

14.      John  lfi-33. 

Ex    19.4.    I)pii(.  32;ll,t2.  Ps.  I 

5.5:6.     K  40-. 31, 

Set  nn  6.-17:3. 


806J 


a  11:2.3.     Dan.  7:25.      12:7. 

h  17:1.5.      I's.  18:4.   65:7.  93;S,4. 

Is.  E:7.     28:2.     59:19. 
c  Kx.  12:35,36.    1  liinta  17:6.    2 

Kings  8:9.  | 


d    See  on  12.— Ju."!!)  8:44.  1  Pet. 

5:8. 
e   11:7.   13:7.  17:6,14.  12:20.  19: 

19.   20:8,9.    Gen.  3:15.  Dan.  7: 

21—26.     11:36. 


(■    14:12.    22:14.     Malt.   2C:20.    1 

John  5:2,3. 
g  See  mi  II.       1:2.9.  6:9.  20:4.  t 

Cor.  2:1.     1  John  5:10. 


A.   D.  95. 


CHAPTER  XII. 


A.  D.  95. 


of  the  first  four  trumpets.  (Notes,  S:)  Thus 
the  way  was  preparing  for  the  erection  of  an- 
other idolatrous  persecuting  power,  which  will 
be  shortly  considered.  In  the  mean  time,  "two 
wings,  as  of  a  great  eagle,  were  given  to  the 
woman;"  that  she  might  be  ready  to  fly  to  her 
place  in  the  wilderness,  when  the  time  came. 
{Note,  Ex.  19:4.)  These  are  supposed  by 
some  writers  to  refer  to  the  eastern  and  west- 
ern empires,  the  standard  of  which  was  an 
eagle,  and  the  protection  afforded  by  them  was 
the  means  of  preservation  to  the  church,  till 
the  prefixed  time  of  her  obscurity  arrived.  In 
the  midst  of  the  preceding  convulsions  and 
heresies,  the  church  was,  as  it  were,  preparing 
to  flee  away  to  her  retreat,  from  the  fury  of 
her  opposers;  where  she  was  at  length  to  be 
nourished,  "for  a  time,  and  times,  and  half  a 
time;"  or,  for  three  years  and  a  half,  forty-two 
months,  or  one  thousand  two  hundred  and  sixty 
days:  but  her  flight  was  not  completed,  till  the 
establishment  of  the  antichristian  power  spo- 
ken of  in  the  next  chapter.  (Notes,  13:1.) 
Her  continuance  in  the  wilderness,  therefore, 
exactly  accords  to  the  time  during  which  the 
"two  witnesses  prophesied  in  sackcloth:"  both 
relate  to  the  same  events,  and  both  began  and 
must  end  together.  (Note,  11:3—6.)  If  the 
beginning  of  this  term  of  time  be  fixed,  A.  D. 
C06,  it  will  terminate  A.  D.  1866:  and  who- 
ever dates  "the  slaying  of  the  witnesses"  ear- 
lier than  that  time,  removes  proportionably 
backward  the  commencement  of  this  term. 
(Note,  3 — 6.)  If  this  event  took  place  in 
1546,  as  Mr.  Faber  and  Mr.  Cunninghame 
suppose;  then,  beyond  all  controversy,  the 
1260  years  began  about  A.  D.  'i86:  yet  Mr. 
Cunninghame  afterwards  dates  them  A.  D. 
5S3.  I  do  not  presume  to  say,  when  it  began; 
but  consistency  is  essentially  requisite  in  our 
interpretations.  (Note,  11 :1,2.) — To  prevent 
the  escape  of  the  woman,  "the  dragon  cast  out 
of  his  mouth  a  flood  of  water,"  to  carry  her 
away.  This  is  exi)Iained  by  many  expositors, 
with  great  propriety,  of  the  inundation  of  the 
Huns,  Goths,  Vandals,  and  other  barbarous 
nations,  by  which  the  western  empire  was 
overwhelmed:  (Notes,  8:)  for  it  is  known, 
that  the  strenuous  adherents  to  paganism  en- 
couraged these  irruptions,  in  hopes  of  subvert- 
ing Christianity  by  their  means;  and  no  doubt 
Satan  expected  to  overwhelm  the  church,  when 
idolaters  overturned  the  empire.  But  the 
event  proved  entirely  contrary  to  all  their  ex- 
pectations. "The  earth  helped  the  woman, 
and  swallowed  up  the  flood:"  the  victorious 
barbarians  united  themselves  to  the  vanquished 
Romans,  and  formed  one  people  with  them,  in 
the  several  provinces  of  the  empire;  they  even 
embraced,  in  form  at  least,  the  Christian  reli- 
gion. Ungodly  men  of  various  descriptions, 
from  regard  to  their  secular  interests,  protected 
the  church  amidst  these  convulsions:  and  the 
subversion  and  dismembering  of  the  western 
empire  did  not  at  all  help  the  cause  of  Idola- 
try; nay,  it  tended  to  the  propagation  of  Chris- 
tianity!— But  the  dragon,  being  disappointed 
in  this  atteuijit,  was  the  more  enraged,  and 
took  another  method  of  making  war  against 
true  Chrisitians,  as  "the  seed  of  the  church." 
(Note,  Gen.  3:14,15.)  These  were  but  "a 
remnant:"  for  superstitions  and  heresies  of 
various  kinds,  and  corruptions,  had  long  before 


this  increased  exceedingly,  which  afforded  the 
enemy  his  opportunity  for  the  assault  and  suc- 
cess predicted  in  the  next  chapter. — If  the  plan 
of  interpretation,  before  laid  down,  be  well 
grounded,  these  verses  must,  as  has  been  sta- 
ted, predict  the  events  which  made  way  for  the 
establishment  of  the  persecuting  domination 
of  nominal  Christians;  the  flight  of  the  church 
into  the  wilderness;  and  the  prophesying  of 
the  witnesses  in  sackcloth,  during  one  thousand 
two  hundred  and  sixty  days.  The  particulars 
of  these  latter  events  are  predicted  in  the  two 
following  chapters;  with  several  things  relating 
to  the  approach  and  earnests  of  the  church's 
delivery,  and  the  destruction  of  her  grand 
enemy.  In  the  fifteenth  chapter  there  is  a  sol- 
emn pause,  as  introductory  to  the  subsequent 
events;  and  then  the  prediction  proceeds  in 
regular  order,  to  the  Millennium,  the  day  of 
judgment,  and  the  heavenly  world.  Thus, 
from  the  beginning  of  this  chapter,  where  the 
])rophet  resumes  his  subject,  a  series  of  events, 
succeeding  to  each  other,  is  predicted;  and  ev.. 
ery  part  casts  light  on  all  that  which  precedes 
or  follows.  But  if  the  predictions  of  these 
verses  be  referred  to  any  part  of  the  twelve 
hundred  and  sixty  years,  or  to  the  end  of  them; 
this  order  is,  as  it  appears  to  me,  without  ne- 
cessity, and  without  proof,  disturbed  and  de- 
ranged; and  indeed  an  entirely  new  interpre- 
tation of  all  the  subsequent  chapters,  showing 
that  they  relate  to  future  events,  seems  indis- 
pensably necessary  to  preserve  the  consistency 
of  the  interpretation. — As  I  am  fully  persuad- 
ed, that  the  transactions  predicted  in  the  two 
next  chapters  (the  concluding  part  of  the  four- 
teenth alone  excepted,)  are  already  fulfilled:  I 
must  adhere  to  the  outlines  of  Bishop  Newton's 
interpretation,  in  preference  to  later  systems. 

That  he  might  cause  her  to  be  carried  away 
of  the  flood.  (15)  'If a  ravirjv  noTU/uocpOQTjTov 
TTOttjorj.  (Notes,  2  Sam.  22:5,6.  Ps.  65:6,7. 
93:3  4.) 

PRACTICAL    OBSERVATIONS. 
V.  1—6. 

True  Christians,  being  of  heavenly  birth,  and 
expecting  a  heavenly  felicity,  have  "put  on 
Christ,"  are  "clothed  in  his  righteousness," 
irradiated  by  his  light,  beautified  by  his  image, 
and  taught  to  put  earthly  things  beneath  their 
feet;  and  they  deem  it  their  honor  to  profess, 
adorn,  and  recommend  the  doctrine  of  the  holy 
apostles.  All  who  are  thus  minded  should  pray 
fervently,  and  labor  diligently,  in  their  several 
places,  for  the  increase,  prosperity,  and  purity 
of  the  church:  and  ministers  should  especially 
abound  in  these  holy  employments.  For  the 
devil  and  his  instruments  are  vigilant,  united, 
bold,  and  unwearied,  in  their  eflforts  to  destroy 
the  religion  of  Christ;  and  too  generally  the 
"kingdoms  of  the  world"  have  been  seduced 
into  their  service:  surely  then,  the  servants  of 
God  ought  not  to  be  timid,  heartless,  or  negli- 
gent, in  opposing  their  designs! — It  is  a  strik- 
ing proof  of  the  wretched  state  of  this  apostate 
world,  that  so  large  a  j)roportion  of  its  inhabit- 
ants have  generally  been  subjected  to  men,  em- 
inent only  for  tyranny  and  cruelty,  and  it  is  a 
great  mystery  in  Providence,  that  lhe^^earc  lell 
to  attempt  and  effect  so  many  things  against 
his  church.  They  cannot,  however  "  revent 
the  conversion  of  sinners,  or  the  final  'tivation 
of  believers:  nor  can  they  withstand  hmi,  who 

[807 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


is  exalted  to  "the  throne  of  God,  to  rule  over 
all  nations  with  a  rod  of  iron;"  or  overcome 
those,  who  are  invested  with  authority  and 
armed  with  power  by  him,  for  the  benefit  of  his 
church,  and  to  crush  those  who  persecute  it. 
(Notes,  Zech.  4:4—10.  12:2—5.)  The  Lord 
has  not  hitherto  indeed  generally  wrought  by 
the 'arm  of  the  magistrate;  but  when  he  is 
pleased  to  raise  up  rulers  to  protect  his  people, 
and  by  scriptural  means  to  promote  his  cause, 
we  should  be  thankful  for  them,  and  avail  our- 
selves of  their  countenance  and  assistance: 
though  the  church  has  her  place  prepared,  and 
her  sustenance  given  her,  far  more  frequently 
in  a  wilderness,  than  in  an  imperial  palace. 
V.  7—17. 
Whilst  "Michael  our  Prince,"  "his  angels," 
and  his  servants,  fight  against  "the  dragon  and 
his  angels;"  we  need  not  fear  the  final  preva- 
lence of  any  enemy,  either  against  the  church, 
or  any  true  believer.  The  "great  dragon,  even 
the  old  serpent  called  the  devil,  aiiil  Satan," 
while  he  deceives  and  rules  over  all  the  rest  of 
the  world,  will  as  surely  be  prevent  d  from 
hurting  the  true  church,  as  he  and  his  angels 
were  cast  out  of  heaven  at  first.  For  "salva- 
tion and  strength,  the  kingdom  of  our  God,  and 
the  power  of  his  Christ,"  will  renewedly  come, 
from  time  to  time,  till  the  dominion  of  every 
enemy  be  destroyed,  and  the  mouth  of  every 
"accuser  of  the  brethren"  be  stopped.  (Notes, 
Is.  54:15—17.  Rom.  8:32—39.)  But  victory 
in  this  holy  war  can  be  obtained  only  "by  the 
blood  of  the  Lamb,  and  by  the  word  of  the 
testimony"  of  his  servants.  Faith,  prayer,  a 
holy  life,  patient  continuance  in  well-doing, 
and  a  willingness  to  venture  or  suffer  ev^en 
unto  death,  with  zealous  and  faithful  preaching, 
are  the  weapons  by  which  the  saints  have  al- 
ways conquered;  and  vve  must  go  forth  with 
the  same  armor,  and  fight  in  the  same  manner, 
if  we  would  share  their  triumphs.  (Note,  2 
Cor.  10:1 — 6.)  Over  such  victories  all  heaven 
rejoices,  and  all  that  love  the  kingdom  of  Christ. 
— But  Satan  and  his  agents,  however  degraded 
and  baffled,  will  proceed  to  bring  "woe  on  the 
inhabitants  of  the  earth:"  nay,  they  rage  the 
more,  when  their  plots  are  defeated;  and  mul- 
titudes are  by  them  deceived  and  destroyed. 
Yet  the  church  still  maintains  its  ground  on 
eacth,  and  believers  continually  enter  heaven: 
when  dangers  seem  to  overtake  them,  they  are 
furnished  with  "eagles'  wings,"  to  "fly  away 
and  be  at  rest:"  when  heresies,  infidelity,  or 
tribulation,  appear  ready  to  overwhelm  them, 
the  earth  opens  and  swallows  up  the  flood. 
Even  world l}"^  men  give  assistance  to  the  church, 
when  the  Lord  is  pleased  to  make  use  of  them; 
and  she  will  be  preserved  for  ever,  with  all  the 
remnant  of  her  seed,  "who  keep  the  command- 
ments of  God,  and  have  the  testimony  of  Jesus 
Christ." 

CHAP.  XIII. 

A  vision  of  "a  t>east  rising  out  of  (he  sea;"  with  an  account  of  its  power, 
rage,  and  sc.ccess,  I— lO:  of  a  "second  beast,  rising  out  of  (tie  earth," 
«xercning  the  power  of  the  former  heast.  making  an  image  of  it,  and 
<ompelinig  all  to  worship  it,  11_17.     The  number  of  the  beast,  18. 

AND  I  stood  "  upon  the  sand  of  the  sea, 
^  and  saw  a  beast  rise  up  out  of  the 


a  Jer.  5:22. 

6  11:7.     17:8.     Dan.  7:2,3. 

c  See    on    12  3 17:3.7—12,16. 

Dan.  7;7,S,iy.uO,23,24. 
d   12:3. 


808] 


*  Or,  names. 

e  5,6.    17:3,5.   Uan.  7:25.    11:36. 

2Thes.  2.3,4. 
f  .T.r.  5  6.       1^:23.         Dan.  7:6. 

Uos.  13:7.     llab.  1:8. 


sea,  "^having  seven  heads  and  ten  horns, 
and  upon  his  horns  ^  ten  crowns,  and  upon 
his  heads  the  *  name  of  ^  blasphemy. 

Note. — The  apostle,  "standing  on  the"  shore, 
saw  a  savage  "beast  rise  out  of  the  sea;"  that 
is,  a  tyrannical,  idolatrous,  and  persecuting 
power,  springing  up  out  of  the  commotions 
wliich  took  place  in  the  world.  All  interpre- 
ters agree,  that  the  Roman  empire,  in  one  furm 
or  other,  was  here  intended:  and  Papists,  con- 
tinuing such,  must  contend,  though  against  the 
most  conclusive  evidence  which  can  be  imag- 
ined, that  Pagan  Rome  v/as  meant.  But 
Rome  Pagan  had  existed  many  hundred  years 
when  the  apostle  had  this  vision;  and  yet  he 
saw  "the  rise  of  this  beast." — It  may  inileed  be 
said  that  Daniel,  in  vision,  saw  the  rise  of  the 
Babylonian  empire,  though  the  rise  of  it  prece- 
ded his  proi)hecy;  (Notes,  Dan.  1 -A — 3.)  so 
that,  this  circumstance  alone  may  not  be  alto- 
geUier  conclusive  in  the  argument:  but  the 
reign  of  this  beast,  during  twelve  hundred  and 
sixty  years,  from  wliatever  period  it  be  dated, 
must  be  conclusive:  for  the  Pagan  Roman  em- 
pire, properly  speaking,  did  not  continue  three 
liundred  years,  from  the  time  when  this  proph- 
ecy was  delivered;  and  the  very  last  remains 
of  it  were  subverted  in  about  four  hundred 
years.  Indeed,  the  whole  time,  from  the  build- 
ing of  Rome,  to  the  time  of  Constantine,  the 
first  Christian  emperor,  was  considerably  less 
than  eleven  hundred  years;  and  even  to  Augus- 
tulus,  the  last  emperor,  A.D.  476;  that  is,  from 
its  birth  to  its  death;  it  lasted  at  the  most  only 
twelve  hundred  and  twenty-eight  years:  and 
for  the  first  five  or  six  hundred  years  of  this 
term,  the  Romans  had  not  the  smallest  concern 
in  any  thing,  which  respected  the  church  of 
God.  It  is  therefore  absolutely  certain,  that 
the  Roman  power,  as  professing  Christianity, 
and  not  that  of  Pagan  Rome,  is  meant.  The 
dragon  before  mentioned  had  "seven  crowns 
on  his  heads,"  but  this  "beast  has  ten  crowns 
on  his  horns."  (Note,  l<2:3—6.)  This  plain- 
ly showed,  that  a  revolution  would  take  place 
before  the  time  predicted  should  arrive;  and 
that  the  dominion  would  be  removed  from  the 
imperial  city,  and  divided  among  ten  kingdt^ms. 
— The  seven  heads  had  indeed  lost  their  crowns, 
but  they  had  preserved,  or  acquired,  a  name, 
or  names,  "of  blasphemy."  (Notes,  Dan.  2: 
40—43,  7:6—8,19—27.  8:9—12.)  Imperial 
Rome  Avas  often  called  The  eternal  city,  and 
The  goddess  of  the  earth,  with  other  blasphe- 
mous titles;  and  altars,  temples,  and  sacrifices 
were  assigned  to  her,  as  a  deity:  and  it  will  ap- 
pear in  the  sequel,  how  antichristian  Rome, 
after  the  loss  of  the  imperial  dignity,  obtained 
or  resumed  similar  names  of  blasphemy.  (Note, 
2  Thes.  2:3,4.)— Out  of  the  sea.]  11:7.  Notes, 
17:7,8.  Dan.  7:2,3. 

2  And  the  beast  which  I  saw  ^vvas  like 
unto  a  leopard,  ^  and  his  feet  were  as  the 
feet  of  a  bear,  •*  and  his  mouth  as  the  mouth 
of  a  lion:  and  'the  dragon  ''gave  him  his 
power,  and  his  seat,  and  great  authority. 

3  And  I  saw  '  one  of  his  heads  as  it  were 


5  1  Sam.  17:34—37.  2  Kings  2: 
24.  Prov.  17:12.  28:15.  Dan. 
7:4,5.      Uos.  13:8.      Am.  5:19. 

h  Fs.  22:21.  Is.  5:29.  flos.  11: 
10.   Am.  3:12.  2  Tim.  4:17.    1 


Pet.  5:8. 
i    Sceon   12:3,4,9,13,15. 
k  I6:10.      17:12.      19:20.     20;2 
1    1,14.      17:ia 


A.  D.  95. 


CHAPTER  XIII. 


A.  D.  95. 


*  wounded  to  death;  *"  and  his  deadly 
wound  was  healed:  "and  all  the  world  won- 
dered after  the  beast. 

4  And  "  they  worshipped  the  dragon 
which  gave  power  unto  the  beast:  ^  and 
they  worshipped  the  beast,  saying,  i  Who 
is  like  unto  the  beast?  ''  who  is  able  to  make 
war  with  him? 

Note. — This  beast  was  without  a  name,  like 
the  fourth  in  Daniel's  prophecy;  (Note,  Dan. 
7:7,8.)  but  it  resembled  in  divers  respects  the 
other  three  beasts,  which  that  prophet  had  seen; 
and  thus  united  the  fierceness,  cruelty,  and  ter- 
ror of  all  the  rest.  (Notes,  Dan.  7:4—6.)  It 
was  indeed  the  same  with  Daniel's  fourth  beast; 
the  same  empire,  but  in  one  special  form:  for 
"the  dragon  had  now  g^ven  his  power,  throne, 
and  great  authority,"  to  the  beast.  The  dra- 
gon may  here  mean,  either  the  devil,  or  the 
devil's  vicegerent,  the  idolatrous  Roman  em- 
pire. (Notes,  11:3 — 12.)  So  that  when  anoth- 
er idolatrous  persecuting  power  had  succeeded 
to  that  of  the  heathen  emperors;  then  "the 
dragon"  had  transferred  his  dominion  to  "the 
beast,"  or  the  devil  had  appointed  another  vice- 
gerent: and  all  the  world  knows,  that  this  ac- 
cords to  the  history  of  the  Roman  empire,  Pa- 
gan and  Papal. — The  project  of  re-establishing 
the  old  idolatry  having  failed;  a  new  species 
was  invented;  saints  and  angels  succeeded  to 
gods  and  demi-gods;  and  persecution  was  the 
means  employed  for  supporting  it.  (Note,  12: 
1.3—17.)  "The  head  of  the  beast,  wounded  to 
death,"  represented  the  entire  subversion  of 
the  imperial  authority  in  the  time  of  Augustu- 
lus,  or  when  Rome  became  a  dukedom  to  the 
Exarchate  of  Ravenna.  (Note,  8:li.)  Five  of 
the  heads  of  the  beast,  or  the  dragon,  (for  in 
this  respect  they  are  the  same,)  were  supersed- 
ed, before  the  apostle's  time,  namely,  kings, 
consuls,  dictators,  decemvirs,  and  military  tri- 
bunes, but  at  the  time  above  mentioned,  the 
Bixth  received  a  deadly  wound.  (Note,  17:9 — 
14.)  It  was,  however,  afterwards  healed,  by 
the  revival  of  the  imperial  name  and  dignity,  in 
the  person  of  Charlemagne,  or  Charles  the 
Great,  who  was  proclaimed  Augustus,  A.  D. 
800:  and  this  head  subsisted  ever  since  in  the 
emperors  of  Germany,  or  of  'the  holy  Roman 
'empire,'  till  subverted  by  recent  revolutions. 
For  the  emperor  of  Austria,  doubtless  by  con- 
straint, has  resigned  the  title;  and  the  present 
ruler  of  France  (1813)  has  usurpedit  for  a  sea- 
son. But  many  things  seem  now  (1815)  to  be 
reverting  into  their  former  channel;  and  it  is 
too  early  to  judge  how  this  revolution  may  ter- 
minate. Arter  Charles  had  been  thus  pro- 
claimed emperor,  the  temporal  and  ecclesiasti- 
cal rulers  mutually  strengthening  each  other, 
the  Roman  power  became  again  formidable, 
and  "all  the  world,"  or  all  the  earth,  was  aston- 
ished to  behold  that  em})ire  revived,  which 
seemed  to  be  totally  extinct:  so  that  a  supersti- 
tious and  idolatrous  obedience  was  rendered  to 
this  temporal  authority,  as  engaged  to  support 


•  Gr.iltnn. 

m  12.     E/.  30:24. 

B  4.        n:6,R,13,17.      I.ukft   2:1. 

.lohn  12:19.   Ads  8:10,11,13.  2 

Thes.  2:6— 12. 
(  2.    9:20.   Pa.  106:37,38.  1  Cor. 

10:20—22.     2  Cor.  4:4. 

Vol.  M. 


p  12.13,15.      Dan.    11:36,37.      2 

Thes,  2:1. 
q  )W:\8.—See  on   Ex.  15:11.   Ps. 

89:8. 
r    Deut.  9:2.      1  Sam.  17:24. 
»    Da:i. 7:8,1 1,25.      ll:3fi. 
I    Set  on  11:2,3.     12:6,14. 

102 


the  ecclesiastical  tyranny  of  the  Romish 
church.  Thus  they  virtually  "worshipped  the 
dragon,  who  gave  his  power  to  the  beast;"  by 
submitting,  without  reserve,  to  the  same  idola- 
trous persecuting  power  as  before,  only  in 
another  form:  and  they  "worship|)ed  the  beast" 
as  one,  who  never  had  his  equal  on  earth, or  in 
heaven,  and  who  would  surely  crush  all  that 
presumed  to  oppose  him.  Thus  the  old  idola- 
try was  fully  re-established,  with  new  names; 
and  the  worship  of  idols,  or  creatures,  is  in  ef- 
fect worshipping  the  devil. — Some  explain  "the 
deadly  wound,"  inflicted  on  one  head  of  the 
beast,  to  mean  the  revolution  which  took  place, 
when  Christian  emperors  succeeded  the  Pagan 
persecuting  emperors;  and  the  healing  of  this 
deadly  wound,  the  subsequent  establishment  of 
another  idolatrous  persecuting  power,  bearing 
the  Christian  name.  The  two  interpretations 
agree  in  the  grand  outline;  an<l  the  nature  of 
this  work  precludes  the  particular  consideration 
of  subordinate  questions. —  Who  is  like,  &c, 
(4)  Notes,  Ex.  15:11.  Ps.  89:6—12.  Is.  40:25, 
26.  2  Thes.  2:3,4. 

Beast.  (2)  Qtjqiov,  a  wild  beast,  a  beast  of 
prey. 

5  And  there  was  given  unto  him  •  a 
mouth  speaking  great  things  and  blasphe- 
mies; *  and  power  was  given  unto  him  fto 
continue  forty  and  two  months. 

6  And  "  he  opened  his  mouth  in  blas- 
phemy against  God,  to  blaspheme  his  name, 
"  and  his  tabernacle,  ^  and  them  that  dwell 
in  heaven. 

7  And  it  was  given  unto  him  ^  to  make 
war  with  the  saints,  and  to  overcome  them: 
^  and  power  was  given  him  over  all  kindreds, 
and  tongues,  and  nations. 

Note. — To  this  monstrous  savage  beast  "was 
given  a  mouth  speaking  great  things  and  blas- 
phemies."— It  will  soon  be  stated  as  the  au- 
thor's opinion,  that  the  ecclesiastical  power  of 
Rome  was  the  agent,  and  the  Pope  the  speak" 
ing  image  of  this  beast:  (Notes,  11 — 17.)  and 
every  one  knows  what  blasphemous  and  enor- 
mous claims  of  'His  Holiness,'  'Infallibility,' 
'Sovereign  of  kings  and  kingdoms,'  'Christ's 
'vicegerent  on  earth,'  yea,  'God  upon  earth,' 
have  been  spoken  by  this  mouth  of  the  beast. 
Power  also,  or  authority,  even  the  secular  em- 
pire, was  given  him  to  continue,  or  rather  to 
practise,  or  to  prosper  in  his  undertakings,  for 
forty-two  months,  or  twelve  hundred  and  sixty 
years.  Some  copies  read,  "Make  war"  (7): 
and  no  doubt  that  is  included.  This  term  co- 
incides exactly  with  that  during  which  "the 
two  witnesses  prophesied  in  sackcloth."  (Notes, 
11 :3 — 12.)  This  beast  would,  during  this  pe- 
riod, "open  his  mouth  in  blasphemies  against 
God;"  combining  with  the  ecclesiastical  power 
in  its  usurpations,  and  in  entrenching  upon  the 
peculiar  honors  and  prerogatives  of  God  him- 
self. "He  would  blaspheme  the  name  of  God," 
by  requiring  all  men,  at  the  instigation  of  the 


t  Or.  to  make  war.     7.     11:7. 
u  Job  3:1.     Matt.  12:34.     15:19. 

Rom.  3:13. 
X  21:3.     John  1:14.  Gr.   Col.  I: 

19.     2:9.     Ileh.  9:2,11,12. 
y  4:1,4.  5:13.7:9.    11:12.   12:12. 

1830.  19.1— 6.  Heb.  12:22,23. 


11.7.  12:17.  Dan.  7:21,25.  8: 
24,25.  11:36—39.  12:1. 
10:11.  11:13.  17:15.  Ex.  9:18. 
19.10:15.  37:26.  Jer.  25:9.  27: 
6,7.  51:20—24.  Dan.  5:18—23. 
John  19:11. 


[809 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


ecclesiastical  power,  to  render  that  worship  to 
creatures,  which  belongs  to  God  alone;    "and 
his  tabernacle,"  or  true  Christians,  by  stigma- 
tizing, anathematizing,  and  murdering  them,  as 
heretics;  "and  them  that  dwell  in  heaven,"  by 
scandalizing  angels  and  departed  saints,  as  if 
they  sacrilegiously  sought  and    were   pleased 
with  the  idolatrous  worship  rendered  to  them; 
and  by  ascribing  to  the  saints  a  variety  of  ridic- 
ulous actions,  Avhich  they  never  did.  (Note,  18: 
20.)  It  was  also  "given  to  the  beast  to  wage  war 
against  the  saints,  and  to  overcome  them:"  and 
no  computation  can  reach  the  numbers  who  have 
been  put  to  death,  in  different  ways,  on  account 
of  their  maintaining  the  profession  of  the  gospel, 
and  opposing  the  corruptions  of  the  church  of 
Rome.     A  million  of  the  poor  Waldenses  per- 
ished in  France;  nine  hundred  thousand  ortho- 
dox Christians  were  slain,  in  less  than  thirty 
years  after  the  institution  of  the  Jesuits;  the 
duke  of  Alva  boasted  of  having  put  thirty-six 
thousand  to  death  in  the  Netherlands,  by  the 
hands  of  the  common  executioner,  during  the 
space  of  a  few  years.    The  Inquisition  destroy- 
ed by  various  tortures  one  hundred  and  fifty 
thousand  Christians,  within  thirty  years.  These 
are  a  few  specimens,  and  but  a  Cew,  of  those 
which    history   has    recorded:    but    the    total 
amount  will  never  be  known,  till    "the   earth 
shall  disclose  her  blood,  and  shall  no  more  cov- 
er her  slain."     {Note,   Is.  26:20,21.)     These 
were  put  to  death  by  the  secular  arm;  by  that 
jower,  of  which  the  empire  was  the  head,  and 
.vhich  subsisted  in  ten  kingdoms:  for  the  per- 
secuting ecclesiastical  power,  condescended  to 
employ  kings  and  emperors,  as  the  executioners 
of  its  murderous  decrees! — Mr.  Faber  has  here 
very  justly  pointed  out  an  inaccuracy  in  bishop 
Newton,  who  seems  to  confound  this  beast,  or 
the   secular  empire,  in   all  the  ten  kingdoms, 
with  the  little  horn  predicted  by  Daniel,  which 
accords  to  the  second  beast,  afterwards   men- 
tioned.    (Note,   11,12.)     Yet,  as  the   secular 
power  executed  the  persecuting  decrees  of  the 
ecclesiastical,  and  gave  its  power  to  that  beast; 
the  things,  stated  by  bishop  Newton  as  accom- 
plishments  of  this  proj)hecy,    were    evidently 
such;  though  he  has  not,  with  his  usual  accu- 
racy, marked  the  manner  in  which  this  took 
place.     (iVo/es,  Dan.  7:7,8,23— 27.  11:36.) 

8  And  ^  all  that  dwell  upon  the  earth 
shall  worship  him,  •=  whose  names  are  not 
written  in  the  hook  of  life  of  ^  the  Lamb 
slain  "^from  the  foundation  of  the  world. 

9  If  *■  any  man  have  an  ear,  let  him 
hear. 

10  He  ^tliat  leadeth  into  captivity  shall 
go  into  captivity:  "^  he  that  killeth  with  the 
sword  must  be  killed  with  the  sword. 
•  Here  is  the  patience  and  the  faith  of  the 
saints. 

Note.— By  the  means  above  mentioned,  the 
beast  maintained  his  dominion  over  the  inhabi- 
tants  of  the  western  world,  and  indeed  in  many 

b  See  on  3,4 — 14,15.  i  f  Stc  on  2  7  11  17  2H  ' 

c  3:5.     20:12,15.21:27.     Ex.  32:     g  Ex.  21:23^25   is"l4'>     -n-I 

32.15.4:3.     Dan.  I2:t.     Luke  Malt.  7:2.  •  ■'»—    o^-i. 

10:20.       Phil.  4:3.  h  lfi:6.      Gen.  9:5,6.      Ti    26-21 

tl  .See  on  .5:6— 9.12.     .Tohn    1:29.!  Mat  I.  26:52 

e   17  "..   EpI).  1:4.  Tit.  1:2.  1  Pet.     i  1:9.  2:2,19.' 3:10.  H:12.  Lam. 

81  of'' 


other  places;  and  all  worshipped  him,  by  the 
most  abject  submission  of  body,  soul,  and  con- 
science, except  "the  remnant  according  to  the 
election  of  grace,"  (Note,  Rom.  11:1 — 6.) 
"whose  names  were  written  in  the  book  of 
life,"  belonging  to  "the  liamb  that  had  been 
slain,  from  the  foundation  of  the  world." — It  is 
not  indeed  quite  clear,  whether  Christ  be  here 
said  to  "have  been  slain  from  the  foundation  of 
the  world;"  that  is,  in  the  purpose  of  God,  and 
the  efficacy  of  his  blood  to  the  salvation  of  all 
believers;  or  whether  the  names  of  the  persons 
spoken  of  were  "written  in  the  book  of  life, 
from  the  foundation  of  the  world,"  as  the  elect 
of  God:  but  the  language  is  in  a  parallel  text 
more  explicit.  (11  :S.~Notes,  20:11  —  15.  21: 
22—27.  1  Pel.  1:17— 21.)— This  prophecy  was 
of  that  importance,  to  the  encouragement  and 
direction  of  believers,  during  'the  reign  of  the 
'beast,'  as  well  as  for  the  due  understanding  of 
the  greatest  part  of  this  book,  that  the  atten- 
tion of  every  one  was  especially  called  to  it. 
(Notes,  2:10,11.  Matt.  13:9.— Marg.  Ref.  f.) 
For  the  persecutors  would  assuredly  be  destroy- 
ed, in  the  same  manner  as  they  had  destroyed 
others:  (Notes,  17: — 19:)  yet  here  would  be 
the  trial  of  "the  faith  and  patience  of  the 
saints;"  to  bear  up  under  such  comjjlicated 
dangers  and  sufferings,  and  of  so  long  continu- 
ance, beyond  the  example  of  all  former  times; 
and  to  persevere  in  faith  and  obedience  through 
them. — Faith  and  patience  would  be  more 
wanted  by  the  saints,  and  have  more  to  try  and 
exercise  them,  and  for  a  longer  time  than  in  any 
other  persecution  whatever. 

1 1   IF  And  I  beheld  another  beast  '^  com- 


of  the   earth; 
a  lamb,   ^  and 


and  he  had  two 
he  spake  as  a 


ing  up  out 
horns  like 
dragon. 

12  And  "  he  exercisetli  all  the  power  of 
the  first  beast  before  him,  "and  causeth  the 
earth,  and  them  which  dwell  therein,  to  wor- 
ship the  first  beast,  whose  deadly  wound 
was  healed. 

Note. — The  second  "beast"  did  not  come  up 
out  of  the  sea,  or  from  wars  and  tumults,  as 
the  first  did;  (Note,  1.)  but  "out  of  the  earth," 
silently  and  gradually,  as  plants  spring  up: 
(Note,  2  Pet.  2:1— 3.")  and  it  "had  horns  like 
unto  a  lamb;"  denoting,  that  it  was  a  spiritual 
dominion,  professedly  derived  from  Christ,  and 
exercised  in  a  gentle  manner.  It  was,  there- 
fore, the  emblem  of  the  Roman  hierarchy;  and 
his  two  horns  have,  very  probably,  been  sup- 
posed to  signify  the  regular  and  secular  clergy 
of  that  church:  as  the  other  "beast"  Avas  the 
emblem  of  the  temporal  authority  exercised  in 
the  ten  kingdoms  of  the  empire,  in  support  of 
that  spiritual  tyranny.  The  second  beast  is 
elsewhere  called  "the  false  prophet;"  (16:13. 
19:20.)  which  abundantly  confirms  this  inter- 
pretation. 'In  the  language,  of  symbols,  horns 
'are  kingdoms;  consequently  the  horns  of  an 
'ecclesiastical  boast  must  be  ecclesiastical  king- 
'doms.     Now  I  know  not  what  idea  we  can 


3:i6.    Ilah.  2:3.  Luke  18:1— «. 
21:19.    Col.  1:11.       Ileb.  6  12. 
10  36,37.  12:3,4.    Jam.  1:2—4. 
5:7,8. 
k  1.  11:7.     17:8. 
1 1   Matt.  7:15.  Rom.  16:18.  2  Cor. 


11:13—15. 
m  17.    123,4,17.  17:6.    Dan.  7:3 

24.25.     2Thes.  2:4. 
n  1— S. 
o  3,14—17.   17:10,11.  2  Thes.  2 

4. 


A.  D.  95. 


CHAPTER  XIII. 


A.  D.  95 


•annex  to  an  ecclesiastical  kingdom,  subservi- 
•ent  to  the  head  of  an  ecclesiastical  empire,  ex- 
'cept  that  of  a  regularly  organized  body  of  ec- 
'desiastics,  subject  primarily  to  their  own  im- 
'mediate  superior,  and  ultimately  to  the  head 
'of  the  whole  empire.'  Faber.  Thus  the  reg-- 
ular  clergy,  or  the  different  orders  of  monks, 
are  subject  each  to  the  principal  of  his  order, 
who  himself  is  subject  to  the  church  and  bishop 
of  Rome:  and,  in  like  manner,  the  secular 
clergy,  or  parochial  ministers  and  others  con- 
nected with  them,  are  subject  primarily  to  their 
ordinary,  or  diocesan  bishop;  he,  to  the  arch- 
bishop, primate,  metropolitan,  or  patriarch;  but 
all  to  the  church  and  bishop  of  Rome.  And 
as  they  are  enjoined  celibacy,  this  subjection, 
and  their  devotedness  to  the  common  cause  of 
that  church,  are  most  entire  and  efficacious. — 
But  though  the  beast  "had  two  horns,  like  a 
lamb,"  yet  "he  spake  as  a  dragon,"  or  with  all 
the  tyranny  and  cruelty  of  the  persecuting 
Roman  emperors.  (Note,  12:3 — 6.)  And  the 
high  claims  of  authority,  and  the  peremptory 
commands,  menaces,  and  decisions  of  the  Roman 
hierarchy,  are  well  known.  The  second 
"beast"  is  likewise  the  minister,  adviser,  or 
agent,  of  the  first  beast,  and  "exerciseth  all  his 
power  before  him."  Accordingly  the  different 
orders  of  monks,  as  well  as  the  secular  clergy 
of  Rome,  have  always  possessed  immense  in- 
fluence in  the  affairs  of  the  kings  and  nations, 
belonging  to  that  communion:  their  principal 
ministers  of  state  have  generally  been  cardinals, 
or  other  ecclesiastics:  the  magistrate  has  been 
engaged  to  use  his  sword  to  enforce  their  de- 
crees, or  execute  their  sentences  against  here- 
tics; and  bloody  wars  without  number  have 
been  waged  in  support  of  their  antichristian 
domination.  In  return  for  these  services,  they 
"cause  the  earth  to  worship  the  first  beast;" 
they  have  always  been  the  enemies  of  civil  lib- 
erty, and  the  supporters  of  tyranny,  and  even 
of  the  unlaicful  and  most  iniquitous  commands 
of  those  princes  who  supported  their  authority; 
which  is  a  kind  of  idolatry,  as  it  exalts  the  will 
of  man  above  that  of  God.  So  that  tyranny 
upholds  them,  and  they  uphold  tyranny;  they 
enslave  men's  consciences,  and  help  kings  to 
enslave  their  persons;  and  in  both  respects  en- 
force idolatry.  The  ecclesiastical  power  'is  the 
'common  centre  and  cement,  which  unites  all 
•the  distinct  kingdoms  of  the  Roman  empire; 
'and  by  joming  with  them,  procures  them  a 
'blind  obedience  from  their  subjects;  and  so  it 
'is  the  occasion  of  the  preservation  of  the  old 
'Roman  empire,  in  some  kind  of  unity,  and 
'name,  and  strength.'  Whiston. — Implicit  obe- 
dience, liowever,  to  the  authority  of  the  beast, 
as  supporting  idolatry,  and  recjuiring  men  to 
worship  creatures  and  images,  under  heavy 
penalties,  must  be  especially  meant. — 'Here  we 
'have  a  plain  prediction  of  some  spiritual  power 
'...  which  should  arrogate  to  itself  universal  or 
'catholic  authority  in  religious  matters;  which 
'should  co-exist  upon  the  most  friendly  terms 
'with  the  ten  horned  temporal  empire,  instigat 


p  16:14.    I9:C0.    Ex.  7;11, 12.22. 

J-7,li,l9.   911.     Df-nl.  13:2,3. 

M.ilt.  24.24.  Mark  13  22.    ficH 

8:9—11.     2  The..  2:9,10. 
q  11:5.       Niim.  16  35.       1  Kiii!;i 

18:38.2  Kinis  1:10—14.  Matt. 

16:1.     Luke"9.54— 56.    2  Ti.n. 

3:S. 
r   12:9.  18:23.    19:20.  20:3,10.  1 


King!  22:20.     mnr^:  .lob    l2: 

!>:.     Ii.  44:20.     Ez.  14:9.      2 

Thei.  2:10—12. 
t  Set  on  3,2. 
I    3,4,11,15.    14:9,11.  15:2.    1R:2. 

19:20.    20:4.     E7..  S:lO.  16:17. 

I);in.  11:36.     2  Tlies.  2:4. 
»  Gr.    brenth.        Gen.  2:7.       Pi. 

135:17.  Jcr.  10:14.51:17.  Hah. 


ing  it  to  persecute  during  the  space  of  forty- 
two  prophetic  months,  ...  all  such  as  should  dare 
to  dispute  its  usurped  domination,  and  which 
in  short  should  solve  the  symbolical  problem 
'of  two  contemporary  beasts,  by  exhibiting  to 
the  world  the  singular  spectacle  of  a  complete 
empire  within  an  empire.  Where  we  are  to 
'look  for  this  power,  since  the  great  Roman 
'beast  was  divided  into  ten  horns,  ...  let  the 
'impartial  voice  of  history  determine.  ...  Daniel 
'who  fully  delineates  the  character  of  the  little 
'horn,  is  entirely  silent  respecting  the  two  horn- 
'ed  beast.  John,  who  as  fully  delineates  the 
'character  of  the  two  horned  beast,  is  entirely 
'silent  respecting  the  little  horn. — The  little 
'horn  and  the  two  horned  beast,  act  preci-sely 
'in  the  same  capacity:  each  exercising  the 
'power  of  the  first  beast  before  him;  and  each 
'perishing  in  one  common  destruction  with  him.' 
Faber.  {Notes,  Dan.  7:7—14,19—27.  8:9— 
12.) 

13  And  P  he  doeth  great  wonders,  so 
that  I  he  maketh  fire  come  down  from  heav- 
en on  the  earth  in  the  sight  of  men^ 

14  And  '' deceiveth  them  that  dwell  on 
the  earth,  by  the  means  of  tliose  miracles 
which  he  had  power  to  do  in  the  sight  of 
the  beast;  saying  to  theni  'that  dwell  on 
the  earth,  *  that  they  should  make  an  image 
to  the  beast,  which  had  the  wound  by  a 
sword,  and  did  live. 

15  And  he  had  power  to  give  *life  unto 
the  image  of  the  beast,  that  the  image  of 
the  beast  should  both  "speak,  and  "cause 
that  as  many  as  would  not  worship  the  im- 
age of  the  beast  should  be  killed. 

16  And  he  causeth  all,  ^both  small  and 
great,  ^  rich  and  poor,  "  free  and  bond,  to 
t  receive  ''  a  mark  in  their  right  band,  '  or 
in  their  foreheads: 

17  And  that  no  man  might  buy  or  sell, 
save  that  he  had  ^  the  mark,  or  ^  the  name 
of  the  beast,  '"or  the  number  of  his  name. 

Note. — The  second  beast  maintains  his  pow- 
er by  "doing  great  wonders."  (Note,  1  Thes. 
2:8—12.)  These,  whether  they  be  human  im- 
postures, or  Avr.;ught  by  the  agency  of  Satan, 
"he  doeth  in  the  sight  of  men  to  deceive  them," 
and  "in  the  sight  of  the  first  beast"  to  serve 
him;  but  they  are  not  perfjirmed  either  by  the 
power,  or  for  the  glory  of  God.  {Notes,  Ex. 
7:22,23.  8:7,8,  Deut.  'l3:l— 5.  Matt.  24:23— 
25.  2  Tim.  3:6 — 9.)  The  fire  may  allude  to 
the  miracles  wrought  by  Elijah;  (Notes,  1 
Ktne:s  18:36—39.  '2  Kings  I  •.9— 12.  Luke  9: 
51_;56.)  and  predict  the  vain  pretences  of  the 
beast  to  miracles  of  that  kind.  But  some  in- 
terpret it  thus:  'Heaven  is  a  symbol  of  the 
'church,  and  the  earth,  of  the  Roman  empire. 
'The  darting  forth  of  fire  out  of  the  church 


2:19.     .Iain.  2!?26.    Gr. 
u  Ps.  115:5.      135:16.    .ler.  10:5. 
1  ,S«  on  14.-16:5.6.  17:6.14.17. 

18:20,24.19:20.    Dan.  7:20,21, 

25. 
y  11:18.    19  5,18.  20:12.    2  Chr. 

15:13.    Pi.  115:13.  Acts  26:22. 
I  .loh  34:19.      Pi.  49:2. 
a  6:15.       19:18.        1  Cor.  12:13. 


Gal.  3:28.  Kph.  6:8.  Cul.  3:11. 

t  Gr.  ^ivethem. 

b  14:9—11.  15:2.  19:20.  20:4. 
Zech.  13:6. 

c  73.  Ex.  13:9.  Deut.  6:8.  Il- 
ls. El.  9:4.     2Tiai.  3:8. 


d  See  on  1 6. 
e  3:12.     I4:ll. 
f   18.     15:2. 


17i5.    22:4. 


[8U 


A.  D.  95. 


REVELATION. 


A.  D.  95 


'upon  the  secular  empire,  must  mean  solemn 
•interdicts  and  excommunications,  pronounced 
'against  those  who  dared  to  oppose  the  author- 
'ity  of  the  beast.'  Faber.    The  miracles,  how- 
ever, of  which  the  advocates  for  popery  boast, 
as  certain  marks   of  a    true   church,   are   here 
shown  to  he  the  distinguishing'  stigma  of  anti- 
christ:  that  is,  such  ambiguous  and  suspicious 
miracles;  or  indeed  any  miracles,  if  wrought  in 
support  of  idolatr^s  in  opposition  to  the  doc- 
trines of  scripture,  and  to  justify  the  persecu- 
ting cruelty   of  those   who   pro(i?ss  them.     By 
these   means  "the   two  horned   beast,"  or  the 
regular  and  secular  clergy,  deceived  the  inhabi- 
tants of  the  earth,  and  induced  them   to  make 
"an  image  of  the  beast,"  or  the  temporal  au- 
thority of  the  empire,  as  it  formerly  subsisted 
in  the  reigning  emperor  at  Rome.     This  image 
has  been  variously  interpreted.     But  is  not  the 
pope,  as  a  temporal  prince,  the  very  image  of 
the  ancient  emperors.''     Is  he  not,  as  the  pre- 
tended infallible  head  of  the  church,  the  great 
idol  of  all  zealous  papists.''  and  is   he  not,   in 
both  respects,  the  representative  of  the  whole 
antichristian  tyranny.?  Can  we  then  doubt  who 
this  "image"  is.?  Or  can  we  help  bein<r  amazed 
at  this  exact  and  circumstantial  prediction  of 
such  improbable  events,  so  many  hundred  years 
before    they   took   place.?      The    two    horned 
beast,  or  the  Roman  clergy,  as  represented  by 
the  consistory  of  cardinals,  which  assembles  at 
the  death  of  a  pope,  with  the  full  concurrence 
of  the  rulers  and  people  at  large,  through  the 
papal  dominions,   "makes  the  image,"   when 
they  elect  a  private  person  to  that  exalted  sta- 
tion; and,  by  putting  him  in  possession  of  the 
supreme  authority,  they  "give  life  to  him"  as 
"the  image"  of  the  tenhorned  beast,  and  "en- 
able him  to  speak,"  by  uttering  his  bulls  and 
mandates,  as  well  as  to  use  the  names  of  blas- 
phemy before  mentioned.    (Note,  5 — 7.)     But 
before  this,   they  robe  and  crown  the  image 
which  they  have  made;  they  place  him  on  an 
altar,  and  kiss  his  feet,  and  they  call  this  cere- 
mony  adoration!    Like    other  idolaters   they 
make  their  idol,  and  then  worship  him:  and  an 
ancient  medal,  struck  on  that  occasion,  has  this 
motto.  Quern  creant,  adorant,  'whom  they  ere 
*ate,  they  adore !'  Then  they  use  all  their  power 
and  influence  to  support  his  authority,  through 
all  the  nations  of  their  communion:  and  concur 
in  persecuting  even  unto  death  all  those,  who 
will  not  join  in  the  same  idolatrous  observance 
of  it.     'The  pope  is  the  principle  of  unity  to 
'the  ten  kingdoms  of  the  beast;  and  hecauseth, 
'as  far  as  he  is  able,  all  who  will  not  acknowl- 
'edge  his  supremacy  to  be  put  to  death.     In 
'short  he  is  the  most  perfect  resemblance  of  the 
'ancient  Roman  emperors;  is  as  great  a  tyrant 
'in  the  Christian,  as  they  were  in  the  heathen 
'world;  presides  in  the  same  city,  usurps  the 
'satne  powers,  affects  the  same  titles,  and   re- 
|quires  the  same  homage  and  adoration.     So 
'that  the  prophesy  descends  more  and  more  into 
'particulars,  from  the  Roman  state,  or  the  ten 
'kmgdoms  in  general,  to  the  Roman  clergy  in 
'particular;  and  then  tn  the  pope,  the  head  of 
'the  state  as  well  as  of  the  church,  the  king  of 
'kings,  as  well  as  the  bishop  of  bishops.'     Bp. 
Newton. — The  two  horned  beast  likev/ise  per- 
forms other  offices  to  the  first  beast;  bv  excom- 
municating all  those,  who  refuse  subjection  to 
its  usurped  dominion,  and  conformity  to  the 
812] 


established  worship;  and  thus  exposing  them 
to   various  temporal  incapacities  and  punish- 
ments, as  outlawed  persons.    So  that,  of  what- 
ever rank  they  be,  they  must  either  be  marked 
in  their  right  hands   and  their  foreheads,  with 
"the  mark,  name,  and  number  of  the  beast,"  as 
slaves  and   cattle  are  branded   and   numbered; 
that  is,  they  must  openly  profess  the  religion 
of  the  church  of  Rome,   and   conform    to  its 
idolatries  and  superstitions,  as  the  bond  slaves 
of  the  beast  and  his  image,  in  body,  soul,  and 
conscience,  and  so  be  "marked  with  the  name 
of  the  beast;"  or  they  must  be  inhibited  from 
all    commercial    dealings,   and    even    excluded 
from  the  most   needful   intercourse  with  man- 
kind.    Very  many  instances  of  this   sort  are 
recorded  in  history;  and  indeed  the  spirit  of  it 
pervades  the  whole  system.     Thus  the  second 
beast,  though  appearing  "as  a  lamb,  sj)ake  like 
a  dragon." — By  the  mark  of  the  beast,  some 
understand  the  sign  of  the  cross,  which  is  used, 
not  only  in  a  most  superstitious,  but  even  an 
idolatrous  manner,  continually,  as  discriminat- 
ing, and  as  required  by  authority  in  the  church 
of  Rome. — Some  explain   the  making   of  the- 
image,    to  mean   the  establishment  of  image- 
worship;  and  the  various  impostures,  by  which 
the  deluded  votaries  were  induced  to  suppose, 
that  the  images,  lived,  moved,  and  spoke.  But, 
whoever  consults  the  marginal  references  (u — 
f,)  will  perceive  such  a  diflerence,  and  even 
contrast,  between   this  image,  and   all  others, 
mentioned  in  the  whole  scripture,  (and  doubt- 
less other  priests  have  possessed  ingenuity,  and 
bestowed  pains,  in   deluding  the   people,)   that 
he  will  hesitate  at  a  conclusion,  which  makes 
this    image   in  no  respect  essentially  different 
from  the  others.     If,  however,  life  and  speak- 
ing, might  be  interpreted  to  mean  the  priest- 
craft, which  made  the  people  think  the  images 
lived  and  spoke;  surely  what  follows  must  be 
interpreted  in  a  most  unnatural  manner,  when 
the  occasion  taken  by  the  priests  to  persecute, 
is  spoken  of  in  this  language,  "and  the  image 
of  the  beast  shall  both  speak,  and  cause  that  as 
many  as  would  not  worship  the  image  of  the 
beast  should  be  killed,  &c."     It  is  indeed  argu- 
ed, that  the  original  should  be  rendered,  "made 
an  image  to  the  beast,  or  for  his  use,"  and  not 
of  him :  but  instances  may  be  brought  from  the 
Greek  writers  of  exactly  similar  expressions, 
where  the  meaning  is  indisputably  according  to 
our   translation  of  this  passage.     Indeed   if  a 
literal  image,  or  literal  images,  be  meant;  and 
yet  the  beasts  are  not  supposed   to  be  literal 
beasts,  or  the  horns  to  be  literal  horns;  this 
blending  of  the  literal  with  the  figurative,  in 
the  same  prophecy,  is  not  only  contrary  to  the 
rules  of  sound  interpretation,  but  a  direct  vio- 
lation of  that  laid  down  by  the  respectable  wri- 
ter, who  has  adopted  this  interpretation.  'The 
'whole   book,    excepting    those    kv/   passages 
'which  are  avowedly  descriptive,  must  be  un- 
'derstood  either  literally  throughout,  or  figur- 
'atively  throughout:  otherwise  it   will  be  im- 
'possible  to  ascertain  the  meaning  designed  to 
'be  conveyed.'  Faber.     On  the  other  hand,  if 
the  pope  be  really  this  image,   the  language  is 
both  natural,  and  extremely  expressive;  and  ii 
has  been  fully  verified  in   numerous  instances, 
by   papal    interdicts,    excommunications,    and 
similar     measures.       The    objections    of    late 
brought  against  this  interpretation,  have  led 


A.  D.  95. 


CHAPTER  XIII. 


A.  D.  95. 


me  to  perceive,  that  if  preceding  expositors 
could  have  foreseen,  what  their  successors  would 
have  ohjected  to  their  statement,  they  would 
have  expressed  themselves  more  cautiously  and 
accurately:  but  they  have  produced  no  hesita- 
tion as  to  the  meaning  of  the  emblem. — It  is 
true,  that  the  pope  may  be  considered,  as  in  some 
sense  the  head  also  of  the  two  horned  beast: 
yet,  that  beast  continues  to  exist,  when  there 
is  no  pope;  and  the  cardinals,  as  representing 
the  whole  ecclesiastical  power,  are,  during  that 
vacancy,  the  head  of  the  beast;  and  in  that 
character  they  create  the  pope,  to  be  the  image 
both  of  the  secular  and  the  ecclesiastical  idola- 
trous persecuting  power  the  representative  of 
the  whole.  He  does  not  derive  his  dominion 
from  any  hereditary  right,  or  from  popular 
election,  or  from  regal  appointment;  but  he  is 
the  creature  of  the  Romish  clergy:  yet,  being 
created  by  them,  he  is  the  object  of  their  wor- 
ship, and  exercises,  or  at  least  claims  a  right  to 
exercise,  absolute  authority  over  both  them  and 
the  kings  of  the  earth.  Indeed  this  claim  was 
long  generally  admitted  by  the  ten  horns  of  the 
beast,  though  in  some  instances  it  was  disput- 
ed. (Notes,  \7 -.9 — 18.)  This  seems  sufficient 
for  the  purpose,  and,  amidst  so  many  emblems, 
it  could  hardly  be  supposed,  that  no  shadow  of 
coincidence  should  appear. — 'It  may  be  observ- 
'ed,  that  when  the  first,  or  secular  beast  is  rep- 
'resented,  as  making  war  with  the  saints,  and 
'overcoming  them;  it  is  no  where  said,  that  the 
'second,  or  ecclesiastical  beast,  should  do  more 
'than  cause  them  to  be  killed.  The  little  horn 
'has  always  worn  out  the  saints,  by  delivering 
'them  over  to  the  secular  arm,  not  by  slaying 
'them  himself  The  inquisitors,  with  a  dis- 
'gusting  affectation  of  lamb-like  meekness,  are 
'wont  to  beseech  the  civil  magistrates  to  show 
'mercy  to  those  unfortunate  victims,  whom  they 
'themselves  have  given  up  to  be  consigned  to 
'the  flames.'  Faber.  (Note,  5— 7.)— There 
are  various  other  interjjretations,  by  different 
writers,  of  several  things  in  these  chapters, 
chiefly  explaining  them  of  recent  events  in 
France;  but  not  judging  any  of  them  either 
well  grounded,  or  even  supported  by  probable 
arguments,  I  did  not  think  it  needful  to  intro- 
duce them  in  this  work.  The  books,  written 
exjiressly  on  the  subject,  must  be  referred  to: 
and,  in  general,  the  writers  succeed  better  in 
attempting  to  refute  each  other's  interpretation, 
than  in  establishing  their  own;  where  they 
materially  differ  from  the  expositors,  who  wrote 
before  these  late  transactions. — Mr.  Cunning- 
hame,  if  I  rightly  understand  him,  supposes  the 
corrupt  church  itself  to  be  the  image;  as  formed 
by  the  joint  consent  of  the  clergy  and  laity: 
but  of  what  is  the  corrupt  church  the  image? 
It  cannot  be  the  image  of  the  beast,  or  the  sec 
ular  idolatrous  persecuting  power,  (Notes,  1 — 
7.)  as  this  image  is  expressly  said  to  be  (11); 
nor,  as  it  appears  to  me,  of  any  thing,  except 
itself,  or  of  those  who  made  it,  who  are  nearly 
or  quite  the  same  persons.  'It  was  a  common 
'fashion  in  St.  John's  time,  for  every  heathen 
'god  to  have  a  particular  society  or  fraternity 
'belonging  to  him:  and  the  way  of  admitting 
'any  into  these  fraternities  was;  1.  By  giving 
'him  some  hieroglyphic  mark  in  the  head,  or 
'forehead,  which  was  accounted  sacred  to  that 


g  1:3.     17:9.     Ps.  107:43.     Dan.  12:10.  Hot.  14:9.  Mark  13:14. 


particular  god;  as  that  of  an  ivy-leaf  to  ...  the 
fraternity  of  Bacchus:  2.  By  sealing  them- 
selves with  the  name  of  that  god"  and  8. 
With  that  number,  which  the  Greek  letters  of 
Hheir  name  did  make  Uj).'  Grotius  in  Cresse- 
ner.  I  suppose,  the  name  of  their  idols.  Slaves 
also  were  generally  branded  with  the  name  of 
their  owners. 

18  ^  Here  is  wisdom.  Let  him  that 
hath  understanding,  count  the  number  of 
the  beast:  for  it  is  ^  the  number  of  a  man; 
and  his  number  is  six  hundred  threescore 
and  six. 

Note. — Mention  having  been  made  of  "the 
number  of  the  beast,"  or  that  "of  his  name," 
the  apostle  next  proposed  to  men's  considera- 
tion the  number  itself;  introducing  it  by  say- 
ing, "Here  is  wisdom;"  or  intimating  that  the 
discovery  of  the  name  of  the  beast  from  the 
number,  would  be  a  proof  of  a  man's  discern- 
ment. "Let  him,"  therefore,  "that  hath  un- 
derstanding, count  the  number  of  the  beast:" 
who  then  shall  censure  or  ridicule  those  who 
attempt  to  do  it.?  (Note,  1 :3.)  For  it  was  "the 
number  of  a  man;"  either  such  a  number  as 
men  use,  or  a  number  implying  in  it  the  name, 
title,  or  distinguishing  characteristic  "of  a 
man."  Now  the  Greek  word  Lateinos  signi- 
fies the  Latinman;  or  the  manof  Latium,  from 
which  city  the  Romans  derived  their  original 
and  their  language;  and  this  word,  according 
to  the  genuine  orthography,  contains,  in  nu- 
merical letters,  exactly  the  "number  six  hun- 
dred and  sixty-six."  The  church  of  Rome  is 
properly  the  Latin  church,  and  they  use  the 
Latin  language  in  every  thing.  The  beast, 
therefore,  or  the  authority  exercised  through 
the  ten  kingdoms  in  support  of  that  church,  of 
which  the  pope  is  the  living  image,  may  well 
be  called  LATEINOS.  But  though  the  apos- 
tle wrote  in  Greek,  he  yet  used  a  few  Hebrew 
names  in  this  book;  so  we  may  perhaps  think 
he  alluded  to  a  name  in  that  language:  and  it 
is  most  astonishing  that  the  word  Romiith  in 
Hebrew,  which  answers  to  Lateinos,  signify- 
ing Roman,  contains  in  numerical  letters  exactly 
six  hundred  and  sixty-six.  Nor  can  any  other 
two  words  be  produced  from  two  different  lan- 
guages, which  so  nearly  agree  together  in 
meaning,  and  exactly  stand  for  the  same  num- 
ber in  numerical  letters:  the  coincidence  is 
really  most  surprising.  As  John  could  only 
refer  to  the  Greek  or  the  Hebrew  language  in 
this  matter;  and  as  the  number  of  the  name  of 
the  Latin  man,  or  the  Roman,  in  both  langua- 
ges is  exactly  the  number  of  the  beast;  I  see 
no  occasion  to  doubt,  cither  about  the  beast  or 
his  number,  especially  as  Irenajus  in  the  second 
century  put  the  same  construction  on  it. — Ro- 
miith is  indeed  feminine;  but  it  may  signify 
either  the  Roman  church,  or  kingdom,  the 
Hebrew  words  for  both  which  are  feminine. 
The  word  Latinus,  or  Lateinos,  is,  however, 
in  all  respects  by  far  the  most  satisfactory,  not- 
withstanding this  coincidence. — 'No  name, 
'though  it  may  possibly  comprehend  the  iiiiin- 
'ber  six  hundred  and  sixty-six,  can  be  the  name 
'of  the  beast,  unless  it  equally  answers  in  every 
'other  particular  to  the  prophetic  description  of 
'that  name. — Lateinos  is  at  once  the  name  of 


h  21:17.  Deut.  3:11.     Rom.  8:5. 


r8]3 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


'a  man,  (the  ancient  king  of  Latium,  whence 
•Rome  had  its  origin,)  the  title  of  an  empire; 
'and  the  distinguishing  appellation  of  every  in- 
'dividual  in  that  empire:  and  when  the  sum  of 
'its  numerical  letters  is  taken  in  the  Greek  lan- 
♦guage,  ...  it  amounts  to  six  hundred  and  sixty- 
'six.  On  these  grounds  then,  I  do  not  hesitate 
'to  assert,  that  Latinus,  and  nothing  but  La- 
'linus,  is  the  name  of  the  beast;  for  in  no  other 
'word,  descriptive  of  the  revived  temporal  beast, 
'or  the  papal  Roman  empire,  can  such  a  fatal 
'concurrence  of  circumstances  be  found.' 
Faber. — The  mark  of  the  beast  is  the  sign  of 
the  cross,  used  in  endless  superstitions,  and 
even  idolatries. 

PRACTICAL  OBSERVATIONS. 

The  enemies  of  the   church  carry  on    their 
designs,  under  a  variety  of  odious  and  terrify- 
ing forms:    they  often  unite,  or  divide  among' 
them,   the    fierceness    and  cruelty    of  savage 
beasts,  with   the   subtlety   and   poison   of  ser- 
pents: but  if  it  will  answer  their  purpose  bet- 
ter, they  appear  as  gentle  "lambs,"  in  order j 
that,  when  they  have  opportunity,  they  may 
speak  "as  dragons,"  and  "lord  it  over  God's 
heritage"  with   cruel  tyranny.    (Notes,  Matt.  \ 
7:15—20.  1  Pet.   5:1—4.)     They  have  com- 
monly possessed  great  power:  and  when  any! 
of  the  heads  of  this   Leviathan  seemed  to  be; 
broken  in  pieces,  they  have  been  again  healed;' 
and  in  another  form  they,  even  to  this  day,  re- 
turn to  the  combat.     Indeed,  they  have  muchi 
encouragement  from  the  world:  for  men  are! 
far  more  disposed  to  admire,  and  to  celebrate 
the  praises  of^  these  monsters  of  Iniquity,  (as  if; 
none   were   like   them,   or  could   stand  before! 
them,)  than  to  hear  the  word  of  God  from  his 
faithful  witnesses,  or  even  to  adore  and  submit 
to  the  Son  of  God   himself!    But  the  mouths, 
even  of  those,  who  "open  them  inblasphemy," 
were  given  by  that   God  whom  they  thus  af- 
front; and   that  power   is  derived   f^rom   him, 
which  they   use   in   "making   war  against  his 
saints:"  nor  can  men  of  any  description  reign 
over  the  nations,  or  practise  against  the  church, 
further  than  he  sees  good  to  permit.      (Notes, 
Ps.  76:10.    John  19:8— 12.)— All  will,  in  one 
way  or  other,  be  "deceived,  whose  names  arei 
not  written   iii  the  hook   of  life   of  the   Lamb 
that  was  slain,"  "according  to  the  eternal  pur-' 
pose    whicl)    he    hath    purposed    in    liimself'^ 
"The  vengeance  that  is  written"  will  surely  be! 
executed  on  all  persecutors  and  wicked  oppres-! 
sors;  but  the  saints  need  very  much  "faith  and 
patience,"  when  their  lot  is  cast  in  evil  times;' 
and  they  should  cry  unto  God  continually,  that 
they  may  be  "faithful   unto  deatli,  and  "so  re-! 
ceive  the  crown  of  life."— Ungodly  priests,  andj 
tyrannical  rulers,  support  each  other's  usurpa-j 
tions,  iniquities,   exactions,    and  oppressions: 
whilst  the  one  by  war,  or  cruel  executions,  de- 
stroy all  opposers;  and  the  other  deceive  or 
terrify  men  by  lying  miracles,  false  doctrines. 


a  11.  4:1.  6;8.  15:5.  .ler.  1:1 1_ 
14.  Ez.  1:4.  2;9.  8:7.  10:1  9 
44:4.  Dan.  12:5.  Ain.  8:2. 
Zech.  4:2. 

h  See  on  o:(i — 9,12,13.     7:9—17 

C  Vs.  2:6.  132:13,14.  Is.  49:14' 
.loel  2:32.  Mic.  4:7.  Rom.  9: 
33.      Heb.  12:22—24. 

d  See  071  7:4—8. 

c  3:12.  7:2.  13:16,17.  LiiVe  12:0. 

(■  10:4.      11:12,15.     19:1—7. 

8H] 


g  1:15.  19:6.  Ps.  93:4.    Is.  17:13. 

Kt..  43  2. 
h  1:10.  S:7— 13.    9:1.    10:3,4.11: 

15.  Ex.  19:16.  20:18.  Zech.  9: 

14. 
i   Seton  5-8.— 15:2.      18:22.      2 

S;im.  6:5.    I  Chr.  25:1—7.   Ps. 

33:2.    43:4.     57:,"!.  92:3.  98:5. 

147:7.     149:3.      150:3—6. 
k  See  nn  5  9 — 15:3.       Ps.  33:3. 

40:3.  96:1.  90:1.   141:9.  119:1. 


anathemas,  and  ecclesiastical  censures.  But 
all  these  evils  should  be  considered  as  illustra- 
tive of  the  deceitfulness  and  desperate  wicked- 
ness of  the  human  heart,  (Note,  Jer.  17:9,10.) 
and  as  endearing  to  us  the  love  of  God  in 
Christ  Jesus.  The  review  ought  also  to  make 
us  thankful  for  our  civil  and  religious  liberties, 
in  this  highly  favored  land.  We  are  exposed 
to  no  interdicts,  no  prisons,  no  cruel  tortures 
or  death,  for  not  worshipping  after  the  manner, 
or  at  the  dictate,  of  either  prince  or  priest;  nor 
are  we  tempted,  by  circumstances  of  danger, 
to  profess  and  subscribe  what  we  do  not  believe, 
or  conform  to  what  we  do  not  approve;  though 
alas!  numbers  choose  to  do  it,  "for  filthv  lucre's 
sake."  (Note,  1  Tim.  6:6—10.)  We  shall 
therefore  be  doubly  inexcusable,  if  we  do  not 
embrace  and  profess  the  truth  of  Christ,  and 
worship  the  Father  according  to  the  appointed 
ordinances:  or  if  we  do  not  pray  for  the  peace 
of  those,  under  whose  mild  government  we 
enjoy  so  many  privileges;  observing  the  rule 
of  the  wise  man,  to  "fear  God  and  the  king, 
and  not  to  meddle  with  those  that  are  given  to 
change."  But  he  who  has  wisdom  and  un- 
derstanding in  these  things,  will  see  that  all 
the  enemies  of  God  are  numbered  and  marked 
out  to  destruction;  that  the  term  of  their  power 
will  soon  expire,  and  that  all  nations  shall  at 
length  submit  to  our  "King  of  righteousness 
and  peace." 

CHAP.  XIV. 

A  nrophelical  view  of  the  remnant  of  helievers,  during  (he  reign  of 
llie  iieast,  1 — 5.  Progressive  rfTormafion*,  the  dreajful  punishment 
ofohstimte  opposersj  and  Ihe  immediate  felicity  of  those,  who  die 
in  the  Lord,  6 — 13.  A  figurative  prediction  of  terrible  judgments, 
up(»n  the  anticltrislian  kingdom  and  its  subjects,  which  do  not  seem 
Id  have  yet  begun  to  be  fulfilled,  14 — 20. 

AND  »I  looked,  and,  lo,  ''a  Lamb 
stood  on  the  "^  mount  Sion,  and  with 
him  ^  an  hundred  forty  and  four  thousand, 
•^  having  his  Father's  name  written  in  their 
foreheads. 

2  And  I  heard  *"a  voice  from  heaven, 
s  as  the  voice  of  many  waters,  and  as  ^  the 
voice  of  a  great  thunder:  and  I  heard  'the 
voice  of  harpers  harping  with  their  harps: 

3  And  they  sung  as  it  were  ^  a  new  song 
'before  the  throne,  and  before  the  four 
beasts,  and  the  elders;  and  ""no  man  could 
learn  that  song  but  the  hundred  and  forty 
and  four  thousand,  which  were  "redeemed 
from  the  earth. 

4  These  are  they  which  were  not  defiled 
with  women;  °  for  they  are  virgins,  p  These 
are  they  which  follow  the  Lamb  whitherso- 
ever he  goeth.  These  ••  were  *  redeemed 
from  among  men,  being  ""the  first-fruits  unto 
God  and  to  the  Lamb. 

5  And  '  in  their  mouth  was   found   no 


Is.  42:10. 
I   5ee  on  4:2— 11. 
m2:I7.    Ps.  25:14.     Maft.   11:25 

—27.     1  Cor.  1:13.    2:14. 
n  5ee  on  5:9. 
o  Ps.  45:14.      Cant.    1:3.        6:8. 

Matt.   25:1.    1  Cor.  7:25,26,28. 

2  Cor.  11:2.      1  Tim.  4:3. 
p  3:4.  7:1.5—17.    17:14.    Matt  8: 

19.  Luke  9:57—62.  .lohii  8:l2. 

10:27.      12:26.      13:37 


q  5:9. 

*  Gr.  bought.      Ps.  74:2.     Acts 

20:28.  1  Cor.  6:20.    Eph.  1:14. 

1  Pet.  2:9.   mnrg. 
r  Jer.    2:3.    Am.  6:1.  nmr^.     1 

Cor.  16:15.     Jam.  1:18. 
s    Ps.  32:2.     34:13.55:11.    Prov. 

8:8.        Is.  53:9.       Zeph.  3:13 

Matt.  12:34.  John  1:47.  1  Pel 

3:10. 


A.  D.  95. 


CHAPTER  XIV. 


A.  D.  95. 


guile;  for  they  are  *  without  fault  before  the 
tiirone  of  God. 

Note. — The  ai)Ostle,  having  been  shown  the 
foregoing  particulars  concerning  Papal  Rome, 
the  antichristian  secular  and  ecclesiastical  dom- 
ination of  the  Beast,  and  its  image,  with  all 
idolatry  and  tyranny  connected  with  them; 
had  next  a  vision  of  the  true  "church  in  the 
wilderness,"  during  the  same  period:  which 
had  special  reference  to  the  darkest  times,  pre- 
vious to  the  dawning  of  the  reformation.  He 
"looked,  and  behold  a  Lamb,"  the  emblem  of 
Christ,  "stood  on  mount  Sion,"  where  the  tem- 
ple was  built,  which  was  a  type  of  the  true 
church  and  of  heaven  itself;  and  with  him 
were  "a  hundred  and  forty-four  thousand"  per- 
sons. (Notes,  1  -.1 — 8.)  This  seems  a  mys- 
tical number,  tiic  twelve  patriarchs  multiplied 
by  the  twelve  apostles,  and  both  multiplied  by 
a  thousand;  as  if  the  hundred  and  forty-four 
were  leaders  of  thousands:  so  that  there  was 
a  considerable  number  of  true  Israelites,  and  of 
those  who  held  the  apostles'  doctrine,  and 
marched  under  their  banner,  in  the  most  degen- 
erate times;  being  the  successors  of  that  rem- 
nant, which  was  found,  in  the  first  three  centu- 
ries, during  the  persecutions  of  the  heathen 
emperors.  (iVo/<?s,  7  :9— 17.  jRoto.  11 :1— 6.) 
As  the  worshippers  of  the  beast  "were  marked 
with  his  name  and  number;"  (Note,  13:15 — 
17.)  so  these  disciples  of  Christ  had  "the 
name  of  his  Father"  written  in  legible  char- 
acters on  their  foreheads:  they  were  his  wor- 
shippers, they  bore  his  image,  they  avowed  and 
evidently  showed  that  they  belonged  to  him. — 
It  is  evident  from  history,  that  there  were  such 
persons,  in  the  darkest  times,  who  ventured 
and  laid  down  their  lives  for  the  truth  and 
worship  of  the  gospel.  Indeed  these  were  the 
same  as  the  two  witnesses  during  the  times 
in  which  they  lived,  only  represented  under 
another  emblem.  (Notes,  11:1 — 14.) — This 
multitude  were  "singing  a  new  song  before  the 
throne,"  with  a  voice  loud  as  that  of  mighty 
rushing  waters,  or  that  of  thunder;  yet  exqui- 
sitely harmonious,  and  accompanied  with  the 
music  of  harpers  of  consummate  skill.  No 
doubt  "the  new  song,"  Avhich  they  sang,  ac- 
corded to  that  which  has  been  already  consid- 
ered." (Notes,  5:8—10.  7:9— I'i.— Ps.  33:2,3. 
96:1.  98:1—3.  Is.  24:16.  42:10—12.)  This 
was  sung  in  the  presence  of  the  emblematical 
representatives  of  the  church  and  its  ministers; 
(Note,  4:6 — 8.)  and  none  could  learn  it,  but 
the  redeemed.  (Note,  2:17.)  For,  as  it  rela- 
ted immediately  to  redemption;  the  proud,  the 
impenitent,  the  unbelieving,  and  the  carnal, 
could  not  understand  the  nature  or  the  glory 
of  this  subject:  nor  could  angels  join  in  it,  not 
being  "redeemed  to  God  by  the  blood  of  the 
Lamb;"  though  they  unite  in  worshipping 
him,  as  worthy  to  receive  all  honor  and  bles- 
sing. (Note,  5:11 — 14.) — The  antichristian 
church  at  an  early  period  discouraged  and  re- 
viled marriage,  enjoined  celibacy  on  priests, 
immured  numbers  of  both  sexes  in  convents, 
extolled  virginity  as  almost  essential  to  piety 
and  purity,  and  ranked  its  virgins  with  the 
saints  and  martyrs  of  the  primitive  times. 
(Note,  1  Tim.  4:1 — 5.)  But  these  unnatural 
restrictions,  and  attempts  to  introduce  a  kind 


t   Cam.  4:7.      Dan.  6:4.     lloi.  10:     2.  Luke  23  4.    Ejih.  5:27.  Col. 


oflife  on  earth, which  in  general  only  suits  the 
inhabitants  of  heaven,  made  way,  not  only  for 
exorbitant  sjMritual  pride,  but  also  for  the  most 
unnatural  and  detestable  licentiousness,  and  for 
crimes  too  horrid  to  be  specified :  and  at  the 
same  time,  the  church  was  })olluted  with  the 
most  manifest  and  abominable  idolatry,  or  spir- 
itual fornication.  (Notes,  17:1 — 6.)  But, 
says  the  apostle  by  the  Spirit  of  proi)hecy, 
these  true  Christians  "are  they,  who  are  not 
defiled  with  women."  "Marriage  being  lum- 
orable  in  all,  and  the  bed  undejiled,  the  clause 
may  be  understood  in  the  literal  sense,  and  also 
figuratively:  "For,"  says  he,  "they  are  vir- 
gins," even  such  as  the  scripture  commends, 
who  are  espoused  to  Christ,  and  unfeignedly 
love  him,  who  are  faithful  and  obedient  to  him; 
and  deeming  themselves  his  alone  and  wholly, 
wait  fi)r  the  completion  of  their  sacred  union 
with  him;  and  in  the  mean  time  prefer  suffer- 
ing and  death  to  the  spiritual  fornication  and 
adultery  to  which  all  others  are  given  up, 
(Notes,  19:1—6.  Ca7it.  1:3.  2  Cor.  11:1—6.) 
They  therefore  "followed  him,  whithersoever 
he  went,"  through  persecutions  and  tribula- 
tions, into  obscurity,  or  into  jjrisons,  with  self- 
denial,  obedient  faith,  and  patient  hope;  "tak- 
ing up  their  cross,"  and  copying  his  example  of 
meekness,  purity,  and  love.  (Notes,  John  10: 
26—31.  12:23—26.)  These  were  the  persons, 
"who  had  been  redeemed  from  among  men," 
being  actually  interested  in  the  atonement  of 
Christ;  and  they  were  consecrated  to  God  "as 
first-fruits,"  (for  whose  sake  he  spared  others,) 
and  to  the  Lamb,  "as  purified  unto  him,  to  be 
his  peculiar  people,  zealous  of  good  works." 
(Notes,  Tit.  2:14.)  They  were  not  hypo- 
crites, but  upright  in  their  repentance,  faith, 
and  love;  and  they  held,  professed,  and  preach- 
ed the  true  doctrine  of  Christ;  so  that  they 
were  accepted  and  sanctified  persons,  against 
whom  no  charge  could  be  alleged  "before  the 
throne  of  God."  (Notes,  Ps.  S<2:1, 2.  John 
1 :47 — 51.) — 'The  hundred  and  forty-four  thou- 
'sand  appeared  to  the  apostle,  as  standing  on 
'the  mount  Sion,  or  in  the  true  church,  because 
'they  constituted  the  persecuted  church  in  the 
'wilderness:  (Rev.  12:6 — 14.)  and  as  the  fol- 
Howers  of  the  beast  have  the  mark  and  name 
'of  the  beast;  so  have  these  the  seal  of  God 
'impressed,  (Rev.  7:3.)  and  the  name  of  God 
'written  on  their  foreheads.  They  alone  are 
'able  to  learn  the  new  song  of  the  heavenly 
'harpers,  because  they  alone  are  the  worship- 
'pers  of  the  one  true  God,  through  the  one 
'true  mediator  Jesus  Christ;  the  adherents  of 
'the  apostacy  offering  up  their  devotions  to 
'other  objects,  and  through  other  mediators. 
'They  are  virgins,  undefiled  with  women,  inas- 
'much  as  they  are  free  from  the  pollutions  of 
'idolatry;  which  is  spiritual  whoredom  and 
'adultery.  They  follow  the  Lamb  whitherso- 
'ever  he  goeth,  resolutely  adhering  to  the  reli- 
'gion  of  Christ  in  troublesome  times,  as  well 
'as  in  prosperous  ones,  and  fleeing  into  seques- 
'tered  valle3^s  and  wild  deserts,  rather  than  re- 
'linquish  their  profession  of  the  Gospel.  They 
'are  "redeemed  from  among  men,"  being  res- 
'cued,  by  the  almighty  power  of  divine  grace, 
'from  the  corruptions  and  abominations  of  Bab- 
'ylon;    and  they  are  consecrated   as  the  first- 


1:22.    Jude24. 


[815 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


'fruits  of  Christianity,  unto  God  and  the  Lamb, 
'an  earnest  and  assurance  of  a  more  plentiful 
'harvest,  first,  at  the  era  of  the  reformation, 
'and  afterwards  at  the  yet  more  glorious  era  of 
'the  Millennium.  "In  their  mouth  was  found 
'no  guile:"  inasmuch  as  they  handle  not  the 
'word  of  God  deceitfully,  like  popish  venders 
'of  indulgences,  and  preachers  of  purgatory, 
'human  merit,  and  idolatry;  but  faithfully  and 
'simply  declare  the  way  of  everlasting  life. 
'And  they  are  "without  fault  before  the  throne 
'of  God,"  having  "washed  their  robes  and 
'made  them  white  in  the  blood  of  the  Lamb;" 
'God  not  imputing  their  trespasses  unto  them, 
'but  accounting  them  as  if  they  had  never  sin- 
'ned,  through  the  imputed  righteousness  of 
'Christ,  who  was  "made  sin  for  them,"  "in 
'order  that  they  might  be  made  the  righleous- 
'ness  of  God  in  him."  By  these  hundred  and 
'forty-four  thousand,  I  understand  peculiarly 
^the  depressed  church  in  the  wilderness,  previ- 
'ous  to  the  lime  of  the  Reformation:  for  his- 
'tory  sufficiently  demonstrates,  that  there  have 
'been  in  every  age  some  faithful  worshippers, 
'who  consented  not  to  the  general  apostacy, 
'but  who  prophesied,  although  in  sackcloth, 
'against  its  abominations.'  Faber. — They  who 
object  to  this,  saying  that  the  church  Avas  then 
in  a  depressed  slate;  but  here  exulting  and  tri- 
umphing with  joyful  praises,  seem  to  forget  the 
Christian's  motto;  "sorrowful,  but  always  re- 
joicing." "We  glorv  in  tribulations  also,  &c." 
(Notes,  Is.  24:13—15.  Rotn.  5:3—5.  8:32— 
39.) — Zion  also  was  indeed  a  conspicuous  place 
in  the  church;  but  not  like  the  celebrated  cities 
of  Greece  and  Rome.  It  is  very  obscure,  and 
Httle  noticed  in  profane  history.  (Notes,  Ps. 
2:4—6.  87:  Is.  12:4—6.  Heh.  12:22—25.  1 
JohnSA — 3.) — First-fruits.  (4)  Note,  Jam. 
1:16—18. 

6  IT  And  I  saw  "  another  angel  fly  "  in  the 
midst  of  heaven,  having  ^the  everlasting 
gospel  '^to  preach  unto  them  that  dwell  on 
the  eardi,  and  to  *  every  nation,  and  kin- 
dred, and  tongue,  and  people, 

7  Saying,  ''with  a  loud  voice,  "^Fear 
God,  ''  and  give  glory  to  him;  for  ''the  hour 
of  his  judgment  is  come:  and  *"  worship  him 
that  made  heaven,  and  earth,  and  the  sea, 
and  the  fountains  of  waters. 

Note. — It  is  generally  admitted,  by  the  best 
interpreters,  that  the  three  angels,  introduced 
in  these  and  the  following  verses,  were  emble- 
matical heralds  of  the  progressive  reformation 
fron\  popery.  When,  therefore,  the  extent  and 
prevalence  of  the  power  of  the  beast,  at  its  full 
height,  had  been  predicted  in  the  foregoing 
chapter;  the  diminution  and  weakening  of  it, 
as  introductory  to  his  destruction,  is  intimated 
in  this.  Some  explain  the  proclamation  of  the 
first  angel,  of  the  ninth,  tenth,  oreleventh  cen- 
turies: and  no  doubt  there  were  even  then, 
both  princes,  bishops,  and  councils,  who  strug- 
gled against  the  worship  of  images,  and  the 


II  ft,9.  8;13.  Is.  6:2,6,7.  Ez.  1:14. 
Dan.  9:21. 

X  Gen.  1:6. 

y  2  Snrn.  2.3:5  Ps.  119:142. 
139:24.  145:13.  Is.  45:17.  .51:6, 
8.  Epli.3  9— 11.  2The<. '.h 
16.     Til.  1:1— 3.     Ileb.  13:20. 

816] 


1  Matt.    10  27.  Mark     16:15. 

nom.  16:2.5.     Col.  1:23. 
a  10:11.     13:7.    Dan.  4:1.     6:25, 

26. 
b  Is.  40:3,6,9.  44:23.  52:7,8.  58: 

1.     Ho8.  B:l. 
c  See   on    11:18. — 15:4.         19:5. 


other  grosser  abominations  of  the  church  of 
Rome,  Yet  they  generally  concurred  in  sup- 
porting the  dominion  of  the  beast;  though  they 
were  earnest  that  it  should  be  exercised  in  a 
different  manner  as  to  some  particulars.  Such, 
however,  as  were  real  Christians,  and  entered 
a  proper  protest  against  the  prevailing  corrup- 
tions of  the  church,  whether  in  the  imperial 
palace,  or  in  the  conclave,  (if  that  was  ever 
done,)  may  properly  be  ranked  in  the  numher 
mentioned  in  the  preceding  verses:  for  these 
evidently  relate  to  a  later  and  more  public  and 
general  protestation.  Others,  however,  seem 
to  fix  the  time  of  their  accomplishment  too 
late;  and  so  leave  a  large  vacant  space  in  the 
series  of  predicted  events;  and  then  crowd  too 
many  into  the  remaining  periods. — We  may, 
therefore,  I  apprehend,  interpret  tliis  "first  an- 
gel," messenger,  or  herald,  lobe  an  emblem  of 
those  who  first  publicly  erected  the  standard  of 
reformation,  and  who  contended  for  "the  ever- 
lasting gospel"  of  Christ,  in  opposition  to  all 
the  innovations  and  usurpations  of  the  beast, 
his  image,  and  the  false  prophet.  This  honor 
seems  to  belong  to  the  Waldenses  and  Albi- 
genses,  who  had  the  true  gospel  among  them; 
avowed  its  everlasting  obligation  and  excellen- 
cy; opposed  it  to  the  authority  of  popes,  coun- 
cils, and  persecuting  princes;  declared  the  pope 
to  be  antichrist;  and  propagated  their  doctrines 
with  zeal  and  success,  and  multiplied  into  a 
vast  number  of  churches.  And  after  immense 
slaughter  had  been  made  of  them  by  persecu- 
tions and  bloody  wars,  the  residue  still  retain- 
ed their  tenets,  and  being  dispersed  into  other 
countries,  they  rapidly  carried  "the  everlasting 
gospel"  with  them;  as  an  angel,  a  messenger 
of  peace  to  men,  flying  through  the  midst  of 
heaven:  so  that  the  Lollards  in  England,  and 
the  Bohemians  in  Bohemia,  and  the  adjacent 
regions,  and  many  others  in  different  places, 
seem  to  have  principally  learned  the  gospel 
from  them;  nay,  the  reformation  itself  appears 
to  Ittivr  .-priir.g  from  the  seed  which  tliey  sow- 
ed, and  watered  with  rivers  of  their  blood  So 
exact  was  the  prophecy,  that  they  had  "the 
everlasting  gospel,  to  preach  to  the  inhabitants 
of  the  earth!"  (Note,  M -.^—G.)  They  also 
loudly  called  on  men  to  fear  and  glorify  God, 
as  the  liour  of  his  judgment  was  at  hand;  and 
to  Avorship  the  Creator  of  all  things,  as  reveal- 
ed in  the  gospel,  by  refusing  to  join  the  wor- 
ship of  idols,  and  that  of  the  beast  and  his  im- 
age. (Notes,  19 :9,\0.  ^c<s  14:11— 18.  17: 
22 — 29.) — Some  respectable  commentators  ex- 
plain these  verses  of  Luther,  altnost  exclusive- 
ly, and  suppose,  that  many  things,  in  his  situ- 
ation, character,  and  testimony,  remarkably  an- 
swered to  it.  I  cannot  however  think,  that  the 
previous  public  testimonies  against  the  beast, 
are  wholly  passed  over,  or  that  an  individual, 
however  illustrioxis,  occupies  so  conspicuous  a 
station  in  this  concise  prophecy.  But  I  am 
much  farther  from  being  convinced,  that  more 
modern  events,  or  the  present  zeal  for  missions, 
is  meant;  because  the  testimony  of  the  angel, 
or  messenger,  was  evidently  borne  against />op- 


Grn.  22:12.  Ps.  36:1.  89:7.  Ec. 

12:13,14. 
cj  4:9.    16:9.   .losh.  7:19.    1  Sam. 

6:5.    Is.  42:12.   Mai.  2:2.  Luke 

17:18. 
e  11:18.     18:10,17,19.    Ez.  7:2,3, 


6.  Dan.  8:19.  Malt.  25:13. 
.TohnS:25— 29.  1  Pel.  4  7. 
4:11.  Ex.  20:11.  Nth.  9:6. 
Ps.  33:6.  95:5.  146:5,6.  Pror. 
8:22—31.  Jer.  10:10—12. 
Acts  14:15.    17:23—2.5. 


A.  D.  95. 


CHAPTER  XIV. 


A.  D.  95 


ery,  not  heathen  idolatry;  and  the  worship  of 
saints  and  angels,  and  of  images  of  God,  is  as 
real  idolatry,  as  that  of  the  pagans. — Everlast- 
ing, &c.  (6)  'It  is  styled,  "The  everlasting 
'gospel;"  heing  like  its  divine  Author,  "the 
'same  yesterday,  to-day,  and  for  ever;"  in  op- 
'position  to  the  doctrines  of  the  beast,  and  the 
'ialse  prophet,  which  shall  be  "rooted  up,  as 
'not  of  the  heavenly  Father's  planting."  Matt. 
'15:13.'  Bp.  Newton. — It  is  objected,  that  the 
reformers  did  not  "preach  to  every  nation,  kin- 
dred, and  tongue:"  and  it  may  he  answered, 
that  neither  did  the  apostles,  in  the  strict  lite- 
ral import  of  the  words;  {Col.  1:6,23.)  nor 
have  any  others  to  this  day.  But  it  was  the 
doctrine  and  desire  of  the  reformers,  that  the 
gospel  should  be  preached  throughout  the  earth. 
— The  angel  "had  the  everlasting  gospel." 
This  is  by  Mr.  Cunninghame  supposed  to  be 
the  book  containing  the  gospel,  and  he  seems 
principally  to  explain  it  of  the  British  and  For- 
eign Bible  Society. — Far  be  it  from  me  to  with- 
hold or  deduct  from  the  honor  justly  due  to  that 
Society:  when  by  the  astonishing  success  of 
atheists  and  infidels,  "the  enemy  came  in  like 
a  flood,"  "the  Spirit  of  God  has"  surprisingly 
"lifted  up  a  standard  against  him;"  and  the 
Bible  Society  has  been  honored  in  this,  as  in 
no  small  degree  the  standard  bearer.  But 
we  must  not  interpret  prophecy  by  our  partial- 
ities, or  even  most  legitimate  affections;  and 
the  order  of  events,  in  the  whole  arrangement 
of  the  prophecy,  requires  a  far  different  inter- 
pretation. 

8  And  E  there  followed  another  angel, 
saying,  ^  Babylon  is  fallen,  is  fallen,  that 
great  city,  '  because  she  made  all  nations 
drink  of  the  wine  of  '^  the  wrath  of  her  for- 
nication. [Practicd  Observations.] 

Note. — If  we  explain  the  first  angel,  as  the 
herald  of  the  dawning  of  the  reformation,  in 
the  twelfth,  thirteenth,  and  fourteenth  centu- 
ries; we  may  properly  explain  tliis  of  the  Bo- 
hemians and  others  in  the  fifteenth,  who  were 
their  genuine  offspring  and  successors.  Some 
of  these  persons,  with  still  greater  confidence 
and  vehemence,  than  the  Albigenses,  declared 
Rome  to  be  mystical  Babylon,  and  the  pope  and 
church  there  to  be  antichrist;  and  they  endur- 
ed severe  persecutions  for  these  protestations, 
and  for  their  profession  of  the  gospel.  John 
Huss  and  Jerom  of  Prague,  esi)ecially,  were 
perfidiously  and  cruelly  burned  by  the  council 
of  Constance;  which  council  was,  in  fact,  the 
united  power  of  the  Avhole  antichrislian  beast. 
These  heralds  announced  the  fall  of  mystical 
Babylon,  as  the  ancient  prophets  had  done  that 
of  literal  Babylon,  long  before  the  event. 
(Notes,  Is.  21:6— 9.  Jer.  50:2,3.  51:7—9.) 
Neitlier  was  this  doom  more  certain,  than  it 
v.'oiild  be  just;  as  she  had  corrupted  and  intox- 
icated tiie  nations,  not  only  with  her  love  potions, 
as  a  seducing  harlot,  but  by  the  wine  of  the 
wrath  of  her  fornications,  terrifying  men  into 
idolatrv  by  fierce  i)ersecutions,  (Notes,  17:1 
—6.  Jer.  25:15— 26.  51:7.)  As  Rome  was 
mentioned  under  the  name  and  emblem  of  a 


^  See  on  6. 

h  16-.19.      17:5,18.     13:2,10,11,18 

—21.     Is.  21:9.  Jer.  5l:8.t;4. 
i    17:2—4.18:3.  li):2.    .ler.  51:7. 

Kr.     16:15,  &c.    Nab.  3:19. 
k   ir,-15_17.      17:C. 


1    See  on  6— 3.— .ler.  44:4. 

m  11.— S«e  on  13:3—6.11—17. 

n  li;:19.  18:3.  Joh21:20.  Pi.  11: 
C.  60:3.  75:8.  Is.  29:9.  51:21, 
22.  Jer.  2-5:15— 17,27.     51:57. 


Gentile  city,  so  her  idolatry  was  called  forni- 
cation rather  than  adultery;  as  it  generally  is 
in  scripture,  when  committed  by  the  professed 
worshippers  of  God.  (17:2.)— Bishop  New- 
ton explains  this  verse  of  the  Waldenses,  and 
the  foregoing  verses  of  more  ancient  events* 
on  the  contrary,  Mr.  Faber  interprets  those 
verses  of  Luther,  and  this  of  Calvin  and  his 
associates.  This,  however,  seems  to  me,  to 
render  individuals  far  too  prominent  in  so  con- 
cise a  prophecy.  Nor  should  I  have  mention- 
ed the  names  of  John  Huss  and  Jerom  of 
Prague,  except  as  they  were  the  mouth,  or 
voice,  of  a  very  large  body  of  men,  delivering 
its  testimony  in  the  most  public  manner  con- 
ceivable, and  sealing  it  by  martyrdom. — Still, 
I  observe,  that  the  grand  outlines  are  clear; 
and  commentators  in  general  are  agreed  about 
them:  so  that  the  subordinate  dilferences  of 
opinion  do  not  afi'ect  the  main  argument. -Some 
indeed  would  explain  this  verse  of  future  times, 
because  Babylon  is  not  yet  totally  fallen:  but 
this  deranges  the  whole  plan  of  interpretation, 
adopted  by  the  ablest  expositors,  which  is  the 
only  clue  that  can  lead  us  through  its  mazes; 
and  this  would  introduce  perplexity  and  uncer- 
tainty. Nothing  is  more  common  in  prophecy, 
than  for  future  events,  as  absolutely  determin- 
ed, to  be  spoken  of  in  the  present  or  past  time: 
and  the  same  words  were  spoken  of  literal  Bab- 
ylon, long  before  her  destruction.  (J\Iarg.  Ref 
h.) — 'The  clue  that  has  principally  conducted 
'me  through  both  parts  of  the  Revelation,  is 
'following  the  series  of  history,  and  the  suc- 
'cessive  order  of  events.  After  the  descri])tion 
'of  the  two  beasts,  secular  and  ecclesiastical, 
'whose  power  was  established  according  to  my 
'hypothesis  in  the  eighth  century,  but,  accord- 
'ing  to  most  commentators,  much  sooner;  there 
'would  be  a  very  large  chasm,  without  the  pre- 
'diction  of  any  memorable  event,  if  these  proph- 
'ecies  relate  to  the  time,  immediately  preceding 
'the  fall  of  Antichrist  and  the  Millennium. — 
'What  a  long  interval  would  there  be  without 
'any  prophecy;  and  how  thick  would  the 
'events  follow  afterwards!  For  all  the  partic- 
'ulars  ...  to  the  end  of  the  nineteenth  chapter 
'must  be  fulfilled  before  the  Millennium.'  Bp. 
Newton. — It  is  also  worthy  of  notice,  that 
about  the  era  above  mentioned,  the  opinion  be- 
gan to  be  publicly  avowed,  by  several  persons, 
that  the  church,  court,  and  city  of  Rome,  were 
Babylon,  and  so  inevitably  doomed  to  destruc- 
tion. 

9  And  '  the  third  angel  followed  them, 
saying  with  a  loud  voice,  "'  If  any  man 
worship  the  beast  and  his  image,  and  re- 
ceive his  mark  in  his  forehead,  or  in  his 
hand, 

10  The  same  shall  "drink  of  the  wine 
of  the  wrath  of  God,  which  is  poured  out 
without  mixture  °  into  the  cup  of  his  indig- 
nation; and  he  shall  p  be  tormented  wiilr 
fire  and  brimstone  ''  in  the  presence  of  the  ho- 
ly angels,  and  in  the  presence  of  ihe  Lamb:. 


o  13:6.        I',.  73:10.     Is.   51:17. 

Jer.  49: 12.    L^im.  4:2 1.     Hab. 

2:16.     Matt.  20:22.     2C:39. 
p  9:17,lf..    19:20.    20:10.     21:8. 

Gen.  li):24.  Deut.  29:23.  Job 


18:15.    Pj.  11:6.    Is.  yO  33.  34: 
9.     Malt.25:41.      Jtiile7. 
Ps.  37:34.  52:(i.    91:8.   K/..  20: 
48.      Matt.  lS:n,i2A3,iO.      2 
Thes.  1:8,9. 


Vol.  a  i. 


103 


[81 T 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


1 1  And  '  the  smoke  of  their  torment 
ascendeth  up  'for  ever  and  ever;  and  they 
have  '  no  rest  day  nor  night,  "  who  worship 
the  beast  and  his  image,  and  whosoever  re- 
ceiveth  the  mark  of  his  name. 

Note.— Th\s  third  angel,  and  his  proclama- 
tion "with  a  loud  voice"  may  be  explained  of 
Luther,  and  his  loud,  rough,  and  vehement 
protestation  against  the  idolatries  of  the  church 
and  bishop  of  Rome,  and  that  whole  antichris- 
tian  fabric:  yet  we  must  also  take  in  all  his  co- 
adjutors and  successors,  and  all  the  effects  of 
this  combined  and  persevering  protestation,  to 
this  day,  and  even  beyond  it.  His  voice,  with 
that  of  those  who  were  raised  up  in  divers 
countries  to  join  him,  and  to  follow  up  the  as- 
sault, was  indeed  very  "loud."  They  attack- 
ed the  beast  with  far  more  vehemence,  than 
any  who  went  before  had  done.  They  not  on- 
ly declared  him  to  be  antichrist;  but  they  car- 
ried their  researches  into  the  idolatries,  iniqui- 
ties, and  impostures  of  the  whole  papal  sys- 
tem; and  showed  that  it  was  utterly  incompat- 
ible with  the  religion  of  the  scriptures,  and 
founded  in  ignorance,  usurpation,  avarice,  and 
hypocrisy.  And  they  insisted  strongly  on  the 
necessity  of  separating  from  so  corrupt  a  church ; 
boldly  retorting  the  charge  of  heresy  and 
schism,  which  the  popish  party  brought  against 
them,  and  fully  proving  it  against  their  oppo- 
nents. Thus  they  induced  whole  nations  to 
cast  off  all  regard  to  the  church  of  Rome,  and 
engaged  vast  multitudes  to  protest  against  pop- 
ery as  a  damnable  religion,  not  only  in  the  per- 
secuting tyrants  who  imposed  it,  but  in  all  who, 
even  from  dread  of  persecution,  or  from  more 
corrupt  motives,  conformed  to  it:  and  this  was 
exactly  the  purport  of  the  third  angel's  proc- 
lamation. They  loudly  insisted  upon  it,  that 
all  who  adhered,  with  a  blind  and  devoted  at- 
tachment, to  the  beast  and  his  image;  (Notes, 
13:11 — n.)  professing  their  abominable  doc- 
trines, conforming  to  their  idolatries,  concur- 
ring in  their  cruelties,  and  reducing  their  prin- 
ciples to  practice;  (being  intoxicated  with  "the 
wine  of  the  wrath  of  her  fornications;")  would 
drink  of  the  unniingled  wine  of  God's  wrath, 
from  the  cup  of  his  indignation.  (Notes,  16: 
17—21.  Ps.  75:8.  15.51:17—20.  Jer.  25: 
15 — 17.)  Yea,  that  they  would  be  tormented 
with  fire  and  brimstone,  or  be  cast  into  hell,  to 
be  tormented  in  that  flame;  that  this  would  be 
"in  the  presence  of  the  holy  angels,"  who 
would  applaud  the  justice  of  their  punishment; 
"and  in  the  presence  of  the  Lamb,"  who  would 
pronounce  and  execute  the  sentence  upon  them 
for  their  opposition  to  his  gospel,  and  for  giving 
his  mediatorial  glory  to  saints  and  angels:  and 
"that  the  smoke  of  their  torment  would  ascend 
up  for  ever  and  ever."  The  words  translated 
"forever  and  ever,"  are  the  most  energetic 
which  are  found  in  the  whole  Greek  language, 
to  signify  eternity,  and  seem  incapable  of  any 
other  meaning.  (iVTofe,  7:9— 12.)  The  pas- 
sage, therefore,  evidently  predicts  the  clear  and 


r    18:1B.   19:3.    Gen.  19:2S.     Ii. 

33:14.  34:10.  Joel  2.G0.    Luke 

16:23,24. 
*  4:9,10.  5:13,14.     7:12.     11:15. 

20:10.  22:5.  £x.  15:18.  Pi.  10: 

16.  145:1.  Matt.  25:41,46.  Heb. 

I:C. 
t    Prut.    28  65.        If.    57:20,21. 


Matt.  1 1 :28,29.      Mark  9:43— 

49.      Luke  16:34,25. 
u  9.      18:15—18. 
X  See  on  13:10. 
y  See  on  12:17. 
13.8,10.    2 Tim.  4:7. 
a  11:15,19.     16:17.     Matt.  S:  17. 


strong  manner,  in  which  these  reformers  would 
protest  and  argue  against  purgatory ;  and  insist 
upon  it,  that  the  wicked  will  be  "tormented  in 
hell  forever:"  and  a  subsequent  verse  evident- 
ly opposes  the  same  doctrine,  by  showing  the 
immediate  happiness  of  believers  after  death. 
(Note,  12,13.) — Every  one,  who  is  at  all  con- 
versant with  the  writings  of  the  reformers  and 
their  successors,  knows  that  they  generally  de- 
clared, without  hesitation,  that  popery  was  a 
damnable  religion.  Mr.  Hooker,  in  Queen 
Elizabeth's  time,  brought  himself  into  suspi- 
cion, and  was  engaged  in  a  controversy,  because 
he  asserted,  with  much  caution,  and  many  dis- 
tinctions, that  papists  might  be  saved:  and, 
whatever  contempt  may  be  cast  on  their  bigot- 
ry, in  this  day  ol  false  candor,  liberality,  and 
disregard  to  the  scriptures;  it  is  worthy  of  se- 
rious consideration,  whether  this  passage  does 
not  warrant  by  far  the  greatest  part  of  whnt 
these  reformers  advanced  on  that  subject;  though 
they  might  not  always  exactly  distinguish  be- 
tween those  "who  hated  the  light,"  and  those 
whose  eyes  were  too  weak  to  endure  its  efful- 
gence, when  it  broke  in  upon  them  all  at  once. 
— To  explain  this  most  energetic  passage, 
(which  beyond  doubt  predicts  a  general  and 
most  awful  protestation  against  the  leading  te- 
nets of  popery  as  damnable,  in  all  who  embrace 
and  adhere  to  them,  as  well  as  in  the  inventors 
and  imposers  of  them,)  to  signify  any  testimony, 
or  protest  made  in  a  single  kingdom,  as  for  in- 
stance in  England,  seems  to  me  a  total  depar- 
ture from  the  grand  scale,  on  which  these  proph- 
ecies should  be  interpreted;  and  as  in  all  re- 
spects inadmissible.  Nor  can  any  temporal 
judgments  on  collective  bodies,  be  the  fulfilment 
of  the  awful  denunciation,  which  evidently  re- 
lates to  individuals,  and  to  each  individual 
who  is  guilty:  and  if  words  can  convey  the 
idea  of  eternal  punishment,  it  is  here  de- 
nounced. (Marg.  Ref.  p — t. — Notes,  19:17 — 
21.  20:7—10,11—15.  Matt.  25:41— 46.)— It 
may  also  be  very  well  worth  inquiring,  wheth- 
er there  be  not  some  remains  of  the  papal  su- 
perstition and  corruption,  even  in  protestant 
churches?  And  how  far  they,  whose  grand  ob- 
ject it  seems  to  be,  to  contend  most,  and  most 
vehemently,  not  to  say  virulently,  for  that  which 
admits  of  the  least  scriptural  proof,  or  no  scrip- 
tural proof,  keep  at  a  proper  distance  from  this 
tremendous  warning. 

12  Here  *is  the  patience  of  the  saints: 
J"  here  are  they  that  keep  the  commandments 
of  God,  and  ^the  faith  of  Jesus. 

13  And  I  heard  "a  voice  from  heaven, 
saying  unto  me,  ''Write,  ^  Blessed  are  the 
dead  which  ^  die  in  the  Lord  *  from  hence- 
forth: yea,  saith  the  Spirit,  that  they  may 
•^rest  from  their  labors;  '"and  their  works  do 
follow  them. 

Note. — When  the  doctrines  above  mentioned 
began  to  be  openly  propagated,  terrible  perse- 
cutions were  raised:    it  was  therefore  added, 


b  1:11.     2:1.    10:4.    19:9.    21:5. 
c  20:6.  Ec.  4: 1 .2.     Ii.  57:1,2.    2 

Cor.  5:8.     Phil.  1:21— 23. 
d  Rom.  14:8.      1  Cor.    15:18.      I 

Thei.   4:14,16.     5:10. 
*  Or, /rem  kcnce/ortk   laith  the 

Spirit;  yea. 


c  6:11.    7:14—17.  Job  3:17— lO. 

I».  35.10.  57:2.  Luke  16:25.  3 

Tbef.  1:6,7.      Heb.  4:9— 11. 
f  P».  19:11.    8513.    Malt.  25:85 

—40.  Luke  16:9.  1  Cor.  15:58. 

Gal.  6:7.8.    Phil.  2:17.   2  Tim. 

4:7,8.     Heb.  6:10,11. 


818] 


A.  D.  95. 


CHAPTER  XIV 


A.  D.  95. 


"Here  is  the  patience  of  the  saints."     They 
would  have  abundant  need  to  exercise  patience 
and  perseverance,  in  obeying  God  and  holding 
the  true  doctrine  of  Christ,  amidst  the  bloody 
race  of  inquisitors  and  persecutors,  who  kin- 
dled fires  on  earth  to  torture  and  burn  them, 
though  in  vain  they  called  for  fire  from  heaven 
to  destroy  them;  and  who,  by  most  horrid  cru- 
ellies, together  with  wars  and  massacres,  de- 
stroyed incredible  multitudes,  in  opposing  the 
progress  of  the  reformation.  (Notes,  13:8 — ^10 
17:6.)     To  encourage  the  saints  to  patience, 
in  suffering  for  the  truth  even  unto  death,  the 
apostle  showed,  that  he  "heard  a  voice  from 
heaven,"  ordering  him  to  write,  "Blessed  are 
the  dead  which  die  in   the  Lord,"   (or  in  the 
true    faith   and   hope  of  the  gospel;    Note,  1 
Thes.  4:13 — 18.)   "even  from  henceforth." — 
This  verse  has  much  perplexed  many  commen- 
tators, in  respect  of  its  prophetical  meaning  and 
connexion:  but,  upon  the  plan  which  we  are 
now  pursuing,  nothing  can  be  more  obvious. 
The  doctrine  of  purga/ory,  with  indulgences, 
human  merits  to  be  sold  by  the  church,  masses, 
and  prayers  for  the  dead;    was   one   principal 
source  of  wealth,  influence,  and  authority  to 
the  clergy  of  the  church  of  Rome.     This  also 
first  stirred  up  the  spirit  of  Luther  who  began 
his  attack  by  protesting  agamst  these  atrocious 
practices:  and,  by  examining  the  scriptures,  he 
and  his   followers  established   it,  as  a  certain 
truth,  in  the  judgment  of  immense  multitudes, 
that  there  was  no  such  place  as  purgatory;  but 
that  the  wicked,  when  they  die,  go  directly  to 
hell,  and  believers  immediately  enter  heaven. 
Now  what  words  could  more  aptly  predict  this 
change  in  the  sentiments  of  a  large  proportion 
of  professed  Christians,  than  these  do.'  It  is  evi 
dent,  from  the  internal  chronology  of  the  book 
and  from  the  series  of  predicted  events,  that 
the   reformation    was   here   intended;  and  the 
apostle  was  ordered  to  write,  just  in  this  place, 
(probably   he    knew   not   on    what  account,) 
"Blessed  are  the  dead  who  die  in  the  Lord,  from 
henceforth:"  that  is,  from  this  period  believers 
will    generally    understand    that    encouraginj 
truth;  and  not  have  to  encounter  the  fears  o 
purgatory,  or  to  appreliend  a  delay  of  their  fe- 
licity, when  seized  with  the  agonies  of  death, 
or  called  to  suffer  martyrdom  for  Christ's  sake. 
Indeed,   it  is  an  undeniable  fact,  that  the  ex- 
pectation of  immediate  happiness,  was  the  joy 
and  support  of  those  numbers,  who  were  burn- 
ed alive,  or  otherwise  cruelly  martyred,  during 
those  times. — This  "voice  from  heaven"  was 
attested  by  an  internal  suggestion  of  the  Holy 
Spirit,  who  assured  the  ap>ostle,  that  believers 
rested  after  death  from  ail  their  labors  and  suf- 
ferings, and  consequently  could  have  no  pur- 
gatory to  fear;  and  that  their  works  followed 
them,  to  prove  the  sincerity  of  their  faith,  and 
to  ensure  a  gracious  reward.      (Notes,  Matt. 
25:34—40.    Rom.   2:7—11.     2  Cor.    5:9—12. 
Marg.  Ref.   Q—Rest.    (13)   11.    Note,  Heb. 
4:3 — 11. — To  exj)lain  this  of  any  state  of  the 
church  on  earth,  is  doing  the  greatest  violence 
imaginable  to  the  words  of  the  apostle. — "Dy- 


g  15.16.    I  7.    10:1.    20:11.    P». 

97.2.       1«.  19:1.       Mutt.  17:5. 

Liik*  21  27. 
h  1:13.    LV.  I  26.     Dan.  7:1.1. 
i   6:2.    11:17.     19:12.      Pi.  21:3. 

Heb.  2:9. 
k  15—17.      Joel  3:12,13.     MaU. 

13:30.    Mark  4:20. 


I  17.      16:17. 

in  6:10.     If.  62:1,6,7. 

II  See  on  k.      U. 

o.lcr.  51:33.     Joel  3:13.     Malf 

13:30  39. 
p  18.     Gtn.  1.5:16.    Zech.  56— 

II.   Matt.  23:32.    iTIiei.  2:16. 


ing  in  the  Lord,"  and  being  immediately  hap- 
py, must  refer  to  individuals,  and  to  another 
world.  (Notes,  2  Cor.  5:1—8.  Phil.  1 :21— 26.) 

14  IT  And  I  looked,  and,  «r  behold,  a 
white  cloud,  and  upon  the  cloud  one  sat, 
''  like  unto  the  Son  of  man,  having  on  his 
head  'a  golden  crown,  and  in  his  l)and  ''a 
sharp  siclile. 

15  And  another  angel  'came  out  of  the 
temple,  '"  crying  with  a  loud  voice  to  him 
that  sat  on  the  cloud,  "  Thrust  in  thy  sickle, 
and  reap;  for  the  time  is  come  for  diee 
to  reap;  "for  the  harvest  of  the  earth  Pis 
*  ripe. 

16  And  1  he  that  sat  on  the  cloud  ■■  thrust 
in  his  sickle  on  the  earth;  and  the  earth  was 
reaped. 

1 7  And  another  angel  '  came  out  of  the 
temple  which  is  in  heaven,  he  also  having  a 
sharp  sickle. 

18  And  another  angel  *came  out  from 
the  altar,  "  which  had  power  over  fire; 
"  and  cried  with  a  loud  cry  to  him  that  had 
the  sharp  sickle,  saying.  Thrust  in  thy  sharp 
sickle,  and  gather  the  clusters  of  the  vine 
of  the  earth;  for  her  grapes  ^  are  fully  ripe. 

19  And  the  angel  thrust  in  his  sickle  into 
the  earth,  and  gathered  the  vine  of  the 
earth,  ^  and  cast  it  into  the  great  wine-press 
of  the  wrath  of  God. 

20  And  '  the  wine-press  was  trodden 
^  without  the  city,  '  and  blood  came  out  of 
the  wine-press,  even  unto  the  horse-bri- 
dles, by  the  space  of  a  thousand  and  six 
hundred  furlongs. 

Note. — Thus  far  we  have  generally  proceed- 
ed, by  the  guidance  of  past  events,  and  consid- 
erable satisfaction  seems  to  have  been  obtained 
in  explaining  these  prophecies;  but  here,  I  ap- 
prehend, that  direction  almost  wholly  fails  us. 
This  supposition  is  confirmed  by  the  evident 
inability  of  expositors  to  make  any  regular  and 
consistent  application  of  the  subsequent  chap- 
ters, except  as  coincident  with  those  things 
which  have  been  already  considered.  Under 
this  persuasion,  of  which  further  reasons  will 
be  afterwards  assigned,  I  shall  not  obtrude 
mere  conjectures  on  the  reader,  nor  attempt  to 
pry  into  "things  not  seen  as  yet."  Hither- 
to, in  general,  the  ground  has  seemed  good, 
and  the  road  in  a  measure  plain;  and  I  have 
felt  some  confidence,  as  well  as  used  caution, 
in  the  progress:  but  caution  must  he  al- 
most my  only  companion  and  monitor  in  what 
now  remains;  for  the  country  is  unknown,  and 
no  guide  is  to  be  found,  who  understands  any 
thing  with  certainly  concerning  the  road.  The 
exact  and  surprising  fulfilment  of  many  and 
complicated  predictions,  through  the  course  of 
about  seventeen  hundred  years,  has  been  shown, 


Or,  dried. 
q  14.      Malt.  16:27.    John  5:23, 

23. 
r    19.     16:1, ie. 
•    M, 15,18.     15:5,6.     16:1. 
t    6:9,10. 
u  16:8. 


X  See  on  15,16. 
y  See  on  p.  15. 

t  19:15—21.     Peul.  32:32,33. 
a  Is.  63:1—6.     I.<iin.  1:15. 
h  11:8.     Heb.  13:12. 
c  19:15—21.    I«.  34:5— 7.  66:34. 
Er..  39:17-21. 


[819 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


which  is  a  real  demonstration  of  the  truth  of  the 
scriptures:  but  we  must  bequeath  to  posterity 
the  satisfaction  of  understanding,  and  being 
filled  with  adoring  wonder  at  witnessing  the 
accomplishment  of  the  remainder.  The  pro- 
phecy has  been  evidently  traced  down  to  the 
reformation;  and  this  may  include  all,  which 
has  intervened  to  this  day,  or  shall  intervene, 
till  "the  slaying  of  the  witnesses,"  and  their 
resurrection;  if  these  events  be,  as  I  firmly  be- 
lieve, yet  future.  (Notes,  11 :7— 14.)  Whether 
the  events  here  predicted  precede  or  follow  the 
sounding  of  the  seventh  trumpet,  or  third  woe- 
trumpet,  I  cannot  absolutely  determine:  but 
they  seem  evidently  to  relate  to  the  fall  of  po- 
pery; and  perhaps  give  a  succinct  intimation 
of  what  is  more  fully  predicted  in  the  next  and 
following  chapters.  (Notes,  16:— 19:)— The 
preceding  judgments  and  transactions  not  hav- 
ing produced  a  voluntary  and  effectual  reform- 
ation in  the  kingdom  of  the  beast;  the  iniquity 
of  the  nations  of  which  it  is  constituted  is  filled 
up,  and  they  become  ripe  for  judgments.  (Notes, 
Gen.  15:16.  Zech.  5:5—11.  Matt.  23:29—39. 
1  Thes.  2:13 — 16.)  These  judgments  are  em- 
blematically described  as  a  harvest  and  a  vin- 
tage: and  as  the  latter  succeeds  to  the  former 
in  the  course  of  nature,  so  it  is  subsequent  to 
it  in  the  prophecy,  and  will  be  by  far  the  most 
terrible.  (Note,  Joel,  3:9— 17.)— Christ  ap- 
peared to  the  apostle  in  vision,  "like  unto  the 
Son  of  Man,"  in  human  nature;  upon  "a  white 
cloud,"  the  emblem  of  his  holy,  righteous,  and 
mysterious  dispensations;  his  "golden  crown" 
signified  his  supereminent  authority,  and  "his 
sharp  sickle"  his  terrible  vengeance  on  his  ene- 
mies. "The  angel  out  of  the  temple"  may  sig- 
nify the  ministers  of  the  gospel,  as  employed  to 
announce  the  approach  of  these  judgments:  and 
"the  second  angel  coming  out  of  the  temple," 
to  reap  the  vintage,  may  represent  some  exe- 
cutioner, or  succession  of  executioners,  of  the 
wrath  of  Christ  on  the  opposers  of  his  authori- 
ty: while  the  third  angel  from  the  altar,  who 
had  power  over  fire,  giving  orders  to  the  second 
angel  to  reap  the  vintage,  im])lies,  that  these 
judgments  would  constitute  a  sacrifice  to  divine 
justice,  and  consume  as  with  fire  those,  who 
had  despised  or  perverted  the  atoning  sacrifice 
of  Christ.  (Notes,  8:1—6.  Ez.9:\—7.)  The 
"casting  of  the  vintage  into  the  wine-press  of 
God's  wrath,"  and  the  "treading  of  it  without 
the  city,"  (as  being  nd  part  of  the  true  church,) 
can  only  be  explained  by  the  event.  (Note., 
11:1,2.)  But  it  is  remarkable,  that  sixteen 
hundred  furlongs,  or  two  hundred  miles,  is  ex- 
actly the  length  of  the  papal  dominions  in  Ita- 
ly; and  probably  these  will  be  deluged  with 
blood,  in  a  most  awful  manner,  which  is  repre- 
sented by  language  tremendously  Iivperbolical. 
(Notes, 'Is.  34:  63:1—6.  Jer.  51:33'.  J\Jaft.  13: 
86 — 43.) — Some  expositors,  who  have  written, 
since  this  interpretation  Avas  first  made,  (A.  D. 
1791,)  decide  with  confidence,  that  the  bloody 
scenes,  lately  exhibited  in  France  and  on  the 
Continent,  are  the  fulfilment  of  the  prophecy 
concerning  "the  harvest;"  though  the  vintage 
may  be  yet  future;  nor  do  I  at  all  doubt,  pos- 
terity will  clearly  see,  that  these  events  began 
to  accomplish_  the  prediction.  I  cannot  how- 
ever think,  either  that  at  so  early  a  stage  we 
are  capable  of  determining  on  the  subiect-  or 
t'lat  a  more  general  and  almost;  universal  dis- 
820] 


play  of  divine  vengeance,  on  all  the  kingdoms 
of  the  beast,  (those  perhaps  excepted,  but  those 
only,  who  have  fully  and  decidedly  cast  off"  its 
dominion,)  is  intended  by  the  harvest;  as  well 
as  still  more  tremendous  scenes  by  "the  vint- 
age." (iVoiffs,  19:17— 21.  Ps.  149:7— 9.  Ez. 
39:1—20.  JUic.  7:14— 17.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 

The  Lord  reserves  a  remnant  to  himself  in 
the  worst  of  times,  who  dissent  from  the  pre- 
vailing idolatries  and  abominations;  who  pro- 
fess his  truth  and  bear  his  image;  who  sing  the 
praises  of  redeeming  grace,  in  strains  which 
none  else  can  learn;  who  cordially  love  and  de- 
votedly cleave  to  him;  who  "follow  the  Lamb 
whithersoever  he  goeth,  being  the  first-fruiis 
of  the  earth;"  who  "are  Israelites  indeed,"  "in 
whose  mouth  is  found  no  guile,"  and  who  "are 
without  fault,"  being  fully  accepted,  and  really 
sanctified,  before  the  throne  of  God.  May  it 
be  our  prayer,  our  endeavor,  yea,  our  ambi- 
tion, to  be  found  in  this  honorable  company! 
If  we  have  a  good  hope,  that  we  are  thus  dis- 
tinguished; we  ought  to  do  every  thing  in  our 
power,  as  well  as  beseech  the  Lord  continually, 
that  faithful  ministers,  like  beneficent  angels, 
"flying  through  the  midst  of  heaven,"  may 
carry  "the  everlasting  gospel,"  and  preach  it 
to  "all  people,  nations,  and  languages:"  that 
so  sinners  may  fear  and  glorify  God;  and  turn 
from  all  their  idols  and  iniquities,  to  worship 
the  great  Creator,  and  to  wait  for  his  Son  from 
heaven,  who  shall  speedily  come  to  be  our 
Judge.  These  events  faith  anticipates,  as  if 
they  were  already  accomplished. 
V.  9—20. 

Subtle  deceivers,  and  they  who  have  been 
betrayed  into  their  delusions  by  pride,  unbe- 
lief, a  carnal  mind,  love  of  sin,  and  fear  of 
man,  will  ere  long  "drink  together  of  the  wine 
of  God's  wrath,  from  the  cup  of  his  indigna- 
tion :"  and,  however  men  may  flatter  or  excuse 
themselves,  when  they  conform  to  corrupt  and 
sinful  customs  or  impositions,  they  will  find 
at  last  that  the  Lord  deeply  abhors  such  pre- 
varication.— Let,  therefore,  such  as  "fear  the 
reproach"  or  the  wrath  of  men,  and  are  tempt- 
ed to  disobey  God,  remember  that  awful  "tor- 
ment," the  smoke  of  which  ascendeth  up  "for 
ever  and  ever."  For  the  modern  quietus  of  a 
purgatory,  after  the  day  of  judgment,  is  as  des- 
titute of  scriptural  foundation,  as  the  purga- 
tory before  that  awful  season,  which  is  main- 
tained by  the  church  of  Rome;  and  they  who 
die  in  their  sins,  will  too  late  find,  that  the 
punishment  of  hell  will  endure  "for  ever  and 
ever."  "Here  then  is  the  patience  of  the 
saints,"  to  venture  or  suffer  any  thing,  in 
"obeying  the  commandments  of  God,"  and 
professing  "the  faith  of  Jesus:"  may  God  be- 
jstow  this  patience  upon  us,  that  we  may  be 
ready,  should  times  of  persecution  overtake  us! 
jWe  have  the  best  reasons  in  the  world  for  this 
conduct;  as  a  "voice  from  heaven,"  attet^ted 
I  by  the  Holy  Spirit,  assures  us,  that  "Blessed 
iare  the  dead  which  die  in  the  Lord;  that  they 
I 'immediately'  rest  from  their  labors,  and  that 
j their  works  fellow  them,"  to  ascertam  their 
title  to  unspeakable  felicity,  and  the  degree  of 
glory  reserved  for  them:  while  their  persecu- 
tors, and  all  wicked  men,  are  ripening  for  the 


A.  D.  95. 


CHAPTER  XV. 


A.  D.  95. 


harvest  and  vintage  of  divine  vengeance;  and 
will  soon  be  "cast  into  the  wine-press  of  the 
wrath  of  God."  Nor  can  the  most  tremendous 
judgments  ever  witnessed  on  earth,  or  even 
hereafter  to  be  witnessed,  as  indicted  on  na- 
tions ripe  for  vengeance,  give  so  much  as  an 
adequate  idea  of  the  vengeance  awaiting  im- 
penitent workers  of  iniquity. 

CHAP.  XV. 

A  vision  of  seven  angeU  pieparcd  to  excciilc  judgments;  with  (lie  Iri- 
umphnntsong  of  Ihe  church  on  ihat  ocrasion,  1 — 4.  Seven  vi.ils  are 
given  to  the  angels  for  that  purpose,  and  the  temple  is  tilled  v\ilh 
smoke,  5—8. 

AND  ^  I  saw  another  sign  in  heaven, 
great  and  marvellous,  "^  seven  angels 
having  the  seven  '^last  plagues;  for  in  thein 
•^is  filled  up  the  wrath  of  God. 

2  And  I  saw,  as  it  were, "  a  sea  of  glass 
*" mingled  with  fire:  and  them  s  that  had  got- 
ten the  victory  over  the  beast,  and  over  his 
image,  and  over  his  mark,  and  over  the 
number  of  his  name,  ''  stand  on  the  sea  of 
glass,  '  having  the  harps  of  God. 

3  And  they  sing  "^the  song  of  Moses, 
'the  servant  of  God,  '"and  the  song  of 
the  Lamb,  saying,  "  Great  and  marvellous 
are  thy  works,  °  Lord  God  almighty;  i' just 
and  true  are  thy  ways,  i  thou  King  of 
*  saints. 

4  "  Who  shall  not  fear  thee,  0  Lord, 
■and  glorify  thy  name?  for  ^tfiou  only  art 
holy:  "for  all  nations  shall  come  and  wor- 
ship before  thee;  "for  thy  judgments  are 
made  manifest. 

Note. — This  chapter  introduces  the  seven 
vials,  all  of  which  fall  under  the  seventh  trum- 
pet, as  the  seven  trumpets  were  included  under 
the  seventh  seal:  for  they  contain  "the  seven 
last  plagues,"  in  which  the  wrath  of  God  is 
filled  up,  or  accomplished,  on  the  persecuting 
idolatrous  power,  assuming,  and  disgracing  be- 
yond expression,  the  sacred  name  of  Chris- 
tian. These  plagues  must  therefore  be  coin- 
cident with  the  last  woe-trumpet,  in  great 
measure  at  least.  {Note,  11:15 — 18.)  The 
second  part  of  this  prophecy  has  been  traced 
from  the  latter  years  of  the  sixth  trumpet,  to 
the  reformation,  nay,  to  the  present  era:  and 
to  go  back  into  former  ages,  to  find  out  events, 
which  may  answer  to  the  subsequent  predic- 
tions, deranges  the  whole  plan  of  the  book, 
and  reduces  the  interpretation  to  ambiguity  and 
uncertainty.  Our  key  has  hitherto  opened  the 
most  intricate  wards  of  these  predictions,  with- 
out violence;  that  is,  as  far  as  to  the  latter  part 
of  the  sixth  trumpet:  but  no  writer,  as  it  ap- 
pears to  me,  has  yet  (A..  D.  1815)  succeeded 


a  12:1—3.     Dan.  4:2,3.      6:27. 
b  6.  e:2,G.   10:3.  16:1  —  17.    21:9. 

Malt.  13:41.42,49.50. 
c  8:13.     11:14.    I6:l7— 21.    17:1. 
d  7.14:10,19.   I6:I9.   19:15.  Dan. 

12:6,7.11,12. 
«!  4:6.  21:13. 
f    Is.  4:4.  Matt.  3:11.   1  Pel.  1:7. 

4:12. 
g  11:11,12.  12:11.  13:14—18.  14: 

1—5. 
b  Ex.  14:30,31. 


i    SeeonS-.B.     14:2.-19:1—7. 

k  Ex.  15:1— 18. 

1  Su  on  Dent.    34:5.-1  Chr.  6: 

49.     2  Chr.  24:6.     Nch.  9:14. 

Dan.  6:20.     9:11.      John  1:17. 

Hell.  3:5. 
m  5:9— 13.     7:10,11.     14:8. 
n  Ei.  15:11.  .loh5:9.   P».  78:12. 

105:5.    111:2.    11K:22,23.   139: 

14.      145:6.      Dan.  4:2,3. 
o  See  on  4:3.    11:17.    (ien.  17  1. 


in  what  follows.  For  the  commencement  of  it 
is,  according  to  my  view,  precisely  the  time  in 
which  we  live;  as  appears  from  a  due  consid- 
eration of  the  twelve  iiundred  and  sixty  years 
of  the  reign  of  the  beast. — Diiiurent  compula- 
tions, indeed,  have  been  made  of  the  period, 
when  these  years  will  end:  yet  none  seem  to 
have  proved  that  they  will  terminate  more 
early  than  A.  D.  1840;  while  manv  think  they 
wilf  not  end  till  A.  D.  2000.  B^ut,  whether 
sooner  or  later,  it  seems  probable  that  the  time 
is  not  arrived:  and,  therefore,  that  "the  pour- 
ing out  of  the  vials"  has  not  yet  begun. — Some 
indeed  of  late  have  fixed  the  beginnino-  of  this 
period  (the  1260  days,)  to  A.  D.  533;  when 
the  emperor  Justinian  issued  certain  edicts,  ac- 
knowledging and  supporting  the  Pope,  or  the 
bishop  of  Rome,  head  of  the  whole  church: 
and  thus  they  compute,  that  they  terminated 
A.  D.  1792,  the  era  of  the  French  revolution. 
— If  they  be  correct,  of  which  I  presume  not 
to  judge,  then  the  pouring  out  of  the  vials  has 
indeed  begun:  but  they,  who  shall  live  at  the 
latter  end  of  this  century,  or  the  beginning  of 
the  next,  will,  I  have  little  doubt,  know,  that 
it  has  but  just  begun. — The  apostle  liad  men- 
tioned great  woes,  which  would  come  under 
the  three  last  trumpets:  (8:13.  10:7.  14:19, 
20.)  yet  when  the  seventh  trumpet  was 
sounded,  he  mentioned,  almost  exclusively,  the 
happy  effects  of  it,  to  the  end  of  time,  without 
speaking  particularly  about  the  woes.  {iS^ote, 
11 :15 — 18.)  But  here  he  resumes  that  subject, 
and  prophetically  shows  what  woes  would  fol- 
low the  sounding  of  that  trumpet.  Nothing 
is  more  important,  in  explaining  prophecies, 
than  to  determine,  as  far  as  we  can,  which 
events  are  past,  and  which  are  to  come:  under 
this  conviction,  I  must  proceed  to  consider 
what  follows,  in  general,  as  in  futurity;  and 
shall  therefore  not  detail  any  of  the  interpreta- 
tions, or  conjectures,  which  have  been  made 
of  them,  with  relation  to  past  events;  because 
I  cannot  myself  find  any  satisfaction  from 
them. — The  great  and  marvellous  sign,  which 
the  apostle  saw  in  heaven,  the  scene  of  his  vis- 
ions, (iVo<e,  4:1 — 3.)  implied,  that  very  inter- 
esting and  extraordinary  events  were  about  to 
be  revealed:  for  seven  angels  appeared,  who 
had  it  in  charge  to  inflict  "the  seven  last 
plagues."  But  before  he  saw  the  effects  (tf 
their  ministry,  he  records  an  introductory  vis- 
ion, representing  the  joy  and  triumph,  which 
the  church  would  express  on  that  occasion. — 
The  "sea  of  glass,  mingled  with  fire,"  {Note, 
4:6 — 8.)  is  very  differently  explained:  but  as 
the  persons  referred  to  stood  upon  it,  we  cannot 
so  well  understand  it  of  the  Fountain,  in  which 
they  had  washed  away  their  sins.  Perhaps  it  was 
emblematical  of  the  temjiestuous  times,  during 
which  believers  then  liv^ed;  the  slippery  and  fra- 
gile nature  of  their  standing  considered  in  itself, 
and  the  fiery  trials  which  they  endured.  Some 
think  that  ent  (translated  on)  may  be  rendered 


p  16:5—7.       19:2,     Dent.    32:4. 

Vi.  85:10,11.  99:4.   100:5.  145: 

17.  I».  45:21.     Hoj.  14:9.  Mic. 

7:20.     Zcph.  3:5. 
q  Is.  9:6,7.  32:1,2.  33:22.  Zech. 

9:9. 
*  Or,  natiom,   or,  ages.    17:14. 

19:16. 
r   P«.  89:7.     Is.  60:5.    Jei.  5:22. 

10:7.     Hos.  3:5.     Luke  12:4^ 
s    Ps.  22:23   £6:9.    Ii.  2415.  25: 


3.    Rom.  15:9.    2  The*.  1:10— 

12. 
t  3:7.  4:8.  6:10.    I  Sam.  2:2.  Is. 

22:3.99:5,9.  111:9.   Is.  6:3.  57: 

15.     Hah.  1:12.       I    I'et.  1:I'>. 
u  11:15.   Ps.  22:27.  86:9.  117:  Is. 

66:18—20.     Jer.  16:19.   Zech. 

2:11.  8:20—23.   14:16.  Mai.  1: 


II. 

16:7.     19:2.    Ps. 
Is.  20:9. 


97:8.  105:7. 


[821 


A    D.  95. 


REVEI,ATION. 


A.  D.  95. 


at:  and  that  being  "mingled  with  fire,"  denotes 
the  purifying  influences  of  the  Holy  Spirit. 
(Note,  Matt.  3:11,12.)— They,  however,  who 
were  conquerors  over  the  beast,  who  had  cleav- 
ed to  the  truth  and  will  of  God,  and  had  refus- 
ed subjection  to  the  spiritual  tyranny  of  anti- 
christ, or  to  be  branded  as  his  slaves,  {Note, 
13:13—17.)  stood  on,  or  at,  this  "sea  ol  glass 
mingled  with  fire"  unhurt  and  undismayed;  as 
the  children  of  Israel  passed  through  the  Red 
Sea,  or  standing  on  its  shore,  saw  their  ene- 
mies dead  before  them.  {Notes,  Ex.  13:26— 
81.)  Feeling,  therefore,  a  holy  assurance  of 
their  ovVn  safety,  and  a  triumphant  joy,  in  the 
prospect  of  the  destruction  of  their  persecu- 
tors, they  "sang  the  song  of  Moses,  the  ser- 
vant of  God:"  they  praised  the  Lord  for  their 
deliverance,  as  Israel  by  orders  from  Moses  had 
done;  {Note,  Ex.  15:1 — 21.)  and  they  sang 
"the  song  of  the  Lamb,"  the  new  song  before 
mentioned.  {Notes,  b:8— 10.  7:9—12.)  Thus 
they  celebrated  the  "great  and  marvellous 
works"  of  God,  the  Almighty  Lord  of  all;  and 
his  justice  and  faithfulness,  as  in  Christ  Jesus 
"the  King  of  saints,"  the  Protector,  Comforter, 
Ruler,  and  Portion,  of  all  his  redeemed  people. 
In  this  view,  they  inquired,  who  would  not,  or 
ought  not,  to  "fear,"  adore,  and  glorify  the 
name  of  Jehovah;  seeing  he  only  was  holy: 
therefore  neither  the  worship  of  idols,  nor  the 
names  of  blasphemy,  used  by  the  beast  and  his 
image,  were  any  longer  to  be  endured:  for  the 
time  Avas  arrived,  in  which  all  should  come  and 
worship  before  the  Lord;  as  his  judgments  had 
been,  and  were  then  about  still  more  and  more 
to  be  made  manifest.     {Marg.  Ref.  k — x.) 

5  H  And  after  that  I  looked,  and,  behold, 
ythe  temple  of  the  tabernacle  of  the  testi- 
mony in  heaven  was  opened: 

6  And  ^  the  seven  angels  came  out  of 
the  temple,  having  the  seven  plagues, 
■  clothed  in  pure  and  white  linen,  and  hav- 
ing their  breasts  girded  with  golden  girdles. 

7  And  ^  one  of  the  four  beasts  gave  unto 
the  seven  angels  '^  seven  golden  vials  full  of 
the  wrath  of  God,  ^  who  liveth  for  ever  and 
ever. 

8  And  ^  the  temple  was  filled  with  smoke 
*^from  the  glory  of  God,  and  from  his  power; 
and  s  no  man  was  able  to  enter  into  the  tem- 
ple, ^  till  the  seven  plagues  of  the  seven  an- 
gels were  fulfilled. 

Note. — {Note,  11 :19.)  The  appearance  of 
glory  above  the  mercy-seat  in  the  most  holy 
place,  "the  temple  of  the  tabernacle  of  the 
testimony  in  heaven,"  was  an  emblem  of  the 
appearance  of  God  in  heaven  as  reconciled  to 
sinners,  through  Jesus  Christ.  "The  seven 
angels,"  coming  forth  thence,  showed,  that 
these  judgments  would  be  executed  on  the  ene- 
mies of  the  church,  in  mercy  to  the  people  of 
God;  while  the  white  clothing  and  golden 
girdles,  worn  by  these  ministers  of  vengeance, 
represented  their  holiness,  and  the  righteous- 
ness and  excellency  of  these  awful  dispensa- 

y  Sec  on  11:19.   Kt.  25:21.  Nu 

1:53.     Matt.  27:51. 
r.  See  o;i  1 . 
»  Sie     on     1:13.— Ex.    2R:5- 

822] 


Kz.  4J;17,ir,.     Lufce24:4. 
t>  See  on  4:6—9. 
c  5:«.      16:2.  ice.  17:1.  21:9    Ps. 

75:8.     Jer.  25:15. 


!  lions.  "The  living  creature,"  one  of  the  four, 
'an  emblem  of  the  gospel  ministry,  {Note,  4:6 
j — 8.)  giving  the  vials  to  the  angels,  implied, 
jthat  the  preaching  of  the  truth  would  be  in- 
strumental in  bringing  the  judgments,  which 
jWere  written,  upon  antichristian  opposers:  and 
the  temple  being  filled  with  smoke,  showed  the 
darkness  of  those  dispensations,  and  the  hor- 
ror, which  would  envelope  the  enemies  of 
God,  whilst  these  plagues  were  executing. 
{Notes,  Ex.  40:34,35.  Lev.  9:22— 24.  1  Kings 
8:10—14.  2  Chr.  5:12— 14.)— It  is  also  highly 
probable,  that  the  same  judgments,  by  which 
the  antichristian  power,  and  other  enemies  of 
the  church,  shall  be  destroyed,  will  be  employ- 
ed to  purify  even  the  less  corrupt  parts  of  it: 
!and  in  proportion  to  the  degree  in  which  un- 
j scriptural  usages  are  contended  for  and  impos- 
ed, or  scriptural  truths  and  duties  are  neglect- 
ed, even  professed  protestant  churches  will 
Idrinkofthe  cup.  (Notes,  7s.  59:1,2.)  'God 
I 'will  purify  his  church  by  such  signal  judg- 
'ments,  as  shall  arouse  the  attention  of  the 
I 'whole  world.'  Bp.  Horseley.  So  that  the 
happy  estate  of  the  true  church,  as  perhaps 
implied  by  "entering  into  the  temple;"  will 
not  commence,  till  by  the  same  awful  dispen- 
sations, obstinate  enemies  shall  be  destroyed; 
and  lukewarm,  superstitious,  or  formal  Chiis-» 
tians  shall  be  purified.  Thus  whatever  is  anti- 
scriptural  or  unscriptural  in  every  company 
being  purged  away,  the  whole,  brought  to  pu- 
rity, unity,  and  spirituality,  in  worship,  disci- 
pline, doctrine,  and  practice,  shall  be  firmly 
established.     {Notes,  Zepk.  3:9—17.) 

The  temple.  (3)  '0  vaog.     The  holy  of  ho- 
lies seems  to  be  meant. 

PRACTICAL  OBSERVATIONS. 

The  many  plagues,  wliich  the  wrath  of  God 
inflicts  on  the  wicked,  contain  things  "great 
and  marvellous:"  but  none  can  fully  under- 
stand them,  till  they  have  passed  through  the 
waves  and  fiery  trials  of  this  evil  world,  and 
are  made  victors  over  all  their  adversaries. 
Yet,  while  "we  stand  upon  the  sea  of  glass 
mingled  with  fire,"  we  should  anticipate  the 
triumphs  which  await  our  final  deliverancej 
and  attempt  "the  song  of  Moses  and  of  the 
Lamb:"  and  new  mercies  continually  demand 
new  hymns  of  praise.  The  fuller  knowledge 
we  afcquire  concerning  the  wonderful  works  of 
God,  the  more  zealously  we  shall  celebrate  his 
infinite  greatness  and  excellency,  as  "the  Lord 
God  Almighty,"  the  Creator  and  Ruler  of  all 
worlds:  but  his  title  of  Emmanuel,  the  "King 
of  saints,"  will  peculiarly  endear  him  to  us. 
Who,  that  considers  the  power  of  his  wrath, 
the  value  of  his  favor,  or  the  glory  of  his  holi- 
ness, would  refuse  to  fear  and  honor  him  alone? 
for  his  praise  is  above  heaven  and  earth.  May  , 
"all  nations,"  therefore,  "come  and  worship  ■ 
before  him,"  and  accept  of  his  salvation  !  This  " 
prayer  will  be  answered,  when  his  tabernacle 
shall  be  opened,  the  executioners  of  his  ven- 
geance on  obstinate  rebels  shall  have  executed 
their  commissions,  and  the  seven  vials  have 
been  poured  out.  In  the  mean  time,  let  us 
adore  his  justice  and  truth,  and  not  dare  to 
object  to  his  deep  designs:    for  when  we   shall 


d  See  on   4:9.  10:6.    1  Thes.  1:9.  I  f  2  Thes.  1:9. 

p  Ex.  40:34.  1    Kings  8:10.     2  |  5  Jer.  15  1.      Lam.  3:44. 

Chr.  5:14.  P>.  18:8— 14.     1».  11:33. 

6:4.  h  See  on  1. 


A.  D.  95. 


CHAPTER  XVI. 


A.  D.  95. 


witness  the  completion  of  the  whole,  we  shall 
see  him  perfectly  glorious  both  in  mercy  and 
in  judgment. 

CHAP.  XVI. 

The  fir!t  ?ngel  pnurj  out  hii  vwl  on  the  earth;  »nd  the  worshippers  of 
the  beast  are  plagued  with  a  noijome  lore,  1,2:  the  second,  on  the  sea. 
which  becomes  hlood,  3:  the  third,  on  the  rivers  nnd  fountains,  which 
also  become  hlooH;  and  the  angel  of  the  waters  celebrates  thejnslice 
of  God,  in  thus  visiting  hloodv  persecutors,  which  i«  confirmed  by  oni 
from  the  altar,  4 — 7.  The  fourth  angel  pours  his  vial  on  the  sun: 
and  men,  scorched  with  fire,  binspheme  God,  3,9:  the  fifth  on  the 
sent  of  the  beast,  with  the  miseries  caused,  and  the  blasphemies  Ex- 
cited. 10,11.  The  sixth  angel  pours  his  vial  on  the  Euphratrs,  (o 
prepare  the  w:iv  of  eastern  kings,  12.  Three  unclean  frogs,  from  (he 
mouth  of  the  beast,  stir  up  kings  to  war  against  tjod,  13,14.  A  warn- 
ing toChrislians.  15.  The  seventh  angel  pours  his  vial  into  the  air. 
and  the  last  plagues  are  tremendously  finished  on  Babylon,  Alc.  16 — 
21. 

AND  *I  heard  a  great  voice  out  of  the 
temple,  saying  to  ^  the  seven  angels, 
Go  your  ways,  '  and  pour  out  the  vials  of 
the  wrath  of  God  upon  the  earth. 

2  And  the  first  went,  and  poured  out  his 
vial  **  upon  the  earth;  and  there  fell  ^  a  noi- 
some and  grievous  sore  upon  the  men 
'which  had  the  mark  of  the  beast,  and  upon 
them  which  worshipped  his  image. 

Note. — The  angels  were  next  ordered,  by  a 
voice  from  the  temple,  to  pour  out  the  contents 
of  "tlie  vials,"  censers,  or  cups,  which  they 
had  received;  and  which  were  emblems  of  "the 
wrath  of  God"  to  be  poured  out  on  the  anti- 
christian  empire,  and  on  all  who  adhered  to  it; 
and  indeed  on  all  the  opposers  of  pure  Christi- 
anity.— As  the  first  four  trumpets  were  so  ma- 
ny stages  in  the  destruction  of  the  western  em- 
pire, and  the  fifth  and  sixth  showed  the  extinc- 
tion of  the  eastern  empire:  so  these  vials  mark 
the  gradual  desolation  of  the  Roman  church, 
and  the  antichristian  tyranny  of  the  kingdoms 
which  support  it:  the  one  being  the  pagan  idol- 
atrous persecuting  power;  the  other,  the  papal 
idolatrous  persecuting  power,  the  beast  to  whom 
the  dragon  had  given  his  seat  and  empire. 
{Note,  1 3 :2 — 4.)  This  circumstance  occasions 
a  similarity  of  some  of  the  vials  to  the  trump- 
ets. A  resemblance  also  is  found  between 
these  vials,  and  -several  of  the  plagues  of  Egypt; 
to  which  Rome  may  be  compared  for  tyranny, 
cruelty,  and  enmity  to  the  people  of  God. 
(Note,  11:7 — 12.)  Whether  "the  noisome  and 
grievous  sore,"  produced  by  the  pouring  out  of 
the  first  vial,  is  to  be  understood  literally,  with 
respect  to  terrible  pestilences,  or  in  a  figurative 
meaning,  the  event  rriust  determine.  But  the 
plague  will  be  peculiar  to  the  avowed  and  de- 
voted adherents  of  the  beast  and  his  image; 
which  seems  to  be  intended  of  the  others, 
though  not  so  expressly  mentioned.  {Marg. 
Bef.) — Mr.  Faber,  without   hesitation,  inter- 

Erets  this  plague,  of  the  atheistical  spirit,  which 
as  lone  secretly  pervaded  the  nations,  adher- 
ing to  the  Roman  church;  and  which  broke  out 
so  extensively  and  fatally  about  the  time  of  the 
French  revolution.  I  am  by  no  means  dispos- 
ed to  argue  against  this  interpretation:  yet  I 


a  14:1.S,18.       15:5—3. 

b  See  on  15:1,6. 

e  2— 12,17.      14:9—11.     15:7.    1 

Sam.  15:3,1  R.   El.  9:5-8.    10: 

2.     Matt.   13:41,42. 
d  8:7.      14:16. 
eEi.  9:9— II.     Deut.  7:15   2R 

27.  I  Sam.  5:6,9.  2  Ohr.  2t:1.5, 


5,6.  3:17,24.    Luke  16:20— 22. 

Acts  12:23. 
f  See  on  13:15—18 
g  8:8.      10:2.      13:1. 
h  11:6.     Ex.  7:17—21.      Pi.  7": 

44.     105:29.     Ei.  16:38. 
t    8:9.     Gen.  7:22. 
k  8:10,11. 


am  not  able  to  adopt  it,  as  a  probable  opinion} 
even  if  'the  pouring  out  of  the  vials'  may,  in 
the  order  of  the  predicted  events,  be  allowed  to 
begin  at  so  early  a  period;  which  seems  to  me 
inadmissible.  Many  others,  beside  devoted 
papists,  were  involved  in  the  effects  of  this 
atheism  and  infidelity:  but  the  predicted  judg- 
ment is  stated  as  selecting  them  for  its  exclu- 
sive objects. 

3  HAnd  the  second  angel  poured  out  his 
vial  ^  upon  the  sea;  and  ^  it  became  as  the 
blood  of  a  dead  man:  '  and  every  living 
soul  died  in  the  sea. 

4  IF  And  the  third  angel  poured  out  his 
vial  ''  upon  the  rivers  and  fountains  of  wa- 
ters; 'and  they  became  blood. 

5  And  I  heard  ""  the  angel  of  the  waters 
say,  "  Thou  art  righteous,  0  Lord,  °  which 
art,  and  wast,  and  shalt  be,  because  thou 
hast  judged  thus. 

6  For  P  they  have  shed  the  blood  of 
saints  and  prophets,  and  thou  hast  given 
them  blood  to  drink;  "^  for  they  are  worthy. 

7  And  I  heard  another  '  out  of  the  altar 
say,  *  Even  so,  Lord  God  almighty,  true 
and  righteous  are  thy  judgments. 

Note.— (Note,  8:8—11.)  "Seas,  rivers,  and 
fountains,"  turned  into  blood,  are  proper  em- 
blems of  vast  slaughter  and  devastation.  Yet 
"the  angel  of  the  waters,"  who  was  appointed 
to  preside  over  them,  or  to  be  "a  ministering 
spirit"  in  these  dispensations,  celebrated  the 
justice  of  the  eternal  Lord,  who  had  determin- 
ed to  punish,  with  such  calamities,  the  blood 
thirsty  murderers  of  saints  and  prophets;  and 
in  appointing  them,  as  it  were,  "blood  to  drink." 
(Notes,  17:3—6.  18:20.  19:1—6.  Ex.  1:22. 
7:21 — 23.)  And  another  angel,  "from  undei 
the  altar,"  (Note,  6:9 — 11.)  as  speaking  in  the 
name  of  the  holy  martyrs,  concurred  in  these 
praises;  and  also  declared  the  truth  of  "the 
Lord  God  Almighty,"  in  thus  fulfilling  his  an- 
cient predictions,  and  his  promises  to  his  church. 
— If  the  events  here  predicted  be  still  future, 
the  fulfilment  of  the  prophecy  alone  can  clearly 
explain  it.  Mr.  Faber,  however,  interpreta 
the  whole  passage,  of  the  bloody  transactiona 
in  France  and  on  the  Continent,  which  have 
occurred  during  these  last  twenty  years.  I  pre- 
sume not  to  decide,  whether  his  opinion  be  well 
grounded  or  not:  yet  I  object  to  it  for  these  rea- 
sons. 1st.  The  stage,  on  which  these  trage- 
dies have  been  acted,  seems  by  no  means  large 
enough  for  the  completion  of  the  prophecv. 
France,  and  the  countries  connected  with  it, 
form  only  part  of  the  kingdom  of  the  beast;  and 
several  countries  belonging  to  it,  have  hitherto 
been  little  affected  by  these  sanguinary  meas- 
ures; though  perhaps  they  may  ere  long  be  in- 
volved in  them:  in  fact  many  since  the  time 
when  this  was  first  written,  have  been,  though 


18.  Job  2:7,8.  Pi.  78.66.  li.  1:     1   5.  14:7.  Ex.  7:20.  8:3.  Is.  50: 


2.     £z.35:8.      Hos.  13:15. 
m4. 
n  7. — See  on  15:3. — 19:2.     Gen. 

18:25.  Ps.  129:4.  145:17.  Lam. 

1:18.    Dan.  9:14.    Rom.  2:5.  3: 

5.     2  Thes.  l:.'i,6. 

o  See  on  1:4,8 4:8.     11:17. 

p  6:10.11.    13:10.15.  17:6,7.    18: 

24.  19:2.  2  KiD(S  24:4.  Is.  49: 


26.  51 :22,23.  Jer.  2:30.    Lam. 

4:13.   Matt.  7:2.  21:35—41.23: 

30—37. 
q   11:18.      1!':20.      Jer.  26:11,16. 

Luke  12:48.      Heh.  10:29. 
r   See  on    6:9.— H:3— 5.       14:18. 

Is.  6:6.      E?.  10  2,-» 
■  See  on  5.     15:3,4. 


[823 


A.  D.  95. 


REVELATION. 


A.  D.  95 


not  in  that  degree,  or  to  that  extent,  which  the 
prophecy  seems  to  require.  2dly.  The  term, 
since  the  commencement  of  the  French  revolu- 
tion seems  too  short,  to  an.swer  to  the  idea, 
excited  by  this  prophecy,  of  the  judgments  to 
be  inflicted:  wiien  it  is  considered,  in  how  few 
verses  the  most  interesting  events  perhaps  of 
two  or  three  hundred  years  are  comprehended. 
Sdly.  I  doubt  whether  the  time  for  the  pouring 
out  of  the  vials  is  arrived;  and  whether  it  will 
arrive,  till  after  the  middle  of  this  century. — It 
seems,  however,  still  more  improper  to  suppose 
all  the  seven  vials  coincident,  and  all  as  having 
been  begun  already  to  be  poured. 

8  1  And  the  fourth  angel  poured  out  his 
vial  'upon  the  sun;  "and  power  was  given 
unto  him  to  scorch  men  with  fire. 

9  And  men  were  *  scorched  with  great 
heat,  and  "  blasphemed  the  name  of  God, 
which  hath  power  over  these  plagues :  >'  and 
they  repented  not  ^  to  give  him  glory. 

Note. — {Note,  8:12.)  Whether  burning  sea- 
sons producing  drought  and  famine,  or  some 
other  judgment  figuratively  described,  by  the 
scorching  heat  of  the  sun,  be  intended,  the 
event  must  show.  But  the  extreme  distress  of 
the  suflferers,  instead  of  inducing  them  to  glori- 
fy God,  by  confessing,  repenting  of,  and  for- 
saking their  sins,  will  irritate  them  to  blas- 
pheme the  name  of  God,  and  so  tend  to  the  in- 
crease of  tlieir  guilt  and  final  condemnation. 
(Marg.  Ref.— Notes,  10,1 1,17— 21.)— These 
verses  are  interpreted  by  Mr.  Faber,  to  mean 
the  present  tyranny  of*  the  ruler  of  France, 
over  that  nation,  and  the  other  kingdoms  of  the 
beast,  on  the  Continent.  Not  being  disposed 
to  controvert  this  interpretation,  and  much  less 
to  subscribe  to  it,  I  only  again  observe,  that  in 
my  view,  our  posterity,  at  the  end  of  this  cen- 
tury, will  be  more  competent  judges  of  this  sub- 
ject, than  we  can  be. 

10  IT  And  the  fifth  angel  poured  out  his 
vial  ^  upon  the  seat  of  the  beast;  and  his 
kingdom  was  ''full  of  darkness;  and  'they 
gnawed  their  tongues  for  pain, 

1 1  And  '^  blasphemed  '  the  God  of  heav- 
en '^  because  of  their  pains  and  their  sores, 
^and  repented  not  of  their  deeds. 

Note. — This  predicts  some  great  calamity  to 
Rome  itself,  yet  of  such  a  nature  as  will  dark- 
en the  whole  antichristian  empire.  {Notes,  18:) 
But  it  will  only  excite  the  sufferers  to  more 
horrid  blasphemies,  and  more  desperate  defiance 
of  God. — Interpreters  of  these  prophecies  in 
general  allow,  that  this  vial  is  not  yet  poured 
out:  and  this  is  a  sufficient  reason,  why  a  com- 


t   6:12.      8:12.      9:2.      Is.  24:2S. 

Luke  21:25.     Acts  2:20. 
u  7:16.  9:17,18.  14:18.    Jon.  4:8. 

Mali.  13:6. 
•  Or,  hurntd. 
X  10,11,21.  2  Kings  6:33.  2Chr. 

28:22.    Is.  1:5.   8;2l.   Jcr.  5:3. 

6:29,30.     Ez.  24:13. 
y  11.  2:21.    9:20.    Dan.  5:22,23. 

Lul(f  13:3,5.       2  Cor.  12:21. 
r  11:13.      14:7.     Josh.  7:19.  Jer. 

13: 16.     Am.  4:6— 12. 
a  11:2,3.  13:2.    17:9,17,18.  18:2, 

b  9:2.  l£:ll— 19.  Ex.  10:21  — 
23.  Ps.  7*49.  Is.  8:21,22. 
Malt.  8:12.  22:13.  2  Pet.  2:17. 


824] 


c  11:10.    Matt.  13:42,50.    24:51. 

Luke  13:28. 
d    See  on  9. 
e  2  Chr.  36:23.     Eira  1:2.  5:11, 

12.   6:10.  7:12,21,23.  Neh.  1:4. 

2:4.   Ps.  136:26.    Dan.  2:18,19, 

44.     Jon.    1:9. 
f  2,9. 

e  i'«  on  9.-2  Tim.  3:13. 
h  11:14.     I».  £:7,8. 
i  17:15.    Is.  11:15.42:15.  44:27. 

Jer.  50  38 — (0.     51:36. 
k  Is.  41:25.     Ei.  38:  39:       Dan. 

11:43 — 45. 
1    14.    2Thes.  2:9—11.     1  Tim. 

4:1—3.   2  Tim.  3:1—6.    2  Pet. 

2:1-3.     1  John  4:1—3. 


mentator  should  decline  giving  any  conjecture.^ 
in  what  manner  so  compendious  and  so  obscure 
a  prediction  will  be  fulfilled.  When  fulfilled,  it 
will  cease  to  be  obscure. 

12  IF  And  the  sixth  angel  poured  out  his 
vial  ''  upon  the  great  river  Euphrates:  '  and 
the  water  thereof  was  dried  up,  ^  that  the 
way  of  the  kings  of  the  east  might  be  pre- 
pared. 

13  And  I  saw  '  three  unclean  spirits 
'"  like  frogs,  come  "  out  of  the  mouth  of  the 
dragon,  and  out  of  the  mouth  of  the  beast, 
and  out  of  the  mouth  of  "the  false  prophet. 

14  For  they  are  p  the  spirits  of  devils, 
*»  working  miracles,  ^  which  go  forth  unto  the 
kings  of  the  earth  and  of  '  the  whole  world, 
'  to  gather  them  to  the  battle  of  that  great 
day  of  "  God  almighty. 

15  Behold,  "  I  come  as  a  thief.  ^  Bless- 
ed is  he  that  watcheth,  and  keepeth  his 
garments,  'lest  he  walk  naked,  and  they  see 
his  shame. 

16  And  "he  gathered  them  together  into 
a  place,  called  in  ''the  Hebrew  tongue, 
•^  Armageddon. 

Note. — If  the  river  Euphrates  is  here  to  be 
understood  literally;  some  eastern  nation  or 
nations  may  be  expected  to  invade  Europe,  or 
to  meet  the  forces  of  the  antichristian  power, 
in  the  western  parts  of  Asia,  perhaps  in  Pales- 
tine, as  the  executioner  of  the  Lord's  vengeance 
on  the  kingdom  of  the  beast.  (Notes,  Ps.  149: 
7—9.  Is.  34:  63:1—6.  £r.  88:  39:  Ban.  <i: 
44,45.  7:9—12.  11:40—45.  Mic.  5:10-15.  7: 
14—17.  Zech.  14:12—19.)  But  as  Rome  is 
mystical  Babylon,  and  as  Babylon  stood  on  the 
river  Euphrates,  and  was  both  enriched  and 
protected  by  it:  j)i.rhaps  we  may  understand, 
by  the  drying  uj)  of  the  Euphrates,  such  an 
enfeebling  of  the  power  of  Rome,  and  increase 
of  that  of  its  enemies,  as  shall  embolden  and 
excite  the  nations  to  attack  her.  These  events, 
however,  will  threaten  the  destruction  of  that 
whole  kingdom  and  domination:  so  that  "three 
unclean  spirits,  like  frogs,  will  come  out  of  the 
mouth  of  the  dragon,"  as  representing  Satan, 
who  gave  his  power  to  the  beast;  "out  of  the 
mouth  of  the  beast,"  or  antichristian  empire; 
and  "out  of  that  of  t'.ie  false  prophet,"  or  the 
antichristian  church  and  clergy.  {Notes,  ^^-.i 
— 12.)  That  is,  emissaries,  commissioned  by 
them,  and  instigated  by  unclean  spirits,  being 
loathsome,  and  croaking,  and  intruding  them- 
selves into  every  place,  to  the  mischief  of  all, 
{Note,  Ex.  8:1 — 6.)  will  go  forth  to  promote 
idolatry,  pretending  to  work  miracles  in  sup- 


ra Ex.  8.2—7.     Ps.  78:45.    105: 

30. 
n  12:3,4,9—13.     13:1—7,11—18. 
o  19:20.     20:10. 
p  12:9.       1  Kings  22:19—23.     2 

Chr.     18:18—22.       Ez.    14;9. 

John  8:44.     2  Cor.  11:13—15. 

Jam.  5:15. 
q   13:13,14.     19:20.  Dent.  13:1,2. 

Matt.  24:24.      Mark    13:22.     2 

Thes   2  9. 
r   I      Kingj      22:6,10,11,19—22. 

Acts  13:8—10. 
s  3:10.      12:9.    13:3.     Luke  2:1. 

Rom.  1:8. 
t  16.>  17:14.    19:19.20:8.  Is.  341 

—8.      63:1—6.    Ei.  38:8— 12. 


Joel  3:11—14. 
u  See  on  7. 
X  3:3.    Malt.  24:43.    1  Thes.  6:2, 

3.      2  Pet.  3:10. 
y  Malt.  24:42.       25:13.      26:41. 

Mark  13:33—37.    14:38.    Luke 

12:37—43.21:36.    AcU  20:31. 

I  Thes.  5:6.     1  Pet.  4:7. 
I  Sec  on  3:4,18.    Ex    32:25.     I». 

47:3.      Ez.   16:37.       Hos.  2:3 

H:ib.  2:15.     2  Cor.  5:3. 
a  17:14.     19:17—21.    Jiiclg.  4.7 

Joel  3;9— !4.    Zech.  14:2,3. 
b9:ll.    John  5:2.  19:13,17.   AcU 

26:14. 
c  Judg.   5:19.    2  Kinji  23.29,30 

Zech.  12:11. 


A.  D.  95. 


CHAPTER  XVI. 


A.  D.  95. 


port  of  their  doctrine;  and  to  collect  "the  kings 
of  the  earth,  and  of  the  whole  world,"  even  all 
in  every  place  who  favor  that  design,  that  they 
may  make  one  united  effort  against  the  cause 
of  God:  and  thus  they  will  be  "gathered  for 
the  battle  of  the  great  day,"  in  which  the  al- 
mighty God  intends  to  destroy  them. — Some 
have  imagined  these  three  mystical  frogs,  to 
be  the  Dominicans,  the  Franciscans,  and  the 
Jesuits;  and  the  description  given  of  them 
would  agree  well  enough  with  the  character  of 
those  .Janizaries  of  the  church  of  Rome:  but 
the  predicted  events  must  fall  much  later  tfian 
the  founding  of  those  orders;  and  Satan  will  no 
doubt  be  able  to  excite  men  of  the  same  stamp, 
for  similar  services  with  those  performed  by 
them  in  former  ages. — These  will  be  limes  of 
great  temptation;  and  therefore  Christ,  by  his 
apostle,  called  on  his  professed  servants,  to  ex- 
pect his  sudden  coming,  and  "to  watch,"  that 
they  might  retain  and  be  found  in  the  garments 
of  salvation,  and  not  "walk  naked"  and  so  be 
put  to  shame,  as  apostates  or  hypocrites:  for 
the  blessing  would  lielong  only  to  the  watch- 
ful. This  parenthesis  interrupts  the  prediction; 
which  proceeds  to  show,  that  He,  even  the 
Lord,  gathered  together  the  kings  of  the  earth, 
in  his  righteous  providence,  to  a  place  called 
Armageddon,  or  the  mountain  of  destruction, 
with  reference  to  Megiddo.  {Judg.  5:19.  2 
Kings  23:29,30.  Note,  Joel  3:9— 17.)— The 
coincidence  between  this  prophecy,  and  those 
referred  to  in  the  notes,  as  unfulfilled  prophe- 
cies in  the  Old  Testament  is  worthy  of  special 
notice;  by  all,  who  would  patiently  investigate 
the  true  meaning  of  them,  and  not  run  away 
with  hasty  and  crude  and  partial,  though  plau- 
sible interpretations,  grounded  on  incidental  re- 
semblances.— False  prophet.  (14)  The  same 
as  the  second  or  two  horned  beast.  (Note,  13: 
11,12.) 

1 7  IT  And  the  seventh  angel  poured  out 
his  vial  •*  into  the  air:  and  ''there  came  a 
great  voice  out  of  the  temple  of  heaven, 
from  the  throne,  saying,  *"  It  is  done. 

18  And  there  ewere  voices,  and  thun- 
ders, and  lightnings;  and  there  was  ''a  great 
earthquake,  such  as  was  not  since  men  were 
upon  the  earth,  so  mighty  an  earthquake, 
and  so  great. 

1 9  And  '  the  great  city  was  divided  into 
three  parts,  and  the  cities  of  the  nations 
fell:  and  "^  great  Babylon  came  '  in  remem- 
brance before  God,  to  give  unto  her  the 
cup  of  the  wine  of  the  fierceness  of  his 
wrath. 

20  And  ""  every  island  fled  away,  and 
the  mountains  were  not  found. 

21  And  "there  fell  upon  men  a  great 
hail  out  of  heaven,  every  stone  about  the 
weight  of  a  talent:  and  men  "blasphemed 
God  because  of  the  plague  of  the  hail;  for 
the  plague  thereof  was  exceeding  great. 

d  20:1— 3.     E|ih.V.:2.     6:l2.          I  h   11:13.     Dnn.  12:  1. 

el.     11:19.     14:i:.     15:5,6.  i    H:S.   I7:in.  18:2,10,16— 19,21. 

f   10:6.7.     21:6.    Dan.  12:7— 13.  I  k  17:5.     Dan.  4:40. 

John  19:30.  ,       I  1  Sm  on  14:E,10 — 18:5.    li.  49: 

c  4:5.     8:5.   11:19. 

Vol.  ^  I.      •  104 


Note. — Satan  is  called  "the  prince  of  the 
power  of  the  air,"  {Note,  Eph.  2:1,2.)  and 
this  last  vial  will  be  poured  into  the  very  seat 
of  his  empire:  for  after  it,  his  cause  in  every 
place,  without,  as  well  as  within,  the  dominions 
of  the  beast,  will  be,  finally  ruined.  A  procla- 
mation was  therefore  made  from  "the  temple 
of  heaven,  ...  saying.  It  is  done,"  or  finished; 
for  "under  the  seventh  trumpet  the  mystery  of 
God  was  to  be  finished."  {Note,  10:5—7.) 
Terrible  calamities,  awful  displays  of  the  divine 
presence;  intestine  distractions,  and  the  revolt 
or  destruction  of  cities  and  nations,  &c.  will 
make  way  for  "great  Babylon  to  drink  of  the 
wine  of  the  fierceness  of  God's  wrath."  {Notes, 
14:8—11.  18:  Jer.  25:26,  51:7 — 9.)  The 
concurrent  judgments  are  here  described  in 
most  energetic  language;  especially,  by  hail- 
stones of  above  a  hundred  pounds  weight  each, 
which  must  dash  in  pieces  all  persons  and 
things  whatever,  on  which  they  fall.  How 
this  is  to  be  understood,  the  event  must  show. 
{Note,  11:15 — 18.) — It  would  be  very  easy  to 
give  an  opinion,  or  to  quote  from  those  who 
have  done  this:  but  the  author  would  refer  the 
reader  to  those,  who  have  purposely  written  on 
the  subject.  It  is  however  clear,  beyond  doubt, 
that  convulsions,  revolutions,  and  the  wreck  of 
nations,  to  a  degree  and  extent  never  hitherto 
witnessed  or  recorded,  are  yet  to  be  ex])ected, 
before  "the  mystery  of  God  is  finished." — The 
opinion  also,  that  the  land  of  Canaan  will  be 
the  stage,  on  whicfi  the  last  grand  conflict  shall 
be  decided,  is  highly  probable:  {Notes,  20:7 — 
10.  Ez.  38:9—23.  Dan.  11:40—45.)  but 
whether  that  country,  or  the  papal  dominions, 
be  meant,  by  the  thousand  and  six  hundred  fur- 
longs, to  be  drenched  with  blood,  must  be  left 
undecided.  {Note,  14:14 — 20.)  The  dimen- 
sions may  suit  either  one  or  the  other:  and  it 
is  not  certain,  whether  particular  dreadful  judg- 
ments, on  the  immediate  seat  of  the  beast,  or 
tremendous  vengeance  on  all  his  remaining  ad- 
herents, be  there  foretold. — It  may  be  observ- 
ed, by  some  readers,  that  I  have  not  at  all 
noticed  the  interpretations  of  those,  who  con- 
sider several  of  the  vials  as  long  since  poured 
out.  This  has  resulted  from  a  full  conviction, 
that  these  interpretations  are  absolutely  incon- 
sistent with  the  chronology  of  the  prophecy, 
and  the  whole  clue  which  must  direct  us  in  ex- 
pounding it;  and  that  they  are  altogether  un- 
satisfactory, even  as  insulated  accommodations. 
The  opinion  of  those,  who  explain  the  former 
of  the  vials  of  recent  events,  which  have  oc- 
curred within  these  last  twenty  years,  whether 
well  grounded  or  not,  may  be  allowed  to  be 
consistent  with  the  chronology  of  the  book, 
and  with  these  vials,  containing  a  prediction 
of  "the  last  plagues."  {Notes,  \b:\—A.)  The 
grand  question  to  be  decided,  in  this  respect, 
relates  to  the  soundiiijf  of  the  seventh  trumpet. 
If  that  event  be  past,  the  vials  have  begun  to 
be  poured  out;  if  it  be  future,  none  of  them 
have  been  poured  out.  For  it  seems  to  me 
clear,  that  as  the  seventh  seal  includes  all  the 
seven  trumpets;  so  the  seventh  trumpet  in- 
cludes all  the  seven  vials.     Nor  do  I   think  it 


26.    51:17—23.    Jer.  25:15,16, 
26. 
m  6:14.  20:11.  I».  2:14— 17.  Jer. 
4:23—25 


n  8:7.        11:19.         Ex.  9:23—26. 

Josh.  10:11.  Is.  30:30.    Ez.  13: 

11,13.     38:21.22. 
o  See  on  9,11.  -Is.  8:21. 


,825 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


possible  for  human  sagacity  to  determine,  till 
some  considerable  time  has  elapsed,  at  what 
precise  period  events  of  such  immense  magni- 
tude, as  thooe  here  predicted,  began  to  be  ac- 
complished. 

PRACTICAL  OBSERVATIONS. 
How  infatuated  must  men  be,  to  set  at  defi- 
ance the  power  of  God,  who  can  fight  against 
them  by  such  varied  means,  and  with  such 
irresistible  weapons!  especially  as  he  continues 
to  beseech  his  enemies  to  be  reconciled  to  him, 
and  to  share  his  omnipotent  and  everlasting 
favor!  No  wonder  that  angels,  who  witness  or 
execute  his  vengeance  on  the  implacable  haters 
of  God,  of  Christ,  and  of  holiness,  loudly  cele- 
brate the  praises  of  his  justice  and  truth;  and 
adore  his  awful  dispensations,  when  he  brings 
upon  bloody  persecutors  the  tortures,  which 
they  had  inflicted  on  his  saints  and  prophets 
But  "the  heart"  of  man  is  so  "desperately 
wicked,"  that  the  most  complicated  miseries 
will  never  induce  any  one  to  repent,  without 
the  special  preventing  grace  of  God:  nay,  if 
men  are  left  to  themselves,  they  will  "blas- 
■)heme  the  name  of  God,"  even  in  the  intervals 
of  "gnawing  their  tongues  with  pain!"  It  is 
vain,  therefore,  to  expect  that  purgatory,  or 
hell-fire,  will  ever  bring  men  to  glorify  God  in 
true  repentance,  or  in  any  sense  purge  away 
their  sins.  Hell  itself  is  filled  with  blasphemies, 
iletermined  and  horrid,  in  proportion  to  the  de- 
Ifree  of  its  torments:  and  they  are  as  ignorant 
of  the  history  of  human  nature,  as  of  the  Bible 
and  of  their  own  hearts,  who  do  not  know, 
that  the  more  men  suffer,  and  the  more  plainly 
they  see  the  hand  of  God  in  their  sufferings, 
the  more  furiously  they  often  rage  against  him. 
Let  then  sinners  now  seek  repentance  from 
Christ,  and  the  grace  of  the  Holy  Spirit;  or 
they  will  hereafter  have  the  anguish  and  horror 
of  an  unhumbled,  impenitent,  and  desperate 
heart,  burning  with  enmity  against  God,  as 
well  as  tortured  by  the  fire  of  his  indignation; 
and  thus  augmenting  guilt  and  misery  to  all 
eternity. — While  Satan  and  wicked  men,  by 
every  artifice,  and  with  all  their  power,  excite 
numbers  to  combine  against  the  cause  of  God; 
they  are  in  fact  gathered  by  him,  that  he  may 
execute  judgment  upon  them.  {Notes,  Ez.  38: 
10,16,17.  Joel  3:9—17.)  But  many  of  those, 
who  are  professedly  the  friends  of  God,  will 
have  their  portion  with  avowed  unbelievers; 
and,  being  found  destitute  of  the  robes  of 
righteousness  and  salvation,  will  walk  naked, 
be  put  to  shame,  and  perish.  {Notes,  Gen.  3: 
7,8.)  May  we  then  remeniber  that  Christ 
comes  suddenly;  that  we  may  watch,  and  "give 
diligence  to  be  found  of  him  in  peace,  without 
spot  and  blameless."  (Notes,  3:1—3.  Matt. 
24:42—44.  Luke  12:35—46.  1  Thes.  5:1—3. 
2  Pet.  3:10—16.) 

CHAP.  XVII. 

An  angel  shows  John  the  perseculini;  idoUlioui  power  which  was  to 
be  destroyed;  unnerthe  ei.ihltm  of  an  inf.ii.om.but  splendid  harlot, 
riding  on  a  scarlet-colored  heasl.  with  a  golden  cup  in  her  hand, 
her  name  inscribed  on  her  forehead,  and  drnnii  with  the  blood  of 
the  saints,  I — 6.     He  explains  the  vision  to  him,  7—18. 

ND   there  came  *  one  of  the  seven 
angels  which  had  the  seven  vials,  and 


A 


a  15:1,6.      16:1—17.      21:9.  I 

h  4:1.  21:15.    Luke  9:30.    24:32.  | 

e  16:19.      18:16—19. 

d  4.5.15,16.    19:2.  Is.  57:3.  Nah. 


3:4,5. 
e  15.     Jer.  51:13. 
f  13,17.  14:8.  18:3,9,23.  Jer.  51: 


^  talked  with  me,  raying  unto  me,  Come 
hither;  "=  I  will  show  unto  thee  the  judgment 
of ''the  great  whore,  ""that  sitteth  upon  many 
waters : 

2  With  whom  '"the  kings  of  the  earth 
have  committed  fornication,  and  the  inhab- 
itants of  the  earth  have  been  made  drunk 
with  the  wine  of  her  fornication. 

Note. — This  chapter  contains  a  digression 
from  the  main  subject,  and  a  kind  of  }>arenthe- 
sis  in  the  course  of  the  prophecy:  to  show 
more  precisely  what  was  meant  by  "great  Ba- 
bylon," the  ruin  of  which  had  been  so  tremen- 
dously predicted.  (iVofe,  16:17— 21.)  One  of 
the  angels,  who  poured  out  the  vials,  conversed 
in  vision  with  John;  and  called  him  to  come  to 
him,  and  he  would  show  him  the  judgment  of 
that  antichristian  power,  secular  and  ecclesias- 
tical, which  might  be  emphatically  called,  "the 
great  whore;"  because  it  had  exceeded  all  other 
churches,  or  societies  and  empires,  in  seducing 
men  to  commit  idolatry,  and  abominations  of 
every  kind.  "The  many  waters,"  on  which 
this  dignified  harlot,  who  was  illustrious  in  her 
infamy,  sat  enthroned  as  a  queen,  are  after- 
wards explained.  {Note,  15 — 18.  Jer.  51:13.) 
No  one  can  doubt,  but  Rome  is  meant  in  this 
chapter;  nay,  the  most  zealous  papists  allow  it: 
and  indeed,  it  would  not  have  been  made  so 
undeniable  by  being  expressly  named,  as  it  is 
by  this  description.  The  only  question  then 
is,  whether  Rome  Pagan,  or  Rome  Papal  is 
meant.  But  Pagan  Rome  never  seduced  the 
kings  of  the  earth  to  join  in  her  idolatries,  she 
never  intoxicated  the  inhabitants  "with  the 
wine  of  her  fornication;"  she  subdued  and 
ruled  them  with  an  iron  rod,  and  not  by  artifi- 
ces and  blandishments;  she  left  them  in  gen- 
eral to  their  ancient  usages  and  worship;- nay 
she  imported  the  idols  and  vices  of  the  conquer- 
ed nations,  and  thus  became  fatally  corrupted. 
Even  when  the  Roman  emperors  persecuted 
the  Christians,  they  did  it  rather  from  a  desire 
of  crushing  innovations,  which  threatened,  as 
they  suppo.sed,  the  peace  of  the  state,  connect- 
ed with  enmity  against  God,  and  truth,  and 
holiness,  than  from  zeal  for  any  particular  form 
of  idolatry.  On  the  other  hand,  it  is  well 
known,  by  what  subtle  insinuations,  and  politic 
management,  "wlih  all  the  deceivableness  of 
unrighteousness,"  Rome  Papal,  without  any 
adequate  temporal  force,  has  obtainetJ  and  pre- 
served an  ascendency  over  kings  and  nations; 
attaching  them  to  her  usurped  dominion  in 
blind  submission,  and  intlucing  them  to  con- 
form to  her  idolatries,  and  corruptions  of  Chris- 
tianity. So  that  the  authority  of  powerful 
kings,  and  the  forces  of  mighty  nations,  have 
repeatedly  been  employed  in  defence  of  her  ty- 
ranny: and  multitudes  have  been  intoxicated, 
and  infuriated,  by  their  zeal  for  that  church, 
to  murder  their  unoffending  neighbors,  by  tens 
of  thousands;  and  at  the  same  time  to  enslave, 
weaken,  and  impoverish  themselves!  {Notes, 
9—14.  14:8.  18:1— 3.  Jer.  51:7.) 

3  So  s:  he  carried  me  away  in  the  Spirit 
^  into  the  wilderness:  and  I   saw  '  a  woman 


7.  I       3.      1124.     Acts  8:3;). 

g  1:10.  4:2.  21:10.     1    Kings  18:      h   12:6.14.     Cant.  8:5. 
12.    2  Kings  2:18.  Ez.  3:13.  8:  |  i  4,6,18.     12:3. 


826]. 


A.  D.  95. 


CHAPTER  XVII. 


A.  D.  95. 


sit  upon  a  scarlet-colored  beast,  ""full  of 
names  of  blasphemy,  'having  seven  heads 
and  ten  horns. 

4  And  the  woman  was  *"  arrayed  in  pur- 
ple and  scarlet-color,  "  and  *  decked  with 
gold  and  precious  stones  and  pearls,  having 
"a  golden  cup  in  her  hand,  full  of  p  abomin- 
ations and  '' filthiness  of  her  fornication: 

5  And  'upon  her  forehead  was  a  name 
written, » MYSTERY, « BABYLON  THE 
GREAT,  "  THE  MOTHER  OF  f  HAR- 
LOTS AND  ABOMINATIONS  OF 
THE  EARTH. 

Note. — The  angel  then  carried  John,  "in  the 
Spirit,"  (that  is,  being  under  the  influence  of 
the  prophetic  Spirit,  he  seemed  to  himself  to 
be  conveyed,)  "into  the  wilderness;"  for  the 
anticliristian  tyranny  and  seductions  had  redu- 
ced the  church  into  a  most  desolate  state,  and 
made  it  like  a  desert.  (Notes,  12:13 — 17.) 
There  he  saw  "a  woman  seated  on  a  scarlet 
colored  beast,"  This  "woman"  was  the  em- 
blem of  the  church  of  Rome,  and  "the  beast" 
was  the  emblem  of  the  temporal  power,  by 
which  it  has  been  supported;  and  the  latter  was 
"full  of  names  of  blasphemy,"  which  we  have 
had  repeated  occasions  to  mention.  (Notes, 
12:3—6.  13:1—7.  2  TAes.  2:3,4.)  "The  sev- 
en heads  and  ten  horns"  are  afterwards  ex- 
plained. (Notes,!— 14.  12:3—6.  13:1.)  The 
woman  was  "arrayed  in  purple  and  scarlet -col- 
or:" for  these  have  always  been  the  distinguish- 
ing colors  of  popes  and  cardinals,  as  well  as  of 
the  Roman  emperors  and  senators :  nay,  by  a  kind 
of  infatuation,  the  mules  and  horses  on  w^hich 
they  rode,  have  been  covered  with  scarlet  cloth; 
as  if  they  were  determined  to  answer  this  de- 
scription, and  even  Hterally  to  ride  on  a  scar- 
let-colored beast! — "The  woman"  was  also 
most  superbly  decorated  with  go'd  and  jewels: 
and  who  can,  in  adequate  language,  describe 
the  pride,  splendor,  and  magnificence  of  the 
church  of  Rome,  in  her  vestments  and  orna- 
ments of  every  kind.'  Even  papists  have  glo- 
ried in  the  superiority  of  their  church  in  this 
species  of  magnificence,  above  ancient  Rome 
when  at  the  height  of  her  prosperity.  This 
appears  in  all  things  relating  to  their  public 
worship,  and  in  the  Papal  court,  even  beyond 
what  can  be  conceived:  and  external  pomp  at- 
taches carnal  men  to  a  religion,  which  exces- 
sively interests  and  gratifies  them,  and  may 
even  be  said  to  intoxicate  them;  whilst  they 
despise  the  simplicity  of  spiritual  worship, — 
'This  is  beyond  description,  and  as  much  sur- 
*  passed  my  expectation,  as  other  sights  have 
'generally  fallen  short  of  it.  Silver  can  scarce 
'find  an  admittance;  and  gold  itself  looks  but 
'poorly,  among  such  an  incredible  number  of 
'precious  stones.'  Addison. — In  the  woman's 
hand  likewise  there  "was  a  golden  cup  full  of 
abominations:"  this  alludes  to  the  practice  of 
harlots,  in  inflaming  their  paramours  with  love 
potions;  and  represents  the  various  fascinating 
allurements,  the  impostures,  delusions,  prom- 


k  Sec  on  13:1— 6— Dan.    7:8,20, 

25.     1 1 .36.      2  Thei.  2:4. 
1  9—12.      12:3.     13:1. 
n>  3.     18:7,12,16. 
■  Dan.  11:38. 
:  •  Or.  gilded. 


o  H:K.  18:(j.    19:2.    Jcr.  51:7.    2 

Thei.  2:3—10. 
p  Deul.  29:17.    1    Kin|;il4:24.  2 

King!  21:2.     Ii.  66:3.    Ez.  20: 

30.  Hot.  9:10. 
<|  Ezra  9: 11.    Lam.  1:9.    Ez.  24: 


ises  of  impunity,  indulgences,  absolutions,  with 
hopes  of  worldly  interest  and  preferment,  by 
which  that  church  has  always  obtained  and 
preserved  her  influence;  and  seduced  men  to 
Join  in  her  spiritual  fornication,  the  other  abom- 
inations of  her  corrupt  worship,  and  the  unho- 
liness  connected  with  it.  (Notes,  IS -.4 — 8.  I'J: 
1 — 6.) — To  distinguish  this  notorious  harlot 
from  all  others,  her  name  was  inscribed  on  her 
forehead;  as  prostitutes  of  old  sometimes  made 
themselves  known,  by  labels  on  the  forehead 
with  their  names  upon  them.  This  name  was 
"Mystery,  Babylon  the  Great,"  Her  religion 
was  "a  mystery  of  iniquity,"  (Notes,  2  Thes. 
2:5 — 7.  1  Tim.  3:16.)  and  she  herself  was  mys- 
tically "Babylon  the  Great." — Now  there  was 
nothing  in  Pagan  Rome,  to  which  this  title  was 
more  proper,  than  to  any  other  city;  nor  would 
it  have  been  any  ihing  very  mysterious  to  have 
substituted  one  Pagan  city  for  another:  but  it 
was  indeed  a  "great  mystery,"  that  the  profess- 
ed metropolis  of  the  Christian  church  should  be 
another  Babylon,  in  idolatry,  iniquity,  and  cru- 
elty to  the  people  of  God:  and  her  very  title  of 
'the  Roman  Catholic,'  or  universal  'church,' 
entitles  her  to  the  name  of  "Mystery,  Babylon 
the  Great."  She  affects  indeed  the  character 
of  'our  holy  mother  the  church;'  but  she  is  in 
ftct,  "the  mother  of  harlots  and  abominations 
of  the  earth;"  the  inventor,  source,  promoter, 
and  principal  example,  of  idolatries,  and  all 
kinds  of  abominable  abuses  and  perversions  of 
Christianity,  with  which  the  nations  of  the 
earth  have  been  corrupted. — It  is  asserted  by 
writers  of  good  authority,  that  before  the  re- 
formation, the  word  mystery  was  written  in 
letters  of  gold,  upon  the  front  of  the  Pope's 
mitre;  but  the  fact  has  been  controverted,  and 
therefore,  though  the  affirmative  evidence  vast- 
ly preponderates,  we  cannot  be  absolutely  cer- 
tain of  it, 

6  And  I  saw  the  woman  *  drunken  with 
the  blood  of  the  saints,  and  with  the  blood 
of  y  the  martyrs  of  Jesus :  and  when  I  saw 
her,  ^  I  wondered  with  great  admiration. 

Note. — The  woman  was  as  notorious  for  cru- 
elty and  persecution,  as  for  idolatry  and  profli- 
gacy; and  the  apostle  saw  her  "drunken  with 
the  blood  of  the  saints  and  martvrs  of  Jesus." 
(iVo/e*,  16:3— 7.  18:20.  Dan.  7':  19— 27.)  In 
this  respect  Rome  Pagan  and  Rome  Papal 
were  both  criminal;  but  the  latter  has  probably 
slain  more  thousands,  than  the  former  did  indi- 
viduals: and  the  apostle  would  not  have  been 
greatly  astonished  to  see  a  heathen  city  perse- 
cuting Christians,  having  witnessed  and  expe- 
rienced such  persecutions  during  many  years, 
before  he  had  this  vision;  but  that  a  city,  pro- 
fessedly Christian,  and  the  metropolis  of  the 
Christian  church,  should  thus  wanton  and  riot 
in  the  blood  of  the  saints,  might  well  excite  his 
highest  amazement.  'All  this  is  very  plain: 
'but  papists  wonder  by  what  figure  of  speech 
'heretics  are  called  "saints,"  and  rebels  against 
'the  Pope,  "martyrs  of  Jesus."  '  Bp.  Hurd. 
(Note,  John  16:1—3.) 


11.13.     30:25. 
r  7:3.     Is.  3:9.      Phil.  3tI9. 
I   2Tli«.  2:7.    2Tiin.  3  1—5. 
I   11:8.    14:8.    16:19.     tJ,10,21. 

Jn.  51:47,48. 
u  I8:«.     19:2. 


t   Or, /omicaiiovt. 

X  13:7.   16:6.      18:20—24.     Dan. 

7:21,25. 
T  2:13.    6:9,10.    12:11.    Acti  22: 

20. 
a  nab.  1:13. 


[827 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


7  And  the  angel  said  unto  me,  Where- 
fore didst  thou  marvel  ?  *  I  will  tell  thee  the 
mystery  of  the  woman,  and  of  the  beast 
that  carrieth  her,  which  hath  the  seven 
heads  and  ten  horns. 

8  The  ^  beast  that  thou  sawest  was,  and 
is  not;  and  shall  ascend  out  of  the  bottom- 
less pit,  and  'go  into  perdition:  and  they 
that  dwell  on  the  earth  "^  shall  wonder, 
(^  whose  names  were  not  written  in  the  book 
of  life  '"from  the  foundation  of  the  world,) 
when  they  behold  ^  the  beast  that  was,  and 
is  not,  and  yet  is. 

Note. — Lest  any  one  should  mistake  or  hesi- 
tate concerning  the  meaning  of  these  emblems, 
the  angel  became  the  interpreter  of  the  vision. 
As  the  apostle  had  seen  and  heard  very  much 
on  the  same  subject  before,  the  angel  inquired 
into  the  reason  of  his  excessive  amazement: 
(Notes,  12:3—6.  13:1—17.)  and  he  then  show- 
ed to  him  "the  mystery  of  the  woman,  riding 
on  the  beast."  A  beast  is  the  emblem  of  an 
idolatrous  and  oppressive  empire:  the  Roman 
empire  was  "the  beast"  under  the  Pagan  em- 
perors: it  ceased  to  be  so,  Avhen  it  became 
Christian,  with  reference  to  which  the  angel 
says,  by  w^ay  of  anticipation,  "It  is  not."  Yet 
it  would  afterwards  "ascend  out  of  the  abyss:" 
that  is,  when  the  antichristian  empire  became 
idolatrous  and  persecuting,  and  the  dragon  gave 
his  power  to  the  beast,  it  seemed  to  arise  out 
of  the  sea,  the  tempestuous  state  of  the  nations; 
but  it  was  in  fact  from  hell,  being  Satan's  grand 
scheme  for  opposing  the  gospel;  (Notes,  9:1,2. 
11:7 — 12.  13:1—4.)  and  therefore  after  a  time 
it  would  go  into  perdition,  and  be  destroyed 
finally  and  forever. — 'The  empire  was  idolatrous 
'under  the  heathen  emperors;  and  tlien  ceased 
*to  be  so  under  the  Christian  emperors;  and 
'then  became  idolatrous  again  under  the  Roman 
'pontiffs;  and  hath  so  continued  ever  since. — 
'But  in  this  last  form  it  shall  go  into  perdition: 
'it  shall  not,  as  it  did  before,  cease  for  a  time, 
'and  revive  again,  but  shall  be  destroyed  for 
'ever.'  Bp.  Newton.  (Note,  Dan.  7:9—14,23 
— 27.  11:44,45.)  In  the  mean  while,  howev- 
er, it  is  foretold,  it  would  deceive  into  a  stupid 
admiration  and  blind  submission,  "all  the  in- 
habitants of  the  earth,"  within  the  sphere  of 
its  influence,  except  the  remnant  of  the  elect. 
(Note,  13:8—10.) 

Shall  ascend.  (8)  MbUbi  nvaSaiveiv.  Is 
about  to  ascend.  This  determines  the  rise  of 
the  beast  to  a  period  subsequent  to  the  predic- 
tion being  delivered;  and  consequently  Rome 
Pagan  cannot  be  meant,  for  that  had  risen  long 
before, 

^  9  And  ••  here  is  the   mind  which  hath 
wisdom.     '  The   seven    heads    are    seven 
mountains,  on  which  the  woman  sitteth. 
1 0  And  there  are  seven  kings :  five  are 


a  See  on    I — 6,8. 

b  92,3.     13:1—11. 

ell.     14:8—20.16:18:    19:15— 

21.  20:10.  Dan.  7:11,26.  11:45. 

2  Thes.  2:3—8. 
il   13:3,4. 

e  See  on  19:8 20:12,15. 

[  Mati.  25:34.    John  17:24.    Acts 

15:18.   Eph.  1:4.     Tit.  1:2.     1 

828] 


Pet  1:20. 
g  13:1-4,11,12. 
h  13:18.    Dan.  12:4,8—10.     Hos. 

14:9.       Mall.   13:11.       24:15. 
I    3,7,18.     13:1. 
k  See  on  8. 
1    12:3.     13:1.  Dan.  2:40— 43.    7: 

7,8,20,24.     Zech.  1:13— 21. 
m  Phil.   1:27.     2:2. 


fallen,  and  one  is,  and  the  other  is  not  yet 
come;  and  when  he  cometh,  he  must  con- 
tinue a  short  space. 

1 1  And  the  beast  ''  that  was,  and  is  not, 
even  he  is  the  eighth,  and  is  of  the  seven, 
and  goeth  into  perdition. 

12  And  '  the  ten  horns  which  thou  saw- 
est, are  ten  kings,  which  have  received  no 
kingdom  as  yet;  but  receive  power  as  kings 
one  hour  with  the  beast. 

13  These  have  ""one  mind,  and  "shall 
give  their  power  and  strength  unto  the  beast. 

14  These  "shall  make  war  with  the 
Lamb,  and  •'  the  Lamb  shall  overcome 
them;  for  he  is  i  Lord  of  lords,  and  King 
of  kings:  'and  they  that  are  with  him  are 
called,  and  chosen,  and  faithful. 

Note. — Here  then  was  a  proper  trial  and  ex- 
ercise of  a  man's  "wisdom,"  to  discover  what 
was  meant  by  the  beast,  which  "had  been,  was 
not,  and  yet  was;"  being  the  same  but  in  a  dif- 
ferent form.  (Notes,  7,8.  13:18.)— To  assist 
the  reader  in  this  inquiry,  the  angel  observed, 
that  "the  seven  heads"  of  this  symbolical  beast 
"are,"  or  represent,  "seven  mountains,"  on 
which  the  woman  was  enthroned;  being  espe- 
cially the  seat  of  that  ecclesiastical  authority, 
by  which  the  power  of  the  beast  is  supported. 
(Notes,  13:1.)  This  is  the  well  known  situa- 
tion of  Rome:  and  though  Constantinople  is 
also  built  on  seven  hills,  they  are  comparatively 
obscure,  and  no  other  mark  of  the  beast  an- 
swers to  it.  For  "the  seven  heads"  of  the 
beast  had  another  enigmatical  meaning,  and 
signified  seven  "kings,"  or  seven  forms  of  gov- 
ernment, or  successions  of  rulers,  according  to 
the  usual  prophetical  meaning  of  the  word 
"kings."  They  all  appeared  in  vision  at  once 
upon  the  beast;  but  in  lact  five  of  them  were 
fallen,  at  the  time  when  the  apostle  had  the  vis- 
ion; namely  kings,  consuls,  dictators,  decem- 
virs, and  ndlitary  tribunes;  one  of  them  then 
subsisted,  even  that  of  emperors;  and  another 
was  not  yet  come,  which  when  it  came  would 
endure  only  for  a  short  time.  Some  explain 
this  of  the  Christian  emperors;  but  their  power 
must  either  be  included  in  the  sixth  head;  or  it 
could  not  be  a  head  of  the  beast  at  all,  not  be- 
ing idolatrous.  Others  explain  it  of  the  Ex- 
arch of  Ravenna,  the  deputy  of  the  emperor  ol 
the  east,  under  which  government  this  juoud 
city,  Rome,  continued  as  a  dukedom  for  above 
a  hundred  years.  Others  explain  it  of  the  usur- 
pations of  the  Pope,  before  he  became  a  tem- 
poral prince,  or  the  prescribed  "twelve  hundred 
and  sixty  years"  of  the  reign  of  the  beast  had 
entered:  but  that  of  the  Exarch  of  Ravenna 
seems  most  clear.  Many  other  interpretations 
have  been  given,  and  especially  the  dominion 
of  Charlemagne  and  his  successors,  during  sev- 
eral generations,  has  been  fixed  upon.  In  gen- 
eral,   however,   it   related  to    the  intervening 


n  17.      Is.  lO;.";— 7.       Ki.  38:10. 

Acts  4:28. 
o  11:7.    8:6.7.    16:14.    19:15—21. 

Dan.7:21,25.      13:9—12,24,25. 

Zorh.  2:8.     Matt.  25:40.     Act. 

9:4,5. 
p  6:12-17.  P».  2:8,9.  21:8—12. 

110:5,6.    Dan.  2:44.7:26,27.   1 


Cor.  1.5:24,25. 

1:5.     19:ie.     Dciit.  10:17.   Ps. 

136:2.3.  Prov.  8:I5,1(:.  Dan. 
2:47.      1  Tim.  6:15. 

J4:I_4.  19:i4.  Pt.  149:5—9. 
Jer.  50:44,45.  Mir.  5  7—9. 
J(,hn  15:16.  Rom.  8:30.  2  Tim. 
2:4.     Heb.  3:1,2.     1   Pel.  2:9. 


A.  D.  95. 


CHAPTER  XVII. 


A.  D.  95. 


space  between  the  subversion  of  the  empire, 
and  the  establishment  of  papal  tyranny:  during- 
which  time  Rome  was  under  tlie  temporal  ju- 
risdiction of  the  Exarch  of  Ravenna,  and'  the 
spirilual  rule  of  the  Pope;  who  had  already 
introduced  the  worship  of  saints  and  images, 
and  many  other  gross  abuses.  If  this  be  reck- 
oned a  distinct  form  of  government;  then  the 
beast,  as  it  subsisted  when  the  woman  sat  on 
it,  was  "the  eighth,"  but  if  it  is  deemed  too  in- 
considerable to  be  reckoned  a  distinct  head, 
"He  was  one  of  the  seven;"  but  whether  the 
seventh  or  the  eighth,  he  would  be  the  last  form 
of  government  in  that  idolatrous  empire;  and 
"goeth  into  perdition."  'The  beast,  therefore, 
'on  which  the  woman  rideth,  is  the  Roman 
'government  in  its  last  form:  and  this,  all  must 
'acknowledge,  is  papal,  not  imperial.'  Bp.  New- 
ton. For  the  last  head  was  the  only  one, 
which  existed  when  the  woman  sat  on  the 
beast,  and  was  therefore  spoken  of  as  the  beast 
itself — "The  ten  horns"  (which  seem  to  have 
all  grown  on  the  last  head,)  were  "ten  kings," 
or  successions  of  kings;  who  had  "received  no 
kingdom"  when  John  had  this  vision:  but  they 
would  "receive  power  as  kings  one  hour  with 
the  beast,"  or  at  the  same  time,  and  for  the 
same  period.  This  points  out  the  division  of 
the  Roman  empire  into  ten  distinct  kingdoms, 
yet  all  united  in  one  design  to  support  the  idol- 
atry of  the  church  of  Rome;  and  it  is  wholly 
incompatible  with  Pagan  Ronie.  They  might 
be  kings;  but  they  were  not  horns  of  the  beast, 
till  they  embraced  that  religion,  and  both 
strengthened  the  hands  of  the  pope  and  church 
of  Rome,  and  were  strengthened  by  them. 
These  were  contemporary,  not  successive  prin- 
ces, as  the  seven  kings  before  mentioned  were; 
and,  notwithstanding  the  continual  interference 
of  their  several  political  interests  and  measures, 
and  their  contests  in  other  things,  they  were 
"of  one  mind  to  give  their  power  to  the  beast:" 
impHcitly  submitting  to  that  idolatrous  religion; 
defending  its  tyranny  and  usurpations;  endur- 
ing its  exorbitant  exactions;  and  obeying  its 
mandates  to  make  war,  in  opposing  the  cause 
of  Christ,  and  in  order  to  extirjjate  his  disci- 
ples. But  it  was  predicted,  that  they  would 
all  be  finally  defeated  in  that  war,  by  "the 
Lamb  of  God;"  as  he  is  "Lord  of  lords,  and 
King  of  kings,"  as  many  vain  mortals  have  af- 
fected to  call  themselves:  (Notes,  1  Kings  20: 
1.  Ecra  7:12.  Den.  2:37.)  and  his  Ibllowers 
are  effectually  called  to  enlist  under  his  stand- 
ard, in  consequence  of  his  special  choice  of 
them;  and  therefore  they  are  true  believers, 
faithful  to  his  cause,  and  to  their  own  engage- 
ments. (Notes,  19:11— 21.  3/rt/<.  22:11— 14.) 
—  Ten  kings.  (12)  Notes,  Dan.  2:40—45.  7: 
7,8.-Ki7igof  kings.  (14)  Notes,  Ps. 12:8-11. 
Prov.  8:f5,i6.  1  Tim.  6:13—16. 

1 5  And  he  salth  unto  me,  '  The  waters 
which  thou  sawest,  where  the  whore  sitteth, 
*  ate  peoples,  and  multitudes,  and  nations, 
and  tongues. 

16  And  "  the  ten  horns  which  thou  saw- 


I  Set  on  1.— Ps.  IS: 4.  6.5; 7.  93: 
3,4.  Is.  8:7,8.  Jcr.  51:13,42,5.5. 

t  10:11.  11:9.   13:7,8. 

n  Sec  on  2,10,12. 

X  1,2,13.  Is.  13:17,13.  Jer.  50: 
41,42. 


y  18:16,17.     Ez.  16:37—42.    23: 

45—19. 
z  Job  31:31.  Ps.  27:2.    Dan.  7:5. 
a   ).'!:8.  Lev.  21:9. 
b  See  on  13. 
c  E/ra  7:27.     Ps.  105:25.     Prov. 


est  upon  the  beast,  "  these  shall  hate  the 
whore,  and  shall  make  her  desolate  >'  and 
naked,  and  shall  ^  eat  her  flesh,  ^  and  burn 
her  with  fire. 

1 7  For  ''  God  hath  *=  put  in  their  hearts 
•*  to  fulfil  his  will,  and  to  agree  and  give 
their  kingdom  unto  the  beast,  *"  until  the 
words  of  God  shall  be  fulfilled. 

18  And  *"the  woman  which  thou  sawest 
is  that  great  city,  which  reigneth  over  the 
kings  of  the  earth. 

Note. — The  angel  next  explained  to  the  apos- 
tle "the  many  waters,  on  which  the  woman 
sat"  in  regal  dignity.  Four  distinct  words  all 
in  the  plural  number,  aptly  describe  the  exten- 
sive dominion  of  the  church  of  Rome,  not  on- 
ly over  those  within  the  territories  belonging 
to  the  papacy,  but  over  all  the  kingdoms  of 
that  communion:  and  in  their  remote  depen- 
dencies, in  the  East  Indies,  in  South  America, 
and  other  places.  Indeed  the  pope  has  claimed 
the  right  over  all  nations,  to  dispose  of  crowns, 
and  depose  princes,  at  his  pleasure,  as  if  he 
were  "lord  of  lords,  and  king  of  kings!"  and 
the  very  titles  of  'universal  bishop,'  and  'the 
Roman  catholic  church,'  fully  accord  to  this 
description.  This,  however,  will  not  always 
be  the  case;  for  the  "ten  horns,"  or  kingdoms, 
which  once  exalted  and  supported  the  ecclesi- 
astical tyranny,  will  at  length  "hate,  desolate," 
strip,  devour,"  and  destroy  it.  Most  of  them 
will  be  the  principal  instruments  in  the  destruc- 
tion of  popery,  and  the  ruin  of  Rome  itself; 
though  some  will  lament  over  these  events. 
(Note,  18:9,10.) — How  far  some  late  revolu- 
tions may  lead  to  this  crisis,  we  cannot  tell: 
but  present  appearances  render  it  not  improba- 
ble, that  the  last  victory  of  the  beast  over  the 
witnesses  of  Christ,  vvill  be  obtained  in  some 
other  way,  than  directly  by  papal  delusions. 
Yet  these  appearances  are  continually  chang- 
ing.— (Note,  11 :7 — 12.) — God  had  so  influenc- 
ed'the  hearts  of  these  kings,  by  hispower  over 
them,  and  by  the  dispensations  of  his  Provi- 
dence; that  "they  fulfilled  his  will,  or  did  those 
things,  without  intending  it,  which  he  had  pur- 
posed and  predicted.  (Notes,  Ezra  1  :1— 4. 
Ps.  105:23—25.  Ez.  14:9—11.  38:10.  2  Thes. 
2:10 — 12.)  Thus  they  had  agreed  together  to 
"give  their  kingdom  to  the  beast;"  to  make 
him,  as  it  were,  their  liege  lord;  and  to  reign 
over  others,  only  in  order  to  render  them  sub- 
servient to  him.  But  they  will  at  length  bet- 
ter understand  their  own  interest,  and  their  du- 
ty to  God  and  their  subjects,  than  thus  any 
longer  to  prostitute  their  power. — To  termi- 
nate the  description  of  the  woman,  who  sat  on 
this  symbolical  beast,  she  was  declared  to  be 
"that  great  city,  which  reigned  over  the  kings 
of  the  earth,"  when  John  had  this  vision:  and 
everybody  must  know  Rome  to  be  that  city.  In- 
deed this  was  the  avowed  object,  aim,  and  ^;^l- 
bitlon  of  Rome,  from  its  foundatimi;  and,  in 
different  ways,  it  has  accomplished  its  purp(^sp, 
with   little  interruption,  even  to  this  present 


21:1.    Jer.  32:  10.    2Thp».2:l0 

—  12.  .Iniii.  1:13—17. 
il  Luke    22:3,22,37.     John    13:2, 

IK. 
c  6:11.   10:7.    15:1.    Prov.  19:21. 


Is.  45:27.  46;in,ll.  .Tit  27:t-.7. 
Ez.  38:16,17.   Dan.  li:7.    .John 
10:35.   123.9,40.    19:24.2!:. 
f  16:13.    18:2.     Dan.  2:40,41.    7. 
23.  Luke  2:1. 


[S29 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


Xime.— Eat  her  flesh.  (16)  Notes,  Job  31:29 
—32.  Ps.  27:1—3.  Dan.  7 :o.— Burn  her.] 
The  punishment  of  a  priest's  daughter,  who 
committed  whoredom.  (Note,  Lev.  21:9.) — 
Put  it  in  their  heart.  (17)  Marg.  Kef.  c— 
Until,  &c.]  With  what  frequent  repetition  is 
this  idea  brought  before  the  reader;  The 
"counsel  of  the  Lord  shall  stand,  and  he  will 
do  ill  his  pleasure!"  {Notes,  Ps.  33:10—12. 
19:21.  /s.  14:24— 27.  46:10,11.  Dan.  4 :34— 
37.  Jtfa/<.  26:21— 24.  ./Jc/s  2:22— 24.  4:23— 
28.   Eph.  1:9—12.  3:9—12.) 

His  will.  (17)  Trjv  Yvojfirjy  avin.  His  coun- 
sel, purpose,  mind.  13.  Jlcts  %0:3.  I  Cor.  I: 
10.  7:25,40.  2  Cor.  8:10.  Philem.  14. 

PRACTICAL    OBSERVATIONS. 

The  Lord  takes  pleasure  in  satisfying  his 
people,  concerning  the  reasons  and  equity  of 
his  judgments  on  his  enemies;  that  they  may 
not  be  intimidated  by  the  severity  of  them,  or 
fail  to  adore  and  praise  him  on  that  account. — 
Great  prosperity,  pomp,  and  splendor,  common- 
ly feed  the  pride  and  lusts  of  the  human  heart; 
yet  they  form  no  security  against  divine  ven- 
geance.— Those  who  allure  or  tempt  others  to 
sin,  must  expect  more  aggravated  punishment, 
in  proportion  to  the  degree  of  the  mischief  done 
by  them.-The  worst  abominations,  idolatries,  fil- 
thinesses,  cruelties,  and  blasphemies,  have  been 
perpetrated  within  the  professing  church:  and 
a  magnificent  religion,  adorned  with  purple,  and 
decked  with  gold  and  jewels,  is  generally  anti- 
christian.  Indeed,  every  attempt  to  accommo- 
date the  truth  or  worship  of  God  to  the  taste 
of  carnal  minds,  must  mar  its  simplicity,  and 
corrupt  its  purity.  But  "the  golden  image," 
or  "golden  cup,"  in  the  hand  of  Babylon  and 
her  daughters,  will  reconcile  most  men  to  "the 
mysteries  of  iniquity"  connected  with  it;  and 
make  them  willingly  swallow  down  the  wine 
of  their  fornications;  and  even  induce  them  to 
join  in  making  themselves  "drunken  with  the 
blood  of  the  saints  and  martyrs  of  Jesus." 
{Notes,  Dan.  3:1 — 12.)  Let  all  then  beware 
of  a  splendid,  a  lucrative,  or  a  fashionable  re- 
ligion: let  us  avoid  "the  mysteries  ofiniquity," 
and  study  diligently  "the  great  Mystery  of 
godliness;"  that  we  may  learn  humility,  sim- 
plicity, self-denial,  and  gratitude,  in  the  stable 
at  Bethlehem,  in  the  carpenter's  shop  at  Naza- 
reth, by  the  side  of  the  well  at  Sychar,  in  the 
garden  of  Gethsemane,  and  on  mount  Golgo- 
tha: for  the  more  we  resemble  Christ,  the  less 
shall  we  be  liable  to  be  deceived  by  antichrist. 
— We  cannot  but  "wonder"  at  the  oceans,  as 
it  were,  of  Christian  blood,  which  have  been 
shed  by  men  called  Christians:  but  our  wonder 
will  abate,  when  we  consider  these  prophecies; 
and  the  awful  fact  "will  turn  to  us  for  a  testi- 
mony" of  the  truth  of  the  gospel.  Whatever 
enemies  at  any  time  "make  war  against  the 
Iiamb"  of  God,  they  must  surely  be  overcome 
by  him.  "Though  hand  join  in  hand"  such 
wicked  men  "shall  not  be  unpunished;"  even 
if  all  the  kings  and  nations  of  the  earth  should 
agree  in  opposing  him:  for  he  is  "Lord  of  lords, 
and  King  of  kings;"  and  his  "called,  chosen, 
and  faithful"  followers  are  always  on  the  strong- 


a  See  on  17:1.  I 

b  21:23.    It.  60:1—3.    Er.  43:2. 

Luke  17  24.  2  Thes.  2:8. 
C  1:15.  5:2.    10:3.  14:15.  Jer.25-  ' 

30.  .loci  3;  16. 


d  10,21.  14:8.   16:19.   17:5,18.  Ii. 

13:19.21:9.    Jer.  51:8,60— 64. 
e  Lev.    11:13—19.       I,,    13:20— 

22.   14:23.  34:11—15.  Jer.  50: 


est  side.  May  we  approve  ourselves  to  be  of 
that  number!  And  then  we  shall  be  "received 
to  his  glory,"  when  wicked  men  will  be  des- 
troyed in  a  most  tremendous  manner;  and  when 
their  concurrence  together  in  sin  will  be  turned 
into  the  bitterest  hatred  and  rage,  and  they 
will  eagerly  assist  in  tormenting  each  other. 
But  "The  Lord's  Portion  is  his  people;"  "his 
counsel  shall  stand,  and  he  will  do  all  his  pleas- 
ure;" and  no  counsel  or  machination  of  men  or 
creatures  can  do  more  than  fulfil  his  words, 
and  that  "purpose  which  he  has  purposed  in 
himself,"  "to  the  praise  of  his  glory,"  and  to 
the  everlasting  felicity  of  all  his  chosen  and 
faithful  servants. 

CHAP.  XVIII. 

A  mighty  angel  announces  the  fall  of  Babylon,  and  its  iitler  deinlalion, 
because  of  its  ahoininalions,  1 — 3.  A  voice  from  heavfcn  calls  on 
(he  people  of  God  to  come  out  of  her,  lest  they  should  be  involved 
in  her  destruction,  4 — 8.  The  kings  and  merchants  connected 
with  her  lament  her  fall,  9 — 19:  and  the  apostles  and  prophets  are 
called  to  rejoice  over  it,  20.  Her  final  and  total  overthrow  first  sig- 
nified by  a  millstone  cast  into  the  sea;  and  then  is  emphatically  de- 
scribed, 21—24. 

AND  after  these  things  ' I  saw  another 
angel  come  down  from  heaven,  hav- 
ing great  power;  '^  and  the  earth  was  light- 
ened with  his  glory. 

2  And  he  •=  cried  mightily  with  a  strong 
voice,  saying,  ^  Babylon  the  great  is  fallen, 
is  fallen,  and  is  *  become  the  habitation  of 
devils,  and  die  hold  of  every  foul  spirit, 
and  a  cage  of  every  unclean  and  hateful 
bird. 

3  For  '"all  nations  have  drunk  of  the 
wine  of  the  wrath  of  her  fornication,  and 
the  kings  of  the  earth  have  committed  for- 
nication with  her,  and  ^the  mercliants  of  the 
earth  are  waxed  rich  through  the  *  abund- 
ance of  •*  her  delicacies. 

Note.— {Note,  16:17—21.)  After  the  apos- 
tle had  been  certified  who  "Babylon  the  Great" 
was,  and  what  she  had  done,  he  had  the  vision 
of  her  destruction  continued.  "Another  an- 
gel," distinct  from  tliose  wlio  "poured  out  the 
vials,"  came  down  from  heaven,  possessing 
great  power,  and  illuminating  the  earth  with 
his  glory.  This  was  either  Christ  himself,  or 
an  emblematical  representation  of  his  coming 
to  destroy  his  enemies,  and  to  diffuse  the  light 
of  his  gospel  through  all  nations;  to  which 
events  the  language  naturally  directs  our 
thoughts.  (iVofe,  2  TAes.  2:8— 12.)  He  there- 
fore repeatedly  proclaimed  "with  a  strong 
voice,"  which  all  might  hear,  and  which  im- 
plied great  power  and  authority,  that  "Baby- 
lon the  Great  is  fallen,"  totally  and  finally. 
(iVo<es,  14:8.  /«.  21 :6 — 9.)  It  was  becoroe 
not  only  desolate,  but  a  kind  of  hell  upon  earth 
Some  think,  that  the  words  may  refer  to  the 
discoveries  which  will  then  be  made,  of  the  di- 
abolical ambition,  impostures,  lies,  murder,  and 
horrible  uncleanness,  with  which  the  city  is 
filled,  under  the  mask  of  religion;  but  the  ex- 
pressions are  figurative  and  borrowed  from  the 
Old  Testament.     {Notes,  Is.  13:19—22.     84- 


39,40.     51:37.     Mark  5:3—5. 

Luke  8:27,28. 
f  9.   14:8.   17:2.  Jer.  51:7. 
5  11—17,23.  It.  47:15.   2  Pet.  2:  | 


1—3. 
*  Or,  jmwtr.  Pro».  23:1— 3. 
b  Jer.  5l:S4.    Lain.  4:3.  Luke  7. 

25. 


830] 


A.  D.  95. 


CHAPTER  XVIII. 


A.   D.  95. 


9—17.  Jtr.  51 :61— 64.)  It  is  most  manifest, 
that  no  desolations  have  hitherto  left  Rome  in 
this  condition;  unless  any  choose  to  say,  that 
it  "hath  been  the  habitation  of  devils,  and  the 
hold  of  every  foul  spirit,  and  a  cage  of  every 
unclean  and  hateful  bird,"  ever  since  popes  and 
cardinals  have  made  it  their  residence:  for,  un- 
less this  be  admitted,  it  must  be  manifest  to  all 
men,  that  the  prophecy  is  not  y^t  fulfilled. — 
To  the  reasons  before  assigned  for  the  ruin  of 
this  city,  it  is  here  added,  that  "the  merchants 
of  the  earth  are  waxed  rich,  through  the  abun- 
dance of  her  delicacies."  Her  outward  mag- 
nificence, luxury,  and  excess,  have  proved  a 
source  of  immense  wealth  to  vast  multitudes; 
and  the  various  arts,  trades,  manufactures,  and 
species  of  commerce,  which  flourish  by  means 
of  her  pompous  religion,  have  always  helped  to 
support  it:  for  "by  that  craft  vast  multitudes 
have  their  wealth."  Painting,  sculpture,  ar- 
chitecture, music,  and  all  the  fine  arts,  have 
also  met  with  the  most  ample  encouragement, 
and  been  cultivated,  in  the  greatest  perfection, 
in  that  splendid  church.  {Notes,  18:3 — 5.  Acts 
19:23—31.  P.  0.21—31.)  But  the  spiritual 
merchandise,  by  which  unnumbered  multitudes 
liave  wickedly  lived  in  affluence,  and  enjoyed 
abundant  delicacies,  by  the  sins  and  follies  of 
mankind,  seem  principally  intended. 

4  And  I  heard  another  voice  from  hea- 
ven, saying,  '  Come  out  of  her,  my  people, 
that  ye  be  not  ^  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues: 

5  For  her  sins  have  '  reached  unto  hea- 
ven, •"  and  God  hath  remembered  her  ini- 
quities. 

6  "  Reward  her  even  as  she  rewarded 
you,  and  °  double  unto  her  double  accord- 
ing to  her  works:  in  i*  the  cup  which  she 
hath  filled,  fill  to  her  double. 

7  How  1  much  she  hath  glorified  herself, 
and  lived  deliciously,  so  much  torment  and 
sorrow  give  her;  for  she  saith  in  her  heart, 
'  I  sit  a  queen,  and  am  *  no  widow,  and  shall 
see  no  sorrow. 

8  Therefore  *  shall  her  plagues  come  in 
one  day,  death,  and  mourning,  and  famine, 
"and  she  shall  be  utterly  burned  with  fire: 
*  for  strong  w  the   Lord   God  who  judgeth 

her.  [Practical  Obtcruationt.] 

Note. — As  Lot  was  called  forth  out  of  Sodom, 
before  it  was  destroyed  by  fire  and  brimstone; 
{Notes,  Gen.  19:14—22,27—29.)  so  the  peo- 
ple of  God  are  directed  by  a  voice  from  heav- 
en, to  come  out  of  Babylon  before  her  fall. 
(iVo^es,  /5.  52:11,12.  Jer.  50:7,8.  51:6,7,45 
46.)  This  summons  concerns  all  persons  in 
every  age.  Those  who  believe  in  Christ,  and 
"worship  God  in  the  Spirit,"  should  separate 
from  so  corrupt  a  church,  and  from  all   others 


i    fJen.    19:12,13.     Num.    16:26, 

27.  I».  1R:20.  52:11.  Jer.a):8. 

51:6,45,59.      M»U.  24:15,16.     2 

Cor.  6:17. 
k  P».  50:18.  Malt.  23:30.   1  Tim. 

5:22.  2  .lohn  11. 
I  Gen.    18:20.21.      2    Chr.    28:9. 

E7.™  9:6.  Jer.  51:9.    Jon.  1:2. 
m  Sec  on  16- 19. 
n  13:  lU.  16:5,6.    Ex.  21:23—25. 


Pi.  137:8.   Jer. 50: 15,29.  51:24, 

49.  2  Tim.  4:14. 
o  I..  40:2.  61:7.  Jer.  16:18. 

18.  Zech.  9:12. 
p  S«  on  14:10.  16:19.  17:2,4 
q    If.    22:12—14.        47:1,2,7— H. 

Ef.  28:2—10.     Zeph.  2:15.     2 

The..  2:4—8. 
r  Pi.  45:9.  Jer.  13:18. 


which  copy  her  example  of  idolatry,  persecu- 
tion, cruelty,  and  tyranny;  and  avoid  "being 
partakers  of  her  sins,"  even  if  they  have  re- 
nounced her  communion:  or  else  they  may 
expect  to  be  involved  in  her  plagues.  {Note, 
14:9 — 11.)  Her  crimes,  her  daring,  presump- 
tuous, and  atrocious  wickednesses,  resembled 
mountains  "reaching  to  heaven;"  and  "God 
had  remembered  her  iniquities,"  though  his  for- 
bearance had  been  mistaken  for  disregard. 
{Marg.  Ref.  1,  m.— Notes,  16:17—21.)  The 
persons  therefore,  or  nations,  who  had  been 
persecuted  by  her,  were  called  on  to  retaliate 
upon  her  as  a  condemned  criminal;  and  to  give 
her  a  double  measure  of  the  wine  of  God's 
wrath,  from  the  cup  of  his  indignation;  ac- 
cording to  the  atrociousness  of  her  sins,  and 
the  cruel  treatment  which  they  had  received  at 
her  hands.  Thus  torture  and  anguit^h  would 
be  rendered  to  her,  proportionable  to  her  for- 
mer ostentation,  splendor  and  luxury;  and  to 
the  pride  and  presumption,  with  which  she  had 
set  these  predictions  at  defiance,  declaring  that 
"she  sat  as  a  queen,  was  no"  bereaved  desti- 
tute "widow,  and  should  see  no  sorrow," 
whatever  the  word  of  God  had  threatened. 
{Notes,  <20.  6:9—11.  14:8—11.  16:3—7.  19: 
1—6.  Ps.  137:7—9.  149:7,9.  Is.  14:1,2,12. 
47:7_10,  Jer.  51:9,10,34—37.)  Therefore 
all  the  plagues  which  had  been  denounced 
against  her  would  surely  "come  on  her  in  one 
day,"  suddenly  and  unexpectedly;  death  in 
every  dreadful  form  would  fill  the.  city  with 
mourning,  and  dire  famine  would  attend  the  fj 
other  desolations;  till  she  should  utterly  be 
burned  with  fire;  {Note, 11:15 — 18.)  and  then  ' 
she  would  know  that  the  Lord,  who  had  judg- 
ed and  condemned  her,  was  strong,  and  fully 
able  to  execute  the  tremendous  sentence. — As 
Rome  has  never  hitherto  been  "utterly  burned 
with  fire,"  it  is  undeniable  that  events  yet  in 
futurity  are  predicted. — Be  not  partakers  of 
her  sins.  (4)  Notes,  I  TiVw.  5:21,22.  2  John 
7— \l.— Double.  (6)  Marg.  Ref.  o. 

Lived  deliciously.  (7)  EgQTjviuoe..  Note,  I 
Tinu  5:9—12. 

9  And  >  the  kings  of  the  earth,  who  have 
committed  fornication,  and  lived  deliciously 
with  her,  "  shall  bewail  her,  and  lament  for 
her,  when  they  shall  see  *  the  smoke  of  her 
burning, 

10  Standing  ^  afar  off,  for  the  fear  of  her  ' 
torment,   saying,    'Alas,  alas,    •'that   great 
city  Babylon,  that  mighty  city!  ^for  in  one 
hour  is  thy  judgment  come. 

Note. — Some  of  the  kings,  who  had  previ- 
ously supported  the  church  of  Rome,  will  ad- 
here to  her,  even  when  the  rest  of  them  will 
unite  in  destroying  her;  {Note,  17:15 — 18.) 
and  they  will  lament  her  fall,  having  been  big- 
oted to  her  idolatries,  and  having  lived  in  more 
abundant  and  excessive  luxury  and  magnifi- 
cence, through  their  alliance  with  her.     They 


I  I«.  47:7,8.  Lam.  1:1. 

t  10,17.19.     li.    47:9—11.     Jer. 

51:6 
u  9.  17:16.  19:3.  Jer.  51:58. 
X  Joh9:19.  Is.  27:1.    Jer.  50:31, 

34.  1  Cor.  10:22. 
V  See  on  3,7.-17:2,12,13. 
i  20.   Pi.  58:10.    Jer.  50:46.  Er. 

26:16,17.    32:9,10.    Dan.  4:14 


Zeih.  11:2,3. 
a  18.    14:11.     19:3.     Gen.  19:28. 

Dout.  29:23.     I».  13:  i9.  3ft33. 

34:9,10.    Jer.  50:40. 
h  Num.  16:34. 
c  16,19.      Jer.  30:7.     Jcel  M5. 

Am.  5:16. 
d  See  on  14:0.-15.21:!). 
e  SeeenS.— Jer.  51:8.9. 


[831 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


will,  therefore,  bewail  at  a  distance,  beholding- 
"the  smoke  of  her  burning"  and  torment,  with- 
out being  able  to  quench  the  one,  or  relieve  the 
other:  so  that  they  must  either  at  length  re- 
nounce her,  or  share  her  doom.  {Notes,  11 — 
19.  Ez.  28:16—23.)  In  this  situation  they 
will  way,  "Alas!  alas!"  Or,  "Woe!  woe!"  for 
this  will  be  the  third  woe  before  mentioned. 
(Note,  11 :13,14.)  Not  that  the  fall  of  Rome 
will  terminate  that  woe;  (though  it  will  eui 
with  the  pouring  out  of  the  seventh  vial,  and 
its  iuimediate  consequences;)  for  the  events 
predicted  in  the  following  chapter  will  form  a 
very  considerable  part  of  it.  Nor  is  there  any 
satisfactory  proof,  though  it  has  generally  been 
supposed,  that  the  second  woe-trumpet  will  end 
in  the  destruction  of  the  Othman  empire. 
(Note,  9:13 — 21.)  On  the  contrary,  it  may 
perhaps  subsist  in  an  enfeebled  state,  till  after 
the  fall  of  the  western  antichrist.  This  may 
be  one  grand  means  of  the  national  conversion 
of  the  Jews;  and  their  restoration  to  their  own 
land  may  produce  the  subversion  of  the  Oth- 
man empire,  the  destruction  of  the  Moham- 
medan delusion,  and  the  calling  of  the  other 
Gentiles.  (Notes,  Ez.  33:39:  Dan.  11:40— 
45.) — We  ought  not  indeed  to  be  confident  in 
such  matters;  yet  the  arrangement  of  this  and 
the  two  following  chapters,  seems  to  favor  the 
supposition:  as  the  destruction  of  all  Christ's 
implacable  enemies,  the  conversion  of  the  na- 
tions, and  the  binding  of  Satan,  are  predicted 
tra  orc?er,  after  the  fall  of  Rome.  (Notes,  19: 
oo:i_3,) 

Mas,  alas.  (10)    Ovai,  eac.  16.  8:13.   11:14. 

11  And  ''the  merchants  of  the  earth  shall 
weep  and  mourn  over  her,  for  no  man  ^  buy- 
eth  their  merchandise  any  more: 

12  The  ^  merchandise  of  gold,  and  sil- 
ver, and  precious  stones,  and  of  pearls,  and 
fine  linen,  and  purple,  and  silk,  and  scarlet, 
and  all  *thyine  wood,  and  all  manner  ves- 
sels of  ivory,  and  all  manner  vessels  of  most 
precious  wood,  and  of  brass,  and  iron,  and 
marble, 

13  And  ^  cinitemon,  and  odors,  and  oint- 
ments, and  frankincense,  and  wine,  and  oil, 
and  fine  flour,  and  wheat,  and  beasts,  and 
sheep,  and  horses,  and  chariots,  ^  and 
f  slaves,  '  and  souls  of  men. 

14  And  the  fruits  that  ""thy  soul  lusted 
after  are  "  departed  from  thee,  and  all  things 
which  were  dainty  and  goodly  are  departed 
from  thee,  and  thou  shalt  find  them  no  more 
at  all. 

1 5  The  merchants  of  these  things,  °  which 
were  made  rich  by  her,  p  shall  stand  afar 
off  for  the  fear  of  her  torment,  weeping 
and  wailing, 

16  And  saying,   i  Alas,  alas,  that  great 


f  3,9,15,20,23.   13:16,17.    Is.  23-1 

—  IS.    47;15.     Ez.   26-.17— 21. 

27:27—36.  Zeph.  1:11,18. 
g  Prov.  3:14.     Matt.  22:5.     John 

2:16.  2  Pet.  2:3. 
h   17:4.     1  Kings  10:11,12.    Prov. 

8:10,11.  E7.  27:5— 25. 
*  Or.  sweet.    1  Kinjs  1011. 
i  1    Kines  10:10,15^25.    2  Chr.  9: 

0.   Piov.  7:17.    Cant.  1:3.    4:13, 

832] 


14.  5:5.  Am.  6:6.  .Tohn  12:3—8. 

k  Ex.  21:16.  Dent.  24:7.  28:68. 
Nth.  5:4.5,8.  Is.  50:1.  Ez.  27: 
13.  Am.  2:6.  8:6.  1  Tim.  1:10. 

t  Or,  bndies. 

I  2  Pet.  2:3. 

m  Num.  11:4,34.  Ps.  78:18.  106: 
H-  1  Cor.  10:6.  Jam.  4:2.  1 
John  2:16,17. 

II  Luke  13:20.  16:25. 


city,  that  was  clothed  in  fine  linen  and  pur- 
ple and  scarlet,  and  decked  with  golfl  and 
precious  stones  and  pearls! 

1 7  For  "■  in  one  hour  so  great  riches  is 
come  to  nought.  '  And  every  ship-master, 
and  all  the  company  in  ships,  and  sailors, 
and  as  many  as  trade  by  sea,  stood  afar  off, 

18  And  cried  Hvhen  they  saw  the  smoke 
of  her  burning,  saying,  "  What  city  is  like 
unto  this  great  city! 

19  And  '^they  cast  dust  on  their  heads, 
and  cried,  '^weeping  and  wailing,  saying, 
Alas,  alas,  that  great  city,  wherein  were 
made  rich  all  that  had  ships  in  the  sea,  by 
reason  of  her  costliness!  for  in  one  hour  is 
she  made  desolate. 

[Practical  Observations.] 

Note.— (Notes,  17:3—5.  JSz.  26:  27:12— 
25.)  This  lamentation  of  these  "merchants," 
over  Rome,  coincides  in  many  respects  with 
that  of  the  merchants  over  Tyre.  The  vari- 
ous articles  of  commerce  here  enumerated  do 
not  require  a  particular  consideration:  the 
whole  is  calculated  to  convey,  in  the  most  im- 
pressive manner  imaginable,  some  idea  of  the 
splendor,  luxury,  excess,  and  self-indulsence 
of  all  kinds,  which  have  so  long  triunijihed  in 
the  powerful,  magnificent,  elegant,  hixuriou.s, 
and  licentious  metropolis  of  popery;  and  which 
have  always  enriched  avast  number  of  individ- 
uals, in  different  ways,  by  impoverishing  the 
nations  belonging  to  that  communion.  Neith- 
er is  it  requisite  to  accommodate  the  various 
particulars,  to  the  several  kinds  of  spiritual 
merchandise,  by  Avliich  the  popes,  cardinals, 
bishops,  ahbots,  priests,  and  other  retainers, 
have  been  enriched,  at  the  expense  of  the  peo- 
ple. These  are  indeed  evidently  alluded  to; 
when  not  only  "slaves,"  but  "the  souls  of 
men,"  are  mentioned  as  articles  of  commerce; 
which  is,  beyond  comparison,  the  most  infa- 
mous of  all  traffics  that  the  demon  of  avarice 
ever  devised;  even  almost  infinitely  more  atro- 
cious, than  the  infamous  slave-trade.  Yet  alas, 
it  is  very  far  from  uncommon.  The  sale  of 
indulgences,  dispensations,  absolutions,  masses, 
and  bulls,  has  always  enriched  the  Romish 
clergy  and  their  dependents,  to  the  deceiving 
and  destroying  of  the  souls  of  millions;  and 
thus  "by  feigned  words,  they  made  merchan- 
dise of  them:"  nor  has  the  management  of 
church-preferments,  and  many  other  things, 
been  any  better  than  trafficking  in  souls;  and  it 
would  be  highly  gratifying  to  protestants,  if 
we  cuuld  say,  that  this  merchandise  has  been 
peculiar  to  the  Roman  antichrist,  and  exclu- 
sively their  guilt  ;  and  that  none  among  iis 
were  "partakers  of  their  sins."  (Note,  Is. 
56:9—12.  P.  O.  9—12.  Note, Matt.  21:12,13. 
P.  O.  12 — 16.)  In  general,  however,  all  this 
will  at  length  come  to  notbing,  and  no  man 
will   "buy    the  merchiA^Jise"  of  Rome     any 


o3,11.    Ho3.  12:7,8.    Zecli.  11:5. 

Mark  11:17.    Acts  16:19.  19:24 

—27. 
p  See   on   11.— Judg.     18:23,24. 

Ez.  27:31.  Am.  5:16,17. 
q  Sec  on  10,11.     17:4.— Luke  16: 

19. 
r  10.  Is.  47:9.    Jer.  51:8.    Lam. 

4:6. 


Ez.  27:27-36. 


23:8,9.    Ez.  27: 


t  11.    Is.  23:14. 

Jon.  1:6. 
t  See  on  9. 
u  10.     13:4.    Is. 

32. 
X  Josh.    7:6.     1    Sam.    4.12.      2 

Sam.  13:19.    Nell.  9:1.    J  oh  2: 

12.    Ez.  27:30. 
y  See  on  10,15,16. 


A.  D.  95. 


CHAPTER  XVIII. 


A.  D.  95. 


more:  but  all  who  have  shared  the  gains  of 
her  commerce,  temporal  or  spiritual,  will  stand 
afar  off,  for  fear  of  her  torment,  and  "behold 
the  smoke  of  her  burning,"  as  that  of  Sodom 
was  seen  at  a  distance.  {Gen.  19:28.  Notes, 
Deut.  29:20—25.  Is.  34:9—15.  Dan.  7:9,14.) 
— Probably,  the  destruction  of  Rome  will  be 
finished  by  some  immediate  judgment  of  God; 
and  the  nature  of  the  soil  in  the  vicinity,  the 
frequent  eruptions  of  subterraneous  fires,  and 
terrible  earthquakes,  which  have  often  occur- 
red, seem  to  point  out  the  mtfthod:  the  com- 
bustibles are  provided,  and  the  train  is  already 
)aid;  there  only  wants  the  "breath  of  the  Al- 
mighty to  kindle  it."     {Note,  Is.  30:33.) 

20  "^  Rejoice  over  her,  thou  heaven, "  and 
ye  holy  apostles  and  prophets;  for  ^  God 
hath  avenged  you  on  her.' 

Note. — While  united  numbers,  whose  hopes 
of  further  gains  will  be  gone,  or  whose  vain 
confidence  in  superstition  and  idolatry  will  be 
ruined,  shall  lament  most  dolefull}',  and  with 
anguish  and  trembling  of  heart,  over  the  fall 
of  Rome;  the  inhabitants  of  "heaven,"  and 
especially  the  "holy  apostles  and  prophets," 
are  called  on  to  rejoice  over  it:  as  God  had 
"avenged  them"  on  that  idolatrous  persecuting 
city;  as  well  as  made  way  for  the  preaching 
of  his  gospel  to  ail  nations.  {Notes,  6:9 — 11. 
12:7—12.  16:4— 7.)— It  is  peculiarly  worthy 
of  observation,  that  "the  apostles,"  who  are 
idolatrously  honored  at  Rome,  and  daily  wor- 
shipped, should  he  especially  mentioned  as  re- 
joicing in  her  fall;  as  if  it  "avenged  them"  on 
her,  for  the  dishonor  cast  on  their  characters, 
while  it  vindicated  the  glory  of  God.  {Note, 
18:5 — 7.) — There  could  be  no  reason  why 
Christians  should  rejoice  in  the  judgments  in- 
flicted on  ancient  Rome,  by  the  Huns,  Goths, 
Vandals,  and  other  idolatrous  nations;  for  the 
Christians  were  peculiarly  sufferers  in  those 
calamities.  The  judgments  on  papal  Rome 
must  therefore  be  exclusively  intended. 

21  And  a  mighty  angel  took  up  a  stone 
like  a  great  millstone,  and  cast  it  into  the 
sea,  saying,  '  Thus  with  violence  shall  that 
great  city  Babylon  be  thrown  down,  ^  and 
shall  be  found  no  more  at  all. 

22  And  '^  the  voice  of  harpers  and  mu- 
sicians, and  of  pipers,  and  trumpeters,  shall 
be  heard  no  more  at  all  in  thee;  and  no 
craftsman,  of  whatsoever  craft  he  be,  shall 
be  found  any  more  in  thee;  and  the  sound 
of  a  millstone  shall  be  heard  no  more  at  all 
in  thee; 

23  And  '"die  light  of  a  candle  shall  shine 
no  more  at  all  in  thee;  ^and  the  voice  of 
the  bridegroom  and  of  the  bride  shall  be 
heard  no  more  at  all  in  thee:  for  ^  thy  mer- 
chants were  the  great  men  of  the  earth; 
'for  by  thy  sorceries  were  all  nations  de- 
ceived. 


119:1—3.      Jud?.  5;31.     Ps.  48: 

n.  58rl0.  9fi:Il  — 13.     107:42. 

109:28.  Piov.  11:10.  Is.  44:23. 

49:13.  .ler.  51:47,48. 
■  Eph.  2:20.  3:5.  4:11.  2  Pet.  3: 

2.  Jude  17. 


18:47.  91:1.    U.  26:21.     Luke 

11:49,50.  18:7,8. 
c  Kx.  15:5.    Neh.  9:11.    Jer.  51: 

GS.64. 
d  22.     16.20.    20:11.     Joh  20:8 

P».  37:36.  Kt.  26:21.  Dan.  II: 


24  And  ^  in  her  was  found  the  blood  of 
prophets,  and  of  saints,  and  of  all  that  were 
slain  upon  the  earth. 

Note. — As  a  stone  was  tied  to  a  book,  and 
cast  into  the  Euphrates,  by  Seraiah,  in  token 
of  literal  Babylon's  fall;  {JS^ote,  Jer.  51:61 — 
64.)  so  "a  mighty  angel"  here  cast  a  large  mill- 
stone into  the  sea,  to  represent  the  violence  of 
mystical  Babylon's  fall,  and  to  shoAv  that  she 
would  never  rise  again.  This  event  is  further 
illustrated  by  varied  emphafical  expressions 
taken  from  the  ancient  prophets.  {Notes,  Is. 
34:8—15.  Jer.  25:10.  33:10,11.  Marg.  Ref.  e 
— g.) — 'But  Rome  is  still  standing,  and  flour- 
'ishing,  and  is  honored  by  many  nations,  as  the 
'metropolis  of  the  Christian  world;  she  still  re 
'sounds  with  singers  and  musicians ;  she  still 
'excels  in  arts,  which  serve  to  pomp  and  luxu- 
'ry:  she  still  abounds  with  candles,  and  lamps, 
'and  torches,  burning  even  by  day,  as  well  a? 
'by  night;  and  consequently  this  ))rophecy  hath 
'not  been,  but  remains  yet  to  be  fulfilled.'  Bp. 
Newton.  Her  merchants  being  said  to  be  "the 
great  men  of  the  earth,"  in  connexion  with 
"all  nations  being  deceived  by  her  sorceries,''* 
plainly  refers  to  the  infamous  traffic  before 
mentioned. 

No  more  at  all.  (21)  Ovxfti.  11,  OvxfTt  a 
liiTj,.  14.  Ov  fjij  fTi,  22,23.  These  repeated,  va- 
ried, and  eniphatica!  negatives  should  not  pass 
unnoticed.  {Notes,  Is.  13:18—22.  14:21—23.) 
Of  what  other  city,  literal  Babylon  alone  ex- 
cepted, is  such  decisive  language  used,  concern- 
ing its  absolute  and  final  destruction.'* 

PRACTICAL    OBSERVATIONS. 
V.  1—8. 

When  collective  bodies  are  ripe  for  ven- 
geance, their  sins  will  be  punished  in  this  world; 
but  individuals  are  reserved  unto  "the  wrath 
to  come."-:— Impunity  and  prosperity  in  wicked- 
ness, constitute  the  most  fatal  incentive  to  fur- 
ther crimes;  and,  as  the  day  of  punishment 
will  arrive,  they  may  be  accounted  the  most 
dire  calamities. — When  the  Lord  shall  come  in 
his  great  power,  to  "lighten  the  earth  with  his 
glory;"  he  will  cast  down  the  proudest  cities, 
which  are  filled  with  iniquity  and  oppose  his 
cause.  The  magnificence  of  wicked  kings  and 
emperors,  or  the  riches  of  ungodly  merchants, 
will  then  -alike  avail  nothing;  except  to  aug- 
ment, and  render  more  intolerable,  the  ven- 
geance to  be  inflicted  :  and  surely  even  the  con- 
tempt and  torment  of  hell  must  be  more  dread- 
ful to  those  who  "have  glorified  thoinselves  and 
lived  deliciously,"  than  to  other  sinners! 
V.  9—19. 

No  allies  or  helpers  can  deliver  those,  again.st 
Avliom  the  Lord  God,  as  a  strong  Judge  and 
Avenger,  is  pleased  to  contend:  they  can  only 
lament  the  victims  of  his  indignation,  and 
tremble  for  themselves.  {Note,  Num.  16:28 — 
34.)  The  prosperous  merchants  and  traders, 
in  great  commercial  cities,  should  learn  from 
these  prophecies,  "to  buy  the  truth,"  "to  get 
wisdom,"  and  "with  all  their  getting  to  get 
understanding;"  to  "sell  all,  and   purchase  the 


1.6:10.    19.2.    D.ut.  32:12.    P».  1       lU. 

Vol.  M. 


105 


e  Is.  24:f;,9.  Jer.  7:34.   16:9.  25: 

IC.  33:11.  Ei.  26:13. 
f  22:5.     Job  21:17.     Pro?.  4:18, 

19.  24:20. 
5  Sec  on  22. 
h  .1,11—10.    Ts.  2?:?,9.     Er.  27: 

24,2J,3J,34. 


li. 


i  3,9.    12:9.   13:13 

2I:B.  22:15.  2  Kings  9.22. 

47:9.  Nah.  3:4.  AtLiTiIl. 
k  11:7.   16:6.   17:6.   19  2.  Jcf.  2: 

34.   Ez.  22:9,12,27.   J.'an.  7:21. 

Mall.  2r;:C7-r.J.  I.N'«n:-',7— 

51.  Acts  7:o2.  1  Th«.  2:1.'). 

[833 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


Pearl  of  great  price;"  to  ensure  "the  unsearch- 
able riches  of  Christ:"  and  to  be  "faithful 
stewards  in  the  unrighteous  mammon:"  (Notes, 
Luke  16:1 — 13.)  otherwise,  even  in  this  life, 
they  may  lament,  that  "no  man  buyeth  their 
merchandise  any  more,"  as  recent  events  most 
fully  show;  and  that  "all  the  fruits  that  their 
souls  lusted  after  are  departed  from  them." 
Death  however  will  soon  terminate  their  com- 
merce, and  in  that  "one  hour"  all  the  riches  of 
the  ungodly  will  come  to  nought,  and  all  "their 
purple  and  fine  linen,"  will  be  exchanged,  not 
only  f  )r  the  coffin  and  the  worm,  but  for  "the 
fire  that  never  shall  be  quenched."  (Notes, 
Lw/re  16:19 — 31.) — Alas!  too  often,  injustice, 
oppression,  fraud,  avarice,  or  excessive  indul- 
gence, are  connected  with  extensive  commerce: 
and  to  number  "the  persons  of  men,"  with 
oxen,  asses,  sheep,  and  horses,  as  the  stock  of 
a  farm,  or  with  bales  of  goods,  as  the  cargo  of 
a  ship,  is  no  doubt  a  most  detestable  and  anti- 
christian  practice,  fit  only  for  "Babylon  the 
Great."  Yeteven  this,  cruel,  unrighteous,  and 
hateful  as  it  is,  must  not  be  considered  as  the 
worst  traffic,  even  of  this  our  land :  for  the 
souls  of  men  are  traded  for  by  those,  who  take 
the  cure  of  them  for  the  sake  of  the  emolu- 
ment, and  the  abundance  of  the  delicacies  ob- 
tained by  it;  and  then  either  leave  them  to  per- 
ish in  ignorance,  or  poison  them  by  heresy,  or 
lead  them  on  the  road  to  hell  by  a  profligate 
example:  strenuously,  and  by  every  calumny, 
if  stronger  means  are  withheld,  opposing  all, 
who  attempt  to  prevent  the  dire  effects  of  their 
vile  conduct.  How  fervently  should  we  then 
pray,  that  God  would  'illuminate  all  bishops, 
'prie-sts,  and  deacons,  with  the  true  knowledge 
'and  understanding  of  his  word,'  and  raise  up 
rulers  and  reformers,  who  may  contend  as  firmly, 
perseveringly,  and  successfully,  against  this 
vile  merchandise,  as  some  truly  honorable  and 
philanthropical  persons  have  done  against  the 
accursed  slave-trade!  For  when  Christ  shall 
again  come  to  "drive  the  buyers  and  sellers  out 
of  the  temple,"  he  will  have  much  to  do,  in  va- 
rious other  places  besides  Rome.  Many  of 
these  si)iritual  wickednesses,  and  this  merchan- 
dise of  souls,  by  feigned  words,  equivocating 
subscriptions  and  declarations,  nay,  worshipping 
God  in  expressions,  which  are  avowedly  deem- 
ed false  by  those  who  use  them,  aod  all  this 
"for  filthy  lucre's  sake,"  will  be  found,  under 
different  forms,  even  in  the  protestant  churches : 
and  perhaps  no  denomination  is  quite  free  from 
the  guilt  of  rendering  religious  profession,  and 
sacred  functions,  subservient  to  worldly  interest, 
credit,  ease,  and  indulgence.  These  are  the 
remains  of  the  antichristianity  derived  from 
Rome,  which  most  need  protesting  against  and 
removing;  in  these  things  we  ought  to  "come 
out  and  separate  from  Babylon,"  if  we  would  not 
partake  of  her  plagues.  Compared  with  such 
evils,  a  posture,  a  garb,  or  a  ceremony,  though 
perhaps  inconvenient  in  itself,  and  derived  from 
Rome,  is  scarcely  worth  noticing:  yet  bigotry 
exerts  itself  principally  the  other  way;  and  ex- 
ternals are  decried  against  with  great  warmth,! 
while  the  spiritual  pride,  avarice,  worldly  indul- 


gence, and  intolerance  of  Rome  are  not  so 
much  disliked!  But  the  vengeance  of  heaven  is 
coming  upon  Rome,  not  for  gestures,  garbs, 
and  ceremonies,  though  multiplied,  ridiculous, 
and  of  bad  consequence  in  themselves;  but  for 
idolatry,  ambition,  oppression,  cruelty  to  the 
people  of  God;  imposture,  avarice,  licentious- 
ness, and  spiritual  tyranny.  These  are  the 
sins,  which  have  "reached  to  the  heavens,"  the 
iniquities  that  God  remembers;  and  the  evils, 
for  which  we  must  stand  aloof  from  her  com- 
munion, and  that  of  all  others,  who  resemble 
her,  or  we  shall  be  involved  in  their  destruc- 
tion. But  we  must  needs  go  out  of  the  world, 
and  the  church  too,  if  we  renounce  every  reli- 
gious society,  because  some  of  the  members  or 
leaders  of  it  are  criminals  in  such  matters. 
V.  20—24. 
When  the  world  rejoices,  the  disciples  of 
Christ  often  mourn;  but  they  are  called  to  "re- 
joice" when  the  world  is  filled  with  lamentation. 
(Note,  John  16:16 — 22.)  It  is  of  compara- 
tively little  consequence,  what  becomes  of  all 
the  riches,  magnificence,  and  costliness  of  the 
earth;  if  the  Redeemer's  kingdom  be  but  pro- 
moted, and  his  enemies  either  converted,  ^or 
deprived  of  the  power  to  do  mischief.  "Apos- 
tles and  prophets  rejoice  in  heaven"  on  such 
occasions,  and  we  ought  to  rejoice  on  earth; 
even  though  they  be  connected  with  the  fall  of 
mighty  cities  and  empires,  to  "rise  no  more  for 
ever."  But  let  sinners  take  warning  by  the 
judgments  executed  on  others,  to  tremble  and 
"flee  from  the  wrath  to  come,"  and  to  stand  at 
a  distance  from  those  things,  which  have 
brought  others  to  destruction:  (Note,!  Tim. 
6:6 — lOi)  and  let  us  all  take  occasion,  from  the 
view  given  us  of  the  changeable  nature  of 
earthly  things,  to  "set  our  affections  on  things 
above,  where  Christ  sitteth  at  the  right  hand 
of  God."  (Note,  Col.  3:1—4.) 

CHAP.   XIX. 

Thr  apostle  hears  in  vision  all  the  servants  ofOnd  praise  liim  with  loiij 
acclamaliniis,  1 — C.  An  inllnialion  is  given  of  the  vast  siircess  of  the 
gospel,  uoder  the  emWeni  of  the  marriage  of  the  Lainh,  7,  8.  An 
angel  declares  the  hiessedness  of  those,  who  are  called  to  the  mar- 
riage supper,  9.  John,  about  to  worship  the  aiisfl,  is  reproved, 
and  forbidden,  10.  Christ  and  hi*  followti's.  on  white  horses,  arc  seen 
obtaining  great  and  derisive  vict<»:ies.  and  utterly  destroying  all 
opposers,  especially  the  beast  ;ind  the  false  prophet  and  their 
adherents,  wno  are  cast  alive  into  a  lake  of  fire  and  brimstone, 
11—21. 


A 


ND  *  after  these  things  ''  I  heard  a 
great  voice  of  much  people  in  heaven, 
saying,  "^  Alleluia;  "^  Salvation,  and  glory, 
and  honor,  and  power,  unto  the  Lord  our 
God: 

2  For  *  true  and  righteous  are  his  judg- 
ments :  for  he  hath  '"judged  the  great  whore, 
which  did  corrupt  the  earth  with  her  forni- 
cation, «  and  hath  avenged  the  blood  of  his 
servants  at  her  hand. 

3  And  again  they  said,  ^  Alleluia.  '  And 
her  smoke  rose  up  for  ever  and  ever. 

4  And  ''  the  four  and  twenty  elders,  and 
the  four  beasts,  fell  down  and  worshipped 


,«  See  on  IS: 
b  11:15.  18:20. 
'<  3,4.6.— Ps.  lOfi:!.     111:1.115: 

IH.   146:1.   148:1.  149:1.  150:1, 

martr 


:«34] 


i  4:10,11.5:9—13.  7:10,11.  11:1 
15.  12:10.  1  Clir.29:ll.  Ps.  3: 
8.  Jon.  2:9.  Matt.  6:8.  I  Tim. 
1:16,17.  I 

e  Sec  on  15:3.     16:5— 7.— Deut 


I      32:4.  Ps.  18:9.  Is.  25:1. 

f  17:1.2.15,16.    18:3,9,10,23. 

g  See  on  6:10.   18:24.— Deut.  32: 
'      35,43. 

h  Set  en  c.  1. 


i  5eeon    14:11.     18:9,18.— Gen. 

19:28.   Ii.  34:10.  Judc7. 
k  4:4—10.  6:ii— 11.  11:15,16. 15- 

7 


A.  D.  95. 


CHAPTER  XIX. 


A.  D.  95. 


God  that  sat  on  the  throne,  saying,  'Amen; 
"•  Alleluia. 

5  And  "  a  voice  came  out  of  the  throne, 
saying,  °  Praise  our  God,  all  ye  his  servants, 
and  ye  that  fear  him,  ^both  small  and  great. 

6  And  I  heard,  as  it  were,  the  voice  of  a 
great  multitude,  '>  and  as  the  voice  of  many 
waters,  ""and  as  the  voice  of  mighty  thun- 
derings,  saying.  Alleluia:  'for  the  Lord 
God  omnipotent  reigneth. 

Note. — When  the  apostle  had  witnessed  the 
destruction  of  mystical  Babylon,  (Notes,  18:20 
— 24.)  he  heard  "the  loud  voice  of  much  peo- 
ple in  heaven,"  singinq^  the  praises  of  God  .'n 
exalted  strains;  ascribing  to  him  their  own  sal- 
vation and  that  of  his  church;  and  adoring  his 
glorious  perfections,  as  displayed  in  these  events 
and  in  all  his  wonderful  works,  and  his  sover- 
eign and  everlasting  dominion.  (Note,  7:9 — 
12.)  For  his  truth  and  justice  had  been  made 
alike  conspicuous,  in  the  judgments  which  had 
been  executed  on  that  corrupt  and  persecuting 
church  and  city.  (Notes,  15:1—4.  16:3—7.) 
And  again  they  cried  Alleluia,  or  "Praise  the 
Lord;"  while  the  smoke  of  the  city  arose  up 
perpetually.  Hid  was  an  emblem  of  the  final 
and  eternal  misery'  of  the  wicked  inhabitants, 
who  had  been  cut  off  in  their  sins.  (Note,  14: 
9 — 11.)  In  these  praises,  the  emblematical 
representatives  of  the  church,  and  her  minis- 
ters, most  cordially  united:  (Note,  4:4 — 8.) 
and  a  voice  from  the  throne  of  God,  or  from 
some  one  who  was  very  near  it,  called  on  all 
the  servants  of  God  in  heaven  and  earth,  great 
and  small,  even  all  his  worshippers,  all  who 
feared  God,  without  distinction,  to  praise  him. 
(Notes,  Ps.  118:1—4.  135:15—24.)  This  was 
followed  by  the  acclamations  of  a  multitude, 
like  the  rushing  of  a  cataract,  or  the  roaring 
of  the  sea,  nay,  of  mighty  thunders;  who  join- 
ed in  praising  the  Lord,  because  by  his  omnip- 
otence he  had  taken  the  throne,  and  would 
reign  in  and  by  his  Son  all  over  tlie  earth. 
(Notes,  5:8—14.  11:15—18.  14:1—5.  Ps.  96: 
97:1.  98:)— The  repeated  use  of  the  word 
"Alleluia,"  or.  Hallelujah,  which  is  Hebrew, 
(Notes,  Ps.  106:1.  149:)  is  supposed  by  some 
persons  to  be  an  intimation  that  the  Jews  will 
be  converted  about  the  time  of  the  destruction 
of  Rome:  and,  whatever  may  be  thought  of 
this,  it  is  exceedingly  probable  that  the  accom- 
plishment of  the  New  Testament  prophecies, 
in  this  respect,  will  be  one  principal  means  of 
effecting  that  happy  change,  if  it  have  not  pre- 
viously taken  place. 

7  Let  us  *  be  glad  and  rejoice,  and  give 
honor  to  him:  "  for  the  marriage  of  the  Lamb 
is  come,  and  his  wife  hath  made  herself 
leady. 

8  An'J    *  to  her   was  granted,    that   she 


I  i>:l4.   1  Chr.  '6:36.    Nell.  3:13. 

<!:6.     Pi.  4l:lJ.    72:l9.     89;52. 

10G:48.    Jer.  2S:6.    Matt.  6:13. 

28:20.   1  Cor.  14:16. 
m  See  on  c.  1 . 
D  7:15.   11:19.    16:17. 

0  P».  103:20—22.   134:1.   135:19, 
20.    148:11  —  13.  150:6. 

p  Sec  on  11:18  — 20:l2. 
q   1:15.   14:2.  Et.  1:24.  43:2. 
f  4:5.  6:1.   8:5.   40:19.  Job  40:9. 
Pi.  29:3—9.  77:18. 

1  It  I»— 18.  P«.  47:2,7.  93:1.99: 


1.  I>.  52:7.  Matt.  6:13. 
t  Deul.  32:43.     1  Sam.  2:1.     P». 

9:14.48:11.  96:1—3.97:1.  100: 

1,2.  107:42.   Prov.29:2.  Is.  66: 

10,14.  Zech.  9:9.    John    3:29. 

Phil.  3:3. 
u  21:2,9.     P«.   45:10—16.    Cant. 

3:11.      I».  62:5.     Hos.  2:19,20. 

Malt.  22:2.    25:1—10.    2  Cor, 

11:2.  Eph.  5:;:2. 
X  3:4,5,18.    Ps.  45:13,14.    I«.  61: 

10.      Er.  16:10.     Milt   22:12, 

Rjm.  3:22.    I3:l4     Esti.  6:26, 


should  be  arrayed  in  fine  linen,  clean  and 
*  white:  for  ^  the  fine  linen  is  the  righteous- 
ness of  saints. 

Note. — The  whole  company,  beforejnention- 
ed,  next  call  on  one  another,  "to  rejoice,  and 
give  glory  to"  the  Lord;  "because  the  marriyge 
of  the  Lamb  is  come,  and  his  vife  haih  made 
herself  ready."  Christ  is  the  Bridegroom  of 
his  ransomed  church:  this  sacred  union  will  be 
fully  completed  in  heaven;  but  the  beginning 
of  the  glorious  ^lillennium  may  be  considered 
as  a  remarkable  celebration  of  his  espousals  on 
earth.  (Notes,  21:1—4,9—21.  Ps.  45:9—17. 
Cant.  1:2.  3:11.  John  3:27—36.  2  Cor.  11:1 
—6.  Eph.  5:22—27.)  All  that  has  hitherto 
been  done  seems  to  be  merely  an  introduction 
to  that  happy  Era;  when  innumerable  multi- 
tudes will  be  converted  all  over  the  earth,  and 
the  state  of  the  church  will  greatly  resemble 
heaven  itself.  Then  "the  marriage  of  the 
Lamb"  will  come;  and  his  espoused  church, 
being  purified  from  heresies,  divisions,  and  an- 
tichrislian  corruptions,  in  doctrine,  discipline, 
worship,  and  practice,  will  be  "made  ready," 
and  meet  to  be  publicly  owned  by  him,  as  his 
delight  and  his  beloved.  Then  to  her  it  will 
be  granted  to  "be  arrayed  in  fine  linen,  clean 
and  white,"  or  pure  and  shining,  "which  is  the 
righteousness  of  the  saints."  The  word  is 
plural,  and  some  would  render  it,  ''the  righte- 
ous acts  of  the  saints;"  but  the  word  raiment, 
in  this  meaning,  seems  generally  to  signify, 
either  the  righteousness  of  Christ  imputed  to 
them,  or  the  image  of  Christ  renewed  in  them, 
by  the  sanctification  of  the  Spirit,  of  which 
their  righteous  acts  are  effects  and  evidences: 
and  indeed  both  senses  mav  here  be  intended. 
(iVo^es,  7:13— 17.  i?om.  13:1 1—14.  Ga/.  3:26 
— 29.) — 'That  is,  those  good  works,  which 
'are  the  certain  evidences  of  a  living  faith.' 
Beza. 

Righteousness.  (8)  Jtxaibi/tuia.  Luke  1:6, 
Ronu  5:16,18.  8:4. 

9  And  he  saith  unto  me,  *  Write,  "Bles- 
sed are  they  which  are  called  unto  the  mar- 
riage-supper of  the  Lamb.  And  he  saith 
unto  me,  ^  These  are  the  true  sayings  of  God. 

1 0  And  *=  I  fell  at  his  feet  to  worship 
him.  And  he  said  unto  me,  **  See  thou  do 
it  not:  ''I  am  thy  fellow-servant,  and  of 
thy  brethren  that  have  ''the  testimony  of 
Jesus:  ^worship  God:  ''for  the  testimony 
of  Jesus  is  the  Spirit  of  prophecy. 

[Practical  ObscriuUions.] 

Note. — An  angel,  either  he  from  whom  the 
voice  is  supposed  to  have  come  (5),  or  rather 
the  angel  who  interpreted  the  foregoing  vision, 
(17:7.)  informed  the  apostle  on  this  occasion, 
that  those  persons  would  be  hai)py,  in  a  pecu- 
liar manner  and  degree,  who  were  "invited  to 


27. 
'  Or,  bright.    Mali.    17:2.    Mark 

9:3.  Luke  24:4.     Act»  1:10. 
V  7:13,14.   Pi.  132:9. 
i  1:19.  2:1,8,12,18.  3:1,7,14.    10; 

4.   14:13.   Is.  8:1.   Hab.  2:2. 
a  Sec  on     7,8.— MatL     22:2—4. 

I.iike  14:15.16. 
b  11.  21:5.  22:6.   1  Tim.  1:15.  4: 

9.  2  Tim.  2:11.  Til.  3:8. 
c  22:8,9.   Mark  5:22.   7:25.     Acts 

10:25,26.    14:11—15.     1    John 

5:21. 


d  2  (  or.    P;7.     E|>h.  5:1.5,33.      1 

The«.  .5:15.  Hch.  12  25. 
e  Pi.      103:20,21.       JJan.     7:10. 

Luke  1:19.  Heb.  1:14. 
f  Sec  on  1:9.     12:11,17.-22:9.  1 

.Iolin5:10. 
g  4:10.   14:7.   15:1.    Ex.  34:14.  2 

Kincs  17:36.    Ps.  45:11.     Malt. 

4:10.  John  4:22— 24.  Phil.  3:3. 
h  Luke   21:25—27,44.     Juho   6. 

39.    Acts  3: 12-. 8.     10:43.   13: 

27.  Rom.  3:21,22.   1  PA.  1:11, 

12.  2  Pet.  1:19— 21. 


[83^ 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


the  marriage-supper  of  the  Lamb."  (^Notes, 
Matt.  22:1—14.  Luke  14:15—24.)  This 
seems  especially  to  refer  to  the  more  abundant 
grace  and  consolation,  that  Christians  will  re- 
ceive in  those  happy  days  which  are  coming. 
This  will  render  their  lives  on  earth  far  more 
blessed  than  ours  are  at  present,  and  make  them 
meet  for  a  more  exalted  felicity  in  heaven. — 
The  church  collectively  is  the  spouse  of  Christ: 
believers  are  often  individually  spoken  of  as  in- 
vited guests  to  the  marriage-feast,  which  may 
relate  both  to  their  present  joy  in  the  Lord, 
and  to  the  perfect  happiness  of  heaven.  The 
angel  further  assured  John,  that  "these  were 
the  true  sayings  of  God;"  thus  attesting  the 
whole  of  the  prophecies  and  promises.  Upon 
vvhich  the  glorious  presence  of  the  angel,  and 
the  rapturous  prospect  of  the  approaching  hap- 
py times,  threw  the  apostle's  mind  into  such 
an  agitation,  that  he  fell  prostrate  before  the 
angel  to  "worship  him."  But  the  angel  charg- 
ed him  by  no  means  to  do  it:  as  he  was  not  his 
Creator,  or  Lord,  or  in  any  respect  an  object 
of  adoration;  but  a  fellow-servant  to  him,  and 
to  his  brethren  who  had  been  employed  to  bear 
testimony  to  the  Lord  Jesus.  And  he  ought 
to  "worship  God,"  and  not  a  creature  and  a 
servant:  for  he  (the  angel)  was  only  a  prophet 
of  superior  order,  being  inspired  by  the  Spirit 
to  bear  testimony  to  Jesus,  as  the  common 
Lord  of  men  and  angels.  Indeed,  "the  testi- 
mony of  Jesus"  was,  from  the  beginning,  the 
great  subject  of  "the  Spirit  of  prophecy,"  to 
whomsoever  he  was  given;  as  also  the  revela- 
tions and  predictions  of  scripture  were  intended 
to  make  the  Saviour  kncnvn,  in  his  personal  and 
mediatorial  glory,  to  make  way  for  his  coming, 
to  announce  it,  to  lead  the  attention  of  men  to 
him,  or  to  prove  the  doctrines  revealed  concern- 
ing him. — 'Thither,  as  to  that  one  and  certain 
'scope,  or  object,  all  the  prophecies  tend: 
'whence  it  is  effected,  that,  at  last,  the  true 
'Spirit  of  prophecy,  to  which  we  must  hearken, 
'is  that  which  leads  us  unto  Jesus.'  Beza. 
(Notes,  Luke  24:25—35,  44—49.  John  5:39— 
47.  16:14,15.) — Christ  never  declined  such 
honor,  as  John  was  forbidden  to  render  to  the 
angel,  nay,  he  always  showed  his  approbation 
of  it:  but  the  angel  was  a  servant,  and  no  more: 
Jesus  is  "the  King  of  Glory,"  and  "the  Lord 
of  all,"  "God  blessed  for  evermore."  (Notes, 
22:8,9.  Matt.  14:33.  15:25—28.  ^cts  10:24 
— 26.) — It  should  also  especially  be  remember- 
ed, that  the  worship  of  creatures,  or  demons, 
under  the  names  of  saints  and  angels,  i'orms  the 
most  prominent  part  of  that  corruption  of 
Christianity  by  idolatry,  which  has  exten<led 
its  baleful  influence  thronigh  so  many  populous 
nations,  and  continued  during  so  many  revolv- 
ing ages;  and  against  which  the  apostle  was,  in 
this  book,  required  to  bear  a  most  decided  pro- 
phetical testimony.  (Note,  1  Tim.  4:1 — 5.) 
Now,  nothing  could  give  more  energy  'to  this 
protest,  than  the  repeated  injunction'  laid  on 
him,  not  to  pay  any  homage  at  all  resembling 
adoration,  to  a  most  glorious  benevolent  angel, 
when  visibly  present,  and  acting  the  part  of  an 


I  See  on  4:1.-11:19.  15:5. 

k  See  on  6:2.— Zech.    1:R. 

I   1:5.  3:7,14.  John  14:6. 

xn   15:3—7.  Ps.  45:4— 7.  50:6.  72: 

2—4.  96:13.  98:9.   99:4.  Is.  11: 

»—>5.  32:1.45:21.63:1— 5.  Jer. 

23:5,6.    33:15.     Zech.    9:9.10. 

Hcb.  7:1,2. 


n  See  i.nl:14.  2:18. 

0  6:2.   12:3.   13:1.   P3.  R:5.    Matt. 

21:5.  28:18.  Heb.  2-9. 
p  16.  2:17.  Gen.  ^:29.    Ex.  23: 

21.  .Iii(!^.  13:18.   I9.  9:6.  Malt. 

11:27.  Luke  10:22. 
q  14:20.   Ps.  58:10.  Is.  9:5.    34:3 

—8.  63:1—6. 


instructer  to  him.  Surely  then,  no  invisible, 
and  (as  far  as  we  can  know)  absent  creatures, 
can  be  worshipped,  without  giving  to  them  the 
glory  which  belongs  exclusively  to  Jehovah. 
(Note,  Ex.  20:30 

The  testimony  of  Jesus.  (10.)  'H  juaQTVQia 
78  Ii]oii.  Notes,  1:9—11.  1  JoAn  5 :1 0— 13.— 
The  Spirit  of  prophecy.]  To  nvev/uairjc  ttqo- 
qiTjieiuQ.  The  Spirit  of  the  prophecy.  Notes, 
2  Cor.  3:4—6,17—18. 

11  IT  And  I  saw  '  heaven  open,  and,  be- 
hold, ^  a  white  horse;  and  he  that  sat  upon 
him  was  called  '  Faithful  and  True,  ™  and 
in  righteousness  he  doth  judge  and  make 
war. 

12  His  "  eyes  icere  as  a  flame  of  fire, 
and  °  on  his  head  were  many  crowns;  and 
he  had  p  a  name  written,  that  no  man  knew 
but  he  himself. 

13  And  he  was  *•  clothed  with  a  vesture 
dipped  in  blood:  and  his  name  is  called 
••The  Word  of  God. 

14  And  '  the  armies  which  were  in  heav- 
en followed  him  upon  *  white  horses,  "  cloth- 
ed in  fine  linen,  white  and  clean. 

15  And  ^  out  of  his  mouth  goeth  a  sharp 
sword,  that  with  it  he  should  smite  the 
nations:  >'  and  he  shall  rule  them  with  a  rod 
of  iron:  ''and  he  treadeth  the  winepress  of 
the  fierceness  and  wrath  of  almighty  God. 

1 6  And  he  hath  "  on  his  vesture,  and 
on  his  thigh,  a  name  written,  ^  KING  OF 
KINGS,  AND  LORD  OF  LORDS. 

Note. — Having  noted  the  rejoicing  of  the  uni- 
versal church,  and  of  "all  the  servants  of 
God,"  over  the  destruction  of  Rome;  the  apos- 
tle "saw  heaven  opened,"  as  an  indication  of 
further  visions:  and  he  beheld  ''a  white  horse," 
the  emblem  of  justice  and  holiness;  and  One 
sat  on  it,  who  was  "called  Faithful  and  True," 
fulfilling  his  promises  to  his  people,  and  exe- 
cuting threateneJ  vengeance  on  his  enemies. 
(Note,  6:1,2.)  He  was  indeed  about  to 
"judge,  and  to  wage  war"  against,  those  who 
refused  submissinn  to  him:  yet  he  was  unlike 
those  warriors,  whose  ambition,  rapacity,  or 
malignant  passions,  have  in  every  age  niade 
the  earth  "a  field  of  blood;"  for  he  conducted 
both  his  judicial  proceedings,  and  his  military 
expeditions,  by  the  most  pt^rfect  rnlos  of  right- 
eousne.ss.  (Notes,  Ps.  45:6,7.  Heb.  1  :l—3. 
Yet  none  could  deceive  him,  or  elude  his  de- 
tection, for  "his  eyes  were  as  a  flame  of  fire." 
(1:14.) — The  "many  crowns"  worn  by  him 
denoted  the  extent  of  his  authority,  as  Crea- 
tor of  the  Avorld,  and  "Head  over  nil  things  to 
his  church;"  and  the  multitude  of  his  victories. 
"He  had  a  name  written  thai  no  man  knew  but 
himself;"  for,  as  the  eternal  Son  of  God,  his 
perfections  and  nature  are  incomprehensible 
(Notes,    2:17.    Judg.     13:18—22.    Is.    9:6,7. 

John  ~" 


r  See  on   .lohn   1:1,14.-1 
1:1.  5:7. 

3  14:1.20.  17:14.  Ps.  68:17.  MP: 
6—9.  Zerh.  14-5  Matt.  26: 
53.  2  Tlie«.  1:7    Jucle  14. 

t    See  on  11. 

u  See  on  8. 

X  21.  1:  fi.  2:12.16.  It.  11:4.  30: 


33.    2  Thes.  2:8. 
y  2-27.   12:5.  Ps.  2:9. 
z  14:17—20.  Is.  63:2—6. 
a  12,13. 
b  Seeon  17:14.— Ps.  72:il.  Prov. 

8:15.16.  I'hil.  2:9-11.  1    Piin. 

6:15. 


A.  D.  95. 


CHAPTER  XIX. 


A.  D.  96. 


Matt.  1 1 :27.)  His  "vesture,  dipped  in  blood," 
implied,  either  the  atonement  of  his  own  blood, 
as  the  ground  of  his  mediatorial  authority;  or 
rather,  that  he  was  come  from  the  slaughter  of 
his  enemies,  and  had  stained  his  garments  with 
their  blood.  {Notes,  Is.  63:1— 6.)  But,  though 
none  could  fully  comprehend  his  perfections  and 
counsels;  yet  he  was  known  in  his  church  by 
the  name  of  "the  Word  of  God,"  as  declaring 
the  mysterious  perfections,  and  holy  truth  and 
will  of  God  to  fallen  men.  (Note,  John  1 :1  — 
S.)  He  was  also  followed  by  "the  armies  of 
heaven,"  even  his  redeemed  and  converted  peo- 
ple, who  rode  on  "white  horses,"  to  denote 
their  conformity  to  him,  and  their  concurrence 
and  agency  in  his  victories.  (Note,  Gen.  3:14, 
15.)  These  were  "clothed  in  fine  linen," 
(^Note,  7,8.)  as  accepted  in  him,  and  renewed 
by  him.  To  illustrate  the  nature  of  his  con- 
quests still  more  fully,  "out  of  his  mouth  went 
a  sharp  sword,"  (1:16.  Notes,  Is.  11:2—5. 
Heb.  4:12,13.)  implying  that  he  powerfully  ex- 
ecuted the  denunciations  of  his  word,  and  smote 
the  opposing  nations.  (Notes,  2:24 — 28.  Ps. 
2:7 — 12.)  Thus  "he  trode  the  wine-press  of 
the  wrath  of  God;"  (Note,  14:14—20.)  crush- 
ing all  other  obstinate  enemies,  as  he  had  done 
the  mystical  Babylon.  He  had  also  inscribed 
"on  his  vesture,  and  on  his  thigh,"  (the  part 
of  his  garments  where  the  sword  is  worn)  an- 
other name  or  title,  implying  iiis  universal  and 
absolute  dominion,  as  "King  of  kings,  and 
Lord  of  lords;"  (Note, 17*9 — 14.)  Thiscar- 
ried  in  it  a  warning  tp  the  most  powerful  prin- 
ces to  submit  to  him^  or  they  must  fall  before 
him. — These  verses  and  the  context  seem  to 
predict  the  progress  of  the  gospel,  subsequent 
to  the  fall  of  Rome,  in  the  destruction  of  the 
remains  of  the  antichristian  empire,  the  puri- 
fying of  the  visible  church,  the  conversion  of 
Jews  and  complete  restoration  of  Israel,  the 
termination  of  Mohammedism,  and  the  bring- 
ing in  of  the  fulness  of  the  Gentiles:  and  they 
more  fully  declare  most  important  transactions, 
which  had  been  before  intimated,  and  which 
had  been  also  foretold  by  the  ancient  prophets. 
(Notes,  Ps.  149:  Is.  11:11—16.  12:  34:  49:24 
—26.  51:21—23.  60:  63:1—6.  66:15—24.  Ez. 
88:  39:  Dan.  2:44,45.  7:9—14.  8:23—25. 
11:40_45.  Hos.  3:4,5.  Joel  3:9— <2\.  Am.  9: 
13—15.  06.17—21.  j¥ic.  5:7— 15.  7:8— 17. 
Zeph.  3:14—17.  Zech.  12:6—14.  14:) 

17  IF  And  I  saw  'an  angel  standing  in 
the  sun;  and  he  cried  with  a  loud  voice, 
•*  saying  to  all  the  fowls  that  fly  in  the  midst 
of  heaven,  Come  and  gather  yourselves  to- 
gether unto  tlie  supper  of  the  great  God. 

18  That  ^ye  may  eat  the  flesh  of  kings, 
and  the  flesh  of  captains,  and  the  flesh  of 
mighty  men,  and  the  flesh  of  horses,  and 
of  them  that  sit  on  them,  and  the  flesh 
*"of  all  men.,  both  free  and  bond,  both  small 
and  great. 

19  And  ^  I  saw  the  beast,  and  the  kings 


C  8:13.  14:6.  Is.  34:1—8. 

d  21.  I«.  56:9.  Jer.  12:9.  Ei. 

39: 17—20. 
e  Deut.  28:26.  1  Sam.  17:44,46. 

Ps.  110:5,6.  Jer.  7:33.  16:4.  19: 

7.  34:20.  Ei.  29:5.  39:18—20. 

I2aU.  24:28.  Luke  17:37. 


f  Seeone-.IS.   13:16. 

g  13:1—10.  14:9.  16:14,16.17:12 

—14.   18:9.   Ei.  38:8—18. 

Dan.  7:21—26.  8:25.  11:40— 

45.  Joel  3:9— 14. 
h  See  on  11 — 14. 
i  \9.—Sce  on    13:1—8,18  -17.3 


of  the  earth,  and  their  armies,  gathered  to- 
gether to  make  war  against  ^  him  that  sat  on 
the  horse,  and  against  his  army. 

20  And  '  the  beast  was  taken,  and  with 
him  ^  the  false  prophet  that  wrought  mir- 
acles before  him,  with  which  he  deceived 
them  ihit  had  received  the  mark  of  the 
beast,  and  them  that  worshipped  his  image. 
'  These  both  were  cast  alive  into  a  lake  of 
fire  '"burning  with  brimstone. 

21  And  "the  remnant  were  slain  with 
the  sword  of  him  that  sat  upon  the  horse, 
which  sword  proceeded  out  of  his  mouth; 
"  and  all  the  fowls  were  filled  with  their 
flesh. 

Note. — The  "angel  standing  in  the  sun"  em 
blematically  denoted,  that  the  predicted  judg- 
ments would  be  rendered  conspicuous  to  all  the 
world;  and  his  proclamation  showed  the  im- 
mense slaughter  which  would  be  made  of  the 
enemies  of  God.  To  this  place  may  be  refer- 
red Ezekiel's  prophecy  of  Gog  and  Magog;  as 
the  suKsequent  visions  seem  to  relate  to  the 
Millennium:  (Notes, '20:1— 10.  Er.  38:— 48:) 
for  the  total  ruin  of  the  eastern  antichrist,  and 
of  all  the  opposers  of  the  gospel  in  Asia  and 
elsewhere,  seems  to  be  intimately  connected 
with  the  fall  of  the  western  antichrist. — Though 
Rome  "the  seat  of  the  beast"  Was  destroyed, 
yet  "the  beasV^  himself  is  supposed  still  to  sub- 
sist: for  the  spirit  of  antichrist  will  survive  that 
antichristian  city.  Probably  the  adherents  of 
the  party  will  unite  with  other  enemies  of  gen- 
uine Christianity,  in  different  parts  of  the  world: 
and  "the  woman,"  who  was  the  emblem  of 
Rome,  which  was  to  be  destroyed,  was  not 
"the  beast,"  but  "sat  upon  the  beast."  (Notes, 
13:1—10.  17:3—8,15—18.)  "The  beast,"  or 
the  idolatrous  persecuting  power,  whose  chief 
seat  had  been  at  Rome,  will  form  a  confedera- 
cy with  "the  kings  of  the  earth,"  that,  with 
combined  forces,  they  may  fight  against  Christ 
and  his  servants:  but,  in  the  event,  the  anti- 
christian tyranny,  and  the  corrupt  clergy,  who 
deceived  men  by  lying  miracles  to  support  it, 
will  be  seized  on  and  dreadfully  destroyed;  by 
being  "cast  alive  into  the  l#ke  of  fire  burning 
with  brimstone:"  and  then  all  the  remnant  of 
their  adherents  will  be  cut  off,  according  to  the 
words  of  Christ;  so  that  all  ojiposition  to  his 
pure  religion  will  then  cease,  till  after  the  Mil- 
lennium.— "The  fal.se  prophet"  evidently  de- 
notes the  same  power,  before  designated  as  "the 
two  horned  beast:"  and  fiiis  etlectually  con- 
firms the  interpretation  which  has  been  given 
of  that  great  enemy  of  God  and  his  church. 
(iVofes,  13:11  — 18.  16:12—16.  20:7—10.)— 
Come,  &c.  (17)  Mars:.  Ref.  d—f.— Notes,  Is. 
34:1—8.  56:9—12.  Ez.  29:3—5,  39:17—20. 
— Brimstone.  (20)  Marg.  Ref.  1,  m. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
All  heaven  resrmnds  with  theliigh  praises  of 


—8,12.13.   D^in.  2:4;» — 15.  7:7, 

12— 14,19— 21.V3,24. 
k  13:11—17.  16:13.  2*10.22:15. 

D^in.  7:8— 11,24— 26.    8:24,25. 

2ThM.  2:a— 11. 
i  20:10,14.  Dan.  7:11.  11:45. 


m     14:10.      21:8.      Gen.    19:24. 

Deii(.  29:23.     Job  18:15.      Ps. 

11:6.  Is.  30:33.    34:9.    Ei.  38: 

22. 
D  See  on  11 — 15. 
0  See  on  17,18. 


[837 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


God,  whenever  he  executes  his  "true  and 
righteous  judgments"  on  those  who  corrupt 
the  earth  with  pernicious  principles  and  un- 
godly practices,  and  when  he  avenges  the  blood 
of  his  servants  upon  their  persecutors.  (Notes, 
Judg.  5:30,31.  Ps.  68:1—3.  149:7—9.) 
Though  "the  smoke  of  their  torment  shall 
arise  up  for  ever  and  ever;"  the  whole  compa- 
,  nv  of  redeemed  sinners,  and  all  the  servants 
and  worshippers  of  God  in  heaven  and  earth, 
will  concur  in  these  acclamations,  and  say, 
Amen,  Hallelujah.  Who  then  are  they,  that 
throw  out  insinuations  or  openly  speak  of  cru- 
elty and  tyranny,  on  hearing  of  these  "right- 
eous judgments,"  but  rebels,  who  blasphe- 
mously take  part  with  the  enemies  of  God,  and 
plead  against  his  dealings  towards  them.''  Let 
all  beware  of  every  approach  to  such  impiety 
and  presumption;  for  "the  Lord  God  omnipo- 
tent reigneth." — As  "justice  and  judgment  are 
the  basis  of  his  throne,"  the  earth  has  cause 
to  tremble;  but,  as  it  is  established  in  mercy 
also,  the  penitent  may  rejoice  in  hope.  (Notes, 
Ps.  97:1— 7.  99:1—3.)  Ten  thousand  times 
ten  thousand,  who  once  v/ere  rebels,  are  now 
singing,  "Salvation,  and  glory,  and  honor,  and 
power,  be  unto  the  Lord  our  God."  Let  us 
•  then  he  glad  in  him,  and  give  honor  to  him; 
and,  v/hile  we  view  "the  Lamb  that  was  slain," 
espousing  redeemed  sinners  unto  himself;  let 
us  remember  tliat  we  are  invited  to  share  the 
blessedness  of  "the  marriage-supper;"  that 
"the  wedding-garment"  is  given  to  all  who 
properly  seek  for  it;  that  now  is  the  time  to  be 
made  ready  for  thos6  sacred  joys;  and  tliat  all 
the  felicity,  which  the  world  can  boast,  is  not 
worthy  to  be  compared  with  this  unfading 
crown  of  glory  and  happiness,  "These  are 
the  true  sayings  of  God:"  let  none  then  say, 
"I  pray  thee  have  me  excused." — If  created 
angels  are  so  glorious,  as  to  surprise  even  the 
aged  apostle  into  a  purposed  adoration;  how 
glorious  must  the  Lord  of  angels  be!  And  if 
the  highest  of  holy  creatures  greatly /ear,  and 
decidedly  refuse,  undue  honor,  how  humbly 
should  we  sinful  worms  of  the  earth  behave 
ourselves!  And  yet  we  may  and  ought  to  as- 
pire at  being  made  "equal  to  angels,  and  the 
children  of  God,"  by  faith  in  Christ  Jesus. 
We  should  then  beware  of  a  voluntary  humil- 
ity; and  notdegrafle  ourselves,  or  dishonor  our 
Head,  by  worshipping  angels,  or  any  mere 
creature;  by  "calling  men  masters  upon  earth," 
or  by  the  grovelling  pursuit  of  worldly  things. 
(Note,  Col.  2:18,19.)— But  the  Blessed  Jesus 
is  "the  Lord  of  all;"  while  angels,  apostles, 
and  Christians  are  fellow-servants:  he  is  "God 
over  ail,"  and  therefore  to  be  worshipped,  as 
one  with  the  Father  and  the  Holy  Spirit;  and 
all  Revelation  is  "the  testimony"  of  the  Fath- 
er, by  the  Spirit,  to  the  Redeemer's  personal 
and  mediatorial  glory:  the  whole  centres  in 
him,  and  in  his  salvation  and  kingdom. 
V.  11—21. 
We  ouglit  continually  to  pray,  that  "the 
King  of  kings,  and  Lord  of  lords,"  Avhose 
"name  is  Wonderful,"  may  speedily  go  forth, 
in  faithfulness  and  righteousness,  to'  extend  his 
spiritual  conquests;    till  "all  kings  fall  down 


a  Sec  on  10:1.   18:1. 
b  1:18.  9:1,2.  Luke  8:31. 
'-.  2  I'ct.  2:4.  Jude  6. 
d  fien.  3:15.  Is.  27:1.    49:24,25. 
Malt.   8:29.     12:29.     Mark  5:7. 


Luke  11:20—22.     John  12:31. 

16:11.  Rom.  16:20.    Heh.  2:14. 

e  Se«  on  9:11.   12:9,13,15,17.    13: 

2,4 — Job  1:7.  2:1,2.     1  Pet.  5: 


before  him,  and  all  nations  do  him  service !" 
May  his  armies  be  increased  in  number,  and 
made  more  like  unto  him;  being  "clothed 
in  fine  linen,  clean  and  white,"which  "is  the 
righteousness  of  saints !" — We  cannot  indeed 
know  his  whole  glory,  or  his  immeasurable 
love;  but  let  us  endeavor  to  be  more  acquaint- 
ed with  him,  as  The  Word  of  God;  and,  ac- 
cepting of  his  Salvation,  may  we  be  glad  in 
him,  who  is  "the  King  of  kings,  and  Lord  of 
lords!"  for  he  will  surely  smite  his  proudest 
and  stoutest  enemies  "with  the  rod  ol"  his 
mouth,"  and  "with  the  breath  of  his  lips  will 
he  slay  the  wicked;"  till  he  has  crushed  them 
all  "in  the  wine-press  of  the  fierceness  and 
wrath  of  almighty  God."  It  behoves  us  then 
to  rejoice,  and  praise  the  Lord,  when  opposing 
tyrants  are  crushed,  and  false  prophets  are  put 
to  silence  in  darkness;  and  we  should  not  scru- 
ple to  add,  "So  let  all  thine  enemies  perisli,  O 
Lord."  Nevertheless,  it  is  our  jiart  to  aim  at 
more  peaceful  and  gentle  victories;  and,  by  our 
prayers,  example,  and  improvement  of  talents, 
to  seek  the  conversion  of  sinners,  and  the  sal- 
vation of  the  souls  even  of  our  most  cruel  ene^ 
mies  and  persecutors;  while  we  constantly  de- 
clare, that  "except  they  repent,  they  will  all 
likewise  perish." 

CHAP.  XX. 

An  angel  hinds  Satan,  and  imprisons  him  in  the  abyss,  for  a  thousand 
years,! — 3.  The  glorious  slate  of  the  church  during  that  period 
IS  hguialively  de8crihed,-4 — 6.  Satan,  hting  loosed,  again  deceives 
the  natioiu,  and  e.xciles  terrilile  war  agiinst  the  church,  7 — 9;  the 
assailants  are  destroyed  by  firo  from  heaven,  and  Satan  cast  into  hell, 
10.  Christ  appears  to  raise  Ihe  dead,  ;ind  to  judge  the  world;  with 
the  condemnation,  and  piinishineni  "in  the  lake  of  fire,"  of  all,  who 
are  not  "written  in  the  book  of  life,"  11 — 15. 

AND  "I  saw  an  angel  come  down  from 
heaven,  ^  having  the  key  of  the  bot- 
tomless pit,  and  *^  a  great  chain  in  his  hand: 

2  And  •*  he  laid  hold  on  ^  the  dragon, 
that  old  serpent,  which  is  the  Devil,  and 
Satan,  and  bound  him  a  thousand  years, 

3  And  ''cast  him  into  the  bottomless  pit, 
and  shut  him  up,  s^and  set  a  seal  upon  him, 
that  he  ^  should  deceive  the  nations  no 
more,  till  '  the  thousand  years  should  be 
fulfilled:  ^  and  after  that  he  must  be  loosed 
a  little  season. 

Note. — In  the  foregoing  chapter  the  termin- 
ation of  all  open  opposition  to  the  gospel,  and 
the  dreadful  punishment  of  all  those,  who  had 
introduced,  supported,  or  concurred  in  the  idol- 
atrous corruptions  before  described,  are  most 
clearly  predicted.  But,  while  the  instruments 
of  mischief  had  been  cut  off,  the  great  agent 
was  still  at  liberty;  and  he  would  surely  excite 
fresh  disturbances,  or  produce  new  delusions, 
if  not  prevented.  The  apostle  had  therefore 
a  vision,  emblematical  of  the  restraints  which 
would  be  laid  on  S;itnn  himself.  An  angel  from 
heaven,  with  "the  key  of  the  abyss,"  (Note, 
9:1,2.)  "and  a  great  chain,"  seized  on  him, 
bound  him,  and  "cast  him  into  the  abyss,"  and 
there  "shut  him  up,  and  set  a  seal  upon  him;" 
(Note,  Matt.  27:62—66.)  to  prevent  his  de- 
ceiving the  nations,  as  he  had  before  done:  and 


f  See  on  1.   17:8. 

g  Dan.  6: 17.  Matt.  27:66. 

h  8.  12:9.  13:14.   16:14—16. 


2.  Mall.  24.24.  2  Cor.  11:3,13 
—15.  2  Thes    2:9—11. 

i  Ps.  90:4.  2  Pet.  3:8. 

k  7—10. 


838] 


A.  D.  95. 


CHAPTER  XX. 


A.  D.  95. 


this  imprisonment  continued  during  one  thou- 
sand years.  {Note,  4 — 6.)  In  some  places, 
"the  dragon"  signifies  the  persecuting  power 
of  idolatrous  emperors,  who  were  vicegerents 
of  the  devil,  and  bare  his  name  and  style: 
(Notes,  l<2:3—6.  13:1—4.)  but  here  Satan 
hiiriself  is  evidently  meant.  And  it  is  implied 
that  Christ,  with  omnipotence  and  absolute 
authority,  will  restrain  "the  devil  and  his  an- 
gels," even  all  his  legions  of  evil  spirits,  from 
deceiving  mankind  in  general,  or  any  part  of 
them,  into  idolatry,  impiety,  heresy,  and  wick- 
edness, as  he  has  hitherto  done.  (Notes,  7 — 10. 
12:7 — 17,)  For  though  human  nature  is 
prone  to  all  evil,  and  averse  to  all  good;  yet 
the  agency  and  influence  of  fallen  angels  have 
immense  effect  in  counteracting  the  gospel,  in 
exciting  men  to  atrocious  crimes  and  cruel  per- 
'"^cutions,  and  in  devising  and  propagating  in- 
genious, but  fatal,  delusions.  (Notes,  2  Cor, 
11:13—15.  2  Thes.  2:8—12.)  When,  there- 
fore, this  "roaring  lion,"  or  subtle  poisonous 
old  serpent,  shall  be  completely  restrained;  the 
gospel  will  be  rendered  effectual,  to  purify  the 
church  and  convert  the  nations;  the  Christian 
religion  in  all  its  purity  and  glory  will  become 
universal;  and  the  true  "Israel  shall  blossom 
and  bud,  and  fill  the  face  of  the  world  with 
fruit."  Then  the  first  petitions  of  the  Lord's 
prayer  will  be  wonderfully  answered;  (Notes, 
Matt.  6:9,10.)  and  piety,  peace,  righteousness, 
and  purity  will  fill  the  earth,  till  Satan  shall 
again  for  a  short  space  be  loosed.  (Marg. 
Ref.  d—h.— Note,  Gen.  3:14,15.) 

4  And  I  saw  '  thrones,  and  they  sat  upon 
them,  and  judgnfient  was  given  unto  them: 
and  /  saw  ■"  the  souls  of  them  that  were 
"  beheaded  for  °  the  witness  of  Jesus,  and 
for  the  word  of  God,  p  and  which  had  not 
worshipped  the  beast,  neither  his  image, 
neither  liad  received  his  mark  upon  their 
foreheads,  or  in  tlieir  hands;  ^  and  they 
Hved  and  reigned  with  Christ  a  thousand 
years. 

5  But  •■  the  rest  of  the  dead  lived  not 
again,  until  the  thousand  years  were  finished. 
*  This  is  the  first  resurrection. 

6  *  Blessed  and  holy  is  he  that  hath  part 
in  the  first  resurrection:  on  such  "the  sec- 
ond death  hath  no  power,  but  they  shall  be 
''priests  of  God,  and  of  Christ,  ^and  shall 
reign  with  him  a  thousand  years. 

[Practial  Observntioru.] 

Note. — The  apostle  next  saw  "tbrones,  and 
those  that  sat  upon  them."  These  persons, 
sitting  on  thrones,  represented  the  honorable 
and  prosperous  state  of  believers  in  those  hap- 
py days;  for  they  appeared  to  reign  as  kings 
on  the  earth.  (Marg.  Ref.  \.— Notes,  1  :4— G. 
4:4,5.  5:8—10.  Dnn.  7:23— 27.)  "And  judg- 
ment was  given  to  them:"  they  were  Christ's 
assessors,  as  it  were,  in  the  judgment  executed 
on  "the  beast,  the  false  prophet,"  and  "the 
devil;"  even  as  all  believers  will  be,  when  he 


I  Dan.  7.9,18,22,27.  Matt.  19: 
28.     Luke  22:30.  1  Cor  6:2,3. 

ci  6:9.  Mai.  4:5.  Matt.  17:10— 
13.  Mark  9:11—13.  Luke  i: 
17.  9:7—9. 

B  MalL    14:10.       Mark    6;1G,27. 


Luke  9:9. 
o  See  on  1:9.  11:5.7.   12:11. 
p  13:12—17.   14  11.    15:2.     17:8. 
q  5:9,10.     11:11,15.      Dan.   2:44, 

45.  7:lfi,27.  Rom.  8:17.  11:15. 

2  Tim.  2:12. 


shall  judge  the  world.  (Notes,  3:20 — 22. 
Luke  22:28—80.  1  Cor.  6:1— 6.)— And  he 
"saw  the  souls"  of  the  martyrs,  confessors, 
and  other  eminent  Christians  of  the  preceding 
periods,  "who  lived  and  reigned  with  Christ  a 
thousand  years." — It  has  long  been  contended, 
and  by  disputants  of  various  descriptions, 
whether  this  prophecy  should  be  understood 
literally,  or  figuratively:  and  when  prophecies 
are  evidently  unfulfilled,  modesty  and  caution 
are  peculiarly  requisite.  Yet  it  is  necessary 
here  to  give  an  opinion,  with  the  reasons  on 
which  it  is  formed.  I  am  therefore  induced  to 
understand  it  figuratively,  by  the  following 
considerations:  1st.  The  whole  book  is  enig- 
matical, and  full  of  emblems:  so  that  a  literal 
exposition  would  often  imply  absurdity:  and 
the  interpreter's  business  and  skill  consist  prin- 
cipally in  explaining  emblems,  or  hieroglyph- 
ics, A  succession  of  kings  is  constantly  spoken 
of,  as  if  they  were  individually  the  same  per- 
sons: the  two  witnesses  who  were  slain,  were 
"raised  again,  and  ascended  into  heaven;" 
when  others  were  sent  forth  of  the  same  spirit, 
and  to  bear  the  same  testimony  with  greater 
encouragement  and  success.  (Notes,  11:3 — 
14.)  Rome  is  called  Egypt,  Sodom,  Jerusalem, 
Babylon;  and,  in  short,  this  is  the  style  and 
manner  of  the  whole  prophecy,  which  no  man 
could  possibly  explain  on  any  other  principle. 
As  therefore  the  Jews  expected  Elijah  to  come 
personally,  and  knew  him  not  when  he  came 
mystically,  in  John  the  Baptist;  (Notes,  Matt. 
17:10—13.  LuA-e  1:11— 17.)  so,  I  apprehend, 
many  Christians,  and  men  of  the  utmost  re- 
spectability for  piety  and  learning,  have  fallen 
into  the  same  mistake,  in  expecting  a  literal 
and  personal  resurrection  of  the  martyrs,  at 
the  opening  of  the  Millennium;  and  they 
would  not  know  them  at  first,  when  they  arose, 
(as  the  witnesses  did,)  in  a  numerous  race  of 
Christians,  resembling  them  in  all  their  most 
eminent  graces.  2dly.  It  is  unaccountable, 
that  "the  souls"  of  the  persons  raised  should 
be  exclusively  mentioned,  if  the  literal  resur- 
rection of  their  bodies  was  meant:  for  this 
rather  implies,  according  to  the  enigmatical  style 
of  the  book,  that  their  souls  re-animated  other 
bodies;  that  is,  they  appeared  to  live  again,  in 
Christians  of  the  same  spirit.  (Note,  6:9 — 11.) 
3dly.  Some  have  imagined,  that  the  resurrec- 
tion of  all  the  righteous  will  precede  the  Mil- 
lennium; because  "the  dead  in  Christ  will  rise 
first."  (iVofe,  1  Cor.  15:20— 28.)  But  what 
do  they  suppose  the  state  of  the  earth  will  be 
during  that  period.^  Will  no  inhabitants  dwell 
on  earth  except  the  risen  saints.'  Or  will  all 
the  other  inhabitants  be  wicked.'  Ur,  being 
righteous,  will  they  not  die.'  Or,  if  they  die, 
will  there  be  three  resurrections;  one,  of  the 
righteous  before  the  Millennium.,  and  another 
of  the  righteous  after  it,  and  one  of  the  wick- 
ed.' These  questions  are  not  easily  re.solved  on 
that  hypothesis:  yet,  till  they  are  satisfactorily 
resolved,  the  sentiment  is  wht)lly  inadmissible. 
The  resurrection  is  always  spoken  of,  as  one 
grand  event,  occurring  nearly  at  the  same  time; 
except,  that  the  righteous  will  be  first  raised, 


r  8,9.— See  on  19:20,21 

5  11:11,15.    Ei.  37:2— 14.    Rom. 

11:15. 
t  5.   14:13.    22:7.     I».  4:3.    Dan. 

12:12.    Luke  14:15. 


U    I).    -':!  I.    -'I:P.. 

X  1:6    .5:10.   U.  61:6.  Rom.  12:1. 

1   Fet.  2:5,9. 
y  4.     1:6.    5:10.     Eom.  8:17.     2 

Tim.  2:12. 


[8.39 


A.  D    95. 


REVELATION. 


A.  D.  95 


and  so  be  prepared  to  sit  with  Christ  in  judg- 
ment on  the  wicked:  and  it  is  implied  in  every 
one  of  those  declarations,  that  all  the  dead  in 
Christ  will  rise  together,  before  the  Hving  shall 
be  changed.  {Notes,  John  5:28,29,  1  Cor.  15: 
20—28.  1  TAes.  4:13— 18.)  4thly.  We  can- 
not conceive,  that  it  could  add  to  the  felicity 
of  those,  who,  being  "absent  from  the  body, 
are  present  with  the  Lord,"  {Notes,  2  Cor.  5: 
1 — 8.  Phil.  1 :21 — 26.)  to  come  again  to  dwell 
on  the  earth;  which  must  be  in  some  degree  a 
scene  of  pain,  suffering,  imperfection,  and  death, 
till  the  i)resent  state  of  things  is  fully  ended: 
and  this  will  not  be  till  the  general  resurrec- 
tion; as  it  sufficiently  appears  from  the  loosing 
of  Satan,  and  the  effects  of  it,  after  the  Millen- 
nium. {Note,  7—10.)  5thly.  This  is  the  only 
place,  in  which  any  thing  like  such  a  hteral  res- 
urrection, previous  to  the  end  of  the  world,  is 
intimated;  whereas  there  are  numerous  proph- 
ecies of  an  universal  prevalence  and  triumph 
of  true  religion  throughout  the  earth.  Now  is 
it  most  reasonable,  to  interpret  so  many  plain 
predictions  by  one  expression  in  this  enigmat- 
ical book;  or  to  explain  that  one  expression  by 
the  many  clear  predictions,  which  give  another 
view  of  it.^  Or  why  should  the  literal  sense  be 
here  insisted  on,  when  in  so  many  places  it 
must,  in  that  case,  be  departed  from  ?  But,  why 
speak  of  the  literal  sense.*  I  cannot  see,  how 
the  resurrection  of  souls  can  literally  mean 
the  resurrection  of  bodies.  Now,  if  the  resur- 
rection here  spoken  of  be  not  a  literal,  but  a 
Jigur alive  resurrection;  the  same  reasons  lead 
us  to  conclude,  that  Christ  will  not  come  down 
from  \veaYen personally  to  reign  on  earth;  but 
that  he  will  reign  spiritually  in  the  prevalence 
of  his  gospel,  and  by  his  Holy  Spirit  in  the 
hearts  of  men  in  general.  The  scriptures 
speak  of  his  "sitting  on  the  right  hand  of  God" 
in  heaven,  till  he  shall  come  again  to  judge  the 
world.  {Notes,  ill.  Malt.  25:31—33.  Jets 
1:9—12.  S:19— 21.  2  Thes.  1:5—10.  Heb. 
9:27,28.)  Observe,  that  in  the  last  quotation, 
the  coming  of  Christ  to  judge  the  world,  is  ex- 
pressly called  "the  second  time;"  but  on  the 
supposition  which  we  combat,  his  coming  to 
judgment  will  be  the  third  time.  The  expres- 
sions concerning  his  coming  to  destroy  Jerusa- 
lem, {Notes,  Matt.  24:29—31.  Mark  13:24— 
81.)  and  those  that  relate  to  his  presence  with 
and  coming  to  his  people,  are  stronger  than 
any  here  used;  yet  no  good  expositor  interprets 
them  of  his  personal  presence  as  Man,  in  the 
primary  meaning  of  them.  {Notes,  John  14: 
18—24.) — Multitudes  then  of  believers  will  be 
raised  up  at  the  time  predicted,  as  if  animated 
by  the  souls  of  those  who  had  been  martyred 
for  Christ,  or  had  protested  against  antichrist; 
even  as  the  witnesses  were  "raised  again  after 
three  days  and  a  half."  {Note,  11:7—12.) 
These  excellent  persons  will  live  and  reign  on 
earth,  in  victory,  honor,  holiness,  and  joy;  be- 
ing happy  in  the  gracious  presence  of  Christ 
with  their  souls,  and  in  their  assemblies; 
{Notes,  Matt.  18:19,20.  28:19,20.)  and  with- 
out any  enemies,  or  false  teachers,  to  harass, 
corrupt,  or  divide  them:  but  "the  rest  of  the 
dead  will  not  live  till  the  thousand  vears  be 
ended."  'There  is  mention  made*  in  this 
'prophecy  of  two  sorts  of  dead  persons;  those 
'who  were  slain  for  the  witness  of  Jesns,  and 
'those  who  were  slain  by  the  sword  of  him'  tliat  I 
810] 


'sat  on  the  horse.  The  firmer  were  raised  to 
'life,  and  lived  and  reigned  with  Christ  a  thou- 
'sand  years:  but  the  others  lived  not  again  till 
'the  thouvSand  years  were  finished;  they  had  no 
'successors  of  the  same  wicked  and  persecuting 
'spirit,  till  the  devil  was  let  loose  after  the  Mil- 
'lennium.'  Guise.  This  interpretation  suits 
the  style  of  the  book,  and  is  to  me  ])erfectly 
satisfactory.  The  language  itself  intimated  a 
figurative  resurrection,  and  therefore  it  was 
carefully  distinguished  from  the  literal  resur- 
rection of  the  dead.  {Notes,  John  5:24 — 29.) 
It  is  moreover  an  instance  of  that  wise  and 
proper  obscurity,  which  we  always  find  iu 
prophecies,  previous  to  their  accomplishment. 
— "This  is  the  first  resurrection,"  a  spiritual 
and  mystical  resurrection;  and  they  who  shall 
partake  of  it,  living  in  those  happy  times,  will 
be  holy  and  blessed,  far  more  than  Christians 
in  other  ages.  {Note,  19:9,10.)— When  it  is 
added,  that  "the  second  death  shall  have  no 
power  over  them,"  it  is  im|)liecl,  that  they  must 
enter  heaven  by  passing  through  the  first 
death:  nor  is  there  any  thing  different  in  what 
I'ollows,  from  the  language  used  concerning  be- 
lievers of  other  times,  except  tliat  they  shall 
"reign  Avitli  Christ  a  thousand  years;"  which 
naturally  signifies,  that  a  succession  of  such 
triumphant  Christians,  made  honorable  anii 
happy  by  the  Lord's  special  presence  with 
them,  shall  continue  through  the  Millennium; 
even  as  the  two  witnesses  prophesied  in  sack- 
cloth, through  the  whole  term  of  the  reign  of 
Antichrist.  But  on  the  supposition  of  a  lit- 
eral resurrection  before  the  Millennium,  the  ex- 
pression would  imply,  that  none,  except  those 
who  were  partakers  of  it,  would  be  i'ree  from 
the  dread  and  danger  of  the  second  death. — 
Some  expositors  compute  the  thousand  years, 
after  the  same  manner,  as  the  "three  years  and 
a  half,"  or  "twelve  hundred  and  sixty  days/' 
have  been  reckoned,  each  day  to  signity  a  year; 
which  would  extend  this  happy  period,  to  360, 
000  years  at  least:  this  however,  seems  so 
much  beyond  all  projiortion  to  the  past  dura- 
tion of  the  world,  and  so  different  from  all  the 
views  elsewhere  given  of  the  sjieedy  approach 
of  the  day  of  judgment,  that  it  is  not  generally 
regarded.  So  that,  on  the  whole,  we  may  ex- 
pect, that  a  thousand  years  will  follow  the  final 
destruction  of  all  the  antichristian,  idolatrous, 
persecuting  powers;  during  which  pure  Chris- 
tianity, in  doctrine,  worship,  and  universal  holi- 
ness, will  be  diffused  all  over  the  earth;  and  that 
all  idolatry,  infidelity,  impiety,  superstition,  her- 
esy, false  religion,  injustice,  fraud,  o|)pression, 
cruelty,  war,  murder,  intemperance,  licentious- 
ness, with  all  other  evils,  which  now  harass 
and  desolate  the  earth,  will  be  restrained  by 
the  omnipotent  operation  of  the  Holy  Spirit;^ 
and  that  godliness,  righteousness,  peace,  truth, 
purity,  and  love,  will  render  the  earth  in  some 
measure  like  heaven  itself. — Hitherto  the  de- 
pravity of  human  nature,  and  the  malignant 
agency  of  apostate  angels,  have  been  illustrated 
and  displayed,  in  the  state  of  the  world:  and 
the  inefficacy  of  all  human  inventions,  and  even 
of  "the  word  of  truth,"  without  the  new 
creating  "Spirit  of  truth, "to  remedy  these  evils, 
has  been  demonstrated,  in  opposition  to  man's 
proud  reasonings.  The  event  of  the  trial  has 
shown,  that  nothintr,  but  the  power  of  God 
himself,  can  prevent  men  from  listening  to  the 


A.  D.  95. 


CHAPTER  XX. 


A.  D.  95. 


temptations  of  fallen  angels;  or  from  despising, 
oj)posing,  neglecting,  or  perverting,  the  gospel 
of  salvation  itself.  But  at  length  the  Lord 
will  arise;  by  the  almighty  power  of  his  prov- 
idence, he  will  confine  fallen  angels;  and  by 
the  omnipotent  operation  of  his  Spirit,  he  will 
new  create  fallen  men,  generally  all  over  the 
earth:  and  then  repentance,  faith,  and  holiness 
will  as  certainly  prevail,  as  impenitence,  unbe- 
lief, and  unholiness  now  do.  Still,  however, 
Christianity  will  be  the  religion  of  sinners,  and 
there  will  be  defects  and  sins  in  believers,  and 
doubtless  some  unconverted  persons,  for  a  short 
part  of  their  lives  at  least:  for  men  will  be 
made  holy  by  regeneration,  not  born  holy: 
and  therefore  they  will  still  continue  liable  to 
many  natural  evils,  and  to  death.  Yet  that 
measure  of  righteousness,  which  such  a  preva- 
lence of  true  Christianity  must  produce,  will 
immensely  lessen  the  quantity  even  of  natural 
evil. — We  may  easily  perceive,  v/hat  a  variety 
of  dreadful  pains,  diseases,  and  other  grievous 
calamities,  must  cease,  were  all  men  true  and 
consistent  Christians.  All  the  evils  of  public 
and  private  contention  will  be  terminated:  do- 
mestic, relative,  and  social  felicity  must  be  ex- 
ceedingly enhanced.  Industry  in  useful  things, 
with  frugality  and  temperance,  would  prevent 
that  pinching  poverty  and  distress,  which  now 
render  multitudes  wretched:  and  a  greater  fer- 
tility of  the  earth  may  reasonably  be  expected; 
according  to  the  former  fruitfulness  of  Canaan, 
contrasted  with  its  present  sterility.  Every 
man  will  then  try  to  alleviate,  instead  of  adding 
to,  the  una\'oidable  sorrows  of  all  around  him; 
nor  "shall  they  hurt  or  destroy  in  all  the  holy 
mountain"  of  God.  The  hope  of  glory,  the 
prospects  of  a  happy  meeting  in  heaven,  and 
the  abundant  consolations  of  the  holy  Spirit, 
will  render  sickness,  death,  and  the  loss  of  be- 
loved friends,  far  more  tolerable  than  at  pres- 
ent: "while  communion  with  God,"  and  'the 
'communion  of  the  saints,'  all  being  of  one 
heart  in  the  worship  and  service  of  God,  will 
make  religion  a  constant  feast  for  their  souls; 
and  only  inferior  to  heavenly  felicity,  because 
not  absolutely  perfect.  Every  one  must  like- 
wise perceive,  how  immensely  the  human  spe- 
cies would  be  increased,  if  wars,  many  destruc- 
'  tive  employments,  and  intemperance  were  put 

an  end  to;  and  God's  ordinance  of  marriage 
were  generally  substituted,  instead  of  that 
compound  of  licentiousness  and  selfishness, 
which  constitute  a  vicious  celibacy,  at  least  till 
the  prime  of  life  is  past;  or  that  forced  and 
prudential  celibacy,  which  comparative  or  real 
poverty,  united  with  distrust  of  Providence, 
often  occasions:  things  which  exceedingly  tend 
to  corrupt  the  morals  of  the  human  species; 
and  to  destroy  the  lives  of  both  sexes  in  youth, 
almost  as  much  as  war  itself.  We  may  there- 
fore readily  allow,  that  the  number  of  persons, 
who  shall  hVe  on  earth,  during  the  Millennium, 
may  be  immensely  greater,  than  the  whole 
multitude  of  all  the  preceding  ages;  and,  con- 
sequently, that  far  more  of  the  human  race 
may  yet  be  saved  than  shall  perish;  even 
though  we  do  not  agree  to  the  computations 
which  have  been  made  concerning  it. — The 
wild  notions  and  extravagant  practices,  graft- 
ed on  the  belief  of  a  Millennium,  have  long 
rendered  the  name  of  it  contemptible  or  hate- 
ful to  numbers:  yet  we  have  as  just  grounds 
Vol.  a  I.  lOG 


to  expect  such  a  happy  event,  as  the  Jews 
had  to  look  for  a  Messiah;  but  those  who  sup- 
pose it  will  be  a  carnal  Millennium,  are  as 
much  mistaken,  as  the  Jews  were  in  Avaiting 
for  a  temporal  Deliverer.  It  is  our  duty  to 
pray  for  tne  promised  glorious  days,  and  to  do 
every  thing,  in  our  private  or  public  situations, 
which  can  be  instrumental  in  preparing  the 
way  for  them;  even  as  David  made  abundant 
provision  for  the  temple,  which  Solomon  was 
to  build. — Whether  the  general  opinion,  that 
this  thousand  years  will  be  the  seventh  thou- 
sand from  the  creation,  or  the  sabbatical  mil- 
lenary, the  event  must  determine:  it  is  evident, 
however,  that  the  dawn  of  this  glorious  day 
caimot  be  very  distant. —  The  rest  of,  &c.  (5) 
'It  is  only  the  rest  ^hat  were  slain,  (19:21.) 
'that  "lived  not  again."  It  is  only  those,  who 
'had  no  share  in  the  first  resurrection,  and  so 
'were  neither  blessed  nor  holy  (6),  nor  had 
'their  names  written  in  the  book  of  life;  awd, 
'consequently,  those,  on  whom  the  second 
'death  had  taken  place;  which  death  they  suf- 
"fered,  when  "fire  came  down  from  heaven  and 
'devoured  them,"  and  "they  were  cast  into  the 
'lake  of  fire  with  the  d^vil."  (10,15.)  And 
'thai  "the  rest"  should  signify  the  same  per- 
'sons,  cannot  seem  strange,  if  we  consider,  that 
'only  four  verses  intervene  betwixt  them.  And 
'that  they  must  be  the  same  persons,  is  evident 
'from  the  connexion  of  the  words;  "The  rest 
'of  the  dead  lived  not,  till  the  thousand  years," 
'of  Satan's  binding,  and  the  saints'  reign,  were 
'ended. — The  dead  church  lives  again,  in  the 
'same  metaphorical  sense,  in  which  the  rest  of 
'the  dead,  the  enemies  of  the  church,  live  again 
•iit  the  end  of  the  thousand  years,  when  Satan 
'is  loosed,  and  gathers  them  to  battle  against 
'the  church.  The  "souls  of  them,  who  were 
'slain  for  the  testimony  of  Jesus,  and  for  the 
'word  of  God,"  are  those  Christians,  who  were 
'slain  in  the  time  o?  the  ten  persecutions; 
'{Note,  6:9 — 11.)  and  the  souls  of  them,  who 
'worshipped  not  the  beaSt,  are  those  Chris- 
'tians,  who  cliose  rather  to  die,  ...  than  to  be 
'guilty  of  Romish  idolatry:  and  they  are  said 
'to  live  again;  as  the  beast,  who  had  received 
'the  wound  of  death,  lived  again,  in  the  suc- 
'cession  of  the  antichristian  beast,  ...  who  ex- 
'ercised  the  power  of  the  heathen  emperors 
'over  the  earth,  and  revived  the  idolatry  of  the 
'heathen  empire.  And  as  the  two  witnesses, 
'when  slain,  are  said  to  live  again,  ...  because 
'a  succession  of  men  of  the  same  faith,  and  the 
'same  opposition  to  the  beast,  revive  and  fiour- 
'ish,  after  they  are  slain.'  Whitby.  (Notes, 
/s.  26:19.  £z.  37:1— 14.)— It  aj  pears  tome 
undoubted,  that  the  fathers  or  e;ii:y  writers  of 
the  Christian  Church  in  general  i>xpected  a 
Millennium;  and  several  of  them,  a  Millen- 
nium not  materially  differing  from  that  above 
described.  But  others,  gradually  fijllowing  tlie 
impulse  of  imagination,  speculation,  and  carnal 
passions,  advanced  sentiments  on  the  subject, 
so  extravagant,  so  ridiculous,  and  even  so  licen- 
tious, that  sober,  yet  injudicious  men,  became 
ashamed  of  the  g,»neral  doctrine.  Thus  it  was 
disgraced,  and  almost  forgotten,  during  many 
centuries:  but,  about  the  Era  of  the  Reforma- 
tion, it  was  again  revived;  and  asrain  still  more 
deeply  disgraced,  by  the  wild  reveiries  and  prac- 
tical atrocities  of  those  who  maintained  it,  and 
rendered  it  subservient  to  rebellions,  insurrec- 

[841 


A.  D.  95. 


REVELATION. 


A.  D.  95 


tions,  and  every  abomination.  But,  for  some 
considerable  time  past,  the  question  concerning 
a  Millennium,  has  been  brought  forward  and 
discussed  in  a  more  sober  and  holy  manner: 
and,  notwithstanding  that  some  still  maintain 
the  doctrine  of  a  literal  resurrection,  and  a 
personal  visible  reign  of  Christ  on  earth,  and 
others  favor  the  view  above  given;  yet  it  is 
evident,  that  the  doctrine  itself  gains  more 
general  credence;  is  supported,  or  allowed,  by 
writers  of  widely  discordant  theological  opin- 
ions; and  has  lost  by  far  the  greater  part  of 
that  odium  and  contempt  which  formerly  at- 
tached to  it.  Nor  can  I  doubt  that,  in  propor- 
tion as  the  scriptures  are  diligently  and  impar- 
tially searched  and  understood,  the  more  gen- 
erally and  unreservedly  will  the  persuasion  pre- 
vail, that  there  shall  be  a  Millennium;  that  it 
is  at  hand,  even  at  the  door;  and  that  we  ought 
to  advert  to  it,  and  to  those  things  which  may 
prepare  the  way  for  it,  in  all  our  studies  and 
writings,  and  in  the  improvement  of  our  sev- 
eral talents. — Many  things,  taken  from  the 
concluding  chapters  of  this  book,  and  connect- 
ed with  the  opinion  of  the  Millennium,  either 
as  directing  our  expectations  respecting  it,  or 
as  forming  objections  to  it,  will,  I  trust,  be 
proved  to  relate  exclusively  to  the  heavenly 
world,  and  the  state  of  the  redeemed,  subse- 
quent to  the  day  of  judgment. — It  may,  how- 
ever, be  reasonabl^r  conjectured,  that  the  res- 
toration to  purity  and  peace,  of  the  Christian 
church,  will  be  connected  with  the  conversion 
of  the  Jews,  as  a  nation,  and  their  reinstate- 
ment in  their  own  land:  and  that  this  will  in- 
troduce the  conversion  of  the  nations,  in  which 
the  converted  Jews  will  be  most  diligent  and 
successful  instruments.  This  seems  to  be  fore- 
told in  many  prophecies  already  considered: 
yet  the  event  alone  can  fully  show  the  order, 
manner,  and  instruments  of  their  accomplish- 
ment.— Reigned.  (4)  Note,  5:8 — 10.     . 

Beheaded.  (4)  Utnslexiaiusvbjv.  Cut  with 
an  axe. —  The  mark.]  Xa^avftn.  Notes,  13: 
11—18. 

7  IF  And  ^  when  a  thousand  years  are  ex- 
pired, Satan  shall  be  loosed  out  of  his  prison, 

8  And  shall  go  out  *to  deceive  the  na- 
tions which  are  in  the  four  quarters  of  the 
earth,  ^  Gog  and  Magog,  •=  to  gather  them 
together  to  battle;  "^the  number  of  whom 
is  as  the  sand  of  the  sea. 

9  And  they  ^  went  up  on  the  breadth  of 
the  earth,  *"and  compassed  ^the  camp  of 
the  saints  about,  and  the  beloved  city:  ''and 
fire  came  down  from  God  out  of  heaven, 
and  devoured  them. 

10  And  'the  devil  that  deceived  them 
was  cast  into  •'the  lake  of  fire  and  brim- 
stone, where  the  beast  and  the  false  prophet 
are,  and  shall  be  '  tormented  day  and  night, 
for  ever  and  ever. 

Note.— At  the  end  of  the  Millennium,  "when 
the  thousand  years  shall  have  been  completed," 

22.  Heb.  11:12.        '  ' 

e  Is.  C:7,8.  Ei.  38:9,16.    Hab.  1: 

1       ® 

f  2  Kin^j  6:15.  Mic.  2:13.  Matt. 
I  16:  IS— IS.  Luke  19.13.  21:21. 
,  g  Pj.  43:1—3.  74:2—4.  125.1,2. 


z  See  on  2. 
»  See  on  3. 
h  Et.  38:  39: 
c  See  on  1 6: 1 4. 
d  .Iiuls.  7:12.      1  Snm.    13:5. 
Kinu  4:20.  Ii.  10:22.    Jci. 


842] 


God  will  remove  the  restraint  which  had  been 
laid  on  Satan  and  his  angels,  for  reasons  which 
we  are  not  competent  to  understand;  perhaps, 
among  others,  to  show  that  the  long  continued 
happy  estate  of  the  world,  was  not  the  effect 
of  any  amelioration  of  human  nature,  as  de- 
scended from  fallen  Adam;  but  of  an  immedi- 
ate divine  influence  on  the  minds  of  men  by  re- 
generation, "to  the  praise  of  the  glory  of  his 
grace."  Being  "loosed  out  of  his  prison,"  this 
great  deceiver  will  again  exert  himself,  and  soon 
excite  agents,  who  with  all  earnestness,  subtle- 
ty, and  sagacity  will  corrupt  the  gospel;  and 
seduce  men  into  apostacy,  idolatry,  heresy,  in- 
fidelity, and  vice:  and  thus,  the  old  generation 
of  believers  dying,  the  succeeding  race,  through 
many  nations,  in  "the  four  quarters  of  the 
earth,"  will  be  deceived  by  him:  and,  having 
themselves  departed  from  the  faith,  they  will 
be  instigated  to  hate  and  persecute  such  as  ad- 
here to  it.  Thus  the  spirit  of  antichrist  Avill 
rise  again  after  the  thousand  years  are  expired. 
Then  religious  wars  will  be  undertaken,  and  at 
length  the  whole  multitude  of  the  apostate  na- 
tions, even  Gog  and  Magog,  as  risen  again, 
{Note,  4—6.  Ez.  38:2.)  will  confederate 
against  the  church,  and  come  to  fight  against 
her,  with  armies  innumerable  as  the  sand  of  the 
sea.  It  is  in  vain  to  inquire,  who  Gog  and 
Magog  will  be,  or  whence  they  Avill  come:  for 
this  also  must  be  understood  figuratively, 
to  denote  enemies  fierce  and  numerous,  as  Gog 
and  Magog  had  been  before  the  Millennium; 
and  it  is  expressly  said,  that  they  "were  the 
nations  in  the  fiur  quarters,"  or  corners  "of 
the  earth." — When  Satan  and  his  angels  shall 
be  loosed,  a  few  years  will  suffice  to  seduce 
multitudes  into  idolatry  or  infidelity;  and  then 
persecutions  and  massacres  of  Christians  will 
be  as  natural  as  ever,  and  as  readily  resorted 
to;  so  that  it  will  probably  appear  to  the  pious 
remnant,  as  if  the  cause  of  Christ  was  about 
to  be  altogetlier  ruined.  But  while  these  ene- 
mies, with  most  formidable  preparations,  shall 
collect  from  various  parts  of  the  world,  to  com- 
pass "the  camp,"  or  garrison,  "of  the  saints," 
and  to  besiege  "the  beloved  city"  Jerusalem, 
(for  the  images  are  borrowed  from  the  affairs 
of  Israel,  in  the  wilderness,  and  in  Canaan,) 
they  will  be  destroyed  by  fire  from  Heaven. 
Then  the  Lord,  having  once  more  made  mani- 
fest the  depravity  of  human  nature,  and  the 
malice  and  subtlety  of  the  devil,  will  cast  him 
finally  into  "the  lake  of  fire,"  never  more  to  be 
set  at  liberty,  or  to  have  power  to  do  mischief; 
but  to  be  for  ever  and  ever  punished  with  per- 
secuting tyrants,  idolatrous  and  wicked  priests, 
and  false  teachers;  who  were  his  prime  minis- 
ters, during  his  usurpation,  "as  god  and  prince 
of  this  world."  (iVo<fs,  1—3.  12:7— 12.  19: 
17 — 21.) — The  opinion,  that  some  remote  na- 
tions will  continue  idolaters,  during  the  whole 
term  of  the  Millennium,  and,  at  tht  close  of  it, 
come  forward  as  persecutors  of  the  church, 
which  some  respectable  writers  have  advanced, 
and  almost  taken  for  granted,  seems  to  have 
no  scriptural  support,  exce))t  that  Gog  and  Ma- 
gog are  mentioned  both  by  Ezekiel   and  St. 


Heb.  13:13... 
h  11:5.  13:13.  Gen.  10:24.  Ex. 
9:23.21.  Lev.  10:2,3.  Num. 
11:1.  ir>:35.  2  Kine;'  1:10— IS. 
P«.  97:3.  106:18.  Is.  3):33.  37: 
36.   El.  38:22.    39;l!.   Luke  9: 


54.   17:29.  2  Tlies.  1:8. 
i  See    on  2,3. 
k   14,15.— A'ee  on  19:20. 
1  See  on  14:10,1 1.— Malt.  25:41, 

46. 


A.  D.  95. 


CHAPTER  XX. 


A.  D.  95. 


John.  (Notes,  Ez.  38:  39:)  It  is  however  in- 
disputable, that  Ezekiel's  prophecy  relates  to 
events  previous  to  the  Millennium;  and  that 
St.  Johns  speaks  of  transactions  subsequent  to 
the  Millennium.  Magog  is  mentioned  among 
the  sons  of  Japheth;  (Note,  Gen.  10:1 — 5.) 
and  is  generally  supposed  to  have  been  the  pro- 
genitor of  the  nations  formerly  called  Scythi- 
ans, and  in  modern  times,  Tartars;  but  not  of 
them  exclusively;  and  Gog  maybe  considered 
as  the  name,  or  title,  of  their  king.  But,  if 
the  same  nation  be  literally  and  exclusively 
meant,  it  may  apply  to  the  descendants  of  Ma- 
gog, as  well  a/<er  the  Miilenniiiin,  as  before; 
and  Gog  (as  Pharaoh,  Ptolemy,  &c.)  may  be 
still  considered,  as  the  title  of  their  prince. 
This,  however,  can  hardly  be  allowed;  because 
Gog  and  Magog,  in  Ezekiel,  come  exclusively 
from  "the  north  quarters;"  Gog  and  Magog, 
in  St.  John,  come,  "from  the  four  quarters  of 
the  earth." — The  supposition  of  whole  nations 
continuing  idolaters,  throughout  the  Millenni- 
um, cannot  be  made  consistent  with  the  gener- 
al tenor  of  prophecy;  or  in  particular  with  these 
predictions:  "The  kingdoms  of  this  world  are 
become  the  kingdoms  of  our  Lord  and  his 
Christ."  (^Note,  11:15 — 18.)  "All  kings 
shall  fall  down  before  him,  all  nations  shall  do 
him  service."  (Note,  Ps.  l^-.S—W.)  "The 
earth  shall  be  filled  with  the  knowledge  of  the 
glory  of  the  JLord,  as  the  waters  cover  the 
sea."  (Note,  Hah.  2:12—14.)  "And  there 
was  given  him  dominion,  and  glory,  and 
a  kingdom;  that  all  people,  nations,  and  lan- 
guages should  serve  him."  (Notes,  Dan.  2: 
34—36,44,45.  7:9—14.)  Many  others  to  the 
same  effect  might  be  adduced. — It  cannot  rea- 
sonably be  supposed,  that  when  Satan,  with 
the  beast  and  the  false  prophet,  is  removed,  and 
prevented  from  deceiving  the  nations;  that 
whole  nations  should  still  continue  under  the 
gross  deception  of  open  idolatry:  and  if  human 
depravity  alone  be  sufficient  (as  indeed  it  is)  to 
account  for  this;  how  can  it  be  conceived,  that 
the  same  depravity  should  fail  to  stir  up  the 
idolaters  to  war  against  the  church.'  Will  then 
a  perfect  neutrality  prevail.''  Will  the  zealous 
Christians  of  the  Millennium,  during  ten  whole 
centuries  at  least,  make  no  efforts  to  convert 
the  idolatrous  nations.'*  Or  will  these  nations 
adhere  to  their  idolatry;  and  yet  show  no  en- 
mity against  those  who  zealously  and  perse- 
veringly  attempt  their  conversion.'  All  this  is 
so  contrary  to  scriptural  statements,  and  to  the 
known  and  experienced  propensities  of  human 
nature,  that  it  is  wonderful  it  should  have  been 
overlooked  on  this  argument. — All  over  the 
earth,  I  apprehend,  men  will  generally  be 
changed  by  divine  grace:  but  they  will  be  ho- 
ly, not  by  natural  birth,  but  by  regeneration. 
Their  children  will  have  the  same  fallen  nature, 
as  ours  have:  and,  if  left  unregenerate,  and  ex- 
posed to  Satan's  temptations  and  delusions,  a 
few  years  will  suffice  to  raise  up  Gog  and  Ma- 
gog from  the  dead  (5).  The  same  causes  will 
produce  the  same  effects;  enmity  against   God 


m  2.   19:11.    Gen.  18:25.      Ps.  9: 

7,£.  14:6,7.  47:8.  B9:l4.    97:2. 

Matt.   25:31.       Acta     17:30,31. 

Rom.  2:5. 
n  6:14.  16:20.  21:1.    Jer.  4:23— 

26.  Dan.  2:35.    Matt.  24:35.  2 

Pet.  3:7,10,11. 
o  12:8.  Job  9:6. 
p  11.     Dan.  12:2.  Jolm  5:23,29. 


11:W,26.    Acts   24:15.     1  Cor. 

15:21—23.  1  Thes.  4:15—17. 
q  See  on  19.5. 
r  Rom.  14:10—12.    iCor.  4:5.  2 

Cor.  5:10. 
t  D:in.  7:10. 
13:5.    13:8.   17:8.    21:27.    P.i.  69: 

28.     Dan.  12:1.      Luke  10:20- 

Pbil.  4:3. 


wjll  express  itself  by  ennr.ity  against  his  people; 
the  old  scenes  will  be  acted  over  again,  and  re- 
Hgious  wars,  persecutions,  and  massacres,  with 
attempts  to  exterminate  the  hated  company 
must  follow  more  and  more;  did  not  God  at 
once  interpose  to  protect  his  friends,  to  des- 
troy l\is  enemies,  and  to  bring  forward  the  sol- 
emn and  long  expected  day  of  judgment. 

1 1  IF  And  '"  I  saw  a  great  white  throne, 
and  him  that  sat  on  it,  "from  whose  face 
the  earth  and  the  heaven  fled  away;  "and 
there  was  found  no  place  for  them. 

12  And  Pi  saw  the  dead,  "i small  and 
great,  ■■  stand  before  God:  and  Mhe  books 
were  opened;  *and  another  book  was  open- 
ed, which  is  the  book  of  life:  and  the  dead 
were  judged  out  of  those  things  which  were 
written  in  the  books,  "  according  to  their 
works : 

1 3  And  "  the  sea  gave  up  the  dead  which 
were  in  it;  ^  and  death  and  *hell  delivered 
up  the  dead  which  were  in  them:  ^and 
they  were  judged  every  man  according  to 
their  works. 

1 4  And  =*  death  and  hell  were  cast  into 
the  lake  of  fire.  ^  This  is  the  second 
death. 

15  And  "^whosoever  was  not  found  writ- 
ten in  the  book  of  life,  '^  was  cast  into  the 
lake  of  fire. 

Note. — After  the  events  above  predicted,  the 
end  will  speedily  come:  and  there  are  no  pro- 
phetical intimations  of  any  thing,  which  shall 
intervene;  before  the  appearing  of  Christ  to 
raise  the  dead,  and  to  judge  the  world.  For 
the  apostle  next  "saw  a  great  white  throne," 
as  emblematical  of  the  majesty,  dominion,  pow- 
er, and  righteousness,  with  which  Christ  will 
then  be  manifested.  On  this  sat  One,  "from 
whose  presence  the  earth  and  heaven  fled 
away;"  which,  with  unexampled  and  inimita- 
ble sublimity,  denoted  the  effulgencyof'his  glo- 
ry; and  the  entire  dissolution  of  the  visible 
creation,  or  the  present  state  of  the  world,  by 
his  power,  and  at  his  coming.  (Notes,  6:15 — 
17.  Jtfo«.  24:29— 35.  He6.  1 :10— 12.)— 'It  is 
'so  plain  that  it  does  not  need,  so  majestic  and 
'grand  that  it  exceeds  commentary  and  para- 
'phrase.'  Blackwall. — Beyond  doubt,  it  is  the 
grandest  idea,  which  ever  was  expressed  inhu- 
man language;  unless  some  verses  in  the  first 
of  Genesis  may  be  thought  to  rival  it.  The 
sublime  conceptions  and  expressions  of  the 
most  admired  heathen  poets,  are  flat,  and  mean, 
and  low,  compared  with  it. — The  apostle  then 
beheld  the  dead,  as  raised  again,  "stand  before 
God."  We  know  that  Christ  shall  "sit  on  the 
throne  of  his  glory,"  to  judge  the  world;  and 
he  must,  therefore,  be  here  meant.  (Notes, 
Matt. 'ib -.SI— 46.  Mark  8.3S.  JoAn  5:20— 23. 


u  13.  2:23.  22:12.    Ps.  28:4.  62: 

12.   Pro».  24:12,29.  Ec.  12:14. 

Jer.  17:10.  32:19.  Matt.  16:27. 

Rom.  2:6.  2  Cor.  5:10. 
X  John  5:28,29. 
y  14.— See  on  6:8.— Hoj.    13:14. 

1  Cor.  15:50—58. 
*  Or,  the  grave.    1  Cut.    15:.55. 

marg. 


z  See  on  \i.  12. 

a  See  on  19:20.-1    Cor.    15:26, 

53,54. 
b  See  on  6. 
c  Mark  16:16.     John  3:18,I9,,';G. 

14:6.  Acts  4:12.    Heb.  2:3.   12t 

25.  1  John  5:11,12. 
d    See  on    19:20.— Mark    9:43— 

[843 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


J?om.  2:12— 16.  14:10—12.  2  Cor.  5:9— 12.  2 
Thes.  1:5—10.     2  Tim.  4:1—5.     Tit.  2:13. 
Heb.  9:27,28.    'iPet.  3:10— 13.)— Before  him 
all  nations,  and  all    persons,   of  every  rank, 
character,     and    description,    were    gathered. 
"And  tlie  books  were  opened."     This  figura- 
tively represents  the  discoveries,  which  will  be 
made  of  all  the  thoughts,  words,  actions,  mo- 
tives, intentions,  dispositions,  obligations,  ad- 
vantages,  and  talents  of  all  men,  by  the  divine 
omniscience;  and  the  comparison  of  the  whole 
with  the  holy  law  of  God;  and  the  recollection 
and  consciousness,  which  every  man   will  have 
of  all  his  past  actions,  though  he  had  long  for- 
gotten many  of  them,  till  thus  brought  to  light 
and  to  remembrance.     Thus  an  exact  estimate 
will  be  made  of  every  person's  character;  of 
the  evidence  and  degree  of  his  grace,  and  of 
his  fruitfulness  in  good  works,  or  of  the  aggra- 
vations or  alleviations  of  his  sins:  and  the  final 
award  will  be  made  in  perfect  justice  and  im- 
partiality,   connected   with  truth  and    mercy. 
For  "ajiother  book  was  opened,  which  is  the 
book  of  life:"    otherwise  all  must  have  been 
condemned.     This  is  the  emblem  of  the  Lord's 
knowledge  of  his  people;    and   his  declaration 
of  their  repentance,  faith,  love,  and  good  works, 
as  evidential  of  their  election,   redemption,  re- 
generation, and  interest  in   his   righteousness, 
and  the  blessings  of  the   new  covenant.      So 
that  "the  dead  shall  be  judged,"  according  to 
the  contents  of  these  registers  concerning  them; 
and  according  to  their  works,  whether  they  ev- 
idence them  to  be  true  believers,  or  the  contra- 
ry.    Nor  will  any  be  exempted   from  this  im- 
partial scrutiny:  for  the  sea  shall  "give  up  the 
dead"  bodies,  which  have  been  cast  into  it;  and 
the  grave,  and  separate  state,  (Note,  P.i.  16:8 
-11.)  will  give  up  the  bodies  and  souls  con 
tamed  in  them:  so  that  the  whole  multitude, 
which  shall  have  lived  upon  earth,  through   all 
generations,  from  the  creation   to  the  consum- 
mation of  all  things,  will   then  appear*  before 
the  throne;  all  that  ever  have  died,  shall  expe- 
rience a  re-union  of  their  souls  with  their  bod- 
ies; and  those  who  shall  then  live  on  eartli  will 
be  changed.      (Notes,   1    Cor.    15:50—58.     1 
TAes.  4:13— 18.)     Then  death  and  hell,  the 
grave,  and  the  separate  state,   (represented  as 
two  persons,)  will  "be  cast  into  the  lake  of 
fire:"  that  is,  they  shall  subsist  no  longer,  to 
receive  the  bodies  and  souls  of  men;  there  shall 
be  no  death  in  heaven;  and  all  the  wicked  will 
be  cast  into  the  place   of  torment,  in  which 
death  and  the  separate  state  will  be  swallowed 
tip:    for  "this  is  the  second  death,"  the  final 
separation  of  sinners  from  God,  without  hopes 
of  being  restored  to  his  favor,  or  delivered  from 
his  wrath.     (Notes,  Hos.  13:14.      1   Cor.    15: 
50 — 54.)      Into  this  place  of  banishment  and 
torment,   all  will  be  cast,  who   shall  not    be 
''found  written  in  the  book  of  life,"  as  true  be- 
lievers; according  to  the  general  doctrine  of 
the   holy  scriptures.— 'The   meaning  is,  that 
'temporal   death,    which    hitherto    had    exer- 
'cised  dommion  over  the  race  of  men,  shall  be 
'totally  abolished;  and,  in  respect  of  the  wick- 
'ed,    be  converted  into  eternal   death.'      Bp 
Newton.— Books.     (12)     Notes,   Dan.   7-9— 
14.     JVIa/.  3:13— 18.— Boo/c  o/Zt/^.l       Mare 
Ref.  t.— Notes,  3:4—6.   13:8-.l0.     19:7,8.— 
"The  lake  of  fire"  seems  distinct  from   "the 
abvss"  before  spoken  of. 
844] 


PRACTICAL  OBSERVATIONS. 
V.  1—6. 
We  all  are,  and  must  be,  very  incompetent 
judges  concerning  the   dispensations  of  God, 
till  the  whole  plan  shall  be  completed. — Hith- 
erto Satan  and  his  party  have  been  permitted 
to  prosper  in  an  amazing  degree;    and  whole 
nations,  yea,  almost  all  nations,  have  been  "de- 
ceived by  the  old  serpent"  and   his  agents:  but 
if  partial  restraints  had  not  been  imposed  on 
them,  and  unmerited  mercy  had  not  been  exer- 
cised, this  earth   would  have  been  a  counter-, 
partof  hell.     Ere  long,   however,  "the  Lord 
will  make  bare  his  holy  arm,"  to  chain  up  "the 
deceiver  of  the  nations,"  and  to  give  effectual 
success  to  his  gospel;  and  the  earth  shall  "be 
filled  with  his  glory,  as  the  waters  cover  the 
sea."     We  shall  not  indeed  live  on    earth  to 
witness  those  happy  daj-^s:  yet,  if  indeed  on  the 
Lord's  side,  we  may  look  forward  with  encour- 
agement, amidst  our  conflicts  and  trials,  assured 
that  the  cause,  in  which  we  are  engaged,  will 
at  length,  even  on  earth,  be  decidedly  trium- 
phant.— "Great  grace"  will   indeed  be  on  all 
the  hundreds  of  millions  of  Christians,  who 
shall  then  inhabit  the  earth,  and  the  Lord  will 
manifest  himself  to  them  in  a  degree,  of  which 
j  we  now  have  no  adequate  conception;  so  that 
I  they  will  be  "holy   and    blessed"    beyond   all 
former   generations:    we  shall    not,    however, 
wish  to  leave  our  heavenly  mansions,  to  come 
and  dwell  among  them.     They  will  be  out  of 
the  reach  of  the  "second  death;"  but  we  shall 
have  got  over  the  pain  of  the  "first  death:" 
our  spiritual  and  royal  priesthood  will  be  more 
advantageously  exercised  in  heaven,  than  theirs 
can   be  on  earth;  and  Satan  and  sin  can  never 
more  annoy  us;  but  these  will  never  be   finally 
banished  from  the  world,  till  it  is  burnt  up  with 
all  its  works.     We  shall  look  down,  as  it  were, 
from  heaven,  and  enjoy  the  felicity  and  triumph 
of  our  brethren  on  earth,  as  much  as  if  we  liv- 
ed among  them;  while,  "being absent  from  the 
body,  we  shall  be  present  with  the  Lord,"  in  a 
still  more  blessed  way,  than  they  can  be,  who 
"walk  by  faith,  not  by  sight."     But  may  not 
these  reflections,  on  the  blessed  change  which 
the  success  of  the  gospel  will  make  in  the  state 
of  the  world,  supply  us  with  an  unanswerable 
argument  of  its  divine  original  and  authority, 
even  previous  to  the  fulfilment  of  those  proph- 
ecies, which  relate  to  it.'      Can   that  doctrine 
come  from  any  other,  than  God,   which  wants 
only  to  be  universally  received  with   obedient 
faith,  to  remedy  all  the  evils  that  fill  the  earth; 
and  to  render  men  as  much  like  holy  and  hap- 
py angels,  as  most  of  them  at  present  are  like 
deceitful,   malignant,  ambitious,  and  apostate 
spirits.'     The  need,  in  which  the  world  stands, 
of  such  a  remedy,  the  suitableness  of  it,  its 
evident  tendency,  and  its  efficacy,  as  far  as  men 
actually  use  it,  proclaim  its  divinity  in  the  most 
decisive   manner;    even  apart   from    miracles, 
fulfilments  of  projdiecy,  and  all  other  exter- 
nal arguments  whatsoever;    yea,  in  language 
distinct    from,    though    connected    with,    that 
"witness   in  himself,"  which  is   the    j)rincipal 
source   of   assurance    to    the   experienced    be- 
liever's heart.     (Notes,  2  Pet.  1:19.   1  Johnb: 
9,10.) 

V.  7—15. 
Whenever  the  Lord   takes  off  the  restraint 
from  Satan,  he  is  both  active  and  able  to  de- 


A.  D.  95. 


CHAPTER  XXI. 


A.  D.  95. 


ceive  the  nations,  and  to  propagate  lies  and 
mischief  among  men;  and  then  persecution 
again  Hfts  up  its  horrid  front,  and  stalks  abroad 
to  riot  and  revel  upon  the  blood  of  the  saints. 
— We  may  even  learn  profitable  lessons  from 
the  devil  and  his  angels:  for  if  the  servants  and 
ministers  of  Christ  were  as  united,  active,  vig- 
'  ilant,  and  persevering  in  doing  good,  as  these 
enemies  are  in  doing  mischief,  we  might  hope 
for  better  times.  Nor  shall  we  do  amiss  in  tak- 
ing the  hint  from  them,  not  to  think  the  least 
opportunity  of  good  beneath  our  notice;  whilst 
we  aspire  and  aim  at  the  most  extensive  and 
important  usefulness;  for  our  enemies,  when 
forming  horrid  plans  to  destroy,  if  it  were  pos- 
sible, the  whole  church  at  once,  do  not  neglect 
to  deceive  one  soul;  or  even  to  defile,  mislead, 
or  harass  the  meanest  of  those,  whom  they 
cannot  ruin! — But  no  weapons  formed  against 
the  church  can  prosper;  (Notes,  Is.  41 :10 — 16. 
49:24—26.  54:15—17.  Zech.  12:2—14.  14:) 
and  all  that  fight  against  her  shall  perish,  "with 
the  devil,  the  beast,  and  the  false  prophet," 
and  be  "tormented  day  and  night  for  ever  ami 
♦  ever."  May  we  then  firmly  believe,  that 
'Christ  shall  come  to  be  our  Judge,'  and  daily 
prepare  to  stand  before  his  awful  tribunal,  Avhen 
the  "earth  and  the  heaven  shall  flee  from  his 
face,  and  no  place  s-hall  be  found  for  them." 
Let  us  frequently  reflect  on  "the  opening  of 
the  books,"  the  "bringing  to  light  of  the  hid- 
den things  of  darkness,"  and  the  discovery  of 
all  characters  and  actions  in  their  ])roper  col- 
ors, which  will  take  place,  when  the  Judge 
shall  "render  to  every  one  according  to  his 
works."  (Note,  1  Cor.  4:1—5.)  Then  all 
the  dead  shall  be  raised;  all  distinctions  swal- 
lowed up,  except  that  "between  the  righteous 
and  the  wicked;"  and  all  will  be  "cast  into  the 
lake  of  fire,"  "prepared  for  the  devil  and  his 
angels,"  except  the  believing  and  obedient  fol- 
lowers of  Christ,  "whose  names  are  written  in 
the  book  of  life."  "Let  no  man,  therefore, 
deceive  himself  with  vain  words;  for  the  wrath 
of  God  will  come  on  all  the  children  of  disobe- 
dience," how  many  soever  they  be.  "Then 
shall  the  righteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father;"  and  "death  shall  be 
swallowed  up  in  victory."  "He  thatjiath  an 
ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches." 

CHAP.  XXI. 

A  general  represenlalion  of  the  heavenly  state;  connected  with  invita- 
tions, encouragements,  and  warnings,  1 — 8.  A  more  particular  de- 
scription of  it,  under  the  emblem  of  a  most  glorious  city  coming 
dona  from  heaven,  9 — 21;  in  which  the  redeemed  dwell  in  the 
presence,  light,  and  glory  of  God  and  the  Lamb,  22 — 27. 

AND  I  saw  ^  a  new  heaven  and  a  new 
earth:  ''for  the  first  heaven  and  the 
first  earth  were  passed  away;  "^and  there 
was  no  more  sea. 

2  And  ^  I  John  saw  *  the  holy  city,  new 
Jerusalem,  *"come  down  fi-om  God  out  of 
heaven,  prepared  ^as  a  bride  adorned  for 
her  husband. 


a  5.  Is.  65:17.    66:22.    2  Pet  3: 

13. 
b  See  on  20-11. 
c  13:1.     Is.  27:1.   57:20.     Dan. 

7:3. 
d  1:1,4,9. 
e  3:12.     Ps.  48:1—3.    87:3.     Is. 

1:21.    62:1.    Jcr.  31:23.   Heb.  I 


11:10.  12:22.  13:14. 
f  10.  Gal.  4:25,26. 
g  See  on    19:7,8.— Ts.  54:5.      61: 

10.    62:4.     John  3;29.     2  Cor. 

11:2.     Eph.  5:25— 27,30— 32. 
h   10:4,8.   12:10. 
i  7:15.     Lev.  26:11,12.      1  Kings 

8:27.     2Chr.  6:18.     Is.  12:6. 


3  And  I  heard  ''a  great  voice  out  of 
heaven  saying,  '  Behold  the  tabernacle  of 
God  is  with  men,  and  he  will  dwell  with 
them,  "^and  they  shall  be  his  people,  and 
God  himself  shall  be  with  them,  and  be 
their  God. 

4  And  '  God  shall  wipe  away  all  tears 
from  their  eyes;  and  there  shall  be  '"no 
more  death,  "neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain:  for 
"the  former  things  are  passed  away. 

Note. — Some  interpreters,  especially  among 
those  who  hold  a  literal  resurrection  at  the  be- 
ginning of  the  Millennium,  and  the  personal 
reign  of  Christ  on  earth  for  a  thousand  years, 
(Note,  '20:4 — 6.)  understand  these  concluding 
chapters  principally  of  the  state  of  the  church 
on  earth  at  that  time.  But  they  come  in  or- 
der subsequent  to  the  account  of  the  general . 
judgment;  and  we  can  never  attain  to  a  satis- 
factory understanding  of  prophecy,  if  imagina- 
tion or  conjecture  be  alloAved  to  carry  us  back- 
ward or  forward,  without  any  fixed  principles. 
The  method  which  we  should  take,  of  clearing 
up  the  evidence  of  the  divine  inspiration  of 
scripture,  from  the  accomplishment  of  prophe- 
cy, (and  this  is  no  doubt  one  principal  weapon, 
with  which  to  defend  Christianity  against  all 
kinds  of  infidels,)  must  be,  by  showing,  that 
there  is  order  and  arrangement  in  the  predic- 
tions, and  a  coincidence  between  them  and 
known  facts :  and  that  a  regular  series  of  events 
is  foretold,  some  of  which  are  already  fulfilled; 
and  the  rest  cannot  be  so,  because  the  order  of 
the  prophecy  shows  them  to  be  yet  future. — 
But,  in  order  to  this,  we  must  carefully  adhere 
to  the  proposed  arrangement,  in  our  interpreta- 
tions; not  deviating  even  from  the  appearance 
of  it,  without  evident  reason.  For  example, 
there  was  a  necessity  of  returning,  at  the  be- 
ginning of  the  twelfth  chapter,  to  the  primitive 
times  of  Christianity;  because  another  regular 
series  of  predictions  is  there  evidently  begun, 
after  the  other  had  been  completed.  (Notes, 
10:2—4.  11:15—19.  12:1,2.)  This  creates  a 
proper  degree  of  prophetical  obscurity;  and 
when  the  key  is  found,  it  adds  to  the  consis- 
tency, energy,  and  beauty  of  the  whole.  But, 
having  now  traced  both  parts  of  the  book  to 
the  end  of  the  world,  and  the  final  judgment 
with  its  consequences,  it  must  introduce  much 
perplexity,  and  occasion  an  a|ipearance  of  un- 
certainty and  ambiguity,  to  return  back,  with- 
out any  necessity,  to  the  preceding  Millenni- 
um. As  many  ages  of  persecution  and  tribu- 
lation had  been  predicted ;  and  as  this  book  was 
in  good  measure  written  for  the  support  and 
encouragement  of  believers,  during  those  af- 
flicting scenes;  so  we  might  naturally  expect 
to  hear  towards  the  conclusion  of  it,  some  ac- 
count of  their  happy  state  in  heaven,  as  well 
as  of  the  prosperous  times  of  the  church  on 
earth.  (Notes,  7:9 — 17.)  But  if  these  chap- 
ters do  not  relate  to  that  subject,   we  hear  in- 


E?.    37:27.    43:7.    John   1:14. 

14:23.  2  Cor.  R:I6. 
k  7.— See  on  Gen.   17:7,8.— Jer. 

31:33.    32;3«.     Zech.  13:9.     2 

Cor.  6:t8.  Ileb.  8:10.  11:16. 
1  7:17.  Is.  25:8. 
m  20:14.    22:3.     Is.  25:8.     Hos. 


13:14.       1    Cor.   15:26,54—58. 

Heb.  2:14.15. 
n  Is.  30:19.  3^:10.    60:10.    61:3. 

65:18,19.  .ler.  31:13. 
o  1.  Ps.  144  4.      Malt.  24:3.5.     ] 

Cor.  7:31.  2  Cor.  6:17.  2  Ptt. 

3:10.   1  John  2: 17. 


[845 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


deed  of  the  punishment  of  the  wicked,  but 
nothing  concerning  the  felicity  of  the  righteous, 
{Note,  20:11—15.)  Many  of  the  expressions 
also  are  such,  as  cannot  consist  with  any  state, 
where  the  least  remains  of  sin  or  sorrow  are 
to  be  found,  or  any  return  of  them  is  to  be  ex- 
pected: and  those  which  seem  of  another  na- 
ture, are  emblematical,  according  to  the  style 
of  the  whole  book;  which  differs  from  all  oth- 
ers in  the  New  Testament,  though  it  resem- 
bles many  of  the  prophecies  of  Isaiah,  Ezekiel, 
Daniel,  and  Zechariah.  These  reasons  induce 
nie  to  explain  what  follows  of  the  heavenly 
state  exclusively;  except  as  the  reader's 
thoughts  are  naturally  called  off,  in  some  plac- 
es to  other  subjects. — The  emblem  of  "a  new 
heaven  and  a  new  earth,"  has  several  times 
occurred,  in  different  senses.  {Notes,  Is.  65: 
17—19.  66:19—23.)  Some  think  that  Peter 
wrote  after  the  book  of  Revelation  was  publish- 
ed, and  alluded  to  it;  {Note,  2  Pet.  3:10—13.) 
but  this  opinion  is  highly  improbable;  and  the 
Holy  Spirit  might  lead  both  the  sacred  writers 
to  the  same  views  and  images.  It  is  obvious, 
however,  that  Peter  spoke  of  the  heavenly 
state;  which  is  an  additional  argument  to  prove 
that  John  did  the  same:  and  indeed  this  must 
be  so;  for  the  "first  heaven  and  earth  were 
passed  away."  (20:11.) — In  this  new  world, 
"tiiere  was  no  sea;"  which  aptly  represents  an 
entire  freedom  from  polluting  and  conflicting 
passions,  distressing  temptations,  tempestuous 
troubles,  changes,  and  alarms;  and  from  what- 
ever can  divide  or  interrupt  'the  communion 
'of  saints'  with  each  other.  Some  think  it  im- 
plies also,  that  there  is  abundance  of  room  in 
that  blessed  world;  as  a  very  large  proportion 
of  the  earth  is  now  covered  with  the  sea. — 
The  apostle  likewise  saw  "the  holy  city,  com- 
ing down  from  heaven;"  the  whole  church  tri- 
umphant was  shown  to  him  under  this  emblem; 
that  he  might  perceive  and  report  something 
of  its  glory  and  felicity,  according  to  man's  ca- 
pacity of  apprehending  heavenly  things:  and 
he  thus  learned,  that  its  blessedness  came  whol- 
ly from  God,  and  depended  on  him.  It  seems 
to  have  appeared  in  the  air  just  before  him,  that 
he  might  contemplate  and  examine  it;  {Note, 
^cts  10:9 — 16.)  and  he  perceived  that  it  was 
prepared  as  "a  bride  adorned  for  her  nuptials:" 
which  was  another  emblem  denoting  the  mutu- 
al love  between  Christ  and  his  triumphant 
church;  their  union  and  communion,  and  delight 
in  each  other;  and  the  glory  and  felicity  thus 
bestowed  upon  believers  in  heaven.  {Note,  19:7, 
8.  Ps.  45:9 — 17.)  Thus  two  emblems,  which 
apparently  are  not  very  compatible,  concur  in 
giving  some  instructive  idea  of  this  interest- 
ing but  inconceivable  subject. — He  then  "heard 
a  great  voice  from  heaven,"  proclaiming,  with 
astonishment  at  the  divine  condescension,  that 
"the  tabernacle  of  God  was  placed  with 
men,"  and  that  he  would  dwell  among  them  as 
their  reconciled  Father,  notwithstanding  all 
their  rebellions !  {Notes,  1  Kings  8:17.  Ps. 
68:18.  Js.  57:15,16.  JoAn  1:14.    2  Cor.  6:14— 


p  4:2,9.  5:1.  20.11. 
q  Is.  42:9.  43:19. 
r  See  on  1:11,19. 
s  Sec  nn  19:9. 
t   See  on  16:17. 
u  See  oil  1:8,11,17.  22:1.'5. 
X  7:17.    Ii    12:3.  55:1—3. 
4:10.14.   7:37,38. 

8461 


John 


y  Vs.  36:9.  Jcr.  2:13.     Joel  3:18. 
z  Hos.  14:4.  Rom.  3:24.    8:32.   I 

Cor.  2:12.  3:5,12,21.   IJohnS: 

4,5. 
a  2:11,17,25. 
h  1    -Sam.    2:8.     Prov.  3:35.      I>. 

65:9.  Matt.  19:29.  2.5:34.  Mark 

10:17.   I  Cor.  3:21— 23.  1  Pet. 


18.)  They  would  therefore  be  "his  people," 
devoted  to  his  service  and  glory,  and  he  would 
be  with  them,  as  their  all-sufficient  and  eternal 
Portion.  {Marg.  Ref.  k.)  This  has  indeed  a 
partial  accomplishment,  in  the  present  consola- 
tions of  true  believers;  but  here  it  must  refer  to 
the  perfect  enjoyment  of  God  in  the  beatific 
vision:  for  "He  will  then  wipe  away  all  tears 
from  their  eyes,"  like  a  tender  Father,  who 
comforts  his  mourning  children,  and  they  will 
never  weep  again,  either  for  sin  or  trouble;  as 
death,  and  every  cause  of  grief,  shall  be  no 
more,  and  "the  former  things  will  be  passed 
away."  Can  these  expressions  relate  to  any 
thing  less  than  the  heavenly  state  .^  {Notes,  7: 
13—17.  22:2—5.  Js.  25:6— 9.  35:8—10.)— 
There  vjas  no  more  sea.  (1)  'It  is  evident 
'from  hence,  that  this  new  heaven  and  new 
'earth  are  not  designed  to  take  place,  till  after 
'the  general  judgment:  for  at  the  general  judg- 
'ment,  "the  sea  gave   up  the  dead  which  were 

in  it."  (20:13.)  Gog  and  Magog,  the  na- 
'tions  in  the  four  corners  of  thb  earth,  are  de- 
'ceived  by  Satan,  after  the  expiration  of  the 

Millennium:  but  Gog  and  Magog  are  not  in- 
'habiters  of  "the  new  heaven  and  the  new 
'earth."— 'The  church  of  Christ  shall  be  glori- 
'ous  upon  earth  during  the  Millennium;  and  it 
'shall  be  more  glorious  still,  in  the  new  earth 
'after  the  Millennium,  to  all  eternity.'  Bp. 
Newton. 

No  more  death.  (4)  Marg.  Ref.  m. — No  ex- 
pression equally  strong  on  this  particular,  oc- 
curs in  any  part  of  scripture,  except  where  the 
heavenly  state  is  evidently  intended.  '  0  &uvu' 
rog  8x  fgott  £Tt. 

5  And  '•  he  that  sat  upon  the  throne  said, 
1  Behold,  I  make  all  things  new.  And  he 
said  unto  me,  ■■  Write;  for  •  these  words  are 
true  and  faithful. 

6  And  he  said  unto  me,  *It  is  done.  "I 
am  Alpha  and  Omega,  the  Beginning  and 
the  End.  "  I  will  give  unto  him  that  is 
athirst  of  ^  the  Fountain  of  the  water  of 
life  ^  freely. 

7  He  that  "  overcometh  shall  ^  inherit 
*  all  things;  "^and  I  will  be  his  God,  and  he 
shall  be  my  son. 

8  But  ''the  fearful,  and  unbelieving,  ^  and 
the  abominable,  and  murderers,  and  whore- 
mongers, and  sorcerers,  and  idolaters,  '^and 
all  liars,  shall  have  their  part  in  s  the  lake 
which  burneth  with  fire  and  brimstone; 
''  which  is  the  second  death. 

[Practical  Obsemations.] 

Note. — "He  that  sat  on  the  throne,"  gener- 
ally in  this  book  denotes  the  Father  personally, 
as  distinguished  from  "the  Lamb  that  was 
slain:"  but  as  Christ  will  appear  on  the  throne 
of  judgment,  and  had  been  last  mentioned  as 
seated  on  "the  great  white  throne,"  {Note,  20: 
11 — 15.)  it  is  most  obvious  to  understand  the 


1:3,4.  3:9. 
*  Or,  (Aeie  things, 
c.  See  on  3. — Zech.    8:8.     Rom. 

8:15—17.  1  John  3:1—3. 
J  Dent.  20:8.  Jiidg.  7:3.    Is.  51: 

12.     67:11.  Mall.  8:26.    10:28. 

Luke  12:4,5.  John  12:42,43.    1 

Pi-t.  3:14,15.  1  Jolin  5:4,5. 


e  22:15.      1  Cor.6:9,l0.      f  al.  5: 

19—21.    Eph.  5:5,6.  1  Tim.  1: 

9,10.  Heb.  13:4. 
f  2:2.    Is.  9:15.    Jfhn    8:44.     I 

Thes.  2:9.  1  Tim.  4:2.     1  John 

2:22. 
g  19:20.  20:14,15. 
h  Steon  20:14. 


A.  D.  95. 


CHAPTER  XXI. 


A.  D.  95. 


clause  of  him  in  this  place;  and  the  language 
employed  seems  most  exactly  to  accord  to  him, 
in  his  mediatorial  character. — The  Lord  Jesus, 
therefore,  declared  in  the  apostle's  hearing,  that 
"He  makes  all  things  new."  He  brings  sin- 
ners into  a  new  state,  and  creates  them  anew 
to  holiness;  and  he  will  "make  all  things  new," 
respecting  their  situation  and  manner  of  living, 
when  he  has  brought  them,  perfected  both  in 
body  and  soul,  to  his  glorious  felicity.  This, 
John  was  commanded  to  "write,"  for  the  en- 
couragement of  the  church,  in  all  its  afflictions, 
conflicts,  and  temptations;  for  "these  words  are 
true  anil  faithful,"  on  which  the  most  entire  de- 
pendence may  be  placed, — The  Lord  also  add- 
ed, "It  is  done;"  or,  "It  is  come  to  pass:"  the 
whole  counsel  of  the  love  of  God  will  be  then 
completed,  and  the  redemption,  which  the  in- 
carnate Son  finished  on  the  cross,  will  be  per- 
fectly applied.  (16:17.  Note, Johnl9:<2S— 30.) 
For,  being  "Alpha  and  Omega,  the  Beginning 
and  the  End,"  he  will  surely  bring  the  work 
which  he  had  begun  to  a  glorious  conclusion. 
(Notes,  1:8—11.  2:8,9.)— If  then  any  man,  in 
any  age  or  place,  were  athirst  for  the  blessings 
of  salvation;  if  any  one  were  so  sensible  of  his 
perishing  need  of  these  promised  benefits,  and 
had  such  a  view  of  their  preciousness,  as  to  be 
earnest  in  using  means  for  obtaining  them,  and 
would  not  be  satisfied  without  them,  whatever 
else  he  possessed  or  ex])ected,  Christ  will  surely 
"give  him  of  the  Fountain  of  the  water  of  life 
freely."  (lYo^es,  22:1,16,17.  Is.  bb:l—3.  John 
4:10—15.  7 :37— 39.)— Man's  sin  and  folly  con- 
sist in  "forsaking  the  Fountain  of  living  waters, 
to  hew  out  broken  cisterns,  which  can  hold  no 
water;"  his  happiness  must  begin  with  returning 
to  this  Fountain,  as  opened  through  the  medi- 
ation of  Christ.  (Notes,  7:13—17.  £x.  17:5,6. 
Ps.  36:5-9. /«.  12:3.43:14-21.  49:9-13.  Jer.2: 
13.)  Sensual  and  sinful  pleasures  are  muddy  and 
poisoned  waters:  the  best  earthly  comforts  are 
like  the  scanty  stagnating  supplies  of  a  cistern; 
when  idolized,  they  become  "broken  cisterns," 
and  yield  only  vanity,  disappointment,  and  vex- 
ation; and  all  our  labor  about  them,  resembles 
"hewing  out  broken  cisterns,  which  can  hold 
no  water."  But  the  joys  of  true  religion  are 
like  the  springing  waters  from  a  fountain;  pure, 
refreshing,  overflowing,  always  satisfying,  nev- 
er satiating,  abundant  and  eternal.  The  sanc- 
tifying consolations  of  the  Holy  Spirit,  being 
the  preparation  for  heavenly  felicity,  and  the 
antepast  of  it,  are  the  streams  from  this  Foun- 
tain, which  flow  for  us  in  the  wilderness.  To 
those  who  thirst  for  them,  Christ  will  give  of 
these  waters  "freely,"  without  any  price  paid 
for  them,  even  supplies  adequate  to  their  lar- 
gest desires;  these  shall  be  furnished  from  time 
to  time,  when  they  come  and  ask  for  them,  to 
be  their  solace  in  life,  and  at  the  approach  of 
death ;  and  then  he  will  bring  them  to  the  Foun- 
tain-head, that  they  may  drink  for  ever  full 
draughts  of  these  holy  and  glorious  joys.  All 
this  he  gives  freely;  though  he  purchased  it, 
by  the  shedding  of  his  blood  upon  the  cross  for 
their  sins.  Those  who  "draw  waters  from 
these   wells  of   salvation,"  have  indeed  many 


i  15:1—7.  16:1—17. 

k    See   on    2.   19;  7. 

1  1:10.  4:2.  17:3.  1  Kings  18:12. 
2King5  2:16.  Er.3:l4.  8:3.  11: 
1,24.  40:1—3  Acts  8:39.  2 
Cor.  12:2—4. 


m  Seeon2.—Ez.  48:15— 22. 

n  22,23.  22:5.  Is.  4:5.    60:19,20. 

Ez.  48:35. 
o  19.   Ei.  1:26.  28:13,14,16. 
p  18.  4:6.  22:1.  Job  28:17.    Ei. 

1:22. 


enemies  to  encounter:  but  the  Lord  assures 
them,  that  every  conqueror  shall  "inherit  all 
things;"  for  "He  will  be  his  God,  and  he  shall 
be  his  Son,"  and  thus  be  the  heir  of  all  things 
in  him.  (Notes,  Ps.  22:30,31.  Is.  53:9,10.  1 
Cor.  3:18—23.  Heb.  2:10—13.)  On  the  other 
hand,  "the  fearful,"  who  dared  not  profess  the 
gospel  or  who  renounced  it  from  the  dread  of 
reproach  and  suflfering;  the  cowardly  soldiers, 
who  feared  the  enemy  more  than  their  Captain, 
and  so  "turned  back  in  the  day  of  battle;"  and 
"infidels,"  or  "unbelievers"  of  all  descrijitions; 
(not  the  weak  in  faith,  but  such  as  had  no 
faith;)  "the  abominable,"  or  those  who  were 
guilty  of  unnatural  practices;  murderers  of 
themselves,  or  of  others,  in  duels,  wars,  perse- 
cutions, perversion  of  justice,  and  oppression; 
"fornicators,"  adulterers,  and  lewd  persons  of 
every  kind;  "sorcerers,"  the  devil's  prophets, 
real  or  pretended,  to  which  company  all  pre- 
tenders to  new  revelations  belong;  "idolaters, 
and  all  liars,"  hypocrites,  deceivers,  false  teach- 
ers; all,  who  lie  for  gain,  or  from  malice,  who 
thus  cheat  or  slander  others;  yea,  all  liars, 
though  they  only  divert  themselves  or  others, 
by  breaking  God's  commandments;  (Notes,  22: 
14,  15.  1  Cor.  6:9—11.  Gal.  5:19—21.  Eph. 
5:3—7.  1  Tim.  1:8— 11.)  all  these  shall  "have 
their  portion  in  the  lake  of  fire,"  with  the  devil 
and  his  angels.  (Marg.  Ref.  d — f. — Note,  20: 
11 — 15.) — To  him  that  overcometh.  (7)  Notes, 
2:6,7,17,24—28.  3:4—6,12,13,20—22.  7:9— 
I'i.— Inherit  all  things.]  Marg.  Kef.  b. — 
Note,  liom.  4:13. 

Fearful.   (8)   ^sdoig.  JVfa«.  8:26.  Mark  4 
40.   JediuM,  John  14:27.   Jeihu,  2  Tim.  1:7 
'It  is  a  word  of  harsh  signification;  both  among 
'profane  authors,  and  in  the  scriptures.'  Leigh. 
Jeiliau),  'To  flee  from  and  decline  danger,  be- 
'causeofslothfulness  and  cowardice.'  Stephanus. 

9  H  And  there  came  unto  me  one  of  the 
seven  angels,  '  which  had  the  saj^en  vials  full 
of  the  seven  last  plagues,  and  talked  with 
me,  saying.  Come  hither,  I  will  show  thee 
''  the  bride,  the  Lamb's  wife. 

10  And  *he  carried  me  away  in  the 
Spirit  to  a  great  and  high  mountain,  and 
showed  me  ""  that  great  city,  the  holy  Jeru- 
salem, descending  out  of  heaven  from  God, 

11  Having  "the  glory  of  God:  and  "her 
light  was  like  unto  a  stone  most  precious, 
even  like  a  jasper  stone,  p  clear  as  crystal; 

12  And  had  'a  wall  great  and  high,  and 
had  ■■  twelve  gates,  and  at  (he  gates  '  twelve 
angels,  'and  names  written  thereon,  which 
are  the  names  of  the  twelve  tribes  of  the 
children  of  Israel. 

13  On  the  east  three  gates;  on  the  north 
three  gates;  on  the  south  three  gates;  and 
on  the  west  three  gates. 

14  And  the  wall  of  the  city  had  twelve 
"foundations,  "and  in  them  the  names  of 
the  twelve  aposdes  of  the  Lamb. 


q  17—20.     Eira   9:9.    Neh.   12: 

27.  Ps.51:18.   122:7. 
r  21,21.    I,.  54:12.    60:18.    El. 

43:31—34. 
s  Malt.  18:10.    Luke    15:10.    16: 

22.  Heb.  1:14. 


t  7:4—8.    Num.   2:2—32.     Ac(» 

26:7. 
u  19—21.  Is.  54:11.  Heb.  11:10. 
X  18:20.    Mall.    10:2—4.     16:18. 

1  Cor.  3:10,11.  Gal.  2:9.    Eph. 

2:20.  3:5.  4:11.  Jude  17. 


[847 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


15  And  he  that  talked  with  me  had  ^a 
golden  reed  to  measure  the  city,  and  the 
gates  thereof,  and  the  wall  thereof. 

16  And  the  city  lieth  ^  four  square,  and 
the  length  is  as  large  as  the  breadth.  And 
he  measured  the  city  with  the  reed,  Mwelve 
thousand  furlongs.  The  length  and  the 
breadth  and  the  height  of  it  are  equal. 

17  And  he  measured  the  wall  thereof, 
••an  hundred  and  forty  and  four  cubits,  ac- 
cording to  the  measure  of  a  man,  that  is, 
of  the  angel. 

18  And  the  building  of  the  wall  of  it 
'was  of  jasper:  and  the  city  was  pure  gold, 
•^like  unto  clear  glass. 

19  And  ®tlie  foundations  of  the  wall  of 
the  city  were  garnished  with  all  manner  of 
precious  stones.  The  first  foundation  was 
jasper;  the  second, '"sapphire;  the  third,  a 
chalcedony;  the  fourth,  an  emerald; 

20  The  fifth,  sardonyx;  the  sixth,  sar- 
dius;  the  seventh,  chrysolite;  the  eighth, 
beryl;  the  ninth,  a  topaz;  the  tenth,  a  chry- 
soprasus  ;  the  eleventh,  a  jacinth ;  the 
twelfth,  an  amethyst. 

21  And  sthe  twelve  gates  were  twelve 
pearls;  every  several  gate  was  of  one  pearl: 
and  the  street  of  the  city  was  ''pure  gold, 
•as  it  were  transparent  glass. 

Note. — "One  of  the  seven  angels,  who  had 
the  seven  vials,  full  of  the  seven  last  plagues," 
(Notes,  15:1—4.  16:1,2.)  having  called  on 
John  to  accompany  him,  that  he  might  show 
him  "the  Bride,"  "the  wife  of  the  Lamb;"  or 
the  church  triumphant,  afler  the  completion  of 
the  sacred  union  between  Christ  and  his  re- 
deemed people,  in  the  glory  of  heaven;  he  was, 
to  his  own  apprehension,  (being  under  the  influ- 
ence of  the  prophetic  Spirit,)  carried  to  an  ex- 
ceedingly high  mountain,  and  shown  a  city  im- 
mensely great,  descending  out  of  heaven  from 
God.  \Notes,  1:9— II.  Er.  8:2— 4.  11:22— 
25.  40:2.)  This  interchange  of  emblems  from 
"the  Bride,  the  wife  of  the  Lamb,"  to  "the 
holy  Jerusalem,"  shows,  that  we  should  only 
take  general  ideas  from  them,  and  not  enter  mi- 
nutely into  particulars,  in  which  there  is  sel- 
dom much  agreement:  and  that  our  complex 
view  of  such  subjects  must  be  deduced  from  the 
whole  of  them  comi)ared  together.  (Notes,  1 
—4.  19:7,8.  GaL4:21— 31.  Heb.  12:22—25.) 
This  city  was  illuminated,  beautified,  and  ren- 
dered illustrious  beyond  expression,  by  "the 
glory  of  God,"  beaming  full  upon  it;  which 
shows  that  the  happiness  of  heaven  consists  in 
immediate  communications  from  God,  and  in 
conformity  to  him.  (Note,  22—27.)  Thus  the 
light,  which  shone  on  the  city,  was  like  the  re- 
fulgency  of  the  most  admired  jewels:  the  whole 
as  it  appeared  pendent  in  the  air,  shone  with 
surprising  lustre  and  beauty,  and  was  "trans- 
parent as  crystal:"  which  may  intimate,  that 
our  knowledge  in  heaven_wil_l  be  intuitive,  cer- 

y    See    on     11:1,2.— Ez.    40;3,6.  I  b~7T47TF3      ' 

41:1,  &c.  Zech.  2:1. 
I  Kz,.  11:47.  4!!:20. 
ji  V.7..  A?.?,— 10. 

848] 


c  See  on  1119. 
'  (i   U,2l. 
e  Job  28:IG— 19.  rrov.C:I5.    Is. 


tain,  and  productive  of  the  most  satisfying  de- 
light. "The  great  wall  of  jasper,"  (12,17,18.) 
was  in  height,  or  rather  in  thickness,  one  hun- 
dred and  forty-four  cubits,  according  to  the 
measure  of  a  man,  from  his  elbow  to  the  end 
of  his  middle  finger;  for  this  was  the  measure 
used  by  the  angel.  (Notes,  11 :1,2,  Ez.  40:3 
— 5.)  This,  which  was  the  number  of  the 
twelve  tribes  of  Israel  multiplied  by  that  of  the 
twelve  apostles,  may  denote  the  entire  security 
of  that  residence,  which  the  almighty  God  has 
prepared  for  the  whole  increase  oi'both  the  Old 
and  the  New  Testament  churches,  when  col- 
lected together  in  heaven;  where  no  enemy  can 
approach  to  annoy,  or  alarm  them  for  ever. 
(Notes,  1:4—8.  14:1—5.)  "Twelve  gates," 
guarded  by  twelve  angels,  and  in.sciibed  with 
the  "names  of  the  twelve  tribes  of  Israel,"  im- 
plied, that  this  holy  city  was  open  on  every 
side,  for  the  admission  of  the  true  Israel  of  God, 
even  all  his  believing  servants,  and  to  none 
else:  and  that  angels  rejoiced  in  their  security 
and  felicity  in  heaven,  as  well  as  readily  minis- 
tered to  them,  during  their  progress  thither, 
(Notes,  Ez.  48:30—35.)  The  "twelve  foun- 
dations, inscribed  with  the  names  of  the  twelve 
apostles,"  and  formed  of  twelve  precious  stones, 
(which  John  in  vision  saw  in  the  same  manner 
as  he  did  the  rest,  the  whole  being  seen  pend- 
ent in  the  air,)  might  show,  that  all  who  be- 
longed to  that  holy  city  obtained  their  citizen- 
ship, by  receiving  and  obeying  the  doctrine  of 
the  apostles  respecting  Christ  and  his  salvation, 
as  "the  Lamb  of  God  that  taketh  away  the  sin 
of  the  world."  The  whole  city  rests  primarily 
on  Christ  himself,  "the  tried  Foundation;"  and, 
in  a  subordinate  sense,  on  those  who  published 
and  attested  the  true  d<ictrine  concernina"  him, 
who  will  be  honored  there  in  a  peculiar  man- 
ner: nor  will  any  person  enter  thither,  who 
does  not  hold  the  doctrine  of  the  apostles,  in 
its  grand  outlines;  Tor  thus  it  has  been  believed 
bv  the  church,  ever  since  the  first  promise  to 
fallcnman.  (Notes,  Gen.  3:l4,lb.  Epk.  2:19 
— 22.)  The  precious  stones  may  denote,  that 
all  earthly  splendor  is  mean  and  contemj)tible, 
compared  with  that  of  heaven;  and  that  all  pos- 
sible excellency  and  glory  will  there  combine, 
abound,  and  centre  for  ever.  (Notes,  Ex.  28: 
15 — 29.  Is.  54:11 — 14.)  The  vast  dimensions 
of  the  city,  being  an  exact  square,  fifteen  hun- 
dred miles  on  each  side,  might  be  emblematical 
of  magnificence,  and  of  room  for  all  the  multi- 
tude of  inhabitants,  which  should  ever  enter  it, 
however  immense  and  innumerable.  As  it  is 
inconceivable  how  a  city  could  be  fifteen  hun- 
dred miles  high;  when  it  is  said,  that  "the 
length,  breadth,  and  height  were  equal;"  some 
conclude  that  no  more  is  meant,  than  that  the 
height  was  proportionable  to  the  other  dimen-" 
sions.  The  whole,  however,  is  enigmatical :  and 
as  a  cube  seems  a  kind  of  perfect  form,  perhaps 
the  language  is  to  be  understood  according  to 
its  obvious  meaning:  and  then  we  may  consid- 
er it  as  an  intimation,  that  the  reader  is  not  al- 
lowed to  form  any  gross  conceptions  of  the  city 
in  bis  imagination,  but  to  deduce  instruction 
from  it,  as  an  emblem.  It  may  also  imply  the 
stability,  proportion,  and  unifijrmity  of  heaven- 
ly  things,  and  the  incomprehensible  nature  and 


54:11,12. 
f  See  on  Ex.  28:17—21.  39: 

14. 
g  12.  17:4.  M»ll.  12:  !5,16. 


I  li  18.   17:4.   18:16.     I  Kings  G: 20. 
■  I       Is.  P0:17,18. 
I  i  11,13. 


A.  D.  95. 


CHAPTER  XXI. 


A.  D.  95. 


glory  of  them.  {Note,  Eph.  3:14— 19.)— The 
city,  and  the  street  of  it,  being  "of  pure  gold, 
as  it  were  transparent  glass,"  may  be  an  em- 
blem of  the  union  in  heaven  of  those  excellen- 
cies, which  seem  here  to  be  incompatible. 
•They  will  be  splendid,  and  durable  as  the  pur- 
'est  gold;  clear  and  transparent  as  the  finest 
'glass.  In  that  happy  world,  the  beauties  and 
'advantages,  which  are  here  divided  and  incom- 
'patible,  will  unite  and  agree.  Our  glass  is 
'clear,  but  brittle;  our  gold  is  shining  and  solid, 
'but  it  is  opaque,  and  discovers  only  a  surface. 
'And  thus  it  is  with  our  minds.  The  powers 
'of  the  imagination  are  lively  and  extensive, 
'but  transient  and  uncertain.  The  powers  of 
'the  understanding  are  more  solid  and  regular, 
'but  at  the  same  time  more  slow  and  limited, 
'and  confined  to  the  outside  properties  of  the 
'few  objects  around  us.  But  when  we  arrive 
'within  the  veil,  the  perfections  of  the  glass 
'and  gold  will  be  combined,  and  the  imperfec- 
'tions  of  each  will  entirely  cease.  Then  we 
'shall  know  more  than  we  can  now  imagine. 
'The  glass  will  be  all  gold.  And  then  we  shall 
•apprehend  truth  in  its  relations  and  consequen- 
'ces,  not,  as  at  present,  by  that  tedious  and  fal- 
•lible  process  which  we  call  reasoning,  but  by 
'a  single  glance  of  thought,  as  the  sight  pierces 
'in  an  instant  through  the  largest  transparent 
'body.  The  gold  will  be  all  glass.'  Newton's 
Cardiphonia. — The  twelve  gates  made  of  as 
many  vast  pearls,  may  denote  that  every  thing 
will  be  superlatively  glorious,  beyond  all  com- 
parison with  any  thing  ever  seen  on  earth, — 
The  marginal  references  will  show  the  reader, 
in  a  manner  suited  to  excite  a  peculiar  interest, 
that  even  in  those  things,  which  are  stated  as 
the  glory  of  the  antichristian  harlot,  the  true 
spouse  of  Christ  will  infinitely  exceed  her. 
(Notes,  17:3—5.) 

Light.  (11)  1>ca(^j]Q.  Phil.  i:l5.— Gen.  1: 
14,16.  Sept.  Comp.  of  (putg,  light,  and  nypew, 
to  preserve. 

22  And  "^I  saw  no  temple  therein;  for 
'the  Lord  God  almighty  and  ""the  Lamb 
are  the  temple  of  it. 

23  And  "  the  city  had  no  need  of  the  sun, 
neither  of  the  moon  to  shine  in  it;  "for  the 
glory  of  God  did  lighten  it,  and  p  the  Lamb 
is  the  Light  thereof. 

24  And  '^  the  nations  of  them  which  are 
saved,  shall  "'walk  in  the  light  of  it:  'and 
the  kings  of  the  earth  do  bring  their  glory 
and  honor  into  it. 

25  And  *■  the  gates  of  it  shall  not  be  shut 
at  all  by  day;  "for  there  shall  be  no  night 
there. 

26  And  they  shall  bring  *  the  glory  and 
honor  of  the  nations  into  it. 

27  And  y  there  shall  in  no  wise  enter  into 
it  any  thing  that  defileth,  neither  whatsoever 
*worketh  abomination,  *or  maketh  a  lie; 


k  4,5.  1  Kings  8:27.    2  Chr.  2:6. 

6:18.  It.  66:1.  John  4:23. 
1  Sceon  1:8.     4:8.    11:17.    15:3. 

16:7,14.    19:15. 
m  John  2:19— 21.   10:30.  Col.  1: 

19.  2:9.  Heh.  9:1—12. 
B  22:5.  Ii.  24:23.  60:19,20. 
•  See  on  11 18:1.     Is.  2:10,19, 

Vol.  ^L 


21.     Hab.    3:3.     MaU.    16:27. 

Mark  8:38.    John  17:24.    Ads 

22:11. 
p  Luke  2:32.    John  1:9,14,18.  5-. 

23. 
q  22:2.    Deul.  32:43.     Pi.  22:27. 

Is.  2:2.  52:15.  55:5.66:18.  Jer. 

4:2.  Zech.  2:11.  8:22,23.  Roin. 

107 


but  ^  they  which  are  written  in  the  Lamb's 
book  of  life. 

Note. — The  temple  was  essential  to  Jerusa- 
lem, the  holy  city  in  Judea,  as  its  great  orna- 
ment and  honor;  and  it  made  a  prominent  part 
in  Ezekiel's  vision  of  the  church,  as  I  suppose, 
during  the  Millennium,  under  the  emblem  of 
the  holy  city.  (Notes,  Ez.  40:— 48:)  But 
"there  was  no  temple"  in  the  mystical  city  that 
John  saw;  which  is  a  demonstration  that  the 
heavenly  state  was  exclusively  meant.  In  hea- 
ven there  will  be  no  need  of  external  symbols 
of  the  Lord's  presence;  when  he  shall  be  fully 
manifested  in  his  essential  glory,  as  far  as  is 
reasonable,  and  holy  creatures  can  possibly  per- 
ceive and  know  him.  He  will  be  evidently 
among  them,  to  communicate  unalloyed  felici- 
ty, and  to  receive  their  adorations;  and  the 
eternal  Son,  in  human  nature,  as  "the  Lamb 
that  was  slain,"  will  be  "the  Temple,"  in  which 
"all  the  fulness  of  the  Godhead  dwelling  bodi- 
ly," will  be  made  manifest  to  the  glorified  bod- 
ies of  the  saints;  whilst  the  perfections  of  the 
divine  nature  will  be  contemplated  as  "with 
open  face,"  by  the  exercise  of  their  intellectual 
powers,  (Notes,  22:2—5.  John  1:14,18.  2 
Cor.  3:17,18,  Col.  1:18—20,  2:8,9.)-Neither 
will  this  holy  city  need  "the  sun  or  moon  to 
lighten  it,"  or  any  of  the  things,  which  out- 
wardly contribute  to  our  comfort,  and  are  suit- 
ed to  our  state,  on  earth;  for  "the  glory  of  God 
will  lighten  it,"  yea,  the  Lamb  "will  be  the 
Light"  and  Felicity  of  it.  (Notes,  Ps.  36:5— 
9,  84:8—12.  is.  30:26,  60:15—22.  Mai.  4:i, 
3,  2  Cor.  4:3—6.)  What  words  can  more  ful- 
ly express  the  mysterious  union  and  co-equali- 
ty of  the  Son  with  the  Father,  in  the  Godhead.' 
— Let  the  reader  also  compare  carefully  the 
language  with  that  of  those  scriptures,  which 
describe  in  most  emphatical  terms  the  most 
happy  and  glorious  state  of  the  church  on  earth: 
and  while  he  perceives  some  of  the  same  figures 
employed,  he  will  likewise  perceive  that  this 
passage  is  far  more  energetical  than  any  of 
them. — The  inhabitants  of  this  heavenly  city 
will  not  only  be  numerous,  far  above  those  of 
other  cities;  but  even  "nations,"  many  nations 
of  those  whom  Jesus  has  saved,  will  dwell  in 
it,  and  "walk  in  the  light"  of  God  and  the 
Lamb,  perpetually  and  eternally.  If  "all  the 
kings  of  the  earth"  had  concurred  to  bring  the 
whole  of  their  wealth,  magnificence,  and  glory 
into  one  place,  it  could  not  have  borne  any  com- 
parison with  this  holy  city.  Those  kings,  who 
belonged  to  the  true  church  on  earth,  though 
they  left  all  their  outward  grandeur  behind 
them  at  death,  will  yet  bring  all  their  real  honor 
into  it:  and  all  other  glory  will  be  done  away, 
eclipsed,  or  swallowed  up  in  it. — The  gates 
"not  shut  by  day,"  and  there  being  "no  nig.ht 
there,"  emblematically  and  affectingly  show 
the  liberty,  peace,  security,  and  uninterrupted 
enjoyment  of  that  blessed  state:  (Note,  7:13 — 
17.)  and  as  believers  are  "the  excellent  of  the 
earth,"  and  enter  thither  from  every  nation; 
so  it  may  literally  be  said,  that  "they  bring  the 


15:10—12.  16:26. 
r  Is.  2:5. 
»  Ps.    72:10,11.     Ii.  60:3—10,13. 

66:11,12. 
t  Is.  60:11. 

II  22:5.  Is.  60:20.  Zech.  14:7. 
X  Sec  on  24. 


y  Lev.  1S:46.    Num.  5:3.   12:15. 

Ps.  101:8.  Is.  35:8.  52:1.    Jo*! 

3:17. 
z  Ste  on  17:4,5. 

a  See  on  8.— 22:14,15. 
b  See  on    3:.5.     13  8.      20:12,15. 
Phil.  4:3. 


[»49 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


glory  and  honor  of  the  nations  into  it;"  as  well 
as  figuratively,  in  respect  of  its  incomparahle 
splendor  and  excellency.  Moreover,  nothing 
sinful  or  unclean,  idolatrous,  or  false  and  de- 
ceitful, can  at  all  find  admission  into  it.  All 
the  inhabitants  are  absolutely  perfected  in  holi- 
ness; and  all  increase,  share,  and  rejoice  in 
each  other's  felicity;  being  excellent,  loving, 
and  lovelv,  beyond  expression  or  imagination. 
{Notes,  is.  52:1.  '2  Pet.  3:10—13.) 
But  they,  &c.  (27)  Ei.  firj  oi.  John  17  :12. 

PRACTICAL    OBSERVATIONS. 
V.  1—8. 

"There  remaineth  a  rest  for  the  people  of 
God:"  and  when  the  idolized  objects  of  worldly 
men's  affections  and  pursuits  shall  "pass  away, 
and  be  no  more"  for  ever,  believers  shall  enter 
"the  new  heaven  and  the  new  earth,"  "in 
which  dvvelleth  righteousness;"  and  where  no 
tumultuous  passions,  anxious  cares,  or  changingf 
dispensations,  shall  disturb  their  repose  to  all 
eternity.  "But  will  God  indeed  dwell  with 
man?"  and  will  he  receive  man  to  dwell  with 
him  in  heavenly  felicity?  What  then  should, 
for  a  single  moment,  divert  us  from  seeking  so 
A'ast  a  blessing?  Or  what  words  can  suffice  to 
express  our  admiring  gratitude?  May  we  seek 
the  adorning  and  beauty  of  holiness,  and  earn- 
estly desire  to  be  found  accepted  in  the  righte- 
ousness of  the  Redeemer,  and  adorned  with 
the  beauties  of  holiness;  and  then  the  heavenly 
Bridegroom  will  find  us  prepared,  and  will  re- 
joice over  us  to  do  us  good  for  ever.  {Notes, 
Jer.  32:39—41.  Zeph.  3: 14—17.)  Tears  may 
indeed  now  furrow  our  cheeks,  and  anguish 
may  sometimes  distract  our  hearts;  because  of 
sin  within  us  and  around  us,  and  because  of  its 
distressing  effects:  but  speedily  our  God  will 
"wipe  away  all  our  tears;"  and  we  shall  feel 
and  see  no  more  "of  death,  of  sorrow,  of  cry- 
ing, or  of  pain  for  ever."  Let  us  then  pray 
for  "patience,  that,  having  done  the  will  of 
God,  we  may  inherit  the  promise." — If  we  are 
willing  and  desirous,  that  the  gracious  Re- 
deemer should  "make  all  things  new,"  in  our 
hearts  and  nature,  by  whatever  means  he  sees 
good;  we  need  not  fear,  but  that  he  will  "make 
all  things  new"  in  respect  of  our  situation,  till 
he  has  brought  us  to  the  enjoyment  of  com- 
plete felicity:  for  he  is  "Alpha  and  Omega;" 
his  work  is  perfect,  and  when  he  begins  to  save, 
he  will  never  leave  or  forsake  those  who  par- 
take of  his  grace,  and  who  are  the  objects  of 
his  "everlasting  love."  If,  in  bringing  us  to 
thirst  for  the  waters  of  life,  he  causes  us  to 
pass  through  humiliating  dispensations  and  ex- 
periences, we  ought  not  to  complain;  as  this 
thirst  is  the  preparation  for  all  the  blessings  of 
time  and  eternity,  and  he  will  "give  to  every 
one  that  is  athirst  of  the  Fountain  of  the  water 
of  life  freely."  Did  we  come  to  him  for  this 
blessing  more  frequently,  and  pray  for  it  more 
earnestly,  we  should  be  enabled,  in  the  sharpest 
trials,  to  realize  the  Christian  paradox,  "As  sor- 
rowful, yet  always  rejoicing:"  but  we  are  too 
apt  to  go  to  broken  cisterns;  and  no  wonder  in 
this  case  that  we  "go  mourning  all  the  day 
long." — Let  then  those,  who  are  engaged  in 
the  combat^  have  recourse  to  this  never-failing 
cordial;  that,  by  its  exhilarating  and  invigorat- 
ing efHcacy,  their  strength  may  be  renewed, 
till  they  have  won  the  victory,  and  are  owned 
850]  ^ 


as  children  and  heirs  of  God  in  Christ  Jesus, 
and  possess  all  things  in  him. — But  surely,  the 
curse  is  also  set  before  us,  in  this  scripture,  as 
well  as  the  blessing:  and  most  loudly  does 
Christ  say  to  all,  who  hear  his  word,  "Fear  not 
them,  who  can  kill  the  body,  but  after  that 
have  no  more  that  they  can  do;"  when  such 
cowards,  as  dare  not  own  Christ  on  earth,  are 
ranked  with  the  most  abominable  sinners,  as 
"cast  into  the  lake  of  fire  and  brimstone." 
Should  the  Lord  speak  in  thunder  from  heaven, 
and  protest  to  sinners  by  name,  that  they  were 
in  the  way  to  hell;  it  could  not  be  more  mani- 
fest than  it  is  at  present,  if  men  would  but  no- 
tice it:  for  while  they  live  in  infidelity,  impiety, 
or  any  of  the  sins  here  or  elsewhere  enumerat- 
ed; does  not  God  say  expressly  to  them,  "Ex- 
cept ye  repent,  ye  shall  all  likewise  perish?" 
But,  blessed  be  his  name,  he  says  also  to  the 
vilest,  "Repent  and  be  converted,  that  your 
sins  may  be  blotted  out."  "Believe  on  the 
I   ..d  Jesus  Christ,  and  thou  shalt  be  saved." 

V.  9—27. 

The  angels,  who  "pour  out  vials  of  wrath," 
and  inflict  plagues  on  ungodly  men,  take  pleas- 
ure in  helping  the  joy  of  believers:  and  the 
mystical  espousals  of  Christ  and  his  church  ex- 
cite their  attention,  admiration,  and  rejoicing 
praises.  But  the  way  in  which  the  Lord  teaches 
us  the  nature  of  heavenly  glories,  implies  that 
we  are  poor  ignorant  children,  too  apt  to  be 
pleased  with  trifles  and  externals;  who  must 
be  spoken  to  in  our  own  language;  not  being 
capable  of  knowing  things  as  they  are,  or  of 
fully  relishing  the  pure  and  spiritual  felicity  of 
the  celestial  world.  Yet,  if  any  thing  draw 
off"  our  affections  from  earthly  objects,  to  seek 
"a  treasure  in  heaven,"  and  a  permanent  man- 
sion in  that  blessed  world,  it  will  be  well. 
"Glorious  things  are"  indeed  here  "spoken  of 
the  city  of  God;"  {Note,  Ps.  87:3.)  and  the 
whole  is  well  suited  to  raise  our  expectations, 
and  enlarge  our  conceptions,  of  its  security, 
peace,  splendor,  purity,  and  felicity:  but,  in 
proportion  to  our  spirituality,  we  shall  be  more 
and  more  led  to  contemplate  heaven,  as  filled 
with  "the  glory  of  God,"  and  enlightened  by 
the  presence  of  the  Lord  Jesus,  "the  Sun  of 
righteousness,"  and  the  Redeemer  of  lost  sin- 
ners; knowing  that  "in  his  presence  is  fulness 
of  joy,  and  pleasures  at  his  right  hand  for  ever- 
more." As  nothing  unclean  can  enter  thither, 
let  us  be  stirred  up,  by  these  glimpses  of  heav- 
enly things,  in  giving  diligence  to  "cleanse  our- 
selves from  all  filthiness  of  flesh  and  spirit,  per- 
fecting holiness  in  the  fear  of  God;"  that  we 
may  be  approved  as  "Israelites  indeed,  in  whom 
there  is  no  guile,"  and  have  a  sure  evidence 
that  we  are  written  in  the  "book  of  life  of  the 
Lamb  that  was  slain,  from  the  foundation  of 
the  world." 

CHAP.  XXII. 

A  further  description  of  the  heavenly  slate,  1 — 5.  The  an^el  attests 
the.^e  things  to  he  faithful  and  true,  and  again  forbids  John  to  wor- 
ship him.  6 — 9.  C'hrist  himself  shows  the  apostle,  that  tlM  stale  of 
men  would  soon  he  unchangeably  Rxed,  by  his  coming  lo  judgment, 
10 — 12.  lie  declares  who  would  enter  heaven,  and  who  would  h» 
excluded,  J3 — 15.  He  urgently  invites  and  calls  on  ,ili  who  hear, 
lo  invite  all  who  are  athirst.  yea  all  who  are  willing,  (o  accept  of  his 
salvation;  and  denoimccs  plagues  on  all.  who  add  lo,  or  I  -ke  away 
from,  the  words  of  this  prophecy,  16 — 19.  The  apostle  desires  the 
speedy  advent  of  Christ;  and  concludes  with  a  hcnedicllun  on  U'a 
readers,  20,21. 


A.  D.  95. 


CHAPTER  XXII. 


A.  D.  95. 


AND  he  showed  me  *a  pure  River  of 
''water  of  life,  *=  clear  as  crystal, 
^proceeding  out  of  the  throne  of  God  and 
of  the  Lamb. 

Note. — The  an^el  next  made  known  to  the 
apostle,  the  Source  and  Current  of  heavenly 
blessing-s,  for  "he  showed  him  a  pure  River  of 
water  of  life."  (Notes,  Ps.  36:5—9.  46:4.  Ez. 
47:1 — 10.)  This  implied  the  holy  nature  and 
effects  of  those  unalloyed  pleasures,  which  flow 
without  interruption  or  end,  tor  the  full  satis- 
faction of  all  the  saints  in  glory.  "The  River" 
was  "clear,"  or  transparent,  "as  crystal;" 
which  may  intimate  that  the  happiness  of  heav- 
en greatly  consists  in  a  full,  clear  and  intuitive 
knowledge  of  God,  and  his  glorious  perfections 
and  works,  constantly  exciting  all  holy  and  de- 
lightful affections  in  the  heart.  This  River 
"proceeded  out  of  the  throne  of  God  and  of  the 
Lamb,"  as  from  its  fountain;  which  showed, 
that  all  felicity  comes  from  God,  as  the  all- 
sufficient  Source  of  life,  light,  holiness,  and  joy; 
and  that  it  is  communicated  according  to  his 
wise  and  holy  sovereignty.  But  the  throne  of 
God  was  the  throne  of  the  Lamb  also;  (3:21.) 
and  "the  River  of  the  water  of  life"  flows  to 
sinful  men,  through  the  Person  of  Emmanuel, 
and  his  atonement  and  mediation.  This  espe- 
cially points  to  the  quickening  and  sanctifying 
influences  and  consolations  of  the  Holy  Spirit, 
as  given  to  sinners  through  Jesus  Christ,  to  be 
the  Author  of  spiritual  and  eternal  life  to  their 
souls.  (Notes,  Ex.  17:5,6.  Is.  12:3.  John  4: 
10—15.  7:37—39.)  This  interpretation,  which 
coincides  with  so  many  other  scriptures,  gives  a 
peculiarly  interesting  view  of  the  sacred  Trin- 
ity; the  Father,  who  sent  his  only  begotten  Son 
to  be  our  Saviour;  the  Son,  who,  having  finished 
his  work  on  earth,  rose  and  ascended,  and  "sat 
down  with  the  Father  on  his  throne,  and  ever 
hveth,"  as  Emmanuel,  our  divine,  our  incar- 
nate Mediator;  and  the  Holy  Spirit,  as  'pro- 
•ceeding  from  the  Father  and  the  Son,'  to  ap- 
ply, by  his  new-creating  love  and  power,  this 
salvation  to  our  souls:  that  'Glory  may  be  to 
'the  Father,  and  to  the  Son,  and  to  the  Holy 
'Ghost;  as  it  was  in  the  beginning,  is  now,  and 
'ever  shall  be,  world  without  end.'  (Marg. 
Ref.  d.) 

2  In  ^the  midst  of  the  street  of  it,  and 
on  either  side  of  the  river,  was  there  '"the 
Tree  of  life,  which  bare  twelve  manner  of 
fruhs,  and  yielded  her  fruit  every  month: 
and  the  leaves  of  the  Tree  were  for  the 
ffheahng  of  the  nations. 

3  And ''there  shall  be  no  more  curse: 
•but  the  throne  of  God  and  of  the  Lamb 
shall  be  in  jt;  ''and  his  servants  shall  serve 
him:  ♦ 

4  And  'they  shall  see  his  face;  ""and  his 
name  shall  be  in  their  foreheads. 

5  And   there  shall  be  "no  night  there; 


a  Pi.  36:8.  46:4.  Is.  41:18.  48: 
18.  66:12.  Ez.  47:1—9.  Zech. 
14:8.      John  7:38,39. 

b  7:17.  21:6.  Pi.  36:9.  Jnr.  2:13. 
17:13.     John  4:10,11,14. 

c  See  on  21:11. 

d  3:21.  4:5.  5:6,13.  7:10,11,17. 
John  14: 16—18.  15:26.  16:7— 
15.     AcU  1:4,5.     2:33. 


e  1.      121.      El.  47:12. 

f  14.    2:7.    Gen.  2:9.   3:22—2!. 

Prov.  3:18. 
g  21:24.   Ps.  147:3.   Is.  6:10.  57: 

18,19.  Jer.  17:14.    Ei.  47:8— 

11.  Hos.  14:4.    Mai.  4:2.  Lirke 

4:18.     1  Pel.  2.24. 
h  21:4.    Deut.  27:26.    Zech.  14: 

11.    Matt.  25:41.     Gal.  3:10— 


and  they  need  no  candle,  neither  light  of 
the  sun;  for  the  Lord  God  giveth  them 
light:  "  and  they  shall  reign  for  ever  and 
ever. 

Note. — "In  the  midst  of  the  street,"  or  ])rin- 
cipal  place  of  concourse  in  the  city,  and  "on 
each  sido  of  the  river,  was  tbe  Tree  of  life." 
(Notes,  2:6,7.  Gen.  2:8,9.  3:22—24.)  This 
seems  not  here  to  mean,  a  single  tree,  but  a  spe- 
cies of  trees,  which  grew  in  the  places  of  pub- 
lic resort  for  the  common  benefit  of  all  the  in- 
habitants.— On  earth  some  fruits  ripen  at  one 
season,  and  some  at  another:  but  this  Tree  bare 
"twelve  kinds  of  fruit;"  that  every  month  in  the 
year  might  be  supplied,  and  abundance  be  unit- 
ed with  perpetuity  and  variety.  (Notes,  Ez. 
47:12.)  This  was  an  emblem  of  Christ,  and 
all  the  blessings  of  his  salvation,  as  communi- 
cated, constantly  and  perfectly,  to  all  his  redeem- 
ed people  in  heaven,  by  his  own  immediate 
presence  with  them,  and  love  to  them.  "The 
leaves  of  the  Tree,"  being  appointed  "for  the 
healing  of  the  nations,"  implied,  that  the  favor 
and  presence  of  Christ  would  finally  remove 
and  prevent  the  return  and  entrance  of  all  evil, 
as  well  as  communicate  all  good,  to  the  inhab- 
itants of  that  blessed  world.  So  that  no  "more 
curse  would  be  there,"  no  sickness,  pain,  sorrow, 
wrath,  or  death:  for  Adam  sinned,  even  in  the 
garden  of  Eden,  in  which  grew  "the  Tree  of 
life,"  and  so  fell  with  his  posterity  under  the 
curse;  but  this  will  never  befall  the  redeemed; 
as  the  same  sovereignty  and  omnipotence, 
which  have  saved  them,  will  confirm  them  for 
ever.  For  "the  throne  of  God,  and  of  the 
Lamb,"  being  established  there;  his  servants 
shall  "serve"  and  worship  him  for  ever,  which 
is  their  great  desire  and  delight:  "and  they  shall 
see  his  face,"  behold  his  glory,  be  assured  of 
his  love,  and  enjoy  the  fulness  of  felicity  in  his 
presence.  '(Note^s,  Matt.  5:8.  1  Cor.  13:8 — 
12.  1  John3:\ — 3.)  "And  his  name  shall  be 
in  their  foreheads;"  that  is,  all  creatures  shall 
know  that  they  belong  to  God,  and  perceive 
that  they  bear  his  holy  image. — It  is  remarka- 
ble, that  "God  and  the  Lamb,"  are  here  spok- 
en of  as  One,  in  such  a  manner,  that  we  can- 
not determine  to  which  of  them  the  singular 
personal  pronoun  belongs.  (Note,  John  10:26 
— 31.) — In  that  world  of  light  and  glory  there 
will  "be  no  night,"  no  affliction,  or  dejection, 
no  intermission  of  service  and  enjoyment:  they 
will  need  no  candle;  no  diversions  or  pleasures 
of  man's  devising  will  there  be  at  all  wanted; 
and  even  the  outward  comforts  which  God  has 
provided,  suited  to  our  state  in  this  world,  will 
no  longer  be  requisite.  (Notes,  21:22 — 27. 
Matt.  22:23—33.  1  Cor.  15:39 — 49,  Phil.  3: 
20,21.)  How  very  different  is  this  view  from 
a  Mohammedan  heaven,  which  could  only  please 
gross,  sensual,  and  carnal  men,  if  it  were  real! 
But  indeed  this,  and  various  other  notions  of 
heavenly  happiness,  springing  up,  as  new  reve- 
lations from  time  to  time;  without  excepting 
even  the  hope  of  philosophers,  of  enjoying  the 


13. 

7:15—17.  21:22.23.    P«.  16:11. 

17:15.       Is.  12:6.       Ez.  48:35. 

Malt.  25:21.  John  )4:3.  17:24. 
k  7:15.    John  12:26. 
I    Ex.  83:18—20,23.    Joh    33:26. 

Ps.  4:6.     I».  33:17.  35:2.  40:5. 

Matt.  5:8.    1  Cor.  13:12.  Heo. 


12:14.     1  John  3:2,3. 
m  See  on  3:12.      14:1. 
n  18:23.— 5«   on    21:22—25— 

Ps.  36:9.  84:11.  Prov.  4:18,19, 

Is.  60:19,20. 
o  3:21.       11:15.       Dan.  7:1  S,:.-?. 

Malt.  25:34,46.      Rom.  5:17.2 

Tim.  2:12.     1  Pet.  1:3,4. 


[851 


^.  D.  95. 


REVELATION. 


A.  D.  95. 


oleasure  of  learned  society,  an  increasing  knowl- 
edge of  nature,  and  discoveries  in  science,  be- 
yond expression  many  and  great;  are  mere  de- 
lusions of  the  enemy,  to  soothe  men  into  the 
opinion,  that  they  may  be  happy,  without  sub- 
mission to  the  gospel,  and  without  the  special 
favor  and  enjoyment  of  God,  and  without  a  re- 
newal unto  holiness;  till  the  event  shall  awfully 
convince  them  of  the  fatal  delusion.  It  is  in- 
deed most  evident,  that  man,  without  revela- 
tion and  regeneration,  cannot  conceive  in  what 
happiness  consists.  The  most  ingenious  writ-' 
ers,  of  the  pagans,  fail  in  nothing  more,  than  in, 
describing  the  condition  of  their  gods;  who  are. 
represented  as  far  removed  from  true  happiness 
as  from  holiness,  and  liable  to  all  the  vexations 
of  sinfu.  men,  with  scarcely  any  peculiar  satis- 
factions superior  to  what  they  enjoy:  indeed 
differing  little  from  them,  except  in  power, 
knowledge,  and  exemption  from  death. — In  the 
282  opinions  mentioned  by  Varro,  concerning 
the  chief  good,  I  apprehend  that  view  here  giv- 
en of  it  by  the  apostle  did  not  form  one. — "Eye 
hath  not  seen,  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him." 
"Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God." 

6  And  he  said  unto  me,  p  These  sayings 
are  faithful  and  true:  and  the  Lord  God  of 
1  the  holy  prophets  "■  sent  his  angel  to  show 
unto  his  servants  the  things  '  which  must 
shortly  be  done. 

7  Behold,  *I  come  quickly:  "blessed  is 
he  that  keepeth  the  sayings  of  the  prophecy 
of  this  book. 

Note. — (21 :5.)  The  angel's  declaration  in 
this  passage,  that  the  Lord  God  had  sent  him, 
compared  with  what  follows  (16),  has  been  ad- 
duced as  a  conclusive  proof  of  the  Deity  of 
Christ.  Indeed  we  meet  with  this  doctrine,  in 
one  form  or  other,  continually:  and  there  is  no 
way  of  avoiding  it,  but  by  rejecting,  wholly  or 
in  part,  the  divine  inspiration  of  those  books  in 
which  it  is  so  undeniably  contained. — The 
Lord  Jesus  then  spake  by  the  angel;  solemnly 
attesting  the  foregoing  sayings,  however  they 
might  seem  to  exceed  all  conception  and  ex- 

?ectation,  to  be  "faithful  and  true;"  and  that 
le,  in  whose  name  all  "the  holy  prophets"  had 
spoken,  sent  his  angel  to  make  known  events 
which  would  speedily  take  place.  (Note,  1 :1, 
2.)  He  also  declared,  that,  "He  was  coming 
quickly,"  to  fulfil  these  prophecies,  to  punish 
his  enemies,  to  deliver  his  servants,  and  to  take 
their  souls  to  heaven;  but  especially  to  raise  the 
dead  and  judge  the  world:  and  he  added  a  bles- 
sing on  all,  who  observed,  understood,  remem- 
bered, believed,  and  obeyed,  the  sayings  con- 
tained in  this  prophecy:  (Note,  1:3.)  as  this 
could  not  fail  to  increase  their  faith,  hope,  pa- 
tience, steadfastness,  and  propriety  of  behavior, 
m  the  church,  and  in  the  world.— 'Good  Vitrin- 
'ga  devoutly  wisheth;   May  the  Lord  bestow 


p  See  on  19:9 21:5. 

q    18:20.   Luke  1:70.  1G:16.  Acts 

3:18.  Rom.  1:2.  1  Pel.  1:11, 12. 

2  Pet.  1:2).     3:2. 
•    5«e  on  M.— Dan.  3:2a.     6:22. 

Mm.   13:41.      Acts  12:11.       2 

Thej..  1:7. 
1  7.  Gen.  4132.     1  Cor.  7:29.   I 

PH.  3:8,9. 

852] 


t    10,12,20.— Sm  on  3:11. 

11  9. — See  on  1 :3. 

X  See  on  19:10. 

y  Deut.  4:19.      Col.  2:13,19.        1 

John  5:21. 
I  4:10.  9:20.  14:7.   15:4.  Ex.  34: 

14.     2  Kings   17:36.  Ps.  45:11. 

Matt  4  9.    Luke  4:7.     John  4: 

22,23. 


j  'this  grace  and  favor  on  us,  who  have  employ- 
I'ed  some  time  and  pains,  in  ihe  study  and  ex- 
1 'plication  of  this  book;  that  some  part  of  this 
j  'blessing  also  may  descend  to  us.'   Bp.  Newton. 

I  8  And  I  John  saw  these  things,  and 
heard  them.  And  when  I  had  heard  and  seen, 
j"!  fell  down  to  worship  before  the  feet  of 
■  the  angel  which  showed  me  these  things. 
!  9  Then  saith  he  unto  me,  >'  See  thou  do 
'it  not:  for  I  am  thy  fellow-servant,  and  of 
thy  brethren  the  prophets,  and  of  them 
j  which  keep  the  sayings  of  this  book:  *  wor- 

jShip    God.  [Practical  Obse,-vatioiu.] 

I  Note.— (Note,  \9:9,iO.)  While  we  are  sur- 
prised, that  the  apostle  should  again  fall  into 
I  his  former  mistake,  and  need  repeatedly  the 
same  admonition,  we  may  observe  the  great 
wisdom  of  God  in  leaving  him  to  do  so.  It  has 
been  remarked,  that  the  idolatrous  worship  of 
saints  and  angels  was  one  great  abomination  of 
that  antichristian  system,  against  which  this 
whole  prophecy  is  principally  levelled:  and  here 
all  palliations  of  that  enormity  are  answered  at 
once;  for  the  most  exalted  and  beneficent  crea- 
ture, when  visibly  present,  would  not  allow  the 
least  appearance  of  adoration  to  be  rendered  to 
him:  whereas  the  ])apists  worship  creatures 
when  not  visibly  present,  and  thus  ascribe  om- 
nipresence and  omniscience  to  them,  as  well  as 
other  divine  honors!  It  also  shows  the  weak- 
ness of  the  Socinian  way  of  accounting  for  Ste- 
phen's adoration  of  Christ;  because,  say  they, 
he  was  visibly  present:  but  if  he  had  not  been 
also  truly  God,  the  martyr  would  nevertheless 
have  been  an  idolater.  Yet  Christ  neither  re- 
proved him,  nor  any  other  person,  for  showing 
him  this  kind  of  honor,  or  any  other;  but  direct- 
ly the  contrary:  he  always  honored  those  in  a 
peculiar  manner,  who  thus  honored  him. 
(Notes,  John  b  •.'20— '23.  20:24—29.  Acts  1 :54 
—60.   10:24—26.) 

10  And  ''he  saith  unto  me,  ''  Seal  not  the 
sayings  of  the  prophecy  of  this  book;  "^for 
the  time  is  at  hand. 

1 1  He  '^  that  is  unjust,  let  him  be  unjust 
still;  and  he  which  is  filthy,  let  him  be  filthy 
still;  ^and  he  that  is  righteous,  let  him  be 
righteous  still;  and  he  that  is  holy,  let  him 
be  holy  still. 

12  And,  behold,  '"I  come  quickly;  s^and 
my  reward  is  with  me,  ''to  give  every  man 
according  as  his  work  shall  be. 

Note. — The  Lord  Jesus  is  undoubtedly  the 
Speaker  in  these  verses:  but  some  think,  that 
he  spoke  by  the  angel  as  his  amba.ssador;  or 
commanded  him  to  proclaim  these  jivords,  in  his 
name,  and  as  immediately  frmii  him. — 'It  was 
'not  thought  sufficient  to  represent  the  angel, 
'speaking  in  the  person  of  Christ;  but  Christ 
'himself  also  is  introduced; ...  speaking  in  his 
'own  person,  and  confirming  the  divine  author- 


a  12,13,16,20. 

b  5:1.  10:4.  Is.  8:16.     Dan.  8:26. 

12:9.      Matt.  10:27. 
c  Sec  an  1:3.— Is.  13:6.    Ez.  12: 

23.  Rom.  13:12.     2  Tlies.  2:3. 

1  Pet.  4:7. 
d  16:8— 11,21.   Ps.  81:12.     Prov. 

14:32.     fit.  3:27.     Dan.  12:10. 

Malt.  15:14.  21:19.  John  8:21. 


e  3.  7:13—15.     Job   17  9.  PrOT. 

4:18.     Eph.    5:27.    Col.     1:22. 

Jiide  24. 
f  See  on  7. 
g   11:18.     Is.3:10,ll.    40:10.  62. 

11.     1  Cor.  3:8,14.    9:17,18. 
h  See    on    20:12.    Matt.    Ifc27 

Rom.  2:6     11.  14:12. 


A.  D.  95. 


CHAPTER  XXII. 


A.  D.  95. 


'ity  of  this  book,  and  attesting  it  to  be  proper- 
'ly  his  revelation.'  Bp.  Newton.  It  is,  how- 
ever, more  probable,  that  Christ  again  appear- 
ed in  vision  to  his  apostle,  to  close  the  prophe- 
cy, as  he  had  done  at  the  opening  of  it.  {Notes, 
1:9 — 20.)  He  directed  the  apostle  "not  to  seal 
the  sayings  of  this  prophecy,"  but  to  publish 
them  for  the  use  of  the  church.  (Notes,  10:2 
—4.  Dan.  8:26.  12:4.)  For  "the  time  was  at 
liand,"  when  they  would  begin  to  be  accom- 
plished, nay,  they  would  all  indeed  soon  be 
completed.  (Note,  2  Pet.  3:8.)  And,  after 
all  these  revelations  of  the  will  of  God  and  the 
way  of  salvation,  and  the  repeated  and  most 
earnest  exhortations,  invitations,  persuasions, 
and  entreaties  of  Christ,  by  his  ministers,  ob- 
stinate sinners  would  at  length  be  left  to  their 
perverse  choice,  without  further  means  being 
used  for  their  conviction;  and  believers  should 
be  exhorted  and  encouraged  to  "perseverance 
in  well-doing:"  nay,  the  time  would  speedily 
arrive,  when  the  unjust  and  filthy,  the  unpar- 
doned and  unregenerate,  would  be  irreversibly 
fixed  in  such  a  state,  that  they  would  be  "un- 

i'ust  and  filthy  still,"  and  for  ever,  without 
lope  or  remedy;  (iVo<e,  Matt.  21:17—20.  P. 
O.  17 — 27.)  and  the  justified  and  sanctified  be- 
liever would  be  perfected  and  confirmed  for  ev- 
er in  righteousness,  holiness,  and  felicity.  For, 
"behold,  Christ  was  coming  quickly,"  bringing 
his  recompense  with  him,  both  for  his  enemies 
and  his  people.  (Notes,  20:11 — 15.  Is.  40:9 
—11.  Matt.  25:31—46.  2  Cor.  5:9—12.) 

13  I  am 'Alpha  and  Omega,  the  begin- 
ning and  the  end,  the  first  and  the  last. 

Note.—Marg.  Ref.— Notes,  1:8—11. 

14  •'Blessed  are  they  that  do  his  com- 
mandments, that  they  '  may  have  right  ™  to 
the  Tree  of  life^  °  and  may  enter  in  through 
the  gates  into  the  city. 

15  For  "without  are  p dogs,  and  ^  sorce- 
rers, and  ■■  whoremongers,  and  murderers, 
and  idolaters,  'and  whosoever  loveth  and 
maketh  a  lie. 

Note. — Those  who  "do  the  commandments 
of  God,"  as  delivered  to  sinners  in  the  gospel, 
by  repentance,  faith  in  Christ,  attendance  on 
the  means  of  grace,  and  renewed  unreserved 
obedience  from  evangelical  motives,  are  "bless- 
ed;" and  they  have  "a  right,"  or  privilege,  de- 
rived from  grace,  to  "the  Tree  of  Hfe,"  (Note, 
2 — 5.)  or  all  the  blessings  of  salvation  by  Christ, 
and  admission  into  heaven;  (Note,  21 :9 — 21.) 
that  they  may  there  have  fellowship  with  God 
and  his  holy  angels,  for  ever  and  ever.  (Notes, 
»Tfa«.  7:21— 27.  12:46— 50.)— But  without  the 
city,  even  "in  the  lake  of  fire,"  (for  there  is  no 
middle  place,  or  condition,  so  much  as  intimat- 
ed,) "are  dogs,"  selfish,  greedy,  fierce,  and  sen- 
sual persons,  or  apostates;  (Notes,  Is.  56:9 — 
12.  Matt.  7:6.  Phil.  3:1—7.)  with  others  of 
a  like  hateful  character,  especially  those  who 


i  Sec  on  1:5,11.21:6.  Is.  41:4. 
44:6.    48:12. 

k  7.  Pi.  106:3— 5.  112:1.  119:1 
—6.  Is.  56:1,2.  Malt.  7:21  — 
27.  John  14:15,21—23.  15:10 
—14.  1  Cor.  7:19.  Gal.  5:6.  1 
John  3:3,23.     5:3. 

1  John  1:12.  t  Cor.  8:9.  9:5.  Gr. 

m  See  on  2.-2:7. 

D  Su  on   21:27.— John     10:7,9. 


14:6. 
o  21:8.     J  Cor.   6:9,10.     Gal.    5: 

19—21.  Eph.  5:3—6.  Col.  3:6 
p  See  on  Phil.  3:2. 
q  9:21.   18:23.   Is.  47:9,12.  57:3. 

Mai.  3:5.   Acts  8:11.  13:6—11. 
r  See  on  17:1—6. 
s   21:8,27.    1  Kines  22:8,21—23. 

Is.  9:15,16.    Jer.  5:31.  John  3: 

16—21.    8:46.  2Thei.  2:10,12. 


love  a  carnal,  flattering  lie,  in  preference  to  the 
holy  and  humbling  truth  of  God,  and  who  in- 
vent and  propagate  lies  for  their  own  selfish 
purposes:  all  other  liars  may  also  be  inriuded. 
(Note,  21 :5 — 8.) — As  idolaters  are  mentioned 
separately,  the  making  and  worshipping  of  im- 
ages cannot,  with  propriety,  be  considered  as 
specially  intended.  But  the  whole  prophecy 
being,  in  a  peculiar  manner,  directed  against 
the  delusions,  or  lies,  with  which  "the  devil," 
by  means  of  "the  beast  and  the  false  prophet," 
and  other  impostors,  "deceived  all  the  nations 
of  the  earth;"  and  the  idolatry  of  the  church  of 
Rome  being  only  a  part  of  her  "deceivableness 
of  unrighteousness;"  it  may  fairly  be  supposed, 
that  they,  who  thus  "spake  lies  in  hy[)Ocrisy, 
having  their  conscience  seared  with  a  hot  iron," 
were  particularly,  though  not  exclusively, 
meant,  by  those  "who  loved  and  made  a  lie." 
(iVo<es,  i 2:7—1 2.  13:5—17.  2  Cor.  1 1 :13-15. 
2  Thes.  2:8—12.  1  Tim.  4:1— b.)~Sorcer€rs, 
&c.  (15)  Marg.  Ref.  q,  r. 

Right.  (14)  EEiiVKtv,  rendered  power,  in 
another  remarkable  declaration.  (Note,  John 
1:10—13.) 

16  *  I  Jesus  have  sent  mine  angel  "to 
testify  unto  you  these  things  in  the  cluirch- 
es.  "  I  am  the  Root  and  the  Offspring  of 
David,  ^'and  the  bright  and  morning  Star. 

1 7  And  ^  the  Spirit  and  *  the  bride  say, 
Come.  And  *•  let  him  that  heareth  say. 
Come.  And  "=  let  him  that  is  athirst  come: 
and  whosoever  will,  •'let  him  take  the  water 
of  life  ^freely. 

Note. — The  Lord  Jesus,  in  many  respects, 
used  the  ministry  of  an  angel,  in  testifying  to 
the  churches,  by  his  servant  John,  the  predic- 
tions of  this  book.  (Note,  1 : 1,2.) -The  Saviour 
in  his  divine  nature,  was  the  Root  from  whom 
David  sprang;  and  he  was,  as  Man.  his  prom- 
ised seed.  (Notes,  5:5—7.  Matt.  22:41—46.) 
He  was  also  "the  bright  and  morning  Star.' 
'His  rising  up  in  his  incarnation,  introduced  the 
'gospel-day:  iiis  rising  in  power  introduceth  tht 
'millennial  day;  his  rising  in  the  saving  influ- 
'ences  of  his  Spirit,  introduceth  the  spiritual 
'day  of  grace  and  comfort;  and  his  appearance 
'to  judge  the  world,  will  introduce  the  eternal 
'day  of  light,  puritv,  and  jov.'  Brown.  (Note, 
2:24— 28.)— "The  Spirit,"  by  the  sacred  Word, 
and  by  his  convictions  and  influence  in  the  sin- 
ner's conscience,  says,  "Come"  to  Christ  for 
salvation :  (Notes,  John  1 6 :8-l  5.)  "the  Bride," 
or  the  whole  church  militant  and  triumphant, 
says  "Come,"  and  share  our  felicity.  It  there- 
fore behoves  every  man,  who  hears  the  invita- 
tion, to  call  on  others,  to  "come."  (Notes,  Is. 
2:2—5.  Jcr.  50:4— G.  Mic.  4:1—3.)  In  fine, 
"let  every  man,"  throughout  the  earth,  who 
"thirsts"  for  salvation,  "come"  to  Christ. 
Nay,  lest  any  should  hesitate,  as  not  able  to 
determine  whether  their  thirst  be  spiritual  or 


t    See  on  6. 

u  20.— See  on  1,11.  2:7,11,17,29. 

3:6,13,22. 
X  See  ON  5:5 —Is.     I  J.I.     Zech. 

6:12.  Matt.  22:42,45.     Horn.  1: 

3:4.     95. 
y  2:28.   Num.  24:17.     Matt.  2:2, 

7—10.  Luke  1:78.  2Pet.  I:I9. 
z  See    on  u.       16. — Ii    55:1 — 3. 

John  16:7—15. 


:i  Ste  0,1  21:2,9. 

h  Ps.  34:B.  Is.  2:3.5.    4S:l6— 18. 

Jer.  50:5  Mic.  4:2.  Zech.  8:21 

—23.     John    1:39— 4t>.     4:29. 

iThes.  1:5—8. 
c  Sec  on  21:6.— Is-    55:1.   John 

7:37. 
d  See  on    1.— Is.  12:3.    John  4: 

10,14. 
e  Rom.  3:24.     1  Cor.  2:12. 


[S53 


A.  D.  95. 


REVELATION. 


A.  D.  95. 


not,  it  is  added,  "Let  whosoever  will,"  (or  is 
willing)  "come,  and  take  of  the  water  of  life 
freely,"  as  he  would  take  water  from  a  well, 
which  belonged  in  common  to  him  and  to  all 
his  neighbors:  nor  ought  he  think  of  paying  for 
these  blessings;  except  as  he  throws  away  his 
poison  to  receive  ibod,  or  his  dross  to  receive 
gold.  (Notes,  21:5—8.  Is.  55:1— 3.  John  7 : 
87—39.  2  Cor.  5:18—21.  6:1,2.) 

18  For  '"I  testify  unto  every  man  that 
^  heareth  the  words  of  the  prophecy  of  this 
book,  ''  If  any  man  shall  add  unto  these 
things,  '  God  shall  add  unto  him  the  plagues 
that  are  written  in  this  book. 

19  And  if  any  man  sli.il  'Make  away 
from  the  words  of  the  book  of  this  prophe- 
cy, '  God  shall  take  away  his  part  *out  of 
the  book  of  life,  ■"  and  out  of  the  holy  city, 
"  and  from  the  things  which  are  written  in 
this  book. 

20  He  "  which  testifieth  these  things  saith, 
P  Surely  I  come  quickly.  ^Amen:  Even 
so,  come,  Lord  Jesus. 

21  ■■  The  grace  of  our  Lord  Jesus  Christ' 
be  with  you  all.     Amen. 

Note. — The  Lord  Jesus  concluded  this  ad- 
dress, and  this  book,  and  indeed  the  whole  of 
his  word,  by  "testifying  as  the  Amen,  the  true 
and  faithful  Witness,"  (Note,  3:14—16.)  to 
every  one  who  heard  the  words  of  this  proph- 
ecy; that  if  any  man  "added  any  thing"  to 
what  was  contained  in  it,  as  of  divine  authority, 
"God  shall  add  to"  or  heap  on  him,  "the 
plagues  which  were  written  in  the  book:"  an* 
on  the  other  hand,  if  any  one  should  presume 
to  "take  any  thing  away"  from  it;  God  would 
take  away  from  him  his  part  "out  of  the  book 
of  life,  and  out  of  the  holy  city,  and  from  the 
things  which  are  written  in  this  book:"  even 
the  blessings  which  he  appeared,  or  thought 
himself,  to  be  entitled  to;  or  which  he  other- 
wise might  have  obtained.  (Notes,  3:4 — 6.  20: 
11—15.  21:9—27.)  This  seems  primarily 
meant  of  "the  book  of  Revelation  ;"  with 
which  as  much  liberty  has  certainly  been  taken, 
as  with  any  part  of  scripture.  But,  as  the 
Lord  doubtless  intended  this  for  the  conclusion 
of  the  sacred  Canon;  and  as  the  crime  is  simi- 
lar, in  respect  of  all  otlier  parts  of  the  word  of 
God;  it  may  fairly  be  applied  to  the  whole 
written  word:  and  it  warns  every  man,  in  the 
most  awful  manner,  to  "add  nothing  to,  and 
take  nothing  from,"  what  God  has  revealed, 
of  doctrine,  ordinance,  or  commandment;  the 
standard  of  truth,  the  way  of  acceptance,  the 
evidence  of  conversion,  or  the  rule  of  duty. 
(Notes,  Deut.  4:2.  Prov.  80:5,6.  Matt.  15:8— 
14.  Luke  \l:b<2.)  Enthusiasts,  pretenders  to 
new  revelations,  bigoted  sectaries,  and  imposing 
churchmen,  on  the  one  hand;  with  infidels  and 
skeptics  on  the  other,  and  all  who  to  maintam 
their  unscriptural  tenets,  or  to  exclude  those 
mysteries  which  they  reject,  would  either  ex- 
punge part  of  the  sacred  Canon,  or  invalidate 


r    .?ee  on  16.— 3:11.      Kpli.  4;17. 

I  Thes.  4:6. 
^  See  on  1:3. 
h   Dent.  4:2.   12:32.     Prov.  30:6 

Malt.  15:6—9.13. 
i    14:10,11.     lo:I.  Ifc:  19:20.  20: 


10,15.    Lev.  26:18.24,25,28,37. 
k  See  0)1  h.     13.     Luke  11:52. 
I    Set  una  5.     13:8.— Ex.  32:33. 

Vs.  c;i:2a. 
'  Or,  from  the  \ree  of  life.      See 


its  divine  authority;  with  all  those,  who  think 
or  say  that  it  is  of  no  consequence  what  men 
beheve,  (which  takes  away  all  doctrinal  truth 
at  once,)  have  abundant  cause  to  tremble  at 
this  solemn  warning.  Critics,  who  are  contin- 
ually proposing  conjectural  alterations,  or  ex- 
punging from  the  text  of  scripture,  and  adding 
to  it,  often  on  frivolous  grounds,  on  slight  au- 
thority, and  in  a  dogmatical  and  self-confident 
spirit,  I  had  almost  said,  in  a  wanton  manner, 
are  in  no  small  danger:  and  expositors  in  gen- 
eral have  abundant  cause  to  be  cautious  and 
humble.  Indeed,  I  am  ready  to  tremble  at  the 
awful  responsibility  to  which  I  have  subjected 
myself,  when  I  write  upon  this  testimony  of 
Christ,  and  think  of  the  work  in  which  I  have 
been,  during  so  many  years,  engaged.  But 
the  merciful  Saviour  will  no  more  condemn  un- 
intentional mistakes,  in  the  honest  writer,  who 
desires  to  help  men  to  understand  his  word,  and 
proceeds  in  simple,  humble  dependence  on  his 
teaching,  than  he  will  the  honest  preacher :  and 
I  trust  this  effort  to  explain  his  holy  scriptures, 
though  feeble  and  defective,  has  been  conduct- 
ed from  proper  motives,  and  in  dependence  on 
the  Lord.  I  can  confidently  appeal  to  my  heart- 
searching  Judge,  that  I  have,  as  far  as  I  know, 
written,  word  for  word,  what  I  supposed  he 
would  have  me  write;  without  adding,  altering, 
or  keeping  back  the  sense  of  any  passage, 
willingly,  to  serve  any  personal  end,  or  party- 
interest,  from  fear  of  incurring  reproach  or  op- 
position, or  desire  of  conciliating  the  favor  of 
any  man  or  set  of  men  whatever:  and  that  the 
mistakes  which  have  been  made,  were  involun- 
tary, the  effects  of  ignorance  and  error,  and 
not  of  design. — After  this  most  solemn  warn- 
ing, our  Lord  declared,  that  he  was  "coming 
quickly;"  and  the  apostle,  in  his  own  name, 
and  that  of  the  church,  added,  "Amen,  Even 
so  come,  Lord  Jesus;"  and  then  concluded  with 
the  usual  benediction  on  his  readers  in  general, 
or  on  the  seven  churches  of  Asia  in  particular. 
(Marg.  Ref.— Notes,  1:4—6.  Mai.  4:4— 6.  2 
Cor.  13:11 — 14,  v.  14.) — 'Men  are  sometimes 
'apt  to  think,  that  if  they  could  but  see  a  mir- 
'acie  wrought  in  favor  of  religion,  they  would 
'readily  resign  all  their  scruples,  believe  with- 
'out  doubt,  and  obey  without  reserve.  The 
'very  thing  that  you  desire  you  have.  You 
'have  the  greatest  and  most  striking  of  mira- 
'cles,  in  the  series  of  scripture  prophecies  ac- 
'complislied;  accomplished,  as  we  see,  in  the 
'present  state  of  almost  all  nations,  the  Afri- 
'cans,  the  Egyptians,  the  Arabians,  the  Turks, 
'the  Jews,  the  Papists,  the  Protestants,  Nine- 
'veh,  Babylon,  Tyre,  the  seven  churches  of 
'Asia,  Jerusalem,  and  Rome.  And  this  is  not 
'a  transient  miracle,  ceasing  almost  as  soon  as 
'performed;  but  is  permanent,  and  protracted 
'through  the  course  of  many  generations.  It 
'is  not  a  miracle  delivered  upon  the  report  of 
'others,  but  it  is  subject  to  your  own  inspection 
'and  examination.  It  is  not  a  miracle,  exhibi- 
'ted  only  before  a  certain  number  of  witnesses; 
'but  is  open  to  the  observation  and  contenipla- 
'tion  of  all  mankind;  and,  after  so  many  ages, 
'is  still  growing,  still  improving  to  future  ages. 


ID  See  on  21:2,22—27. 

n  12.     1:3.     2  7,11,17,26.     3:1,5, 

12,21.     7:9—17.     14:13. 

See  on  18. 


p  See  on  7,10,12. 

i(  1:18.     Cnnl.  8:14.     2  Tim.  4:8. 

Hell.  9:28.     2  Pet.  3:1'?— it. 
r   1:4. — See  on  Rom.  1:7.   1620, 

24.  2  Cor.  13:14.  Eph.  6:2t>,2  J. 


854] 


A.  D.  95. 


CHAPTER  XXII. 


A.   D.  95. 


'What  stronger  miracie  therefore  can  you  re- 
'quire  for  your  conviction?  Or,  what  will 
'avail,  if  this  be  f^)und  ineffectual?  Alas!  if 
'you  reject  the  evidence  of  prophecy,  "neither 
'would  you  be  persuaded,  though  one  rose  from 
'the  dead."  What  can  be  plainer?  You  see, 
'or  may  see,  with  your  own  eyes,  the  scripture 
'prophecies  accomplished :  and  if  the  scripture 
'prophecies  are  accomphshed,  the  scripture  must 
'be  the  word  of  God:  and  if  the  scripture  is 
'the  word  of  God,  the  Christian  religion  must 
'be  true.'  Bp.  Newton. 

Testify.  (18)  ^vjjuccQjvQDfiai.  I  bear  wit- 
ness along  with.  Rom.  ^Ab.  8:16.  9:1.— The 
apostle  testified,  and  Jesus  testified  by  and 
with  him. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 

May  the  Lord  show  to  us  the  streams  of  "the 
pure  River  of  the  water  of  life,  which  proceed 
out  of  the  throne  of  God,  and  of  the  Lamb;" 
that,  receiving  the  precious  gift  of  the  life-giv- 
ing Spirit,  we  may  be  made  meet  for  "the  in- 
heritance of  the  saints  in  light."  All  other 
streams  are  polluted  or  will  soon  dry  up;  but 
this  will  flow,  "clear  as  crystal,"  without  alloy 
or  interruption,  for  evermore.  They  who 
drink  of  this  water,  and  eat  of  "the  fruit  of  the 
Tree  of  Life,"  "shall  hunger  and  thirst  no 
more:"  they  will  soon  arrive  where  sin  and 
sickness  shall  be  no  more  known  for  ever,  for 
"the  leaves  of  the  tree  are  for  the  healing  of 
the  nations:"  no  "curse"  will  there  he  found; 
but  blessing  only  and  eternally,  "from  the 
throne  of  God  and  the  Lamb,"  in  the  service 
and  presence  of  their  beloved  Lord,  and  in 
bearing  his  image,  and  being  filled  with  all  his 
fulness.  No  more  complaints  will  then  be  heard, 
of  darkness,  desertion,  or  temptation;  and  there 
win  be  no  need  of  worldly  pleasures  or  amuse- 
ments; as  "the  Lord  God  giveth  them  light,  and 
the\''  shall  reign  for  ever  and  ever."  "These  are 
true  and  faithful  sayings;"  but  they  are  so  vast, 
that  we  need  to  pray  continually,  "Lord  in- 
crease our  faith,"  or  we  shall  not  be  able  to  re- 
ceive them,  however  attested  to  us.-We  should 
give  due  honor  to  the  instruments  of  good  to 
our  souls;  but  we  must  "worship  God"  alone: 
for  angels,  apostles,  prophets,  and  all  believers, 
are  "fellow-servants,"  or  brethren;  and  Christ 
IS  the  Lord  of  all.  (Note,  Matt.  23:8—10.) 
V.   10—21. 

Soon  will  our  Saviour  and  Judge  come  to  de- 
termine our  eternal  state:  but  how  dreadful 
will  it  be  to  the  impenitent  and  polluted  sinner, 
to  be  consigned  to  eternal  unrighteousness  and 
filthiness;  and  to  be  left  "without,  among  dogs 
and  sorcerers,  whoremongers,  murderers,  idol- 
aters, and  all  liars!"     Oh,  may  we  be  found 


"righteous  and  holy,"  and  be  confirmed  in  his 
holy  favor  and  service,  as  our  eternal  and  un- 
changeable felicity,  when  he  shall  "come,  and 
his  reward  with  him,  to  render  to  every  man  as 
his  work  shall  be!"  Never  let  us  think,  that  a 
dead  or  disobedient  faith  will  save  us;  when  the 
"Alpha  and  Omega,  the  First  and  the  Last," 
has  declared  them  alone  "blessed,  who  do  hid 
commandments,"  and  thus  prove  iheir  '  right 
to  the  Tree  of  life,  and  to  enter  in  by  the  gates 
into  the  holy  city."  These  things  he  has  abun- 
dantly testified  by  his  messengers  to  the  church- 
es: and  by  diligently  attending  to  them,  we 
may  hope  to  have  him  dwell  in  our  hearts,  as 
"the  bright  and  morning-Star,"  ushering  in  the 
eternal  day.  But  if  sinners  be  alarmed,  and 
begin  to  desire  his  salvation,  let  them  remem- 
ber, "that  the  Spirit  and  the  bride  say  come;" 
and  all  that  hear  should  say  to  every  one  of 
their  relations,  friends,  and  neighbors,  "Come;" 
yea,  "whosoever  will,  let  him  come  and  take  of 
the  water  of  life  freely."  Nay,  we  should  all 
endeavor,  as  much  as  possible,  to  cause  the  gra- 
cious invitation  to  sound  through  every  land, 
and  to  every  human  being.— -Ought  not  then 
the  ministers  and  professors  of  the  gospel,  to 
beware  of  adding  any  thing,  as  a  restriction  on 
these  large  and  open  invitations,  or  of  deduct- 
ing any  thing  from  them,  or  of  altering  in  any 
way  the  terms  of  a  sinner's  acceptance  and  sal- 
vation? God  alone  is  the  Judge  of  men's  mo- 
tives and  intentions;  but  we  should  keep  at  the 
greatest  distance  from  the  brink  of  that  tremen- 
dous precipice,  which  is  here  pointed  out  to 
"every  man  who  heareth  the  words  of  this 
prophecy;"  and  down  which  multitudes,  in  ev- 
ery age,  rush  headlong  into  destruction.  The 
Lord  deliver  us  from  this  condemnation !  And 
may  the  writer,  and  all  the  readers,  of  these 
observations,  have  a  well-grounded  confidence 
in  Christ,  and  be  of  that  number,  who  love  and 
long  for  his  appearing,  saying,  "Amen,  even  so 
come.  Lord  Jesus." — The  God  of  all  mercy 
and  grace,  be  pleased  to  pardon  all  that  is  erro- 
neous and  faulty  in  this  publication:  and  to  his 
holy  name  be  all  the  praise  of  whatever  is  true 
and  profitable!  Thanks  be  to  God  for  having 
given  the  writer  health,  strength,  and  alnlity 
to  revise,  and  bring  to  a  conclusion,  another 
Edition  of  so  large  a  work.  May  numbers  have 
as  much  cause  to  be  thankful  for  benefit  deriv- 
ed from  the  perusal  of  it,  as  he  has  for  the  ad- 
vantage which  he  has  found  in  writing  it:  that 
so,  Glory  'may  be  to  the  Father,  and  to  the 
'Son,  and  to  the  Holy  Ghost:  as  it  Avas  in  the 
'beginning,  is  now,  and  ever  shall  be,  world 
'without  end.' — And,  "may  the  grace  of  our 
Lord  Jesus  Christ  be  with  us  all,  now,  and  for 
ever.     Amen." 

[855 


A    RETROSPECTIVE    VIEW 


THE  PREDICTIONS  CONTAINED 


THE  REVELATION  OF  ST.  JOHJV. 


The  intention  of  this  retrospect,  is  merely  to 
collect,  and  to  place  before  the  reader  in  one 
view,  the  outline  of  the  interpretation  of  the 
book,  which  has  (not  without  many  interrup- 
tions of  the  subject,)  been  adopted  in  this  pub- 
lication. The  introductory  chapters  do  not 
seem  to  require  any  retrospect:  the  prophet- 
ical part,  properly  so  called,  begins  with  the 
opening  of  the  seals,  in  the  sixth  chapter; 
which,  containing  six  of  the  seven  seals,  has 
been  interpreted  to  predict,  first  the  progress 
of  the  gospel  during  the  period  intended;  and 
then  the  gradual  undermining  of  the  Pagan 
persecuting  Roman  empire,  by  several  succes- 
sive judgments,  till  it  was  terminated  by  the 
conversion  of  the  emperors  to  Christianity. 
The  seventh  chapter  has  been  explained,  as 
predicting,  in  the  former  part  of  it,  the  enlarge- 
ment of  the  church,  in  consequence  of  the 
revolution  above  mentioned;  and  in  the  latter 
part  of  it,  as  describing  the  blessedness  enjoyed 
with  Christ  in  heaven  by  the  martyrs,  and  suf- 
fering Christians,  who  had  lived  during  the 
pagan  persecutions. 

In  the  eighth  chapter,  under  the  seventh 
seal,  the  sounding  of  seven  trumpets  is  an- 
nounced, all  of  which  fall  under  this  last  seal: 
but  the  sounding  of  four  only  is  here  mention- 
ed; with  an  awful  denunciation  of  "woe  on 
the  inhabitants  of  the  earth,"  when  the  other 
three  trumpets  should  be  sounded,  which,  from 
this  circumstance,  are  generally  called,  'The 
'three  woe-trumpets.'  The  four  trumpets,  the 
sounding  of  which  is  mentioned  in  this  chap- 
ter, are  interpreted  to  predict,  the  gradual  sub- 
version of  the  Roman  empire,  after  it  became 
professedly  Christian,  but  was  continually  more 
and  more  corrupted  with  superstition  and  idola- 
try, and  stained  with  persecution,  by  the 
Goths,  Huns,  Moors,  and  Vandals;  till  the 
■whole  fabric  seemed  completely  demolished,  by 
the  death  of  the  last  feeble  and  obscure  empe- 
ror, called  Momillus,  or,  contemptuously,  Au- 
gustulus. 

The  sounding  of  the  fifth  and  sixth  trum- 
pets, or  the  two  first  woe-trumpets,  in  the  ninth 
chapter,  with  the  events  recorded  under  each, 
is  mterpreted  to  predict  the  Mohammedan  im- 
posture, and  its  most  destructive  success;  es- 
pecially in  the  east,  first  under  the  Saracens, 
headed  by  Mohammed  and  his  successors;  and 
then,  under  the  Othmans,  or  Turks,  the  effects 
of  which  remain  to  this  present  day. 

The  tenth  chapter  is  considered  as  a  vision 
introductory  to  the  opening  of  "a  little  book  " 
a  kind  of  appendix,  or  codicil,  to  the  book  with 
the  seven  seals;  attended  by  some  other  inti- 
•850] 


mations,  which  are  afterwards  more  particu- 
larly elucidated. 

The  eleventh  chapter,  which  (exclusive  of 
the  concluding  verses,  relating  to  the  sounding 
of  the  seventh  trumpet,)  is  here  supposed  to 
be  this  little  book,  or  appendix,  is  interpreted 
to  predict  the  slate  of  the  church  in  the  west- 
ern regions,  during  the  term  of  the  fifth  and 
sixth  trumpets,  while  Mohammedism  made  such 
tremendous  ravages  in  the  east,  or  during  the 
period  of  the  twelve  hundred  and  sixty  years. 
This  prediction  shows  the  extremely  corrupt 
state  of  the  nominal  Christian  church;  which 
yet  is  supplied,  during  the  whole  term,  with  a 
competent  number  of  suffering  witnesses  for 
the  truth,  who  protest  against  these  corrup- 
tions; till  at  length  they  are  slain,  their  testi- 
mony is  silenced,  and  their  enemies  triumph: 
but  only  for  a  very  short  time,  after  which  the 
witnesses  arise,  ascend  into  heaven,  and  tre- 
mendous judgments  on  their  enemies  make  way 
for  the  sounding  of  the  seventh  trumpet,  and 
the  final  and  universal  triumph  of  the  Redeem- 
er's cause,  or  are  connected  with  those  events. 
The  latter  circumstances  are  in  this  work  con- 
sidered as  future;  though  many  eminent  expo- 
sitors are  of  another  opinion,  respecting  the 
slaying  and  rising  again  of  the  witnesses,  and 
the  sounding  of  the  seventh  trumpet. 

The  concluding  verse  of  the  eleventh  chap- 
ter is  here  considered  as  introducing  the  proph- 
ecy of  the  twelfth  chapter,  in  which  the  apos- 
tle is  supposed  to  resume  his  subject  from  the 
close  of  the  sixth  or  seventh  chapter;  or  the 
revolution,  by  which  the  Roman  empire  be- 
came professedly  Christian,  under  Constantine 
the  Great;  in  order  to  give  a  more  detailed 
prediction  of  those  events,  especially  relating 
to  the  western  world,  which  had  before  been 
very  compendiously  intimated. — Satan,  by  his 
agents  and  vicegerents,  the  Pagan  persecuting 
emperors,  having  in  vain  endeavored  to  pre- 
vent this  revolution;  and  being,  with  all  their 
coadjutors,  cast  out,  degraded  IVom  authority, 
and  deprived  of  power  to  do  mischief,  in  the 
way  which  they  had  formerly  done,  have  re- 
course, with  great  zeal,  to  other  measures. 
And  the  Devil,  having  failed  of  success  as  a 
roaring  lion,  appears  as  a  dragon,  a  deceiver, 
yet  a  destroyer.  The  church,  however,  and 
her  seed,  before  the  new  projects  are  ripe,  has 
a  place  provided  in  the  wilderness,  to  which 
she  flees  at  the  appointed  time,  and  is  secured 
during  the  period  of  twelve  hundred  and  sixty 
years;  which  is  repeatedly  mentioned  both  by 
tlie  apostle,  and  the  prophet  Daniel. 

The  thirteenth  chapter  is  interpreted  to  pre- 


TABLES  OF  MEASURES. 


diet  the  rise,  establishment,  and  dominion  of 
the  papal  persecuting  Roman  empire,  as  the 
ten  horned  beast;  of  the  Popish  Clergy,  as 
the  two  horned  beast;  and  of  the  Pope,  as  the 
image  of  the  beast:  with  the  mark  and  num- 
ber of  the  beast;  and  the  persecutions  and 
cruelties  which  would  be  perpetrated  by  this 
antichristian  power. 

The  fourteenth  chapter  is  interpreted,  as 
predicting  the  opposition  made  by  the  remnant 
of  true  believers,  to  this  antichristian  power; 
and  their  protest  against  its  abominations,  un- 
der the  name  of  "Babylon  the  Great;"  and 
the  several  stages  of  that  reformation,  which 
at  length  was  effected  in  the  protestant  and  re- 
formed churches;  with  a  general  intimation  of 
those  tremendous  judgments,  by  which  at  last 
the  whole  papal  persecuting  empire  will  be  de- 
stroyed, under  the  image  of  a  harvest  and  a 
vintage. — The  fifteenth  chapter  contains  a  vis- 
ion of  seven  angels,  having  "seven  vials,  con- 
taining the  seven  last  plagues,"  which  were 
about  to  be  poured  out,  and  in  which  the  wrath 
of  God  would  be  fulfilled. — The  pouring  out 
of  all  these  vials  is  here  supposed  to  take  place, 
under  the  seventh  trumpet;  as  all  the  seven 
trumpets  fall  under  the  seventh  seal. 

The  sixteenth  chapter  records  the  pouring 
out  of  the  seven  vials,  which  is  interpreted  to 
predict  the  succession  of  judgments,  by  which 
the  papal  persecuting  empire  and  church,  and 
Rome  itself,  the  metropolis  and  centre  of  both, 
will  be  utterly  desolated.  The  whole,  or  by 
far  the  greatest  part  of  this  prophecy,  however, 
is  here  considered  as  yet  unfulfilled;  though 
some  interpret  the  pouring  out  of  the  three 
first  vials,  to  predict  the  late  events  on  the  con- 
tinent.— The  seventeenth  chapter  gives  a  figu- 
rative, but  most  intelligible  description  of  the 
beasts,  both  the  ten  horned  beast,  and  the  two 
horned  beast,  with  the  extent  and  seat  of  their 
empire. — The  eighteenth  is  interpreted,  by  all 
protestant  expositors,  as  a  prophecy  of  the 
utter  desolation  of  Rome,  for  all  her  abomina- 
tions; with  the  terror,  distress,  and  ruin  of  all 
her  adherents,  and  the  exulting  joy  of  the  true 
church  of  Christ. — In  the  nineteenth  chapter, 
after  a  still  more  animated  description  of  the 
joy  and  praise  of  all  the  servants  of  God,  on 
account  of  these  events,  and  the  glorious  and 
blessed  effects  which  will  follow,  is  a  prophecy 
of  the  subsequent  efforts  against  true  Christian- 
ity, made  by  the  remains  of  the  antichristian 
party,  under  the  conduct  of  "the  beast,  and 


the  false  prophet,"  or  "the  two  horned  beast;** 
and  of  the  final  victory  obtained  over  them, 
ending  in  their  entire  destruction,  and  the  cast- 
ing of  "the  beast  and  the  false  prophet  into 
the  lake  of  fire  burning  with  brimstone." 

Still,  however,  Satan  himself,  the  grand  de- 
ceiver of  all  nations,  remains  at  liberty;  and 
ready  to  make  further  efforts  against  the  cause 
of  Christ:  but,  the  twentieth  chapter  opens 
with  a  prediction  of  his  being  bound,  and  cast 
into  the  bottomless  pit  for  a  thousand  years. 
Then  the  Millennium,  or  triumphant  reign  of 
Christ,  for  a  thousand  years  takes  place;  at  the 
close  of  which,  Satan,  being  again  liberated, 
successfully  renews  his  efforts;  and  impels 
those  whom  he  has  deceived  and  drawn  into 
apostacy  from  God,  to  levy  war,  with  tremen- 
dous force  and  violence,  against  the  remnant 
of  believers.  But  at  that  crisis,  fire  from 
heaven  consumes  the  assailants,  the  devil  is 
finally  consigned  to  the  place  of  torment;  the 
general  judgment  immediately  succeeds;  and, 
all  the  wicked  being  cast  into  the  lake  of  fire, 
the  state  of  the  righteous  in  heaven  is  describ- 
ed in  the  two  concluding  chapters,  with  many 
coincident  instructions  and  exhortations. 

This  is  the  scheme  of  interpretation  adopted 
in  this  pubhcation;  and  it  is,  at  least,  the  result 
of  much  study  and  reflection  on  the  subject. — 
One  thing  further  remains  to  be  noticed.  Some 
modern  expositors,  especially  Mr.  Faber,  sup- 
pose another  persecuting  power  to  arise  to- 
wards the  end  of  the  twelve  hundred  and  sixty 
years,  distinct  from  the  ten  horned  and  the  two 
horned  beasts;  which  is  properly  to  be  consid- 
ered as  Antichrist,  as  an  infidel  king,  an 
atheistical,  and  not  popish  domination. — The 
author,  when  he  read  this,  purposed  to  give  an 
opinion  on  the  subject,  in  his  exposition  of 
Revelation;  but  he  really  found  no  convenient 
place,  in  the  body  of  the  work,  for  introducing 
it.  For,  though  by  no  means  decided  against 
the  sentiment,  or  averse  to  it,  nay,  allowing 
that  modern  events  may  seem  to  countenance 
the  supposition,  he  could  find  no  such  third 
power  distinctly  mentioned,  or  even  hinted  at, 
by  St.  John.  So  that  proceeding  to  the  close 
of  the  book,  without  finding  a  proper  opening 
for  the  subject;  he  saw  no  better  way,  than  to 
mention  this  circumstance  at  the  close  of  it. — 
In  respect  to  the  word  Antichrist,  and  the 
character  of  Antichrist,  he  must  refer  the  read- 
er to  the  notes  on  the  first  epistle  of  St.  John. 
(Notes,  1  John  2:18—25.  4:1—3.) 


TABLES  OF  MEASURES,  &c.  mentioned  in  SCRIPTURE. 


Measures  of  Length. 

Yards. 

A  finger-breadth,  about     .     .       0 

A  hand-breath,  rather  more  than  0 

A  span,  or  half  cubit,  about     .     0 

A  cubit,  the  length  of  a  full  siz-^ 

cd  man's  arm,  from  the  el-  !  -. 

bow  to  the  extremity  of  the  j 

middle  finger J 

Feet.  lucho. 

N.  B.  Some  compute  )  -       „ 
the  cubit  to  be  ^ 
And  others  only    1       6 

The  computation  here  selected 
Vol.  ^  I,  108 


Feet     Inches. 

0  0  3-4 
0  3  1-2 
0     10 


1       8 


is,  probably,  rather  too  large. 
There  seems  no  sufficient 
ground  in  scripture,  for  sup- 
posing different  kinds  of  cu- 
bits; the  only  texts,  which  ap- 
pear to  imply  this,  being  capa- 
ble of  another  interpretation. 
(Note,  Ez.  40:5.-43:13.) 

A  fathom,  4  cubits     ....     2      0      8 

Ezekiel's  Reed,  by  some  com- 
puted to  be 3       1       2 

A  stadium,  or  furlong,  400  c>u- 

bits 222       0      8 

A  mile,  10  furlongs,  being  about 

[857 


TABLES  OF  MEASURES,  &c. 


one-fifth  longer  than  an  En- 
glish mile    2,220       6       8 

Measures  of  capacity,  for  Corn,  or  Liquids. 

Wine  Gal.    Quarb.      Pints. 

TheLog  l-72ofanEphah  .  .    0      0      0  3-4 

The  Cab  1-18  ofan  Ephah   .  .   0       1       11-2 

The  Omer  1-10  of  an  Ephah, 
about 0       3       0  1-4 

The  Hin  1-6  ofan  Ephah,  about  1       1       0 

The  Ephah,  or  Bath,  or  Batus 

(Lu/re  16:6.)  about     ...    7       2      01-2 

The   Chomer,   or   Homer,    10 

Ephahs 75       2       1 

(This  should  carefully  be  dis- 
tinguished from  the  Omer, 
which  is  only  a  hundredth 
part  of  it.) 

Some  think  the  Kor,  or  Koqog, 
Luke  16:7.  to  be  the  same 
as  the  Chomer:  but  this  is 
not  fully  agreed  on. 

The  firkin,  as  mentioned  John, 
2:6.  is  differently  computed. 
Some  think  it  contained    ..03       1  1-4 

The  measure,  or  Choenix,  men- 
tioned Rev.  6 :6.  seems  to  have 
been  the  daily  allowance 
made  of  corn  to  a  slave,  per- 
haps rather  more  than     ..010 

That  mentioned  2  Kings,  7:1. 
is  supposed  to  have  contained 
about 2       0       0 

A  Table  of  Weights  and  Money. 
By  Troy  Weight. 

lbs.     oz.     Pen.   Grs. 

The  Gerah  1-20  of  a  Shekel   .00       0     12 
The  Bekah  1-2  a  Shekel     ..00       5       0 

The  Shekel 0     0     10       0 

The  Maneh,  60  Shekels      ..26       0       0 
The  Talent,  3000  Shekels     .    125     0       0       0 
Litra,  John,  12:.S.   19:39. 
N.  B.  Some  make  the  Shekel, 

according   to  which   all    the 

other  weights  are  computed, 

rather  less   than    this   table; 

and  others  rather  more. 

Money,  in  Value. 
This  is  a  subject  of  a  very  difficult  nature:  for 
money  is  mere  relative  property;  and  its  value 
consists  in  the  quantity  of  things  useful  to  life, 
which  it  will  purchase.  Now  it  is  certain,  that 
the  same  weight,  either  of  brass,  silver,  or  gold, 
will  at  one  time,  and  in  one  place,  purchase  far 
more  of  these  things,  than  in  another  time  and 
place:  and  probably,  an  ounce  of  silver,  in  any 
of  the  times  of  which  the  scripture  treats,  would 
purchase  as  much  as  three,  or  four,  or  five 
ounces  now  would.  All,  therefore,  that  can  be 
attempted  on  this  head,  is  to  show  the  relative 
value  of  the  money  mentioned  in  scripture,  as 
computed  in  the  money  of  this  age  and  nation 
(England).  An  ounce  of  silver  is  generally,  I 
believe,  coined  into  something  more  than  "five 
shillings:  but  as  minute  exactness  is  not  the 
object  in  this  place,  the  computation  will  be 
made  at  that  price. 

£.     s.     d. 

The  Drachma 0     0     7  1-2 

The  Beka,  or  Didrachma  ...  0  1  3 
The  Shekel,  or  Stater  ....  0  2  6 
The  Maneh,  or  pound  ....  7  10  0 
The  Talent 375     0     0 


A  Talent  of  gold,  (at  16  of  sil- 
ver to  one  of  gold)     .     .     .    6000    0    0 

N.  B.  Some  learned  men  com- 
pute each  of  these  lower,  and 
some  higher.  But  this  ap- 
pears to  be  about  the  mean, 
between  discordant  opinions, 

Roman  Money  mentioned  in  the  New 
Testament. 

£>.  s.  d.  far. 

A  Mite  {Aemov)     ....     0  0  0     0  3-4 

A  Farthing  (Kod"p«vT?;5)  about  0  0  0     11-2 

A  Penny,  or  Denarius  ...    0  0  7     0  1-2 

A  Pound,  Mina 3  2  6     0 

A  Table  of  Time. 
Learned  men  state  the  names  of  the  months, 
and  their  relation  to  the  months  into  which  we 
divide  the  year,  as  follows;  but  all  the  names 
mentioned  are  not  found  in  scripture.  Of  those 
which  are,  a  reference  to  some  text,  in  which 
it  is  named,  will  be  annexed. 

1  Nisan,  {Neh.  2:1.)  or  Abib 

(jEx.  13:4.) March,  April. 

2  Zif,  {iKings,  6:1.)  or  Jyar    April,  May. 

3  Sivan,  (£s/A.  8:9.)     .     .     .  May,  June. 

4  Tamuz,  or  Thamuz     .     .    .  June,  July. 

5  Ab July?  August. 

6  Elul,  (iVeA.  6:15.)      .     .     .     5  August, 

7  Ethanim,  (1  Kings,  8:2.)   or 
Tifri 

8  Bui,  (1  Kings,  6:38.)  or  Ma- 
icheswan 

9  Cisleu,  or  Chisleu,  {Neh. 
1.) \  December. 

.0Tabe.h,(£,«.2:r6.)     .    .     |  ?--J- 

11   Shebor,   or    Sebat,    (Zech.  1:  5  January, 
7.) I  February. 

U  Adar,  (Ezra,  6:15.)     .      .     {ll^^'."- 

13  Ve-adar,  or  the  second  Adar. 

This  last  month  was  added,  or  intercalated, 
from  time  to  time;  when  the  twelve  lunar 
months,  falling  considerably  short  of  a  solar 
year,  introduced  such  an  irregularity  in  the 
seasons,  as  was  inconsistent  with  the  observ- 
ance of  the  sacred  festivals  at  the  proper  time. 
This  month  being,  on  those  occasions,  added, 
between  the  end  of  Adar,  the  twelfth  month, 
and  the  beginning  of  Nisan,  the  first  month, 
brought  back  the  computation  of  the  year  to 
some  degree  of  regularity.  It  answered  the 
purpose,  in  some  measure,  which  the  29th  of 
February  every  fourth  year,  does  in  our  days: 
viz.  to  preserve  a  coincidence  between  the 
twelve  months,  which  constitute  the  year,  and  . 
the  actual  yearly  revolution  of  the  earth  round 
the  sun.  But  the  intercalated  month  by  no 
means  settled  the  calculations  of  the  Israelites 
in  that  degree  of  exactness,  to  which  astrono- 
mers have  at  present  reduced  it.  The  months 
of  Israel  as  here  stated,  are  supposed  to  answer, 
each  to  the  closing  half  of  the  former,  and  the 
first  part  of  the  latter  of  our  months,  as  annex 
ed  to  them;  but  these  intercalatory  months,  and 
especially  the  absolute  necessity  which  there 
was  for  them,  must  considerably  deduct  from 
accuracy  in  all  these  calculations.  They  are, 
however,  sufficiently  exact  for  all  usel'ul  pur- 
poses. 


September. 

September, 

October. 

October, 

November. 

1 :  5  November, 

.      I  Dect 


TABLES  OF  MEASURES,  &c. 


The  days  of  the  week  were  numbered  by  the 
Israelites  in  their  order,  the  first,  the  second, 
&c.  the  seventh,  or  last  day  of  the  week,  being 
the  sabbath;  but  it  does  not  aj)pear  that  they 
had  any  names  affixed  to  them. 

Their  days  were  generally  reckoned,  from  the 
setting  of  the  sun,  to  the  next  setting  of  the 
sun,  according  to  the  original  arrangement; 
"The  evening  and  the  morning  were  the  first 
day." 

Both  the  night,  from  sun-set  to  sun-rise,  and 
the  day,  from  sun-rise  to  sun-set,  were  divided 
into  twelve  hours;  which  must  have  been  un- 
equal in  their  length,  at  different  seasons  of  the 
year.  It  should,  however,  be  remembered,  that 
the  land  of  promise,  being  situated  much  nearer 
the  Equator,  the  difference  in  the  length  of^  the 


days  in  summer  and  winter,  and  of  the  nights 
during  winter,  in  proportion  to  the  days,  was 
far  less,  than  in  this  country. — Some,  however, 
think,  with  much  probability,  that  the  di- 
vision of  time  into  hours,  was  introduced  by 
the  Romans.  The  word  hour,  as  used  in  some 
places  of  the  Old  Testament,  does  not  seem  to 
denote  a  measure  of  time;  but  merely  the  co- 
incidence of  events. 

The  night  likewise,  from  sun-set  to  sun-rise, 
was,  among  the  Israelites,  divided  into  four 
watches. — Supposing  the  sun  to  set  at  six 
o'clock,  according  to  our  computation;  the  first 
watch  reached  from  6  to  9;  the  second,  from  9 
to  12;  the  third,  from  12  to  3;  and  the  fourth, 
from  3  to  6,  or  sun-rising. 


A  TABLE  OF  SOME  OF  THE  STATES,  OFFICES,  AND  DESCRIPTIONS 
OF  MEN,  AS  MENTIONED  IN  THE  CANONICAL  SCRIPTURES. 


Patriarchs;  fathers  and  heads  of  families, 
who  eventually  become  renowned  and  celebra- 
ted in  Israel:  as  the  twelve  sons  of  Jacob;  and 
David  the  ancestor  of  the  kings  of  Judah. 

Judges.  In  the  common  use  of  the  word, 
magistrates  in  general  are  intended,  whether 
superior  or  inferior:  but  it  frequently  marks 
out  those  temporary  supreme  rulers,  whom 
God  raised  up,  to  reform  religion  and  deliver 
his  people,  before  he  placed  kings  in  hereditary 
succession  over  them;  that  is,  from  the  death 
of  Joshua,  to  the  nomination  of  Saul  to  be 
king,  or  rather  of  David,  as  substituted  in 
Saul's  place. 

Elders.  This  word  is  used  with  great  lat- 
itude in  scripture:  but  it  more  especially  de- 
notes the  seventy  persons  constituting  the 
council,  or  sanhedrim  of  Israel;  and  after  the 
establishment  of  Christianity,  the  stated  pas- 
tors and  teachers  of  the  Christian  church. 

Kings.  The  kings,  of  David's  race,  were 
especially  appointed  to  that  office,  in  hereditary 
succession,  by  God  himself;  but  for  Solomon's 
sin,  ten  tribes  were  taken  from  his  family,  and 
given  to  Jeroboam. — Thus,  the  kings  of  Ju- 
dah, of  David's  race,  and  the  kings  of  Israel, 
or  the  ten  tribes  of  several  families,  reigned 
separately,  till  the  days  of  Hezekiah;  when 
Israel,  or  the  kingdom  of  the  ten  tribes,  was 
finally  carried  captive. 

Israelites.  This  is  the  proper  name  of 
the  whole  nation,  as  descended  from  Jacob,  or 
Israel;  and  became  appropriate  to  the  ten  tribes 
only,  after  their  revolt  from  David's  family. 

Jews,  or  Judeans.  The  descendants  of 
Judah,  with  the  Levites,  Benjamites,  and  oth- 
ers, who  joined  themselves  to  Judah,  after  the 
division  of  the  kingdom,  are  meant  hy  this 
name, — It  is  therefore  manifestly  improper, 
though  very  common  among  learned  men,  to 
call  the  nation  in  general  Jews,  at  any  period 
of  their  history,  till  about  the  time  of  the  Bab- 
ylonish captivity;  when  the  ten  tribes  being 
dispersed,  all  the  remains  of  the  nation  gradu- 


ally received  this  name,  and  are  known  by  it 
to  this  day. 

A  Hebrew  of  the  Hebrews.  A  lineal  de- 
scendant from  Heber  and  Abraham;  and  not 
one  who  had  been  proselyted,  or  whose  ances- 
tors had  been  proselyted. 

A  Proselyte.  A  person,  from  another  na- 
tion, who  was  incorporated  into  the  church  of 
Israel,  by  receiving  circumcision,  and  becoming 
obedient  to  the  law  of  Moses.  Learned  men 
distinguish  between  different  kinds  of  prose- 
lytes; but  the  scripture  does  not. 

High  Priest,  The  priest  of  Aaron's  race, 
who  was  allowed  and  required  to  enter  into  the 
most  holy  place,  was  constituted  chief  ruler  of 
the  church  of  Israel,  and  was  the  special  type 
of  Christ, 

Second  Priest,  He,  as  it  is  generally  sup- 
posed, who  was  appointed  to  officiate  for  the 
high  priest,  in  case  he  was  disqualified. 

Chief  Priests.  The  Heads,  or  principal 
persons,  of  the  twenty-four  orders,  into  which 
the  sons  of  Aaron  were  divided  by  David,  that 
they  might  serve  in  rotation. 

Levites.  The  descendants  of  Levi,  by 
Gershon,  Kohath,  and  Merari,  who  were  not 
of  Aaron's  race;  but,  in  many  respects,  ser- 
vants to  the  priests,  yet  of"ten  teachers  and 
magistrates  in  Israel, 

Nethinim.  Servants  to  the  priests  and  Le- 
vites, for  the  meaner  and  more  laborious  offi- 
ces; being  the  descendants  of  the  Gibeonites 
and  of  others  who  were  voluntarily  devoted  to 
these  services. 

Prophets,  or  Seers,  Extraordinary  min 
isters  of  religion,  whom  God  raised  up  to  re 
veal  his  will  to  mankind,  to  reform  Israel,  and 
to  predict  future  events;  especially  the  coming 
of  the  Messiah,  his  sufferings,  and  the  glory 
that  should  follow. 

Sons  of  the  Prophets,  Persons  educated 
in  the  schools  of  the  prophets,  from  the  days 
of  Samuel,  who  instituted  them;  from  whom 
God  frequently  called  men  to  the  projjheticnl 

[359 


OFFICES  AND  CONDITIONS  OF  MEN. 


office;  and  who  on  many  occasions,  were  extra- 
ordinary teachers  of  true  religion,  wh-en  the 
priests  and  Levites  neglected  their  duty. 

Scribes.  Learned  men,  whose  professed 
object  was  to  expound  and  enforce  the  law  of 
God,  from  the  days  of  Ezra  to  those  of  our 
Lord. — The  word  scribe  in  the  history  of  Is- 
rael, under  regal  government,  generally  means 
secretary;  that  is,  to  the  king. 

Raebies,  Doctors,  Lawyers.  Scribes, 
who  had  attained  to  certain  degrees  of  emin- 
ence or  reputation  in  their  profession;  and  who 
were  distinguished  in  a  manner,  not  wholly  un- 
like the  academical  honors  conferred  by  modern 
universities. 

TiRSHATHA.  The  governor  of  the  Jews, 
appointed  by  the  Persian  kings,  after  the 
captivity. 

Tetrarchs.  Persons,  each  of  whom  were 
appointed  by  the  Roman  emperors,  to  govern 
a  fourth  part  of  that  district,  which  had  formed 
the  kingdom  of  Herod  the  great;  and  which, 
at  his  death,  was  divided  into  four  governments. 
(Note,  Luke,  3:1.) 

Centcrions.  Officers  in  the  Roman  army 
commanding  a  hundred  men. 

Publicans.  Tax-gatherers,  under  the  Ro- 
mans. The  principal  publicans  farmed  large 
districts,  at  an  annual  rent;  and  were  aided  by 
the  Roman  armies,  in  exacting  their  demands 
from  individuals;  and  the  inferior  publicans 
rented  smaller  tracts  of  them,  or  were  their 
servants. 

Pharisees.  A  sect  among  the  Jews,  in  the 
days  of  Christ,  (having  sprung  up  some  time 
before, (  which,  under  the  profession  of  extra- 
ordinary strictness  and  sanctity,  was  remark- 
able for  hypocrisy,  pride,  censoriousness,  and 
covetousness.  They  however  maintained  the 
true  doctrine  concerning  tlie  resurrection,  and 
received  all  the  books  of  the  Old  Testament, 
as  divinely  inspired,  even  as  "the  oracles  of 
God." 

Sadducees.  a  sect  of  infidels  among  the 
Jews,  who,  professing  indeed  some  regard  to 
certain  parts  of  the  scriptures,  denied  the  res- 
tirrection,  disbelieved  a  future  state,  and  the 
existence  of  angels  and  spirits. 

Herodians.  Sadducees,  who  shaped  their 
religion  to  outward  circumstances,  and  espe- 
cially paid  court  to  Herod.  Some  say,  they 
professed  to  believe  that  King  Herod  was  the 
Messiah. 

Samaritans.  The  descendants  of  the  na- 
tions, whom  the  kings  of  Assyria  settled  in  the 
country,  from  which  they  dispossessed  the  ten 
tribes;  united  with  some  Israelites,  and  apos- 
tate Jews,  and  Jewish  priests,  who  established 
a  schismatical  religion  in  Samaria,  which  pro- 


duced the  most  determined  reciprocal  enmity 
and  antipathy  between  them  and  the  Jews. 

Nazarenes.  a  name  by  which  the  Chris- 
tians were  at  first  distinguished;  but  after- 
wards applied  to  an  heretical  sect. 

Stoics.  A  sect  of  heathen  philosophers, 
who  prided  themselves  in  apathy,  or  an  affec- 
ted indifference  to  pleasure  or  pain;  who  con- 
sidered virtue  as  its  own  reward;  and  who 
maintained  that  all  events  were  determined  by 
fate,  as  superior  to  the  will  of  the  Gods,  even 
of  the  supreme  God. 

Epicureans.  A  sect  of  heathen  philoso- 
phers, who  ascribed  all  things  to  chance,  and 
considered  pleasure  as  the  chief  good. 

Apostles.  Persons,  selected  by  Jesus  Christ, 
to  be  the  witnesses  of  his  life  and  death,  and 
especially  of  his  resurrection,  to  mankind;  the 
repositories  of  his  holy  doctrine,  from  whom  it 
should  be  communicated  to  the  nations,  and  to 
all  future  ages;  and  who,  by  their  preaching 
and  writing,  should  make  known  his  holy  reli- 
gion; so  that  to  the  end  of  the  world,  their 
doctrine  must  be  appealed  to,  as  the  standard 
of  truth  and  duty. 

Evangelists.  For  many  ijges,  this  word 
has  marked  out  the  writers  of  the  four  narra- 
tives, which  have  been  transmitted  to  us,  as  of 
divine  authority,  concerning  the  miracles,  life, 
death,  and  resurrection  of  our  blessed  Saviour: 
but  in  the  New  Testament,  it  signifies  simply 
preachers  of  the  gospel;  yet  with  a  special  de- 
signation of  certain  persons,  who,  under  the 
authority  and  direction  of  the  apostles,  (the 
principal  missionaries  of  Christ  to  mankind,) 
were  sent  forth  to  establish  and  regulate  the 
churches  planted  by  the  apostles,  and  to  plant 
new  churches.  They  seem  to  have  been  dis- 
tinguished from  stated  pastors,  in  nearly  the 
same  manner  as  modern  missionaries  are  from 
resident  ministers. 

Bishops.  The  same  persons  are  in  many 
places  called  both  bishops  and  elders;  but  it  is 
generally  and  with  great  probability  supposed, 
that  after  a  time,  the  bishops  became  the  su- 
perintendents and  overseers,  not  only  of  the 
churches,  but  of  the  pastors  also,  each  in  a 
limited  district. 

Deacons.  Persons  appointed,  by  the  coun- 
sel and  direction  of  the  apostles,  to  take  'care 
of  the  poor,  and  the  secular  concerns  of  the 
churches;  from  whom,  however,  it  seems  evi- 
dent, that  elders  and  evangelists  were  fre- 
quently chosen,  and  sent  forth. 

Nicolaitans.  a  corrupt  company  of  her- 
etics, answering  in  many  respects  to  the  Anti- 
nomians  of  modern  times.  There  is  however 
no  proof,  that  they  were  the  disciples  of  Nic- 
olas, one  of  the  first  deacons;  indeed  the  sup-  . 
position  is  in  the  highest  degree  improbable. 


AN  ACCOUNT   OF   THE   LIVES,    SUFFERINGS,   AND   MARTYRDOM 

or    THE 

APOSTLES  AND  EYANGEL.ISTS. 


I.  St.  STEPHEN,  the  Proto,  or  first  mar- 
tyr, was  elected,  with  six  others,  as  a  deacon, 
out  of  the  Lord's  seventy  disciples.  Stephen 
was  an  able  and  successful  preacher.  The 
principal  persons  belonging  to  five  Jewish  syn- 
agogues entered  into  many  altercations  with 
him;  but  he,  by  the  soundness  of  his  doctrine, 
and  strength  of  his  arguments,  overcame  them 
all,  which  so  much  irritated  them,  that  they 
suborned  false  witnesses  to  accuse  him  of  blas- 
pheming God  and  Moses.  Being  carried  before 
the  council,  he  made  a  noble  defence,  but  that 
so  much  exasperated  his  judges,  that  they  re- 
solved to  condemn  him.  At  this  instant  Ste- 
phen saw  a  vision  from  heaven  of  Jesus,  in  his 
glorified  state,  sitting  at  the  right  hand  of  God. 
This  vision  so  greatly  rejoiced  him,  that  he 
exclaimed  in  raptures,  "Behold,  I  see  the  heav- 
ens opened,  and  the  Son  of  man  standing  on 
the  right  hand  of  God."  They  then  condemn- 
ed him,  and  having  dragged  him  out  of  the 
city,  stoned  him  to  death.  On  the  spot  where 
he  was  martyred,  Eudocia,  the  empress  of  the 
emperor  Theodosius,  erected  a  superb  church. 

The  death  of  Stephen  was  succeeded  by  a 
severe  persecution  in  Jerusalem,  in  which  2000 
Christians,  with  Nicar  the  deacon,  were  mar- 
tyred; and  many  others  obliged  to  leave  the 
j)lace. 

II.  St.  JAMES  the  Great,  a  Galilean, 
was  the  son  of  Zebedee,  a  fisherman,  the  elder 
brother  of  St.  John,  and  a  relation  to  Christ 
himself;  for  his  mother  Salome  was  cousin-ger- 
man  to  the  virgin  Mary.  Being  one  day  with 
his  father  fishing  in  the  sea  of  Galilee,  he,  and 
his  brother  John,  were  called  by  our  Saviour 
to  become  his  disciples.  They  cheerfully  obey- 
ed the  mandate,  and  leaving  their  father,  fol- 
lowed Jesus.  It  is  to  be  observed,  that  Christ 
placed  a  greater  confidence  in  them,  than  in 
any  other  of  the  apostles,  Peter  excepted. 

Christ  called  these  brothers  Boanerges,  or  the 
sons  of  thunder,  on  account  of  their  fiery  spirits, 
and  impetuous  tempers. 

Herod  Agrippa,  being  made  governor  of  Ju- 
dea  by  the  emperor  Caligula,  raised  a  persecu- 
tion against  the  Christians,  and  particularly 
singled  out  James  as  an  object  of  revenge. 

James,  being  condenmed  to  death,  showed 
such  an  intrepidity  of  spirit,  and  constancy  of 
mind,  that  his  very  accuser  was  struck  with 
admiration,  and  became  a  convert  to  Christian- 
ity. This  transition  so  enraged  the  people  in 
power,  that  they  condemned  him  likewise  to 
death;  when  James  the  apostle,  and  his  peni- 
tent accuser  were  both  beheaded  on  the  same 
day,  and  with  the  same  sword.  These  events 
took  place  in  the  year  of  Christ  44. 

Much  about  the  same  period,  Timon  and 
Parmenas,  two  of  the  seven  deacons,  suffered 
martyrdom;  the  former  at  Corinth,  and  the 
latter  at  Philippi,  in  Macedonia. 


III.  St.  PHILIP.  This  apostle  and  martyr 
was  born  at  Bethsaida,  in  Galilee,  and  was  the 
first  called  by  the  name  of  Disciple.  He  was 
honored  with  several  important  commissions  by 
Christ,  and  being  deputed  to  preach  in  Upper 
Asia,  labored  very  diligently  in  his  apostleship. 
He  then  travelled  into  Phrygia,  and  arriving  at 
Heliopolis,was  greatly  grieved  to  find  the  inhab- 
itants so  sunk  in  idolatry,  as  to  worship  a  large 
serpent.  St.  Philip,  however,  converted  many 
of  them  to  Christianity,  and  even  procured  the 
death  of  the  serpent.  This  so  enraged  the 
magistrates,  that  they  committed  him  to  prison, 
had  him  severely  scourged,  and  afterwards  cru- 
cified. His  friend,  St.  Bartholomew,  found  an 
opportunity  of  taking  down  the  body  and  bury- 
ing it;  for  which,  however,  he  was  very  near 
suffering  the  same  fate.  His  martyrdom  hap- 
pened eight  years  after  that  of  St.  James  the 
great,  A.  D.  32. 

IV.  St.  MATTHEW.  This  evangelist, 
apostle,  and  martyr,  was  born  at  Nazareth  in 
Galilee,  but  resided  chiefly  at  Capernaum,  on 
account  of  his  business,  which  was  that  of  a 
toll-gatherer,  to  collect  tribute  of  such  as  had 
occasion  to  pass  the  sea  of  Galilee.  On  being 
called  as  a  disciple,  he  immediately  complied, 
and  left  every  thing  to  follow  Christ.  After 
the  ascension  of  his  master,  he  continued 
preaching  the  gospel  in  Judea  about  nine  years. 
Designing  to  leave  Judea,  in  order  to  go  and 
preach  among  the  Gentiles,  he  wrote  his  gospel 
in  Hebrew,  for  the  use  of  the  Jewish  converts; 
but  it  was  afterwards  translated  into  Greek  by 
St.  James  the  less.  Going  to  Ethiopia  he  or- 
dained preachers,  settled  churches,  and  made 
many  converts.  He  then  proceeded  to  Parthia, 
where  he  liad  the  same  success;  but  returning 
to  Ethiopia,  he  was  slain  by  a  halbert  in  the 
city  of  Nadabar,  about  the  year  of  Christ  60. 
He  was  remarkably  inoffensive  in  his  conduct, 
and  temperate  in  his  mode  of  living. 

V.  St.  mark.  This  evangelist  and  mar- 
tyr was  born  of  Jewish  parents,  of  the  tnbe  of 
Levi.  It  is  imagined,  that  he  was  converted 
to  Christianity  by  St.  Peter,  whom  he  served 
as  an  amanuensis,  and  whom  he  attended  in  all 
his  travels.  Being  entreated  by  the  converts 
at  Rome  to  commit  to  writing  the  admirable 
discourses  they  had  heard  from  St.  Peter  and 
himself:  this  request  he  complied  with,  and 
composed  his  gospel  accordingly,  in  the  Greek 
language.  He  then  went  to  Egypt,  and  con- 
stituted a  bishopric  at  Alexandria:  afterwards 
he  proceeded  to  Lybia,  where  he  made  many 
converts.  Returning  to  Alexandria,  some  of 
the  Egyptians,  exasperated  at  his  success,  de- 
termined on  his  death.  To  accomplish  this 
they  tied  his  feet,  dragged  him  through  the 
streets,  left  him  to  remain,  bruised  as  he  was, 
in  a  dungeon  all  night,  and  the  next  day  burn- 
ed his  body.     This  happened  on  the   25tli  of 

[861 


AN  ACCOUNT  OF  THE  LIVES,  SUFFERINGS,  AND  MARTYRDOM 


Aoril.  His  bones  were  carefully  gathered  up 
by  the  Christians,  decently  interred,  and  after- 
wards removed  to  Venice,  where  he  is  consid- 
ered  as  the  tutelar  saint,  and  patron  of  the 

VI.  St.  JAMES  the  Less.  This  apostle 
and  martyr  was  called  so  to  distinguish  him  from 
St.  James  the  great.  He  was  the  son,  by  a 
first  wife,  of  Joseph,  the  reputed  father  of 
Christ:  he  was,  after  the  Lord's  ascension, 
elected  bishop  of  Jerusalem:  he  wrote  his  gen- 
eral epistle  to  all  Christians,  and  converts  what- 
ever, to  suppress  a  dangerous  error  then  prop- 
agating, viz.  "That  a  faith  in  Christ  was  alone 
sufficient  for  salvation,  without  good  works." 
The  Jews  being,  at  this  time,  greatly  enraged 
that  St.  Paul  had  escaped  their  fury,  by  appeal- 
ing to  Rome,  determined  to  wreak  their  ven- 
geance on  James,  who  was  now  94  years  of 
age:  they  accordingly  threw  him  down,  beat. 
bruised,  and  stoned  him;  and  then  dashed  out 
his  brains  with  a  club,  such  as  was  used  by 
fullers  in  dressing  cloths. 

VH.  St.  MATTHIAS.  This  apostle  and 
martyr  was  called  to  the  apostleship  after  the 
death  of  Christ,  to  supply  the  vacant  place  of 
Judas,  who  had  betrayed  his  master,  and  was 
likewise  one  of  the  seventy  disciples.  He  was 
martyred  at  Jerusalem,  being  first  stoned,  and 
then  beheaded. 

VIII.  St.  ANDREW.  This  apostle  and 
martyr  was  brother  to  St.  Peter,  and  preached 
the  gospel  to  many  Asiatic  nations.  Arriving 
at  Edessa,  the  governor  of  the  country,  named 
Egeas,  threatened  him  very  hard  for  preaching 
against  the  idols  there  worshipped.  St.  Andrew 
persisting  in  the  propagation  of  his  doctrines, 
he  was  ordered  to  be  crucified  on  a  cross,  two 
ends  of  which  were  transversely  fixed  in  the 
ground.  He  boldly  told  his  accusers,  that  he 
would  not  have  preached  the  glory  of  the  cross, 
bad  he  feared  to  die  on  it.  And  again,  when 
they  came  to  crucify  him,  he  said,  that  he  cov- 
eted the  cross,  and  longed  to  embrace  it.  He 
Avas  fastened  to  the  cross,  not  with  nails  but 
cords,  that  his  death  might  be  more  lingering. 
In  this  situation  he  continued  two  days,  preach- 
ing the  greatest  part  of  the  time  to  the  people; 
and  expired  on  the  30th  of  November. 

IX.  St.  PETER.  This  great  apostle  and 
mnrtyr  was  born  at  Bethsaida  in  Galilee,  being 
the  son  of  Jonah,  a  fisherman,  which  employ- 
ment St.  Peter  himself  followed.  He  was  per- 
suaded by  his  brother  to  turn  Christian,  when 
Christ  gave  him  the  name  of  Cephas,  implying 
in  the  Syriac  language,  a  rock.  He  was  called, 
at  the  same  time  as  his  brother,  to  be  an  apos- 
tle; gave  uncommon  proofs  of  his  zeal  for  the 
service  of  Christ,  and  always  appeared  as  the 
jirincipal  speaker  among  the  apostles.  He  had, 
however,  the  weakness  to  deny  his  master,  after 
bis  apprehension,  though  he  defended  him  at 
the  time;  but  the  sincerity  of  his  repentance 
made  an  atonement  for  the  atrociousness  of 
his  crime. 

The  Jews,  after  the  death  of  Christ,  still 
continued  to  persecute  the  Christians,  and  even 
went  so  far  as  to  order  several  of  the  apostles, 
among  whom  was  Peter,  to  be  scourged.  This 
punishment  they  bore  with  great  fortitude,  and 
rej-ticed  that  they  were  thought  worthy  to  suf- 
fer I'lr  the  sake  of  Christ. 

Herod  Agrippa  having  caused  St.  James  the 
.862] 


great  to  be  put  to  death,  and  finding  that  it 
pleased  the  Jews,  resolved,  in  order  to  ingra- 
tiate himself  farther  with  the  people,  that  Peter 
should  fall  a  sacrifice  to  their  malice.  He  was 
accordingly  apprehended,  and  thrown  into  pris- 
on; but  an  angel  of  the  Lord  released  him, 
which  so  enraged  Herod,  that  he  ordered  the 
centinels,  who  guarded  the  dungeon  in  which 
he  had  been  confined,  to  be  put  to  death.  St. 
Peter,  after  various  other  miracles,  retired  to 
Rome,  where  he  defeated  all  the  artifices,  and 
confounded  the  niagic  of  Simon,  the  magician, 
a  great  favorite  of  the  emperor  Nero:  he  like- 
wise converted  to  Christianity  one  of  the  con- 
cubines of  that  monarch,  which  so  exasperated 
the  tyrant,  that  he  ordained  both  St.  Peter  and 
St.  Paul  to  be  apprehended.  During  the  time 
of  their  confinement,  they  converted  two  of  the 
captains  of  the  guard,  and  forty-seven  other 
persons  to  Christianity.  Having  been  nine 
months  in  prison,  Peter  was  brought  out  from 
thence  for  execution,  when,  after  being  severely 
scourged,  he  was  crucified  with  his  head  down- 
wards; which  position,  however,  was  at  his 
own  request.  He,  as  well  as  Paul,  suffered  on 
the  29th  day  of  June.  His  body  being  taken 
down,  embalmed,  and  buried  in  the  Vatican,  a 
church  was  atterwards  erected  on  the  spot;  but 
this  being  destroyed  by  the  emperor  Helioga- 
balus,  the  body  was  removed,  till  th.  20th 
bishop  of  Rome,  called  Cornelius,  conveyed  it 
again  to  the  Vatican:  afterwards  Constantlne 
the  great  erected  one  of  ihc  most  stately 
churches  in  the  universe  over  the  place.  Be- 
fore we  quit  this  article  it  is  requisite  to  observe, 
that  previous  to  the  death  of  St.  Peter,  his  wife 
suffered  martyrdom  for  the  faith  of  Christ,  and 
was  exhorted,  when  going  to  be  put  to  death, 
to  remember  the  Lord  Jesus. 

X.  St.  PAUL,  the  apostle  and  martyr,  was 
a  Jew  of  the  tribe  of  Benjamin,  born  at  Tar- 
sus, in  Cilicia.  He  was  at  first  a  great  enemy 
to,  and  persecutor  of  the  Christians;  but  after 
his  miraculous  conversion  he  became  a  strenu- 
ous preacher  of  Christ's  gospel.  At  Iconium, 
St.  Paul  and  St.  Barnabas  were  near  being 
stoned  to  death  by  the  enraged  Jews;  where- 
fore they  fled  to  Lycaonia.  At  Lystra,  St. 
Paul  was  stoned,  dragged  out  of  the  ciiy,  and 
left  for  dead.  He,  however,  happily  revived, 
and  escaped  to  Derbe.  At  Philippi,  Paul  and 
Silas  were  imprisoned  and  whipped;  and  both 
were  again  persecuted  at  Thessalonica.  Being 
afterwards  taken  at  Jerusalem,  he  was  sent  to 
Cesarea,  but  appealed  to  Cesar  at  Rome.  Here 
he  continued  a  prisoner  at  large  for  two  years. 
Being  released,  he  visited  the  churches  ol' 
Rome,  and  preached  in  France  and  Spain. 
Returning  to  Rome,  he  was  again  apprehended, 
and,  by  the  order  of  Nero,  martyred,  by  being 
beheaded. 

XI.  St.  JUDE,  the  apostle  and  martyr,  the 
brother  of  James,  was  commonly  called  Thad- 
deus.  Being  sent  to  Edessa,  he  wrought  many 
miracles,  and  made  many  converts,  which  stir- 
ring up  the  resentment  of  people  in  power,  he 
was  crucified,  A.  D.  72. 

XH.  St.  BARTHOLOMEW  preached  in 
several  countries,  performed  many  miracles, 
and  healed  various  diseases.  He  translated  St. 
Matthew's  gospel  into  the  Indian  language,  and 
propagated  it  in  that  country:  but  at  length, 
the  idolaters  growing  impatient  with  his  due- 


OF  THE  APOSTLES  AND  EVANGELISTS. 


trines,  severely  beat,  crucified,  and  flayed  him, 
and  then  cut  off  his  liead. 

XIII.  St.  THOMAS,  as  he  was  called  in 
Syriac,  but  Didymus  in  Greek,  was  an  apostle 
and  martyr.  He  preached  in  Parthiaand  India, 
where  displeasing  the  Pagan  priests,  he  was 
m'.irtyred  by  being  thrust  through  with  a  spear. 

XIV.  St.  LUKE,  the  evangelist  and  mar- 
tyr, was  the  author  of  a  most  excellent  gospel. 
He  travelled  with  St.  Paul  to  Rome,  and 
preached  to  divers  barbarous  nations,  till  the 
priests  in  Greece  hanged  him  on  an  olive-tree. 

XV.  St.  SIMON,  the  apostle  and  martyr, 
was  distinguished  by  the  name  of  Zelotes,  from 
his  zeal.  He  preached  with  great  success  in 
Mauritania,  and  other  parts  of  Africa,  and  even 
in  Britain,  where,  though  he  made  many  con- 
verts, he  was  crucified  by  the  then  barbarous 
inhabitants  of  that  island,  A.  D.  74. 

XVI.  St.  JOHN.  This  saint  was,  at  once, 
a  prophet,  apostle,  divine,  evangelist,  and  mar- 
tyr. He  is  called  the  beloved  disciple,  and  was 
brother  to  James  the  great.  He  was  previ- 
ously a  disciple  of  John  the  Baptist,  and  after- 
wards not  only  one  of  the  twelve  apostles,  but 
one  of  the  three  to  whom  Christ  communicated 


the  most  secret  passages  of  his  life.  The 
churches  in  Asia  founded  by  St.  John  were, 
Smyrna,  Pergamos,  Sardis,  Philadelphia,  La- 
odicea,  and  Thyatira,  to  whom  he  directs  his 
book  of  Revelations.  Being  at  Ephcsus,  he 
was  ordered  by  the  emperor  Domitian  to  be 
sent  bound  to  Rome,  where  he  was  condemned 
to  be  "ast  into  a  caldron  of  boiling  oil.  But 
here  a  miracle  appeared  in  his  favor;  the  oil 
did  him  no  injury,  and  Domitian  therefore  not 
being  able  to  put  him  to  death,  banished  him 
to  Patmos  to  work  at  the  mines.  He  was, 
however,  recalled  by  Nerva,  who  succeeded 
Domitian  after  his  decease,  but  was  deemed  a 
martyr  on  account  of  iiis  having  undergone  the 
mode  of  an  execution,  though  it  did  not  take 
efft'ct.  He  wrote  his  epistles,  gospel,  and  rev- 
elations; all  in  a  different  style;  but  they  are 
all  equally  admired.  He  was  the  only  apostle 
who  escaped  a  violent  death:  lived  the  longest 
of  any  of  them,  being  near  100  years  of  age  at 
the  time  of  his  death. 

XVII.  St.  BARNABAS  was  a  native  of 
Cyprus,  but  of  Jewish  parents:  the  time  of  his 
death  is  uncertain,  but  supposed  to  be  about 
the  year  of  Christ  73. 

[863 


CHRONOLOGICALi  TABLE. 


13: 
14: 


21:1—7. 
8—21. 

22: 

23:1,2. 
24: 
11:10,11. 

25:20,26. 

25:7,8. 

11:17. 

27:2«:  29:1—14. 

Vol. 


A.M.  B.C.I 
From  the  Creation  of  the  World  to  the 
Delugt. 

Gao.  I: — 3:  The  creation  and  fall  of  Adam       .         .      4004 

4:                   Cain  murders  Ahel,  about          .         .  128  3876 
5:3,4.  Selh  is  born,  when  Adam  his  father  is  130 

years  old 130  3874 

6.  Enos  is  born,  Seth  his  father  being  105 

years  old 235  3769 

Cainan  is  born,  when  Enos  his  father  is 

90 325  3679 

12.  Mahalaleel  born,  when  Cainan  is  70     .  395  3609 

15.  Jared  born,  when  Mahalaleel  is  65     .  460  3544 

18.19.  Enoch  born,  Jared  being  162         .         .  622  3382 
21,22.  Methuselah  born,  Enoch  being  65      ,  687  3317 

25.  Lamech  born,  Methuselah  being  187  .        874  3130 

4,5.  Adam  dies,  aged  930         •.         .  930  3074 

23,24.  Enoch  is  translated,  aged  365        .  .        987  3017 

7,8.  SelJi  dies,  aged  912           .         .         .  1042  2952 

28,29.  Noah  is  born,  Lamech  being  182  .  .      1056  2948 

13,14.  Cainan  dies,  aged  910       .         .         .  1235  2769 

16,17.  Mahalaleel  dies,  aged  895     .         .  .      1290  2714 

19.20.  Jared  dies,  aged  962          .         .         .  1422  2582 
6:3 — 22.  God  denounces  the  flood,  and  commands 

Noah  tu  build  the  ark        .         .         .       1536  2568 
5:32.  Noah  being  500  years  old,  bis  eldest  son  is 

born 1556  2448 

5:30,31.  Lamech  dies,  aged  777,  being  the  first  who 
is  recorded  to  have  died  a  natural  death 
before  his  father        ....       1651  2358 
26,27.  Methuselah  dies,  aged  969  .         .         1 1656  2348 

:7:  The  Deluge  .         .         .         .         •       1656  2348 

Thus  Adam  lived  till  Lamech,  the  father 
of  Noah,  was  56  yean  of  age:  Noah  was 
595  years  of  age,  when  Lamech  died; 
and  Shem  was  above  90  at  the  same 
time.  For  it  is  not  clear,  which  of  No- 
ah's sons  was  the  first-born. 

From  the  Deluge  to  the  calling  of 
Abram. 

Noah,  after  the  deluge,  leaves  the  ark  1657  2347 

11:10.  Arphaxad,  the  son  of  Shem  is  horn         .      1658  2346 

12.  Salah,  the  son  of  Arphaxad,  is  born    .  1693  231 1 

14.  Ebcr,  the  son  of  Salah,   is    born         .      1723  2281 

16.  Peleg,  the  son  of  Eber,  is  born  .  1757  2247 

10.8—11.  Nineveh  is  built,  probably  by  Nimrod    .      1771  2233 

11:18.  Reu,  the  son  of  Peleg,  is  horn    .         .  1787  2217 

20.  Senig,  the  son  of  Reu,  is  born       .         .      1819  2185 

22.  Nahor,  the  son  of  Serug,  is  born         .  1849  2155 

24.  Terah,  the  son  of  Nahur,  is  born   .         .       1878  2126 

9:28,29.  Noah  dies,  aged  950  ..         .  2006  1998 

II:  31,32.  Terah,  Abram's  father,  leaves  Ur  in  Chal- 

dea,  and  with  Abram  comes  to  Haran       2082  1922 
12:  Abram,  at  God's  command,  leaves  Haran, 

and  comes  lo  sojourn  in  Canaan        .      2083  1921 
fience   it   appears,   that   Noah   lived    till 
within  two  years  of  the  birth  of  Abram: 
and  it  will   he  seen,  that  Isaac  was  50 
years  old  when  Shem  died. 

From  the  ealling  of  Abram,  to  the  Death 
of  Moses, 

Lot  leaves  Abram,  and  goes  to  dwell  at  or 

near  Sodom  ....  2087 

The  kings  of  the  east  wage  successful  war 
against  the  king  of  Sodom  and  his  con- 
federates, and  lake  Lot  captive:  but 
Abram  pursues  and  vanquishes  them, 
rescues  Lot;  and  meets  and  is  blessed  by 
Melchizedek,  to  whom  he  gives  a  tenth 

of  the  spoils 2091 

Ishmael,  Abram's  son  by  Hagar,  is  born        2093 
God  covenants  with  Anram,   changes   his 
name  to  Abraham,  institutes  circumcis- 
ion; and  promises  Isaac  by  Sarai,  whom 
he  calls  Sarah       ....         [2096 
In  the  same  year,  Sodom  and  Gomorrah, 
tc.  are  destroyed  by  fire  from  heaven, 
but  Lot  is  rescued  in  answer  to  Abra- 
ham's intercession 
Isaac,  the  child  of  promise,  is  born         .      2107 
Isaac  is  weaned,  and  Ishmael,  with  Hagar 

his  mother,  is  sent  away  by  Abraham        2110 
To  prove  Abraham's  faith,  God  commands 

him  to  sacrifice  Isaac     .         .         .  2132 

Sarah  dies,  aged  127  years    .         .         .      2144 
Isaac  marries  Rehekafi      .         .         .  2147 

Shem,  the  son  of  Noah,  dies  .         .      2158 

Esau  and  Jacob,  twin  sons  of  Isaac  and 

Rebekah,  are  born  .         .  2168 

Aliiaham  dies,  aged  175        .  .         .      2182 

Kl)er.  the  fifth  from  Noah,  dies  .  2l'?7 

.1  Kcyh  fraudulently  obtains  the  blessing  from 

TI.  109 


Gen.  29:15— 30. 


35:28,29. 
88: 


1913 
1911 


1894 

1872 
1860 
1857 
1846 

1836 
1822 
1817 


Ex.  6:16. 


6:20 

2:1—5 

2:10—25. 


Josh.  14:7. 
Ex.  3:  Uc. 


40:  Ley.  1:— 27: 
Num.  1:— 14: 


Josh.  1:' 


Isaac;  and  fleeing  from  the  murderous 
rage  of  Esau,  being  encouraged  by  a 
vision  at  Bethel,  he  goes  into  Mesopota- 
mia, to  Laban,  his  mother's  brother  . 
After  seven  years'  service,  he  marries  Leah 
and  Rachel,  Laban's  daughters,  when  he 
was  74  years  of  age 
Having  served  Laban  13  years  more,  and 
having  many  sods,  and  one  daiightcr,  he 
leaves  Mesopotamia,  and  returns  to  Ca- 
naan; in  which  he  was  protected  against 
Laban,  who  pursued  him,  and  encour- 
aged by  a  divine  vision  at  Peniel, against 
the  fear  of  Esau,  who  came  to  meet  him 
with  400  men;  but  was  reconciled  to 
him  ..... 

Dinah,  Jacob's  daughter,  k  defiled  by  She- 
cheoi,  son  of  Hamor,  who,  with  the  men 
of  Shechem,  are  cruelly  and  treacher 
oiisly  murdered  by  Simeon  and  Levi, 
Jacob's  sons  .... 

Benjamin  is  born,  and  Rachel  dies,  near 
Bethlehem,  when  Jacob  went  to  pay  h' 
vows  at  Bethel  .         ■         .         . 

Joseph,  Jacob's  elder  son  by  Rachel,  is 
sold  by  his  brethren  to  the  Midianites, 
who  carry  him  down  into  Egypt 

Joseph,  falsely  accused  by  the  wife  of  Pot- 
iphar  his  master,  is  committed  to  prison 

Isaac  dies,  aged  180 

Pharez  and  Zerah  are  born  of  Tamar,  by 
Judah  her  father-in-law,  about 

Joseph  interpreting  Pharaoh's  dreams,  is 
made  lord  of  all  the  land  of  Egypt     . 

Jacob,  pressed  by  famine,  sends  his  ten 
sons,  to  buy  eorn  in  Egypt;  who  meet 
with  harsh  treatment  from  Joseph,  whom 
they  did  not  know 

Jacob  is  prevailed  on  to  send  Benjamin 
with  his  other  sons:  and  Joseph  having 
at  length  made  himself  known  to  his 
brethren;  Jacob,  with  all  his  family,  go 
down  into  Egvpt 

Jacob  having  messed  his  sons,  dies  in 
Egypt,  aged  147,  and  is  buried  in  Ca- 
naan    ...... 

Joseph  dies,  aged  110,  and  the  book  of 
Genesis  closes  .... 

Levi,  the  grandfather  of  Moses  and  Aaron 
dies,  aged  137        .... 

The  bondage  of  Israel  in  Egypt  begins, 
about        ..... 

Aaron  is  born  .         . 

Moses  is  horn,  &c. 

Having  been  brought  up  by  Pharaoh's 
daughter,  he,  at  the  age  of  40,  attempts 
lo  deliver  his  people;  but  meeting  a  re- 
pulse, he  (lees  into  Midian,  where  he 
marries  Jethro's  daughter,  and  continues 
40  years  as  a  shepherd 

Caleb,  the  sonof  Jephunneh,  is  born 

God  appears  to  Moses,  in  a  burning  bush, 
and  sends  him  to  deliver  Israel 

All  the  events  recorded  in  the  chapters, 
referred  to  in  the  margin,  occurred  in 
the  same  year,  except  as  a  change  in  the 
beginning  of  the  year,  [Ex.  12:1.]  made 
the  difference  of  some  months    . 

The  tabernacle  is  set  up,  the  giving  of  the 
law  is  completed,  and  preparations  made 
for  Israel's  immediately  marching  to  pos- 
sess Canaan;  but  because  of  their  unbe- 
lief and  rebellion,  they  arc  doomed  lo 
continue  in  the  wilderness  (ill  40  years 
are  passed  ..... 

The  rebellion  of  Korah,  Dathau,  and  Abi 
ram,  about  .... 

Israel  arrives  in  the  wilderness  of  Zin,  and 
Miriam,  the  sister  of  Aaron  and  Moses 
dies 

Aaron  dies,  and  the  events  recorded  in  the 
chapters  referred  to  in  the  margin,  oc- 
curred in  the  same  year 

The  whole  hook  of  Deuteronomy,  ending 
with  the  death  of  Moses,  bears  date    . 

The  books  of  Moses  contain  the  history  of 
2552  years  complete. 

From  the  death  of  Moses  to  the  huHdin^ 
of  Sotomon^s  temple. 

Israel,  under  Joshua,  passes  over  Jordan, 
keeps  the  pa.ssover  in  Canaan,   and   the 


the  same  year 


A.M. 

2244 
2251 


B.0 

1760 
1753 


22«2 
2288 


1722 
1716 


2290  1714 
2289  1715 


2316  1688 
2370  1634 


2427 
2430 
2433 


2473 
2474 


1577 
1574 
1571 


1531 
1530 


2514 
2533 


1490 
1471 


2553  I45I 


[865. 


CHRONOLOGICAL  TABLE. 


Joeb.  11: 

13:— 17: 


JuJg.  19:— 21: 


Judg.  17:  18: 


11 

3:12-29. 


4:1—3. 
4:4—24 
5: 

6:1—10, 

6:11—40 

7:  8:1—27 

8:?8— 32. 

9:1—6. 


10:1,2, 
5— 
13:24. 
10:5, 

6—18. 

14:  15: 

11: 

Sam.  I: 
Jurfg.  12:1—7. 
1  Sam.  3:19: 

—21. 
Judg.  12:8—10. 
16:30. 
1  Sam.  2:— 4: 


Judg.    12:11,12 
13—15. 
I  Sam.  7: 


The  conquest  of  Canaan  is  completed 

Joshua,  at  God's  command,  begins  to  divide 
the  land  hy  lot  .... 

The  tabernacle  is  set  up  at  Shiloh,  the  rest 
of  the  land  is  divided;  and  the  Reuhen- 
ites,  &.C.  are  dismissed  to  their  posses* 
ions  eastward  of  Jordan  . 

Joshua,  now  drawing  near  to  the  end  of  hb 
course,  assembles  the  elders  and  princi- 
pal persons,  and  exhorts  them  to  obedi- 
ence, with  earnest  encouragements  and 
warnings  ..... 

Haviug  again  assembled  them,  and  engaged 
them  to  covenant  with  God,  in  a  most 
solemn  manner,  he  dies,  aged  110 

After  (he  death  of  Joshua,  and  of  the  el- 
ders, who  with  him  had  seen  the  works 
of  God  for  Israel;  the  people  tuni  away 
from  his  worship,  and  join  themselves  to 
idols  and  idolaters;  and  are  sold  into  the 
hands  of  their  enemies.  The  chronolo- 
gy, however,  of  the  book  of  Judges,  and 
from  the  death  of  Joshua  to  the  advance- 
ment of  David  to  the  throne,  is  so  ex- 
tremely intricate,  as  to  particulars,  thai 
little  certainty  can  be  attained.  But,  as 
the  years  from  Israel's  departure  out  of 
Egypt,  to  the  building  of  Solomon's  tem- 
ple, are  exactly  determined;  (1  Kings 
6:1.)  the  general  chronology  fiom  the 
beginning  of  the  world,  till  the  coming 
of  Christ,  is  established  on  the  firmest 
ground;  and  the  uncertainty  relates 
merely  to  the  date  of  several  incidents, 
which  are  recorded  in  Judges,  Kutb, 
and  the  first  book  of  Samuel. 

The  Levile's  concubine  is  abused  and  kill- 
ed by  the  men  ofGibeah;  in  consequence 
of  which  the  other-  tribes  make  war 
against  the  Benjamiles,  almost  to  (he 
destruction  of  the  whole  tribe 

Micah  makes  an  image,  which  the  Daniles 
seize  on, and  so  establish  idolatry  in  Dan 
in  (he  nor(hern  ex(remity  of  the  laml; 
which  continues  for  a  long  lime 

Israel  is  sold  into  the  hand  of  the  king  of 
Mesopotamia,  hut  delivered  by  OlhnicI, 
the  son  of  Kenar,  Caleb's  brother 

After  (his  the  land  rests  iluring  40  years 

Eglon,  king  of  Moab,  begins  to  oppress 
Israel  ..... 

After  1 8  years  Ehud  slays  Eglon,  and  de- 
livers Israel       .  .  .  .  • 

Shamgar  slays  600  Philistines  with  an  ox- 
goad,  about  .... 

Jabin,  king  of  Canaan,  oppresses  Isniel 

They  are  delivered  by  Deborah  and  Darak: 
and  the  land  has  rest  for  -10  years 

The  Midianitcs  begin  to  oppress  Israel 

Gideon  is  raised  up  to  deliver  them,  and 
to  judge  Israel       .... 

Gideon  dies;  and  Abimelech  his  son  by  a 
concubine,  murders  69  sons  of  Gideon. 
(Jotham  alone  escaping,)  and  usurps  (he 
kingdom  over  Israel 

He  and  his  adheren(s  quarrel,  and  destroy 
one  another,  and  he  perishes  miserably, 
according  to  the  warning  given  by  Jo- 
tham   .....' 

Tola  judges  Israel         .         .         , 

Me  dies,  and  Jair  is  raised  up  to  be  judge 

Samson  is  born  . 

Jair  dies      ..... 

The  Ammonites,  Philistines,  i.c.  begin  to 
oppress  Israel        .... 

Samson  liegins  to  deliver  Israel  from  the 
Philistines         ..... 

Jephthah  deliveis  them  from  (he  Ammon 
i(es       ...... 

Samuel  is  born  ..... 
leplnhahdies  .  . 

Samuel  is  established  as  a  prophet  of  the 

Lord        ..... 
Ibzan  judges  Israel,  and  dies     , 

Samson  dies,  with  the  Philistines  . 
Ell,  the  high-priest,  having  judged  Israel 
(oity  ye.us,  dies;  his  sons  having  been 
slain,  and  the  ark  of  God  taken,  by  the 
Philistines  ..... 
The  Philistines  are  constrained  by  divine 
judgments,  to  send  hack  the  ark,  which 
IS  placed  at  Kirjalh-jearim 


A.M 

2558 


B.C. 

1446 


8G61 


Klon  d 

AUdondits.     '    .      ■    . 

.\fler  20  years  from  the  death  of  Eli,  the 
Israehles,  having  been  by  Samuel's  la- 
bors hrongbt  i„  repent  and  (,irn  (o  God 
are  debvered  from  the  Philistines;  and 
he  IS  constituted  judge  of  Israel       . 

David  is  born       .         .         ^ 

Samuel,  when   old,   empl„vs   bis'  tons' 
juJgej  under  him;  but  their  u.bcon.lijci 


1  Sam.  13:— 16: 


17: 
18:— 31:  2 
Sam.  1:  2:1—4 


26)0 
2650 


2680 
2990 


710 
2750 


2800 
2801 

2825 
2844 
2846 

2847 


2876 
2879 
2382 


2889 
2897 
2897 


2904 
2919 


1394 
135-1 


1324 
1314 


1294 
1254 


1207 


1204 
1203 
1179 
1160 
1158 

1157 


1128 
1125 
1122 


1II5 
1107 
1107 


1100 
1085 


2  Sam.  1:2:3:— 
5:5. 
5:6—10 


6: 
1  Chr.  13:15: 
2  Sam.  7:  1 
Chr.  17: 


2  Sam.  11:  12: 

12:24. 
13:1—14, 

22—38. 

14:1—23 

14:28—33 
15:  20: 


2  Sam.  24:  1 

Chr.  21 

Note,     1    Kings 

14:21 
1  Kings  1:  2: 
1  Chr'.  28:  29: 


gives  Israel  occasion  of  desiring  a  king: 
and  Saul,  whom  God  had  selected  and 
commanded   Samuel  to  anoint,   having 
delivered  Jabesh-Gilead  in  extreme  dis- 
tress, is  acknowledged  as  king 
God  luving   rejected   Saul,   for   disobedi- 
ence,  sends   Samuel  (n   Bethlehem   to 
anoint  David  as  the  king  of  Israel       .      2937  1067 
David  conquers  and  slays  Goliath       .  2941  1063 

Saul,  having  long  persecuted   David,  and 
committed  many   atrocious  crimes,  per- 
ishes miserably;    and  David  is  anointed 
and  acknowledged  king,  by  the   men  of 
Judah      ...... 

N.  B.     Every  one,  who  has,  in  the  least 
degree,  turned  his  thoughts  (o  (he  sub- 
ject, will  perceive,  that  this  div  ision  of 
the  years,  from   the  death  of  Joshua,  to 
the  accession  of  David,  is  materially  dif 
ferent  from  (hat  of  the  most  of  learned 
chronologers.     It  is  not,  therefore,  here 
inserted,  in  opposition  to  them;    hut  be- 
cause the  author,  feeling  dissatisfied  wi(h 
(heir  arrangement,   which  must   be    al- 
lowed to  be  very  perplexed;  endeavored 
to  lay  together  the  outlines  of  another 
plan,  in  which  these  years  may   be  ar- 
ranged.    He   is   very  far   indeed    from 
being  satisfied  with  his  own  plan;   but  he 
is  of  opinion,  that  it  may  possibly  suggest 
a  hint  (o  some  other  person,  engaged  in 
these  enquiries,   which   may   eventually 
lead    to    some    more   satislactory  state- 
ment, than  he  has  yet  seen.     It  is   gen- 
erally agreed,  that  Samson  and  Eli,  and 
Ibzan,  Elon  and  Abdon,   were,  in  some 
part  of  the  time  allotted  to  each  of  them 
contemporaries;  judging   Israel,    in  dif- 
ferent districts  of  the  land:   and  it  does 
not  seem  improbable,  (hat  Elon  and  Ab- 
don  should    conlinue   unmolesled,  at  a 
distance  from   the  Philistines,  even  dur- 
ing part  of  the  years   which  intervened 
between  the  death  of  Eli,  and  the  great 
reformation  under  Samuel. 
After  many  conflicts  David  is  anoin(ed  king 
over  all  Israel        .... 

David  (akes  (he  ci(y  of  Zion  from  (he  Jeb- 
usi(es,  and  makes  Jeriualem  the  seat  of 
his  government  .... 

David  brings  (he  ark   from   Kirja(h-jearim 

and  stations  it  in  Zion  . 
He  purposes  (o  build  a  temple,  bu'  is  cer- 
tified liy  Nathan  the  prophet,  (hat  a  son, 
who  should  after  this  be  born  to  him, 
should  perform  this  service 
David  falls  into  most  aggravated  crimes,  in 
respect  of  Balhsheba  and  Uriah:  hut 
deeply  renents       ....  2969 

Solomon  is  born 2971 

Amnon,  David's  son,  commils  a  rape  on  his 

sis(erTamar  ....  29721032 

Absalom,   his   brother,  murders  him,   and 

Bees  (o  Geshur  ....      2971  1030 

David  is  induced  to  permit  Absalom  to  re- 
turn from  Geshur  .         .         .  2977 
David  is  fully  reconciled  to  him    .         .      2979 
He  steals  the  heails  of  the  people,  ajid 
es   rebellion    against   his  father,   which 
terminates  in  his  own   miserable  death 
attended  with  many  awful  events 
A  famine,  sent  on  account  of  Saul's  cruelty 
(o  the  Gibeonites,  is  removed,  by  deliv- 
ering seven  of  his  sons  to  them,  (o  be  put 

lo  death 

David  numbers  Israel,  and  is  punished  l)y 

a  dreadful  peslilence 
Rehoboarn  is  born  (o  Solomon,  by  Naaniah 

an  Ainmonitess      .... 
David  dies,  aged  70,  and   is  succeeded  by 
Solomon 


1  Kings  6:1 
2  Chr.  3:1 


2  Kings  6:  7:      '. 

Chr.  3:  4:  '. 

Kings  8:  9;        ; 

Chr.  5:— 7 

1  Kings    9:— 11 

2  Chr.  8:  9: 

1    Kings    12:1— 
25.  2  Chr.  10: 


1  Kings  12:2G— 
32.     13: 


From  the   building  of  the  temple  to  the 
captivity. 

Solomon  lays  (he  foundadon  of  the  temple 
480  years  after  Israel's  depardue  out  ol 
Egypt 

Solomon  finishes  the  temple 

lie  dedicates  it,  »i(h  great  solemnity  and 
joy:  and  peculiar  tokens  of  divine  ac 
cep(ance       ..... 

Solomon,  having  reigned  in  great  prosper 
itv,  40  years,  dies     .... 

In  the  same  year,  Kehoboain,  having  an- 
swered the  elders  nf  Israel  harshly,  i 
rejected  by  ten  tribes;  o\er  whom  Jero- 
boam reigns:  so  that  only  Judah  and 
Benjamin  adhere  to  (he  family  of  David 

Jeroboam,  having,  fioui  earned  policy  es 
taiilished  the  woiship  of  golden  calves  at 
D.:n  and  Bethel,  is  reproved  by  a  proph- 


103-5 
1033 


1027 
02.'i 


2992 
299S 


10 12 
10(1.5 


CHRONOLOGICAL  TABLE. 


1  Kings  15:8. 

2  Chr.  14:1. 

1  Kings    14:20. 

t5::5. 
J  Kings  15:25- 
31. 

2  Chr.  14: 


1  Kiagf  16:6—8. 


16:23—29. 

15:24. 

22:41,42.  2  Chr, 
16:13,14. 
17:1. 

17: 


1  Kings  17: 
18: 


307i 


et  from  Judah;  who  predicts  Josiah,  hy 
name,  30O  years   belore  his  birth:  but 
diiobeying  God,  he  is  slain  hy  a  lion 
S   Chr.    11:13 — At  this  time,  the  priests,  and  Levites,  and 
17.      pious  Israelites,  leave  their  possessions  in 
Jeroboam's  dominions,  and  arc  incorpo 
rated  into  the  kingdom  ofjudah 
1  Kings  14:25 —  Shishak,  liing  of   Egypt,  plunders  Jerusa- 

28.  2  Chr.  12:       lem  and  the  temple,  about      .         .  303S 

1     Kings    14:31.  Rehoboam  dies,  having  reigned  17  years, 
15:1 — 7.   2  Chr.      and  is  succeeded   by  Abijam,  or  Abijah, 

12:16.       [called  Abia,  3/otM:7.]   .         .         .      3046 
13:  Abijah     vanquishes    Jeroboam,    with    the 

slaughter  of  500,000  Israelites         .  3047 

He  dies,  having  reigned  three  years,  and  is 

succeeded  by  Asa     ....       3049 
Jeroboam,  of  Israel,  dies,  and  is  succeeded 

by  his  son  Nadab  ....  3050 

Nadab  is  slain  by  Baasha,  who  usurps  the 
kingdom,  and  destroys  all  ilie  family  of 
Jeroboam  ..... 
Asa,  having  destroyed  idolatry  and  reform- 
ed and  fortified  his  kingdom,  is  assaulted 
by  Zerah,  king  of  Ethiopia,  with  an  in- 
numerable army;  but,  trusting  in  God, 
he  obtains  a  most  decisive  victory 
Some  place   this    invasion   more   early  in 

Asa's  reign. 
Baasha  of  Israel  dies,   having  reigned  al- 
most 24  years,  and  is  succeeded  by  his 
son  Elah        ..... 
Zimri   murders    Elah,  and  succeeds  him: 
but  is  speedily  dethroned  by  Omri,  and 
perishes  miserably     ...» 
Omri,  of  Ispael,  dies,  and  is  succeeded  by 

his  son  Ahab  .... 

Asa,  of  Jud.nh,  having  reigned  41  years, 
dies,  and  is  succeeded  by  his  sonjehosh- 
aphat 

Jehoshaphal,  having  demolished  the  high 
places  and  groves,  sends  Levites  whh  th 
princes  to  instruct  the  people  in  the  l.iw 
of  God;  and  ii  remarkably  prospered        3092 

Elijah  forelels  to  Ahab  a  dreadful  famine    3094 

Elijah,  having  proved,  by  liie  from  heaven 
consuming  his  sacrifice,  that  JEHOVAH 
is  the  true  God;  and  having  slain  the 
prophets  of  Baal,  rain  is  sent  in  answer 
to  his  prayers         .... 

Benhadad,  king  of  Syria,  besieges  Samaria 
with  immense  armies;  but  is  repeatedly 
vanquished  hy  a  very  small  company,  3103 
and  with  immense  slaughter  .  .  3104 
21;  Ahab,  by  Jezebel's  means,  murders  Na- 
both,  and  seizes  his  vineyard;  for  which 
he,  and  Jezebel,  and  his  posterity,  are 
doomed  to  utter  destruction,  by  the  word 
of  Elijah 

1  Kings  22:51.     Ahab,  of  Israel,  associates  his  son  Ahaziah 

2  Kmgs  3:1.  ^vilh  him  in  the  kingdom;  and  Jehuslra- 

phat,  his  son  Jehoram 

1  Kings  22:       2  Ahab,  having  formed  an  alliance  and  affin- 
Chr.  18:       ity  with  Jehoshaphal,  being  encouraged 

by  the  false  propnels,  and  rejecting  the 
warning  of  Michaiah,  is  slain  at  Ramoth- 
gilead;  and  succeeded  by  Ahaziah:  but 
God,  at  the  same  time,  preserves  Jehos- 
haphat  from  extreme  danger 

2  KiDgs  1:  Ahaziah,  when  sick,  having  received  a  re- 
proving mess.-)ge  from  Elijah,  sends  cap- 
tains and  soldiers  to  apprehend  him, 
most  of  whom  are  slain  by  fire  fro 
heaven;  and  Ahaziah  dies,  according  to 
the  word  of  Elijah,  and  is  succeeded  by 
Jehoram  ..... 

2  Kings  2-  In  the  same  year  Elijah  is  taken  alive  into 

heaven  ..... 

2  Kings  3:  The   Moabites  revolting  from   Israel,  Je- 

hoshaphal, and  Jehoram  of  Israel,  go 
out  against  them;  and  being  in  extreme 
danger  from  want  of  water,  are  mirac- 
ulously delivered,  by  following  Elisha's 
counsel,  and  obtain  a  great  victory  over 
the  Moabites  .... 

2  Chr.  19:20:  Jehoshaphal,  having  been  rebuked  by  a 
prophet  for  his  alliance  with  Ahab,  and 
stirred  up  to  earnestness  in  reforming  his 
kingdom,  is  assaulted  by  a  vast  army  of 
invaders:  but,  in  answer  to  his  prayer  of 
faith,  they  destroy  each  other,  and  Ju- 
dah  is  enriched  by  the  spoils 

1  Kings  22:50.      Jehoshaphal  dies,  and  is  succeeded   by  his 

2  Kings    8:16 —      son  .Fehoram,or  Joram,  [who  had  reign- 
18.    2  Chr.  21:1       ed  four  years  along  with    his  father,]    in 

— 7.       the  fiflh  year  of  Jehoram,  or  Jorani,  of 
Israel       ...... 

2   Kings    8:18 — Jehoram,  of  .Fudah,   having  murdered  his 
24.    2  Chr.  21:4      brethren,  and  reigned   in  a  very  wicked 
—20.       manner,   being     instigated    hy    his    wife 
Athaliah,    the    daughter    of    Ahab    and 
Jezebel,  dies  miseialily;  according  to  t 


B.C. 


2  Kings  9:10:2. 

2  Chr.  20:  22:1 

—9. 


letter  left  for  him  by  Elijih,  and  is  suc- 
ceeded by  his  son  Ahaziah  . 
Jehu,  at  Ramoth-Gilead  conspires  against 
Jehoram  of  Israel;  ilays  him,  with  Aha- 
ziah of  Judah,  near  Samaria;  and  fulfils 
Elijah's  predictions  against  Jezebel,  and 
Ahab's  family,  which  involved  most  of 
Jehoshaphat's  descendants,  and  the  royal 
family  of  Judah  .... 
2  Kings  11:1,2.  Athaliah,  motlier  of  Ahaziah,  and  daughter 
2  Chr.  22:10—  of  Ahab  and  Jezebel,  usurps  the  ting- 
12.  dom  of  Judah,  and  slays  all  the  remnant 
of  the  seed-royal,  except  Joash,  an  in- 
fant, who  is  preserved  in  the  temple  by 
Jehoshabealh,  daughter  of  Jehoram,  and 
wife  to  .Tehoiada  the  high  priest 
2  Kings  11:3 — Jehoiada  anoints  Joash  king,  jn  the  seventh 
21.  2  Chr.  23:  year  of  his  age,  and  puts  to  death  Atha- 
liah and  the  idolatrous  priests;  and  cov- 
enants between  the  Lord,  the  king,  and 
the  people  ..... 
2  Kings  12:4 —  Jehoash,  m  the  twenty-third  year  of  his 
16.  2  Chr.  24:4  reign,  gives  orders  for  repairing  the 
.^14.  temple,  which  is  performed,  under  the 
direction  of  Jehoiada 
2  Kings  10:31 —  Jehu  of  Israel  dies,  having  reigned  28 
36.       13:1.  years,  and  is  succeeded   by  his  son  Je- 

noahaz  ..... 

2  Chr.  24:15,16.  Jehoiada.  the  high  priest,  dies,  being  130 
years  of  age;  and  for  his  eminent  servi- 
ces is  honored  by  a  burial  among  the 
kings  of  Judah  ... 
Jehoash,  and  Judah,  after  the  death  of 
Jehoiada,  revolt  to  idolatry;  and  the 
people  stone  Zechariah  the  prophet,  the 
son  of  Jehoiada.  by  the  king's  command, 
in  the  court  of  the  temple,  for  his  faithful 

reproofs 

2  Kings  12:19 — Jehoash,    arter    great  calamities,  and  dire 
21.      2  Chr.  24:       diseases,  is  murdered  by  his  servants,  af- 
23 — 27.      ter  having  reigned  40  years;  and  is  suc- 
ceeded by  his  son  Amaziah 
2    Kings    13:1 —  Jehoahaz,  of  Israel,  dies,  and  is  succeeded 
10.       by  his  son  Jehoash.  or  Joash 
13:14—19.  Jeh.iash,  of  Israel,  visits  Elisha  the  proph- 
et, when  near  to  death;  and   is  by  him 
assured  of  several  victories  over  the  Syr- 
ians,   who   at  that  time   oppressed    the 
nation       ...... 

1<:7 — 14.  2Chr.  Amaziah,  of  Judah,  elated  by  a  victory 
25:11 — 24.  over  the  Edomites,  challenges  Jehoash, 
of  Israel;  who  overcomes  him,  takes  him 
prisoner,  breaks  down  the  wall  of  Jeru- 
salem, and  plunders  the  treasures,  bolli 
of  the  palace  and  the  (emple  .  3178 

2    Kings    14:15,  Jehoash,  of  Israel,  dies,  fifteen  years  before 
16,23.      Aniaziah  of  Judah;  and  is  succeeded  by 

his  son  Jeroboam  the  second       .  .3179 

14:17 — 21.         2  Amaziah,  ofjudah,   is  slain   by  conspira- 
Chr.  25:25 — 28.       tors,  and  is  succeeded  by  Azariah,  or  Vz- 

26:1—3.       ziah 3194 

2  Kings  14:25 —  God  grants  success  to  Jeroboam,  of  Israel, 
27.       according  to  the  word  of  Jonah,  of  Gath- 
hepher,  in  Galilee,  [John  7:52.] 
14:28,29.  Jeroboam,    of  Israel,    having    reigned    41 
years,  dies,  and  an  interregnum  of  eleven 
or  twelve  years  follows  .         .  3220 

Zachariah,  son  of  Jeroboam,  and  great 
grandson  of  Jehu,  and  the  last  of  his 
race,  [2  Kings  10:30.]  is  made  king,  in 
the  38th  year  of  Azariah,  or  Uzziah,  of 

Judah 

Shallum,  at  the  end  of  the  year,  dethrones, 

murders,  and  succeeds  him;  but  is  soon 

murdered  and  succeeded  by  Menahem 

Pul,  king  of  Assyria,  invades  Israel,   and 

renders  Menahem  tributary    .         .  3233 

Menahem,  having  perpetrated    dire  cruel 
ties,  and  enormous'wickedness.  dies,  and 
is  succeeded  hy  his  son  Pekahiah         .       3241 
Pekah,  one  of  Pekahiab's  cajitains,  mur- 
ders and  succeeds  him  .  . 
Azariah,  or  Uzziah,  of  Judah,  having  reign- 
ed very  prosperously,  but  at  length  hav- 
ing been  smitten  with  leprosy,  for  pre- 
suming to  burn   incense  in  the  temple, 
dies,  a.ier  reigning  52  years;    and  is  suc- 
ceeded by  bis  son  -Jotham 
Under  Uzziah  and  .lotham,  Isaiah,  Hosea, 
Amos,  and  Micah,  began  to  prophesy 

Tolham,  having  reigned  16  years,  dies,  and 
is  succeeded  by  his  son  Ahaz  .  32l.'2|  742 


A.M. 


15:19,20. 
15:17,22, 

15:25, 

15:32—34.  2 
Chr.  26:16—23 
27:1. 


BC. 


Is.   1:1.     Hos.  1: 
.     Am.  1:1. 

Mic.  1:1. 
1  Kiqgs  15:38. 
6:2.  2  Chr.  27: 
9.  28:1. 
2  Kings  16:5. 
2  Chr.  28:5,6. 
Is.  7:1— 9. 


Rezin,  king  of  Syria,  and  Pekah,  of  Israel, 
confederate  against  Ahaz,  to  dclhrone 
him.  to  set  asiile  the  family  "*  David 
and  to  apfinint  a  king  ovef  .Indah  of 
another  racs;  hut  God,  by  Isaiah,  assures 
Ahaz,  that  this  design  sliall  not  succeed, 
hecause  Iriitnaniiel,  the  Son  of  a  vii-gin, 
should  yet  s|iiingfroni  the  stock  of  DavidI 


[867 


CHRONOLOGICAL  TABLE. 


2  Chr.  28:1—8. 


2   Kings    15:30, 
31 


15:29. 


1  Chr 

5:26 


2  Kiogi  16:10— 

16. 

17:1. 


16:20.    18:1—6. 

2    Chr.    28:27 

29:— 31:   Is.  14; 

28. 


2  Kings   17:4,5. 
18:9. 


17:6—41.  18:10 

—12. 


JO:     2  Chr.  32: 
24     If.  38: 


9  Kings  20:12— 
20.    li.  39: 


2  Kings  18:17— 

87      19:    2  Chr. 

52:1— 23.  Is.  36: 

37: 


5  Kings  20:20, 
21.  21:1.  2  Chr. 
32:33.  33:1. 
2  Kings  21.2, 
Sue.  2  Chr.  33:2 
—11. 

33:12—20. 


2  Kings  21:19— 

26.  22:1.  2  Chr 

33:21-25.     34 

1. 

34:3—7 
Jer.  1:2. 

2  Kings  22:3— 

20.   2  Chr.  34:8 

—22 


2   Kings  23:1— 

20.     2  Chr.  34; 

2»_28 


2  Kings  23:21— 
24.     2  Chr.  35: 
1-19. 
Nah.  1:— 3: 


2  Kings  23:29. 
30.  2  Chr.  35; 
SO— 27.       36:2 


868] 


NtTertheless,  for  Ihe  wickedness  of  Ahai 
and  Judah,  God  gives  Pekah  a  great 
victory,  in  whicb  120,000  menof  Judab 
were  slain 

Pekah,  of  Israel,  is  murdered  by  Hoshea 

In  (he  days  of  Pekah,  probably  towards 
the  close  of  his  reign,  Tiglalh-pilezer, 
king  of  Assyria,  carried  captive  the  in- 
habitants of  the  western  and  northern 
regions  of  (he  land. 
Ahaz  seeks  help  from  Tiglath-pileser,  king 
of  Assyria,  who  adds  to  his  distresses;  and 
Ahaz  acts  mote  and  more  impiously  . 

Hoshea,  probably  abont  nine  years  afler 
he  had  murdered  Pekah,  is  established 
as  king  of  Israel    .... 

Shalmaneser,  of  Assyria,  invades  Isrsel, 
and  renders  Hoshea  tributary  to  him 

Ahaz  dies,  and  is  succeeded  in  Judab,  by 
his  son  Hezekiah;  who  immediately  ex- 
erts himself  to  destroy  idolatry,  and  to 
re-establish  the  worship  of  Jehovah;  and 
celebrates  a  most  remarkable  passover, 
inviting  the  Israelites  to  join  in  it 

Hoshea,  of  Israel,  relying  on  the  king  of 
Egypt,  refuses  to  pay  tribute  to  Shalma- 
neser, and  is  taken  captive;  and  Shal- 
maneser lays  liege  to  Samaria 

Samaria  Is  taken  by  Shalmaneser,  and  the 
ten  tribes,  for  their  sins,  are  carried  cap- 
tive, and  dispersed  in  distant  countries; 
and  their  land  is  peopled  by  colonies  of 
otner  nations,  from  whom,  and  from 
•ome  Israelites  incorporated  with  them, 
sprang  the  Samaritans    . 

Sennacherib,  king  of  Assyria,  invades  Ju- 
dah, but,  appeased  by  a  tribute,  recedes 

About  the  same  time  Hezekiah  is  sick,  nigh 
to  death;  but  he  is  restored  by  miracle, 
ind  deliverance  from  the  Assyrians  is 
promised  to  him    .... 

Hezekiah,  having  offended,  in  his  conduct 
toAvai-H«  the  ambassadors  of  the  king  of 
B:i  t  I'll  the  Babylonish  captivity  is 
pr.iiiiieil 

Sennacheilb  again  invades  Judah;  takes 
many  cities;  prepares  to  besiege  Jerusa- 
lem; and  sends  menacing  and  blasphe- 
mous messages  and  letters  to  Hezekiah: 
but  in  answer  to  the  prayers  of  Hezekiah 
and  Isaiah,  and  the  remnant  of  piuus 
Jews,  his  army  is  cut  off  by  an  angel; 
and  soon  alter  he  is  murdered  at  Nine- 
veh, in  the  temple  of  his  idol,  by  his 
own  sons  ..... 

Hezekiah  dies,  and  is  succeeded  by  his  son 
Manasseh,  aged  only  12  years 

Manasseh  reigns  most  wickedly,  beyond  all 
who  preceded  him;  till  he  is  carried 
captive  to  Babylon   .... 

Or  rather  perhaps  about     . 

Having  deeply  repented,  and  being  re- 
stored to  his  kingdom;  he  supports  the 
worship  of  God,  till  his  death,  having 
reigned  in  all  52  years  . 

His  son  Amon,  who  succeeds  him,  aged  22 
years,  persisting  in  wickedness,  is  slain 
(after  reigning  two  years,)  by  his  ser- 
vants, and  is  succeeded  by  his  son  Josi- 
ah,  beln»  only  8  years  old 

Josiah  begins  to  reform  Judah  and  Israel 

Jeremiah  enters  on  his  prophetical  olEce, 
being  then  a  voune  man 

Josiah  gives  orders  (or  repairing  the  tem- 
ple: when  Hilkiah,  the  high  priest,  find- 
ing the  book  of  the  law,  in  the  most  holy 
place,  brings  it  to  Josiah,  and  reads  it  to 
nim;  by  which  he,  being  greatly  alarm- 
ed, sends  to  Huldah  the  prophetess,  who 
denounces  the  desolations  of  Jerusal 
and  Judah;  but  not  in  Josiah's  time 

In  the  same  vear  he  proceeds  with  and 
completes  his  reformation;  and  fulfils 
the  predictions  delivered  concerning 
him,  above  300  years  before,  [1  Kijigs 
13:2—32.]  .  .  .  .  . 
He  celebrates  the  passover,  with  extraor 
din:iry  zeal  and  solemnity 

Nineveh  is  taken  iind  desoLated  by  tht 
Medes  and  Chaldeans,  accordini;  to  the 
predictions  of  Nahum    .  .  . 

losiah,  bein^  37  years  of  age,  and  havln^ 
reiened  31  years,  is  slain  in  battle  agiinsi 
Pharaoh-necho,  king  of  Eicvpl;  and  |reat- 

.  '.V  lamented  by  .ludah  anirbV  Jeremiah. 
-Thepeopeofthe  land  in.ike  Jelioa- 
haz  Josioli's  second  «m,  king  in  his 
slead.--Zophaniahprophe,,e,l  d,,ring  the 
reign  of  Josiah,  [2ep/i.  l:i.| 


3283 
3291 


A.M. 


3264 
3265 


3274 
3276 


3294 
3306 


3328 
3344 


3363 
3374 


B.C. 


2  Kings  24:1.    2 
Chr.  36:6,7. 
Dan.  1:1—3 


2  Kings  24:1. 
Dan.  2- 


3399 
3401 


Dan.  5:31. 

2  Kings   24:2— 
"      2  Chr.  36:8. 
Jer.  22:18,19. 
36:30. 


2  Kings  24:8— 
16.  2  Chr.  36; 
9,10.    Jer.  24:1. 


Ez.  1:1. 

2  Kings  21:20. 
2  Chr.  36:13. 
Jer.  52:3.      Ez 
17:12—20.     21 
22—27 
2  Kings  25: 1. 
Jer.  39:1.    52:4 
Ez.  24:2.      Jer 
37:4—11 
2  Kings   25:2— 
20.  2  Chr.  86: 
17—21.         Jer 
39:  52; 


3401 
3403 


2  Kings  28:31 —  After  three  mouths  Pharaob-necho  carries 
35.    2  Chr.  36:2      Jehoahaz  captive  into  Egypt;  and  maki 
Jeboiakim,    Jnsiah'i    eldest    son,    king 
over  Judah  .... 

During  the  reign  of  Jehoiakim,  Jeremuh 
continues  to  prophesy;  and  Urijah  also 
prophesies,  who  is  slain  by  Jehoiakim 
[Jer.  26:23.]  Probably  Habakkuk 
prophesied  at  the  same  time. 

Nebuchadnezzar  is  associated  with  Nabo- 
poUazzar  his  father,  king  of  Babylon,  in 
the  kingdom  .... 

Nebuchadnezzar  makes  war  on  Jehoiakim, 
and  renders  him  tributary.  At  this  time 
Daniel  and  his  friends  were  led  captive; 
and  many  of  the  sacred  vess''ls  of  the 
temple  were  carried  to  Babylon:  and 
from  this  year  the  principal  computation 
of  the  seventy  years'  captivity  begins 

Nabopollazzar  dies,  and  Nebuchadnezzar 
succeeds  to  the  whole  authority 

Jehoiakim  revolts  from  Nebuchadnezzar 

In  the  same  year  Daniel  reveals  and  inter 
prets  Nebuchadnezzar's  dream  of  the 
image,  as  predicting  the  four  gre.it  mon- 
archies, the  Chaldean,  Medo-Persian, 
Grecian,  and  Roman;  and  the  stone  cut 
out  ot  the  mountain  without  hands,  which 
destroyed  and  dissipated  the  image;  de- 
noting the  kingdom  of  Christ,  and  its 
final  universal  prevalence.  In  conse- 
quence, Daniel  and  his  friends  are  great- 
ly preferred  .... 

Camnyses,  called  also  Darius  the  Median, 
is  born      ...... 

Jehoiakim  is  slain,  and  succeeded  by  his 
son  Jehoiachin,  or  Jechoniah,  or  Jeco- 
nias,  or  Coniah      .... 

In  the  same  year  Cyrus,  the  Persian,  is 
born        ...... 

Jecouiah,  with  a  great  number  of  the 
Jews,  is  carried  captive  to  Babylon;  and 
Zedekiah,  his  uncle,  the  youngest  son 
of  Josiah,  is  made  king  in  his  stead     . 

This  may  be  considered  as  another  date  of 
the  70  years'  captivity.  Ezekiel,  who 
was  at  this  time  carried  captive,  dales 
the  years  of  the  captivity  fiom  it. 

Ezekiel  is  called  to  the  prophetical  olBce 

Zedekiah,  rebelling  against  Nebuchadnez- 
zar, to  whom  he  had  sworn  fidelity,  con- 
federates with  Pharaoh-hophra,  king  of 

Kgypt 

Nebuchadnezzar  lays  siege  to  Jerusalem 

He  drives  back  Pharaoh-hophra,  who 
comes  to  help  Zedekiah 

Nebuchadnezzar  lakes  Jerusalem;  utterly 
destroys  it,  with  the  teuiple;  slays  Zede- 
kiah's  sons  before  his  eyes,  puts  out  his 
eyes,  and  carries  him  captive  to  Baby- 
lon        

This  occurred  468  years  after  David's  ac- 
cession to  the  throne:  388  years  af^erlhe 
revolt  of  the  ten  tribes  from  Rehoboain: 
and  134  years  after  the  ruin  of  the 
kingdom  of  Israel.— About  this  lime 
Obadiah  prophesied  against  the  insulting 
Edomites.  The  137lh  Psalm  was  prob- 
ably written  about  the  same  period . 

From  the  heginning  of  the  captivity,  till 
the  close  of  the  scriptural  history,  and 
canon. 


52:30.  Ncbuzaradan  carries  captive  the  scattered 

remnant  of  the  Jews 
Dan.  3.  Nebuchadnezzar  requires   all   his  nflicers, 

fcc.  to  worship  a  golden  image,  which  he 
had  set  up:  but  Shadrach,  Meshek,  and 
Abednego,  magnanimously  refuse:  they 
are  cast  into  the  fiery  furnace,  and  are 
miraculously  preserved  .         . 

Ez.  29:17 — 20.  Nebuchadnezzar  takes  Tyre,  afler  a  siege 
of  13  years;  and  the  spoil  of  Eeypt, 
which  ne  next  invaded,  is  promised  to 
him  as  his  wages  .... 
Being  rendered  insolent  by  prosperity,  he 
is  warned  by  a  dream  of  a  dire  calamity, 
which  was  coming  upon  him;  which 
dream  Daniel  interprets  .         .  3435 

28 — 32.  The  dream  is  fulfilled  in  hU  most  extraor- 
dinary insanity  ....      3436 
33 — 37.  At  the  end  of  seven  years,  he  recovers  his 
senses,   is  restored  to  his  authority,  and 
adores  and  honors  the  God  of  heaven 
2  Kings  25:27—  He  dies,  and   is  succeeded  by  Evil-mero- 
30.  Jer.  52:31 —      dach,  who   releases  Jehoiachin,  in  llic 
34.       37lh  year  of  his  captivity,  and  treats  hiui 
With  kindiieM        .... 


AJH. 


B.C. 


605 
603 


603 
HOI 


592 
590 

589 


569 
568 


CHRONOLOGICAL  TABLE. 


Dao.  7: 


2Chr.  36:22,23. 

Em  1-1.  5:1S— 

15.  7:6.  Is.  45:1 

—6 


Bmftl— 7. 


Dvx.  lO.— 13: 


Ezra  4:7— £4. 


Ezra  5:1,2. 
14.    Hae.  1: 


Eira  5^2— n. 


6:14—22, 


AJ«. 


3466 


lEril-merodach  is  slain,  and  iiiccenled  by 
Neriglissar,  liis  brolhei-in-hw 

In  the  same  year,  Cyrus,  the  Persian,  joins 
Cyaxares,  the  Alede,  against  Babylun. 
being  about  41  years  of  age 

Cyrus,*  as  commander  of  tfie  I\Iedes  and 
Persians,  slays  in  battle  Neriglissar,  and 
soon  after  his  successor,  Laborosarchad 

Belshazzar,  the  son  of  Evil-merodach, 
succeeds  to  the  throne  of  Babylon;  and 
in  the  same  year  Daniel  has  his  vision 
of  the  foMr  beasts;  as  emblematic  of  the 
four  great  empires,  subverted  and  suc- 
ceeded by  the  kingdom  of  Christ,  ac- 
cording to  Nebuchadnezzar's  dream  of 
the  image,  kc.  [Dan.  2:] 

Daniel  has  the  vision  of  the  ram  and  the 
he-goat,  ii.c.  as  emblematic  of  the  Medo- 
Persian  empire,  subverted  by  Alexander 
the  Great,  and  the  Grecian  empire, 
under  his  successors,  and  many  subse- 
quent events  .... 

Cyrus,  having  conquered  a  great  part  of 
Asia,  besieges  Belshazzar  in  Babylon 

While  Belshazzar  celebrates  a  licentious 
feast;  and  blasphemes  the  God  of 
heaven,  by  profaning  the  sacred  vessels 
in  honor  of  his  idols;  a  hand-writing  on 
the  wall  terrifies  him,  which  Daniel 
interprets  to  denounce  bis  immediate 
ruin,  and  the  subversion  of  his  kingdom 
by  the  Medes  and  Persians:  and  in  that 
night  Cyrus  takes  Babylon,  slays  Bel- 
shazzar, and  transfers  the  kingdom  to 
Cyaxares  his  uncle,  called  in  scripture, 
Darius  the  Mede. — Thus  the  Medo- 
Persian  empire  is  established;  being  Me 
breast  and  arms  of  silver,  in  Nebu- 
chadnezzar's image;  and  the  bear  in 
Daniel's  vision.     [Dan.  2:  7:] 

Daniel,  being  greatly  preferred  by  Darius, 
is  envied  and  haled  by  his  nobles;  and 
by  their  artful  devices  is  cast  into  the 
den  of  lions;  whence  he  is  miraculously 
delivered  ..... 

About  this  time  he  had  the  vision  of  the 
seventy  weeks. 

Darius  dies,  and  is  succeeded  by  Cyrus, 
who,  in  the  same  year,  proclaims  liberty 
to  the  captive  Jews;  permits  and  en- 
courages them  to  reliuild  the  temple  and 
city;  and  restores  the  sacred  vessels. 
In  consequence  of  this  proclamation,  a 
remnant  of  Jews  go  to  Jerusalem,  being 
assisted  by  their  brethren  and  by  others. 
-—This  terminates  the  seventy  years' 
captivity,  from  the  third  of  Jehoiakim, 
when  Daniel  was  carried  captive  to 
Babylon  ..... 

The  remnant  of  Jews,  having  arrived  at 
Jerusalem,  set  up  an  altar,  begin  to 
observe  their  solemn  feasts,  and  prepare 
to  rebuild  the  temple     . 

They  lay  the  foundation  of  the  temple, 
with  mingled  tears  and  acclamations  of 
prabe 

About  this  lime  Daniel  had    his  la::t    vis- 


The  Samaritans,  bribing  the  courtiers  of 
Cyrus,  obstructed  the  work    . 

Cyrus  dies,  aged  70,  and  is  succeeded  hy 
his  son,  C'ambyses,  or  Ahasuerus     . 

Canibyses,  after  subjecting  Egypt,  dies, 
and  Smerdis,  the  jMagian,  called  in 
scripture  Artaxerxes,  usurps  the  throne 
of  Persia  ..... 

The  Samaritans  write  to  him  against  the 
Jews  rebuilding  the  temple,  and  obtain 
a  decree  forbiddint;  them  to  proceed 

In  the  same  year  Smerdis,  or  Artaxerxes, 
is  slain,  and  Darius  ilyslaspis  ascends 
the  throne.  About  this  time,  the  Per- 
sian kings,  making  Susa  their  capital, 
neglect  Babylon,  which  begins  to  de- 
cay ...... 

Zerubbabel  and  Jeshna,  excited  by  the 
prophets  Haggai  and  Zechariab,  set  for- 
ward the  building  of  the  temple 

The  Samaritans,  and  their  associates, 
again  attempt  to  hinder  the  work,  but 
are  made  to  desist  by  a  decree  of  Da- 
rius.— About  this  time  Ilaggai  prophe- 
sies, that  the  glory  of  this  temple  shall 
exceed  that  of  the  former  temple 

The  Babylonians,  having  revolted  from 
Darius,  are  reduced,  and  the  high  walls 
of  Babylon  are  demolished     .  .  348' 

The  temple  is  finished  and  dedicated     .       3489 

Darius  Hvstaspis,  after  a  prosperous  reign, 
dies,  and  is  succeeded  by  his  son  Xei  x- 


B.C 

558 


Esth.  1:1. 
1: 


Esth.  2:21— 
Ezra  8:— 10. 


Esth.  3: 


Neh.  1: 


Xenei  destroys  the  celebrated  temple  of 
Bel,  at  Babylon;  which  further  tends  to 
the  decay  of  that  city 

After  an  inglorious  reign,  especially  in 
unsuccessful  war,  with  immense  forces 
against  the  Greeks,  which  so  weakened 
his  kingdom,  as  to  prepare  the  way  for 
its  subversion,  Xerxes  is  slain,  by  the 
treachery  of  Artabanus 

Artaxerxes,  the  youngest  son  of  Xerxes, 
having  been  led,  by  the  calumnies  of 
Artabanus,  to  slay  his  eldest  brolhei 
Darius,  ascends  the  throne;  though  he 
had  another  elder  brother  (Hystaspis) 
at  a  distance;  and  to  secure  himself  slays 
Artabanus         ..... 

This  Ahasuerus  is  supposed  to  be  the  Aha- 
auerus,  mentioned  in  Esther. 

Being  fully  established  in  the  throne,  h 
makes  a  great  feast  for  his  nobles;  and 
divorces  Vashti,  his  queen,  for  disobey- 
ing  his  orders         .... 

Esther,  the  Jewess,  pleases  the  king,  and 
is  made  queen  instead  of  Vashti 

Ezra  the  priest,  a  learned  scribe,  obtains 
a  commission  from  Artaxerxes,  to  go 
as  governor  to  Jerusalem,  to  reform  and 
settle  the  state  of  the  nation. — From 
this  decree,  the  date  of  Daniel's  70 
weeks  is  supposed  to  begin.  [Dan.  9: 
24—27.] 

About  the  same  time,  Mordecai  discovers 
the  treason  of  Bigtha  and  Tcresh 

Ezra,  arriving  at  Jerusalem,  with  priests. 
Levites,  and  a  large  company,  and  a 
considerable  treasure,  separates  the 
Jews  from  their  heathen  wives,  which 
they  had  married  contrary  to  the  law 
of  Moses 

After  this  he  continued  in  authority  during 
several  years,  of  which  there  is  no  his- 
tory extant 

Mordecai,  refusing  to  bow  in  adoration  to 
Haman,  the  Agagile;  Haman,  in  re- 
venge, plots  the  destruction  of  all  the 
Jews  throughout  the  whole  kingdom  of 
Persia 

And  obtains  from  Ahasuerus  a  decree  for 
that  purpose      ..... 

This  project  is  defeated  by  means  of 
Esther,  and  ends  in  the  destruction  of 
Haman  and  his  family,  and  of  the  en- 
emies of  the  Jews;  in  Mordecai's  ad- 
vancement to  the  highest  authority  un- 
der the  king,  and  in  the  great  prosperity 
of  the  Jews;  in  remembrance  of  which, 
the  feast  of  Purim  is  instituted,  which  i> 
observed  by  the  Jews  to  this  day 

Nehemiah  is  sent  governor  to  Jerusalem, 
with  extensive  powers,  and  a  commis- 
sion to  build  the  walls  of  the  city,  which 
he  immediately  attempts,  ana  eSects 
notwithstanding  great  opposition 

He  proceeds  prosperously  to  execute  his 
commission;  to  repeople  Jerusalem;  and 
to  reform  both  tne  civil  and  ecclesias- 
tical  stale  of  the  nation 

He  goes  to  the  Persian  court  .         . 

But  returning,  as  it  is  supposed,  with  a 
renewed  commission,  he  finds  that  many 
corruptions  had  crept  in  during  his  ab- 
sence; and  proceeds  zealously  to  en- 
force reformation;  in  effecting  which  he 
hani.'htd  the  grandson  of  Eliashib,  the 
high  priest,  who  had  married  the  daugh- 
ter of  Sanballat,  the  Heronite;  who  in 
consequence  excited  Sanballat  and  the 
Samaritans  to  build  a  temple  on  mount 
Geriziin,  in  opposition  to  that  at  Jeru- 
salem; which  augmented  and  perpetu- 
ated the  enmity  oetween  the  Jews  and 
the  Samaritans  .... 

Some,  however,  place  this  last  act  of 
Nehemiah  much  later. — In  the  time 
of  Nehemiah,  it  is  recorded,  that  Ezra 
prepared  and  set  forth  a  correct  edition 
of  tne  scriptures,  as  extant  at  that  time. 
Being  himself  an  inspired  writer,  he  no 
doubt  did  this  under  a  special  siiperiii- 
tendency  of  the  Holy  Spirit;  ami  it  is 
evident,  that  our  Lord  and  his  apostles 
sanctioned  the  sacred  volume,  whici 
was  edited  at  this  time,  as  "the  orac! 
of  God;"  with  no  other  variation,  m  far! 
as  it  can  now  be  found,  than  the  in.er 
tion  of  the  hook  of  Nehemiah,  aiiH  i!it 
prophecy  of  Malachi.  after  E/ia's  di-| 
cease.  Some  think  that  Malarhi  prop 
esied  tow.-ircs  the  end  of  the  time,  diir-j 
ing  which  Nehemiah  w.is  governcM: 
others  think  th.it  he  was  raised  up,  .siion, 
aAer  his  removal. 


AJVI 

B.C. 

3526 

478 

3539 

465 

3540 

464 

3542 

462 

3546 

458 

3547 

457 

3548 

456 

3560 
3571 


3572 


[869 


CHRONOLOGICAL  TABLE. 


M»l.  I  -4 


Plato  the  celebrated  philoiopher  ii  born 

Artaxcixei  dies,  and,  after  fome  bloody 
contests,  Darius  Nolhus  iiicceeds  to  the 
throne  of  Persia        .         .         •         • 

Malachi  delivers  his  prophecy  .         . 

According  to  some  chronologers,  Nehe- 
miah  banishes  the  grandson  of  EUashib, 
the  high  priest,  &c 

Here  the  Old  Testament  closes,  and  there 
is  no  further  jo-ipturaZ  information,  till 
the  time  of  Zecharias  and  Eliraheth, 
the  parents  of  John  the  Baptist,  the 
forerunner  of  the  Saviour. 


From  the  ■  lose  of  the  Old  Testament  to 
the  coming  of  Christ. 

Darius  Nothus  dies,  and   is  succeeded  by 

Artaxerxes  Mnemon 
Aristotle  the  philospher  IS  born 
Johanan,  hie;h  priest  of  the  Jews,  kills  his 

brother  Joshua  in  the  temple,  for  which 

the  nation  it  fined  by  the  Persians      . 
Artaxerxes  INtnenion  dies 
Ochus  succeeds   him   in   the  kingdom  of 

Persia  ..... 

Alexander  the  Great  is  born  in  Macedo- 


A.M. 

3576 


3581 
3584 


s*oi 


Plalo  the  philosopher  dies,  aged   80.     He 
is  supposed  to  have  seen  and  studied  th 
Helirew  scriptures;    and  to  have  taken 
many  thmes  from  thejn 

Ochus,  king  of  Persia,  is  murdered,  and 
Jucceeded  by  Arogus 

Arogus   is  murdered,   and   succeeded   by 
Darius  Codomanniis,  the  last  king  of  tl 
Medo-Persian  empire 

In  the  same  year,  Philip,  king  of  Mace- 
don,  is  murdered;  and  his  son,  Aleian 
der  the  Great  succeeds  him  in  the 
throne  

Alexander  the  Great  is  appointed  general 
of  the  Greeks  against  the  Persians 

He  ])asses  over  intr>  Asia,  and  gains  a  vic- 
tory over  Darius  at  Granicus 

He  reduces  all  Asia  Minor,  and  gains  anoth- 
er great  victory  over  Darius,  at  Issus 

He  takes  Tyre  and  Ga^a,  and  visits  Je- 
rusalem peaceably,   [i>r.  te,   Dan.  8;5 — 

T-1  .     •        :       •      .•        •       • 

With  inexpressible  celerity,  he  passes  the 
Euphrates  and  the  Tigris,  and  obtains 
a  decisive  victory  over  Darius,  at  Ar- 
bela         .         .  '      . 

Soon  after,  Darius  is  slain;  and  the  Medo- 
Pcrsiin  empire  is  terminated,  and  sue- 
••eeded  by  the  Grecian,  or  Macedonian 
as  denoted  by  the  belly  and  thighs  of 
brass,  in  Nebuchadnezzar's  dream 
[Drin.  2:^2— 39. 1  the  leopard  in  Dan 
iel's  first  vision,  [D/tn.  7:Ct,]  and  the  he- 
goat  in  his  second,  [Dnn.  8:5 — 8.] 

Alexander   the    Great   dies    at   Babylon; 
whose    vast    dominions    and    conquest 
after    many    dreadful   conflicts  between 
his  captains,  form  four  kingdoms,  Mace- 
donia, Thrace,  Sviia,  and  Egypt 

Ptolemy,  afterwards  called  Soler,  pains 
possession  of  .Jerusalem,  and  carries  a 
great  number  of  Jews  into  Egypt 
where  they  form  a  colony  at  Alexan- 
dria ..... 

This  year,  Jaddua,  the  high  priest,  dies, 
[Neh.  :2;22.]  and  is  "succeeded  by 
Oniis 

Onias  dies,  and  is  succeeded  by  Simon  the 
just 

About  the  same  time  Seleucus  builds  Au 
lioch  in  Syria.  [Acts  9:19—26.   13:1.1 

Epicurus  begins  to  teach  his  profligate  phi- 
losophy        ..... 

The  dominions  of  Alexander  are  formed 
into  four  kingdoms;  Egypt,  under  Ptol- 
emy Soter;  Macedonia,  under  Gas 
der,  Thrace,  under  Ly^imachus;  and 
Syria,  with  all  the  east,  under  Seleucus 
Thus  Daniel's  visions  were  exactly  ful- 
filled, INotc,  Dun.  7:6,  8:8,]— The 
Jews,  however,  had  little  concern,  ex- 
cept with  the  kingdoms  of  Egypt  and 
Syria;  between  which  their  country  was 
situated.  At  this  time  they  formed 
part  of  Ptolemy's  douunion  '  . 
Seleucus,  kins  of  Syria,  builds  Seleucia. 
on  the  Tigris,  which  tended  greatly  to 
depopulate  Babylon  . 
Simon  Ihe  just  Hies,  and  is  succeeded  in 
the  bi^h  priesthood,  by  his  brother 
Ele.i/ar  .  .  ,  " 
The  light-house,  or  w.iti-H-iower.  of  Pha 


3599 

405 

3620 

384 

3638 

366 

3645 

359 

3646 

358 

3643 

356 

3656 

348 

3666 

338 

3669 
3670 
3671 

3672 


3711 
3713 


D.O. 

428 


3779 
3781 


A.M. 
rot,  near  Alexandria,  one  of  the  wonders 
of  the   world,    ii  finished    by   Ptolemy 
Soter    ...... 

In  the  same  year  Ptolemy  Soter  dies,  and 
is  succeeded  by  his  son,  Ptolemy  Phil 
adelphus  ..... 

Seleucus,  king  of  Syria,  is  slain,  and  suc- 
ceeded by  his  son,  Antiochus  Soter 

A  multitude  of  emigrated  Gauls,  after 
many  defeats  and  disasters,  pass  over 
out  of  Greece  into  Asia  Minor,  and 
there  obtain  a  settlement,  in  the  country 
afterwards  called  Galatia 

About  this  time,  the  Hebrew  scriptures 
began  to  be  translated  into  Greek;  foi 
the  benefit  of  the  di»persed  Jews,  who 
spake  that  language;  which  opened  the 
way  for  learned  heathens  to  become  ac- 
quainted with  them 

Antiochus  Soter,  of  Syria,  dies,  and  i: 
succeeded  by  his  sou,  Antiochus  The- 
ui 

Manasieh,  the  high  priest,  who  had  sue 
ceeded  Simon  the  just,  dies;  and  i 
succeeded  by  Onias,  the  eon  of  Si- 
mon 

Ptolemy  Philadelphus,  king  of  Egypt,  dies 
and  is  succeeded  by  his  son  Ptolemy 
Euergel 

Antiochus  Theus,  king  of  Syria,  is  poi- 
soned by  his  wife  Laodice,  and  sue 
ceeded  by  his  son  Seleucus  Cerauni. 
cus 

Seleucus  ('allinicus  is  vanquished,  and 
taken  prisoner  by  the  Parlhians 

He  dies  in  Parthia,  and  is  succeeded  by  his 
son  Seleucus  Ceraunus 

Who  is  poisoned  by  his  attendants 

And  is  succeeded  by  his  brother  Antio- 
chus, afterwards  siirnamed  the  great 

Ptolemy  Euereetes,  king  of  Egypt,  dies, 
and  is  succeeded  by  his  son  Ptolemy 
Philopater 

Who,  having  obtained  a  great  victory 
over  Antiochus  king  of  Syria,  obtain: 
possession  of  Judea;  and  coming  to  Je- 
rusalem, attempts  to  enter  the  holy  ol 
holies,  in  the  temple;  but  is  opposed  by 
the  high  priest,  and  retires  with  horror 
of  mind,  but  with  implacable  hatred  of 
the  Jews 

Having  made  peace  with  Antiochus,  he 
attempts  to  destroy  all  the  Jews  at  Alex- 
andiia;  but  fails  of  his  purpcse 

Ptolemy  Philopater,  king  of  Egypt,  dies, 
and  IS  succeeded  by  his  son,  Ptolemy 
Epiphanes,  being  only  five  years  of 
age 

Antiochus,  of  S3'ria,  combining  with  Philip 
of  Maceiionia,  to  divide  Ptolemy  Epiph- 
anes's  dominions  between  them;  Ih 
Egyptians  crave  the  assistance  of  the 
Romans  for  their  infant  king,  who  take 
him  under  their  protection 

This  seems  to  have  been  the  first  entranc 
of  the  Homans,  (Ihe  fourth  king<lum,  in 
Daniel's  prophecies,)  into  the  dominion 
ol  the  Macedonian,  or  Grecian  empire, 
which  was  the  third  kingdom. 

The  Romans  send  M.  Emilius  Lepidusinto 
Egypt,  to  protect  Ptolemy 

Simon,  the  high  priest,  dies,  and  b  suc- 
ceeded by  his  son,  Onias  III. 

Antiochus  the  Great  passes  over  into  Eu 
rope,  to  join  Philip,  king  of  Macedon, 
against  the  Romans 

He  b  driven  hack  with  disgrace  into  Asia, 
by  the  Romans 

Lucius  Scipio,  the  Roman  consul,  follows 
him,  and  by  a  complete  victory,  compel: 
him  to  make  peace,  on  most  ignominiou 
and  ruinous  conditions. — Thus  Ihe  fourth 
kingdom,  in  Daniel's  prophecies,  gradu- 
ally subverts  the  third.  [Dan.  2:33— 
40.  7:7-19.]         .... 

Antiochus  the  Great  is  slain,  and  sue. 
ceeded  by  hb  son,  Seleucus  Philopater 

Ptolemy  Epiphanes,  king  of  Egypt,  is 
slain,  and  succeeded  by  hb  son,  Ptolemy 
Philomel  er,  aged  only  six  yeais 

Seleucus  Philopater  dies,  and  b  succeed- 
ed by  hb  brother,  Antiochus  Epipha- 
nes .  .         .         :  ,         . 

Jason  buys  of  him  the  high  priesthood,  and 
supplaiiU  his  brother  Onias     . 

Jason  introduces  idolatrous  observances  into 
the  worship  at  the  temple 

Menelaus,  Jasun's  brother,  supplants  hira, 
by  buying  the  high  priesthood  of  Kai\\ 
ochus  .....         '3032 

Onias,  the  eldei  Iwother  of  Jason  »*<*, 
.MeneJ.li.,    i«    p«|    lo  d„,th  tx   And«Kji:| 


B.C. 


3814 
3816 


CHRONOLOGICAL  TABLE, 


and  Lpimachus,  Menelaus's  deputy,  is  slain  in  a  tumult 
at  Jerusalem       .         .  ..... 

Antiochus  Epiphanes  begins  to  persecute  the  Jews;   putting 
a  stop  to  the  daily  sacrifice,  and  the  worship  at  the  tem- 
ple; and  building  a  fortress  on  mount  Area,  to  curb  the 
nihabilants  ofjeiusalem  .... 

But  Mallalhi.is  and  his  sons,  lake  arms  against  him    , 
The  Romans,  having  conquered  Persons,  the  king  of  Mace- 
don,  terminate  the  kingdom     .... 

Seven  lirelhren,  and  their  mother  after  them,  are  most  cru- 
f  llv  liiartyred,  because  they  refused  to  commit  idolatry,  or 
violate  the  law  of  JNIoses,  at  the  command  of  Antiochus; 
and  the  persecution  is  carried  on  with  great  vehemence 
Mattathias  being  dead,  his  son  .Fudas  succeeds  him  in  com- 
mand, and  ohtains  most  signal  victories  over  the  lieutenants 
of  Antiochus  Epiphanes.  .... 

Judas    vanquishes     Lysias,    Antiochus's    deputy,     recovers 
Jerusalem,   and    restores   the   daily   sacritice,    and    the 
worship  at  the  temple         ...... 

Antiochus    Epiphanes   dies,   and   is  succeeded  by   his  son, 
Antiochus  En|Kilor  ...... 

Judas,  after  several  other  successes  against  the  surroimding 
enemies  of  the  Jews,  vanquishes  Lysias  a  second  time; 
ancl  compels  him  to  terms  of  peace 
Mcnelaus.  the  usurping  high  priest,  is  slain,   and  succeeded 
by  Alcimus         ...  ..... 

Demetrius,  ttie  son   of  Seleucus  Philopater,  slayi  Antiochus 

Eupator,  and  succeeds  to  the  throne  of  Syria    . 
Nicanor,  sent  by  Demetrius  against  the  .Tews,   is   flain  with 
all  his  army.      Bacrhides,  sent  to  avenge  this  blow,  slays 
Judas,    and    grievously    oppresses   the  Jews. — Judas 
succeeded  by  his  brother,  Jonathan 
Alcimus,  the  high  priest,  dies,  and  Bacchides  leaving  Jeru- 
salem, the  Jews  enjoy  peace        ..... 

Bacchides,  returning  into  Judea,  is  routed  by  Jonathan,  and 

Simon  his  brother,  and  makes  peace  with  the  Jews 
Jonathan,  the  brother  of  Judas  Maccabaeus,  is    made  high 
priest,  by  Alexander  Balas,  who  claimed  the  kingdom  of 
Syria   against    Demetrius:    and  whom  Jonathan  greatly 
assisted  ........ 

From  this  period,  the  high  [iriesthood   continued   in  the  As 
modean,  or  Maccabean  family,  till  the  time  of  Herod  the 
Great. 
Demetrius  is  vanquished  and  slain  by  Alexander  Balas,  who 
succeeds  mm  ....... 

On  las,  the  son  of  Onias,  who  had  been   high  priest,  builds  a 

temple  in  Egypt,  like  that  at  Jerusalem 
Joiiachan,  after  various  successes,  in  support  of  the  son  of 
A.exander  Balas,  against  his  competitor  Demetrius,  the  son 
of  him  who  was  slain  by  Alexander  Balas,  is  treacherously 
murdered   by   Tryphon:    and  is  succeeded  in   the  high 
priesthood    by    his    brother.    Simon;    who,   declaring  for 
Demetrius,  h*  made  also  sovereign  ruler  of  .Tudea 
He  takes  the  foi tress, which  Antiochus  Epiphanes  had  erect- 
ed to  curb  Jerusalem,  demolishes  it,  and  levels  the  hill  on 
which  it  stood  ....... 

The  sovereignty  of  Judea  is  confirmed  to  Simon,  and  to  his 
pf'Sterity,  by  the  unanimous  consent  of  (he  .lews,  in  a  gen- 
eial  assembly  at  Jerusalem:   and  he  frees   them   from   all 
tribute  to  any  foreign  prince,  and  effects,  in  many  thing?, 
a  reformation  among  them  ..... 

Simon  is  murdered,  with  two  of  his  sons,  by  Ptolemy  his 
son-in-law;  and  b  succeeded  by  his  son   Jolin,  surnamed 
Jlyrcarms        ........ 

John  Hyrcanus-asserts  his  independency  against  the  Syrians; 

and  destroys  the  temple  on  mount  Gerizim 
He  conquers  the  Idumseans,  or  Edomitet,  and,  compelling 
them  to  be  circumcised,   incorporates  them   among  the 
Jews.     From  this  time  the  name  of  Idumaeansis  scarcely 
mentioned  in  history        ...... 

Arbtobulus  and  Aniigonus,  sons  of  John  Hyrcanus,  lay  siege 
to  Samaria         ........ 

Antiochus  Cyriccnus,  at  that  time  king  of  Syria,  (that  king, 
dom  being  enfeebled  by  perpetual  conflicts  with  the  Ptol- 
emies, kings  of  Egypt,   by  incessant  internal  contests  and 
revolutions,  and  by  the  overwhelming  power  of  the  Ro- 
mans.)   in  vain   attempts  to  relieve   Samaria,  which  falls 
into  the  hands  of  Myrcanus,  wilh  all  Galilee 
Hyrcanus,  hitherto  supported   by  the   sect  of  the  Pharisees, 
recently    formed    among    the    Jews;   forsakes  them,  and 
j'lirii  the  Sadducees,  their  opponents 
He  dies,  and   is  succeeded  by   Aristobuliis,  his  eldest  son; 

who  first  took  the  insignia  and  name  of  king 
Ari«tobuliis,  having  conquered  Iturca,  and  killed  his  brother 
Antigonus,  dies,  and  is  succeeded  by  Alexander  Jannaeus, 
his  brother         .  .  .  .     '    , 

Poinpey  an<l  Cicero,   celebrated   Romans,  are  born  in  the 


A.M. 


3839 
3840 


3843 
3845 
3846 


same  v< 


Alexander  .Jannaeus.  after  various  transactions,  somcsuccess- 

*  ful,  and  others  unsuccessful,  is  opposed   by   a    mutiny  of 

the  .lews  at  the  temple,   during  the  feast  of  tabernacles; 

of  who:n  he  sbiys  KOO  men 

He  subdues  the  iiihatiitanls  of  Gilead  and  the  Moabiles 
Having  ill  success,  in  a  war  against  Obodas,  an  Arabian  king, 
the  .lews  make  war  against  him.     This  war  continued  six 
years  ......... 

Alexander  Jannreus  dies,  after  many  successes  and  cruelties, 
and  is  sutceedcd  in  the  regal  authority  by  his  wife  Alex- 
andra, wh<i.  cnncihaling  the  Pharisees,  reigns  peaceably  to 

the  end  oflier  life        " 

Sh"  makes  her  driest  son,  nvrcanns.  high  priest 

The  Pharisees,  uiauijiog  the  :ilT.dis  of  Alexandra,  grievouslv 


3869 
3874 


3S75 
3894 


3896 
3897 


3909 
3910 


3925 
926 


oppress  their  opponents  •         •         .         .         , 

The  Romans  greatly  extend  their  conquests,  both  in  Asia  and 
Africa,  and  reduce  many  regions  into  the  form  of  pi  ovinces 

Herod  the  Great  is  born 

Alexandra  dies.     Hyrcanus  seizes  the  kingdom:    but  is  soon 

deprived  of  it  by  Aiistobulus,  his  younger  brother  . 
Ponipey  the  Great,  an  eminent  Roman  commander,  after 
many  conquests,  redtrces  Syria  into  the  form  of  a  prov- 
ince: thus  terminating  the  Macedonian  or  Greci.m  king- 
dom, and  est;ib'ishiug  that  of  the  Romans,  the  fourth  great 
monarchy  in  Daniel's  prophecies  .... 
Pompey,  appealed  to  hy  Hyrcanus  and  Aristobulus,  and 
promising  to  arbitrate  between  them,  discovers  that  Aris- 
tobulus ia  preparing  for  war;  and  in  consequence  marches 
against  Jerusalem,  and  takes  it,  after  a  siege  of  three 
months,  and  restores  Hyrcanus. — At  this  lime  he  enters 
into  the  lemple,  and  into  (be  holy  of  holies,  and  many 
have  remarked,  that  he  never  after  prospered  in  any  un- 
dertaking. From  this  period,  the  Jews  became  depend- 
ent on  the  Romans;  after  having  been,  for  a  long  lime, 
independent,  by  reason  of  the  we.ikness  of  the  Syriiin  and 
Egyptian  kings. — In  thesanieyear  Augustus  ('.esar  is  lion 

Aristohuliis,  and  Alexander  bis  son.  raise  dislurl  anres  in  ,Iu 
dca,  but  are  vanquished  by  Gabiiiins,  a  Roman  coinrnaiMlei 

Crassus,  the  Roman  general,  plunders  the  temple  ht  .lerii 
salem         ......... 

Fie  is  vanquished  and  slain  by  the  Parthlans 

Julius  Caesar  prevailsagairist  Pompey.  al  I'harsalia:  Pompey 
flees  to  Egypt,  and  is  there  Ireacheiously  murdered 

Aniipater,  an  lulomite,  by  the  fivnr  of  (spsar,  wboiii  he  bail 
assisted  in  Egypt,  is  placed  ruler  over  .Iiidea,  nnminrllv 
under  Flyrcauus,  hut  in  fact  :rs  superseding  him.  He 
consliliiles  his  son  Herod  governor  of  Galilee 

Julius  Caesar  al  Ibis  lime  be.ng  made  perpetual  diclalor,  the 
empire  o(  the  Cjesars  couimences. 

Aniipater.  by  prrmission  from  the  Romans,  rebuilds  the 
walls  of  .lerus:dem  ...... 

.luliiis  Ca-sar  is  assassinated  in  the  senate 

Aniipater  is  poisoned:  but  his  sons.  Pli.asael  and  Herod 
revenge  his  death  by  that  of  Ihe  murderer 

Aniigonus,  the  son  of  Aristobulus.  excites  disturbances  in 
.liidea;  but  is  vani|nished  by  Herod     .... 

The  Parthians,  having  oblained  many  advantages  against  the 
Romans,  slav  Phasael.  niake  Ilyicanns  prisoner',  and  ap. 
point  Aniigonus  king  of  Judea:  but  Herod,  (leeiug  to  Rome, 
i;  Ihere  consliluled  king  hy  the  ruling  party 

Heiod  besieges  Jeiusalein  ..... 

After  many  losses,  and  successes,  he  takes  the  city,  and  is 
established  in  Ihe  Royal  aulhority.  being  by  birth  an 
Edomlte,  and  a  Jew  only  as  proselyted         , 

Flerod  makes  Anamelus,  an  obscure  person,   hi!;h  piiest 
stead  of  Antigonus.  which  occasitms  disturbances 

Deposing  him,  he  appoints  Aiisloliulus,  brother  of  Mariamnc 
his  wife  to  Ihe  high  priesthood.  The  succession  belonged 
(o  him,  but  he  was  no  more  than  17  years  of  age.  Herod 
not  long  after  murdered  him 

Being  in  danger  of  a  capital  punishment  for  thi-  mirrefpr,  he 
appeases  IMark  Anthony,  or  rather  CleopaIra,  his  infamous 
pf.raiiioiir,  with  large  presents  .... 

At  Ihe  instance  of  Mark  Anthony,  he  attacks  and  subdues 
Malrhus,  king  of  Arabia  Pelrea  .  .      ■    . 

Oclavianus,  (afterwards  Augustus  Caesar,)  having  vanquished 
Mark  Anthony,  Herod  wilh  much  dilTlciilty  makes  his 
pe'ace  with  him  ....... 

Flerod,  in  a  furious  rage  and  jealousy,  puts  to  death  Mari- 
amnc, his  beloved  wife,  who  was  descended  from  the 
Maccabees;    ........ 

And,  the  next  year,  Alexandra,  her  mother     .         .         . 

To  conciliate  tlie  Romans,  he  occasionally  conTorms  to  hea- 
then observances,  which  greatly  ilisgusis  Ihe  Jews 

He  rebuilds  Samaria  and  calls  it  Sebaste,  from  the  Greek 
word  Schastos,  or  august;  which  was  the  title  given  le 
the  Roman  Emperor,  or  assuui|d  hy  him 

In  the  same  year,  he  lakes  great  care  to  relieve  the  .Tews, 
under  Ihe  pressure  of  a  grievous  famine,  which  conciliated 
their  minds  toward  him 

Augustus  Ca;sar  acquires  absolute  dominion  over  the  whole 
Roman  Empire  ....... 

In  the  same  year,  Herod  completes  for  himself  a  stalely 
palace  on  >iouiit  Zion     ...... 


A.M. 

B.C. 

3927 

77 

3928 

76 

3932 

72 

3934 

70 

3939 

t;5 

3941 

63 

3947 

57 

3950 

54 

3951 

53 

3961 
3962 


3964 
3965 


3967 
3968 


3970 
973 


3975 

976 


Tie  builds  Herodium      ....... 

rie  begins  to  build  Caesarea,  which  was  not  finished  till  the 
end  of  12  years 

Being  more  and  more  favored  by  Augustus,  he  prepares  to 
rebuild,  or  thoroughly  to  repair  and  beautify,  the  temple 

After  two  years'  preparation,  he  enters  on  Ihe  work 

Having  finished  Caisarea,  [before  called  Stratem's  tower,]  he 
names  it  in  honor  of  Ids  patron  Ciesar  Augustus 

lie  puL«  to  death  Ihe  two  sons,  whom  he  had  by  Mariamne, 
on  a  ft  ivolous  accusation  of  treasrm 

In  this  year,  Ihe  angel  Gabriel  promised  to  Zarhari,as  a  son, 
by  his  wife  Elizabeth,  whom  he  must  call  .lohn 

The  same  angel  shows  the  Virgin  Mary,  th.it  the  Messiah 
should  tie  born  of  her  ..'.... 

The  census,  or  register  of  estates  and  families  Ihrougboirl 
Jiide.r,  was  made  at  this  time:  but  ihe  taxes  wer  .  not  im- 
posed or  collected  till  some  years  after.  [Note,  Luke 2:2.] 

Christ  is  born  at  Belhlehcm         .         .         .     •    . 

In  the  same  year.  Ileioil  in  vain  attempts  to  murder  Ihe  in- 
fant Saviour,  hut  cruelly  m  issacrcd  the  male  rbilil-iii 
near  Bethlehem.  He  puts  his  son  Aiilijiatpr  lo  death,  on 
an  accusation  of  treason  and  parricide,  and  fi.e  days    after' 


39(;2 


[871 


CHRONOLOGICAL  TABLE 


diis  himself  in  the  most  dreadful  maoner 
Archeiaus  succeeds  Herod  his  father,  lo  Judea,  Idumxa, 
and  Samaria;  Herod  Aiitipas  in  Galilee  and  Petraea;  and 
I'hilip,  in  Auroiiitis,  Trachonilis,  Paneas,  and  Balinsa.— 
Joseph  and  Mary,  with  the  child  Jesus,  returnjug  out  of 
Egypt,  settle  at  Nazareth  in  Galilee 
The  Ulirislian  Era  begins,  4  years  after  the  real  time  at 

which  our  Lord  was  born         .         .         •         • 
Archelaus,  the  son  of  Herod,  having  been  convicted  of  mal- 
administration in  his  government,  is  deposed,  and  banished 
into  Gaul:  and  Judea  is  made  a  provmce  of  the  Roman 
empire,  by  Quiriuius,  or  Cyrenius,  governor  of  Syria,  who 
first  levied  the  tales,  according  to  the  census,  or  register, 
before  made;  and  Coponius  is  placed  over  it.     Thus  the 
sceptre  was  departing  from  Judah,  for  Shilob  was  come, 
though  rot  manifested         ...... 

In  this  year,  Jesus  went  up  lo  Jerusalem,  and  at  the  tem|)le 
sat  in  the  midst  of  the  teachers  of  the  law,  both  hearing 
them  and  asjting  them  questions      .... 

Marcus  Ambivius  succeeds  Coponius,  as  procurator  of  Judea 
Tiberius  is  admitted  to  share  the  authority  with  Augustus, 

whence  hii  15  years  is  dated.  [Lute  3:1.] 
Annius  Kufus  succeeds  Marcus  Ambivius 
Augustus  Caesar  dies,   and   is  succeeded  by  Tiberius,  his 
adopted  sun ;  ...... 

Who  appoints  Valerius  Gratus,  procurator  of  Judea 
Valerius  Gratus  removes  Annas,  the  high  priest,  and  substi- 
tutes Ismael,  the  son  of  Fahus           •         .          .         . 
Eleazar,  the  son  of  Annas,  is  made  high  priest  instead  of  Is- 
mael          

Simon,  the  son  of  Camitb,  is  made  high  priest,  in  the  place 

of  Eleazar 

Joseph,  surnamed  Caiaphas,  the  son  of  Annas,  is  made  high 

priest,  instead  of  Simon 

Pontius  Pilate  is  made  procurator  of  Judea;  and  in  the  same 

year  John  begins  his  ministry  .... 

Not  long  after,  our  Lord  is  baptized  by  John,  and  after  his 
temptation  in  the  wilderness,  begins  to  exercise  his  public 
ministry,  being  30  years  of  age.     [LuJce3:2S.  John  1:29 

Christ  is  crucified,  under  Pontius  Pilate,  when  Tiberius  was 
the  Roman  emperor        ..... 

Tiberius  dies,  and  is  succeeded  by  Caligula     . 

Caligula  makes  Herod  Agrippa,  grandson  of  king  Herod  by 
his  son  Aristobulus,  and  nephew  to  Hercd  Aniipas,  who 
beheaded  John  the  Baptist,  and  brother  to  Herodias,  and 
father  to  king  Agrippa,  tetrarch,  or  king,  of  Galilee 

Caligula  dies,  and  is  succeeded  by  Claudius 


AJW. 


4016 
4017 


4018 
4019 


4037 
4041 


A.D. 


140451 


,A.M. 


Claudius  makei  Herod  Agnppa  king  ol  Juded,  in  addition  to 

his  former  territories 

Herod  puts  James  the  brother  of  John  to  death,  and  pur- 
poses to  kill  Peter  also,  who  is  miraculously  preserved: 
and  soon  after  Herod,  smitten  by  an  angel,  is  eaten  with 

wormt,  and  dies 4048 

Claudius  dies,  and  is  succeeded  by  Nero      .         .         ,  4058 

Felix  is  appointed  governor  of  Judea,  about    .        .        .      4059 

He  is  superseded  by  Festus 4067 

Nero,  the  Roman  emperor,  dies,  and  is  succeeded  by  Galba;  4073 
Who,  in  the  same  year,  is  murdered,  and  succeeded  by  Otho 
Olho  murders  himself,  and  is  succeeded  by  Vitellius,        .      4074 
Who  is  speedily  cut  off,  and  succeeded  by  Vespasian ; 
In  the  beginning  of  whose  reign  Jerusalem  is  taken  by  the 
Romans,  under  Titus,  the  son  of  Vespasian,  and  all  the 
awful  predictions  of  our  Lord,  as  well  as  those  of  the  an 
cient  propbeti,  are  exactly  accomplished. — The  city  is 
desolated;  the  temple  destroyed,  so  that  not  one  stone  was 
left  on  another;  1100,000  persons  perished   miserably  in 
the  siege;  and  the  remnant  of  the  Jews  are  scattered  into 
all  nations,  and  dispersed  among  them. 
Vespasian  dies,  and  is  succeeded  by  his  son  Titus  4083 

Titus  dies,  and  is  succeeded  by  Domilian,  his  brother       .      4085 
Domitian  is  slain,  and  succeeded  by  Nerva  .         .  4i(X) 

Nerva  dies,  and  is  succeeded  by  Trajan  ....       4102 
Tnjan  dies,  and  is  succeeded  by  Adrian       .         .         .  4121 

N.  B. — This  carries  on  the  chronology  of  the  Roman  empe- 
rors considerably  beyond  the  termination  of  the  New  Tes- 
tament; and  therefore  it  is  here  closed. — It  may  be  ob- 
served by  the  reader,  that  the  author  has  not  attempted  to 
arrange  into  a  table,  either  the  date  of  our  Lord's  discour- 
ses and  miracles,  ice,  or  the  history  contained  in  the  Acts 
of  the  apostles.  In  fact,  he  is  not  competent  to  add  any 
thing  to  what  has  been  already  advanced  in  the  notes:  a 
table  on  these  particulars  must  have  assumed  an  appear- 
ance of  certainty,  or  at  least  satisfaction,  as  to  the  date 
of  the  several  events,  which  he  does  not  possess:  those  to 
whom  such  matters  appear  important,  will  find  this  al- 
ready done  by  many  writers,  according  lo  their  several 
computations,  with  suHicicnt  exactness:  and  after  all,  to 
the  generality  of  readers,  the  precise  lime  when  this  or 
that  sermon  was  preached,  or  miracle  wrought, or  epistle 
written,  is  not  a  matter  of  very  great  consequence.  At 
least,  the  author,  probably  for  want  of  a  proper  turn  of 
mind,  or  ability,  must  be  permitted  to  devolve  this  service 
on  others;  af  incapable  ol  perfoiming  it  lo  his  owl  satii- 
factiun. 


A-D. 

42 


44 
54 
55 

63 
69 

70 


96 
98 
117 


872] 


THE  END. 


